Chitta Ranjan as a symbol of Neo-Hinduism.
The study of western Philosophy led Chitta Ranjan to believe in
atheism. This revolting note has found expression in some of his
poems. But providentially the light of Vaishnava Philosophy came to
dispel this atheistic gloom from his mind. Chitta Ranjan gradually
understood the lofty ideals of Vaishnavism, the sublimity of Hindu
theism. This Religion of Love and Sacrifice became a part and parcel
of Chitta Ranjan's life. For this transformation in him his mother's
teachings were to a great extent responsible, for they had a great
deal to do in fostering and developing the germs of excellence with
which he was born. He came to believe in the religious rites of
Hinduism and on the death of his mother he performed the Sradh
ceremony according to the Hindu rites. He is very fond of Vaishnava
Sankirtana which he held now and then in his house. Chitta Ranjan
gradually became a zealous devotee of Hinduism and had his name struck
off from the role of members of the Brahmo Samaj.
But Vedantism which is the source of the Brahmo faith in Bengal left
its marks on Chitta Ranjan's mind. The key-note of the Vedanta is its
doctrine of Oneness. One reigns everywhere,--in the rippling of the
waters of the ocean,--in the murmuring of the leaves,--in the melody
of the birds,--in the charming beauty of blooming flowers,--and in the
effulgence of the moon and the sun. This one is the Self. There is
nothing but this self. For this reason, though a Hindu in the true
sense of the term, Chitta Ranjan is an avowed opponent of the
caste-distinction prevalent in our society. He has two daughters and a
son. His elder daughter was married to a member of the Kayastha
community and he married his only son to a Vaidya girl of Western
Bengal. These marriages he celebrated according to the Hindu rites
with the sanction of great Sanskrit scholars. But as usual the whole
orthodox Hindu society was in a state of tumult over the inter-caste
marriage of Chitta Ranjan's elder daughter. The bigoted leaders of
society who sacrifice even their conscience for the so-called social
prestige got very nervous and tried to create a scene but Chitta
Ranjan was firm. He was at first not in favour of even appointing a
Brahmin priest to conduct the ceremony. He argued as he had no
caste-prejudice he should not prefer a Brahmin. He should rather
select a Vaidya scholar deeply versed in the Sastras to conduct the
marriage ceremony of his daughter. For days together Chitta Ranjan and
his wife had long discussions over this matter but could not arrive at
any final conclusion. One evening about a fortnight before the
celebration, his wife, who was in favour of appointing a Brahmin
priest left the room, when she failed to convince her husband. She did
not come back till a late hour at night and found her husband alone in
the room and in great mental agony tears were rolling down his cheeks.
She approached him and said:--"Just consider a bit coolly. You want to
reform the present Hindu society but not to leave it altogether. Then
you should do it step by step. If you now do not even have a Brahmin
priest, no one will have the courage to follow you and your purpose
will not be served. On the other hand, if you try to introduce
inter-caste marriages only and do it now with the sanction of a
Brahmin priest, many will perhaps follow your lead. So that
considering everything you should now have a Brahmin priest to
conduct the marriage ceremony of our daughter". Chitta Ranjan was
convinced and exclaimed with deep emotion, "Oh! What light have you
shown me!" The matter was settled and Chitta Ranjan was relieved of
his mental agony. The marriage ceremony was also smoothly performed
according to Hindu rites by a Brahmin priest. In fact on every
critical occasion Chitta Ranjan has found in his wife a wise
counseller and a true friend. Many a Sastric scholar of India-wide
fame approved of this marriage, the list included men like
Mahamahopadhaya Pandit Haraprasad Sastri, late Mahamahopadhaya Dr.
Satish Chandra Vidyabhusan and Mahamahopadhaya Pandit Yadeveswar
Tarkaratna. We must mention here to Chitta Ranjan's credit that this
marriage took place long before Mr. Patel's Bill was introduced in the
Imperial Legislative Council.
To purge the Hindu society of the thorns and thistles that have beset
it is a problem very dear to all true Hindu patriots. With this end in
view Chitta Ranjan never fails to protest against the degrading
customs of our society. Once in a table talk he remarked, "What a pity
that our society is not even now roused from its eternal sleep. Take
the instance of the present dowry system. Many a Snehalata has been
sacrificed in its burning flame, yet the parents of bride-grooms are
not brought to their senses. They are ever determined to make money by
selling their sons even at the cost of social well-being and family
happiness. But the parents of brides do never rise up against this
degrading custom, fearing lest they mar the future of their girls by
losing desirable bride-grooms. The parents should rather educate their
girls; if by chance they do not get married, they can earn their own
livelihood and may be so many Carpenters and Nightingales in our
society". Such is the view of Chitta Ranjan about the present Hindu
society. Generous, large-hearted and magnanimous as Chitta Ranjan is,
there is something in the texture of his mind that is above the
ordinary run. Few men who battle for the right, have the calm
fortitude, the cheerful equanimity with which Chitta Ranjan battles to
fulfil the burning aspirations of his soul. He stands high among those
who have been able to display
"One equal temper of hearts,
To strive, to seek, to find, and not to yield".