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 Sanâtana 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 Ṡamaj 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 practical importance. Europeans are ready enough to admit that Buddhism is changeable and easily corrupted but it is not singular in that respect[31]. I doubt if Lhasa and Tantrism are further from the teaching of Gotama than the Papacy, the Inquisition, and the religion of the German Emperor, from the teaching of Christ. A religion is the expression of the thought of a particular age and cannot really be permanent in other ages which have other thoughts. The apparent permanence of Christianity is due first to the suppression of much original teaching, such as Christ's turning the cheek to the smiter and Paul's belief in the coming end of the world, and secondly to the adoption of new social ideals which have no place in the New Testament, such as the abolition of slavery and the improved status of women.