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KUNTALINE PRESS.
THE
ENGLISH WORKS
OF
M.A., B.L.
&*,
&*c.
PUBLISHED BY
SRIKANTA ROY
VOL.
I.
CALCUTTA
1901.
MADAN
Ml
INTRODUCTION
BY
THE EDITOR.
THE ENGLISH WORKS of Raja Ram Mohun Roywere with great difficulty, republished in 1885, after The author speat having been neglected for 50 years. the best part of his life and the whole of his hard-earned
fortune in writing
to e very-
this
for there is
no subject of importance to India, whether it be social, religious, or political, which has not been dealt with by
the Raja with an ability to which few of his countrymen
after him,
much
to learn
and of ages to come will always from the first and the greatest patriot
Nor
him.
in his
to learn
from
Civilized
works to think seriously upon, and will not fail, to admire the genius and the learning of a native of
India
with
who could
write
its
doctrines
ii
INTRODUCTION.
is
perhaps
fit
that
we
life
which he
lived,
now
republished.
of a
at in
Raja
was born
family,
very
respect
able high-caste
village
Radhanagore, a
the
Hooghly
Lower Bengal,
in
The
in the country.
Bengal and were trying to establish sett led government It was in this very year that the first
Governor-General of India
Council were ap It was pointed, and the Supreme Court established. indeed a momentous year for India. Raja Ram Mohun
his
and
Roy s father was Ram Kant Roy, a small Zemindar, who had served under the Nawabs of Murshedabad
and had seen
of very great
ter.
their downfall.
woman
piety
commonly
known
Phool Thakoorani.
and Muktubs
places of
Toles of Pundits where Brahmins only were taught, of Persian were the only Moulovies,
instruction
in
those days.
all
Persian was
still
the
of the
Court, and
had them
educated
Persian and
Arabic.
he could, of Bengalee and Persian, in his native village, sent in his ninth year to Patna the principal seat of
Arabic learning in
Bengal.
The
extraodinary
memory
and
the
uncommon
enabled
intellectual
to
powers
of young
Ram
Mohun
him
INTRODUCTION.
Ill
In this short time he languages within 3 or 4 years. studied not only the poets and philosophers of Persia
and Arabia,
among
whom
the
the
Sufis,
philosophy resembled
Yoga,
philosophy
of Vadanta
pleased
Euclid in
him most, but he also read Aristotle and Arabic and became a true Moulovi, as he was
life.
called in after
was
sent
to
is
Benares
still
to
study
Sanskrit.
seat
then and
the
principal
learning
especially
stayed
his
sixteenth
year,
literature
it
and the philosophy of the old Hindus ; and was here that he imbibed the monotheistic tenets of
Vedanta and the
Upanishads, and he came back from Benares a determined enemy of idolatry and the
the
religious evils of his country.
Soon
is
wrote,
it
caused a rupture between father and son and young as he was, he left his paternal roof and wandered for four years
from place to place, alone and without a friend. It was during this time that he travelled to Tibet where he
learnt the doctrines of
Buddhism
at
its
principal
seat.
His assertion of monotheistic doctrines there nearly cost him his life, but the kindness of the women of Tibet
saved him from
all
dangers and
difficulties,
kindness
which he never
after,
forgot,
and which, as he said forty years feel the warmest respect and
After
home by
like
his father,
-who
was
heart-broken,
as
he
said,
Dasaratha by
IV
INTRODUCTION.
sending his Ram to the wilderness j and till his twentyfifth year he spent his time in learning English and study
ing the Sanskrit shasters, and carrying on controversies with the Brahmins on idol-worship and the burning,
the
wrath of the
Hindu
to
society,
and
From 1800
sheristadar.
1813
Ram
He
in
Ramgurh,
officer of
was, that
and Judges of those districts, and hencehe was commonly known as the Dewanji,
till
While
he was made a Raja by the Emperor of Delhi. at Rungpore, he was also busily engaged in
the
shasters,
studying
and
a
in
controversies
with
the
book
written
against
him
at in
Rungpore
and
subsequently
revised
)
and printed
Calcutta in 1245
B. S. (1838 A. D.
learn,
tracts
named Jnananjan,
at
from which we
wrote
Persian
that
while
Rungpore
parts
he
the
and
translated
of
Vedanta.
to
Calcutta
in 1814, and as he said "gave up worldly avocations, and engaged in religious culture and in the investigation of truth," and began the work of his life for which he
had been so long preparing. In order to give an idea of the difficulties which Ram Mohun Roy had to overcome,
and the prevalence and the enormity of the evils which he had to fight against, we shall give a short account of
the state of the country and
that time.
of the
Hindu
society
at
INTRODUCTION.
It
When Ram
tumb
ling down, and new ones were being reared in their stead. In Bengal the tyrannical Serajuddoula had been over
thrown, and the rule of a race of foreigners from beyond the ocean had been set up. Throughout the whole
The
old
was passing away, giving place to the new, the only question being, whether this would be for
of things
The
In the religious world also there was much excitement. Saktas or the worshippers of the goddess Sakti,
and the Vaishnabas, mostly followers of Chaitanya, were both strong, and were contending with each other for
supremacy
in
the
land.
It
was
with
all
its
midnight
horrors
and corruptions, as
rather
profound though
exemplified in
the
gloomy
devotion
so
well
case of
great
Ram
Prosad
Sen,
of
Raja
Ramkanta
and
other
men,
many
were contemporaries of the father of Nor was Vaishnabism weak. With Roy.
.corruptions
that
the
had polluted the sacred religion of Chaitanya, there was still some religious fervour left, which enabled it to keep its hold upon the people. The
strife
bitter,
it
;
and
his
lies
for
grand-father
was the
acknowledged spiritual head of the Saktas of that part of the country, and stories are told of quarrels between
the two familes on account of their religious differences,
VI
INTRODUCTION.
it
and
is
not strange
pleasure of
well as afterwards.
bigotry
of the
immorality and
The
its
social
condition
also deplorable.
The
blighting
rites
influence
of Suttee
reigned
The
of
horrible
of
true
the
day.
Suttees
whom
desire
the of
death
life
of
its
their
was and
on But
the
end of
and
fire
pleasures,
who
their
with
yermillion
other
bridal
decorations,
without
casting
it
one
longing
lingering
look
behind.
in
be forgotten that
Suttee was
the
many
greedy
in the
the
victim
a great of her
in more, of rash words spoken and of the vanity of her kindred who considered her shrinking from the first resolve an indelible disgrace. Many a horrible murder was thus
first fit
and
of grief,
shrieks
by
the
sound of
by her
of
made
sights
powerless
being pressed
down
was
with
sick
bamboos.
with
The
like
heart the
return
of the
number of
1828
INTRODUCTION.
VII
TO1
INTRODUCTION.
elementary rules of inheritance and disposal of property BDsettled, the state of the law and the administration of
justice
The permanent
settle
ment
also was
made about
this time,
laid
of those vast social and economical changes in the condition of the people which have followed in the train
of that great measure.
It
Indian
was during these the most stirring times of modern history from 1774 to 1833 that Ram Mohun
Roy
taring
,
lived
light
and moved, and worked with all his might to and dispel the darkness that was upon the and the downtrodden,
of the country in
beneficient
rulers
to
to
Ram Mohun Roy came to Calcutta not to rest. He came prepared for the fight with the old superstitions and the manifold evils that had darkened the face of his
country.
His
an Arabic preface,
to
mined
Tuhfat-ul Muwahhidin, or a
gift
the
worship
Rungpore had
coming to Calcutta, to gather round him a few learned and earnest-minded men. The Atmiya Sobha was
his
and upon
of the
One
invisible
God
as
inculcated
in
the Upanishads.
Ram Mohun
But
Ihis power lay in his He wrote without ceasing, writings. and spent the whole of his fortune in publishing and
among
his
countrymen.
As we have mentioned
Ram
popular idolatry,
INTRODUCTION,
vinced
religion
IX
that
the prevailing
superstition
was
not
the
Philosophers
of ancient
India.
The
and the
and with
translating
object,
he began
with
publishing
and
them
ductions which
into Bengali and English, with intro contained his exposition of the philo
writings.
in his expositions
works
in vain,
who
spread
the
The
and
of the
ancient Rishis
to
laboured
revive
among
and
classes
of men,
without distinction
mission
sex.
was not
lij>e-
woman from
the thraldom
for
that
so
many
He showed Upanishads. conclusively that these were not intended for Brahmins The publica only, but for women and Sudras as well.
religion
orthodox, and
priest-craft, the
and the Upanishads showed to the specially to the Brahmins who lived by
in,
and they at once combined to oppose Ram Mohun Roy, and a bitter controversy was the result. These contro
versial writings in
which
triumphantly
vindicated his
position
display
his
remarkable
INTRODUCTION.
powers
read
logical
and
and deserve
to
be
the
carefully
at
present
idolatry
moment when
controversy
to
between
some
his
vigour.
idolatry of
country was not unmindful of the incarnation worship of the Christians which was gaining ground in
India.
his
Trinitarian
attack.
He
was the next object of had learnt Greek and Hebrew and
Christianity
studied
The
Missionaries
to
also
were not
slow to
reply
but
they had
learning
genius and
Biblical
match
for
them,
and they
and
the
it
may
safely
be
a
the
writings
of
Raja
exercised
powerful influence in
Christian
religion
in
arresting
the spread
of orthodox
this country.
The
greatest
oppo
nent of
country,
popular Hinduism and Christianity in this his regard for both religions in their purity was
may be considered as the best Hindu and the best Christian of modern India. The controversy between Ram Rohun Roy and the
so great that he
Serampore
controversy
in
Missionaries
with the
his
origin
way.
He
began the
fight
with
Upanishads, and fought the Brahmins with their own weapons, and showed to his countrymen the
the
abuses
introduced
in
by
them
sacred
into
the pure
religion
his
inculcated
those
books.
Likewise
INTRODUCTION.
publication of
the
Xi
Precepts
of
Jesus
the
guide
to
peace
and happiness,
and gave
youth
though
rise
excellence
missionaries,
the
famous controversy
was an admirer
with them.
From
early
and we have seen what a deep impres sion was made on his mind by the monotheism of the
of monotheism,
Muhummadans when
Arabic.
he was
studying
Persian
and
attracted to the
As
with
early
as
Intercourse
the
Serampore
Carey,
Ward and Marsh man. For the benefit of his country men he published in 1820 the precepts of Jesus, with
a translation into Sanskrit and
as
Bengalee,
in
which he,
Testa
he
"
said,
separated
doctrines and
miraculous
of the
New
ment,
as
the
former are
to the
and the
weight
latter
the
this
best
part
of of
carrying
little
with
the
tales
ful
natives
of
the
to them, being of a more wonder This gave great umbrage to the missionaries who thought it was a protest against the accepted doc
nature."
handed down
and soon
appeared
in the friend
of India,
periodical
work under the direction of the Baptist missionaries,, an article animadverting upon it, which was signed A
"
Christian
Missionary,"
but
written
by the Rev.
also
in
Mr.
to
Schmidt.
it
The
"
editor, Dr.
"
Marshman,
of
his
appended
which
some
Observations
own,
Ram
Xii
INTRODUCTION.
was called a
of the Saviour
to take
"
Mohun Roy
grand design
also
first
heathen,
s
opposed
to
the
promised
and
number of
"
the
quarterly
of the Friend of
India.
These
First
Observations
"
of
the
Appeal
to the Christian
"
public
in
defence of the
In a subse
(No.
Truth."
India
XXIII.
May,
1820)
Dr.
Marshman
in the first
number
of
the quarterly
Friend of India, in September 1820, accord Some to his ing promise, he published a paper entitled observations on certain ideas, contained in the Intro
"
of
Jesus,
to
this
the
guide
to
peace
and
happiness."
In
"
reply
paper
to
Ram Mohun
the
Roy
published his
Second Appeal
Christian
Jesus."
reply
to
the
fourth
number
In
"
the
quarterly
this
series
of
the
Friend
of India.
his
answer to
published
Final
Appeal
to
the Christian
Public"
in 1823, to vindicate
an injurer
reasons,
"
warm
friend
of
nions maintained by
so
large
body of
men
highly
piety."
The
previous
works
on the subject of Christianity had been printed at the But since the publica Baptist Mission Press, Calcutta.
tion of the Second
print
Appeal, the
proprietor
refused
to
INTRODUCTION.
the
Xlll
same
subject,
and
to establish
printing
of
his
own
printed
the Final Appeal with numerous Hebrew and Greek quotations. In 1822 the friends of Dr. Marshman collected
his papers in this controversy
in
and published
under the
title
London
of Cal-
of
"A
of Jesus Christ, in
cuttta, by Upon this it Serampore." was thought by the Unitarian Society of London to be demanded by truth and justice that Ram Mohun Roy s pamphlets should also be given to the British
Dr.
Marshman
of
Public,
and they published in 1824 in London the to Precepts of Jesus and the three Appeals, in order
"
give
every possible publicity to so learned and able a defence of the proper unity of God." This volume was
reprinted in America
in
1828,
in
London
:
in July
1834
tn
ment
in
"The
one volume,
Society,
1824,
for
by the
London Uni
print
;
tarian
had been
in the
been
sup
extent
with
edition, this
was found
s
demand which
the
Author
appearance
this
fluenced
by
still
municate
favour of his
more widely the impression received in splendid attainments and Christian piety,
It
Press, Dhurrumtola.
xiv
INTRODUCTION.
will
he hopes
of the illustrious
The
these
extraordinary
learning
and
ability
shown
in
great worth were readily ac writings, America. Dr. Carpenter, and in England knowledged
and
their
that the excel remarking on the Second Appeal, said lent author is distinguished by the closeness of his
"
reasoning,
the
critical
know
comprehensiveness of his investigations, the ledge, judiciousness of his arrangements, the lucid statements
the
of his
opinions,
skill
with which
he controverts the positions of his opponents." The Final Appeal was reviewed in the Monthly Repository
(Vol.
"
XVIII.
in the following
terms,
It is in
all
of
the
Hindoo Reformer
of
works, demonstrating
soul,
the
entire
devotion
to the
heart
and
and
mind and
strength,
cause of pure
Christianity.
He
has
studied
most
diligently
Unitarians and
-general doctrine
the
Trinitarians,
rarely
of the former with a degree of ability exceeded by the most practiced polemics of this
country."
After
the
publication of the
first
excellence of their
Shastras as
own
doctrines, attacked
the
Hindu
unreasonable,
and
also
Samachar Darpan,
as
well
as in the
Friend of India.
reply,
fourth
and he pubnumber
ten
of which
dated
November
1823,
nearly
months
INTRODUCTION.
after
XV
In
these
the
publication of the
Final
Appeal.
Trinitarian
Doctrines.
The
nical
number
Brahmu-
Magazine were not answered by the Missionaries. In this place we ought to mention that many
in
his
as
Christian
in his opinions.
had high re gard for the teachings and character of Jesus Christ, But though be not can questioned. ready to
to
accord
him
the
highest
place
among prophets
in his divinity,
bl o od.
and
nor
of
religious teachers,
in the idea of
atonement by
The
idea
man-God and
no
the
better
of the
that
in
Second Appeal
representing
it
My
view of Chris
as
to
all
mankind
them
the
love
enjoins
one another without making any distinction of country, Miracles were of no import caste, colour or creed."
ance in his eyes, as in the Christian Scriptures as well as in the Hindu Shastras many had been credited with
having performed them, and he speaks of them in the Tuhfatul Muwahhiddin, as so many hypocritical acts
*
of spiritual
leaders
to give
men
being
the
only
divine
In
Tuhfatul Muwahhiddin) and he thought that our intuitive faculty of discriminating good from evil was sufficient,
and
that
the
forgiveness
XVI
INTRODUCTION.
sincere repentance,
and
attained
only by charity, spirituality and contemplation. He not only fought the Trinitarian missionaries
but
actively
and very
established
often
the
Brahmo
Sarnaj.
most prominent Unitarian minister of that time in India, who was at first a Baptist Missionary, but was
the
Ram Mohun
Rcy, was one of his best friends and coadjutors. Thus he fought the battle of pure Theism against
alike.
He
;
his
energies
to controversies.
and he wanted
to
One True
College
The
scepticism of the
young men
of the
newlyestablished
Hindu
pained him quite as much as the idolatry of the ortho He had established the Atmiya Sobha for divine dox.
worship, as he had established the Ved Mandir for the for dis study of Vedic literature, and other institutions
cussion and debate.
Many
The
and
in
blished the
Brahmo Samaj.
all
He
men
basis.
and he invited
"
of
all sorts
and des
criptions
nal
the Author
in his
church,
where
no name designation or
title,
INTRODUCTION.
XV11
man
or
set
of
"no
men
to
;"
and en
church
joined that
in his
in
and
conducted only
as would tend
Supreme Being
piety,
as well as
benevolence,
virtue
the
religious
persu
asions
Ram
Mohun
Roy. Austerity, sentimentalism, and that false Byragya which shuns mankind, had no place in his reli gion and he showed to the Hindus from the Shasters
;
that
and
life
was well
to
lead
salvation.
consisted
the
Deity, and in active benevolence, morality and chanty. It was not the religion of unhealthy emotions and mys
ticism, to
which some of
religion
his followers
universal
tion
of
devo
taught
t
by him.
He
exemplified
in
Jnan
(true
It
gether.
wisdom) and Bhakti^ (love of God) went to was a sight to see him in the Brahma Sabha,.
favourite
hymns were
sung.
Thus was
blished.
Brahmo Somaj of modern India esta Among those who helped him, and stood by
the the
him
in this work,
names of
Ram
Chunder Bidya-
bagish, Kalee Nath Roy, Dwarka Nath Tagore, Tarachand Chuckerbutty and Chunder Shekhur Deb deserve
special
mention,
Ram Chunder
Bidyabagish
was the
XVlil
INTRODUCTION*
the
beginning,
and when
up,
accepted
the
religion of the
the sacred charge from his hands. Let these be remembered with Ram Mohun Roy.
men
also
in
the
work of
religious
had not forgotten the miserable condition of the women of India and espe cially that rite called the Sacrifice of the Suttee, which
was so often but the cruel murder of Hindu widows. With
all his ability
and learning he
set
evil practices of
Hindu
society.
In 1818 his
first
tract
In burning words he condemned the cruel practices and the oppressions under which the females of this country groaned. One thing
in
this
connection
is
noteworthy.
it
He condemned
the best
the
Suttee not
only because
was
it
according to the
the salvation of a
Shasters,
was not
way for
enjoyment
reward. ancient
in
in as
much
as
He
Rishis
in well-doing,
and
in the
Eeing.
his
He
alone
age
deep
old,
spirituality
by
his degenerate
However,
it
was princi
pally through
was abolished
1829.
is
by
legislation
He
said
of
Kulinism and
INTRODUCTION.
to have
XIX
presented a petition
to
the
Government
to
for
Nor did he
for
confine
his
energies
religious
and
social reformation.
He
in
laboured above
all
other
men
the
spread of education
all
among
power
he
for
It
his
countrymen.
He
fact
did
that
lay
his
enriching
that
the the
Bengali
language.
is
address which
William
Bentinck
was
in
Bengali,
which showed how deep was his love for his mother In the celebrated controversy between the tongue. Orientalists and the Anglicists he fought vigorously for
English education, wrote the famous
to Lord Amherst, and had
letter
on education
Hindu
ness he kept himself aloof from the management of the College, because it was thought that the leaders of the
orthodox
him.
Hindu
society
would not
like
to
act
with
He
also helped
Duff in
in
this
country.
He
school of his
own about
gratitude
country
English education.
Nor was
indifferent
to
politics.
He
it
lations, the
remarkable writings, and for the with which they were written, and the deep
displayed
in
patriotism
them,
xx
INTRODUCTION.
his
been written by
countrymen on the
of
his
subject, will
The one
which
is
chief characteristic
strikes the
mind on reading
his
passionate
love of freedom.
Liberty of thought
as the sure
to
He
laboured with
his
countrymen, to obtain for them some of the privileges of a free people, and by promoting education among
them
the
to
make them
fit
for
more.
His sympathies,
country.
limited
to his
own
When
ment
at the
Town
Spain reached India, he gave a public dinner Hall. The struggle of Greece for inde
his
pendence had
warmest sympathy.
The
interest
he
took in the passing of the Reform Bill, as appears from his letters, was as great as that of the most ardent sup
porters of that measure in England.
In legal discussions
tract in favour
also
he took
part,
and wrote a
father
then
been amply recognized by the Courts, and fought against what he called the modem encroachments upon the
rights of females.
conducted a news-paper called the Sambad Koumoody, one of the first of its kind in Bengali. He
also
He
wrote a geography, and translated parts of the Koran and the Bible in Bengali, besides publishing a grammar of the Bengali language, both in English and Bengali.
In
fact
he tried to do alone
for the
all
done by man
good of
his
countrymen.
INTRODUCTION.
In this way
XXI
Born
at a
time when people would prostrate them and tremble at the sight
of Englishmen, when women were treated as no better than slaves, when people knew not what freedom was,
when
and
superstition
had darken
ed the face of Bengal, Ram Mohun Roy brought down light from heaven, and made the blind to see, spoke about freedom and true manhood, with a voice of power
the like of which
oppressed
Hindu
and singlehanded fought the battle of truth against idolatry and error, while his countrymen wondered and understood him not. Raja Radhakanta Deb, with his Dharma Sabha, and the
female and her oppressors,
whole country
at
his
who
sheristadar.
He
was a giant
among
fate
his
contemporaries,
and with
his country,
and the
evil
unfortunate
a
life
land,
while
his
countrymen
spent for
wanted
them.
to take
that
was being
freely
carrying
had become
The Brahmo Somaj was esta blished in 1828. The worship of the One True God was regularly carried on, and we have got, out of 98
strong.
sermons which were preached while he was at Calcutta, the first 17 in Bengali, and the translation of the first
second, and- the sixth
in English.
He composed
hymns,
XX11
INTRODUCTION.
service for
till
his church.
His
increased in numbers,
the Adi
in 1830.
Brahmo Somaj
he
felt
building
for
congregation
started for
himself free to go to England. He While taking England in November. 1830. leave of his family on a journey to that distant country
his
little
Now
son
Rama
the
first
the Calcutta
High Court, weeping. hand and said "little man why do you
Tft&l
weep
(t?PW?
^t? c**
"
The
went
lesson
Ram
(1)
Mohun Roy
To
represent
to
objects in view.
the
grievances of the
title
Emperor
of Delhi,
sent
who
as his
of Raja, and
him
ambassador
to the
King of England.
of the
of
discussion
House
Govern
largely,,
India
Company
charter,
ment of
depended.
India, whether
good
or for
so
To present memorials in favour of the abolition (3) of the Suttee which he carried with him from India,
and
to
He
the
request
in writing his
Select
Committee
and
character
of the
INTRODUCTION.
XX11J
and
condition
various
of
its
native
inhabitants,
and
upon
He
It
published
An
embraces some of the most important questions relating such as, the reform of
and
judicial
offices,
larger
employment of
the
natives,,
making of laws for their protection, and the permanent settlement ; and every word of what he said deserves to be carefully read
rulers as well as our patriots.
He
tion
in
such as
the
ad
of European
coloniza
of
some
presented the petitions he had in with him brought support of the abolition of the rite
of his works.
He
of Suttee to the
of
House
of
Commons and
against
to
the
House
Lords
in
person,
satisfaction of being
present
when
in
the
appeal
nth
of July 1832.
He
was
England and in France with distinguished honor by kings and peers and savants alike. But the hand of death was upon him in the midst of his success and glory, and the first native of India who set foot
of his
on the shores of England did not return visit, to his mother country.
Thus
in a foreign
XXIV
INTRODUCTION.
modern times. His countrymen reviled and persecuted him while living. Faults he might have had, and even
the sun has
its
spots.
But
his character in
calm heroic
courage and thorough independence, in utter sincerity which disdained to conceal the little failings of his life
forgetfulness
of self in
country, ennobled the race to which he His countrymen have honoured him not.
But
his
religion
;
has
flourished
and
his
country has
are
prospered
fruit
;
his
works have
lived
and
bearing
for in this
world.
The
Raja,
Max
Muller in his
life
of
the
countrymen
"
words
The German name for prince is Furst, in English First, he who is always to the fore, he who courts the
place of danger, the
first
flight.
Such a
First
was
Raja
Ram Mohun
also,
Roy,
a true prince, a
originally the
real Raja, if
like
Rex,
meant
steersman, the
2yth of September
1833,
i8th
October, at Stapleton
his
s
Grove
Ten
years
after,
remains
were
removed
cemetery where a tomb was raised upon his grave by his distin Nath guished countryman, and devoted freind Dwarka
Tagore, and in
to
the
of
Arno
Vale near
Bristol,
1872 the
INTRODUCTION.
XXV
Godhead
He
consecrated his life with entire devotion To the worship of the Divine Spirit Alone.
To great natural Talents he united a through mastery of many languages, and early distinguished
himself as one of the greatest scholars of his day.
His unwearied labours to promote the social, moral and physical condition of the people of India, his earnest Endeavours to suppress idolatry and the rite of Suttee, and his constant zealous advocacy of whatever tended to advance the glory of god and the welfare of man, live in the grateful remembrance of his countrymen.
his
This table record the sorrow and pride with which memory is cherished by his descendants.
He was
have attemped to give within a short compass For the purposes of a most eventful life. account the
of
We
an introduction to
sufficient.
his works,
it will,
we
think,
be
deemed
his
life,
We
His writings were the chief work of publish them as far as we have been able
will
to collect,
regard
they deserve.
regards
As
wisdom and
true
insight
writings,
;
of things, displayed in
these
and
readily they were acknowledged in As to the style of Ram Mohan England and America.
XXVI
INTRODUCTION.
s
Roy
it
English writings,
his
clear, concise
and methodical,,
letter
was an index of
it
mind.
of
in
Ram
Mohan Roy he
says
me
by a book
of a
in
which
I
your works are made known to read a style which but for the
name
Hindoo
in
man
"
and
the
same
letter
of
"
its
style
though
as
to style I
it
equal
It
will
works a few words are perhaps necessary as to the way in which they have been com
In
publishing these
piled
and arranged.
of Raja
The works
went through
passages,
versial
and
texts
of the Veds,
works on
Brahmunical
will
Theology,
with
an
introduction
which
be found
We
arrangement adopted by the author in the above edition as far as it goes. As has been said
"
In this letter Bentham addresses Ram Mohun Roy as INTENSELY ADMIRED AND DEARLY BELOVED COLLABORATOR IN
THE
SERVICE OF
MANKIND."
See Bowring
works of BENTHAM,
Vol. X. p. 586.
INTRODUCTION.
above, these
the
XXV11
Raja
works went through several editions in life-time. We have compared the several
we could find them, and have tried our utmost to ensure the correctness of the present edition.
editions as far as
In
the
London Edition
the
of his books
Ram Mohun
in
Roy adopted
Sanskrit
in
method of
Dr.
Gilchrist
in his
spelling
words
in English.
But
works published
spelling.
Calcutta
We
Gilchrist
method of
adopted by him
in
the
sake of uniformity as well as for the purpose of intelligible, we have changed the
but in doing so, we have not followed a new method of our own, but have only adopted the better mode of spelling which we find him using in other
works.
We
slight
alteration in
punctuation in some places, but never in places where the meaning might be in any way affected by an altera
tion of the signs.
We
to
have
notes
in
tracts,
order
introduce
some
of these
essays
and
and
to explain
written.
the
they were
notes
to
In some places
facts
we have
also
given
elucidate
additional
upon
certain
passages
in this
With few exceptions the tracts and essays inserted in these volumes are reprinted from the works published by the Raja himself during his life-time. The
Prospects
of Christianity in India
published
in
London
1825,
containing the
whole
XXV111
INTRODUCTION.
correspondence
on
the
subject
between Rev.
Mr.
Dr.
Ware,
Ram Mohun
on English
in a
Adam.
The
petition
Education
*
to
be found
of India
pamphlet on the
s
by
Babu
who
It
again
handed
in the
inserted
p. 136.
1834 in
a copy
the
Asiatic
Journal Vol.
XV.
with
in
The
press
original
Regulation are
petition
reprinted from
of
the
England.
We
have
them among the works of Raja Ram Mohun Roy they are generally known to be his, and for the reason
which
was
Ram Mohun
of patriotism
such, as
Roy
own,
feeling
them
are
no
body
in
man
or a Hindu,
was capable
of.
Moreover we
find
vhis friend
them included in the list of the Raja s works made by and disciple Chunder Sekhur Deb, as well as
in the
list prepared by his son Ramaprasad Roy. There are some essays in which the names of other persons such as Prosunno Kumar Tagore, Chunder
Sekhur Deb,
it
as their authors.
But
is
well-known that
was fond of
his
friends
There
is
no
we have published
authority of
as
INTRODUCTION.
XXIX
in
some
cases,
and
as
most of
them
the
are
lists.
We
tract
some of
of a
these
tracts.
&c."
The
is
entitled
The Answer
Hindoo
which
signed
by Chunder Sekhur Deb, was sent by Mr. W. Adam in a letter dated Calcutta, January i8th, 1828, to Dr.
Tuckerman
of Boston,
as
new composition of
Suggestion"
Ram
hand
that
Mohun
in
Roy.
list
The
of
"
Humble
is
is
included
the
the
Ramaprasd
so
Roy,
that
and
of
Ram
Mohun Roy
has
ever
palpable
it
there,
nobody
of his.
doubted
is
a production
In
the
Appendix
to the
inserted an address
petition
Suttee.
to Lord William Bentinck, and a to the Privy Council on the abolition of the We have every reason to believe from their style in
them,
that
they were
we have got no direct evidence regarding their authorship, we have published them in the Appendix. As regards the famous Trust Deed of the Brahmo Somaj, it was mostly drafted
but as
is
no doubt
that
the
trust,
celebrated
in
the
object of the
words
which
will
ever
remain memorable
for the
broad and
catholic
spirit
been obtained
chiefly
from the
Adi Brahmo Somaj, and from the collection of Ram Mohun Roy s works in the possession of Dr. Mohendra
Lai Sircar, to
whom
our
thanks are
due.
Some
Tracts
to us by Miss. Collet
XXX
INTRODUCTION.
been searched out from
In
this
place
Miss.
we should
Collet
mention that
than
to
we are
she
indebted
to
more
any other
help
are also
and the
Our thanks
for
due
to
Mr.
the
help
and
first
should here
be
mentioned that
greater
no one has
laboured more or
the works of
forgotten than
made
from
being
lost
and
was
He
it
who
editor
without him
it
The lithographic print of the profile of the author which we give in this volume is copied from the fronti spiece of first London Edition of the Precepts of
"
Jesus and the three Appeal of 1824. We conclude with what we wrote at the end of the
"
first
edition.
first
called
upon
works.
the countrymen of
sacred task
of
to
undertake the
his
collecting
and publishing
the
call
More
grieve
than
at
this
elapsed.
We
moment
to.
that
promptly responded
The
friends
and admirers,
INTRODUCTION.
XXXI
European and Indian, of the great reformer have all passed away they who would have cherished these
volumes with passionate admiration.
writer of the
The
enthusiastic
and he
they
have
all
rejoicing
occasion,
countrymen
towards
Ram Mohun
Roy
is
never
to
for the good of man, and whose words have been a stimulus to us in our undertaking, has always
works
completion of the indeed been very late. Long years and by, said Miss Mary Carpenter,
take place in India
,
lived
to
see
the
task.
We
to
have
roll
required
many changes
to
before
his
country should
be pre
More pared truly to appreciate the great reformer. than half a century has now passed, and changes great
indeed have taken place. The country has at last awaken to a sense of the great debt of gratitude it owes
to
Ram Mohun
Roy,
Now
at
last
we hope
hope,
that his
men
and
as they deserve,
and we
through
of
further
their
Mary Carpenter,
kindle the hearts
that
means
high
will
excellent aspirations
of generation
generation of his
;
now speaking
xxx ii
to
INTRODUCTION.
them from the World of Spirits, his countrymen will be led on by him to a pure and holy religion, which will guide them in peace and happiness through this and for another and a better world, and prepare them
:
thus,
without
distinction of
country
first
or
clime,
shall
Hindoo Reformer,
England of Raja
by
Miss-
Mary
Carpenter.
works of Raja
that
time,
Ram Mohun
was
And the public owe a promulgation. debt, of endless gratitude to Babu Jogendra
first
Chunder Ghose,
Babu
these
and
that
diligent
research,
works would,
again for
edition
perhaps,
light
timely publication.
That
was
soon
exhausted,
for a fresh
many
years past.
this distinct
demand
that the
And present edition has been undertaken. the present publisher cannot sufficiently ex
press his thanks to
having, out of pure love and veneration for the Raja, offered to re-edit these works for him. Indeed, but for this
Ghose,
for
kind assistance, he could never have hoped and to bring them out with such despatch
ease.
Raja s works on Hinduism. Though we have more recent, and perhaps, in some sense, improved
The
the
translations of
some
Raja,
those of
his
the
the tions of these ancient scriptures, wherein harmo be different schools were sought to
nised in a higher synthesis, they may justly claim to have a value of their own, and as
is
needed
for their
contain the poli writings of the Raja, and as the poli and economic problems of this country,
will
are
still,
tury,
much
them,
same
as he
The
third
volume
will
contain
those
The Appeals
to the Christian
though published nearly a century were composed under the exiago, and
Public,
Ill
gensies of a current controversy, have yet a permanent value, not only as a marvellous monument of the Raja s genius and scholar
ship, but
critical
also as a
be found to
methods, and
have
many
of the
also,
some
of the conclusions
In
conclusion
the
Babu
B.A.,
for
list
Ram
Mohun Roy
chronological order.
Sak.
A.D.
Tuhfatul
)
Muwahhiddin
1737
1815
C^WWf^
CWfaPTta
1738
1816
Abridgment
Vedant.
the
Cena upanishad.
1739
1817
^e
^9<F
*pfc,
ft^^n^ff^A
Ishopanishad. A defence of
Hindo>
Thesim.
Second defence of do
do.
1740
1818
1^1?J1
First conference
on the
Burning of widows.
1741
1819
JffWIfl
^^
ft^tl
^Wh^
Mundak
and
Kut h
Upanishads.
1742
1820
<FfT$1^tt<T3
y\^S fa&t3
Second conference on
I
the
Burning widows.
of
final
of
Pursuit
Beatitude.
Precepts of Jesus.
First
Appeal
in
defence of do.
A LIST OF
*82i
1743
^faitwraft * *o
II.
&. III.
rights
1744
1822
tffr 4ttft
y[N^t?
$91
I
Ancient
of
cVt^ft
Females.
1745
1823
rt^t*t3Ji
*Hfj
<trfa
l
Humble
suggestions.
Letter
on
English
Education.
1746
1824
Prospect of Christiani
ty-
1747
1825
Different
modes
of
worship.
1748
1826
3^ff^
^t?t??l
5j"$t$3
w^|
I
Bengali
Grammar
in
Tf^5
f^5t?
English language.
I
1749
1827
^tt3<3H
^CTWRtfo^fa"
I
Divine
worship
by
^F
1750
1828
^ft
means of Gyuttree.
I
STCfil^f ftll
Answer of
Hindu &c.
1751
^
1829
l^efa
1830
1^31
m^T ^W
-st^NI Trust-Deed
of
the
Brahmo Somaj.
A LIST
Hi
f*W
Address
to
Lord
William Bentinck.
Abstract of the argu
^31
Evidence before
Select
the
Settlement in India by
Europeans.
CONTENTS.
Page.
1.
Translation
of an
Abridgment
all
of
the
;
Vedant, or Resolution of
the
Veds
Work
of
Brahmunical Theology
alone
is
establishing the
He
...
Worship
2.
...
Translation of the
Moonduk Oopunishad
...
of the Uthurvu-Ved
3.
...
25
Translation of the
Sam Ved
...
...
45
Translation
of the
Kut h-Oopunishad
of
...
the Yajoor-Ved
5.
59,
Translation of the
Ishopunishad, one of
...
85;
Translation
into
English
the
of a Sunscrit
;
Tract,
inculcating
Divine Worship
esteemed by those who believe in the Revelation of the Veds, as most appro
priate
to
the
Nature of
...
the
...
Supreme
7.
... Being Defence of Hindoo Theism, in reply to the Attack of an Advocate for Idolatry,
in
at
8.
Madras
...
...
...
123.
System of
Veds;
in
reply
to
an
CONTENTS.
for
Apology
the
...
present State of
Hindoo
Worship
9.
An Apology
vances
Obser
l8r
ID.
The
tions founded
ii.
Religious Instruc
...
187
or the
Mis
of
Hindoo
attacks of Christian
II.
Ill
No. IV.
of a
12.
13.
-Do.
Do.
to the question,
"Why
*9 2
201
Answer
.-do you
Hindoo
frequent
Unitarian
place
of
ed established Churches
14.
?"
...
285
.-modes of Worship
15.
...
2 9 I;
1 6.
Humble Suggestion to his countrymen ... 297 who believe in the One True God ... 303 The Trust-Deed of the Brahmo Somaj
3*7 Autobiographical sketch several of Translation the to Introduction
>
17. 26.
the
on
in
Brahmunical
Theology,
published
London 1832
32 r
TRANSLATION
OF AN
ABRIDGMENT
OF
THE VEDANT,
OR
Brahmnieal Theology
HE ALONE
IS
CALCUTTA
1816.
TO
GOD.
THE
sects of
greater part
which they continue to practise. When ques tioned on the subject, in place of adducing reasonable
idolatry
arguments in support of
it
their
fully sufficient
!
to
authorities
And some
them
I
are
become very
ill-
God
and
In order,
that of our
for
therefore, to
my own
faith
early forefathers, I
some
true
time past,
to
convince
my countrymen
;
of
the
and
to
prove, that
my
opprobrium which some so ready to throw have been unreflecting persons me. upon
deserves
not
the
of the
contained
the
creation
These works
in
being written
style
are, as
the
may be
supposed, in
many
4
and contradictory.
INTRODUCTION.
Upwards
of
two
thousand years
from these sources, composed witk great dis crimination a complete and compendious abstract of
arising
also
reconciled
variance.
peared to
stand at
The
Vedant,
which,
compounded
two
Sungscrit
It
words, signifies The Resolution of all the continued to be most highly revered by
Veds.
all
has
Hindoos,,
and
is
in place of the
more
diffuse
referred
to as equal authority.
Vedant, although perpetually quoted, is little known tothe public and the practice of few Hindoos indeed
:
its
precepts
In pursuance
of
of
my
my
hitherto
unknown work,
Hindoostanee
them, free of
as widely as circum
stances
allowed.
The
present
is
an
endeavour to render an abridgment of the same intoEnglish, by which I expect to prove to my European, friends, that the superstitious practices which deform
the
Hindoo
of
its
religion
!
spirit
dictates
have observed, that both in their writings and con versation, many Europeans feel a wish to palliate and
I
INTRODUCTION.
-soften the features of
Hindoo
idolatry
considered
by
their votaries as
!
Supreme Divinity
:
might perhaps be led into some examination of the but the truth is, the Hindoos of the present subject
of
the subject,
but
firmly
of innumerable
their
gods and
full
goddesses,
who
possess, in
;
own departments,
propitiate
and
to
them, and
performed.
is
God, are temples erected and ceremonies There can be no doubt, however, and it
rite
whole design to prove, that every derivation from the allegorical adoration
my
has
its
of the true
all
this
is
forgotten,
!
and
among many
I
it is
hope
it
will
my
men.
The
result of controversy
multiplied,
for the
reason
ing faculty, which leads men to certainty in things within its reach, produces no effect on questions beyond its
comprehension.
correct
do no more than
assert,
that,
if
common
sense in
is
duce the
who
the
Supporter and Ruler of the boundless universe, we should also consider him the most powerful and supreme Exist
of comprehension or of uncultivated minds, men And, description. although and even some learned individuals, (but in this one point
ence,
far
INTRODUCTION.
readily choose, as the object of
blinded by prejudice?)
which they can always see, and which they pretend to feel ; the absurdity of such con
duct
is
My
not thereby in the least degree diminished. constant reflections on the inconvenient, or rather
by
of
the peculiar
practice of
Hindoo
ship,
idolatry,
destroys
for
the
together
with
compassion
my
:
effort
dream of
error
God.
By
taking
the
direct, I,
born a Brahmun,
my
rela
tions, strong, and whose temporal advantage depends upon the present system. But these, however accumulated, I can tranquilly bear, trusting that
will
be
with grati
I
At any
rate,
cannot
be deprived of
sates openly
this consolation
my
in
who beholds
secret
and compen
ABRIDGMENT
OF
THE VEDANT.
