It is a fate of the heterodoxies or religions to become new castes, and thus a great source of annoyance. If a heterodoxy should succeed in absorbing the various tribes in a locality, it would create a nation separated from its fellow-men by worship, code of morals, scriptures, and in fact everything in life. The success of such a heterodoxy in India would ultimately create a conflict similar to that between Mohamedans and Christians along the Mediterranean Sea. The ultimatum of the heterodoxies is not a very happy one.
Let us now understand the principles of orthodoxy and see how they determine the principles of social reform.
The working principle of orthodoxy is to make numerous small changes as the time may require; and to make these changes in such a manner that the innovators may not become a tribe of out-castes. If any number of thinkers hold any theological or philosophical doctrine, there would be no opposition from society, for the question of doctrine concerns only the philosophers, and the general public is indifferent as to that question. If they wish to make any changes in the social customs, they would introduce changes, taking care that they remain members of the society; it is true that if the change is not very great, then the conservatives, though they may frown on them, will not attempt, or will not succeed in the attempt, to frustrate them. Another method of theirs is to keep the two questions, namely, that of social reform and theological creed, distinct. The reformers (sudhārakas) in the Maratha country who have not joined the heterodox bodies like the Brahma-samāja may be given as example of this class. These men are not willing to abolish the old rites or forms of worship, but have concentrated their attention on
