played a considerable part in this revival. All these
organizations are influential: the two latter have done great service in
defending and encouraging Hinduism, but I am less sure of their success
in mingling Eastern and Western ideas or in popularizing Hinduism among
Europeans.

Somewhat different, but described by the Census of 1911 as "the greatest
religious movement in India of the past half century" is the Arya Samaj,
founded in 1875 by Swami Dayanand. Whereas the movements mentioned above
support Sanatana Dharma or Orthodox Hinduism in all its shapes, the Arya
Samaj aims at reform. Its original programme was a revival of the
ancient Vedic religion but it has since been perceptibly modified and
tends towards conciliating contemporary orthodoxy, for it now prohibits
the slaughter of cattle, accords a partial recognition to caste, affirms
its belief in karma and apparently approves a form of the Yoga
philosophy. Though it is not yet accepted as a form of orthodox
Hinduism, it seems probable that concessions on both sides will produce
this result before long. It numbers at present only about a quarter of a
million but is said to be rapidly increasing, especially in the United
Provinces and Panjab, and to be remarkable for the completeness and
efficiency of its organization. It maintains missionary colleges,
orphanages and schools. Affiliated to it is a society for the
purification (shuddhi) of Mohammedans, Christians and outcasts, that is
for turning them into Hindus and giving them some kind of caste. It
would appear that those who undergo this purification do not always
become members of the Samaj but are merged in the ordinary Hindu
community where they are accepted without opposition if also without
enthusiasm.

10. _Change and Permanence in Buddhism_

Thus we have a record of Indian thought for about 3000 years. It has
directly affected such distant points as Balkh, Java and Japan and it is
still living and active. But life and action mean change and such wide
extension in time and space implies variety. We talk of converting
foreign countries but the religion which is transplanted also undergoes
conversion or else it cannot enter new brains and hearts. Buddhism in
Ceylon and Japan, Christianity in Scotland and Russia are not the same,
although professing to reverence the same teachers. It is easy to argue
the other way, but it can only be done by setting aside as non-essential
differences of great practic