THE
illustrious
Eyas,*
in
first text,
that
it
is
absolutely
mankind
to acquire
knowledge respecting
all
Supreme Being, who is the subject of discourse in Veds, and the Vedant, as well as in the other But he found, from the following systems of Theology.
the
is
limited to
is
very
narrow bounds,
"
viz.
"
not compre-
hensible
"
sense
or
by vision, or by any other of the organs of nor can he be conceived by means of devotion,
practices."
;
"
virtuous
"
He
sees
everything,
"
"
hears everything,
He
to
is
"
| inaccessible
the
not to
The
greatest
of
the
was begotten by the celebrated Purasur and Sutyubutee. Byas collected and divided the Veds into certain books and chapters, he is therefore commonly called Vedu Byas. The word Byas is
poets,
composed of the preposition bi and the verb uss to divide, t Munduc. J Brihudarunnuc.
8
"
ABRIDGMENT OF
be compassed by description
;
beyond the
limits of the
"
* explanation of the Ved, or of human conception Byas, also, from the result of various arguments coin
"
ciding with
positive
the
Ved,
found
that
the
accurate
and
knowledge of the Supreme Being is not within boundary of comprehension ; i.e. that what^ and hoW) the Supreme Being is, cannot be definitely ascer He has therefore, in the second text, explained tained.
the
Supreme Being by
his
effects
;
fthe attempting
to
"
nature
of the
explain
him
He
by
whom
is
and annihilation of
Being."
"
the world
the
Supreme
its
We
the
;
and annihilation of
different parts
hence,
we
who
regulates the
same manner
declares the
"
the existence of
its artificer.
The Ved,
"
in like
manner,
He
is
from
the
whom
is
who
is
Lord of
the
"
Universe,
the universe,
"
Supreme
Being."
not supposed to be an eternal Being, sometimes such an epithet ; though dignified with
is
The Ved
its
because
declared
*
being
the
created
by the Supreme
"
Being
is
in
and
Cuthubulli.
f Taitturecu.
THE VEDANT.
*
9
"
parts
of the
Ved were
Vedant,
created
and
also
in
the
God
is
declared to
be
the
The
void space
is
independ
following
world, notwithstanding
"
of
"
the Ved,
void space
* for the
the
the
"
Supreme Being
:
produced."
is
And
As
to
the
Supreme Being
evidently
declared in the
air,
Ved
"
and
fire,
neither of
"
Neither
is
Ved
"
says in one
is
instance,
"
In air
every
existing
creature
absorbed
for
the
Ved
Breath, the intellectual power, all .again the internal and external senses, the void space, air,
affirms,
that
"
"light,
"
water,
and
the
!
extensive
"
earth,
{
proceeded
also says
:
The Vedant
"
God
"
meant by the following text of the Ved, as a Being more extensive than all the extension of space
is
;"
viz.
"That
breath
is
greater
as
it
than
the
in
extension
of
space in
all directions,"
occurs
the Ved,
is
after
common
breath
is
concluded.
not inferred to be
assertion
the
of the
Ved
"
The
"
pure Light of
all lights is
the
Lord
sec.
1st
chap.
% 8th, 3d,
I st.
10
of
"
ABRIDGMENT OF
all
creatures
"
for
the
Ved
again
declares,"*
that
their
all
;"
and borrow
is
light
found in
the Vedant.f
Neither can Nature be construed by the following texts
of the Ved, to be the independent cause of the world
viz.
:
Man
"
having known
is
an eter
delivered
self,"
Nature operates her from the gasp of death." and because the Ved affirms that No being is supe
"
rior or
equal to
"
God."|
"Know
"
God
is
alone.
thus
declares
Nature
world, not
so
by the
she
Ved,"
for
it
expressly says,
sight created
the
Universe."
Nature
is
an insensible
Being,
is,
and
consequently unable to create the regular world. U Atoms are not supposed to be the cause of the
world, notwithstanding the
(Creator)
is
is
following
Being."
declaration
:"This
Because an atom
an insensible
it is
proved, that
The
to
be the Lord of the Universe, nor the independent Ruler of the intellectual powers viz. "The Soul being
;
by
itself,"
"God
Moonduc.
Moonduc.
t 22nd, 3rd,
!|
1st.
% Cuthu.
IT
Cuthu.
THE VEDANI.
and the soul enter the small void space of the heart
because the
soul as
IT
";
Ved
declares that
"He
(God)
resides in the
its Ruler,"
and
that
"
The
is
to
the
*
happiness."
The Vedant
the
also says,
sentient
soul
not
understood to
Ved
the
soul,
it is
Being who
in
rules
the earth
viz.
"He
(God) resides
the faculty
resides
of
the
understanding,"
&c."
and
"He,
who
in
No god
who
and
or
goddess of the
earth
can be meant by
earth,
viz.\
"He
and
is
distinct
from the
:
earth,
whom
the earth
does not
know,"
&.
because the
ruler of inter
is
Ved
affirms that,
"This
(God alone)
eternal
is
the
nal sense,
and
in
is
the
Being
;"
asserted
the
Vedant.
By
the text
:
which
"This
begins
the
sun,"
with
following
sentence
viz.
is
and by
he
is
several other
to
of the
universe,
Ved
He who
Lord)
distinct
from the
||
and
the
Vedant
of the celestial
gods can be
Ved, respect
independent
ing their
*
deities
respectively,
to
be
the
2oth, 2d,
1st.
t Brihudarunnuc.
H
+ i8th, 2d,
1st.
Brihudarunnuc.
12
ABRIDGMENT OF
Universe; because
the
the
cause of the
affirms, that
Ved
repeatedly
the unity
"All
of the
Supreme
Being."
By
more
than one Being, the following positive affirmations of the Ved, relative to the unity of God, become false and absurd one and has no second." * "God is indeed
:
"There
is
universal
figure,
knowledge." t
He who
of
and
beyond
J
the
"
limit
Supreme
kinds are
Being."
Appellations
and
the
that
figures
of all
innovations."
And from
is
authority of
many
other
texts
it
evident
any
and
is
subject to description,
being cannot
The Veds
deities,
but also
many
"
instances give
the
divine
and flymen
as,
is
a
is
quadruped animal
full
in
another he
The mind is the Supreme Being, it to be worshipped," God is the letter ku as well the shape of slaves and that is in God and khu, has The Ved allegorically represented God flymen."
of
glory.
"
is
as
of
in
"
Fire
is
his
head, the
moon are his two Ved calls God the void space
"
eyes,"
&c.
And
also
of the heart,
and
declares
him
to
Cuthu.
t Brih darunnuc.
Chhandoggu.
Monduc.
THE VEDANT.
barley
:
but from
the
foregoing
quotations
neither
any
of the celestial gods, nor any existing crea should be considered the Lord of the Universe, because * the third chapter of the Vedant explains the reason for these secondary assertions thus By these
ture,
"
appellations
spirit
of
the
diffusive
of the
creatures
:"
by means of extension,
so the
i.
Ved
says,
e. nothing bears true existence excepting God, "and whatever we smell or taste is the Supreme Being," / e.
.
It
is
indisputably
evident
none of these metaphorical representations, which arise from the elevated style in which all the Veds are
be viewed in any other light than mere allegory. Should individuals be acknowledged to be separate deities, there would be a necessity for
written,
to
were designed
acknowledging many independent creators of the world, which is directly contrary to common sense, and to the
repeated
of the Ved. The Vedant { also That Being which is distinct from matter, and those which are contained in matter, is not various authority
"
declares,
"from
"because
"
he
is
declared by
;"
all
is
the
Veds
to
be one be
that
"The
yond description
1
and
it
again
stated
Ved
Supreme Being
to be
is
mere unthat,.
"
derstanding
*
found
38th
text,
sec.
t Chhandoggu.
i6th, 2d, 3d.
nth
2d, 3d.
.14
ABRIDGMENT OF
at first explained
"
the
Supreme Being
Uthu^ or
"
"
and declares
that
"
descriptions
which
have used to describe the Supreme Being are incorrect," because he by no means can be described and so is it
"
The
of the third
chapter of
no
figure nor
form
"
texts of the
Ved
The
all."*
"where
"
Supreme Being has no feet, but extends everyhas no hands, yet holds everything ; has no
;
is
"
thing that
passes."
"His
had
no
cause."
"
He
is
and the
neither
greatest
of
"
the great
great."
and
yet
is,
in fact,
small nor
"
In answer to the following question, viz. How can the Supreme Being be supposed to be distinct from,
"
and above
all
existing creatures,
and
at
the
same time
omnipresent?
How
is
it
possible that
he should be
described by properties inconceivable by reason, as see To these ing without eye, and hearing without ear ?
questions the Vedant, in chapter
second,
replies,
"In
God
"
of power
and
splendour."
And
the
:
Ved
and
"
also
It is
declare
the same
God
is
all-powerful
;"
by
his
supremacy
Chhandoggu.
f Shyetashyutur.
THE VEDANT.
"
15
that
he
is
in possession of all
is
powers
i.
;"
et
what may
is
be impossible for us
the
not impossible
for
God, who
Some
declared
instances,
and also
tions
the
were owing to their thoughts being abstracted from themselves and their being entirely absorbed The Vedant declares This divine reflection. in
"
"exhortation
"respecting
"the
of Indru (or
his
divinity,
the
to
god of atmosphere)
one,
be indeed agreeable to
that
is,
"Every
authorities of the
Ved
on
having
consequence of being
"united
"be
"mun)
Supreme Being ; who, in consequence of such self-forgetfulness, declared himself to have created the sun, and Munoo,
Brahma."
the
It
is
therefore
as
optional
of the
to
celestial
gods,
well as
with
every
individual,
consider himself as
reflection, as the
Ved
all
says,
"You
(when you
lose
self-consideration),
am
nothing but
the
you."
The
sacred
and
made
"true
same observation,
Being, and
"happiness,
viz. am nothing but am pure Understanding, full of eternal and am by nature free from worldly
effects."
But
in
consequence of
*
this
reflection,
none of them
3oth, ist,
ist.
ABRIDGMENT OF
God
is
is
of earthen pots ; and he is also the material cause of it, the same as the earth is the material cause of the
different earthen pots,
or
as
is
a rope, at an the
inadvertent
the
snake,
which appears to
rope.
be true by the support of the real existence of the So says the Vedant, * "God is the efficient cause
thereof
of
as
the
Ved
has
positively
declared,
"That
"knowledge
the
Ved compares
to a
knowledge
of the
respecting
earth,
the
Supreme Being
and the
existing in
knowledge of earthen
pots,
which
the
and comparison prove the unity between Supreme Being and the universe ; and by the fol
"The Supreme lowing declarations of the Ved, viz. the created his intention has sole Universe," by "Being
it is
evident that
God
is
the
wilful
agent
of
all
that
As the Ved
(at
the
time of
creation) to
himself,
it
is
all
Being
the
origin of
and
*
its
various appearances
as the
reflection
23d, 8th,
ist.
THE VEDANT.
of
the
17
sandy plains is the cause of the resemblance of an extended sea. The Ved
s
sun
meridian
rays
on
says,
that
"All
figures
and
the
their
appellations
are
that
real
existence,"
consequently
The
"god
following
texts
is
of the Ved,
viz. "Crishnu
all
(the
of preservation)
to
"gods,
whom
sun."
the
the celestial
"We
applied."
all
worship Muhadev
the
"I
destruction)."
u We
"adore
"(the
worship the most revered Buron god of the sea)." "Dost thou worship me, says
Air,
"who
am
the
is
eternal
and universal
of the
life."
"Intel
lectual power
"Oodgueet
;"
and
(or
Ved) should be
to
worshipped."
These,
well as
the
real
commands
worship the
direct
who
are
unfortunately
to
invisible
Supreme Being,
than
also
allow
The Vedant
states, that
"The
of the
who worship
gods,"
the
gods are
an allegorical expression, and to the celestial gods, only means that they are comforts as food is to mankind ; for he who has no faith in the
is
Supreme Being
*
7th, 1st
is
The
3rd.
18
ABRIDGMENT OF
affirms the
Ved
excepting
distinct
is
worships any god Supreme Being, and thinks that he is and inferior to that god, knows nothing, and
the
gods."
same:
viz.
"
He who
And
the
Vedant
all
by
the
Veds
is
invariably
found
Ved
and the
epithets the
and
the
Omnipresent
*
Being,
&c.
"God alone."
The
is
"
following passages
of the
viz. t
all
Ved
"
God
Adore God
alone."
Know God
alone
give
"It
up
other
discourse."
And
is found in the Veds, J That the Vedant says, that none but the Supreme Being is to be worshipped, noth*
ing excepting
him should be adored by a wise man. the Vedant declares that "Byas is of Moreover,
"
is
re-
"
"
gods ; because the possibility of self-resignation to God is equally observed in both mankind and the celestial
deities."
quired
of
mankind
as
well
of
the
celestial
"
The Ved
also states,
||
that
"
Of
the celestial
in general,
"
and of men
"that
believes the
"Being,
be absorbed
celestial
in
him."
It is therefore
Almighty con
and besides
J
i|
it is
proved
3d, 3d.
t Brih darunnuc.
26th, 3d, ist.
Brih darunnuc.
THE VEDANT.
19
from the following authority of the Ved, that any man who adore the Supreme Being is adored by all the
celestial gods, viz.
who applies his mind to the Supreme Being." * The Ved now illustrates the mode in which we should God we should apworship the Supreme Being, viz. him of we should of him we should think, hear, proach, and to him we should attempt to approximate." f The Vedant alse elucidates the subject thus: "The
"To
" "
"
"
ducive to the
first, viz.
Approaching
to
God.
"
These
first (as
fire),
the direction
for
we cannot
and
is
.approach to
God
thinking of him,
;
viz.
attempting
to
approximate
to
God,
required until
of
God
of
is
we have approached him. By hearing meant hearing his declarations, which esta
;
ing
the
contents
approximate to him is meant attempting to apply our minds to that true Being on which the diffusive existence
of
the
universe
relies,
in
The Vedant
is
states, | that
it
"
necessary,
being represented so
"
We
should adore
God
and we approach
"
to
Chhandoggu.
ist,
1st.
4th,
20
ABRIDGMENT OF
is
a part
of
adoration
of God,
A command
Ved
to
over our
"
good
"
acts, are
declared by the
s
be indespens-
able in the
mind
"therefore
"
be
strictly
approximation to God, they should taken care of, and attended to,.
"
both previously and subsequently to such approximation to the Supreme Being ; not in /. e. we should
"*
dulge our
evil propensities,
Reliance on, and self-resignation to, the only true Being, with an aversion to wordly considerations, are included in the good acts above alludentire control over
them.
ed
to.
The
Being produces
;
eternal
beatitude,
as
It is the
firm
opinion of
Byas
God
all
"
proceed
"t
and
is
it
is
thus
Ved,
"
"
He who
the
ly
"
Supreme Being.
of
thorough-
"
adheres unto
"
God."
of the
deceased
"
forefathers
"
wish."
"
"
gods worship him who applies his mind to the Supreme and He, who sincerely adores the Supreme Being
"
"
"
Being,
is
exempted from
further
is
transmigration."
pious householder
J Monduc.
Chhandoggu.
THE VEDANT.
21
God
*
:
The Vedant
says, that
"
householder
allowed the performance of all the ceremonies attached to the (Brahminical) religion,
may be
and
also
the fulfilling
of the
of
devotion
of
God: the
fore-mentioned
Being, therefore,
of moral
"
mode
is
required of a
"f
the
"principles,
And
Ved
declares,
that
faith,
and professional
It
is
Utis, are
optional to those who have faith in God alone, to observe and attend to the rules and rites prescribed
and
in
orders respectively.
But
dant
"
as the
Ve
it is
"
proper for
man
the
to attend
to
laid
down by
Ved
"
Ved
declares
"the
"mind s
"it
and
its
faith in
with a saddle-horse, which helps a man to arrive at "the wished-for goal." J And the Vedant also says,
"that
"Man
may
for
acquire
the
true
"even
"
by the Ved
*
is
found
The
to
highest
among
ing
the
religious
siderations,
and
to
bound
to forsake all
t 28th, 4 th, 3 d.
j 3 6th, 4 th,
3 d.
22
"
ABRIDGMENT OF
the
in
Ved
that
neglected the
"
and ceremonies-
"
owing to
their
Supreme Being, acquired the true knowledge The Vedant again more "respecting the Deity."*
"the
"
clearly
"
states
that,
"It
is
equally
found
their
in the
Ved
faith
that
in
some
entire
"
God
God
"
and the ceremonies prescribed by the Ved ; and that some others neglected them, and merely worshipped
God."t
"
The
following
texts of the
Ved
fully explain
"
"Junuku
(one of the
noted devo-
V tees)
"
celestial
with the
gift
of a con-
"
siderable
sum
of money,
"
"
Notwithstanding
their faith in the only
is
who have
prescribed
God,
the
ceremonies or to neglect them entirely, the Vedant prefers the former to the latter, because the Ved says
that attendance
to
the
religious
ceremonies conduces
true faith
all
"in
omnipresent
/.
"
that
exists,"]:
e. is
his
Food,
or
who
prepares
nevertheless
the
Vedant
"The
above-mentioned autho-
Chhandoggu.
THE VEDANT.
"
rity
"be
of the
Ved
found
"
in
"
ate
"
Chacraunu (a celebrated Brahmun) Ved, meat cooked by the elephant-keepers during a famine."* It is concluded, that he acted according
the
to
the above
stated
authority
time of distress.
is
Vedant
"
says,
In
any place wherein the mind feels itself undisturbed, "men should worship God; because no specific author"
ity
"
for
is
found
the choice of any particular place of worship in the Ved,"f which declares, "In any place the
"which
"
renders
mind
easy,
man should
adore
God."
lief
no consequence to those who have true be God, whether they die while the sun is in the north or south of the equator, as the Vedant declares
It is of
in
that
"
God, dying
"even
"
the sun
may be
the
through Sookhumna
"
"
which, suppose, passes through the navel up to the brain), and approaches to
the
vein
as
Brahmuns
"
Supreme
Being."
The Ved
that
"
"
He who
shall
*
in the life
(after
Being,
It is
is
who
dies
while
the sun
24
"
ABRIDGMENT OF
be neither
liable
again
<
nor
augmentation."
The Ved
liar
pecu
OM
second,
"That
TUT
Being
third,
SUT.
"
The
first
of these signifies
which preserves, destroys and creates That only Being which is neither implies male or female." Which is neither male or female"
The second
third
The
ive
announces
"
The true
that
Being"
These
collect
terms
IS
BEING
OF THE UNIVERSE
TRANSLATION
OF THE
MOONDUK OPUNISHUD
OF THE
UTHURVU-VED,
ACCORDING TO THE GLOSS OF THE CELEBRATED
SHUNKURACHARYU.
CALCUTTA
1819.
!
INTRODUCTION.
DURING
the
intervals
between
well
my
controversial
as with advocates
or
consists,
and
com
monly
called
the
Vedant-Durshun,
is
composed by the
have now taken the
a
translation
celebrated
Vyas,
explanatory
to
publish
Moonduk-Oopunishud.
trust,
An
attentive perusal of
they,
with
great
inculcate
the
unity
of
God mode
j
instructing
men,
at in
the
spirit.
same
It
time,
will
in the
pure
of adoring
him
also
appear
evident that
the
Veds,
although
who
the
are
of
raising
their
minds
to
invisible
God
of nature,
rites
quishment of the
that
of idol
on the express
rites
gounds
to
observance
of
idolatrous
can never be
left
These
as,
are
be
by
28
to
INTRODUCTION.
see
perspicuously the
majesty of
God
through the
works of nature.
hope, be assured that nothing but the natural inclination of the ignorant towards the
public
will, I
The
-worship
own
nature,
their
and
to
the
external
forms of
to
rites
palpable to
grosser
senses,
joined
the
self-interested
motives of their
of the
pretended guides,
has rendered
(in defiance of
the generality
their
Hindoo community
superstition,
sacred
books)
devoted to idol-worship,
the
source
of prejudice
and
and of the
total destruction of
moral prin
ciple, as countenancing
female
murder,
and human
Should
my
amply rewarded.
*
THE
MOONDUK-OPUNISHUD
OF THE
UTHURVU-VED.
BRUHMA,
cutive
creator
the
greatest
of celestial
deities,and exe
form
the
all
to
sciences
knowledge respecting the Supreme Being, on which communicated formerly rest. Uthurvu
:
Ungir imparted the Ungir what Bruhma taught him same knowledge to one of the descendants of Bhurudwaju,
called Sutyuvahu,
who conveyed
the doctrine so
handed down
holder,
Ungirus, asked, Is there any being by whose knowledge alone the whole universe may be immediately known ? He (Ungirus) then replied Those who have a
:
thorough knowledge of the Veds, say that it should be understood that there are two sorts of knowledge, one
superior,
inferior.
treatise
pronunciation,
details
Kulpu
or the
science
that
teaches the
of rites
according to
the Veds,
Vyakurun
or grammar,
Nirooktu
or
explana-
30
MOONDUK-OPUNITHUD OF THE
terms
or
of the Veds,
:
Ch hundus
or
the
is
inferior
Now
is
the superior
that through
;kind
conveyed by the
Oopunishuds and
which absorption into the eternal Supreme Being may be obtained. That Supreme Being, who is the subject of
the superior learning, is beyond the apprehension of the senses, and out of the reach of the corporeal organs
of action,
and
is
without
origin, colour, or
and has
has
He
is
everlasting, all-pervading,
it is
consider
as
the
origin
is
of the
In the same
way
as
the cobweb
created
spider
independently
of exterior origin,
vegetables
proceed from the earth, and hair and nails from animate creatures, so the Universe is produced by the eternal
Supreme Being.
From
to
his
create
of
the
Then
nature,
the.
cause
the world,
produced by him.
particle
From
of the
world,
Bruhma,
the
the
source
the
From
\
faculties
five
thence
whereon cere
monial
rites,
and
distinctly,
all
are
the
only means of
all
that
UTHURUU-VED.
3*
End
Those
such as
truly the
the
prescription of which
others
Vushisthu,
and
found
in the
Veds, are
consequences.
They
sects
have been
manners by three
among Brahmuns, namely, Udhuryoo, or those who are well versed in the Ujoor-ved ; Oodgata, or the sect who
know muns
"all
and
as
Hota>
those
Bruh-
You
feel
continue
to
perform them,
desire
enjoy gratifications
This
the
to
you
the
benefits
you expect
works.
Fire
being augmented
when
its
flame
waves, the
in
oblations to
deities
the
fire
on the days of new and full moon, and during the four months of the rains, and in the autumn and spring ; and be also not attend
the
rites
required to be performed
ed with hospitality and due regard to time or the worship of Vyshwudevu, and be fulfilled without regard to pres
cribed forms,
it
In the beginning of
of the
inferior
this
Section,
;
the author
in
treats
of the
subject
knowledge
and
the conclusion he in
troduces hat of the superior doctrine, which he continues out the whole Oopunishud.
through
31
Kalee,
vurna,
MOONDUK-OPUNISHUD OF THE
Kuralee, Munojuva, Soolohita, Soodhoomru-
Sphoolinginee,
the seven
Vishwuroochee, are
the
seven
names of
He who offers oblations at the prescribed time inthose illuminating and waving points of fire, is carried
to the
by the oblations so offered through the rays of the Sun Heaven where Indru, prince of the celestial gods,
reigns.
The
illuminating
observer of rites
while carrying the through the rays of the Sun, invite him
oblations,
"
to heaven, saying,
Come
"
in
come
in
"
and entertain
ing him with pleasing conversation, and treating him with This is the summit of the hea veneration, say to him,
vens, the fruit of your
good
works."
The
eighteen
members
Those
who
after
consider
them
as the source of
shall,
the enjoyment of
future grati
fools
fication,
undergo transmigrations.
in
Those
who,
of
immersed
rites,
ignorance,
that
to
is,
consider themselves
be wise
and
blind
learned,
birth,
death,
and
other
pains,
like
men when
Engaged
the
as
in various
manners of
rites
and
sacrifices,
:
of obtaining
rites,
their objects
their
but
the
observers
of fruition,
of
such
from
excessive
desire
remain destitute
of a knowledge of
this
God,
they,
descend to
world
gratification
is
expired.
Those complete
fools
UTHURVU-VED.
by the Veds
in
33
performing
sacrifices,
and those
laid
down by
no idea
and have
a knowledge
of bliss.
of,
and faith
They, after death, having enjoyed the consequence of such rites on the summit
of heaven, transmigrate in the
human
who
form,
or
in
that
residing
in
forests,
upon alms, as
well
as
householders
possessed of
the
worship of Brahma and others, and exercising a control over the senses, freed from sins, ascend through
the
who
is
coeval
with
the
world,
Having taken
able
the perish
nature
of
objects
within
works,
the
world,
which
shall
are acquirable
from human
Brahmun
cease to
desire
them
reflecting
within
himself, that
means nothing which is obtained through perishable hence what use of can be expected to be eternal rites ? He then, with a view to acquire a knowledge
:
wood
According to Hindoo theologians, there are two roads that one northern, the other southern. The
is the path to the habitation of Bruhma and the superior gods, and the latter to the heaven of Indra and the other inferior
former
deities.
34
in
MOONDUK-OPUNISHUD OF THE
his
hand,
of
to a spiritual teacher
who
is
versed in the
in
doctrines
the
firm faith
God.
The
wise teacher
to
properly
devoted
him,
freed
from
the
importunities
of
the
eternal
Supreme Being.
End
of the
first
Moondukum.
He,
true.
the
subject
of the
blazing
is
thousands of sparks of the same nature proceed, so from the eternal Supreme Being (O beloved pupil) various souls come forth, and He is immortal and without again they return into him.
As from a
form or
figure,
omnipresent,
mind, pure and superior to eminently exalted nature. From him the first sensitive particle, or the seed of
the universe,
their
objects,
individual
also
intellect,
air,
all
the
senses
and
vacuum,
light,
water,
and the
all things,
proceed.
Heaven
his eyes
his
;
is
his
is
head,
his
and the
the
sun and
moon
Veds
are
are
space
;
ears,
celebrated
is
speech
air
is
is
his intellect,
his feet;/?;-
he
is
whole
By him
is
the
sky,
which
is
produced ;
origin
from the
UTHURVU-VED.
-effects
35
in
the
sky,
of
forth
the
bring
vegetables
the earth
man
imparts the
essence
then
drawn from
offspring
these
vegetables,
to
woman
of such physical
causes,
numerous
come
forth
texts
musical
compositions,
by
and
prose,
proceed
in
like
manner
him are
with
certain
preliminary
out
in
sacrificial
posts or
time,
them
fees
lastly offered
sacrifices,
and
the
principal
person
who
and defrays institutes the performance as well as future mansions, where the their expenses moon effects purification and where the sun shines,
of sacrifices
;
By him gods
of several descriptions,
all celestial
beings
subordinate to
mankind, animals, birds, both breath and peditum, wheat and barley, austerity, conviction, truth, duties of ascetics, and rules for con
gods,
those
ducting
human
life,
were created.
the
From him
seven
individual
senses within
and ideas acquired through them, and their seven organs (tivo eyes, two ears, the two passages of nose and mouth), in which those senses are
seven
objects,
From
various
him,
oceans
flow
:
and
all
rivers
salt,
all
vegetables,
bitter*
(consisting
of
sweet)
fiungtnt,
sour^
and
astringent)
36
united with
encloses
MOONDUK-OPUNISHUD OF THE
which the
corpuscle
is
visible
elementary
in
all
substance
the
situate
the
heart.*
The-
Supreme
rewards.
existence
himself
is
rites as well
as their
He
therefore
the
(O beloved
beings,
disentangles
the
knot,
End
God,
2nd Moondukum.
to
is-
as
being resplendent
is
all creatures,
styled
great
and
all-sustaining
for
on him
those
rest
all
existences,
that
breathe,
is
those
Such that twinkle, and those that do not. You all contemplate him as the support of all visible and invisible, the chief end of human
God.
objects,-
pursuit.
He
surpasses
all
pre-eminent.
bodies^
understanding, and
irradiates
the
is
the most
who
and
is
than
the
world,
of the
eternal as well
in
whom
is
the abode of
all
the divisions
is
universe,
and of
their
inhabitants,
the
God,
as of all the
He,
of all the corpuscle is supposed to be constituted elements that enter into the composition of the animal -frame.
* This
various
Within
it
its
residence,
it,
operates
its
medium
in the
whole system.
all
To
this
corpuscle the
until finally
changes of being,
UTHURVU-VKD.
senses,
37
the
should
pupil)
and unchangeable Supreme Being, meditated upon ; and do thou (O beloved apply constantly thy mind to him. Seizing
true
be
the
Oopunishuds, the strongest of weapons, man shall draw the arrow (of the soul), sharp ened by the constant application of mind to God. Do thou (O pupil), being in the same practice, with
in
bow found
the
drawing
the
all
the
semes from
the
worldly
objects,
through
mark which
God,
is
the eternal
the arrow,
and the Supreme Being as its aim, which a man of steady mind should hit he then shall be united to God as the
:
arrow to
reside,
its
mark.
In
and
you strive to know solely the ONE Supreme Being, and forsake all other discourse ; becau se this (a true
Do
is
the only
way
to eternal
The
the
veins of the
body
the
nave.
There
Supreme Being, as the origin of the notion of in dividuality, and of its various circumstances, resides
;
the
all
contem
dark
plate.
of
igno
He who knows
whose majesty
the uni
is
distinctively,
fully
evident
the
world,
operates
heart, his
luminous abode.
perceptible
He
the
is
only by intellect
and removes
38
ties,
MOONDUK-OPUNISHUD OF THE
he
is
seated
in
the
heart.
a-
knowledge of him,
all
who
happiness, through the pure knowledge conveyed them by the Veds and by spiritual fathers. God, who
all in all,
being
known
to
man
as the
origin
of intellect
and
all
self-consiousness,
every
desire of the
effects of the
mind
ceases,,
good
or
evil
actions committed,
annihilated.
now
The Supreme
and
the
heart,
Being,
free
from
stain,
de
void
of figure or form,
lights, resides in
resplendently
excellent
seat
as the
origin of
and of
self-conciousness,
are possessed
of
the
real
notion of God.
Neither
moon, nor
the
on
God
even
him,,
upon
much
alone
can limited
all
:
imitate
is
him, and
but they all give him light borrow their light from him. God
fire
:
immortal
he extends before,
behind,
is
to
the
He
the Supreme,
and
All-in-all.
End of
the
Second Moondukum.
Two
and
the body,
birds
the
in
soul) cohabitant
tree,
co-essential, reside
one
which
is
tasted fruits of
actions
but the
(God),
with
out partaking of them, witnesses all events. The soul so pressed down in the body, being
delud
;
its
own
insufficiency
but
UTHURVU-VED.
39
when
the
it
perceives
its
cohabitant,
the adorable
Lord of
feels
Universe* the origin of itself, and his glory, it When a wise relieved from grief and infatuation.
perceives the resplendent God, the Creator and
the Universe
man
Lord of
and the omnipresent prime Cause, he then, abandoning the consequences of good and evil works, be comes perfect, and obtains entire absorption. A wise
of
duality
God.
the
He
then
of
his
all
God
alone,
origin
self-consciousness, and on him exclusively he places love, abstracting at the same time his mind from
:
wordly objects by constantly applying it to God the per sons so devoted is reckoned the most perfect among the
votaries of
the Deity.
Through
strict veracity,
the uni
form direction of mind and senses, and through notions acquired from spiritual teachers, as well as by abstinence from sexual indulgence, man should approach God, who,,
full
of splendour and
to
perfection,
and
whom
He who
speaks
to
*
untruths the way to eternal beatitude is open him who without omission speaketh truth. This
The
difference
intellectual principle,
and the
of self-in
dividuality
finite space,
is
retained
which ceases
done away.
40
is
MOONDUK-OPUN1THUD OF THE
that
saints, extricated
from
all
desires,
the
consequence of the observance of truth. He is great and incomprehensible by the senses, and conse
quently his nature
is
beyond
than
those
human
vacuum who do
conception.
itself,
He,
in
though
various
is
more
ways
subtle
shines
,
From
acquire
not
know him
he
at
greater
distance
than
to
those
who
;
proximate
is
perceived obscurely by those who apply their thoughts to him. He is not perceptible by vision, nor is he describable by means of speech neither can he be the
:
object
of
nor can he
be conceived
rites
:
but a
of true
light
tion, perceives
invisible
Supreme Being
he should be
consisting
of
observed in
five species,
the
rests.
heart,
wherein breath,
The mind being perfectly freed from impurity, God who spreads over the mind and all the senses,
imparts a knowledge of himself to the heart. A pious votary of God obtains whatever division
of the
he may
therefore
wish
acquire for any one, who is desirous of honour and advantage, should revere him.
to
End
of the ist
section
UTHURVU-VED.
4!
all
desires,
revere
devotee
who
has
acquired
Tests,
will
and who is perfect and illuminates everywhere, never be subjected to further birth. He who, contemplating the various effects of objects
or
invisible,
feels a desire to
:
visible
be
but the
in
man
satisfied
with a
knowledge
of
and
faith
God, blessed by a
all
such desires
life.
knowledge of God,
study nor yet
:
the
prime
Object, is
not acquirretentive
able from
of the
Veds,
nor through
memory,
by
continual
instruction
but he
who
it,
God
is
gifted with
God
in
to him.
No man
a
deficient
;
faith
knowledge of
God nor
wise
can
desire
gain
it
belief,
prudence,
and
pure understanding,
for
biassed
knowledge,
be
by absorbed
The
saints
firm,
were
satisfied solely
of the
soul
divine
exempt from passion, and possessed of tran of mind, having found God the omnipresent
been absorbed^, into him
is
;
by
its
destruction
42
MGONDUK-OPUNITHUD OF THE
All the
votaries
on God alone
ledge
rites,
of the
Vedant, and
purification
who,
by forsaking religious
being
life,
obtain
of mind,
continually
occupied
of death
into
in divine reflections
during
entirely
freed
God.
On
the
their
respective
origins
their
as vision and feeling &c. return into their original The consequences of sources, the sun and air, &c.
their works, together with their souls, are
absorbed into
the
supreme and
the
eternal Spirit,
in the
same manner as
to
sun in water
returns
him on
into
the
removal of
ocean
water.
As
all
rivers flowing
the
and forms, so the person who has acquired a knowledge of and faith in God, freeing himself from the subjugationof figure and appellation,
is
immaterial and omnipresent Existence. He who acquires a knowledge of the Supreme Being according to the foregoing doctrine, shall inevitably be
absorbed into
he
him,
surmounting
all
the
obstacles that
may
have
to encounter.
None
destitute of a true
mental distress
This
is
the foregoing
those
texts,
who
are
UTHURVU-VED.
43
of the
who
themselves,
fire
;
with
due regard,
oblations
to
sacred
and
also to those
who have
certain observance
This
is
the true
Ungirus Shounuku, which a person not accustomed to devotion should not study.
Salutation to the knowers of
instructed
his pupil
God /
TRANSLATION
OF THE
CENA UPANISHAD
ONE OK THE CHAPTERS OF THE
SAMA VEDA
SHANCARACHARYA
ESTABLISHING THE
AND THAT
HE ALONE
IS
CALCUTTA
1823.
INTRODUCTION.
SINCE
my
publication
of
the
abridgement of the
of
all
the
Veds as
illus
amongst
Hindoos.
This work
will, I
trust,
by explaining to
my countrymen
which
.a
Hindoo
Scriptures,
is
great
degree to
correct
the
erroneous
to
conceptions,
they
the
doctrines
to
also,
hope,
tend
discriminate
those
parts
of
the
Veds which
are to be interpreted in
an allegorical sense, and consequently to correct those exceptionable practices, which not only deprive Hindoos
in general of the
common
Hindoo
cannot eat dressed victuals in a boat or ship nor clothed nor in a tavern nor any food that has been touched by a person of a
different caste
nor
if
meal. t As at Prayaga, Gunga Sagar, and under the wheels of the car of Jagannath. As, for instance, persons whose recovery from sickness is supposed to be doubtful, are carried to die on the banks of the
48
It
is
INTRODUCTION.
with
no ordinary
of
my
judices,
and enquire
the truths of
religion.
As
many European gentlemen, especially those who inter est themselves in the improvement of their fellow-crea
tures,
may be
to
gratified
it
appeared to
gratification,
me
that
might best
contribute
that
chapters of the
Ved
have accordingly done, and now submit them to their candid judgment. Such benevolent people will, per haps, rise from a perusal of them with the conviction,
that
in
the
this
more
intelligent class)
;
were
not unacquainted
legorical
with
metaphysical subjects
that al
language or description
to
was very
frequently
of the Creator,, employed which were sometimes designated as independent exist ences and that, however suitable this method might be
;
represent the
attributes
men
of learning,
when
literature
decayed, producing
all
those absurdities
and idolatrous
notions which have checked, or rather destroyed, every mark of reason, and darkened every beam of under
standing.
This is practised by the Hindoos of Bengal only, the cruel Ganges ty of which affects even Hindoos of Behar, Hahabad, and all the
upper provinces.
INTRODUCTION.
49
literature
is
all
Hindoo
derived,
in the
opinion
the
of
the
Hindoos,
an inspired work,
It is
coeval
with
existence of
viz.
the world.
divided
into four
parts, Rik, Yajus, Sam, and Atharva ; these are again divided into several branches, and
last
these
are
subdivided into
of each
chapters.
It
is
the
general
characteristic
arms,
and other
arts
and
sciences.
They
also
allegorical representations
preme Being, by means of earthly objects, animate inanimate, whose shapes or properties are analogous
the nature of those attributes, and pointing out the modes of their worship immediately or through the medium
of
fire.
the
Supreme Being as the sole ruler of the universe is plainly inculcated, and the mode of worshipping him particularly
directed.
desses laid
of a plurality of gods
is
and god
controverted,
not only preceding chapters but reasons assigned for its introduction ;
and
fire,
to
gether with the whole allegorical system, were only incul cated for the sake of those whose limited understandings
rendered them incapable of comprehending and adoring the invisible Supreme Being, so that such persons might
not remain in a brutified
principle.
*
state, destitute
of
all
religious
Should
this
Ved
my
it-
It is
my
next
attributes
and
^o
self,
INTRODUCTION.
as well as by its celebrated commentator Vyas, not be allowed to reconcile those passages which are seem
those
that
declare
the
unity
of
the
invisible
Supreme
afraid,
which describe a
the
of
plurality of
I
independent
as
am
upon
altogether
un
intelligible. I
that, in
we
many
obstacles.
When we
often find
cient nations,
we
them
variance
with
each
other; and when, discouraged by this circumstance, we appeal to reason as a surer guide, we soon find how
is,
alone,
We
T
endeavours or
clearing
up our
perplexities,
it
only
serves
generate a
universal
doubt,
incompatible
with
principles
mainly depend.
to give ourselves
The
best
method perhaps
is,
neither
guidance of the proper use of the lights furnished by both, endeavour to improve our intellectual and moral faculties, relying on the goodness of the
exclusively to the
Almighty Power, which alone enables us which we earnestly and diligently seek for.
to attain that
THE
CENA UPANISHAD
OF THE
SAMA VEDA.
WHO
he [asks a pupil of his spiritual father,}
intellectual
objects ?
ist.
is
under whose
approach
to different
Who
is
power
makes
operation
regularly
Who
is
pronounced
And who
is
that immaterial
and hearing
to their respective
2nd. He,
sense
of
;
the
[answers the spiritual parent,] who is the sense of hearing the intellect of the
;
intellect
breath
the essential cause of language ; the breath of the sense of the sense of vision ; this is
enquire.
Learned
men, having
of self-independence
and
self-consideratian fromto be
the
Supreme Unders
enjoy
everlasting
tanding
the
sole
source of sense,
world.
Hence no
vision can
no
We know
how
the
J2
he
is
beyond
all
within
the
also-
beyond nature, which is above conception. cient spiritual parents have thus explained him
4th.
Our an
to us.
He
alone,
language, and
who
the
know THOU
alone,
this.
understanding cannot compre hend, and who, as said by learned men, knows the real
nature
of
He
whom
understanding,
is
the
not
any specified
this.
thing which
men
worship
know
THOU
He alone, whom no one can conceive by vision,, and by whose superintendence every one perceives the objects of vision, is the Supreme Being, and not any
6th.
specified
this 7th.
thing
which
men
worship
know
THOU
He
alone,
whom no
is
who knows
the
Supreme Being, and not any which men worship know THOU this. specified thing 8th. He alone, whom no one can perceive through the sense of smelling, and who applies the sense of
sense of hearing,
:
smelling to
its objects,
is
the
know THOU
9th.
have
suppose
and say
"
that
in
"
you
truth
know know
the
very
53
of the
Omnipresent Being;
of that Being which you limit to your powers of sense, is not only deficient, but also his description which you extend to the bodies of the celestial gods, is also
fect * you
consequently
To
I
this
the
pupil
replies
God."
moment
"
begin to
know
"
loth.
