KESHAB CHANDRA SEN the death of Raja Rama Mohan Roy in Bristol in 1833, the Brahma Samaj was indeed in a precarious position, and but for the munificent generosity of Prince Dwarka Nath Tagore—Sir Rabindra Nath's grandfather—would have died a natural death. But even more valuable than the financial assistance given by Dwarka Nath Tagore and Rama Mohana's other colleagues and supporters, was the perfervid devotion and saintliness of Mahanshi Debendra Nath Tagore (1817-1905). But a young man of nineteen was soon to appear on the scene, destined to eclipse the achievements of the Founder of the Samaj and even those of the saintly patriarch, Debendra Nath. We refer to Keshab Chandra Sen, who soon after admission to the Samaj took both the leaders and the rank and file by storm, by virtue of his great abilities, his moving eloquence and profound spirituality.
Sen had received an excellent education along modern lines in Calcutta and came of a Vishnuite family of Vaidya caste. He had great personal attractiveness, and had the rare gift of compelling the loyalty of friends and the admiration of opponents. The charm of his manners combined with his personality and a commanding, highly intelligent expression gave him a unique place in the Samaj.
Till 1859 we find him attending public meetings of the Brahma Samaj and taking part in the dis cussions. But it was in 1861, that being convinced that there was ample scope for whole-hearted devotion to the cause, he resigned a lucrative situation he held in the Bank of Bengal and induced his friends to make similar sacrifices, in order that they, like him, might concentrate on the work waiting for them. Before taking this decisive step, however, Keshab had founded, the year before, the Sangat Sabha or " An Association for Religious Fellowship." In connection with this association, weekly meetings for devotional exercises were held, and the customs and ceremonials of Hinduism were freely and frankly discussed. Thus the members seriously considered how far it would be consistent with the progressive ideals of the Brahma Samaj to incorporate in its worship idolatrous sacraments observed by the orthodox, unreformed Hinduism. It is a matter of common knowledge that at the time of birth, marriage or death certain rituals are practised, which have an idolatrous and superstitious basis. It was
decided that these should be repudiated by the Samaj unconditionally. The Brahmins, whether priests or otherwise were enjoined to discard the sacred thread, worn by the twice-born. Further, priestly offices were thrown open to non-Brahmins for the first time. The right of reading the Vedas and the Upanishads was conceded to every Brahma ; caste was denounced as an unworthy and degrading restriction ; inter-caste marriages were definitely encouraged ; widow-remarriages became an impor tant plank in the progressive propaganda, and the older leaders took alarm lest the vigorous advocacy of social reform might undermine the foundations of the Hindu religion. Durga-pfija and Kali-pfija were given up, and the chamber in the Tagore resi dence where the idol stood, soon became a room where people met for prayer and spiritual exercises.
But the conservatism of the older leaders was a formidable barrier to sound and substantial progress. It was Debendra Nath Tagore who was, so far, really a pillar of the infant church, who opposed strenuous resistance to suggestions in the direction of widow-remarriage, renunciation of caste and the initiation of non-Brahmins to priestly functions. Though by nature liberal-minded, he was averse to drastic reform, and would hesitate at each point before accepting anything that threatened a break with the Hindu continuity. Besides, he felt that the time for sweeping reforms was not yet. What the Samaj needed, according to him, was quiescence of spirit, but not social reform.
Shortly before, the Maharishi (literally " great seer or sage ") had passed through a critical experi ence that left a profound impression on him and made him, more and more, other-worldly and austere in his habits. He would fall back on communion with the Infinite mind as a most delightful exercise, and compared to the beatific vision that contemplation conjured up for him, every other activity would pale into insignificance. He was thus spiritually in direct lineal descent from the famous ascetics of the Vedanta, whose supreme joy has been the recognition of the soul's identity with Brahma, who have felt that this could be achieved only through meditation and giving up temporal entanglements, and whose absorption in God has left comparatively little room for other activities.