He was a restless soul. Hinduism had so much that was repulsive to him; and he felt that polytheism and idolatry had so crushed out of his people all the beauty of a living faith that he longed to hasten communication of his message of truth and of life the new and glorious day of Theism for India. His pace was so much faster than that of Debendra Nath that it took but a few years to make their separation a necessity. This took place in 1865. Thereupon, the old society became known as the "_Athi Somaj_,"--"The Original Somaj,"--while Sen and his party formed a new organization, which was pretentiously known as "The Brahmo Somaj of India." This happened in 1866. The old society settled down into inactivity, lost much of its spirit of reform, and has never since accomplished much in the realm of theistic advance. The new Somaj, however, soon acquired prominence and became the life and embodiment of the Indian theistic movement. But Chunder Sen had his serious dangers; and those lay in the very excess of his virtues. Hurried on by his intense nature, exalted to power by his brilliant intellectual qualities, and yearning with a passion for the release of his beloved India from the religious and spiritual thraldom which he witnessed all about him, he acquired irresistible charm and power with his followers, and his words became their undisputed law; and his deliverances were surcharged with what they regarded as divine inspiration. And there is no doubt that he soon came to believe himself to be a direct vehicle of God in the communication of his message of truth and of life to the world. Under the influence of this conviction or delusion (whichever one may choose to call it), he was swept on, and carried with him most of his followers, into startling novelties of ritual and of organization. Finally, however, he became so extreme and radical that some of his principal followers became frightened and grew restless. The occasion of another split was found in the marriage of Chunder Sen's daughter to the young Maharaja of Cooch Behar, in 1876. Chunder Sen had worked heroically for the enactment of a new marriage law for the members of the Brahmo Somaj, whereby no bride should be married before fourteen and no bridegroom under eighteen years of age. Yet, in the marriage of his own daughter, he ignored this law, which was passed chiefly through his own energy. Notwithstanding the fact that the leader claimed divine guidance in this affair, his leading followers attributed the marriage to his weakness and pride.