I
"
Not
that
suppose,
continues
he,
that
know God thoroughly, nor do I suppose that I do not know him at all as, among us, he who knows the
:
meaning of the
the
above-stated assertion,
;
is
possessed of
I
viz.
"that
neither
know
-of
him
thoroughly,
nor
am
entirely
ignorant
him."
nth.
who know him and he who believes that he can comprehend God, does not know him as men of perfect understand
;
:
[The Spiritual Father again resumes :] He believes that he cannot comprehend God, does
to
be beyond
.and
men
1
comprehension ; him to be
The
are
notion
of the
sensibility of bodily or
gans,
which,
to the notion of
God
which
notion alone
is
accurate,
gains,
and tends
*
to
everlasting
happiness.
Man
by
The sum
of the notion
that
the Vedant,
is,
he
is
"the
concerning the Supreme Being given in Soul of the universe, and bears the
same
human
.individual
it is
connected.
54
self-exertion,
power of acquiring knowledge and pecting God, through the same acquisition
acquires eternal beatitude.
1
he
3th.
Whatever person
has, according
to the
above
stated doctrine,
has
not
known God, is really happy, and whoever known him is subjected to great misery.
Learned men, having reflected on the Spirit of God extending over all moveable as well as immovable
creatures,
after
their
departure from
this
world
are
absorbed into the Supreme Being. In a battle between the celestial * gods and the demons, God obtained victory over the latter, in favour of the
former (or properly speaking,
to defeat the latter)
;
God
enabled
the former
but,
upon
this victory
being gained,
the
celestial
and supposed
owing
gods acquired their respective dignities, that this victory and glory were entirely
Being, having appeared to them with an appearance
to themselves.
their boast,
The Ommipresent
known
was
they,
consequently,
"
or properly
speaking, the
god of
fire
Discover thou,
this
is."
god of
fire,
His reply
was,"
He
proceeded
fast to that
adorable appearance,
In the Akhaika
it
is
effects
represented under
and
misery flow,
are
called
Demons and
step-brothers
whom
they are in a
55
Fie then
him,"
Who
am
art
thou
?"
answered,
;"
am
fire,
and
Ved
that
is t
am
"
a well-known personage.
tence,
What power
replied,"
world."
in so celebrated a person as
thou
He
11
can
burn to ashes
all
straw
before
straw?"
The god
of
fire
He it, though he exerted all his power. I have then unsuccessfully retired and told the others, been unable to discover what adorable appearance this
is."
Now
they
"
all
said
to
wind
of wind),
Discover thou,
is."
god what
shall.""
He
"
fast
which
"
He
then answered,
;"
am
wind,
and
that
is,
I am
"
a well-known personage.
The Supreme
art
?"
Being, upon
"What
power
is
He
replied,
"
can
uphold
"
all
world."
The Su
preme Being
to
then, having laid a straw before him, said The god of Canst thou uphold this straw wind approached the straw, but could not hold it up,
him,
?"
though he exerted
retired
"
all
his power.
"
He
then unsuccessfully
dis-
and
to
Now
they
"
said
the
god
of atmosphere,
"
Discover thou,
56
"
His
reply
was,"
shall."
He
proceeded
fast
to
that
his view.
adorable appearance, which vanished from He met at the same spot a woman, the god
in the
"
shape
of the
"
He
asked,
"
What was
was the
all
that adorable
She
replied,
It
Supreme
advanced
Being owing
to
to
exaltation."
The god
that
it
of
atmosphere,
the
was
Being that
had appeared
to
them.
He
at first
Supreme communi
As
to
the gods of
fire,
the
adorable
appearance,
and had
to
perceived
others^
it,
and
also as they
the
that
it
was indeed God that appeared to them, they seemed to be superior to the other gods. As the god of atmos
phere had approached to the adorable appearance, and perceived it, and also as he knew, prior to every one of them, that it was God that appeared to them, he seemed
not only superior to every other god, but also, for that reason, exalted above the gods of fire and wind.
The foregoing is a divine figurative representation of the Supreme Being ; meaning that in one instant he shines at once over all the universe like the illumination
of lightning
as
the
;
and
in another, that
he disappears as quick
it is
the
twinkling of an eye.
Again,
represented of
Supreme
Being,
that
approaches to him as
same pure mind the pious man thinks of him, and conse*
The wife
of Siva.
57
mind
to
him
is
repeatedly
That God, who alone in reality has no resem and to whom the mind cannot approach, is
by
;"
.adorable
"
all living
creatures
he
is
therefore called
the
adorable
he should,
in
according
to
prescribed
manner, be worshipped.
the
The
the
"
Tell
me,
Spiritual
Father,
Upanishad or the principal part of the Ved." The I have told you Spiritual Father makes this answer, "the which relates to God the Ved of principal part
"
"
"austere
"
of religious
as well
as
Ved,
"
those
"
11
Veds, are only the feet ; and whose altar and support is truth." He who understands it as thus described,
sin,
acquires
eternal
and
unchangeable beatitude.
TRANSLATION
OF THE
KUTH-OPUNI SHUD
OF THE
U J OOR V E
-
D,
SUNKURACHARYU.
CALCUTTA.
1819.
PREFACE.
IN pursuance of
of the complete
my
Vedant,
had
some time ago the satisfaction of publishing a translation of the Kuth -opunishud of the Ujoor-ved into Bengalee and of distributing copies of it as widely as my circums
;
Hindoo
of
that
assist
knowledge
among
in
the
adherents
is
The
present
publication
intended to
their
the
European community
in
forming
rather
opinion
respecting
Hindoo Theology,
their
found
doctrinal
scriptures,
from the
Poorans, moral
tales,
or
rites
and fostered by their self-interested leaders. This work not only treats polytheism with contempt and disdain, but inculcates invariably the unity of God
as the intellectual Principle, the sole Origin of individual
intellect, entirely distinct
its
affections r
to him.
and teaches
also the
mode
mind
great
understandings,
of
countrymen, possessed of
good
doctrines
contained in
and
in
me
of the
puerile
system of idol
worship
REFACE.
in a
manner be
coming the dignity of human beings while the advocates of idolatry and their misguided followers, over whose
opinions prejudice and obstinacy prevail more than good sense and judgment, prefer custom and fashion to the
authorities
of their
scriptures,
of religious
practise
system which destroys, to the utmost degree, the natural texture of society, and prescribes crimes of the most
heinous nature, which
even
the
would blush
urgent
to
necessity.*
sanguine hope
that,
human
exertions,
am, however, not without a through Divine Providence and they will sooner or later avail them
I
selves of that
true
-observers
friendly
to
system of religion which leads its knowledge and love of God, and to a
towards their fellow-creatures, im same time with humility and
inclination
accompanied by independence of mind and pure sincerity. Contrary to the code of idolatry, this system
defines sins as evil thoughts proceeding from the
heart,
and other
At any rate, it seems to me that I matters of form. cannot better employ my time than in an endeavour to illustrate and maintain truth, and to render service to
my
to
whom
mercy of that Being the motives of our actions and secrets of our
latter
KUTH-OPUNISHUD.
he
"distributed all
his
property.
He had
a son
named Nuchiketa.
Old and
infirm
cows being brought by the father as fees to be the youth was seized with
reflecting
compassion,
"
within
"
himself,
He who
gives
to
to
"
"
drink water or to eat grass, and are incapable of giving further milk or of producing young, is carried to that
"
is
no
felicity whatever."
"
"
He
To whom,
father,
"
lieu
of these cows
and
to
repeated the same question a second and a third time. Enraged with his presumption, the father replied
him,
41
"
shall give
thee
to
Yumu
"
"
(the
god of
death}.
to himself,
In
the discharge
of
my
as
a son,
many
"
"
to
"
sons or pupils of the first class, and I am not inferior any of the sons or pupils of the second class : whether my father had a previous engagement with
"
Yumu, which he
to
"
now perform by
"
I know
not."
with
>UNISHUD
OF
acts
"
of
"
"
Life is too short to gain contemporary good men. advantages by means of falsehood or breach of promise ;
as
it
"
man
puts
like a plant
is
easily destroyed,
and again
The
like
"
forth
its
form.
to
Do you
therfore surrender
me
your promise." according youth Nuchiketa by permission of his father; went to the habita tion of Yumu. After he had remained there for three
to
"
"
Yumu
days without food or refreshmemt^ Yumu returned to his A dwelling, and was thus addressed by his family :
"
"
Brahmun
is
like fire
good
"
offering
"
him water; a
suffers
his
seat,
and
food.
Do
thou,
O
in
Yumu,.
"
water,
A man
deficient
wisdom
"
"
"
his sanguine expectation of success, from improvement associating with good men, the benefit which he might derive from his affable con-
"
versation,
"
and the
fruits
prescribed
"
sacrifices,
produced by performance of and also by digging of wells and actions, as well as all his sons and
"
and
to
cattle, to
"
Yumu
"
to
him
"
As thou,
Brahmun,
space
thee
I offer
my
"
of
three
"
may
attend
me
"
"
and do thou ask three favours of me as a recompense for what thou hast suffered while dwelling in my house
these days
past."
"during
this
as
65.
request,
s
saying,
"Let,
O Yumu
my
father
Gotum
"
apprehension of my death be removed, his tranquility of mind be restored, his anger against me extinguished, and let him recognise me on my return,
after
"
"
of three
:
This
thee."
is
the
first
Yumu
then
replied
"
Thy
father,
styled
shall
"
for
you
as before
shall,
so that,
being
"
"
"
through my power, repose the remaining nights of his life free from sorrow,. after having seen thee released from the grasp of
death."
"
his
second
request.
"
"
heaven, where there is no fear whatsoever, and where even thou, O Yumu canst not always exercise
In
thy
"
authqrity,
and where,
therefore,
none dread
thy
the soul,
"
either
by
thirst or
"
by sorrow, enjoys
"
gratification.
As
thou,
fire
O Yumu
which
is
dost
possess
"
means of
attaining
the
instruct me,
;
"
am
are
I
full
of faith,
that
knowledge
for,
those
who who
fire,.
"
enjoy
"
This
"
ask
"
offered."
"
Yumu
fire,
possessed of a know-
ledge
"
of
the
means
of heavenly gratifications,
impart
it
to thee
which
"
do
<c
as thou attentively observe. fire, means to obtain various mansions in heaven, as the
Know
thou
"
support of the world, and as residing in the body." Yumu explained to Nuchiketa the nature of fire,
5
as
66
being prior
the
bricks
to
KUT H-OPUNISHUD OF
all
creatures,
and
and
their
fire,
in
the
mode
which
of preserv
instruc
The youth
repeated
Yumu
at
these
tions exactly
as imparted to
him
Yumub
eing
The
thus says
"
liberal-minded
"
Yumu,
satisfied
with Nuchiketa,
I shall
is,
"
that
and various-coloured
from
thrice
"necklace.
41
Receiving
parents
collected
and
fire,
who has
and
"as
Ved,
also has
been
in habits
"
giving
:
"
alms,
is
not
liable
to
repeated birth
fire
and death
he,
"
as .originating
full
41
41
"
A
fire,
who, underobla-
"
offered
"
surmounting
all afflictions
during
life,
and
41
extricated
from sorrow,
will
enjoy
gratifications in
"
heaven.
"
This,
41
O
of
Nuchiketa
is
fire,
"
the
means
of obtaining
that
require
41
me
men
shall call
it
after
thy
name.
Make,
:
lf
Nuchiketa!
thy
third
41
request."
Some
are
of
opinion that
after
man s demise
it
existence continues,
and others
respecting
"
say
41
ceases.
arisen
the nature
of the soul ;
wish to
be instruct-
67
"
ed by thee in this matter. This is the last of the favours thou hast offered." Yumu replied : Even gods
"
4t
"
have doubted and disputed on this subject ; which being obscure, never can be thoroughly comprehen-
"
ded
this.
Ask,
Nuchiketa
41
Do
up
my
promise, but
"f
"give
"
Nuchiketa
replied:
am
"
positively informed that gods entertained doubts on this subject ; and even thou, O Yumu callest it
!
"difficult
*
of comprehension.
But no instructor on
this
"
so
desirable
as
this."
Yumu
said
"
Do
;
thou
"
rather request of
"
each to
of cattle,
"
and grandsons, attain the age of an hundred years numbers and horses also extensive elephants, goat,
to give thee sons
;
me
41
empire on
"
earth,
live as
many
years
"
as thou wishest.
If
"
thou knowest another object equally desirable life. it ; together with wealth and long
reign,
"
Thou mayest
O
to
Nuchiketa
"
dom
"
I will
all
Ask according
of
beautiful
thy desire
in
"difficult
"
acquisition
the
mortal
Ask
these
women,
"
musical instruments, as no
like
man can
I
"
gift.
41
whom
"
me,
Nuchiketa
the question
"
death."
"The
Nuchiketa then
"enjoyments
"first
replied.
acquisition
is
of the
in the
O Yumu!
place doubtful
58
"
KUT H-OPUNISHUD OF
destroy
life
they
"
the
strength of
is,
all
the senses
and even
short.
the
of
Bruhma
thy
indeed,
comparatively
thy
"
Therefore
let
equipages,
and
dancing and
"
music, remain with thee. "No man can be satisfied with riches
and
as
we have
"fortunately
"
we
but
feel
desirous
and we
desire
also
may
I
live as
long
;
"
god
of death
"
the
only
object
is
what
have already
the low man-
"
begged of thee.
"
is
"
sion of earth,
and who
the
is
liable to
sudden reduction,
"
"
gods exempted from death and approaching and understanding from them that there is debility, a knowledge oj juturity, should not ask of them any and knowing the fleeting nature inferior favour
of
"
"
"
and sensual
life
pleasures,.
"
who can
on earth?
Do
thou
"
instruct us
that
"
and and
I,
is
of great imporis
"
to
futurity,
difficulty.
this."
which
obscure
"
Nuchiketa, cannot
"
Yumu
resolution,
"
now,
after
sufficient
trial of Nuchiketds.
"
"
Knowanswers the third question, saying, is one thing ; leads to which of God absorption, ledge and rites, which have fruition for their object, another
:
"
$g
to
out
to
man inducements
follow
it.
The
"
man, who of these two chooses knowledge, is blessed ; and he who, for the sake ofreward^ practises rites, is
from the enjoyment of eternal beatitude. Knowledge and rites both offer themselves to man ;
he
"excluded
"
"
but
who
is
res-
"pective
"
natures
serious
consideration,
faith,
disting-
and chooses
sake
despising
"
and a
fool,
for
the
of advantage
and
"
offer of rites.
!
"
nature
"
knowing the perishable of the desirable and gratifying objects offered by me, hast rejected them, and refused the adoption
contemptible practice, which leads to fruition
riches,
Thou,
Nuchiketa
41
of that
to
"and
"
and
to
which men
in
general
are
attached.
sensible that a
"
God which
to
procures absorption,
"
are
opposite
I
"
each other,
and
yield
different consequences.
"
desirous
of a know-
"
the
"
offered
by
me
"
the
darkness
"
wise and
directions,
learned,
like
and wander
various
"
blind
a blind
"
man."
To an
immersed
heavenly
indiscreet
man who
and
is
means of gaining
beatitude
are
not manifest.
He
thinks that
is
this visible
world alone
exists,
and
is
that there
nothing
hereafter
consequently he
repeatedly subjected to
of whose
real nature
my
control.
The
soul
is
that
70
KUT H-OPUNISHUD OF
;
A man who
:
capable
of
giving instruction
it
on
One who
and
that
listens to
attentively,
must be
intelligent
stands
If
it, is
uncommon.
of inferior abilities describe the nature of
will
man
the soul,
various
no one
opinions
thoroughly understand
it
for
When
the
soul
subject
to
eternity,
is explained by a person who believes the emanate from God, doubt, in regard to its but otherwise it is inexplicable and notceases
;
capable of demonstration.
The knowledge
gain
alone
by me, cannot be acquired by means of reason but it should be obtained from him who is ;
the
!
versed in
sacred authorities.
Oh,
beloved pupil,
Nuchiketa
full
of
may we have enquirers like thee, who art resolution. I know that fruition, acquirable by
is
means of rites,
perishable
can be
my
means.
performed
sacred
fire,
whereby
became
Thou,
Oh
wise Nuchiketa
Bruhma, which
of the
every desire,
and which
is
the support
world
praise-worthy
stable.
is difficult
full
of superhuman
power
extensive
soul
is
and
The
ed
that
which
to
be comprehend
most obscure
71
faculties
and which
resides
in
does
not
depart even in great danger, and exists unchangeable. A wise man knowing the resplendent soul, through a mind
abstracted
to
it,
mortal who,
having
doctrines
memory,
knowing the
invisible soul to
"
knowledge of God is open to thee. Nuchiketa then asked, If thou knowest any Being who exists distinctly from rites their consequences and
"
"
their observers,
and
also
from
evil,
and who
is
different
is
"
from
effects
and
and
above
"
past, future,
and present
"
time,
do thou inform
me."
Yumu
" "
replies
I will
explain to thee
briefly
that
the
Veds
all austerities
who
is
is
"
who perform
the word
the duties of an
implies,
"
He
to wit,
whom
of
Om
the
"
Bruhma and also of the through means of which man may gain (that is, if he worship Bruhma by
title
;
means of Om,
if through
it
or
mind
to
absorption.)
Om
is
the best of
;
all
means
it is
calculated to
direct
the
and
of the knowledge of
God
or of the dignity of
to
this
Bruhma
man
word,
.
shall either
be absorbed
Bruhm
72
KUT H-OPUNISHUD OF
The
soul
is
not liable to
:
birth
nor to
death
it
is
mere understanding neither does it take its origin from any other or from itself hence it is unborn, eternal
:
without reduction and unchangeable ; therefore the soul is not injured by the hurt which the body may receive. If any one ready to kill another imagine that he can
destroy his soul, and the other think that
suffer
his
;
soul
shall
destruction,
they both
killed
know nothing
for neither
does
it kill
nor
is
is it
by another.
The
soul
the great.
A man
who knows
and
its
pure
state,
through the
steadiness
from the
abandoning of worldly
desires,
overcomes
The
soul,
to
furthest space
and though
that
it
resides in the
body
at rest,
yet seems to
sides
move everywhere.
splendid
Who
?
can perceive be
support of the
myself,
soul,
the
sensation of happiness
and plain
The soul, although it is immaterial, yet resides closely attached to perishable material objects knowing it as great and extensive, a wise man never grieves for it.
:
not acquirable from the study of the Veds, nor through retentive memory, nor yet by constant hearing of spiritual instruction but he who
is
it, is
gifted
with
it,
the
No man can acquire a knowledge of the soul with out abstaining from evil acts ; without having control
over
the senses
it
with a
;
mind, though
73
man may
knowledge of God.
No
things
ignorant
man
know
is
is,
the
all
of
that
God whose
;
food
(that
who
and
and
appellation)
itself
even as butter.
God and
excellent
the
soul*
entering
into
the
heart,
the
in
divine
abode,
consume,
while
residing
the
that
its
body,
is,
the necessary
latter
is
the
evil actions, and the former witnesses all those Those who have a knowledge of God, consider the former as light and the latter as shade the observers
events.
:
good or
who have
is
collected
We
fearless
collect fire;
which
a bridge to
eternal
and
to
God, who
ocean
is
who wish
cross the
rider the
of ignorance.
body
driver, the
mind
as
its
reign, the
external
senses
are
called the
horses
restrained by the
so wise
men
mind, external objects are the roads: believe the soul united with the body, the
The word
soul
here means
translations
the
it is
human
soul,
Jeebatma
used for
Paramata
the
Great Soul.
ED.
74
senses and
the
KUT H-OPUNISHUD OF
mind,
to
acts.
is
which
be indiscreet, and
senses under the
mind
loose,
all
the
of the
intellectual
power
become unmanageable
If the intellect
firm, all the senses
like
like
intellect
He who
and consequently lives always pure, from whence he never will descend.
that
glory
Man who
steady
has intellect
as his prudent
driver,
and a
mind
paths of
mor
tality, arrives at
omnipresent God.
refined than the
The
senses
;
origin of the
more
is
mind
yet
is
more
again
refined than
that origin
more
exalt
parti
the prime
sensitive
;
superior
to the
source of intellect
is
nature, the
again
superior to that
is
nothing
is
more exalted
all
than
superior
therefore
superior to
.
existences,
and
is
the
Supreme object of
the
universe,
all.
God
exists
is
consequently
wise
men
of penetrating
understandings.
wise
man
75.
power of speech and that of the sen and the mind to the intellect, and the
purified soul,
and the
the
soul to the
un
sleep
of ignorance
acquire
teachers,
:
know
to the
difficult
for the
way
knowledge of
as the
God
considered
the
by wise
men
passage
over
is
Supreme Being
hearing,
feeling,
vision,
or
smell.
He
is
un
changeable and eternal; without beginning or end;, and is beyond that particle which is the origin of the
intellect
:
thus,
is
grasp of death.
wise
imparted to Nuchiketa by
secret
Yumu,
is
He who
most
doctrine
before an
assemblage of
Brahmuns,
ob
sequences.
The
end
of
the
third Section of
the first
Chapter
(yd Bullee^
God
has created
;
the
external objects
outward things
they consequently are apt to perceive But only, and not the eternal spirit.
of eternal
life,
wise,
man
being desirous
withdrawing
76
his
K-OPUNISHUD OF
senses
apprehends the
omnipresent Supreme
The
only
j
ignorant
seek external
-.g
death.
Hence
the
wise,
knowing
that
God
do
alone
is
objects.
To Him,
and
also
the
he
is
that exis-
A wise man after having known that he soul, owing to whose presence living creatures perceive objects wherher they dream or wake, is great and extensive never grieves.
He who
good or
ates
from and
future
events, will
conceal
its
nature
he
is
that
He who knows
prime sensitive
particle,
God
He
is
that existence
That
includes
sensitive particle
all
with
all
the
existence
which
HI-;
u jooK
vi-.b.
77
The sacred fire, the receiver of obtains, after the wood has been kindled below and above, is preserved by
its
same care
as pregnant
women
take
of their
f^tus
and men
it
is
mosphere from whence the sun ascends, and in which he goes down, on which all the world, including fire,
speech,
and
other
things,
is
rest,
thing exist,
that
know.
Whatever individual
is
connected
pure and
individual
is
immaterial
intellect
;
overspreading
principle
is
the
but he
is
who
are different
in nature,
kuowledge that the soul is of divine origin, and by no means is different from its source^ shall be acquired,,
duality entirely ceases.
He who
transmigration.
The omnipresent
the heart, which
is
spirit, extending over the space of the size of a finger, resides within the
body ; and persons knowing him the Lord of past and future events, will not again attempt to conceal his future
events, will not
again
attempt
to
nature:
He
is
that
The omnipresent
spirit
He
Lord of past and future events He alone pervades the universe now and ever ; He is that existence which thou desiredst to know. In the same way as
is
the
KUT H-OPUNISHUD OF
hollow places, and is lost, so man who thinks that the souls of different bodies are distinct in nature from each
other, shall be placed in various forms
As water
falling
man
of steady
mind
is
always pure,
End of
Bullee.)
the first
Chapter
(^.th
The body
is
gates,
belonging
through whose constant contemplation man escapes from grief, and .acquiring absorption, is exempted from transmigratin. ;He is that existence which thou desiredst to know.
spirit,
That
heaven
;
spiritual
and
moves
in
preserves
in
on
;
him
moves
space
resides
in
fire
walks on earth
gods, in sacrifices
be born
in
as vegetables,
also as
:
man, moves throughout the sky seems water, as fishes; produced on earth, on the tops of mountains, as rivers, and
;
;
&*<:.;
members
of sacrifices
yet
to
is
great.
He who
adorable
causes
to
to
breath
heart
He
is
descend,
him
all
When
leaves
it,
is
may
It
is
that
existence
which thou
Neither
sence of other
by the help of breath, nor from the pre powers, can a mortal exist but they
:
79
owing to that other existence on which both breath and the senses rest.
I
will
now
disclose
:
to
you the
secret
doctrine
that
of the eternal
knowledge^
God and also how man, void of O Goutum transmigrates after death.
!
Some
of those
who
are
womb
the
form of
trees,
knowledge during
their
The being who continues to operate even at that time of sleep, when all the senses cease to act, and then creates desirable of objects of various descrip
tions,
is
all
and he alone
rests,
:
is
called eternal, on
pendently of
the
world
and inde
is
can exist
He
that ex
As
fire,
although
one
in
essence,
.appears in
different
on becoming visible in the world, various forms and shapes, according to its
so
in
locations,
space^
extends over
As
air,
although
one
in
essence,
in
in
becoming
natures, as
sole of the
operative in the
body appears
airs,
various
so
God, the
though one, appears in different modes, according as he connects himself with various material objects, and, like space^ extends over all.
As
all
living
creatures,
not poluted
with
externally
or internally
so God,
by being connected
visible
vile objects,
go
KUT H-OPUNISHUD OF
and omnipresent
pain, for
he
beyond
is
its
action.
;
God
but one
he
is
objects
;.
He, through
his omniscience,
makes
his
sole existence
appear in the form of the universe. To those wise men who acquire a knowledge of him who is operative on the human faculties, is eternal beatitude allotted, and not to those who are void of that knowledge. God is eternal amidst the perishable universe and
;
among all animate existences t and he alone assigns to so many objects their respective purposes To those wise men who know him the ruler
is
of the intellectual
lotted
ledge.
;
power,
those
everlasting
beatitude
is
al
but not
to
who
know
divine
How
can
acquire that
most
gratifying
knowledge,
which,
though
beyond comprehension,.
it
were present
it
Does
shine conspicuously
faculties ?
and does
appear to the
sun,
human
nor the moon, nor yet the stars Even the illuminating lightning God: can throw light on cannot throw light upon him ; much less can limited
Neither the
fire
give
him
their
light
borrow
fluence
light
all
imitate
is,
:
him, and
all
that
nothing can in
God and
knowledge
to the
and
desire.
End
of the
second Chapter
($th Bullec.}
81
The world
origin
species^
is
is
fig-tree
of long
duration,
whose
above,
are
es of which, as different
below. The origin alone is pure and and he alone is eternal on whom all the supreme; world rests, and independen tly of whom nothing can
exist.
He
is
that
existence
know.
God
soever
great
it
exists
all
dread of
pared to strike them with thunderbolts ; so that none of them can deviate from their respective courses established by
him.
as the eternal
power acquire
absorption.
Through
and
air,
and the
Indru,
and
also
and
fifthly,
death,
stantly in motion.
If
man can
acquire a
fall
knowledge of God
of his
Otherwise he assumes
new forms
shines
in
different
mansions.
A
in
knowledge of
as
God
:
on the purified
seen by region of the
is
clearly as
an object
the
reflection
a polished mirror
In
defied Progenitors of
mankind
it is
viewed as
obscurely
as objects
perceived in the state of dreaming ; and in the mansion of Gundhurvus, in the same degree as the
reflection of
an object on water
Bruhma
light
it
between
and darkness.
wise man, knowing the soul
to
A
the
be distinct from
senses,
different origins,
and
32
KUTH-OPUNISHUD OF
waking and of
sleep, never again
The mind
and the
is
external senses
intellect
The prime
tellect
;
sensitive
superior
to
the
in
is
:
universe,
again
superior
to
that
is
particle unaffected
by matter
omnipresent and Superior effects material without by acquisition of whose know from ignorance and ledge man becomes extricated
nature
God,
who
is
distress,
and
is
absorbed into
Him
the
after death.
His
;
come
within
reach of vision
:
no one can apprehend him through the senses By constant direction of the intellect, free from doubts,
he perspicuously appears ; and those who know him in the prescribed manner, enjoy eternal life. That part of life wherein the power of the five
external senses
are
Supreme
action,
trol
is
Spirit,
intellectual
;
said to
be most sacred
of the senses
and mind
is
considered to be Yog
(or withdrawing
objects]
:
Man
;
that
state
the senses and the mind from worldly should be vigilant in the acquisition of for such control proceeds from constant
exercise,
and ceases by
neglect.
Neither through
speech,
man
acquire a
know
God God
but, save
him who
believes
in the exis
no one can
A man
should acquire,
of him
a belief in the
;
existence
universe
and
next,
a real knowledge
to wit
83
incomprehensible
for the
men
to acquire a
knowledge of his
his
existence, graciously
incomprehensibility.
When
even
all
When
the only
the
occasions duality
become
Vedant
immortal
This
is
doctrine
which
the
inculcates.
one of which^
:
called
Sookhumna, pro
The
Bruhma
and those of
which
ascend by other tubes, assume different bodies, accord ing to the evil or good acts which they perform.
that space of the
finger
spirit
:
always within
as
large as a
Man should, by firmness of mind, separate that from the body, in the same manner as the pith is removed from the plant Moonju that is, the spirit should
:
be considered totally
distinct
the effects
spirit
of matter and man should know that separated to be pure and eternal.
imparted
it,
God
thing
belonging to
good
or evil
;
and from
mortality,
God
and
End of the
End of
the Kuth-opuniskud.
TRANSLATION
OF THE
ISHOPANISHAD,
One
of the chapters of the
YAJUR VED
SHANKAR-ACHARYA
INCOMPREHENSIBILITY OF
HIS
WORSHIP ALONE
CALCUTTA
1816.
PREFACE.
THE
prove
reach
in his
work of the
consent,
Vedant, that
who
is
out of the
of comprehension and beyond all description. For the use of the public, I have made a concise of that
is
translation
celebrated
work
into Bengalee,
and
the present
conformity to the
Comments
of the
The
translation
Ishopanishad belonging to the Yajur, the second divi sion of the Veds, being already completed, I have put it into the press f and the others will successively be
;
printed, as soon
is
as their
translation
is
completed.
It
of the
Universe
is
but
one,
who
is
omnipresent, far
;
above external
sense
is
mankind
that all
and the
cause
of eternal
beatitude
and
and
Should
in
be asked,
*
whether
the
assertions
found
the
I feel
indedted to Doctor H. H.
for the
Wilson,
my
translations
upon which
original,
it
depends,
is
added
to
the
will
be found written in
Italics.
88
PREFACE.
Puranas*
of
and Tantras,
several
&c.
respecting
the
are
worship
false,
the
gods
and
goddesses,
are
:
or
whether Puranas
the
Shastra,
and
Tantras
is
not
included in
the
answer
this
The
Purana
as
and
Shastra,
repeatedly declare God to be one and above the apprehension of external and internal senses; they indeed expressly declare the divinity of many gods
their worship
;
but
to
those
the
who
are
incapable
invisible
fixing
idea
of
an
Supreme Being,
their attention
in
order
that
such persons, by
figures,
on those invented
may be
able
to restrain
that
themselves
that
from vicious
temptations,
the
the
and
those
are
competent
should
for
the
invisible
God,
Idols.
I repeat a
worship of worship of
The
great
*f
authority
of Jamadagni
"
Raghunandan
invented to serve as
representations of God,
"
"
merely understanding, and has no second, no parts nor fi gure consequently, to these representatives, either male or female forms
;
who
is
"and
"
other circumstances
are
fictitiously
first
assigned."
11
Purana
it
is
said
"
God
is
without
is
epithet,
"
definition
liable
*
or
description.
He
"
to
annihilation,
we can
t Supposed
PREFACE.
"
89
is
God."
only say,
"The
"
That
he,
who
is
men
;
of
more
the
extended knowledge
bodies
the ignorant
"in
wood,
bricks,
and stones
In the
but learned
men
in
"
universalsoul."
"
division
of the Sri
"
"
and others
It is
84th Chapter Crish na says to Vyas impossible for those who consider
of
the tenth
Bhagavat,
"
pilgrimage as devotion,
the divine
"
nature exists in the image, to look up to, communicate to petition and to revere true believers in God. "with,
<f
He who
"wind
41
41
relations as
regards only wife, children, and himself (that is, he who neglects to contemplate the nature of the soul), he who attributes a
and
or
"
divine
nature
to
earthen
"
such respect
of
to
is
those
as
"
who
are
God,
an
the
"ass
"
amongst
it is
In
"
the
gth
Chapter
of
Cularnava
Being,
written
A
the
"
who
is
beyond
"
and
their
"
texts
"
slaves."
"
After a
has been
attained,
"
"
should be
ceremonies prescribed by Shastras no want of a fan found to felt, when a soft southern wind is
"refresh."
"
The Mahanirvana
says,
"Thus
corresponding
to the
natures
"
"
rous figures have been invented for the benefit of those who are not possessed of sufficient understand
ing."
From
the
foregoing quotations
it
is
evident,
go
assert
PREFACE.
the
existence
desses,
men
"
cannot be alleged in support of Idolatry, that although a knowledge of God is certainly above all
It
"
things,
"
still
as
it is
men
it
should of
had
course worship
for,
the
Veds and Puranas, as well Supreme tras, would not have instructed mankind to aim
Being, the
as Tanat
such
attainment
as
is
it is
direction to
acquire what
man
of
common
is
sense.
Should
that the
it is
acquisition
of a
of God, although
not impossible,
"
him
"
it,
that
we ought,
therefore, the
more
to
"
11
"
knowledge ; but I highly lament to observe, that so far from endeavouring to make such an acquisition, the very proposal frequently
excites his anger
"
and displeasure.
be alleged that the Veds, Puranas,
the
Neither can
it
&c.
teach
both
and
former
their
intended for
to
for
Supreme Being and goddesses, but that the Yatis or those that are bound by
all
adoration
of the
profession
latter
forsake
worldly
it is
consideration,
and the
householder also
the
is
Supreme Being.
PREFACE.
9T
lawgivers,
after
Menu,
nies,
also,
the chief of
all
Hindoo
having prescribed
in
says,
monial
rites
mentioned
in the Shastras,
"
attaining a
sense,
"of
Again
of
"
in
4th
Chapter,
author says,
Some, who
well
know
perform
make
their
own organs of
sacrifice
sensation
their
and
intellect"
Some
constantly
breath
in
"
speech,
"
when
in
they instruct
others
of
God
aloud,
and
their
silence*
"
perceiving
"
sacrifices
11
only,
"
scriptural
"
knowledge
of every ceremonial
observance."
In the Yagnyavalca
"a
(Smriti)
it is
written
"
Even
householder,
faith in the
who
acquires
livelihood
honestly,
"
has
"his
guests,
performs
is
to
his
fore-
11
fathers,
"
and
in
the practice
of telling
truth, shall
it
"
be absorbed into the supreme essence." Should be It still remains unacountable, that notwithsaid,
"
standing
11
unity of the
direct
mankind to
"
"
adore him alone, yet the generality of Hindoos have a contrary faith, and continue to practise idolatry," I
92
PREFACE.
in
would
which the practical part of the Hindoo religion is built. Many learned Brahmins are perfectly aware of the ab
surdity of idolatry,
of the purer
rites,
mode
worship.
But
as in the
they find the source of their comforts and fortune, they not only never
festivals of idolatry,
ceremonies, and
fail to
protect
idol
worship from
it
all
attacks, but
even
utmost of their power, by keeping the knowledge of their scriptures concealed from the rest of the people. Their followers too, confid
to the
in the idea
of the
shape,
and propensities
and are
naturally
delighted with a
mode
Some
liberality,
Europeans, indued with high principles of but unacquainted with the ritual part of
it
Hindoo
founded.
by an
inter
pretation
which,
though plausible,
are
willing
to
is
by no means well
in
They
the light of gods or as real personifications of the divine attributes, but merely as instruments for raising their
minds
to
the
had occasion
are
remark, that
many Hindoos
language,
who
English
finding this
interpretation
idolatry than
their
own
any with which they are furnished by guides, do not fail to avail themselves of it,
PREFACE.
93,
though
in
repugnance both
to
their
faith
and
to their
practice.
The
declarations
of
this
description
of
Hindoos
such
naturally
Europeans,
tend to confirm the original idea of who from the extreme absurdity of
pure unqualified
its
idolatry,
existence.
in
It
even
be so
far
misled
much
as
divine
exis
With a view,
therefore, to
may have
to
the
attributes
figuratively represented by Supreme Being, shapes corresponding to the nature of those attributes,, they offer adoration and worship under the denomination
of
the
as
On
the contrary,
the
slightest
satisfy
every
inquirer,
that
it
those
particular
circumstances,
which are
objects of their
with divine
power.
Locality
of
habitation
analogous to their
formly ascribed
own views
to
uni
Thus the
devotees of Siva, misconceiving the real spirit of the Scriptures, not only place an implicit credence in the
separate
existence
of Siva,
they
say,
inhabit
94
PREFACE.
that
and
accompanied by two wives and several attendants. children, and surrounded with numerous In like manner the followers of Vishnu, mistaking the
he
is
allegorical
real
facts,
representations
believe
of the
him
to
be chief over
other gods,
and
summit of heaven.
the worshippers
of
Similar
Call,
opinions
in
also
held by
respect
that goddess.
And
to
in fact, the
every class
respective
those
And
so tenacious are
to their
honour due
in
chosen
places
that
as
in
Haridwar,
the
Pryag,
Canchi
precedence
.altercations,
not
warmest verbal
but sometimes
even
in the
Neither do they regard the images of those gods merely light of instruments for elevating the mind to
the
conception of
those
supposed
objects
beings
they are
simply in themselves
made
of worship.
For
whatever Hindoos purchases an idol in the market, or constructs one with his own hands, or has one made
under
his
to
own
superintendence,
certain
it
is
his
invariable
called
practice
perform
ceremonies
Pran
Pratishtha, or the
he believes that
nature
it is
life but supernatural powers. Shortly after the idol be of the masculine gender, he marries wards, it to a feminine one, with no less pomp and magnificence
his
own
children.
PREFACE.
95
The mysterious process is now complete, and the god and goddess are esteemed the arbiters of his destiny, and continually receive his most ardent adoration.
time, the worshipper of images ascribes once the opposite natures of human and of super-human beings. In attention to their supposed wants as living beings, he is seen feeding, or
At the same
to
them
at
pretending
as in
to feed
the
is
hot season he
equally regardful of their comfort, covering them by day with warm clothing, and placing them at night in a bed. But snug superstition does not find a limit here :
the
acts
idols,
and
their
assumption
of various shapes and colours, are gravely related by the Brahmins, and with all the marks of veneration are firmly
believed by their deluded followers. Other prctices they have with regard to those idols which decency forbids me to explain. In thus endeavouring to remove a mis
take, into
which
my
countrymen,
it
is
a consider
me
have begun
belief
and
practices, as
to find
it
unders uch a cloak, however flimsy and borrowed. The adoption of such a subterfuge encourages me greatly to
hope,
that
they will
in
sensible cannot be
defended
and
that,
forsaking
the
superstition of idolatry, they will embrace the rational worship of the God of Nature, as enjoined by the Veds
and confirmed by the dictates of common sense. The argument which is frequently alleged in support
g6
of idolatry
is
PREFACE.
that
"
those
who
believe
God
to
be omni
the doctrines of the Vedant, are present, as declared by required by the tenets of such belief to look upon all
existing creatures as
God, and
to
to
birds, beasts, men, women, vegetables, and all other and as practical confo rmity to such doctrines existences
;
is
almost impossible, the worship of figured gods should be admited." This misrepresentation, I am sorry to
entirely serves the purpose intended,
in general
observe,
ening Hindoos
But
am
well
confident
that
will clear
is
up
this point
known
if
as a
beyond all doubt ; for the Vedant work which inculcates only the unity
be taken
of
God; but
of that
to
be much more at
contented with the recognition of only a few millions of gods and goddesses, but the Ve dant in that case must be supposed to admit the divinity
of every living creature in nature.
The
fact
is,
that the
Vedant by declaring that "God is everywhere, and every thing is in God" means that nothing is absent from God, and nothing bears real existence except by the volition of God, whose existence is the sole support of the conceived
existence of the universe, which
is
the
same manner
is
as a
human body
God
see or
at the
different
feel.
The
(nth
Vedant are
to
this
effect
text of the
PREFACE.
