By Glyn Richards
Via a balanced collection of texts with commentaries, this paintings combines an method of the renaissance of Hinduism and the reformation of Indian society.
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24 Many a European adventurer in this country seems to believe that he has a right to trample upon every unfortunate nigger with whom he comes in contact. ) This he believes to be heroism, and in this he seeks glory! But he forgets that to kick and trample upon one who is inferior in strength is not heroism, but base cowardice. 25 Loyalty shuns an impersonal abstraction. It demands a person, and that person is the sovereign, or the head of the state, in whom law and constitution are visibly typified and represented.
I am thus a preacher and do not wish to be anything more than this. You (Theosophists) call me some time member, some time something else. 6 Idols During the Shivaratri vigil Dayānanda witnessed a mouse climbing on the idol of Shiva and eating the akshata (offerings). I awoke my father and asked him to tell me whether the hideous emblem of Shiva in the temple was identical with the Mahadeva of the scriptures? Why do you ask this? enquired my father. I feel it is impossible, I replied, to reconcile to the idea of an omnipotent, living god, with this idol which allows the mice to run over his body and thus suffers his image to be polluted without the slightest protest.
Sen was born into a well-to-do-family in Calcutta renowned for its culture and openness to Western influences. Educated at the Hindu College he took a great interest in Western philosophy and established the Sangut Sabha, a goodwill fraternity for the discussion of contemporary issues. He was attracted to the Brahmo Samāj from his reading of a tract relating to the society and in 1859, as a result of the personal interest taken in him by Devendranāth Tagore, he became joint secretary of the Samāj.