"
97
That being, which is distinct from matter, Vedant) from those. which are contained in matter, is not "and
:
11
various, because
he
is
declared
"
"
by and
all
the
"
Veds to
again,
to
at
The Ved
be
has
"
understanding."
mere
the conduct
God,
as
Janaca, the
celebrated prince of Mithila, Vasisht ha, Sanaca, Vyasa, Sancracharyu, and others whose characters as believers
in
doctrines
one God are well known to the public by their and works, which are still in circulation, we
teachers,
their faith in
the
omnipresent
God
according to the
creature the
It
entitled to.
God
own-
may
be
;
alleged
for the
against
believers
every
in the
system
of
their
idolatry
godhead
of Crishna,
Cali,
as
omnipresence of
Crishna, *
The
their
authorities, then,
presence,
enjoin the
would according
to
divinities. Omnipresence, however, is an attribute much more consonant with the idea of a
those supposed
*
f
Vide 23rd text of the chap, nth of the Debi-mahatmya. Vide Rudra mahatmya in the Dan-dharam.
7
^8
PREFACE.
to
is,
Supreme Being than with that of any fictitious figure which they pay divine honours Another argument
!
that
"
No man
of
his
can have,
as
it is
desire unless
purifies
I
knowledge respecting the Supreme Being, mind be purified and as idol worship
;
men
minds,
it
to."
part of this
argument, as God is an
improved mind
person
it
consequently when
that
desire,
ever
we
I
see
possessed of
we
;
should attribute
but
to
some degree of
purification
Ved, that purity of mind is the consequence of divine worship, and not of any
must
superstitious practices.
The
"
"
Vrihadaranyaca
says,
Adore
God
alone."
Again,
"
the
"
and
from
impurity."
of the principal arguments which are alleged in favour of idolatry is, that it is established by custom.
*
The
Purans,
in
and
Tantras,"
it is
favour of devotion
to
the
idol
worship has
been
it
practised for so
many
centuries
that
custom renders
It is
proper to
continue that
worship."
however
evi
common
sense, that
faith
;
custom or fashion
the
latter
is
quite
different
from divine
proceeding
from
spiritual
authorities
and
correct reasoning, and the former being merely the fruit of vulgar caprice. What can justify a man, who believes in the inspira
tion of his
religious
books,
in
neglecting
the direct
PREFACE.
authorities of the
entirely to
99
same works, and subjecting himself custom and fashion, which are liable to perpectual changes and depend upon popular whim? But it cannot be passed unnoticed that those who practise
and defend it under the shield of custom, have been violating their customs almost every twenty years,
idolatry
for the sake of
little
:
convenience,
or
worldly advantage
a few instances
practised,
I
to
commonly and
here.
ist.
publicly
in
Bengal, with
very
few exceptions,
forsaken
ancient
modes of
the
performance of
ceremonial
the late
most
essential points of
Behar,
their
Tirhoot,
and Benares.
in
2nd.
The system
of
sub-divisions
each
is
caste, with
also
jrd.
The
profession of instructing
is
European gentlemen
a violation
4th.
and Purans, established custom and, long European guests with wine and
;
of their
The
supplying
victuals in presence of
their
tom and
"
gods and goddesses is also a direct breach of cus I law. may conclude this subject with an
them,
most rational
of
those
who,
concealing your-
scriptures from you, continually teach you thus, Believe whatever we may say don t examine or even touch
;your scriptures, neglect entirely your reasoning
faculties
100
PREFACE.
do not only consider us, whatever may be our prin ciples, as gods on earth, but humly adore and propitiate
us by srcrificing to us the greater part (if not the whole) or that of the man who lays your of your property
:
scriptures
tions
and
their
comments
solicits
as well as
their
transla
their
you
to
examine
purport,
without
;
moderate
use of reason
and
by
the
rational
to
Creator, and
respect
to
those
who
think
and act
righteously."
no one can be so prejudiced as to be unable towhich advice is most calculated to lead him discern !hope
to
the
best
road
to
both
temporal
and
eter-nal
happiness.
INTRODUCTION.
THE physical powers of men are limited, and when viewed comparitively, sink into insignificance ; while in the same ratio, his moral faculties rise in our est
imation,
as
human
life
be
contrasted
with the great age of the universe, and the limited extent
of bodily strength with the many objects to which there is a necessity of applying it, we must necessrily be disposed to entertain but a very humble opinion of our own nature ; and nothing perhaps is so well
calculated to
restore
more extensive moral powers, together with the highly beneficial objects which the appropriate exercise of them may produce.
templation of our
On
fail,
scarcely
sooner
is
to
portion
of
him
who
conscious of having
benefit
to
his
it
neglected
opportunities of
rendering
fellow-creatures.
From con
siderations like
these
the lamentable
errors
of
my
stimulated to employ
every
means
in
my power
constantly
to
improve
of a purer
their
to the
knowledge
sytem of morality.
different
am
I
ongst
Hindoos of
and
professions,
102
INTRODUCTION.
titious
have had ample opportunity of observing the supers puerilities into which they have been thrown
their self-interested guides,
by
who,
in
defiance
of the
law as well as
of
common
simple hearts
weak attachment
for its
mere shadow.
Hindooism,
aberration
am
sorry to
say,
is
made
to
;
consist
in
the adoption
of a
peculiar
mode
of diet
the
least
from which (even though the conduct of the offender may in other respects be pure ond blame
less) is
the
severest
censure,
but
actually
punished
what
is
commonly
Hindoo
On
as
to
the contrary,
faith
article of
compensate
for
every
moral defect.
little
Even the
in
most atrocious
crimes
weigh
or
its
nothing
violation.
the
Murder,
to the party
loss
theft,
or
perjury,
though brought
home
inducing
of caste,
no peculiar
called
mark of infamy or
disgrace.
trifling
commonly
few
idle
for all
of a
cere
those
all
at
temporal inconvenience,
retribution.
as
well
dread of
future-
INTRODUCTION.
My
reflections
for
truths
have
been
most painful
many
years.
contemplate with the strongest feelings of regret, the obstinate adherence of my countrymen to their fatal
system of idolatry, inducing, for the sake of propitiating
their
and
social feeling.
supposed Deities, the violation of every humane And this in various instances ; but
especially
in
more
the
under the
rites.
to
sacred
to
religious
repeat,
contemplate
these
with
the
strongest
feelings
of regret, and to
view in them the moral debasement of a race who, I cannot help thinking, are capable of better things ;
whose
susceptibility, patience,
Under
these
lay
genuine translations of parts of their scripture, which inculcates not only the enlightened worship of one God, but the purest principles of
morality,
them
as I
deemed
Most
requisite to
Brahmins
system.
whole may, sooner or earnestly pray in efficient later, prove producing on the minds of
that
do
the
Hindoos
in
general,
believing in
Do
ISHOPANISHAD
:
OF THE
YAJDRVED.
i st.
ALL
it
the
material
be,
extension
in
this
world,
whatsoever
may
by
thus abstracting thy mind from worldly thoughts, preserve thy self from self-sufficiency and entertain not a covetous
,
Let
in
man
this
desire
to
live
whole century,
time,
religious
world,
during
that
SELFISH
rites,
MIND AS THINE,
there
is
no other
mode
evils.
the
practice
THOSE THAT NEGLECT THE CONTEMPLATION OF 3rd. THE SUPREME SPIRIT, either by devoting themselves solely
to
the
religion,
or by
death^
living
of religious
ideas,
shall,
after
ASSUME THE STATE OF DEMONS, such as that of the celestial gods, and of other created beings, WHICH ARE
SURROUNDED WITH THE DARKNESS OF IGNORANCE. The Supreme Spirit is one and unchangeable 4th.
he proceeds more
rapidly
:
than
the comprehending
Him no
external sense
can appre
106
sense
:
ISHOPANISHAD OF
He, though free from motion, seems to advance, leaving behind human intellect, which strives to attain a knowledge respecting him He being the eternal
:
ruler,
the atmosphere
regulates
He, the Supreme Being, seems to move every where, although he in reality has no motion ; he seems to be distant from those who have no wish to attain a
5th.
to those
to
know him:
but,
in fact,
He
pervades
in
the
he
who
perceives
that the
merely dependent upon the existence of the Supreme Spirit)\ and who also perceives the
Supreme Being
extension]
in
the
is,
he
who
does not
feel
whatsoever.
7th.
When
that
a person
God extends over the whole universe (that is, that God furnishes every particle of the universe with the light of his existence), how can he, as an
conceives
observer
real unity of the pervading Supreme be with infatuation or grievance ? affected existence,
of the
8th.
He
overspreads
either
is
all
creatures
is
merely
spirit,
of any minute
liable to
body, or of an
impression or organiza the ruler of the omniscient, pure, perfect, He has and the self-existent intellect, omnipresent,
He
is
from eternity
been
assigning
to
all
creatures
their
respective purposes.
107
Those observers of
to
only
sages,
the
and oblations
to
enter
without regarding the worship of celestial gods, shall into the dark regions and those practisers of
:
celestial
fire,
and oblations
to sages,
to ancestors,
to
men, and
still
to
region
darker
and
of sacred
fire,
and oblations
another
men, and to other creatures, produce thus have we heard from learned men who
have
i
Of
and oblation
to
sages, to
ancestors,
men, and
to
by means of the
of the
celestial
latter,
presented by natural
state
temptations,
and
will
attain
the
gods
the former.
1
2th.
Those observers of
shall
religious
rites
who wor
:
enter
and those
practisers
of religious
who, though
insensible,
influenced by the
Supreme
IO8
ISHOPANISHAD OF
allegorically called
particle,
Bruhma,
shall
enter
into a
region
13.
one consequence may be attained by the worship of Bruhma, and another by the adora tion of Prakriti. Thus have we heard from learned men
who have
i4th.
subject to us.
Of
those observers
of ceremonies,
whatever
that
person, knowing that the adoration of Prakriti and of Bruhma should be together observed by the
individual,
latter
same
of
performs them
both,
will
by means of the
Prakriti,
1
5th.
Thou
hast,
sun,"
who during
rites,
his life
neglecting
thou hast,
sun,
"
who
"
rules in thee.
Take
"
off that
veil
for the
guidance of
"
me
thy true
devotee."
i6th.
"
thou
(cantinues
singly,
he),
who
nourishest
"
mundane system
for
of Cushyup,
disperse
violent
"
thy rays
"light,
"
so
that
may by
thy
prosperous
aspect."
Why
should
retracting himself on reflecting upon the true diviue nature 41 why should I entreat the sun, as I AM WHAT HE
IS,"
that
"
is,
the
Being who
in
me"
1 7th.
"
"Let
my
breath,"
resumes
"
he,
;
be absorbed
let
wide atmosphere
and
this
my
"
O my
intellect, think
now
109
what may
"O
be
beneficial
tome.
fire,
remember
"
"
what religious
8th.
all
rites I
have hitherto
fire,"
performed."
/$e,
1
"
illuminating
continues
"
to
"
to
"
various
rites,
to
thee
our
last
"
This example from the Veds, of the unhappy agitation and wavering of an idolater on the approach of death, ought to make men reflect seriously on the miserable consequence of fixing their
mind on any
Supreme Being,
SUNSKRIT TRACT,
INCULCATING
BY THOSE
WHO
THE SUPREME
BEING.
CALCUTTA
1827.
PRESCRIPT
FOR
THE GAYUTREE,
THE MOST SACRED TEXT OF THE
VEDS.
THUS
"
"
Munoo
"
The
three
great
Bhoovuh, Swuh,
or earth
space,
*
Om ;*
It is
"One
and
also
Om, when
is
articulation,
the radical
"is
^
is
it
Supreme
Spirit.
derived from
letter
the
emblem
the
of the most
High."
?P^ Munoo,
(Om)
one
II. 83.
"This
"letter,
Om,
emblem
of the
nevertheless
is
and we and
<|>
ancient and
;
modern languages of
such as
that can
justify
such privileges
(Xi)
reckoned single letters in Greek, and Q, W, X, in English and others. But when considered as a triliteral word consisting of
^T,
vg",
??,
Om
implies the
division
three Veds,
human
deities,
of
the
universe,
Bruhma, Vishnoo and Shiva, agents in the creation, preservation, and distraction of this world or, properly speaking, the three
;
114
the
"
Gayutree, consisting of three measured lines, must be * considered as the entrance to divine bliss."
"
Whoever
shall repeat
them day by
shall
day,
for
three
years,
without
negligence,
as air,
approach
the
most
and acquire
after death an
From
beginning
Gayutree."
the three
exalted
Bruhma
text,
successively
with the
entitled Savitree
or
"
Yogee Yajnuvulkyu also declares, By means of Om and the Gayutree, Bhooh, Bhoovuh, and Swuh
"
"
most High
"
God, the source of intellect, should be worshipped. So Bruhma himself formerly defined Bhooh,
attributes
principal
of
the
Supreme Being
it
personified as
fact,
Bruhma,
universe
In this sense
implies in
the
In
all
the
(the
Poorans or didactic
or
parables
excepted),
methodical
the term
collection
expansion
of
matter
understood by is intended by destruction, and the power which wards off the latter from the former is meant by preservation.
is
creation, the
gradual or
sudden
perversion of order
The
in
is,
that they
common
with others,
solely
through their
reject
material
phenomena
and force upon themselves a belief of the production of matter from nothing, and of its liability to entire annihilation, then nothing would remain in the ordinary
of conviction, course of reasoning to justify their maintaining any longer a notion
of that unknown Supreme superintending Power. * The admits of another interpretation, viz. last clause
"be
medium
"
must
Veds."
THE GAYUTREE.
Bhoovah, Swuh,
11
(Earth, Space,
;
of the
Supreme
Intelligence
"are
called the
Defined."
[Those that maintain the doctrine of the universe being the body of the Supreme Spirit, found their
upon
the
opinion
following considerations
ist.
That there are innumerable millions of bodies, That they move, mutually preserving
their
and
that they
main
or
by
producing
effects
primary
secondary,
other.
as
the
members of
the
That those bodies, when viewed 3rdly. collectively, are considered one, in the same way as the members of
an animal body or of a machine, taken together, consti tute one whole.
material body whose members move and afford support to methodically, each other in a manner sufficient for their preservation, must be actuated
4thly.
-either
Any
nam ed
is
the soul, or
as infinite as
space, because body is found to exist in space as far as our perceptions, with the naked eye or by the aid of instruments, enable us to penetrate.
6thly.
If
body be
guides
styled
its
members must be
internal,
SOUL, and not external, since there can be no existence, even in thought without the idea of
the
location.
Hence
this sect
Il6
ding power
the soul
of the
from eternity to eternity ; somewhat the same influence over the universe
individual soul has over the individual body.
has"
They argue
ly impelled
body is excellent in its construction, the Therefore, directing soul must be considered excellent. in as much as the universe is infinite in extent, and isit is
arranged with infinite skill, the soul by which mated must be infinite in every perfection.]
ani
He (Yajnuvulkyu) again expounds the meaning of the Gayutree in three passages We, say the adorers of the Most High, meditate
:
"
"
"
on the supreme and omnipresent internal spirit of We meditate on the same Supreme this splendid Sun.
Spirit,
"
earnestly
;
"
mortal birth
who, residing
in
every
body
as
the
"
all-pervading soul
directs
and
"ly
"
operations
towards
en joy-
"
ment, and
So, at the
letter
Om
cited by
in every instance
;
"
pronounce Om,
unless the letter
will
fail
;
at the
for
"
Om
precede,
it
desirable consequence
it
"
and unless
follow,
will
not be long
retained."
That the
letter
Om, which
is
pronounced
at
the
Human
soul
Spirit.
ED.
THE GAYUTREE.
fies
"
If
the
Most High,
the
Spirit."
is
testified
by the Ved:
"
viz,
Thus
the
through
help
of
Om,
you
contemplate
the
Supreme
passage
"
Munoo
"
also
same
And
is
tion
letter
to
fire
and solemn
away
but the
"
Om
it is
"
since
a symbol of
considered that which passes not away ; the most High the Lord of
"
created
"
beings."
"
By the sole repetition of Om and the Gayutree, a Brahmun may indubitably attain beatitude. Let him
perform or not perform any other religious rites, he being a friend to all creatures is styled a knower of
God."
"
4<
"
"
So Yogee Yajnuvulkyu says "God is declared to be the object signified, and Om to be the term signifying
:
"
By means
letter
Om,
the
symbol, God becomes propitious." * In the Bhuguvudgeeta (the cause), Tut f these are Sut considered three kinds % (that), (existing),
*
"
Om
"
of description of the
*
"
Supreme
Being."
Om
"
whom
all
objects,
either
visible
or invisible,
depend
in their formation,
continuance,
and change.
"
Tut"
implies the
pronoun"
demonstrative
definition.
"
being that can be described only by the that and not by any particular
"
Sut
"
implies what
"
truly
exists"
in
ent of others.
Om
"
that
The
and
first
term
"
Om
"
both in sound
to
be>
application, to the
participle
of the
verb fifH
in
Il8
commentary on the
Goonu-Vishnoo, the by the same author.
guides us.
is
briefly given
is
He
the
spirit
who
thus
described,
"
"
mansions
(viz. earth,
space
indivi-
and the
objects,
"
all
moving and
fixed
and of
"Bruhma.
"
"
"
my
individual soul, as
spirit,
"
True
it
"mansion,
11
Bruhma,
absorbs
(my
soul),
spirit,
into his
own
divine
"essence.
"
The
it is
worshipper, thus
contemplating, shall
repeat the
Gayutree."
Thus
a
said
by
Rughoonnundun Bhuttacharyu,
of law in
modem
expounder
when
c
"Vyaahritibhyam
:"*
By means
of pronouncing
Om
f<
"
and Bhooh, Bhoovuh, Swuh, t and the Gayutree, % all signifying the Most High, and reflecting on their meaning, the worship of God shall be performed, and
his grace
enjoyed."
"
Greek
had
and
it is
its
origin
As
;
and a reference
"
to the Septua-
^v
like
iii,
"
Om
"
is
God.
Exodus,
TT$0
14.
ETtf
afU
&
ftv"
"fc
ftv
vHaS."
f ^t* *T
*r:
^:
ED.
THE GAYUTREE.
Iig
:
And
"
"
also
in
the
Muha
:
Nirvan Tuntru
"In
like
manner, among all texts the Gayutree is declared to be the most excellent the worshipper shall repeat it "when inwardly pure, reflecting on the meaning of it"If
Om
it
"(viz.
"
Bhooh,
Bhoovuh,
in
it
Swuh),
other
bliss.
theistical
knowledge,
producing
immediate
"
Whosever repeats
being freed from
in the
morning
or evening or dur-
"
Supreme Being,
inclined
first
"
to
"act
"
unrighteously.
The worshipper
Vyahritis,
shall
pro-
and afterwards
finish
it
"
and
shall
with
proall
"
Om.
who
We
meditate on
perishing,
and production of
;
"
spreads
over the
that
all
;
"
eternal
Spirit,
who
;
inwardly rules
the
sun and
"
living creatures
most desirable
in intellect,
all
and
all-pervading
"
directs
the
operations
"
"
The
worshipper, by
repeating
"
above meaning,
any other
only
all
"able
"
objects without
religious
observance
is
:
or
austerity.
One
without a
second
the
that
"doctrine
"
maintained
by
the Oopunishuds
imperishable
"
"
and incomprehensible Being is underWhoever repeats them stood by these three texts. once or ten, or a hundred times, either alone or with
others, attains
bliss
"
many
in a proportionate degree.
"
"
meditate on
Him who
:
is
"
and
all-pervaling
thereby
religious
observances,
I2O
"
"
formed.
though not performed, shall have been virtually perAny one, whether a householder or not,
all
"
"use
Here Om,
Being who
ing,
"
Supreme
is
continuance, perish
"
and production of
and
to
words.
He
from
whom
"
produced
"is
exist,
whom those that are whom after death they return, whom thou dost seek to know."
The
Ved quoted by the revered Shunkur Commentary on the first text of the
or not
that
cause signified by
exists separately
from these
effects,
having arisen,
is
next
read,
exists
explaining that
sole
cause,
eternally
Glorious,
all,
invisible,
perfect,
is
unbegotten, pervading
"
internally
and
externally
He
It
the
being
Moonduk Qopunishud.
living creatures
large
and small
the
read.
Suvitoor vurenyum,
"dhiyo
He
ruling
all
us material beings,
"He
vnh
tTO
ED.
THE GAYUTREE.
the
121
rules
same immortal
spirit
who
inwardly
thee."
(Chhandoggu Oopunishud,)
all creatures."
"God
Bhuguvudgeeta.
the
is
The
is
object signified by
three
texts
being one,
following
enjoined.
The
meaning
in brief.
all,
We
pervading
all,
and
"internally
material
objects,
down
to us
and
others."
[The
Gayutree
"on
following
is
literal
translation
:
of
the
according to
"We
mediate
directs
that
Supreme
passage,
Spirit of the
splendid sun
who
"our
understandings."
The
the
however,
from
words
"
"
Supreme
this
Spirit
to
the
words
"splendid
"sun."
But
does
not appear
fully to
correspond
]
WHILE
deemed
it
translating
this
essay
to
on
the
Gayutree, I
meaning of the text as given by Sir William Jones, whose talents, acquisi tions, virtuous life, and impartial research, have rendered
proper to refer
his
feel so
the
memory an object of love and veneration to all. I much delighted by the excellence of the transla
rather
tion, or
the paraphrase
to
humble
treatise, I
here.
:
The
122
"
VEDAS-"
"the
Let us adore the supremacy of that divine sun,* god-headf who illuminates all, who recreates all, "from whom all proceed, to whom all must return,
"
"whom
we invoke
"What
"that
the
sun and
light
are
to
the intellectual
and
"a
invisible universe
and,
as our
"thus
ing on the
"Being
of truth,
that
is
of beings
our
in the
path to
beatitude."
Opposed
derived from.
rani, to delight
gam,
to
move.
A DEFENCE
OF
HINDOO THEISM,
IN REPLY TO THE
CALCUTTA
1817.
A DEFENCE
OF
HINDOO THEISM.*
BEFORE
the
learned
attempt to reply to the observations that gentleman, who signs himself Sankara
his
letter of the
Sastri,
last,
has offered in
26th December
addressed to the
Editor
of the
Madras Courier,
on the subject of an article published in the Calcutta Gazette, and on my translation of an abridgment of the
allowed
to
express
the
disappointment
beg have
in
receiving from a
learned
Brahman
written
controversial
in
remarks on
language,
of
all
Hindoo Theology
it
foreign
as
is
on such subjects
language
common
correctness
to
learned,
which they
in
may
naturally be expected
perfect
and
greater
it
than
that,
any
the
foreign
tongue
nor
need
be alleged
of
by adopt
ing
this
established
channel
controversy,
in reply to a letter
Madras Courier
Sastri,
in
December
in
answer to Raja
Abridgment of the
Ishopanishad and.
of the
ED.
126
A DEFENCE OF
to
opportunity of appealing
subject must be
lost, as
public
opinion
on
the
subsequent
translation
from
the
Sunskrit
into
English
may
to
sufficiently
serve that
purpose.
The
gives
is
irregularity
of this
mode
of proceeding,
however,
question
me room
the
production
liberality,
the
gentleman,
whose
/
this
him
of
to attempt
his
I
an apology even
If
fellow-creatures.
while
a
I
congratulate that gentleman on his progress in knowledge of the sublime doctrines of the Vedant,
of entreating
that
he
works written upon those doctrines, to relying on the second-hand information on the subject, that may be
offered
by objecting and reformer^ in which the Editor of the Calcutta Gazette was pleased to make
to
The
the
gentleman commences
terms
discoverer
mention of me.
"
He
not
"
states,
understanding,
"
being
able
comprehend the
and by that means confounded weak minds in remote times ; but due punishment was inflicted on those heretics, and religion was very "well established throughout India by the Reverend
"ed
doctrines,
"
"
"
Sankaracharya and
not
the
his
disciples,
who,
however, did
"
pretend
title
to
reform or
discover
them, or assume
In none
of
I
"
of a reformer or
discoverer."
my
ever
writings,
nor
to
in
any
verbal
to
discussion,
have
pretended
unity
reform or
nor
of God,
have
ever
assumed
the
title
of
HINDOO THEISM.
reformer or discoverer
I
;
127
have urged in
so far from such an assumption, every work that I have hitherto pub
of
God
are
real
religion
is
was
practised
by
our
many
I
"
In the introduction to the abridgment of the Vedant In order, therefore, to vindicate my own have said
"
faith
I
s>
"
vouring,
"
some time
true
past, to
convince
my
country-
men
of the
"
prove that
my
which some unreflecting persons have been so ready In another place of the same to throw upon me." The present is an endeavour to render introduction
" " "
"
"
an abridgment of the same (the Vedant) into English, by which I expect to prove to my European friends,
that
"
the
superstitious
riligion,
its
practices
which
deform
the
"
Hindoo
of
spirit
Cenopanishad
*
This
work
will, I trust,
to
"
my countrymen
t
"
tend in
"
is but the declaration of the unity of God, a great degree to correct the erroneous which have with conceptions prevailed regard to the
tures
which
"
doctrines
they
"
inculcate
"
and
are perfectly Many Ishopanishad aware of the absurdity of idol worship, and are well informed of the nature of the pure mode of divine
:
learned
Brahmins
"
"
"
worship.
I
reconsideration
of these passages
I
will,
hope,
never
128
A DEFENCE OF
to
the
title
either of a reformer
of
the
unity
that
of the
not at
all
impossible
from the
to,
of the
translations
above
alluded
the
the
Editor of the
idolatry into
Calcutta
finding
quite
may
first
entirely
to
and unknown
the
and that
divine
was the
point
out
absurdity
of the
of idol worship,
ond
pure
worship,
their Smritis,
and
their Poor-
and from finding in his inter course with other Hindoos, that I was stigmatized by
this
From
idea,
many, however
been,
unjustly, as
not
unnaturally,
misled
apply
to
me
the
The
"
There are an
"
immense number of books, namely, Vedas, Sastras, Poorans, Agams, Tantras, Sutras, and Itihas, besides
numerous commentaries, compiled by many famous theologians, both of ancient and modern times, respecting the doctrines of the worship of the invisible Being.
"
"
"
"
They
are
"
"
"
Hindu
This
it is
nation,
attached
of the
"
adwaitum
faith,
&c."
statement
learned gentleman,
as
far
as
correct, corroborates
indeed
my
doctrines of the
by
all
Spirit
being unanimous
Sastras,
and naturally
HINDOO THEISM.
leads to severe reflections on the selfishness which
must
actuate those Brahminical teachers who, notwithstanding the unanimous authority of the Sastras for adoption of
God
and
pure worship, yet, with the view of maintaining the title of which they arrogate to themselves, and of deriving
rites
advance and en
I
must
re
there
is
no
translation of the
Veds
into any of the modern languages of Hindoostan with which I am acquainted, and it is for that reason that I have
translated
into
Bengali the
of the
Sam Ved,
among
the
my countrymen
3dly.
were
at all
acquainted.
The
learned
gentleman
states,
that
translations
of the
scripture
;
language
are rejected by
for their
"
some people
that
"
so
doing,
if
"the
"
doubtful
"
"
he compare them with the original work in that case, the knowledge he lastly acquired becomes superior,
"
and
becomes
work."
useless
and
a
is
"the
cause of
of a
repeating
the
same
in
When
tongue
translation
work written
at all
foreign
that
made by a person
into
his
acquainted with
language
is
native
translation
sanctioned and approved of by many country, who are perfectly conversant with
language, the translation, I presume,
9
natives of the
that
same
foreign
may be
received with
1^0
A DEFENCE OF
confidence as a satisfactory interpretation of the original work, both by the vulgar and by men of literature.
It
am
to
inclin
not
the
;
least
room
doubt
very fre
quently dubious, especially in a language like Sunskrit, every sentence of which, almost, admits of being ex But should the possibility plained in different senses.
of errors
in every translation
all
withholding
rule
confidence
belief,
their
contents,
such a
not only
of
in the principles
explained in
translation
the
Vedant
into the
all
information
respecting
translations
in
and theology obtained by means of that case, we must either learn all the
by the different nations in
the world, to acquire a knowledge of their histories and religions, or be content to know nothing of any country The second reason which the learned besides our own.
gentleman
is,
that
"
is
prohibited by the
any text of any Poorans which prohibit the explanation of the scripture in the vulgar tongue ; on the contrary,
the Poorans allow that
practice very frequently.
I re
peat one of these declarations from the Shiva Dhurma, quoted by the great Bughnund. "He who can interpret,
"according
**
means of current language of the country, is entitled, spiritual father." Morever, in every part of Hindoostan all
"
HINDOO THEISM
13!
and
them
in languages ; especially spiritual those of the Veds and Poorans, exposition parts which allegorically introduce a plurality of gods and
fathers
of
idol-worship, doctrines
which tend so much to their own worldly advantage. The learned gentleman states, that "The first part Of the Ved prescribes the mode of performing yagam or treats of penance, sacrifice, bestowing danum or alms
"
"
"
fasting,
"
and of worshipping the incarnations, in which the Supreme Deity has appeared on the earth for
purposes.
"
divine
accord-
"
"
ing to these
and mental
the
"
knowledge of the
"
divine
nature."
I,
in
common
(the
first
with
Veds and
the Vedant,
and Munoo
lawgivers) as well as
with the
racharya,
obtain
the
Vedant
3rd
"
positively
:"
Man may
for
"
each class
as
it is
found
the
in
the
Ved
"
performance
"
of the
to their perpetual
"attention
"
to
adoration
of the
Supreme
Being,
acquired
"
the
Spirit."
"
The Ved
says
Many
learned true
believers
"
or any celestial
in
gods through
the ist text of
A DEFNCE OF
"
$rd
"
sec. of the
all
"
3rd chap
is
by
the
Veds
one,
as
"
"
only Supreme Being worship found in the Ved, and the epithets of the Supreme
of the
are invariably
and Omnipresent Being, &c., commonly imply God Munoo, as I have elsewhere quoted, thus declares on the same point, chap. i2th, text Q2nd Thus must the chief of the twice born, though he
"
"
alone."
"
"
neglect the
ceremonial
rites
mentioned
in the Sastra^
in
"
cont-
"
his
organs
of sense,
and
text
in
in
repeating
"
the
"Ved."
Again,
sacrifice
chapter 4th,
their
23rd
their
Some
their
;
cons-
"
tantly
11
breath
speech,
when
speech
they
"in
instruct
others
of
God
alond>
and
their
in
breath,
their
when
perceiv-
"
ing
"
imperishable
"
of a
sacrificial
offering."
24th
sacrifices
"
seeing
with
the
eye
is
of divine the
learning,
that
"
monial
And
fire
also
the
"All
same
rites
author
84
ordained in
pass
and solemn
passes
sacrifices,
is
"
away
to
it is
not away
declared
"
be the syllable
Om,
"
5thly.
"
The
learned
a
is
gentleman
states,
that
"
the
difficulty
"
of attaining
Spirit
and Almighty
I agree
"verses."
with him in that point ; that the attain ment of perfect knowledge of the nature of the Godhead
is
certainly
difficult,
or rather
impossible
but to read
HINDOO THEISM.
the existence
nature,
is
133
in
of the
Almighty Being
his
works of
mind
of a
man
possessed of
common
sense,
and unfettered by
prejudice, as to conceive artificial images to be possesed, at once, of the opposite natures of human and divine
beings,
idols,
which idolaters
strangely
constantly
ascribe
to
their
believing
be converted
universe.
6thly.
by ceremonies into
learned
of the
The
gentleman
objects
to
our
introducing songs, although expressing only the peculiar tenets of monotheism, and
says
:
"
But
the
holding
of
meetings,
playing
music,
"
singing songs,
"carnal
pleasures,
not
ordained by
practice
scripture
as
"mental
purification."
is
The
of
dancing in
in our worship ; any mention of dancing in the Calcutta Gazette * must, therefore, have proceeded from misinformation of the
Editor. But respecting the propriety of introducing monotheistical songs in the divine worship, I beg leave
*
The
statement in the
"
Calcutta
Sastri,
"
was as follows
festivals the
We
Hindoo
"
"aloof
"
from the
established by him, holds Friendly Society the view that its members may keep idolatrous ceremonies of their countrymen,
"
but also to renew and strengthen their own faith in the purer doctrines which they affirm to be established in the Veds. At
these
their
"
"
more
expressive
Monotheists."
ED.
The
well
E D.
A DEFENCE OF
to refer the gentleman to the text
4th and
H5th
of the
who
authorizes
not only
divine contemplation, but also the It is also songs that are composed by the vulgar.
in
music
idea
is
calculated to
make
more impression upon the mind, when conveyed in musical verses, than when delivered in the form of
common
7thly.
<{
conversation.
The
in
learned
this
gentleman
are
says:
"All
the
Brahmins
peninsula
Studying the
same
"
Vedam
but
I
as
are
"
do not
recollect to
read in the other parts of the country; have read or heard of one
"
"
on astronomy, medicine, or arms: the first is indeed an angam of the Vedam, but the two latter
treating
"are
taught in
separate
Sastras."
In answer to which
to
the
following text
"of
arms,
natural
"
"
"
And
agam.
From
the perusal
of
these texts,
I trust,
will
convinced that the Veds not only treat of astronomy, medicine, and arms, but also of morality and natural
philosophy,
treated of in
and
that
all
arts
and sciences
that are
other
also Munoo chapter 12, verses 97 and cannot of course be expected to be answerable
Brahmans
parts
neglecting
of the
entirely
the
study of
the
,
scientific
in practice,
and promulgating
to the
HINDOO THEISM.
part of
justly
135
them which,
considered
treating as
the.
of rites
and
of
festivals,
is
source
their
worldly
observe,
that
in
"
my
its
this
given
by the
Ved
itself,
as
well
as
"
by
"to
"
reconcile
variance with each other, as those that declare the unity "of the invisible Supreme Being, with others which describe a plurality of independent visible gods, the
" "
am
afraid,
not only be
stripped
of
"its
gible,
"To
"
but looked upon as altogether unintelli the learned gentleman has remarked that
the
least
say
of this passage,
defend the
"
In the foregoing paragraph, however, I did no more ^ than logically confine the case to two points, viz, that
the explanation
of the
Ved and
of
its
commentators
must
either
be admitted as
between different passages of the Ved, or must not be admitted. In the latter case, the Ved must necessarily be supposed to be in
apparent contradictions
consistent
gible,
with
is
itself,
unintelli
which
Hindoos
of
that
every
those
description
explanations do
reconcile
the)
The
learned
"Their
136
"
A DEFENCE OF
prescribed
by the scripture to the human race, by way of mental exercises," &c. I cannot admit that the worship of these attributes under various representations,
is
by means of consecrated objects, has been prescribed by the Ved to the HUMAN RACE ; as this kind of wor
ship of
consecrated objects
is
to those only
who
are incapable of
minds
I
to the notion of
have
quoted
several
assertion
in
my
in
Preface to the Ishopanishad, and beg to repeat here one or two of them
*
"
The
their
God
water
men
;
of
"
bodies
"
learned
men
in the Universal
Soul."
Thus
of
corres-
*
"
qualities ponding to the nature of different powers numerous figures have been invented for the benefit
4t
of
those
who
are
"
standing"
Permit
in
me
whether
every Mussulman
est
to
the
lowest, every
least
of
Europe,
and
many
?
of
Cabbeer
and
of
that
not capable of adoring the Supreme Being without the puerile practice of having recourse to
race
is
human
visible objects ?
lothly.
The
learned gentleman
is
of
opinion
that
the attributes
of
God
to
exist distinctly
from
God and he
attributes
"
compares the
to
"
relation
between
his
visit
God and
these
that
of a king
ministers, as he says
If a
"
in
instance
by
his
HINDOO THEISM.
"
137
ministers,"
"God
"
&c,
to
and
IC
in
like
ought worship of
extermely
sorry
directly
contrary to
all
the
which
God
a
may be
possess
nature
that
The i6th text of the 2nd section The Ved has declared the Supreme 3rd chap be mere The Ved says ; "Being to understanding." God is real existence, wisdom and eternity." The Ved very often calls the Supreme Existence by the
:
"
the
in
reason
the
first
for
adopting
Ved
to
instance
speaks
God
according
human
in
idea,
order
which views quality separately from person, to facilitate our comprehension of objects.
attributes
In case these
should be supposed,
separate
as the
it
learned gentleman
necessarily
non-eternal.
asserts, to be
existences,
follows, that
they
The
former case,
the existence of a
plurality of beings
imbued
like
God
himself
with the
property of eternal duration, strikes immediately at the root of all the doctrines relative to the unity of the
in the
Vedant.
By
the
the
latter
God
that
we
belief
the
nature
of
God
sequently that
He
is
not eternal,
which makes no
in-
138
considerable
A DEFENCE OF
step towards atheism
itself.
learned gentleman
obvious and dangerous consequences, resulting from the s doctrine, that the attributes of the
Supreme Being
a loss to
am
quite
at
know how
pure and
and
Supreme Being (as the learned gentleman declares them to exist really and separately, and not fictitiously and allegorically,) can be so sensual and desti
perfect
attribute or
Brahma
in
is
said to
one
instance as attempting to
his
own
is
daughter.
The
protecting
or
Vishnu,
in
the
husband.
Shiva,
the
destroying
attribute,
is
said to have
had a criminal
attachment toMohini, disregarding all ideas of decency. And a thousand similar examples must be familiar to
every
reader of
the
Poorans.
s
should be obliged by
the contemplation
showing how
mons, can be instrumental towards the purification of the mind, conducive to morality, and productive of
eternal beatitude.
in
be separate
"
as parts
"
If one he says * of the ocean be -is adored. the ocean adored, part am somewhat at a loss to understand how the learned
of
the
Supreme Being,
gentleman
diction.
I
proposes to reconcile
this
apparent contra
must observe, however, in this place, that the comparison drawn between the relation of God and
HINDOO THEISM.
those attributes,
is
139.
and
that
totaly inconsistent
with the
;
entertained
who, so
by from consider
these
objects
of
the
power of contemplating
in the light of
God
of nature, regard
them
independ
ent gods, to
each of
whom, however
and a claim
to
absurdly, they
worship,
solely
on
his
i
own
account.
ithly.
is
objection mentioned
my
translation to
worshipping
that
"
these fictitious
"
representations
and remarks,
I I
the
are not
satis-
"
by the
author."
consequently repeat
the
my
the the
purpose.
Ved
"
The following are the declarations of He who worships any God excepting
Supreme Being, and thinks that he himself is distinct "and inferior to that God, knows nothing, and is
"
considered as a
state
gods."
"
"real
"
"Adore
is
God
alone."
"None
but the
"
be worshipped ; nothing excepting Supreme Being him should be adored by a wise man." I repeat also
to
the
"
following
text
of the Vedant
"
The
declaration of
are
the Ved, that those that worship the celestial gods the food of such gods,
is
"
"
only
"gods
"the
"
means,
that
they
comforts
to
the celestial
faith
as food to
mankind
is
for
he who has no
in
Supreme Being
affirms the
The Ved
same."
And
the
revered
Sankaracharya
frequently
140
A DEEENCE OF
in the
declared the state of celestial gods to he that of demons, Bhasya of the Ishopanishad and of others.
To
added.
these
authorities
But
should
the
some
practical
grounds
for objecting to
worship of the Hindoos, I can be at no loss to give him numberless instances, where the ceremonies that
have been instituted under the pretext of honouring the all-perfect Author of Nature, are of a tendency
utterly subversive of every moral principle.
I
begin
with
the
adored of the
is
incarnations,
ingly great.
institution
number
worship
of whose devotees
is
exceed
the
His
made
to
consist in
or
more
and
in
history
and
behaviour,
murder upon a female of the name of Pootna ; his compelling great number of married and unmarried
women
their
to
his
debauching
affliction
them and
the
;
mortal
of
his
annoying them, by
other facts
of
violating
and
the
same
The
the
same manner
his
stages
love
and debaucheries.
fit
impossible to explain
eye,
in language
to
the
mode
is
in
attribute,
:
wor
it
suffice
the
indecent
HINDOO THEISM.
nature of the image,
i^ t
is
most
his.
the
Tuntras,
are
of a nature that,
told
most
Kali,
abandoned of
either
sex.
In
the
worship
of
human
and
sacrifices,
licentious
the use of wine, criminal intercourse, the first of these songs are included
:
practices has
become
there
generally
parts
extinct
but
it
is
believed
that
are
of the
country
where
human
.
victims are
still
offered.
Debauchery,
part
however,
universally
forms
the
prin
cipal
of the
worship of her
satisfy
followers.
Nigam
of
every
reader
the
latter
tenets
of the
The modes
deities
the
inferior
are
pretty
much
the
the
same.
Having,
of their
so
far
explained
in
the
nature of worship
for
in
adopted by
Hindoos
allegorical
general,
propitiation
attributes,
mode
Veds, I worship by cannot but entertain a strong hope that the learned gentleman, who ranks even monotheistical songs among
carnal pleasures,
of pure
divine
inculcated
the
mittance in
worship,
for the
an advocate
attributes
i2thly.
"
and incarnations.
The
learned
Saviour,"
"
meaning
"that
considered
a personification
(I
mean
actual not
God From
the
little
knowledge
142
-Christians
A DEFENCE OF
and those of anti-Christians, I thought were only three prevailing opinions respecting the nature of Christ viz., that he was considered by
there
as
some
of the
whilst
mediator
expounder of the laws of God, and the between God and man; by many to be one
the
three
others,
mysterious persons
of
the
Godhead
man.
the
But
to
Christ
if I
as
personification
of
mercy of God
an Christianity, the discussion of which, however, has no connexion with the present subject. I, however, must observe that this opinion, which the learned gentleman has formed of Christ being a personification of the mercy
of God,
for
is
similar to
that
entertained
by Mussulmans,
all
Mohummud, whom
his creatures.
The
he
says,
the
doctrines
me.
It
had he
"
to
of
the Veds,
all
which declare,
are
appellations
and
figures
alle:
kinds
innovations,"
gorically
"
represented
his
;
God
the
Fire
eyes,"
is
head,
moon
11
&c.
human
these
internal
to Vyas,
qualities
and also
in
who
strictly
followed the
Veds
figurative
representations,
and
to
Sankaracharya,
who
also
ithe
adopted
the
mode
of allegory
in his fehashya of
SECOND DEFENCE
OF
THE TEDS
IN REPLY TO
HINDOO WORSHIP
CALCUTTA
1917.
ADVERTISEMENT.
Two
professed
publications
object of defending
Hindoo
idolatry against
the arguments
which
which appeared in a Madras journal, my reply has been for some time The second, which is the object of before the public. the present answer, and is supposed to be the produc
that system.
To
the
first,
tion of a learned
Brahmun now
Bengali and
residing in Calcutta,
in
was
printed
therefore
in
both
in
been under the necessity of preparing a reply That which was intended
for
my
For my European readers I press a few weeks ago. have thought it advisable to make some additional remarks to those contained in the Bengali publication,,
which
clear
I hope will tend to make my arguments more and intelligible to them than a bare translation-
would do.
10
SECOND DEFENCE,
&c. &c.
THE
thus
"
learned
:"
Brahmun,
it
begins
Let
treatise has
been
not be supposed that the following written with a view to refute the
"
doctrines
and
self-interest-
"
ed
of
moderns,"
&c.
"
It
is
solely
with
the
intention
"
expressing
the true
"
that this
brief treatise
:
thus
"
concludes
"The
of the
Vedant,
be
has thus
s
"
thus
the
glow-worm
to
very
much
with*
but
filled
up
satirical
fables f abusive
5
expressions,
and
.contradictory
assertions,
sometimes
admitting
with
mono
it
theism,
blending
and
defending polytheism,]: those foreign gentlemen, as well as those natives of this country who are not acquainted
with the real tenets
ficial
of the
form a very unfavourable opinion of that with perfect consistency theology, which, however, treats
view
* P.
P.
I,
i
1.
26
P. 2,
I-
1.
17
p.
1
P- 3,
1-
P-
P- 3 8
!
>
*4
P. 48,
I-
19, &c.
&c.
P. I3
J 4-
148
of
the
Supreme
Being,,
and
ving
forbids,
ill
contempt or beha
and abuse, neither my education means of similar language, nor permits any does the system of my religion admit even a desire of unbecoming retaliation: situated as I am, I must bear
return by
As
them
tranquilly.
Besides,
a sect of people
language,
deities,*
who
are apt to
feel
make use
supposed
when they
when
unless
pay
due
attention,
checked by
fear,
to
common
conversation
or
The
page
13,
total
sum
of the
far
as>
of the
they
translation
(however
inconsistent
are
united,
men
to eternal happiness.
This doctrine,
corroborates
am happy
to
observe,
strongly
in
every
made
beg
my
to
translation, a few
paragraphs of which
the
satisfaction of
"
leave
repeat here
for
my
readers. In the
Vide the
"
Apology,"
passim.
t As may be observed when at the annual festival of Juggunnath, the car in which he is conveyed happens to be impeded in its progress by any unseen obstacle. In this case, the
is
difficulty
supposed to be occasioned by the malicious opposition of that god, on whom the most gross abuse is liberally bestowed by his-
devotees.
149
that
viz.
moral principle
a
is
"
command
over passions
"
senses
of the body,
and good
by the
"
"
Ved to be indispensable in the mind s approximation to God they should therefore be strictly taken care
;
41
of,
"
to
is
"
and subsequently that such approximation to the Supreme Being to say, we should not indulge our evil propensities,
to both previously
;
and attended
"
to
have entire
control
over
only
"
them
true
reliance
on,
and
self-resignation to
the
"
"
are
to."
In
the introduction to the Ishopanishad (page 87) : Under these impressions, therefore, I have been impelled
"
"
"
to
lay
before
them genuine
translations
of parts
of
4<
their scriptures,
"
41
ened worship of One God, but the purest principles of morality." But the learned Brahmun asserts,
two instances, among arguments above noticed, that worship of a favoured deity and that of an image
also
in
the
.are
considered
of this
to
be acts of
will
morality.
The
absurdity
assertion
be shown afterwards, in
of
idol-worship.
To
is
English
that
however,
it
may
be proper to
signifies
remark,
works,
not to be
it
implies
faith.
when works
are opposed
to
Christians understand
their
theology only
Hindoo
lawgivers,
150
instance,
by Ungeera, and to pilgrims at holy places by the Nursingh and Koorma Poorans. I do not, therefore,
admit that works,
classes
different religious acts prescribed
taken in the latter sense (that is, the by the Sastra to the
different
of
Hindoos
or
to attain
divine
faith,
that
they are
;
indispensable
the Vedant in
positively
for
section
4th,
text
37th,
God may
be acquired
rites
prescribed by the
frequently
Hindoos and also, examples are found in the Ved, of persons, who, though
they neglected the performance of religious rites and ceremonies, attained divine knowledge and absorption
by control over
the
their passions
and
senses,
and
by
of the universe.
Munoo,.
and chief of
all
Hindoo
lawgivers, confirms
the same
work
and
in the
Ishopanishad,
and
Veds, the
Sankaracharjya declared the attain ment of faith in God, and the adoration of the Supreme
illustrious
Being,
to
be
;
entirely
independent
affirms
of
"
Brahminical
ceremonies
"
that
many
learned
true
believers
worshipped
fire."
fire,"
nor
any
celestial
god through
he
of
The
"
learned
himself,
in
Brahmun,
in
p.
although
line 6th,
has
his
acknowledged
treatise,
Qth^
that,
the
opinion
of
Sankaracharya the attaiment of absorption does not depend on works of merit (or, properly speaking,,
"
"
151
on
religious
rites),
he has
expressed to be due to the instruction* of that cele brated commentator, has immediately contradicted his
opinion,
when he
that
says in
acts
p. 9,
i.
"
It
"ascertained
"
of
merit
(Brahminical
must be performed previously to the attainment of divine knowledge for, if divine knowledge were to be dependent on the observance of Brahminical
"
;"
rites,
absorption dependent
on divine knowledge, it would follow necessarily that absorption would depend on Brahminical rites, which is the directly contrary to
the
opinion of
Brahmun
himself.
Moreover,
(p. ii,
"
the
that
Brahmun
or
at
first
states
i.
12)
in the ancient
writers
we read
is
that
in-
a knowledge of
Brahma
"
holy knowledge,
rites)
;
"
dependent of acts
(religious
but
he again
it
contradicts
this statement,
1.
and endeavours
to explain
away
"
(p.
TI,
24)
"Thus
when
that
sacri-
absorption
11
may be
attained
ficial fires
is
ledge
intended,
acts"
be neglected, the praise of that holy know but not the depreciation of meri
torious
to
(Brahminical
rites).
Here
he chooses
scripture, and ancient holy writers, of exaggerated and extravagant praise of holy knowledge, rather than that the least shock should be given by
accuse his
paganism and
idolatry.
From
respect
this
instance,
the
public
may
perceive
how
in
Brahmun and
of
his
brethren
fertile
are,
the
preservation
*
their
estate of
P.
3.
i.
14.
152
idolatry,
are
willing
to
sacrifice to
it
even
their
own
scriptural authorities.
Upon
the
persual of the
treatise,
it
appears
that
arguments employed by the learned Brahmun have no other object than to support the weak system of idolworship, in asmuch as he repeatedly declares, that the
adoration of 330,000,000 deities, especially the principal ones, such as Siva, Vishnoo, Kali, Gunesh, the Sun
and
others,
through
Sastras,
been en
I
joined by the
am
not a
little
surprised
perused my Preface to the Ishopanishad in Bengali (of which during the last twelve months I have distributed
nearly five hundred copies
amongst
all
descriptions
of
Brahmun has
as
offered
no objection
for the in
what
assigned
junction
by the same
to
Sastras,
well
as
worship
these
figured beings,
as
for
the
deities
In that work, I admitted that the worship of these was directed by the Sastra ; but, at the same
by their own authority, that this was merely a concession made to the limited faculties of
time, I proved
the vulgar, with the view of remedying, in some degree, the misfortune of their being incapable of comprehend
ing
spiritual
Thus,
"
remarked
"
For they
(the
"
Tantras,
&c.)
repeatedly declare
God
to be one,
4<
and
internal
the divinity of
"
They indeed expressly declare many gods, and the mode of their
worship
153
tions
4t
"
worship any celestial beings are only applicable to those who are incapable of elevating their minds to
the idea of an invisible
being."
"
remove
tion,
I
my
asser
the
shall
here repeat.
"
"
"
understanding."
who The
water; men
"
of
bodies
the
more extended knowldge, in celestial but ignorant, in wood, bricks, and stones
;
"
learned
for
""
the Universal
"
Soul."
It is
impossible
consider pilgrimage as
devotion, and
"
the
image,
to
to
"
look up
communicate
God."
with,
to
petition,
and
41
Such indeed
is
the
when
has
to dispute
it is
impossible,
learned
Brahmun
not been always successful in concealing it, even when the admission is most fatal to his own argument.
In
p.
28,
1.
34,
he says
in
"
But
to those
it is
enjoined
who, from a
that
defective
understanding^
thing, that
God
making
exists
every
the
medium
of
some created
object.
In
has
this acknowledgment, the learned Brahmun confirmed the correctness of all my assertions ;
is,
that he
all
and
all
his
pretensions
to understanding, or forsake idolatry. In my former tract, I not only proved that the
154
adoration of the Supreme Being in spirit ,vas prescribed by the Ved to men of understanding, and the worship-
of the celestial
bodies
and
their
images to ignorant,
actually prohibited
but
also
asserted,
that
the
Ved
of figured beings
and education.
by
me
"
in
my
rests, I also
He who
God
except the
"
"
Being, and thinks that he himself is inferior to that God, knows nothing, and
gods."
"A
distinct
is
Supreme and
considered
state
even so high
real
bliss."
that
of Brahma,
alone.
does
not
afford
"
Adore God
to
"
"
Supreme Being is be worshipped ; nothing excepting him should be adored by a wise man." I repeat also the following
of the
None but
the
"text
Vedant
The
declaration
of the
Ved r
"that
"
those that worship the celestial gods are the food of such gods, is an allegorical expression, and
only
"
means
that
they are
;
"
gods, as food to
in
mankind
affirms
for
is
he who has no
faith
"
the
;
Supreme Being,
the
I
"
gods
fore
Ved
the
No
his
reply there
is,
presume, required
of
me
in
offer
to the
arguments
treatise
for
except that
should
some
additional
of the
celestial
true
confirming exclusively the rational worship God, and prohibiting the worship of the
figures
and
in
their
images.
first
beg
leave
accordingly to quote,
of the
the
Ved
a
"
Men may
acquire eternal
of the
by
;
obtaining
knowledge
Supreme
Being alone
155.
way
to
salvation."*
"
To
those
of the
that
acquire
"
in-
tellectual
who
the
is
"
universe,
"animate
"
and
is
source
of sensation
among
to
all
existences,
their
so
many
objects
is
purposes,
to
everlasting
"
beatitude
allotted
but not
those
who
in
are not
4th,
"possessed
of
that
knowledge."!
And
the
and 8th
times
texts
of the
Cenopanishad,
the
Ved
has,
five
successively,
of any
specific
being which
men
worship
;.
divinity of that
Being
solely,
who
beyond
reach
description
of the
of the
or
in
of
hearing
of
his
smelling.
The
most celebrated
texts,,
Sankaracharya,
states
that,
lest
people
suppose
Vishnoo,
or any other, to be a
supreme
the
Ved
the
in
this
Ved
says:"
Those
Spirit,
neglect
contemplation
of the
Supreme
"either
"
to the
performance
of
living destitute
;
"
after
death
assume the
state
"of
"
demons, such as that of the celestial gods, and of which are surrounded with the.
of
ignorance."!
"
darkness
It
will
not, I
in
hope,
be
supposed mention
inconsistent
in
this
with
in
the
subject
question to
the
place
what manner
Vedant
classes.
Sooctu.
t Kut
h.
them among
-s.
"
the
other beings.
The Vedant
:
(ch. 1st,
"
3rd,
t.
26th) has
that
it
affirms
is
"
preme
"
the following passage Vyas and prescribed also to celestial gods to attain a knowledge of the Su
desire
of
absorption
is
"equally
them."
And
the
"
Ved,
in
the
"
"
From Him, Moonduk Upunishzd, thus declares who knows all things generally and particularly, and who only by his omniscience created the universe
:
"
figure
"as
food,
all
are
"
produced."
From Him
many
des-
"
(the
"
Supreme Being)
Siddha,
beasts,
celestial
gods* of
to
criptions,
"
or beings
birds,
life,
next
celestial
gods,
mankind,
as
wheat,
and
the
barley, all
"are
produced."
is
In
in
the
Devee Mahtmya^
work
which
much
circulation
among
t.
Hindoos
as their
1st,
most
distinctly
Munoo,
Veds,
"
the best
of
all
the
commentators of
85th);
"Of
the
says (chap.
i2th,
text
all
those
acquire
duties,
"from
"
is
to
the one Upanishad a true knowledge Supreme Spirit, that is, the most exalted of all
of
"
sciences,
*
knowledge
eternal
attri
idea
of
personifica
treat
of
them
in
to
the
subsequent passages
birth,
as if they
were
real
beings,
ascribing
them
animation,
senses,
and
t Pooja Putul.
157
And
the
rites
conclusion
directs
(t.
of
his
work on
i2th):
92nd, ch.
"Thus
ceremonial
rites,
mentioned
"
"
attaining a in his of God, controlling organs of sense, knowledge the Ved." In the Coolarnuva,. and in repeating
in
,
"absorption
"
is
absorp-
"
effected
by
to
Supreme
"Being.
"
knowledge there
"Caste
is
no other way
cause
of
or religious
"
not calculated to be
"the
"
beatitude,
nor
is
the study of
to
sufficient
produce
Spirit
is
;.
"absorption:
"
knowledge
of eternal
of the
Supreme
beatitude."
Mahanirvan
"
He who
to
Bruhma
and
"
the
lowest
state
of a straw,
is
all
are delusions,
"
that the
the
only
true
being,,
"attains
"Those
"divine
"
nature exists in
metal, wood, or
"
by
"
their austerities
ledge of the
I
Supreme
sorry
to
am
really
thousand
similar
learned
Brahmun appears
manner
in
altogether
unim
spiritual belief
that,
manifest so
much
158
trous
belief
in
and perishable
beings,
Idolatry, as now practised by our countrymen, and which the learned Brahmun so zealously supports as
conductive to
morality,
is
not
only rejected
by the
with
upon
common
sense,
as
leading
directly to
of
social
comforts.
For
to this
absurd wor
purpose a couple of male and .female idols, sometimes indecent in form, as representa tives of his favourite deities ; he is taught and enjoined
.from his infancy to contemplate
fellow deities,
of
breach
and treachery
-one opinion
ed
who has been brought up with senti to such beings, who refreshes his ments of memory relative to them almost every day, and who
of a person,
reverence
to believe,
deities,! or
trifling
present
image or to his devotee, is sufficient, not only purify and free him from all crimes whatsoever, but
his
to procure to
him
future beatitude.
to
As
to
the
custom or practice
Brahmun
have
Vide Note
at the end.
$9
already,
presume, explained in the Preface of the Jshopanishad) the accidental circumstances which have
I
but,
to
as
the
Brahmun
remarks
has not
condescended
subject, I
"
notice
any
my
are
on
this
Many
the
Brahmans
of
idolatry,
perfectly
aware
in-
"
of
and
are
well
"
pure mode
of divine
but as in the
rites,
"of
idolatry
"and
"
fortune,
they find the source of their comforts they not only never fail to protect
idol-worship
"
from
to the
all
attacks,
"
"
utmost of their power, by keeping encourage from their scriptures concealed of the knowledge It And is, howthe rest of the people." again
it
"
"
ever,
"
evident
to
every
one possessed of
is
common
from
spiritual
sense, that
custom or fashion
;
quite
different
"
divine
faith
the
latter
proceeding
from
"authorities
"being
"
merely the fruit of vulgar caprice. What can believes in the inspiration of his justify a man, who
religious
books,
in
neglecting
the
direct authorities
"
of the
to
"
"
changes,
"
same works, and subjecting himself entirely custom and fashion, which are liable to perpetual and depend upon popular whim ? But it
"
cannot be passed unnoticed, that those who practise under the shield of custom, it idolatry, and defend
"
"years,
the
sake of a
worldly
little
convenience,
or
to
"promote
"this
their
advantages."
Instances
Preface
of
sort
are
mentioned
in
the
of the
l6o
Ishopanishad,
those
beg leave to
recall
the
Brahmun.
mun
Every reader may observe, that the learned Brah he says ) on the in his treatise, written ( as
of the
doctrines
Vedant,
has generally
assertions;
(
neglected
to
his
and when he
he does some
the
Ved
or
or
the
Vedant
which
times) as
his authority,
the
text
part
to
which
assertion
refers.
The
validity
of
theological
controversy
chiefly
upon
Scriptural
authority,
but when
depends no authority is
its
offered,
the
public
I
far
credibility
should extend.
however,
make
a few remarks
The
"
learned
itself,
Brahmun
observes:*
"
But
if
the divine
essence
"
"
and not the energy be extolled, it will be adored under the forms of Bruhma, Vishnoo, and Indra, and other male deities." and in other
30 L. 27):
object,
"So
places, (p.
"
any
the
material
"Supreme
latter
is
Being himself is adored." If the truth of assertion be admitted ( namely, that God
himself
adored
by
the
adoration
of
anything
the adora
whatsoever), no
mark of
distinction between
tion of any visible objects and male deities will exist; and the former assertion respecting the adoption of the
Supreme
deities
only,
will
The
"If
learned
believe
Brahmun
on
states
p.
19,
i.
31), that,
Scriptures,
you
the authority
* P. 14,
1.
of
the
14.
l6l
believe
that there
is
"
that
he
is
united
matter
?"
belief in
God
in
is
by no means
united
to
of his
faith
being
the
matter:
of the
those
that
have
are
existence
Almighty,
not
and
endued with
common
sense,
scruple
or
as to his nature
mode
of existence, in or
to
regard
to the
the
properties of
How,
therefore,
can a belief in
as
God s
being
united to matter, be
inferred
necessary
consequ
himself
divine
on
this
point,
saying
(P. 38,
"
19):
"The
essence
tural
being of it
supernais
to
be
"acquired
The
that
"
learned
Brahmun
cannot
in
p.
18,
1.
states
quality
exist
independently
exist
of
its
"substance,
"any
but substance
may
is
independently of
is
quality."
convinced, that a
the
much dependent on
or
qualities
It is
possession
of
some
quality
for
its
existence, as a quality
sible
on some substance.
impos
qualities.
Despoil
as
much
as
I
you please,
therefore
that
of
magnitude
the
must
will
still
remain.
trust
that
public
the
not
suppose
the
to
learned
Brahmun
the Vedant.
It
"
is if
again stated
p.
21,
1.
4), that,
"In
point of
regards
fact
it
"
yourself, with
"
by
universal
experience,
you
can
easily
conceive
ii
l62
"
that
same
It is
properties
belong
for
to
the
11
Being."
easy enough
the learned
properties
all
Supreme Brahmun
which are
sources of
to
twenty-four
peculiar
carnal pleasures
deities
;
but
it
difficult,
or rather
man untainted with idolatrous principles, to ascribe to God all such properties as he allows to exist in
himself.
The
learned
tween the operation of the charms of the Veds, and whereon he says of magic; that (p. 18, 1. i):
"
as powerfully
"as
of
magic,
in
"
cause
held
not present?
to
If the
is
not
be
it,
stronger,
as
the learned
I
Brahmun
afraid
seems to consider
it
than that
rest
of magic,
am
will
be
found to
on so slender a
footing, that
its
In
"
p.
24,
1.
10,
the
in
learned
treating
Brahmun
of the
states
that
The Vedant
declares
itself,
several deities,
them
to
"
actions
"
11
and enjoyments are all dependent on their But (p. 21, 1. 19) he says: nature." corporeal Because the male and female deities, whose beings
I
"
contend
for,
are
nothing
Being."
more
than accidents
"
existing in the
Supreme
one
He
them
to
thus
at
be mere accidents in
attribute
God, which
of corporeality. the learned
quite
I
am
how
Brahmun
163
his
"
Luna r
light of the
Vedant."
The
learned
Brahmun
(in p. 27,
1.
6) thus assimilates
the worship of the Supreme Being to that of an earthly Let us drop the discourse Icing, saying concerning Supreme and Invisible Being. Take an earthly
"
"a
"
"
"
It is evident that, to serve him, there must be the medium of materiality. Can service to him be accomplished otherwise than by attendance on
king.
"his
"
person,
"
praising
his
qualities,
or
some
to
similar
method
Those who
believe
God
be
an
al
and independent existence, which, the universe, is deficient in nothing ; and pervading also know the feeble and dependent nature of
mighty,
omniscient,
earthly
kings, as liable to
sudden
ruin, as
I
harassed by incessant
cares
and wants,
ought never,
of the
presume, to assimilate
the
contemplation
any
corporeal service acceptable to an earthly king. But as by means of this analogy, the learned Brahmun
and
his
brethren
to
have
in
successfully
persuaded their
to these
followers
offered
to
make
it
imitation
princes,
deities, to
which
pecuniary vows
Brahmun
and
of their
and
his
have
thus
exclusive
claim,
as such
analogy has
become
the source
comforts
and
livelihood,
I shall say
no more
upon
"
so tender a subject.
further observes (in p. 22,
affirm,
"
He
to
"
1.
27)
In
reverting
subject, you you admit the existence of matter in human beings, because it is evident
the
that
"
to
"
your because
senses
it
is
but deny it with respect to God, not evident to your senses," &c. ; and,
;
164
"
"
your method of reasoning, it would appear that your faith is confined to those objects only
If this be
"
to
your
senses."
As
far
as
recollection
with respect to
the
the
contents of
my my
publications,
both in
native language
and
in
Eng
God,
lish, I believe I
never denied
the
materiality
of
on the mere ground of its not being evident to our The assertion which I quoted, or made use senses.
of in
my
is
former
treatise,
is,
God
and
head
of external
internal senses
which,
presume,
of
denial
of the
materiality
of his being
invisible,
my
faith
merely
things
to
objects evident
far
the
senses.
For
many
to
that
surpass
the
to
limits
of our
senses
perceive,
credible,
or
or
yet be rendered
Such
as
and of
cannot be perceivd by both ; any of our senses, but may be clearly demonstrated Hence L by reasoning drawn from our exprience.
the
which
facts
is
justly
contrary to
it is
sense
not perceptible to the senses. I have now to notice the friendly advice given
(
me
at
in p.
23,!. 16):
"But
all
events,
divest yourself
to experience
of the
uneasy sensations
the
"
you profess
" "
at witnessing
at the
worship
me
counsel,
must however,
beg
learned
lb$
while
acknowledge myself
reasons,
ist,
and
feeling
for
is,
the
to
of
his
fellow
selfish
2 ndly.
creatures
motives, I
I,
as
one of
religious
sect,
ridicule
to
which
they
authority, by the worship under the most shameful forms, accompanied with the foulest language, and most indecent hymns and gestures. A sense of the 3 rdly.
scriptural
defiance of their
of idols,
very
often
man owes
to another, to
compels
me
to
my
utmost
endeavours
rescue
them
from
servitude,
and promote
30,!.
is
their
comfort
He
*
"
further
observes
(p.
16).
"In
the like
manner, the
worshippers
King of kings
who
"and
Him
As
under the
distribution
"forms
"
the
future
made."
the
learn
is
ed Brahmun confesses,
the
same reward
not
promised
adorers of the Supreme Being, it seems strange that should persist in alleging that God is
truly
he
the adoration of figured gods ; for if the worship both cases the same, the reward bestowed
worshipped in be in by a just
of
God
to
both
but
the
rewards are
both,
j66
7),
he compares
God
to
mighty emperor
*
saying,
As a mighty emperor
travels
effect
"the
"
of
his
subjects,
pervades
"
the
universe,
for
human
form,
the
same benevolent
purpose."
This comparison seems extremely objectionable, and For a king the inference from it totally inadmissible.
being ignorant of things out of the reach
of
his
sight,
and
be deceived respecting the secrets and private opinions of his subjects, may sometimes be
liable
to
obliged
to
travel
through
his
kingdom,
to
acquire a
knowledge of
welfare
their
condition,
and
personally.
for
But
there
inducement
an
Brahmun,
to
dare
say, believes,
assume a form
the
affairs
in order either to
acquaint himself
with
of
men, or
He
serves,
again
and
idols are
representations
as
of the
alleges,
true
to
"
God,
a
that
sight
of
which
to
his
he
(p.
bring
Being
recollection
recall to like
30,
1.
5)
They
the
memory
or
moon,
reflected
in
various
waters."
This observation of
the learned
Brahmun induces
of
me
the
to suppose that
he must
for it is quite strange and contemptible almost impossible for a man, who has a becoming idea of God s superiority to all creatures, to represent Him, as the Hindoos very often do, in a form so shameful r
Godhead
167
description of
it
is
prohibited
by
common
bird
decency,
or
in
shape
kite called
Kshyemunkuree, and
a rational
of another
called
Neelkunth,
or of jackals, &c.
And
it is
equally
being can
make use
Almighty Power
He
"
further
"
says
is
(p.
31,
1.
32)
If
that
the
case
"
the heavens,
have an
in
"
independent
"
that faith
him
is
without worship,
reverence,
cannot meet
affect
"with
"
how
is
can that
of
person
to
disbelieve
or
assert
the
that
doctrine
independent
in
existence,
"
he
believer
?"
universality,
or a
"
follower
of
such
gross
the
Vedant
To
from
my
believing
I repeat a
Vedant.
excepting
(P. 6,
1.
8)
God."
Again
1.
9,
The
I
existence of
us, relies
on the existence
Besides,
there
is
not,
am
justly
confident,
whole of
my
publications,
from
infer that I
the
independent
or
existence
of
deities,
the
other objects.
will
The
public,
be enabled to
judge
how
far
the
learned
Brahmun
invention
has ventured to
of
arguments
He
"
again
1.
28)
If,
by the practice
68
"
mosque, God honoured by being worshipped under the form of an however manufactured?" Those who con "image,
"
11
template
God
in
minds
to a notion of the
never
sake
to
of
good
homage
those
places
example, but ;
pretend to worship God under the form image, consider it to be possessed of divine
and
at
the
same
time,
most inconsistently,
Moreover,
the
imbued
with
immoral
principles.
promoters of the worship of images, by promulgating anecdotes illustrative of the supposed divine power
of particular idols,
of the people,
and
of pilgrims,
who, under
these
superstitious
large
are
them with
into
this
sacrifices
of
lives.
Having so
far
will,
entered
I
the the
learned
Brahmun
hope,
be convinced of
As
"
to his
and a worship of a material object. lsthe sight of question (p. 34, 1. 32),
<f
the
image
It
is
unpleasing
is
?"
My
a
answer
that,
must
to
be
affirmative.
extremely natural
mind
most
whose purity
hedious
therefore
tor,
not corrupted by
degrading supersti
of the
or
indecent
description,
and
of
which
must
excite
disgust in
the
mind
visit
the spectaor
should be
unpleasing.
to
Kalighat,*
The temple
of Kali.
169
Burhnugur,* which are only four miles distant from Calcutta, will sufficiently convince the reader of the un
He again asks pleasant nature of their beloved images. in the same page, (1.33) "Will a beloved friend be treat:
"
chair,
when he
shall
"
flowers
and other
offerings ?
I
To which
must
say,
no
but at the
same time
assert that a
friend
worthy of reverence would not, we may be sure, be at all pleased at being exhibited sometimes in a form,t the bare mention of which would be considered as a gross
insult to
the
in
sometimes
and
public; and
fish,
hog,||
or
destitute of every
altogether
abandoned.
Nor
would
he
believe his host to be possessed of common sense, who, as a token of regard, would altogether neglect his guest,
to
go and lay
fruits
and
1.
23)
and the
"practice austerities; but these acts have been contemned by the more enlightened moderns." lam really glad to observe that the learned Brahmun, more
"
liberally
and
plainly
understanding
is
improved.
however,
beg leave to
the
remark on
practised
instance, though idolatry by the Greeks and Romans was certainly just
this
that
*Where
carnation
adored.
||The
Hunooman.
incarnation
The
of
first
in
Vishnoo.
third
Vishnoo.
IFGunesh.
70
as
and
puerile
Hindoos, yet the former was by no means so destructive of the comforts of life, or injurious to the texture of
society,
as
the
to
latter.
The
present
Hindoo
idolatry
being
made
consist
in following certain
modes and
of
authorities
by
their
forefathers),
has
subjected
its
unfortunate
of the world,
votaries
to entire separation
from the
rest
and
also
from
each other,
and
to
constant
incon
Hindoo,
for
instance,
who
affects
particular
purity,
* cannot even
partake
own
brother,
when
and
if
touched
by him while
part
of his
eating, he must throw away the remaining meal. In fact, owing to the observance of
such peculiar idolatry, directly contrary to the autho rities of their scripture, they hardly deserve the name
of social
beings.
The
"
learned
Brahmun
in
further says
( p.
23,
1.
If
you
affirm that
"
arguments
"
are
those of
Veds,"
the &c.
philosophers
who where
kind cannot,
ignorant of the
I
A
as
remark of
at
all
this
am
sure,
be considered
applicable
s
publishing the principal parts of the Ved, and by vindi cating the Vedant theology, and who never advanced on
religious
controversy
any argument
which
was not
peison of
this description
is
is
distinguished
by the name of
his
own
cook.
iyi
their
upon the
authorities
It
of the
is,
Veds and
celebrated
that,
commentators.
however,
remarkable
although the learned Brahmun and his brethren frequently quote the name of the Veds and other
Shastras,
both
or
in writing
and
in
in
pay even
little
no attention
in the
I
of which
ist.
The
although exclusively prescribed by the Upasnishads, or the principal parts of the Veds, and also by the Vedant r
has been totally neglected, and even discountenanced, by the learned Brahmun and his followers, the idol-worship,
permit only to
the ignorant,
having been substituted for that pure worship. 2ndly. Ungeera and Vishnoo, and also the modern
Rughoonundun,
voluntarily
authorize
the
in
widow
of
to
burn herself
her husband
to
:
along with
corpse
direct
opposition
their
infatuated
widow
to the
funeral
has
with
to
which the
most
(text
nearly
two-thirds
of
the
Brahmuns
of
1^2
marriage of
man, while
his
former wife
is
living
but only under certain circumstances of misconduct or misfortune in the latter, such as vice of the
drinking wine, of deception,
of extravagance, of using
her
husband,
or
long
protracted
and incurable
female
illness,
barrenness,
producing
however,
thirty
only
this
offspring.
In
of the
to
defiance,
of
forty
restraint,
some
for
them
marry
brutal
or
sake of
gratify
money
got
with
or
inclinations.
Madhosingh,
within
late
limited,
am
told,
these thirty
or
forty
years,
the
Brahmuns
of that
district to four
This regulation, although falling short law and of that of reason, tends both of the written which to to alleviate in some measure the misery
wives
only.
women were
5thly.
before
exposed,
strife
as well as to diminish in
and disturbance.
authority of
to
the
Munoo
;
(text
155,
chap.
respect
to a
Brahmun, merely
proportion
paid
exclusively
to
certain families of
Brahmuns, such
however void of
be.
principle
justice
they
may
authority
native
prince
of
four
Bengal,
named
years.
Bullalsen,
hundred
And
this
innovation
of
to
may perhaps
that decay of
say,
be considered as the
learning
at
chief
source
and
virtue, which, I
am
sorry
may be
is
present observed.
For wherever
respectability
173
acquisition of knowledge,
in
and
of morality,
that country,
must rapidly
indescrib
The
able,
learned
Brahmun
although
universally
assigned
to
the
Supreme
Being by the Ved and by the Vedant theology, saying is a wonderful interpretation of the (p. 37, 1. 20),
"It
Vedant
existing,
to
say that
God
as
unless
indeed
;
production of magic
non-existent
therefore,
in
is
he
"in
another."
And
that
"again
(1.
14),
He,
is
who
asserts
at
the
"Supreme
Being
indescribable
and
the
same
time existing,
must
conceive that
In answer to
He, like the world, is mutable," &c. which I beg to refer the learned
the
Brahmun
of the
to
nth
text
of the
third
Brahmun
the
4th
principal
of
the
Brihadarunyuku,
Ujoor
Ved, as
:
upon by the
"having
"and
celebrated
Sunkaracharyo
so
far
relative
described
"bility
of giving a real description of the nature of the Godhead language can convey a notion of things
:
only
either
by the appellations by
"already
"genus,
known, or by describing their figure, accidents, and properties but God has none of these
;
"physical
"to
circumstances
in
the
Ved
terms
therefore
"
attempted
explain him
that
negative
(that
is,
by declar
ing
whatever thing
or
may be
external
and
mental
faculties,
*
the
As
eternal, true,
intelligent.
t As
creator, preserver,
and destroyer.
J74
"The
Ved s
ascribing
to
God
it
attributes
of
eternity,
"wisdom,
"by
truth,
only
ascribing
those
attributes,
and
"epithets
by men
in
tion, without intending to assert the adequacy of such He is the only true existence amidst all "description.
"dependent
"senses."
existences,
and the
true
source
of
our
:
Also in the text 3rd of the Cenopanishad no vision can approach him ; no language can "describe him no intellectual power can compass or
"Hence
;
"determine
"Being
"which
We know nothing of how the Supreme should be explained He is beyond nature, is above comprehension our ancient spiritual
him.
: :
It cannot, parents have thus explained Him to however, be inferred, from our acknowledged ignorance
us."
of the
;that
nature
and
attributes
of the
Supreme Being,
we
The
wonderful structure and growth of even so trifling an object as a leaf of a tree, affords proof of an almighty
Superintendent of the universe ; and even the physical world affords numerous instances of things whose -existence is evident to our senses, but of quite
whose nature we can form no conception; such causes of the sensations of heat and vision.
as the
The
"
learned
Brahmun attempts
15):
That which
shipped."
Should
learned
nature,
Brahmun
essence,
consider a
full
conception
of the
or qualities of
picture truly
repre
senting
leaves,
the
offerings of flowers,
I
and viands,
to adoration,
agree
175
Brahmun
bility of the
worship
of God.
should adoration
templation of His power as so displayed, together with a constant sense of the gratitude which we naturally owe
Him,
never
for
our
existence,
sensation,
and comfort,
is
His adoration
but even
not
only possible,
and
practicable,
incumbent
upon every
I
refer
3,
rational creature.
the
learned
Brahmun
"
the
text
47, sect. 4,
chap.
of the Vedant.
To
his question,*
I
What
are
you yourselves
that I
?"
suppose
to
may
am
a poor
others,
dependent creature
subject,
in
common
with
momentary changes, and liable to sudden destruction. At p. 45, 1. 30, the learned Brahmun, if I rightly understand his object, means to insinuate, that I have
adopted the
bility
doctrines of those
as
who deny
I
the responsi
of
man
a moral agent.
am
quite at a loss
to conceive
from what part of my writings this inference has been drawn, as I have not only never entertained such opinions myself, but have taken pains to explain
the
passage in the Ved on which this false doctrine is In page 93 of the Preface to the Ishopanifounded.
shad,
"
I
is
have
said that,
"
God
that
"
everywhere, and every thing is in God, means nothing is absent from God, and that nothing
the
volition
41
of
God."
*P.47,
I-
4-
1^6
And
who,
the
same page
of the
Vedant
faith
doctrine,
in
they
declared
to
their
the
the,
Omnipresent
"
God, according
to
the
doctrines of
Vedant,
assigned
every
creature
the
particular
"
to."
mode
of
argument
in
Brhmun
at
p.
29) has
adopted
that
of
idolatry.
After acknowledging
the
of
man
incapable
looking up
an Omnipresent Supreme
Being, where
by he mistakes a created object for the great Creator, he insinuates that an erroneous notion in this respect
is
as likely
knowledge
of truth.
"
"
although a person in judgment, should be unable through deficiency to discover the real nature of a thing, does it follow,
{>
At
1.
5,
he says
And
"that
"
his
error
will
prevent
the
natural
sees
it
effect
from
is
appearing?
"he
When
man
in a
if
dream
he .saw
tiger,
"
not in as
This
to
in reality?
for
idol-worship
value
of pure
religion,
which
it
can never be
in
retaining,
some
of
his
is
followers
the
delusive
dream, from
which he
so
instructed;
likely to
above passage attempted to be drawn, nor will they believe that, however powerful may be the influence of imagination, even under false impressions, future happiness, which depends on God
the false analogy that
in the
177
its
effects.
Such
that
enquirers
hope,
at
last
become
sensible
the
system of dreaming
recommended by
the learned
Brahmun, however essential to the interests of himself and of his caste, can bring to them no advantage,
either substantial or eternal.
As
instances
of the
is
purification
effect
me
"
in p. 168, (*) I
the
name
of the
constantly practise adultery, goddess ), though plunder others of their property, or commit the most heinous crimes, is freed from all sins.*
he
"
reverence to
Huri,"
even involuntarily, in the state of falling down, slipping, of labouring under illness, or of sneezing, purifies himself
He who
sitting,
contemplates
the Ganges,
of
while walking,
things,
sleeping,
thinking
other
is
awake,
eating,
breathing,
and conversing,
alluded
the
to
delivered
from
The
treatise,
circumstances
relative
deities,
in
p.
168
of this
of
their
in
to
wicked
conduct
to
supposed
dividual
are
perfectly
familiar
every
Hindoo.
related of them, may acquainted with the particulars in be to I, wish possession of them. perhaps feel a
therefore,
with a view
to
gratify
their
curiosity
and
to
f Vide
Bhaguvat.
J Vide
aha-Bharuth.
12
78
vindicate
my
assertion,
As
Krishna,
and
gross
as
sensuality,
and
that of his
in
fellow-deities,
such
Siva
and Bruhma,
of
the
to
i47th,
i48th, and
i5oth
page
Sastri,
my
reply
instead
of repeating
them
here,
refer
my
the
Hury-Bunsu or
give
division
a detailed
As to debauchery. falsehood, their favourite deity Krishna is more cons Jura-Sundh, a powerful prince picuous than the rest.
account of their
lewdness and
of Behar,
having heard
perpetrated
of the
melancholy murder of
harassed,
his son-in-law
at
last
by Krishna,
place
and
drove
him
out
of the
of
his
nativity
Krishna,
life
revenge,
fraud,
resolved
in
to
To by unjustifiable manner. his he and his two Bheema cousins, object, accomplish and Urjoona, declared themselves to be Brahmuns and
and
a
most
palace
weakened by a religious fast, and surrounded only by by his family and priests, they challenged him to fight
duel.
He
accordingly
of the three,
death.
Vide Subha Purba or second Book of the Maha-Bharuth. Krishna again persuaded Yoodhisthir, his cousin, to give false evidence in order to accomplish the murder
father.
Vide
Dron Purba^ or
Book of
the
Maha-Bharuth.
179
combined
;
in
conspiracy
his
but finding
stratagem,
and
for that
Notwithstanding Buli was warned of the intention of Vishnoo, yet, impressed with a high sense of generosity, he could not refuse a
boon
to
beggar
that
whole empire, which he put himself in possession of by virtue of the boon of Buli, but also inflicted on him the disgrace of bondage and
of his
confinement in Fatal.
Hurry
When
the
fatal
the
battle
destruction
of
Doorjodhun,
the
remaining
to
part of the
army of
to
rest
his rival,
Yoodhisthir, returned
the
camp
That deity having of Mahadeva. been however, cajoled by the flattery offered him by Uswathama, one of the friends of the unfortunate
care
and protection
Doorjodhun, not only allowed him to destroy the whole .army that was asleep under the confidence of his pro
tection, but
lish
his
bloody purpose.
the Usoors,
at
Sousuptik Purb, or
.eleventh book
of the Maha-Bharuth.
the
When
to
charge
it
by delivering
to
their step-brothers and enemies, the celestial gods. Vide first book, or Adi Purb of the Maha-Bharuth.
Instances
number
these might be muliplied beyond like and crimes of a much deeper dye might
l8o
easily
were
not unwilling to
stain
these
May God
speedily
purify
the
minds of
such
my
true worship of
Him
AN APOLOGY
FOR THE
BRAHMUNICAL OBSERVANCES.
CALCUTTA
1820.
AN APOLOGY
FOR THE
SOOBRAHMUNYU SHASTREE,
Brahmunical
tenets,
a diligent
to
observer of
that
wishing
study
prove
those
their
the
Veds
with
degraded from the rank of Brahmunism, prepared and offered an Essay on that
subject
to
the
Brahmuns
of
who
are
generally
deficient
in those studies.
:
In
this,
which,
however,
He
alleges
ist,
"
that,
to
neither temporary
beatitude,
heavenly enjoyments,
allotted."
nor eternal
"
"
can
be
2dly,
that,
he
seek
only
the
"
who
is
authorized
3dly,
all
to
"
"
knowledge
perform
God
the
;"
and
that
men
must
"
without
in
omission
the
rites
and duties
"
God.
"
On
these positions
to esablish,
rites
class according
to
religious
order,
such as the
studies
is
of
the
absolutely
necessary
of
knowledge of
We
consequently
take
upon
184
ourselves
to
in
our
own defence
the following
We
duties
admit that
it
is
proper in
men
to observe the
for
and
rites
prescribed
their
by
the
Shastru
in
each
class according to
religious
order,
acquiring
knowledge conducive
respecting
to
God,
such
that
acquisition,
an
observance
Veds and
But we can by no means admit the necessity of observing those duties and rites as indis
divine pensable steps towards attaining knowledge, which the learned Shastree pronounces them to be ; for the great Vyas, in his work of the Vedant Durshun,
or the explanation of
justifies
the
spiritual
the
attainment of
the
knowledge
of
God,
even by those who never practise the prescribed duties and rites, as appears from the following two passages
of
Vyas
in
the
"
same
Durshun.
shmuryute."*
"Unturachapitoo
tuddrishteh,"
Upichu
thus
to
The
celebrated
Shunkur-Acharyu
texts
"
"
As
comments
or are afflicted
with poverty,
"
who
profess no
who
it
"
do not belong
any
or
caste,
?
"
divine knowledge
not
On
a superficial view,
to
"
not permitted
prescribed
make such
each class
"attainments,
"are
the
duties
to
for
declared
lead
are
divine
knowledge,
strangers.
and
to
"
those duties
they
altogether
Such
"doubt
having arisen,
the great
f(
Vyas
thus decides:
*(ft
^ ^4t
I"
ED.
185
professes
no
of
religious order, is
"
knowledge
that
God,
for
it
is
4t
found
in
the
Veds
"
class,
"
also
mentioned
others,
Sumvurtu and
naked and
practised
totally
independent
duties,
of the world,
"who
"rank
no prescribed
highest
assumed the
texts
of
the
devotees."
Besides the
of
the Ved,
"
such as
"Tuyorhu
badinee,
&c.
and
"Atma
va
ure"
who,
being women,
had
not
qualified
acquire
divine
knowledge
and
in
the
Smriti
as
well
as in the
Commentary
of the celebrated
Sunkur-Acharyu, Soolubha and other women are styled knowers of the Supreme Being. Also Bidoor, Dhurmu
byadhu,
class,
attained the
All this we find in the sacred tradi who have a thorough knowledge of
the
Veds and
Smriti, can
maintained
by
the
learned
the
only
who have
studied
Veds are
qualified
acquire
remove all the knowledge of God. Moreover, to doubt as to Soodrus and others being capable of
attaining
Divine
the the
Veds,
text"
the celebrated
Commentator,
&c.,
l"
in
illustrating
that"
*
"vtifr*
Sruvunadhyun,"f
asserts,
the
TOSTfMt *i*
"fITOT
*T *ft
3TO:
l"ED.
f ^wra3*rmJif^N"RT
wjt^
i,
Ved ant,
Ch.
ED.
86
of
the
AN APOLOGY &C.
Smriti, stating
authority
"classes
"
that
to
all
the four
preaching
to
the
to
sacred traditions,
the
and
to
the
Poorans, and
"also
"
Agums,
all
have equally
traditions,
access,"
the
sacred
Poorans,
divine
and
Agum
of
without
distinction,
at large.
can
knowledge to
mankind
Vyas,
From
impart the
decided opinion
and from
the
precedents
given by the Veds and sacred traditions, and also from the conclusive verdict of the most revered Commenta
tor,
those
who
entertain
respect
for
those authorities,
will
that
acquired
the
a person, by studying the Geeta alone, had final beatitude, stands unshaken ; and also
declaration
positive
of
the
great
Muhadevu
with
regard to
Shastrus,
the
authentic
and
well-accepted
Agum
treated
as being the
ledge
as
to
those
who
be
inconsequential,
the
spiritual
parts
of
the
Veds
can
enable
men
to
acquire
salvation
by teaching them the true and eternal existence of God, and the false and perishable being of the
universe,
and
inducing them
to
it
hear
is
and
cons
with
other
tantly reflect
on those doctrines,
the
consistent
reason
works,
to
Agum, and
afford
inculcating
same doctrines,
means
more
?
What should we
say
This treatise was rendered into Sanskrit, Hindi and Bengali. Vide pages 415 to 431 of the collected edition of the Bengali and Sanskrit works of Rajah Ram Mohun Roy. ED.
RELIGIOUS INSTRUCTIONS
FOUNDED ON
SACRED AUTHORITIES.
CALCUTTA
1751
S.
RELIGIOUS INSTRUCTIONS
FOUNDED ON SACRED AUTHORITIES.
The
following
Treatise,
in
the
form
of
questions
brief
due
to
to
that
Being
who
is
and
whose existence
Nature gives testimony; that the faithful may easily understand and become successful in the practice of this
worship.
The
proof of
each
doctrine
may be
found,
As
sacred
it
this subject is
writings,
may be more
1
comprehended, a
similar plan
is*
adopted
Question.
What
is
meant by worship
the
act
Answer.
Worship implies
another
signifies
j
of
one with a
view to please
but
when
applied to the Su
of
his
attri
preme Being,
butes.
2
it
contemplation
Q.
A.
which
of
the universe,
filled
is
and
with an
endless variety of
men and
a
in which,
as
shown
by the zodiac,
in
manner
far
and the
stars
RELIGIOUS INSTRUCTIONS
kinds,
of
which there
is
functions to perform.
What
is
he?
have already mentioned that he is to be worshipped, who is the Author and Governor of the universe ; yet, neither the sacred writings nor logical
A.
We
writings,
he cannot be defined either by the intellect or by from inference also for, language. This appears
;
though the universe is visible, still no one can ascertain its form or extent. How then can we define the Being
whom we
5
this
designate as
Is
?
its
Q.
any one, on
this
grounds, opposed to
worship A. To
be opposed on
sufficient
ground;
it is
as
we
all
Being, adoring
universe,
him
as the
impossible for
worship
object
he worships as the Author and Governor of the universe ; therefore, in accordance with his own faith,
he must acknowledge
the
that this worship
is
whom
his
own.
In
same manner,
other
they,
or
Nature,
or any
Object,
even they cannot be opposed to this worship, as bearing in mind the Author and Governor of the universe.
And
Europe, and in all other sects so where exist, all believe the countries, many object whom they adore to be the Author and Governor
in China, in Tartary, in
;
of the universe
must acknow-
IQI
this
worship
6 Q.
their
own
in
faith,
that
our
some places
the
;
the
sacred writings
is
is
it is
written
Supreme Being
in others, that
this
is
imperceptible and
^inexpressible
and
can
it
he
capable of being
known.
A.
How
Where
be reconciled
written
that that
it
he
his
is
imperceptible
and undefinable,
be conceived
of
;
it is
meant,
likeness
is
cannot
capable
to,
and where
his
is
is
said that he
is
being known,
is,
mere existence
a
referred
that
that
there
God,
as
the
indescribable
creation
and
:
demonstrate
in
a body, we ascertain the existence of a spirit therein called the sentient soul, but the form or likeness of
that
spirit
which pervades
not.
every
body, we
know
7 Q.
A.
not
it
whomsoever or
whatsoever
may,
considers
that
object as the Supreme Being, or as an object containing him ; consequently, what cause have we to be hostile
to
him
8 Q.
If
Being,
and
other
same Divine
is
a different form
what then
the differ
ence between them and you ? A. We differ in two ways ; first, they worship under various forms and in particular places, believing the object of their worship to be the Supreme Being ;
but
we declare
is
that
he,
who
is
the
Author of the
this,
universe,
to
be
worshipped;
besides
we can
IQ2
RELIGIOUS INSTRUCTIONS
see
determine no particular form or place. Secondly, we that they who worship under any one particular
form, are opposed to those who worship under another ; but it is impossible for worshippers of any denomination to be opposed to us ; as we have shown in the
is
this
worship
the
to
be
performed A. By
bearing
in
mind
with
the
that
Author and
Governor of
and comparing
with
reason.
to
sacred
it
In
this
worship
to
is
necessary
use exertions
Supreme
an
Exertion
to
subdue the
will
senses,
signifies
and the
senses,
and the
own
conduct in such a manner as not only to prevent our or others ill, but to secure our own and others
;
good
as
in fact,
what
is
obvious that
help of
we
are
so
constituted,
that
without the
;
therefore,
by means
Supreme Being, we should The benefits which we continually contemplate him. receive from fire, from air, and from the sun, likewise
from the various
productions
of
the
earth,
such as
dependent on him and by considering and reasoning on the terms expressive of such ideas, the
all
are
meaning
repeatedly
itself
is
firmly
fixed
in
the
mind.
It is
said
is
in
the
knowledge
consequently, the
193
will
enable us
itself.
to
worship the
Truth
to
Q.~ According
with
this worship,
we
establish
to the regulation of
?
A.
It
is
proper to
the
and conduct
he who no prescribed form among all those that are promulgated, but regulates his food and conduct
therefore,
agreeably to
sacred
follows
according to his
to
own
will,
is
called
is
self-willed
and
act
according to
our
own
wish,
opposed both by
Scriptures
it
it
reason.
In
the
is
forbidden.
Let
us examine
in
by
reason.
Suppose
prescribed
own
be
desires,
;
a speedy end
to
not,
must ensue
food,
to established
societies
for
the
self-willed,
whether
fit
to
conduct proper or improper, desires lawful or unlawful, all are the same ; he is guided Dy ne rule to him an action, performed according to the
or
:
eaten
will,
is
faultless
all
is
not
alike
consequently,
in
the
of
mutually opposed, a quarrel the is the most likely consequence ; and probable result of repeated quarrels is the destruction of human
opinions
are
beings.
numerous
In
fact,
however,
it
is
highly
improper to
and
on
of
certain
;
foods,
for
without
reflecting
be food of
whatever kind
may, in a very short space of time it undergoes a change into what is considered exceedingly impure, and
this
impure matter
13
is,
in
!94
different
RELIGIOUS INSTRUCTIONS
kinds of grain
to
therefore,
it
is
certainly
to
far
more preferable
think of
Q.In
A
worship,
?
is
any
but
A.
it
is
suitable
place
is
certainly
;
preferable,
in
that is to say,
what
ever place, towards whatever quarter, or at whatever that place, that quarter, time the mind is best at rest,
and
that
time
is
of this worship.
12 Q.
To whom
may
A.
It
produced in each person according to his state of mental preparation, it will be proportionably successful.
SACRED AUTHORITIES.
JT*I^
^nri
rrar
^^: m^ ^r
i
n#
1st
^TrcroT^H
^rr^raf ^farmer
The Bengali
version
first
of
this
treatise
of the
been given
cited.
ED
195
(ffr^
?rq:
i
^Rr:
gw^f^rrr:
I
?Tif ftr
ire
^r
sr:
196
RELIGIOUS INSTRUCTIONS
4th
JRt
5th
^TTTITTn^H
^TT^TT
W ^t ^
I
H^frT
6th
*T
^^TT
(^^gfir:
i)
7th
197
8th
i)
9th
(^raf^cr
^?rtf%
m
i
ii
RELIGIOUS INSTRUCTIONS
^r^fir:
)
I
10th
^Tf^mTTOtr
nth
IQ9
*TT^
12th
crarrfi
^r
f%
^i^MiTmr^^rcr
UfTT^ff
THE
BRAHMUNICAL MAGAZINE
OR
CALCUTTA
1821.
PREFACE
TO THE FIRST EDITION.*
For a period of upwards of fifty years, this country in exclusive possession of the (Bengal) has been
English nation ; during the first thirty years of which, from their word and deed, it was universally believed
that
they
would not
interfere
w ith
subjects,
in
truly
wished every
man
to
act
such matters according to the dictates of his own Their possessions in Hindoostan and their conscience.
political
strength
have,
God r
gradually
a
increased.
twenty years,
body of English gentlemen who are called mission have been publicly endeavouring, in several aries, to convert Hindoos this and of Mussulmans ways,
country
into
Christianity.
The
first
way
is
that
of
among
reviling
both religions,
and
the
front
abusing and
ridiculing
the gods
is
and
the
saints
of
former
the
second way
that of standing in
in
public
roads
to
preach the excellency of their own religion and the debasedness of that of others the third way is that
:
This
is
reprinted from
the
first
second
edition
edition
published
in
The
^t^tfC^fa,
English,
Brahmunical Magazine,
in different languages.
on the other,
same thing
ED.
204
if
low origin become Christians from gain or from any other motives, these gentlemen employ and maintain them as a necessary
any natives of
of
the desire
encouragement
It
is
true
to
the
of
different
countries.
But we must
recollect
they
were not of
the
rulers
of those countries
likewise
Were
and
the
missionaries
preach not conquered by the English, such as Turkey, Persia, &c., which are much nearer England, they would be
the Gospel
distribute
books
in countries
truly
zealous
in
propagating
and
in
following
of Christianity.
sole
rulers,
of Englishman
is sufficient to frighten
an encroachment upon
the
rights
of
and upon
of
their
God
or the
public
as
and
are of
much
less strength
such
to
in
authority,
they
can
never
attempt,
even
We
been
the
have been
subjected
to
our excess in
slaughter
civilization
;
even of animals
want of unity
.among
It
us.
seems
almost
natural
that
20 5
the
former,
though
religion
may
religion
their their
be quite ridiculous,
laugh at and
that
despise
fallen
the
into
and manners
For
of those
are
mans,
upon
to
power. conquest of
religious
example,
Mussul
India,
inimical
the
exercises
When
invaded
the
generals
like
of
Chungezkhan,
beasts
part
in
who denied
manners,
they
wild
their
western
at
of
Hindoostan,
of
mocked
the
profession
God and
of
of
expressed to
them by the
natives
India.
The
part
Bengal,
always
religion
of Hindoos.
the
gross idolators
and immoral
in
their
used to laugh
at the religion
and conduct
who were devoted to It is therefore not uncommon the belief of one God. the conquerors if the English missionaries, who are of of this country, revile and mock at the religion of its
of their Jewish subjects, a
sect
natives.
But
as
the
English
are
celebrated
for
the
manifestation of humanity and for administering justice, and as a great many gentlemen among them are noticed
to
it
would tend
they follow
in
;
to
if
the
example
of
the
former
savage
conquerors
the established religion of the country disturbing because to introduce a religion by means of abuse and
insult,
or
is
inconsistent with
by the force
of
argument they can prove the truth of their of Hindoos, many would religion and the falsity of that
own
20 6
of course
fail
doctrines,
and
in
case they
to prove this,
their
conversion.
In
small
attempts huts in
which Brahmuns of
and the
they are
which
accustomed
to
live
to eat,
upon
I hope, abstain from controversy from for truth and true religion do not
-wealth
contempt
always
of them,
belong to
or lofty palaces.
Now,
in the Mission-press
of Shreerampore a letter
all
shewing the
unreasonableness of
the
in
Hindoo
Shas-
have inserted
all
number
that
of this magazine
the questions in
manner
.be published.
PREFACE
To THE SECOND
EDITION.
In giving the contents of the following pages to the world in a new edition, I think it necessary to prefix a
short explanation of the origin of the
controversy,
and
the
manner
in
which
it
concluded.
for the
The BRAHMUNICAL
purpose of answering the objections against the Hindoo Religion contained in a Bengallee Weekly Newspaper, entitled SUMMACHAR
"
"
DURPUN,"
rampore.
and published at ShreeIn that paper of the i4th July, 1821, a letter
was inserted containing certain doubts regarding the Shastrus, to which the writer invited any one to favour
channel.
which, however, the conductors of the work calling for resolu it, refused insertion ; and I therefore formed the
tion of publishing the whole controversy with an English
translation
Magazine,"
in
a work
of
my own
"
the Brahmunical
all
now
first
re-printed,
sides.
which contains
that
number
of the
MAGAZINE
Veds,
I
I replied to
immediate
explanations
;
the
our
original
Sacred Books
objections
or
and
in
the
second
answered the
Poorans
and
Tuntrus,
Historical
of the
208
more
are
profess,
and
that
those
of the
unreasonable,
not
more so than
To
this
the Missionaries
"
made
the
which was immediately INDIA," No. 38, answered by me in the 3rd No. of the Magazine ; and
FRIEND OF
expected
of one
or
that
be
clearly
established
but
to
my
great
surprize
and
disappointment, the Christian Missionaries, after having provoked the discussion, suddenly abandoned it ; and
the 3rd No.
for
of
my Magazine
years.
nearly
two
Hindoo community, (to whom the work was particularly addressed and therefore printed both in Bengallee and their minds that the arguments English), have made up MAGAZINE are unanswerable ; BRAHMUNICAL of the
and
I
now
as
in
republish,
therefore,
only the
English
among
Christians, in
as
well
their
subject.
well-known to the whole world, that no people on earth are more tolerant than the Hindoos, who believe
It is
all
men
reach of Divine
bene
ficence, which embraces the good of every religious sect and denomination therefore it cannot be imagined that my object in publishing this Magazine was to
:
oppose Christianity
conviction
for
but
was
influenced
by
of
to
the
that
persons
of
who
the purpose
overturning
the
opinions
its
their
own,
ought
be
209
are
more
In conclusion,
ing reader
throne,
:
reflect
imperial
or
in the
destitute
the
without a single follower commander of millions, whether he be intimately acquainted with all human whether he be ruddy learning, or ignorant of letters
or
and handsome, or dark and deformed yet if while he declares that God is not man, he again professes to
believe
in
God-Man
may be
to
or
sheltered,
have
just
claim
he not expose himself to censure, should he, at the same time, ascribe unreasonableness
to otheis ?
Sumachar Dutpun of
I
the
beg to
countries
that at present
doubts arising from the interpretation of the shastrus well as in this can be removed so metropolis.
I It
if
therefore
will
state
few
questions
essential
replies
methodically,
to
gratify
me, and do
good
mankind,
through
any
not
one favor
me
with
;
thereto
the
will
"Sumachar Durpun"
for
in aswering
them there
be
much
In the
first
place
Vedant
Shastra, that
God
beyond the
desires,
intellect,
pure
;
in every respect
is
and the
there any
The
alone
of
;
visible
world
is,
as
it
says,
created by
Maya
is
opposed
is
to a true
knowledge
God
knowledge of God,
the
effect
of
Maya, which
continues to appear a real existence, in the same man ner as when a piece of rope is mistaken for a snake, the
is
destroyed by a
or
as
knowledge of the
rope,
the
212
palace
of
dream ceases
to
appear immediately after the expiration of the dream.) The world and consciousness are both declared false
they appear as
they had real existence owing to igno rance of the nature of God. An admission of the truth
if
;.
of these doctrines
establishes the
good or
evil
works.
From
God
and
his sufficiency
cannot be maintained.
Maya
depends upon,
blameless
manner through world repeatedly proceeds and is absorbed into God. How
in water, in like
the
can
God be
if
he
is
represented
as a
Being
?
influenced by
Maya
"The
world
The
Ved
declares,
Supreme
Being."
Ac
cording
to
this,
the enjoyment of
?
by the soul
second place,
the
Nyayu
;
God
as
is
they
both are im
as well
perishable
and
that space,
;
position,
and time
and
it
ing
world attaches to
God
it
in
a peculiarly
is
united
relation called
Sumubayu, and ;
called the
213
and
that
his will
is
immutable.
These doctrines in
;
fact
to
deny to God the agency of the world for according them he appears, like us, to have created the world
;
but in reality he
is
above the
need of
he
assistance.
immutability
to
believe
all
things
at different times
quences of
doctrines
.as
its
works
successive
times.
one of great authority and the other of less power, like two men, one possessed of greater energy than the other ? These destroy totally the doctrine of
gods,*
the unity of God.
Meemansa
of the
Shastru
various
says
that
wonderful consequences
sacrificial
In this language and of different offerings, are God. world among mankind there are various languages and many shastrus ; and sacrificial articles and language both
are
insensible
and
in
the
rites.
rites
God
is
and
at the
:
we
see
that
rites
are
to
various
how can
?
God
these doctrines
through a language different from Sunskrit, why should not that country be supposed without God ? The
Patunjul Shastru represents yog of six kinds in
*
lieu
of
we
find C1H?
$hU
little
God.
ED.
214
rites
:
therefore it is, according to the above-stated arguments, included in the Meemansa Shastru. In the fourth instance, the Sankhyu Shastru says that
God
like
and on account of
called
he
is
the
invisible
God.
How, according
?
to these doctrines,
can
God be
duality of
considered one
Why
God?
the 2nd
is
to
be inserted in
Reply
to the
above
letter^ to
which reply
the
Editor of the
insertion.
observed in
the
Sumachar Durpun
of the I4th
by a respectable native, an attempt of some intelligent though misinformed person to shew the unreasonableness of all the Hindoo shastrus and
July, 1821, sent
me
thereby to disprove
their authority.
The
missionary
in
But now
they have begun the same attacks through the medium of a newspaper. I have not, however, felt much inclined
to
an answer to the
follows.
whom
I therefore
reply as
You,
"
in
the
first
place, attempt to
shew the
its
folly of
for
doctrines,
teaches
God
to
215
by past present
or future
time,
without form or
desires,
intellect,
beyond
the
omnipresent,
;
of the
every respect
and
is is
that there
no other
real existence
;
the
soul
different
from him
that
Maya
is
created by his power i.e. Maya, and opposed to a true knowledge of God.
of a knowledge
after the
acquisition
is
of
God the
as
effect of
Maya, which
as a
real
the universe,
in
no longer continues
to appear
existence,
is
the
same manner
is
when
a pieces
of rope
mistaken
the
conceived existence of
snake
destroyed by
or as the
to
Gundhurbs seen
these faults
in a
dream
ceases
appear
expiration of the
in
dream.)"
Now,
An>
you
allege
these doctrines,
ist.
God God
reproach upon or establishes the supremacy and eternity both of and of Maya. As you have not stated what
reproach attaches to God from the admission of these doctrines, I am unable to answer the first alternative.
If
you kindly
particularize
it,
may endeavour
to
make
the
a reply.
As
to
the
latter
alternative
respecting
supremacy and eternity of Maya, I beg the followers of the Vedant (in common
to answer, that
with Christians
to be eternal) profess
the
eternity
of
all
his
attributes.
Maya
"
is
the
God, and consequently it creating power to be eternal. Vedant the Maya has is declared by and is God of the is it existence no power
of the eternal
"
separate
"
known by
has
its
effects as
heat
is
the power of
is
fire
and.
its
"
no separate
existence,
yet
known from
2l6
"
effects" Should it be (quoted in the Vedant)*. improper to declare, the attributes of God eternal, then such impropriety applies universally to all religious
systems,
this impropriety.
In
like
as well as
common
its
experience, the
is
superiority of
substance over
qualities
acknowledged.
The
stated, in
God and of Maya, that you should charge the Vedant with absurdity. The second fault which you find, is that if the soul be the same as God, nothing can justify the belief that
the soul
ing to
its
is
liable to
good and
to
evil
amount
the
blasphemy that
world, as the
God
also
is
liable to
The
is
Vedant
says,
is
the effect
of Maya, and
material; but
God
the
is
mere
spirit,
whose
as the
objects
are
called
souls,
same manner
reflections of the
vessels.
sun are seen on water placed in various As these reflections of the sun seem to be
the motion
moved by
as
it
of the
water
of those vessels
reflections
of the
Supreme
Spirit
on
be affected by the circumstances that influence matter, without God being affected by such circumstances. As some reflections are bright from the
purity of the water
matter, seem
cast,
while
others
ED.
217
souls are
foulness, so
some
purity
of the
matter
with which
As the
proper
to
reflections
nexion with
the
illuminating sun,
so the soul,
though
if it
not true
intellect, spirit
:
seems
its
intellectual,
and
acts as
were real
Intellect
from
water placed in different pots, various reflec tions appear resembling the same sun in nature and
differing
sun to the
from
it
in qualities
and again
as these cease to
appear on the removal of the water, so through the material objects to one peculiar relation of various
to
Supreme
their
Spirit,
numerous
evil
souls appear
and seem
also
as
works,
and
receiving
consequences and as soon as that relation ceases, they, at that very minute cease to appear distinctly from their original. Hence God is one, and the soul,
although
is
it is
from God,
evil
works
but this
liability
The
third
fault
alleged
to,
by
you,
is,
doctrines
alluded
the
perfection
of
God and
his
This is your position, sufficiency cannot be maintained. If but you have advanced no arguments to prove it. you afterwards do, I ma y consider the force of them.
If you, however, mean by the position that if souls be considered as parts of God, as declared by the Vedant, and proceeding from the Supreme Spirit, God must be
2l8
insufficient
you
to the
although
the
reflections
of
the sun
owe
to
and return
the sun.
to the
him their existence and depend upon same sun, yet this circumstance does
the
insufficiency or imperfection of
not tend to
prove
Moreover,
you
say
the
Vedant
are
teaches that as
in water,
again
absorbed
repeatedly
manner through the influence of Maya the world proceeds from, depends upon, and is
absorbed into
God
infer that,
accord
the reproach of
God s
being under
I
influence of
Maya
reply,
is
world
:
by the Vedant only in two respects ist. as the bubbles receive from water through the influence
maintained
of
the wind, their
birth
and
existence,
so the world
takes
the
that
by the power of God, its original existence from Supreme Being and depends upon him ; and 2ndly y there is no reality in the existence either of bubbles
the world. When we say such a one is like a we mean resemblance lion, only in respect of courage and strength and not in every respect, as in point of In like manner the resemblance of shape, size &c.
or
of
the
world to
bubbles,
in this instance,
lies in
point of
water
and the
world as a bubble
to
be a small part of
God moving
may
think
after faults,
themselves justified in
alleging that in
consequence of
91-9-
of water
and
is
of
Maya
to the wind, as
fonnd
the Vedant,
God
supposed to
be influenced by Maya.
the power of
Maya
receives
is
the world
its
of
learning
birth, existence and changes ; but no men who are not biassed by partiality, would
infer
an idea of the
inferiority of
For as men of every tribe and of every country whatsoever acknowledge God to be the Cause of the world, they necessarily consider
God
Maya,
his attribute.
him possessed of the power through which he creates the world. But no one is from this concluded to
God is subordinate to that power. God the sins of those that sincerely repent, through his attribute of mercy this cannot be taken as an
believe
that
pardons
subjection
say,
to
The
to
followers of the
Vedant
that
knowledge, for when a true knowledge of God is obtained, the effect of Maya, which makes the soul
appear distinct from God, does immediately cease. The term Maya implies, primarily, the power of
creation,
and
secondarily,
its
effect,
which
is
the
Universe.
means
the
world,
like
has
no
receives
like
its
In
manner
:
compares the world with a dream as all the objects seen in a dream depend upon the motion
of the mind, so the existence of the world
is
dependent
object of
all
upon
the
being
;
of
God,
who
is
the only
supreme love
and
in declaring that
God
is
in
all
220
and
there
is
Vedant means
alone.
God
:
He
is
nothing else
find
and
the
;
phrases,
I
God
is all
and
in all,
in the Christian
books
that that
and
pots,
am
inclined to believe
mean
the omnipresence
of
cavils,
the
objects
are
spirit.
The
world, as the
Vedant
is spirit.
of Maya, and
object
takes
God
its
origin
Hence,
as
the
superintendence
its
of the
;
Supreme
individual
Spirit,
and again
returns to
origin
so
all
perceiving exis
the
We see the flame perception and again returning to it. of one candle appearing differently from that of another,
but as soon as
its
is
over,
each
is
absorbed
the
the
universal
heat.
In like
manner,
individual
as
spirits return
its
to
the universal
Supreme
is
Spirit,
soon as
destroyed.
Whether
lectual
is it
more reasonable
its
to say
that
the
intel
Spirit,
soul has
origin
or
that
?
the
If
soul
is
made
is
of nothing or of insensible,
matter
fore
omnipotent,
he can there
in difficulties
one of which
is
that as
God
is
not a per
ceptible object,
we can
from
721
: were we to set aside reason -and order to admit that the soul or any other
nothing, there would remain no prove the existence of God, much less of his omnipotence. It would strengthen atheistical tenets and
made from
means
to
destroy
all religion, to
You
find
fault
with
one,
declares, that
God
is
space,
and
the
time, as
and
power
of
creation resides
It says also that
evil
works
and
possessed of
that according to
hese doctrines,
to be the true
reply
as
theistical
such
the
Nyayu
doctrines,
and those of
Christia
that the
believe
that
soul has
no end.
period,
receives
In like manner,
they
God
that bestows
evil
good and
actions
on the soul the consequences of its and that the will of God is ;
immutable. If any fault be found with these doctrines, then the system of the Nyayu and of Christianity both must be equally subject to them for both systems
;
Nyayu
a
says, are of
course
produced
at
different
times,
circumstance
232
God,
who
is
of time
but
all
other objects
The
and
that
its
quality or action,
called
"Sumubayu"
and by
relation
the
act
of creating
is
No
No
God
or
not-God,
be
able
to
prove
you and time, you will not Both the anything whatever.
the
and
time.
If
there
followers of the
Nyayu and of
is,
Christian
exists
religion
believe
to
God
to
be eternal, that
the
he
from eternity
implying eternity, duration without beginning or end, makes it coeval with God. But if we mean by the eternal existence of God,
eternity;
and
very
term
that he
had no beginning
to
in point
have an end
this definition is
God and
notion
of time.
It is
its
time,
not only applicable to but also points out even that the
of
of the eternity
God depends on
the notion
is
most minute
:
whose destruction
"unoos"
evidently
impossible immaterial
these
are
called
or atoms.
The
God cannot
:
of those particles, nor can Nothing be supposed to be therefore these particles must be the cause of them
and are only brought into different forms, at We see different times and places, by the will of God.
eternal,
223
ing effects
by
means of materials
and as God
is
acknowledged by all parties to be the voluntary cause of the world, he therefore is believed to have created
the world by
means
of matter, space,
and
time.
is,
The
that
objection
which
you
make
to
this
system,
according to this doctrine the Creator of the world and the individual soul, which is also a partial creator, should be considered gods ; the only difference would
is
latter.
I reply
;
Such objection
God
is not applicable to this system because an independent agent, and the Creator of the whole world but the soul is an inferior agent depend
is
;
ent in
all
its
acts
on the
will
of
God.
No
partial
the
equality
of any being
ascribe to
God
for Christians
and
Hindoos
;
God
is
and
to the
soul,
will
and mercy
Gods,
superior and the other inferior. You object to the Meemansa, saying
that
it
declares
God
to be the wonderful
consequences occasioned
by
the performance of various sacrificial rites consisting of various articles, and of incantations composed of Sunskrit
words
but that
among mankind
there
are
various
languages and
ficial articles
shastrus, and both language and sacri are but insensible and under the power of
man.
How can God be the consequences of rites, the product of language and sacrificial articles, both of which are in the power of human beings ? And you
to
the
Meemansa
;
doctrines,
vari
God
ous.
is
is
mere
rites
but
rites are
How
senti-
224
ments, be maintained
Especially
in
those
countries
where
rites are
Sanskrit
first
language,
the
God
cannot
exist.
the
place,
two
objections
offered
by you are
inconsistent
with each
other; for
mansa
first you say that God is said by the Mee be the consequences of rites, and again you say that he is declared to be rites themselves. However,
to
Meemansa
one
do not
rites,
view further than the performance of and they are reckoned among atheists ; another
carry their
1
sect profess the existence of God, but they say that the reward or punishment which we experience is the conse quence of our works, to which God is quite neutral ;
and they maintain that to say that God, by inducing some men to pray to him or to act virtuously, rewards
them, and
at the
punishes them
made
his
their
supplications
children) amounts
partiality.
an
imputation
it is
against
God
of unjust
to
Hence
evident, that
acording
is
the
doctrines
of
God
to
well maintained.
Dhurshun you
recomends
man,
yog (or the regulating of breath in a particular mode which is calculated to divert the human mind from all
wordly objects
the
:)
applicable to
Meemansa
I reply
It is
that
through
means of yog
tude,
all
the distress
and
may enjoy
beati
and
that
is
of the senses
and
22$
am
therefore
at
loss
to
Patunjul on
with
the
Meemansa.
You
that
it
find
fault
with
the
two halves of a grain of vetch, but on account of the is called the invisible God.
Hence you
Sankhyu
the
infer the
duality
of the Deity.
I reply that
the invisible
to
but
be,
pervading
nature
is
said
by the
under the
influence of the
Spirit, the
universe.
to
Nature
be
is
therefore
to,
Sankhyu
subordinate
perceiving Spirit,
and
the
Supreme God.
The commentators,
Ved, though they
differ
their
interpretation
of the
him
neither
form
is
to be inserted in
2nd number of
the Magazine,
NUMBER SECOND
OF THE
BRAHMUNICAL MAGAZINE.
Translation
of an extract from a
the
letter
(shewing the
unreasonableness
appeared in the
paper printed at
Mission Press,
Shreerampore^
FIFTHLY.*
of
is
God
In the Poorans and Tuntrus the worship as possessing various names, forms and localities
ordered for the benefit of mankind and the choosing of a spiritual teacher and submitting implicitly to his instruc
tions, are also strictly
enjoined
belief that
although having,
women and
discharging
is
and
This
bodily functions
are omnipresent.
first
very
wonderful.
are
In
the
place,
from
that
this
it
they
are
subject
to
the
senses.
omnipresence
of a being possessed of
If
it.
is not possessed of organs composed of then we must consider elements like the material us,
if
you But
he
him
as
elements
possesed of organs composed of immaterial can never know but material existences ;
objects,
to
immaterial
ledge
why
then
should
acknow
?
him
be possessed of
227
is
the
Shastru
that
says
that
God
possessed
of
On
ground,
?
how can
in
ac
knowledge
shastru
forms and
is
names
Fourthly,
that
there
an account of
If
words of a
spiritual teacher.
any one
unacquaint
ed with a particular subject how can his instructions on that subject be of any advantage ? There would be
some more
the
his
reason,
if
way
of
God from
of
qualifications
him.
Any mode
this,
receiving
it
instruction
to
besides
although
may be
agreeable
the
popular
of
practice, will
be productive of no advantage.
SIXTHLY.
According
to
the
doctrine
the
Hindoo
Shastrus,
die, assuming through the*influence of their works animate or inanimate bodies. According to one
repeatedly
sect there
is
the
eternal
after
durance of
.sect
hell
there
this
is
no future
except
and
al
the
inhabitants
of
world,
the
inhabitants of Hindoostan,
their
receive
no consequence of
to
subject
works.
Which
of these
all
true
and what
consistent
way
is it
alike
be
learned person has sent from a distant place a letter containing these few questions. His wish is to obtain an answer to each question and it has ac
cordingly
.answer
been
printed
it
Whoever
writes
proper
may have
it
printed and
everywhere distributed
office.
by sending
to the
Shreerampore printing
oj the
not inserted
in
that
FIFTHLY.
You
find
fault
with
the
Poorans and
confidence
in
his
words
the omnipresence of a Being whom yet they allow to be possessed of form, wife, and children, subject to the senses, and
discharging
this,
all
bodily
functions
it
and
because according to
that there are
appears
things
of
this
world
that
secondly,
the omnipresence
:
of a
being possessed of name and form is incredible and that thirdly, those Shastrus affirm that God is possessed of name and form ; but mortals cannot perceive him
how on
this
ground can we ac
to
knowledge
I
his
answer.
&c.
agreeable
the
Vedant represent God in every way as incomprehensible There is, moreover, this in the and without form.
Poorans,
that
lest
comprehend God
without form,
as
should either
without any
NUMBER
religious
II.
229
duties
work
form of a man
all
engage in evil have represented God in the and other animals and as possessed of
whatsoever or should
we
are
conversant whereby
After
they
qualified
but over and over knowledge of God the Poorans have carefully affirmed, that they again have given this account of the forms of God with a
God
"
is
sensual enjoyment.
to
"
know
the supreme
as possessed of certain
in the
4t
Mandookyu Oopunishud.) commentary upon For the assistance of the worshippers of the Supreme
the
Being,
"
who
is
pure
intellect, one,
without divisibility or
is
body, a
fictitious
representation
given of his
form"
(a sentence of Jumudugnee quoted by the Smarttu.) nature of his qualities, his various "According to the
fictitiously
given
of
for
the
benefit
of
worshippers
who
are
slow
understanding."
Tuntru.)
to
be noticed,
the
that there
is
no
In
Poorans,
:
are
from
been quoted
230
considered evidence.
Tuntrus which have no commentary and are not quoted by any established expounder may probably be of
recent composition.
are
Tuntrus only
be regarded.
commonly
any book
is
"
authority of
that whatever
"
destitute
of authority.
Smrities
which are
contrary to the Ved, and all atheistical works, are not conducive to future happiness they dwell in darkness." MUNOO. But the seldom missionary gentlemen
"
translate
into
English the
Oopunishuds,
the
ancient
Smrities,
the Tuntrus
quoted
translated those works which are opposed to the Veds, which are not quoted by any respectable author, and which have never been regarded as authority, they
always represent the Hindoo Religion as very base. With a view to prove the errors of the Poorans and
Tuntrus,
you
say,
that
God
as
possessed of various
as possessed of
senses,
and to
it
of
there
bodily
are
from
which
follows
to
many
I
sensual pleasure,
and
the
omnipresence of
call
God
Jesus
cannot be maintained.
missionary gentlemen,
therefore
NUMBER
Christ,
II.
231
who
is
possessed of the
is
also
the
the very
that
God
(i).*
And
Jesus
Christ,
by the external organs, eyes &c. and operated by means And whether or not of the active organs, hands &c.
? they consider him as subject to all the human passions Was he angry or not ? (2) Was his mind afflicted or
not?
(4)
(3)
And
a
did he
long
suffering
?
or
pain?
(5)
Did he not
brothers
live
with
his
own mother,
the
and relations?
he not die
is
(8)
and did
the very
God,
one
And
did he
not
?
beget Jesus
(10) If they
fault
Christ
by his
intercourse with a
this,
woman
acknowledge
*
all
with
In an
Abstract
(see
our note
on page
162)
in
from
1827
this
number of the Brahmunical Magazine published Ed. following notes (i to 10) were added.
1
the
"And
the
"
like-a^
22.
on
them with
v.
5.
:
sweat was as
ground."
it
and his agony, he prayed more earnestly to the down blood falling were great drops of
v.
44.
"Jesus
My
God,
My
God,
why
5
The Son
of
me: Matthew Chap. XXVII. v. 46. Luke Chap. man is come eating and drinking
;"
VII.
v. 34"
was
subject unto
Luke Chap.
51.
232
the
forms of
God
are
established,
possessing
senses
and organs,
and
that
God
must
be considered as having a wife and child, and as not possessed of omnipresence on accent of his having a form. Because all these errors viz. the plurality of gods,
their sensual indulgence
and
to
complete degree. To say that however everything, contrary to the laws of nature, is
themselves in a
with
possible
missionaries
incarnations.
God, will equally afford a pretence to and Hindoos in support of their respective
has spoken
sees
truth
in
the
of king another although they are like the grains of mustard seed, but although his own faults are big as the Bel fruit
"O
!
Muhabharut
a person
the
faults
looking
at
them."
Moreover
the Poorans
the
names,
indulgence of
fictitious
;
mentioned,
to
are
engage
7
II.
When
i.
"
Matthew Chap.
v.
"And
death"
Luke
Chap.
XVIII.
33.
v.
22.
The Holy-Ghost
"Now
shall come
upon thee
&c."
Luke Chap.
this
v.
35.
the birth
of Jesus Christ
was on
wise
When
came
as his mother
together,
Mary was espoused to Joseph, she was found with child of the
v. 18.
before
they
Holy-Ghost"
Matthew Chap.
I.
NUMBER
II.
133
the minds of persons of weak understanding ; but the missionary gentlemen say that the account which is
given in
the
Bible
of
the
indulgence of
God
is real.
Therefore
of
and subjection
to sensual indulgence,
faults
to
be found in a real
sense,
only in the
Tuntrus,
in
which the
fictitious
Ved
itself
is
when they
disagree
"
with
the
the
Ved
their authority
not regarded.
When
Ved and
the
must be regarded ; pious men will always explain the Poorans &c., in agreement with what the Ved declares." by the Smarttu.) But the (Quotation
"
missionary gentlemen
consider the
have,
in this
and
in explaining
in
it,
Ood
real
is
sense.
real error,
excess of error
discovered in their
asked,
own
system.
who is himself ignorant of what he professes to What advantage is there in adopting a spiritual
teach ?
teacher
I ? according to the popular practice in this country the this objection is not at all applicable to reply, Hindoo Shastru, because the Shastru enjoins that such
a spiritual teacher must be chosen as is acquainted with what he teaches, but in choosing any other sort of teacher no spiritual benefit is obtained for
spiritual
the
his
purpose of divine
"
knowledge.
He, taking
to
in
hand
the
sacrificial
wood,
well
must approach
the
spiritual
teacher
who
is
read in
Veds and
234
devoted to the
"
of
Brahmun."
spiritual teachers
;
of their
but a
spiritual
the errors of
disciples,
O
The
the
goddess,
difficult
to
be obtained
teacher
"
(Tuntru.)
is
definition of a spiritual
He
subdued
of
his
in
members
of
his
body
&c."
and
affections
mind,
of honourable birth
(Quotation by Krishnanund).
You
say
at
Hindoa
sect,
Shastru, by means
animate or inanimate;
after leaving the
according to
is
body there
or
ment of heaven
and
no future
state.
Shastru that
cal tenet.
there
it is
no future
state
this is
an
atheisti
But
of
some
inflicts
evil
God
after
death
the
and holiness of
some
the
in hell
consequences of the
and heaven, or the Supreme Ruler bestows sins and holiness of others,
by giving them other bodies either animate or inanimate. In this, what mutual disagreement appears such as you have attempted to establish ? According to the Christian
doctrine, likewise, there are various kinds of consequences
attached
to
different
actions
God even
in this
world
of sins
and rewards
It is
for holiness,
case
in
of the Jews.
this
that
even
world
;
rewarded
their holiness
be obtained
NUMBER
only
in
II.
235.
and it is also written in the ;* some have enjoyed good and suffered evilafter death. By saying so, no inconsistency appears in the Bible because God is the rewarder, and he gives some the consequences of their deeds in this world,
this
world
Bible that
others in
the
next.
Christians
the
destruction of the
gives a
spirit
body
to the spirit,
and bestows on
of
its
this corporeal
evil
the
consequences
good
to
and
works.
contrary
the laws
of Nature,
it
God
the
to the spirit
and make
then
receive
consequences
of
if,
its
works,
why should
spirit
in
God
consequences of
its
works
You have
works.
their
Hindoostan
receive
is
no consequences of
their
Such a sentiments
Shastru.
But you also say that all the other inhabitants the meaning of which is of the world have no works
;
no
:
rites
prescribed by the
is
Ved
the
which
is
indeed correct
in every respect
perfectly consistent.
You
is
will
all
consider
the
all,
same here
call
of the
Durshuns
that
Durshuns
in
God
the
incomprehensible
and above
considering
some
parts
no
fault of
the
reputation of the
com
Matthew, chap.
VI.
v.
2.
(Note
ED.)
236
I
errors
in the
in
contrary to reason,
Shastru.
Hindoo
The revernd
Calcutta,
What is afterwards written, is intended to how far their doctrines are agreeable to reason.
They
call
ascertain
God
God and the very can the son be the very Father ? They sometimes call Jesus Christ the Son of man,
Jesus Christ the Son of
:
How
his Father.
is
is
They
Father
is
say that
God
Son
one,
that the
is
God, the
God and
Holy Ghost
in
God.
They
is
say that
God must
be worshipped
spirit
and
They
is
say
that
the
Son
But
is
of the
also
and they
Son
how can
subsist
of different
essences
and existences
I
shall
be
much
obliged
by
answers
to
these
enquiries.
SHIVUPRUSAD SURMA.
NUMBER THIRD
OF THE
BRAHMUNICAL MAGAZINE*
In the Friend of
India No.
made
in English to the
Magazine composed both in English and Bengali and As the controversy in published a few weeks ago.
question
is
intended by both
parties
chiefly for
the
for
benefit of the
secondarily
in
much
disappointed
my
expectation
of being
favoured
by the
editor or his
to
insert
the next
it
number
it is,
receive
as
of
my
As
in
to
my
first
question
"
proposed
in
the
Magazine
son
the of
following
words,
the very the
They
call
son
God and
God
how can
denies
the
be
?,"
Editor
accuracy of
The
first
three
published in 1821, and the fourth in 1823, each being a separate In the second edition of the first three numbers they were tract.
put together
as
we have
reprinted
them
here.
(See
our note
page 169).
published,
portion
the
title
of
2nd and 4th numbers being published with some original left out and some portions revised, under
Magazine &c., and the
the
3rd
number
In this (third)
edition of
3rd
Number
we
338
the
on which
"
found
this question,
and
son
that the
the
father."
deem
it
necessary to
it
it,
shew
my
to
to
the
public
either in their
Christian teachers
God
is
one,
of God.
Hence
and that Jesus Chaist is the son naturally concluded that they believe
the son to be the father, and consequently questioned For when a the reasonableness of such a doctrine.
is
one,
and
is
John
is
in
his
son,
that
John
.actually
"ADVERTISEMENT.
In the following pages will be found^a
new
as
aiumber of
published
the
in
Brahmunical Magagine,
"the
Friend
of
India"
No.
a well-known
To Bengal. missionary periodical issued from Shreerampore has still (for about 5 years) number above the surprise
my
great
been
that
brought
to the
notice
of
the
missionary
gentlemen during
of the public papers, although the missionaries period through means the were having first provoked the ^themselves aggressors,
controversy.
rthe
myself with a single quotation from Brahmunical Magazine, shewing the line of in conduct which the gentlemen ought to have pursued ; I was
I,
Editor of
the
that
persons,
who
travel
to
a distant
its
country for
the
purpose of
in
their
own
peculiar
sentiments, ought
"CHUNDRA-SHEKHUR DEV.
1827.
NUMBER
means
at
II.
239
father,
that
is
James the
leading
and be
of
liberty
?
ask
the son be
James the
that
father
But
as the Editor, a
minister
religion,
declares
is
the
Bible
the son
the
in
equal to
in
the father,
person"
nature
and
essence"
and
"
distinct
me
to reflect
of
whom"
son,
who has
not
nature
with
father,
must be a
monster."
would
my
part
to
give
preference
my
Bible
over
that of the
{as suggested by
the
Editor)
the
son of
God
is
God, on the analogy and ii\ the sense that the son of a man is a man, had I not been compelled by his very suggestion to reject entirely his other still more
important assertion, that is, the coeval existence of the son with the father. For, the belief of the nature of the
son of man being the same as that of the the son of God it justifies the idea of
utterly
father,
though
is
being God,
repugnant to the
with
his
father.
possibility
It
is
of
coeval
evident that
father,
a son of
man
his
he must be
than
considered
something
all
more
extraordinry
monster
It
is
believed
by
when God
he reveals
to
the
in
human
its
race,
through
their
language
common
favour
acceptation.
I beg,
to
direct
reply
to
the
following
missionary
gentlemen
or
as
take
the
God"
as
proper name
common
one,
all
nouns being
240
common and
if
proper
In
"
the
former case,
that
is,
God"
appropriated to one individual existence as every other proper name is, they must relinquish the idea of the son
of
God
of
son
How can we think the being the very God. or to be James John John or James, or coeval
?
And
in the
latter
case,
that
is,
they
receive the
term"
God"
as
may
Editor
"
says,
man is man, which, as the must necessarily be the case," but they,
be
justified
in
professing
belief
;
the
equal duration
of
for
every
son>
whatever may
only difference
his
to
nature^
must
of his
the
have
existence
originating subsequently
that
own
latter
father.
The
"
common
and
the
nouns
God"
and
"
man
"
would
be,
that
it
includes
a great
many
But
individuals
under
mightiness
name,
power of persons under one common can exclude it from being classed as a general
of
it
noun
for
is
well
established
nature
that
"
the
number
than
of individuals comprised
less,
the term
far
mankind" is
much
the
and
their
nature
is
more mighty,
less
living
embryos
fish.
in the milt
of
a single cod-fish
not
make man
We see
they are distinct in person, yet one in nature, as being In like manner three beings under one god all men.
NUMBER
person are
as
yet, I infer,
III.
241
the
Father,
god the Son, and god the God which the Editor
justify
professes?
Can
this doctrine
him
of
in
ridiculing
say,
Hindoo
polytheism, because
many
them
that
under one Godhead there are more than three beings distinct in person but one in nature ?
As to
my
is
third question
is
"
They
say
is
Holy Ghost
says, that
"
God
",
as
he
the Bible
and
perfections to the
Father,
Holy
(the*
and yet declares that though distinct one in nature and attributes," that are they men to worship each of them teaches Bible)
Spirit,
person
it
as
God,
and
and Holy Ghost are des cribed in Scripture as equally giving grace and peace to men, as pardoning sin and leading men into the paths of
that
"
the
Father,
Son
righteousness.
"But
instead
three
of
shewing
the
reason
distinct
God, as requested, he confesses the total inconsistency of this doctrine with reason and makes the Bible respon
sible for
"
it,
saying,
still
it
fully reveals
these facts,
forbears to inform us
how
the
Father,
Holy
"
spirit exist
it
and form
us,
the triune
God
tain
";
and adds,
nor had
informed
are
we
cer
that
we should have
comprehended
taken
it."
The
con
into
important of
lished in the
all their
"
16
242
of reason
saved the
own system
reason
of faith.
The
Editor,
so
contrary to
"
within us,
idea,
and experience, under the there are many things which pass around and of the manner of which we can form no just
though no one doubts their truth. We know not how plants and trees draw matter from the earth and
transform
it
and
fruits,
although
nor
how mind
raise
so acts
his
man
it
at will to
upon hand to
head,
and
with
to
Until
we
comprehend
the
manner
in
which these
operations on matter are effected, which constantly pass around and within us, we have little reason to complain,
God has not condescended to inform mode in which his infinite and glorious
acts."
nature exists
and
How
is
it
possible
for
possessed of
error
common
to
sense,
not
to
perceive
the
gross
of
drawing
the
an
three
persons
far
of
the
God-head
in
one existence,
us,
which so
exist
only
and
its
producing leaves
mind on
matter,
being around and within us, are commonly perceptible by all men whether Christians or not Christians, a denial
*
first
The
two
missionaries
it
is
the
editions
was
Christians.
NUMBER
of which
is
III.
243
is
utterly impossible
It
is
for
one who
possessed
of the senses.
manner
in
which plants grow or the mind operates, and the precise upon them, are not principles of nature which act
thoroughly understood.
to
is,
But
all
that these
us,
facts
amount
that things
around or within
visible
facts,
whether
visible or
demonstrated by
the three
like
compel conviction.
Do
distinct persons
trees
of the
Godhead
alike
in unity exist
?
growing
or
Are they
?
phenomena commonly
by Christians
Or
mountains of
in northern countries,
are re which, though they are not seen or felt by us, yet without any contradiction ported to us by eye-witnesses, from others who have also passed the places wher e they
by
to believe the any one, that we should be compelled existence of the triune God like that of growing trees, ope of ice, though we cannot un rating minds, or mountains
or rather though we find them exactly have understood ? Christians may per we what contrary to as perceptible by them through haps consider the Trinity
derstand them
same manner
as
Bengal
the followers of the Tuntru doctrines among consider God as consisting of five distinct persons
indoos in
andyet
one God, and as the generality of modern God Hindoos esteem numerous incarnations under one habits. their from fact early head almost as an experienced
as
How
-selves
them can Christians, who in general justly pride an such on their cultivated understanding, admit
justify
analogy or
such sophistries?
to
others with any one in misleading inclined feel I which excuse The only
make
for them,
and perhaps a
true one,
is,
that
the
244
enlightened amongst
of the
Greek
to the
and
Rom an
philosophers, yield,
through policy,
vulgar opinions,
though
I
bleness of them.
number
favour
of the
doctrine
of
the
Trinity
from the
in
strong
impression
made on them
by
education
of the
this
senses,
reason,
doctrine.
They
having an
they forget
their
unjust
how
influenced by
ministers
so
as
to
The Editor
"
has
first
declared that
the
"
to inform us
Spirit
exist"
how
&c.,
the Father,
"
"
the triune
"
"
exists
and
nevertheless as
he particularizes the mode of their existence and actions separately and distinctly from the authority of tne Bible,
stating that
"
the
Son"
who has
that
"
from
men he condescended
;"
to lay
a season
that
"
taking
on himself
a servant he might worship and obey the that father as his God he prayed his father to glorify
"
";
his
own
glory which
the
foundation
of the world
;"
and which
that
;"
"
he was permitted
"he
"
to ascend
and that lastly up where he was before was seated at the right-hando f the Majesty on high
NUMBER
III.
245
who
"gave
him
that
his
as mediator
earth;"
and
God
the
testify to
men
upon him
existences,
also
in the
becoming form
of
dove."
different
actions
and
as
distinct
the
Editor
of the
represents them
rest
one,
and
demands
world a belief in their unity. Is it pos sible even to conceive for a moment the identity between three Beings, one of them in heaven expressing
his
of the
pleasure
at
who
at the
rites,
religious
them then
and
earth descending on the second at the will of the first. If the difference of bodies and situations as well as of actions
and employments, be not sufficient to set aside the idea of the identity and real unity of persons, there would be
no means of distinguishing one person from another, criterion would be left for considering a tree Is this the different from a rock or a bird from a man.
and no
God
And
can any
of the
that
Be
and
as
ing
the
human
race
with
?
senses
understanding men have the use of their senses and faculties, (unless to sunk in they never can be expected
early prejudies)
their
As long
contrary
senses.
be deluded by any circumlocutions founded upon cir cumstances not only beyond understanding but also the to experience and to the evidence of
God
the
Son
is
have
his
a season, and
have prayed
246
father
to
glory,
it
and
also to
have
consistent
aside
? Is it
with the
lay
and
to
pray for
again
nature of the Supreme Ruler of the universe to take the form of a servant^ though only for a season?
to the
Is this the true idea of
God which
Even
idolaters
among
1 shall be obliged, excuses for their polytheism. Editor can shew that the polytheistical doctrines
the
main
than
his
own.
set of
;.
both of them
shield of mystery.
The
in the shape of a
Editor acknowleges the fact of God s appearing dove to testify the appointment of God
when God renders himself visible must be by appearing in some form." But
after
God s
is
appearing in the
shape of
which
entertained
by
the Pouranik*
Hindoos
a
All
not a
fish as
innocent as a
dove
Is
not
cow more
that
of the
Holy-Ghost
is
as follows
"
"Did not the Holy-Ghost, who is very God, in the form of a dove remove from one place to another ? and did
with
woman
?"
alluding
in
the
Mythologist or mythological.
NUMBER
III.
247
descent on Jesus Christ, when baptized, in the shape of a dove, and in the latter to his having begot Christ by a woman not married to him, as is evident from their
"
Scriptures
Ghost":
"The
She was found with child of the Holy Holy Ghost shall come upon thee."t
is solemnly acknowledged But whence or how the Editor infers
my
to
misrepresentation of the
fact,
and
my
attempt
am
unable to discover.
viz. "They
As
my
fourth
question
say that
God
must be worshipped
in spirit
says,
Christians worship
him."
separately from
never charged
Christians
in
my
be
justi
denying Christians
The
of Jesus
:
Christ
God
in the material
form
nevertheless
worship
God
in
worship in
spirit,
we must not any longer impute idolatry to any religious sect, for none of them adore mere matter unconnected
with
spirit.
bodies
of Jupiter
Did the Greeks and Romans worship the and Juno and their other supposed
gods separately from their respective spirits ? Are not the miraculous works ascribed by them to these gods,
t Matthew, Chap.
of the third edition.
v. 18
I.
t Luke,
chap.
I.
v. 35,
(Notes
Ed.)
248
connected with
the
body
Do
the
idolaters
of their
divested
of
ping idols
Even in worship Nothing of the kind Hindoos do not consider them objects of
have performed
life.
Pranprutistha
or
communication of divine
tion given by the Editor,
idolators,
ly
According
to the defini
from the
But
tion
"
the Father,
Son and
Holy Ghost
giving grace
are
also
and peace
leading
men
omniscience,
omnipotence,
I
alone
perform."
do not know
any
polytheistical
system
more
clear
Editor
as declaring
three
Beings equally
omniscient,
I,
omni
potent, and
possessed
of infinite mercy.
however,
beg to
infinite
ask,-
whether the omnipotence, omniscience, and mercy of one person is sufficient or not to
its
harmony
an admission of the omnipotence and omniscience of the second and the third is superfluous and absurd ;
but if not sufficient, why should we stop at the three and not carry on the numeration until the
number number
of omnipotent Beings becomes at least equal to that of the heavenly bodies, ascribing to each the management
of every globe.
ally display in
From
NUMBER
III.
249
but as soon as any one of them is made acquaint ; ed with such doctrines as are professed by the Editor and by a great number of his countrymen,* he will
able
firmly believe
that
religious
truth
has no connection
My
fifth
"
question was,
How
except between objects possessed of different essences But the Editor repeats only a part of and existences
?"
it /. e.,
how
the
he does possess the same nature, and then declares the I never meant the impossibility question unintelligible.
of equality between persons or things
that
possess
the
same
nature, as
we
some property
the subsistingbetween man and man though possessing same nature ; but as no equaiity can subsist except be
tween things of different existences, and the professed belief of the missionary gentleman was that the Son is
the
I
same
the father,
took the liberty to ask how the son can be equal with when he is supposed to be possessed of the nature and existence ? Unless they deny to the Son same
I
think,
I,
therefore, pre
sume,
my
to
question
is
perfectly intelligible.
"
As
my
second remark,
viz.
They sometimes
call
and yet say no man was Jesus Christ the son of man, the following reply, makes his Father," the Editor
*
is
"With
Greeks and
Romans,"
by a great number of
his
countrymen.
ED.
250
"While,
and
in
all
many ways unavoidably dis but being born of a woman things like unto us as to his human nature,
he condescended to
call
yet without
sin,
himself the
Son of man, although no man was his Father." I wonder that the Editor, who on one hand attempts so warmly to
prove the deity and inspiration of Jesus Christ, on the other hand accuses the same being of having declared,
what was
totally contrary
to call
to
the
fact,
saying,
that
he
condescended
man was
his father.
also
feel surprized
at the in
Editor, who, consistency justifying the above statement respecting his Lord, charges the Hindoo Pouraniks with falsity, because the Poorans, in instruct
of the
while
ing
men
of weak
understanding, have
made
allegorical
repeatedly
confess
the
instructions
their motives
introducing
them.
this
single
circum
System."
stance he
condemns
very
In
"
the
reply
of the
"
at the right
hand of God
the
scriptural expression.
I therefore
the phrase
"
right
hand of God
or
implies
a true
representation of God,
not
find
first
the
following
expressions
chapters of the
all
Bible
"
"
his
work."
in the
"the
"
cool
of the
"And
?"
(God)
said
(Adam) where
art
thou
NUMBER
term
"
III.
251
to
rested
"
that
God
"
ceased
act
from
fatigue,,
and attempt
to
God
Did he
day"
mean by the phrase God walked in the cool that he moved by means of legs, like men in
the
of the
general, in
cool
of the
day
weather?
?"
Or did he mean by
If so,
little
the question Where art thou to imply the previous ignorance of the omniscient God ?
of Jehovah,
and but
maintained
by
his
contemporary
heathens.
am however
these
Moses
to
made use
of
expressions
conformably
the
am informed by Christians, was the opinion of ancient teachers called Fathers of the Church, as well as
many modern learned Christians. The Editor expresses his joy at
"
of
natives
state
have begun to arouse themselves from that of morbid apathy and insensibility which is a
certain
symptom
of
universal
corruption of manners
com
the literary
notwithstanding
a
long residence
in
few years past, hundreds of India. During only works on different subjects, such as Theology, Law,
Grammar, and Astronomy, have been written alone. I do not wonder that by the natives ef Bengal the knowledge of the Editor, reached not have they
Logic,
who,
in
common
with
almost
all
his colleagues,
has
shut his eyes against anything that might As to the natives. to the credit
do the smallest
"
moral death
"
:252
ascribed to
draw a com
inhabitant of Europe, to
lies
;
grossest deficiency
foreign
to
entirely
the present
restrain
myself
As
made use
to
of by
it
the
Editor,
such as
of
its
lies
alone
whom
of
(Hindooism;
fables
;
"evidently
owes
"
origin/
"Impure
of his
&c.,
false
gods,"
Pretended
prevents
return.
gods
Hindoos
common
similar
decency
in
me
terms
We
have engaged in solemn religious controversy and not in retorting abuse against each other.
I
conclude
this reply
with expressing
it,
my hope
my
that
the Editor, on
methodically,
noticing
will
giving
an answer to each of
may judge
with
THE
BRAHMUNICAL MAGAZINE
OR
CALCUTTA
1823.
PREFACE.
Notwithstanding
my humble
number
of
this
my
great
and concern,
from
by
presses
and
distributed
of atheism
made
Veds, and
undeserved
reflections
on us as
after
their followers.
me
to
publish,
an interval of two
number
In accordance with
universal
spirit
of
toleration, which
well-known to be a fun
I
am
far
from
less
its
religion,
much
and my regard for the feelings of Christianity would restrain me from thus exposing professors
errors,
its
my
notice by the
writers
indiscreet
the
Hindoo
religion.
Christian
on
to
they
scruple not
wound
Veds,
such
vince
the inspired
to
from
generation
generation,
con
gentlemen,
*
that, in
the
language of their
own
learn
Scripture, they
strain
at
camel"
(Matt.
XXIII.
24)
Hence
may
at
least
from
experience
a lesson
256
are ready
at
"
enough to inculcate upon others, overlooking, same time, the precept given by their God Do unto others as you would wish to be done
the
if
by,"
implying, that
respectfully,
you wish others to treat your religion you should not throw offensive reflections
be extremely glad to enter upon a minute
the
Christian
writers
upon the
religion of others.
still
I shall
more
especially
in
if
carry
on the controversy
worthy of
truth.
literary
In 1827 the second chapter of this number was republished with the following introduction. In the following pages there will be found an extract, on the
"
Brahmun-
Magazine No. 4 published in the year 1823 by Shivuprusad Surma, in reply to the attacks made by the Christian missionaries The readersat Shreerampoor on the religion of Brahmuns.
will
ED.
CHAPTER
A REPLY
To
1.
A
pore,
few
queries
written
having again
issued
directed
a
against
the
Vedant system of
religion,
and
gentleman having brought these queries to the notice of our friend, Rammohun Roy, I naturally expected that the latter would publish a
missionary
reply.
Disappointed in my expectation, and much hurt at the stigma thrown upon the religion which I profess,
following
the divine
guidance
I
of
it
the
Veds and
the
deem
incumbent
upon me
so unpro
defend
what
I believe
to be true, against
lines,
the
author
says,
that from
the Vedant by the Veds declare a knowledge that understands he Roy, of God to be unattainable by man, and therefore he begs
Rammohun
that
until
Rammohn Roy
he
shall
will
acquire
some other
religious source.
in
This author,
common
with a great
number
of his
and misrepresentation
has
own
Bible,
been
zealously
endeavouring
to
misquote
the
writings,
revered
17
by others
as sacred authority,
for the
.258
purpose
assertion
exposing them to ridicule. To prove this quote here the very first passage of the
of
translation
the
Rammohun Roy,
prefatory lines.
"
to
Vedant
refers
by
his
in
viz.
The
illustrious
Vyas,
in his
first text,
"
absolutely
"
"
necessary for mankind to acquire knowledge respecting the Supreme Being ; but he found from the following
passages
of
"
the
Veds
that
this
also,
inquiry
is
limited to
result
Vyas
from
the
the
of
"various
"
that an accurate
with
found
"
Being,
"
is
/.
e.
"definitely
"
ascertained.
He
has,
therefore,
in
the
his
his
second
effects
text,
explained the
^
Supreme Being by
to
define
"
and works
"
without attempting
"
essence.
Now my
quotation,
above
the
the
that
knowledge
is
respecting
nature
declared in
Vedant"
be unattainable
"
;"
existence
through
his
effects
and
works"
is
duly
revealed
studied
by
the
Ved and
to
consequently
is
zealously
and imparted by
declarations
"
us.
We
and
Scriptures
the
same
purport.
Psalm
\
CXLV.
and
"
Great
is
the Lord
greatly to be praised
his
is
greatness
great
is
unsearchable"
Job XXXVI.
Will
the
26.
God
and we know
him not :
out"
number of
author
NUMBER
to
IV.
2 59
the missionary gentlemen not to by suggesting inculcate Christian doctrines ; on the ground that the Scriptures declare a knowledge of God and the of the years of his existence
will
number
he
unsearchable
think
not listen
to
will
perhaps
the
real
that since
nature
said in Scripture to be unsearchable, they have never attempted to preach the divine nature
is
of
God
.and
defence, how could prejudice completely shut the eyes of this interrogator against the plain declaration found in the translation
of the
essence.
If
such be their
Vedant both
:
in
which he
says
"
he has read
viz.
He
"
"
essence."
In
answer to
the
query,
I
/.
e.
"create
world or
to
not?"
refer
him
passage and
He, by
is
whom
the birth,
is
regulated,
the
Supreme
Veds prove nothing but the God is indeed one and of the unity Supreme Being." has no second" These passages will, I hope, be sufficient
the
"
to
of
convince the querist, that the doctrine of tne unity God is an essential principle of the Vedant system,
it
however unwelcome
may be
Persons equally
"
(i.e.,
his
I
word our
consisting
of two
questions,
have merely to
260
quote the following passages of the same translation of the Vedant, which as they apply to each severally,
I place
1st.
"He
from
whom
proceeds,
is
who
is
the support
is
of the world)
and
he,
whose work
is
the universe,
the
Supreme
Being."
"Who
the
regulator of the
universe."
2nd.
is
declared to
rites
be the cause of
all
the
Veds."
"Rules
and
(are)
prescribed by the
that
latter
Ved."
The former
God
is
the
sole
God, revealed
one query,
:
and introduced
our rule
and guidance.
5th, are in fact
As
I
queries
3rd, 4th,
and
repeat
them
as they stand
"Is
God
of
with or without
attributes,
attributes
If
God
is
destitute
all
then
how can
a rule
of right
and
wrong be recognized ? If you say that God is destitute of all attributes, then what is the difference between
I reply The your principles and those of an atheist Vedant, does not ascribe to God any power or attribute
?"
according to the
human
notion of properties
or
modes
being attached or subordinate to their substance, such as the faculty of vision, or of wisdom, compassion,
anger
perties
in
full
&c,
are
in
rational
animals.
Because these
pro
operation,
to
operate,
as
if
because the
power
of
one
impeded by the operation and because the object in which they exist,
is
often
as the
wisdom,,
compassion &c.
NUMBER
In
fects
IV.
26l
consideration
with
the
of the
prefection
of
God
to
be the
neces
perfection of
the
attributes
sary
for the
creation
and support of
the universe,
and
among men,
separate
without represent
ing these
attributes
as
properties,
depended
the
world.
upon by the
Deity, in
creating
and
ruling
Hence
perfect
itself
the
to
the
study
of theology,
often ascribes to
among
the
God human
such attributes as
species
;
as
truth,
mercy,
"
justice, &c.
same
translation.
by
now,
epithets,
the word
and
declares,
that
descriptions
been used to describe the Supreme Being are imper fect (ideal), because he (the Divine Being) by no means
can be
described."
Now, unbiassed
two opinions
is
readers
will judge,
which of these
the
denying of properties to
notion
or of qualities
in
God
according to the
human
ob
equalising of the jects, as done by the Vedant ; number of Gods, or persons under a Godhead, with the
the
number
the Deity (namely Creation, Redemption, and Sanctificaand his fellow-believers, tion) as practised by the querist
with
God
the Father,
God
for sanctification.
262
I
compared
those of atheists, by
whose ideas
can
consider
he
God, as having been born* and circumcisedf, as having grown | and been subject to parental authority, as
eating
and
drinking,]]
and even
as dyingIT
and
as having
been
totally
annihilated
the period
intervening
can
give
me
any concern,
if
person,
should,
since
at
extravagant fancies, labouring the same time, insinuate atheism against us,
under
such
he must
thereby
only
expose
himself
to
the
As
"
to
his sixth
and seventh
in this
queries, viz.
"
Do
not
"
mankind
"
?"
;th.
By what
the practice of guilt be expiated, which men contract by I beg to observe, that a desire of indulging wickedness
?"
the
appetites
and
of
to
gratifying
the
passions
is,
by
nature,
common
intercourse
man
with
the other
animals.
desire of
implanted
in the
human
constitution,
of
men
to
sympathy** with others, require moderate those appetites and regulate those
a
manner calculated to preserve the peace and comfort of society, and secure their future happi
passions,
in
ness
*
II
so
that
II.
their
superiority
Luke
7.
Matth XI.
**
19.
II. 40.
Luke
II.
51.
Even
birds
their associates of
the opposite sex and with their young, in proportion to the extent
NUMBER
IV.
263
benefit by one For each person to indulge without restraint the appetites and passions, would be destructive of
the
harmony
to
of
society,
which mankind
is
naturally
desirous
preserve.
These sentiments
are contained
in the following
Vedant,
11
viz.
"
passages of the same translation of the A command over our passions and over
senses
of the
the
external
acts, are
"
declared by the
Ved
to
of,
to be indispensable in
the
mind
"approximation
"
God.
They
such
should,
to
therefore,
be
strictly
"and
taken care
and attended
both previously
to
subsequently
Being."
to
approximation
the
"Supreme
this desire
indulgence,
always
social
mind,
displayed in
various
education,
some
yield
often
to
the
passions.
that
ultimate victory
over
them
is
sincere
repentance
and
solemn meditation,
anxiety forming
th e
which occasion mental disquiet and which are punishment of sin ; and
calculated
the passions prevent future surrenders to contract mankind on similar occasions. The sin which
to
by supposed by the
or son of God,
gressions.
believed is against God, by the practice of wickedness, us to be expiated by these penances, and not, as
querist,
man
trans
who
never
our
His
raised
"
last
query
?
is,
Will
will
?"
mankind
at last
be certainly
accord
I
and judged
and
In reply to which
beg
to
264
punishment
death,
of good
less
or
to
evil
works
to
the
state after
;
much
reveals
a particular
that
but
it
positively,
man
in this world,
a doctrine
first
above
sired
this
translation.
From
devotion to
"
God
all
(meaning of course in consequences proceed who has no faith in the Sup world also. ) He,
"
reme Being,
is
rendered
subject
)
to
these
gods"
(pro
perly speaking
grand
objects.
In conclusion, he makes
gainst
some other
is,
insinuations a
it
the
to
Vedant
one of which
that
declares the
mind
be
this
adhere to
sities,
God; and consequently that those who religion, must follow their natural propen
their
own minds
I therefore
merely,
found
in that very
translation,
judge,
whether he
is
common
mining
to
"
sense,
exa
the
writings
think
exactly
him and
the
only call
in
representations
deities
"
but
also,
many
epithet to the
"
animals, and
"
void space, quadrupeds, diet, But neither any of the celestial gods nor any existing creature can be considered the Lord of the universe, because the third Chapter of
mind,
:
slaves
"
the
the
Vedant
Ved,
"
explains, that by these appellations of which denote the diffusive spirit of the
NUMBER
"
IV.
265
creatures, by
is
all
means
"of
omnipresence
established."
-"
Because the
to
Ved
"rules
"its
faith in
If
notwithstanding
the
these
explanations
offered
by
stig
the
Vedant,
querist
persists in his
attempt to
by considered as God
system,
the
I
matise the Ved, and thus argue, that any being declared the Ved to be God, though figuratively, should be
in
reality,
would
refer
him
to his
same
figurative
sense applies
chiefs
God"
to
the prophets
and the
God
I
with abstract properties, such as love &c. and then ask the querist, whether he admits them to be
worship to them ? and whether he be a follower of the dictates of the powerful passion
real
Gods and
offers his
of love in
its
this,
that
the
Vedant
;
be inferred from
is
work?
I reply
represented
of true
vinced,
adoration,
if
of
be con
he
refers
the following
"The
:
passages of the
authorised
same
"
translation,
viz.
worship
by
all
the Veds
of
in
is
"worship
"found
"
the
Supreme Being
of
invariably
following
every
the
Ved.
The
passages of the
worship,
viz.
Ved
affirm that
God
is
the sole
object
of
Adore
God
alone*
Know
God
alone."
266
the
following
explanation
as
several
is
given
in the
Vedant.
These, as well
those,
(for
instance idiots)
who
Supreme Being,
In replying,
as
to
all
the
"Christian
s"
have confined
my
quotations
Vedant
an essay of 21
that
had the
that my readers may perceive read querist only that small work, divest
so
needed
CHAPTER
II.
The
querist
then
in
proceeds
to
direct
personality,
maintaining that,
common
with
Rammohun
regard the
entirely
alleges,
Roy,
who
he
mind
to
its
God,
and
;
surrender
since
themselves
suggestions
portions of
reject
they receive,
as
suit
only such
the
rest
;
Bible
their
convenience and
the
doctrines which
atheistical.
Rammohun Roy
these
I
As
must
be
better
qualified
than
can
the
charge of perverting
need say
NUMBER
IV.
267
nothing on this subject. I cannot however totally pass over the charge of atheism against the doctrines which
I,
in
common
with
my
friend, inculcate
and there
a
make
in
this
instance
few
which may lead my readers to enter upon an impartial investigation and to compare the religious opinions which the followers of the Vedant maintain
observations
with those
profess.
that
the querist
and
his
fellow
Christians
The
relates
querist probably
the Trinity
both
as
the
principles
Christianity.
have
;
consequently attentively read the Bible of Christians but to my great astonishment, I have been unable to
find
any explanation of
of the
the
Trinity
in that
book.
my
I
attention to their
Creed and
writers,
some
the
in
former of
:
which
find
the
Triune
God
thus
explained
"The
Father
is
is
is
three Gods but one God." ; yet there are not fellowthe to submit I shall therefore querist and his
God and
believers
differently
cases
exactly
parallel
to
this
doctrine,
as
viewed by their whether he can ever persuade himself to admit is i st. John is homo or a man, James possibility ? and yet homo or a man, and Jacob is homo or a man, 2nd. man. one but men or not three homines
there are
race, as stated in
,268
it
"
manner,
asserted,
that,
Adam
is
homo
is
(or a person)
Eve
is
homo
(or a person)
and Cain
homines
homo
one
person,"
the
three
being
3rd.
The
and
one
4th.
father
is
sacerdos
is
sacerdos
(or a priest)
yet there
priest
not
three
sacerdos
priests)
but
priesthood."
Wisdom
yet
qualitas
(or
is
quality,)
power
is
and love
Creation
and
one
there
quality.
is
opus
(or
work,)
is
Redemption
opus
(or a work,) and yet there are not three opera but one work.
I
works,
regret
that
notwithstanding
attain
very
a
great
mental
exertions, I
this
am
unable to
comprehension of
to
this
first
Creed.
up the use of
seriously,
external
and should
is
profess
that
is
although
the
the
of
Father
ONE
God and
the
Son
that
number
others,
with their
although unintelligible having been imbibed by these pious men mothers, milk, is of course as familiar to
the
doctrine which
them
as
idea
is
of
the
animation
of
the
stony
goddess
it
"Kalee"
to
an idolatrous Hindoo,
by
whom
has, in like
A man
does
his infancy.
circumstances,
NUMBER
IV.
269
always refuse to believe things that are beyond his com prehension ; but he will find it very hard, if not utterly
impossible, to
his
believe
what
is
diametrically opposite to
to
senses, to
his experience,
the
uniform
:
course
to
wit,
of nature, and to
that
the
first
axioms of reason
there
is
first
the Father-Deity,
who
is
distinctly
and
by
himself
God,
omnipotent,
is
omniscient,
and
omnipresent,
is
that there
secondly the
Son-Deity,
who
and by himself God omnipotent omnicient omnipresent, and that there is thirdly the Holy Ghost Deity, (in the neuter gender) which is distinctly and by
distinctly
itself
in
God, omnipotent, omniscient, and omniprsent, yet defiance of the immutable principles of mathematical
amount
to no
more than
one.
of Dissenters
still
from the
in
greater surprise, my Episcopal the works of some celebrated Christian writers, who are
members
of the
Church
the
Dr. Waterland, Dr. Taylor, and Archbishop Seeker maintain that the Trinity consists of three dis
tinct,
persons
constituting
one
the
thus
representing the
as
Father,
three
distinct
substances
Dr.
Sabel-
hypothesis,
Tillotson,
only
his
three
modes
tures,
crea
270
Ghost to be three
abstract
existing of
course in the
exists only in
notion of the
God-head,
which
our imagination.
Bishop Pearson, as well as Bishop Bull, and suppose the Father to be an underived and essential essence and the Son to have received every
3rdly.
Dr.
Owen
thing by communication from God the Father. can be but one person," (says Bishop Pearson,
"There
)
"origi
plurality
of
more persons
"
so
subsisting
would
"
"
necessarily
"
infer a
multiplicity
"the
of
Gods."
The
by
"
"
possessed (says he, ) communication not by participation and in such that he was as really God as the Father." i.e.
first
Son
whole
nature
way
this
with regard to
persons, and
the
is
and
third
entirely
opposed
to the
second explanation.
4thly.
the Deity to
Bishop Burgess supposes the three persons of make one God, but does not allow that
urging
that
"the
Scrip
tures
" "
declare
that
there
is
The
omni-
that
"
beings
therefore the
God."
omnipresent
to this
persons can
the
is
be only one
Trinity
is
According
hypothesis,
made up
i.e.,
not a being,
5thly.
of three nonentities.
In
the
system of Dr.
Thomas
Burnet, the
Father
is
and he thinks
to
divine
;
perfections and worship may be ascribed somewhat resembles the Arian Creed.
each
which
NUMBER
6th.
IV.
271 Persons
Mr.
to be
Wisdom, Power, and Love, and illustrates his meaning by the vital power, intellect and will in the
i.e., he compares the three persons with an opinion which resembles what was main
soul of man,
qualities
God
"
"
but such as
to
God,
the
simplicity
"
each
of these
includes
far as
"
whole idea of
God and
something more. So
they
"
God,
they
all
adequately
and
"
It is the
additional significathem,"
"
which makes
all
/, e.
"
the Father includes according to Bishop Gastrell, the whole idea of God and something more ; the son
"
the
"
"
Holy Ghost includes the whole idea of God and something more while altogether, the Father, the Son and
:
"
the
"
Holy Ghost make one entire God, and no more." Here this learned prelate introduces a new
viz.
axiom,
That a part
to
is
greater
than, or
at least,
According
Mr.
Howe s
in
theory,
there
are
intelligent
nature,
united
in
some
inexplicable
manner so
as to
way
stand
and
he gives us
under
something more than the in the same manner Ghost the and the Son Holy Father,
the
Godhead
is
272
as a complete
real sensitive
9thly.
"
man
and
is
the
corpo
intellectual faculties.
Dr. Sherlock
says
"The
Father,
Son,
and
"
Holy Ghost, are as really distinct Persons as Peter, James, and John, each of which is God. We must
allow
"
each Person
to be a
God.
as
These three
three
infinite
"
just
created
minds
"are,
"
by self-conciousness.
persons
And by mutual
has
the
two."
concious-
these
whole wisdom
i.e.
"
this divine
sets forth a
it.
lothly.
maintains
Trinity
Gabriel.
the
are
It
no other than
and the
third
person,
who
pious
The
theory of the
prelate,
Godhead proposed by
it
this
and learned
although
is
at
must yet
or
be
gratify-
transmigration
of
in
to another. Since, the belief spirits from one body the Second Person of the Godhead, originally a mere
spirit,
one time, according to this theory, the form of an. Angel (Michael) and afterwards assuming,
taking,
at
the
of natural body of Man (Jesus Christ) by means birth, which was effected, as is said, by the Virgin Mary
and
the
the :angel
Gabriel
of
to
NUMBER
Are not these
by
to
IV.
273
explainations of the Trinity, given persons most versed in the Scriptures, sufficient to atheism ? puzzle any man, if not drive him
the
Supposing a Hindoo or a Mussulman were ready and willing to embrace the Christian faith, would he not
sincerely
repent
the
is
Church^
a
are
to the east ?
the
idea,
that
so
and
sciences,
for
liberty,
and
for their
much
as
allow
it
still
to
basis of
popery ?*
however,
atn
I myself,
not
surprised
at
the
many
;
contardictiory
because when
it
is
not
to
be expected that
its
Nor do I wonder at this faith being forsaken by a great number of intelligent European gentlemen, whom the
orthodox are fond of
stigmatizing
as
Infidles,
since
it
thrust
upon him
and
and true religion do not always ac or lofty palaces. and conquest, high names company wealth, power edition 2nd the of Ed.) (Note
may be convinced
that truth
18
274
his
of
mind, must be able to tear off the parti-coloured veil sophistry from the face of this Creed and discover
monstrosity.
its real
Instead of stigmatizing
sionaries ought,
fully,
those
Gentlemen,
the
Mis
think,to
for
the
safe-standing
it is
of their
great
the indifference of a
number
of
consider
portion
of
men
faith
contradictory to
the
common
in
to the evidence of
senses,
a nation so
exalted by
its literature.
Some well-meaning Christians plausibly argue, that, whether the doctrine of the Trinity be reasonable or
not,
what does
if
it
signify,
this
speculation,
its
and
In the
first
place
wish to
know,
whether the
Misssionaries
preach
doctrine
of
the
Trinity
and
that
of
the
atonement,
be
the
fundamental
of
no man can
Christianity,
parts
of
enabled to pervert his senses, so far as to in the truth of these doctrines? If the latter believe
unless
is
he
be the case,
these well-meaning persons will, I trust, excuse the rejection of Christianity by the grown up
difficulty
..
NUMBER
every
belief
IV.
275
or rather impossiblity
attempts to
others.
enforce
upon
himself
or
upon
In the second place I take the liberty of asking these well-meaning Gentlemen, whether it is a matter
of speculation
to believe one to be three
it
and
three to to
be
onet
Whether
to
is
matter
of
opinion
is
bring
ourselves
believe
that
perfect
God,
not a
man
Whether
that
it
is
an object confined
the
Earth
comprehends literally all the fulness of the Deity bodily, and spreads over the whole universe ? Is it
also
God whom
spirit
Christians
as
and
mere
and
the
author of
the
universe,
Jewish Patriarch Abraham, and of Jewish King David ? If these be matters of opinion, what then are matters
grossly
fact ?
The
almighty and
Does
-give
it
signify
up
the
use
nothing to degrade our faculties and of our senses, while we are viewing
?
If
?
we do
If
so in
set
?
one
thing,
why not do
irrational
it
in
another
we
out on this
career,
where are we
set in
to stop
May we
the
not
Theolgy, lay
aside
use of
after
that these
Gentlemen
the
discover
276
doctrine
of
to
or
Godman
If
be unnatural and
absurdity,,
Missionaries
are
under an obligation to
they
ought
the
glory
of
conspicuous
a place
among
their their
sake of
confine
own
characters
to
as
a Literary Body, to
practical
instructions
the
parts
of
Christianity,
of the Trinity
keeping entirely out of view the doctrine and the idea of a two or three fold nature
or God,
of
to
Man and
Angel,
which
are,
very
much
calculated
to lower the
of
religion
prove.
Eor
instance,
some
of their
doctrine of
Panarious Deus or
beg
to be allowed
"Breaden
God"
&c.
Now
ask
justified
only
on
this occasion to
Protestant
in
Gentlemen,
that
believing
supernatural
fulness
power,
the the
of
to
Godhead,
opinion
can
object
so
violently
entertained
by the Catholics
they can apply to
a
filled
with
divine
"
spirit ?
And
if
Worshippers of
Breaden
God,"
how can
of the
NUMBER
IV.
277
Whoever, in fact, is unable to perceive the wide disbetween tke sup^e and eternal Being and a must sureiy c nfess if end d Ae faculty *? of reason, that he has grossly abused it in
~*
contemplating the nature of the The immense deity. distance between the human and divine nature cannot oe diminished by the efforts of any mortal; and therewhoever accepts man, dead or alive, for his
>
voluntarily
sinks
himself to
level of
the
distance
below the
God
and
be
justly
Indeed
believers,
chargeable with gross inconsistency. do not see what can prevent his fellow
or
man-worshippers,
in
of
blasphemy
making
himself
God
or
how
of
rational
men can
however many sciences he may have studied, however many books he may have titles of written, whatever learning may have been
early prejudices
bestowed upon him and with whatever contempt he may affect to regard the genuine Brahmunical religion.
I say,
the genuine
as
Brahmnunical
religion,
taught
by
the
Veds,
If
ism,
then a
Hindoo would
system of
in
religion
Europe previous
278
followed
idols,
cruci
sins,,
from
trinity,
and other
idolatrous machinery.
With regard
are given to
to
the
we
the
understand
God
human
his
race, resolved
mercy)
that
some adequate
his
sacrifice
so
that
jusctce
should
his
not
through
the
influence
Upon part of God the Father, God compassion towards men guilty took upon himself the human God the Father his own life as an
mercy.
of
this resolution
on the
great,
the of
Son having
sins
unto death;
adequate atonement,
many men
the
offer
of
his
although
The Missionary Gentlemen hereby maintain, that God the Father, God the Son, and God the
equally merciful and just
and equally
regard to
yet the
Father having a
strict
Mercy
and
and
Justice,
insisted,
of
men
given
unless
human
sacrifice
But the Son being more under the influence of mercy and totally regardless of justice, condescended to
NUMBER
of their
sin.
IV.
279
as
he washed
offering
himself
stcrifice,
transgressions
with
his
blood,
for
without expecting any sacrifice to be made to him, the satisfaction of his while God the
Justice
;
Holy
Ghost, again, took no part whatever in the performance of the sacrifice, either as the Satisfier or the Satified,
neutral.
is
Hence,
strict
?
is
it
not evident,
God
the Father
more
Son
of Justice than
God
the
that
God
Mercy than God the Son? and that God theHoly Ghost manifested neither Mercy nor Justice in the sacrificial atonement ? Do not these
circumstances completely overthrow the doctrine
these Gentlemen preach,
viz.
which
that
just
to
G jd
God
the
Father, Son,
?
and merciful
the
They
ascribe
attribute of
attribute,
his
human
notion of that
e.
as
mercy
so of
as
to
forgive
man
guilty
of
capital
crimes,
;
without
inflictiong
God
never can violate justice through the influence his mercy in forgiving sins unto death, without
Supposing, then, for the sake of argument, that divine justice can be viewed
inflicting
extreme
punishment.
standard
it is
according
justice,
I
to
the
of
the
human
notion of
ask
whether
human
notion of justice to release millions of men each guilty of sins unto death, after inflicting death upon another
person, (whether
in
their
sins,
God
or
participated
even though that person had voluntarily death ? or whether it is not a great to embrace proposed
violation of justice, according to the
human
notion
of
280
to
put an innocent person to a painful death for the transgressions of others, notwithstanding he, in his
it,
human
that
capacity,
as
death,
XXVI. 3739.
is,
Sins
sins against
God
merely,
and
theft, robbery,
whether
to
it is
the
human
to
committed against
without his
is
it
pardons
justice
Whether
not
an
infringement
on the part of
of
God
or
the Son,
according to the
human
robbery,
murder
against others,
and
to disregard
really
individual
sufferings?
But
if
Christians
imagine that true believers in the vicarious sacrifice of Christ have their past sins as well against God as against
man,
upon
washed away by his blood, are they not extremely presumptuous and culpable in inflicting punishment
their fellow Christians for
any crime they may have committed, knowing that atonement has already been made for it by the blood of their God, which was shed on
the
cross
?
Yet we every day see Christians inflict on for the sins committed
remission
of their
sins
These Gentlemen
believe,
that
the
Son
This
faith in
in general.
men by
NUMBER
IV.
28l
Cod
a reciprocal
consideration,
As
doctrine,
inhabitants of
remote countries, islands and mountains, who never heard even the name of Christianity, have died in sin,
ever since
the
time of
the
it
vicarious
in their
sacrifice
offered
by
Christ,
without having
power
to enter in
by
the atonement
in
made
Christ.
countries
faith,
while they
means of purchas
ing their
their
own
life
salvation, inconsistently
to
condemn such
of
virtuous
hope and sincere repentance, accusing them of presumption and self sufficiency in pretending to be saved by such merits. Yet it is evident that the former who
boast of their
faith, are
fellow-Christian as
be saved through a
and
the
of
theirs,
they think
and
at
the merits
who
nevertheless
consider
that
both
faith
and good works proceed from the grace of God. These Gentlemen are apt to find fault with and
ascribe unreasonableness to every other
gion,
system
of
reli
total shuting entirely their eyes upon the reason and rationality in the faith which they themselves un and For, is there any notion more
want of
profess
preach.
reasonable and conducive to immoral practices than the that blood is offered idea, that God has blood, and that
.by
God
to reconcile to
lives,
as,
at
any time
during their
place
in
that
blood of God,
282
men may be
of
offending
God
to
century,
native
of
India
honesty,
possessed
will
of
common
that
common
efforts
their self-contradictory
will
Creed,
and
their
religious
means
for
the
promotion
early
at
marriages,
and
in
home
or
at
an
birth
place,
and from
enjoyment of
British
rapidity,
local
comfort
has
sway of the
nation,
uncommon
time,
and
as
they
at
the
same
prohibited
from
foreign
trade by their
into
religious
military
prejudices,
service,
prevented from
entering
the
owing
to war,
and do
free
much
to
encourage an
many
gent and a
reduced to
bable,
that
have already become very indi number must, sooner or latter, be greater It is therefore more than pro proverty. the most weak and needy among them may
families
be induced, by the hope of wordly advantages, to sell their conscience and their religion, in the same manner
have been pursuaded to pro fess Christianity, by the severe policy, adopted towards Jews on the one hand, and the encouragement to aposta
as a
great
many
Israelites
NUMBER
tize,
IV.
283
in
by Societies established
for
Europe
I shall
now,
in
a few words,
the
information
of
down our
religious creed.
In conformity with the Precepts of our anceint religion, contained in the Holy Vedant, though disregarded by the generally of moderns, we look up to ONE BEING
as the animating
collective
all
liar,
and
regulating principle
universe,
of the
whole
of
body of the
souls
and as the
origin
individual
vivify
which
their
in a
manner somewhat
bodies
;
simi-
and govern
it
particular
and we
veil
reject
Idolatry
in every
of sophistry
of an
divine
artifical,
homage which we
of
consists
solely
in
the
practice
Duya
or
and not
feet,
motions of the
legs,
pulpit or
a temple.
Among
other
objects,
in
offer
the
blessings of
that
it
British
pray,
may continue
SHIVUPRUSAD SURMA.
CALCUTTA, November
15,
1823.
ANSWER OF A HINDOO
TO THE QUESTION,
"WHY
DO YOU FREQUENT A UNITARIAN PLACE OF WORSHIP INSTEAD OF THE NUMER OUSLY ATTENDED ESTABLISHED
CHURCHES?"
ANSWER OF A HINDOO
To
the question,
"
Why
of the
I.
worship offered, and Unitarian place of worship infinitely wise Ruler of this infinite
the
to
ascribing
him
as
Churchmen
power
do,
or
co-operators
equal in
and
it
other
attributes.
My
plain
understanding,
though
can comprehend the idea of fellow-creatures, is incapable of forming a notion of one or more fellew-creatures each
equally possessed of omnipotence and omnipresence. II. Because Unitarian prayer, worship, and prea
ching constantly put me in mind of the benefical design kept in view by the wise and benevolent Author of all,
in
organizing
veins,
the
members of
limbs
of
life
bones,
vessels,
&.
for
and
our
in preparing the
manifold
proofs
necessaries
maintenance, as
free grace
;
of his gratuitous
is
blessing
and
while
in those Churches he
and
salvation
to
mankind
innocent
blood
was
offered
III.
him
mode
of
hibits
how
that
infinite
and
Supreme
designedly
stationed the
order, producing and nourishing all the capable animal and vegetable objects under his divine control ; while in those Churches that infinite being is represen-
of
288
ted as occupying a
subject to the control of his parents, though for a sea son, and daily performing the various animal functions.
IV.
of
"
Because
"
I feel
already
Man-God
or
"
God-Man
frequently inculcated
by
the
traditions
preached by
my
anxiety or
V.
Because
have expressed
of
my
disgust,
when
God
to
appeared in
accomplish
the form
certain
party-coloured
kite,
purposes.
While
maintain
the
Divine Being, I must be excused held forth in those Chur doctrine a similar believing of the God, on another occasion, ches, as to appearance
same reverence
for the
in
the
that
I wonder to observe, bodily shape of a dove. from a denial of the existence of God some are
;
under the
shield
of religion,
to bring
in
the
representing
him
the
form even of a
in
common
the
bird.
VI.
schools,
Incarnations of a two-fold
nature
has
been
solemnly
preached,
*
fa^tWt^S mixed
ANSWER OF A HINDOO
nature,
in those
&C.
289
divine
and human,
as entertained
and expressed
Churches.
VII.
Because
Holy Ghost
is
represented as the very God and not as the miraculous power of the Deity, at the same time that the language
to this person of the Godhead; such as she was found with child of the Holy Ghost "The * Holy Ghost shall come upon thee fully coresponds to the words and ideas used for the deity in the western
"
"
applied there
mythologies,
feelings
and
those
consequently
offensive to the
of
who
ascribe
God
trinity
incul
cated in those Churches, consisting of God the Father, God the Son, and God the Holy Ghost, is defensible
us
by the
Brahmuns
of
is
principle
sense,
attributes
the
allegorical
and does
therefore
deserve
some
momentary
rejects the latter as a pro be reasonably expected to cannot duction of the fancy,
attention.
reject
polytheism
modification,
and
and
evil
consequences
them.
Unitarians
believe,
profess,
X.
culcate
Because
the
I
and
in
doctrine
firmly
of the divine
unity
a doctrine
which
find
Scriptures
commonly
The
Virgin Mary.
my
reasons
for
CHUNDRU-SHEKHUR DEV.*
It was written by Raja Rammohon Roy, though, as he did on many other occasions, he put the name of his disciple Chundru Shekhur Dev as the author. We have the authority of Babu
this statement.
ED.
TRANSLATION
OF A
SUNSKRIT TRACT
ON
CALCUTTA
1825.
ADVERTISEMENT.
small
tract
in
Sunscrit
with
translation
into
Shurma, on the
Hindoo
are
those which
commonly
notes,
with
some explanatory
which
it
1 8 January
>
Query.
means of
such
idols
in
others
are
passages
dissuading from
arisen,
Doubts having hence worship. may the learned be pleased to remove them ?
(Signed)
Ramdhun Shurma.
Reply.
In answer
to
which
is
the
Shastrus (the
JBhagvut), by
great
who had
sufficient
a thorough knowledge of
to
entirely.
is
as
follows
shall
(according to the
of Shreedhur)
the
Man
worship
me
the
Lord of
Universe by means
leisure
of an image or any other form, during the intervals of from the performance of the ritual observances
prescribed for the class to which he belongs, until he becomes conscious that I dwell in all beings." The
worshipful and
*
It
revered
Shreedhur
commenting upon
title pac;e
was published as
the
Author,"
will
Friend of
the
and
the
Author
A by Shiva
"
Prusad
self.
evidently
294
this
text,
by means of an idol or any other form is not absolutely useless, and that as long as a man is subjected to
worship by
means of
idols,
he
is
also
subjected to
class."
perform the ritual observances prescribed to his own This passage limits the period of idol worship
practices
are
its
necessary
accom
"
Further,
to others,
to
the
needy,
by honour
to all,
"
by an equal regard
shall direct
worship to
all
"
me
who, by
living,
creatures."*
Spiritual
Devotion
is
of
two kinds.
The
first
consists in
A continuance of meditation on the soul being of divine origin. such meditation is believed to have a tendency to rescue the soul
from
both
all
human
feelings
its
and passions,
original
is
ultimately brought to
human
search and
description.
This
the
state
which
is
called
to this
crime,
are
of
of
devotion
all
consists in
possessed
the attributes of
such as
omnipresence, omnipotence, &c., and that the individual sentient soul is, in its present state of material connection, separate from,-
the
Deity.
Besides,
enjoined on
the
mode
as
of
devotees enjoy,
death,
eternal
beatitude
in
highest
heaven,
\yhile
only temporary
295.
in
six
and a
verse,"
&c.
to
sentence,
in the
He
whom
shall,
above
text
do reverence and
profess
different
much
respect
degrees
of
visible
excellences."
He
"
(Vyas)
then concludes
all
Man
shall respect
them
by
powerful Lord is in the heart * Hence the author himself watching over the soul.
"
"an
equal regard to
is
all"
in reference
to
and not
reason
in
why
justified
person, in reference
to the
discourse,
God
and subordinate
"
Two
birds,
is
one
tree
which
of
:
them
{the soul]
consumes the
without
actions
but the
events"
other (God)
partaking of
ch.
them,
witnesses
all
Moondnkopnnishudt
the
"
yd.
as being resplendent and most proximate to all creat ures Moondttk the second, Section heart."
God
is
the 2nd.
296
worship,
Under
the
Christian dispensation,
;
seems unauthorised
John ch
23
IV.
v.
when ye
when
in
shall,
neither in
&c."
this
"
mountain, nor yet at Jerusalem, But the hour cometh and now is,
Father in Spirit and
truth
others,
and even from the above quoted verses of the Gospel of John.
HUMBLE SUGGESTIONS
TO
HIS
THE
:
CALCUTTA
1823.
ADVERTISEMENT.
My
to
object in
it is
is to
recommend
those
whom
or abusive
language in
intercourse
with European
Missionaries, either resecpting them or the objects of their worship, however much this may be countenanced by the
example of some of
these
Gentlemen. P. K. T.
HUMBLE
Those who
Veds, that
"
"
SUGGESTIONS.*
believe
firmly
is
God
only without an
either
through the
:
vision
to regulate
is
conduct
He who
desirous of eternal
regards
himself,
own,"
as his
towards such of
faith
own countrymen
as
and
even although they have not all studied the Veds for themselves, but have professed a belief in God
practice,
only through
Many among
followers of
an acquaintance with their general design. the ten classes of Sunnyasees, and all the
sentiments
above mentioned.
ably
to
treat
them
entertained
of their
merely because
For Yajnuvulkyu, with a refer ence to those who cannot sing the Hymns of the Veds,
*
Of this, like the previous treatise, Raja Ram Mohun Roy was the author, as will be apprent from the Jmost superficial reading of
it,
name was
put
to
this as the
the
own
works.
ED.
30O
has
said
"
HUMBLE SUGGESTIONS.
The
divine
He who is skil supreme beautitude." led in playing on the lute (veena), who is intimately acquainted with the various tones and harmonies, and who
man
attains
is
by Rughoonundun,
says,
He
is
reputed a
Gooroo who according to the capacity of his disciple instructs him in Sunskrit whether pure or corrupt, in the
current language of the country, or by any other
means."
Amongst
foreigners,
those
God
in
to
be
in every sense
spirit,
and who
service
the
with
highest
on the ground of the object of their We should feel no being the same as ours. reluctance to co-operate with them in religious matters,
affection,
worship
Mes
God and
their Spiritual
Teacher
for
oneness
worship and sameness of religious prac tice should produce attachment between the worship
in the object of
pers.
to be
Amongst Europeans, those who believe Jesus Christ God himself, and conceive him to be possessed of
Ghost
a particular form, and maintain Father, Son, and Holy to be one God, should not be treated in an un
friendly
manner.
On
the
contrary,
we should
act to
image, mediate
tions,
upon Ram and other supposed incarna and believe in their unity.
HUMBLE SUGGESTIONS.
301
Christ
A^ain, those amongst Europeans who believing Jesus to be the Supreme Being moreover construct
various
images of him,
it
On
the
contrary,
in
becomes us
Europeans
the same
manner
as
we
act towards
such as believe
Ram
last
&c. to be incarnations
images of them.
For the
two
mentioned
with those
of the
two similar
sects
among Hondoos,
any belonging to the second and third classes of Europeans endeavour to make converts of us, the
believers
in
When
should
feel
the only living and true God, even then we no resentment towards them, but rather com
of their blindness to the errors into
passion,
on account
they
which
themselvs
as
have
fallen.
Since
it is
almost
us, for
impossible,
every
day
experience
teaches
of wealth
and power,
to perceive
own
defects.
the eighth day of January in the Year of Christ one thousand eight hun dred and thirty between DWARKANAUTH
TAGORE
of
Jorasankoe
in
the
Town
of
of
Calcutta
in
Zumeendor,
the
Zillah of
KALEENAUTH ROY
dar,
Burranugur
of
PRUSSUNNOCOOMAR TAGORE
Pattoriaghatta in
RAMCHUNDER
aforesaid
BIDYA-
Pundit and
aforesaid
RAMMOHUN ROY
Zumeendar of
of
of Manicktullah in Calcutta
of Burranugur in the Zillah of Havelly in the Suburbs the Town of Calcutta aforesaid Zumeendar, RADA-
PERSUAD ROY of Mauicktullah in Calcutta aforesaid Zumeendar and RAMANAUTH TAGORE of Jorasankoe
rn
Calcutta aforesaid
for
Banian
(Trustees
hereinafter
named and
mentioned) of
appointed
of the
the
purposes
witnesseth that for and in considera sum of Sicca Rupees Ten of Lawful money
Roy Radapersaud and Ramanauth to the said Dwarkanauth Roy Tagore Kaleenauth Prussunnocoomar Tagore Tagore Ram Roy
in
Chunder Bidyabagish and Rammohun Roy paid at and before the sealing and delivery
*
hand
of these
This
is
a faithful
reprint
of the original.
304
Tagore Kaleenauth Roy Prussunnocoomar Tagor Ramchtmder Bidyabagish and Rammohun Roy do and each
and every of them doth hereby acknowledge) and for tenements settling and assuring the messuage land hereditaments and premises hereinafter mentioned to be and released to for and upon such uses and purposes as are hereafter expressed and declared of and concerning the same and for
hereby granted
trusts intents
divers
other good
Causes and
Considerations them
hereunto especially moving they the said Dwarkanauth Tagore Kaleenauth Roy Prussunoceomar Tagore Ram-
chunder Bidyabagish and Rammohun Roy Have and each and every of them Hath granted bargained sold
and by these presents each and every of them Doth grant bargain sell alien release and confirm unto the said Boykontonauth
Do and
their
and assigns all that brick built messuage (hereafter to be used as a place for religious worship as is herein after more fully expressed and declared) Building or
Tenement with
thereunto
erected
Land
or
Ground
same
is
belonging and on
built containing
and
more or
less
lying
and
being
in
the
Chitpore
Road
in
Sootanooty in the Town of Calcutta aforesaid and butted and bounded as follows (that is to say) on the
north
by the House and Ground now or formerly belonging to one Fooloorey Rutton on the south by the
to
House and Ground formerly belonging kristno Kur since deceased on the east by
one Ram-
the
House
305.
and
formerly belonging to one Fooloorey Rutton on the south by the House and Ground formerly belonging to one Ramkristno Kur since deceased on the east by the House and Ground
or formerly belonging to one
Ground
now
or
now
Radamoney Bhamon-
west
called
said
commonly
otherwise
the
Road
or
howso
ever
is
ments and hereditament or any of them now are or or heretofore were or was situated tenanted called
or
known described
distinguished
and
all
other
the
messuages lands tenements and hereditaments (if any) which are or are expressed or intended to be described
or
sale
comprised in a certain
hereinafter
referred
to
Indenture of
bargain and
all
together with
and
Compounds Yards
ways paths passages woods under-woods shrubs timber and other trees entrances casements lights privileges
profits
the said
ments
and
any
part
or
parcel
thereof
with the
same
any
part or parcel
thereof
now
or at any time or
times
heretofore
enjoyed or
as
(all
part
parcel
said
member
which
land
in
tenements
the
said
.306
virtue
a bargain
and
sale to
the said
Rammohun Roy
for
by an Indenture bearing date the day next before the day of the date and executed previous to the sealing
for
the
Term
of
one
whole Year Commencing from the day next preceding the day of the date of the same Indenture and by force
of the statute
made
for
Yearly and
other
rents issues
and
profits thereof
and
sion
inheritance
demand
them the
benefit claim and property profit whatsoever both at Law and in Equity of
said Dwarkanath Tagore Kalleenanth Roy Prussunnocoomar Tagore Ramchunder Bidyabagish and and Rammohun Roy respectively of into upon or out
same or any part thereof Together with all deeds Pottahs evidences muniments and writings whatsoever
of the
which
shall or
Dwarkanauth Tagore Prussunnocoomar Roy Tagore Ramchunder Bidyabagish and Rammohun Roy their heirs executors
or custody of the said
Kalleenauth
administrators
or
representatives
persons from
whom
Law
or in
Equity.
To
the
said
all
and
in
Indenture of
^bargain or sale
described
307
granted and released or intended so to be and every part and parcel thereof with their and of their
every
members and appurtenances unto the said Boykontonauth Roy Rada Persaud Roy and Ramanauth Tagore their heirs and assigns but to the uses
nevertheless
trusts
rights
same and
ends intents and purposes hereinafter declared and expressed of and concerning the
to
and
upon the
to
and
for
the
and
for
is
whatsoever (that
to say
Boykontonauth Roy Radapersaud Roy Ramanauth Tagore or the survivors or survivor of them or the heirs
of such survivor or their
or
his
assigns
upon Trust
Boykontonauth
or the
heirs
and
in
of
them
or
the
of
such
survivors or their or his assigns shall and do to time and at all times for ever hereafter
suffer the
from time
permit and
messuage or building land tenements hereditaments and premises with their appurtenances to
said
and
be used occupied enjoyed applied and appropriated as for a place of public meeting of all sorts and des
as
shall
behave
in
for the worship and adoration of the Eternal Unsearchable and Immutable Being who
is
but not
title
^under
liarly
by any
for
name
to
set of
designation or
particular
pecu
used
and applied
statue
any
Being or
that
Beings
by any man or
no graven image
picture portrait
or sculpture
painting
or the likeness of any thing shall be admitted within the said messuages building land tene-
308
ments hereditaments and premises and that no sacrifice offering or oblation of any kind or thing shall ever be
permitted therein and that no animal or living creature
within or on the said messuage building land tene ments hereditaments and premises be deprived of life either for religious purposes or for food and that no
shall
eating or drinking
(except
such as
shall
be
necessary
by any accident for the preservation of life) feasting or rioting be permitted therein or thereon and that in
conducting the said worship and adoration no object animate or inanimate that has been or is or shall here
after
become
or
by any man or
set of
Building and
or
that
hymn be
delivered
made
or
used
in
but such as have a tendency to the promotion of contemplation of the Author and Preserver of
Universe
to
the
promotion
of
charity
morality piety
and the strengthening the bonds of union Between men of all religious persuations and
benevolence
virtue
that
a person of
Good
known
for
his
knowledge piety
and morality be em
ployed by the said trustees or the survivors or survivor of them or the heirs of such survivor or their or his
assigns as a resident Superintendent
and
for the
purpose
of superintending the worship so to be performed as is hereinbefore stated and expressed and that such wor
ship
be performed daily or
at least as often as
it is
once
in
hereby declared
309
the parties to these presents that in case the several Trustees in and by these presents named and appointed or any of them or other
any
said
trust
estate
and premises
life
for
the time
being
to
be nominated or
is mentioned shall depart this or be desirous to be discharged of or from the afore said Trusts or shall refuse or neglect of become incap able by or in any manner to act in the said trusts then
appointed as herinafter
and
in
as soon as
ful
shall
happen
it
shall
be law
for
Roy
Rammohnn Roy
or survivor of
jointly
them
and
and
in case of
and
the survivor of
them the
said
nauth
bagish and
Rov Prussunocoomar Tagore Ramchunder Bidya Rammohun Roy then for the said Trustees or
and
Trustee by any deed or writing under their or his hands seals or hand and seal to be attested by two or more
credible
Witnesses to nominate
fit
substitute
and appoint
of person or persons to supply the place the Trustees or Trustee respectively so dying desiring to
some other
any manner
after
to act as
aforesaid
and
be
immediately
all
any such
appointment
or
shall
made
and
in
and
every
the
messuage
tenements and
by
the
virtue
hereditaments
of these presents
or
premises shall be
then vested
to
Trustees
Trustee so
dying^ desiring
be
310
manner
to
act as
aforesaid
be
transferred
to be appointed
solely
their or
room
or
stead
either
and alone or
or acting Trustees
or
Trustee
as
the case
may
require
and
the uses
poses hereinbefore declared or expressed concerning the same and that every such new Trustees or Trustee shall
and may
act
and
assist
in the
management
carrying on
which they or he shall be so appointed (although they or he shall not have been
to
or
Trustee
to
shall
have succeeded)
with
or
the
surviving
continuing or other
acting Trustees
may
manner and
in all respects
appointed by these presents Provided lastly and it is hereby further declared and agreed by and between the
said Parties to these presents that
no one
or
more of the
for the
acts
defaults
or
permission or privity by any or either of them to any act deed or thing to or by the other or others of them done
with an intent and for the purpose only
of faciliting the
Execution of the trusts of these presents notwithstand ing nor shall any new appointed Trustees or Trustee or
311
be answerable or accounta
or
omissions of
any Trustees or Taustee in or to whose place or places they or he shall or may succeed but such of them the
the said Trustees shall be
responsible for his
own
respective
deeds neglects
and
the
said
Dwarkanauth
Tagore Kaleenauth Roy Prussunnocoomer Tagore Ramchunder Bidyabagish and Rammohun Roy do hereby
for
themselves
severally
for their
several
and
respective
executors
adminstrators
and respresentatives covenant grant declareand agree with and to the said Boykontonauth Roy Radapersaud Roy
their heirs
to say)
that
for
sunnocoomar
committed
nauth
Rammohun Roy
willingly
Roy Prussunnocoomer Tagore Ramchuder Bidya bagish and Rammohun Roy at the time of the sealing and
them
is
lawfully
in their or his
demesne as
or
his
own
right
and
to their
own
use of the said messuage building land tenements here ditaments and premises mentioned and intended to b e
Law and
and
in
Equity as of
in
and
of
for
a good sure
in
perfect
indefeasible
estate
in
inheritance
fee
simple in possession
and
severally
without
any
31.2
which
lessen
Change
Charge
determine
incumber
or
defeat
prejudicially affect or
defeat
determine
declared
abridge or vary
uses
or
trusts
hereby
and expressed and also that they the said Dwarkanauth Tagore Kaleenauth Roy Prussunnocoomar
Tagore Ramchunder Bidyabagish and Rammohun Roy (for and notwithstanding any such act deed matter or
thing as aforesaid) or
selves or
in
them
himself full
power and
presents
to
by
these
grant bargain sell release and assure the said messuage land tekements hereditaments and premises mentioned
and intended
to
with
the appurtenances
and the
possession
to
reversion
and
said
and
the
use
of the
Boykontonauth Roy Radapersaud Roy and Ramanauth Tagore and their heirs to the uses upon the Trusts and
to and for the
expressed
or
and
according to
presents
ing
meaning of these
or
and further
tenements
rights
m essuage
and
build
land
their
hereditaments
premises
with
members and
at
all
and be
ends
to
the
and
before
shall
the
intents
and
purposes
herein
declared or
same and
and
lawfully may be peaceably and quietly holden and enjoyed and applied and appropriated accordingly
313
suit
Dwarkanauth Tagore Kaleenauth Roy Prussunnocoomar Tagore Ramchunder Bidyabagsih and Ramimhon Roy or any or either of them or
tion or denial of the said
any or either of
any other
to
person or persons
now
or hereafter claiming or
title trust
claim
or interest of in
to or out of the same or any part or parcel thereof by from under or in trust for them or any or either of them
and
ted
that free
and
clear
and
clearly
Dwarkanauth Tagore Kaleenauth Roy Prussunnocoomar Tagore Ramchunder Bidyabagish and Rammohon Roy
or any or either of
them
their or
any or either of
their
and
sufficiently
and
all
devises
of rents
and
Ramchunder Bidvabagish and Ram Mohon Ray or any them or any or either of their heirs or re now or hereafter presentatives or any person or persons
or either of
rightfully claiming or posseessing
interest at
Law
for
or
in
title
or
uuder
or
in
trust
them or
or
any
or
either
their
of
them or
either
of
consent privity
and more procurement or acts Kaleenauth Over that the said Dwarkanauth Tagore
means
or defaults
Roy
Prussunnocoomar
Tagore
Ramchunder
Bidya-
314
bagish and
tatives
Rammohun Roy
all
or their
heirs
and represen
and every other person or persons whomsover now or hereafter lawfully epuitably and rightfully
claiming or possessing any estate right
interest either at
title
and
use
trust
or
Law
or in Equity of into
upon
or
out
premises mentioned or intended to be hereby granted and released with the appurtenances or any part thereof
by from under or in trust for them or any or either of them shall and will from time to time and at all times
hereafter at
tonauth
of the
of their or
his
assigns
all
make do acknowledge
and every such
acts
execute
and
perfect
further
things
deeds con
Law
more
perfectly absolutely
and
satisfactorily
messuage or building land tenements hereditaments and premises mentioned to be hereby granted and relea
sed and every part and parcel thereof and the possession
reversion
their
and
Boykonto-
nauth
Roy
Radapersaud
Roy
and
Ramanauth
Tagore or other the Trustees or Trustee for the time being and their .heirs for the uses upon the Trusts and
to
and
for the
expressed as by the said Trustees and Trustee or his or their counsel learned in the Law shall
declared
and
315
them no
on the
to
part of the
person or persons
the
who
shall be required
make
or
or execute
same then
for or
heirs
executors
they be not compelled or compellable to go or from the usual place of his her or their respective abode for making or executing the same In witness
she
or
travel
whereof the said parties to these presents have hereunto subscribed and set their hands and seals the day and:
Year
first
within written.
Roy
Prossonnocoomar Tagore.
Rammohon
Roy.
Boycontonauth Roy.
Radapersaud Roy.
Ramanauth Tagore.
Sealed and Delivered at Calcutta
aforesaid in the presence of
J.
Fountain.
Atty. at
Law.
Ramgopaul Day.
AUTOBIOGRAPHICAL SKETCH.*
MY
DEAR FRIEND,
conformity with the wish, you have frequently expressed, that I should give you an outline of my life,
I
In
have
now
brief sketch.
My
ancestors
down
and
for
to
my
fifth
progenitor,
who
about
one
hundred
forty
years
ago
gave up
spiritual
ment.
worldly pursuits and aggrandise His descendants ever since have followed his
exercises
example, and, according to the usual fate of courtiers, with various success, sometimes rising to honour and sometimes falling ;sometimes rich and sometimes poor;
sometimes excelling
through
*
in
success,
sometimes
miserable
disappointment.
But
my
maternal ancestors,
into
Miss Carpenter thus introduced this Autobiographical Sketch her book, Last days in England of Raja Ram Mohon
:
Roy
"The
folio-wing letter
*
from
and
red in the
or
Athenseum,
it
in the
Literary Gazette
from one
was copied into various newspapers. It was It was probably designed written just before he went to France. for some distinguished person who had desired him to give an out
other of which
line of his history
letter
;
and he adopted
this
form
The
may be
Calcutta."
ED.
318
AUTOBIOGRAPHICAL SKETCH
being of the sacerdotal order by profession as well as by birth, and of a family than which none holds a higher
rank in that profession, have up to the present day uni formly adhered to a life of religious observances and
devotion,
preferring
wordly grandeur.
In conformity with the usage of my paternal race, and the wish of my father, I studied the Persian and Arabic languages,
these
who
attached them
princes
;
Mahommedan
and
my
maternal
relations, I
devo
ted myself to the study of the Sanscrit and the theolo of gical works written in it, which contain the body
Hindoo
literature,
When about
composed a manuscript
system
senti
of the Hindoos.
my known
ments on that subject, having produced a coolness bet ween me and my immediate kindred, I proceeded on
my
travels,
and
passed through
different
countries,
of Hindoo-
the
age of twenty,
to his favour
;
my
and restored
me
after
which
first
saw andbegan to
Europeans, and soon after made myself tolerably acquainted with their laws and form of govern ment. Finding them generally more intelligent, more
associate
with
steady and
moderate
in
their
conduct,
gave up
in
my
their
AUTOBIOGRAPHICAL SKEECH.
favour,
feeling
319
persuaded that their rule, though a for lead more speedily and surely to the would eign yoke, and I enjoyed amelioration of the native inhabitants
;
them even
in
their
public
My
on the subject of their idolatry and superstition, and my interference with their custom of burning widows, and
other
pernicious practices,
revied
and increased
their
animosity against
my
family,
and through their influence with was father again obliged to withdraw his my
;
me
countenance openly, though his limited pecuniary support was still continued to me.
After
idolatry
my
with
father
still
death
greater boldness.
now
works and pamphlets against their errors, in the This raised such a feeling native and foreign languages. against me, that I was at last deserted by every person
except two or three
Scotch
I
friends, to
always
all
feel grateful.
took in
my
controversies was,
to
Brahmmism^ but
to
a perver
and
endeavoured
show
to
the practice
of their
and the
and
and obey. Not withstanding the violence of the opposition and resis
which they profess
tance to
my
both
the
among my own
and
others,
began to adopt
same sentiments.
I
now felt a strong wish to visit Europe, and obtain by personal observation, a more thorough insight into
320
its
AUTOBIOGRAPHICAL SKETCH.
manners,
customs, religion, and political institution.
however, from carrying this intention into effect until the friends who coincided in my sentiments
I refrained,
should be increased in
number and
strength.
My
ex
pectations having been at length realised, in November, 1830, I embarked for England, as the discussion of the
East India
Company
come
on,
by which the treatment of the natives of India, and its future government, would be determined for many years
to
in Council, against
the abolition of the practice of burning widows, was to be heard before thePrivy Council ; and his Majesty the Emperor of Delhi had likewise commissioned me to
bring before the authorities in England certain encrochments on his rights by the East India Company. I
remain, &c.,
RAMMOHUN
ROY.
INTRODUCTION.*
SEVER \L
and
of
my
friends
be possessed of copies of
Controversies
with
my
Veds,
are
those
Brahmuns
who
advocates for idolatry, I have collected for republication such of those tracts as I could find, either among my
own papers
or
those
of
my
friends
India,
induced to
briefly,
tance of these writings, to facilitate the comprehension, of their purport, as being foreign to the generality of
European
is
readers.
The Veds
or
(or
properly speaking,
man
prone by nature,
own
notions
whence
takes
to
origin,
vain
and perverts the true course of intellect fancies. These authorities, therefore, hold
against
out precautions
*
framing a
deity
after
human
This
Introduction appears in
the
Translation
of the Veds,
of several
principal
Books,
Passages,
and Texts
and
of
some
of the
which
Ram Mohun
many
ED.
Roy
published in
London
in
322
INTRODUCTION.
imagination,
researches
either
and
recommend mankind
surrounding
to
direct
alii
towards the
objects,
viewed
their
mind
ments,
to
since
fail,
they affirm,
lead an
unbiassed
mind
to a notion of a
Supreme
Existence,
who
is
so
sublimely designs
and
disposes- of
them,
as
every
represent
mean
capacity
but enjoin
devotion,
as
and
means of securing
bliss.
RAMMOHUN
London, July 23, r832.
P. S.
ROY.
In
all
the
following Translations,
of
spelling
except
the
in
Cena
Upanishad,
the
J.
mode
1$.
Sanscrit
words
English,,
adopted by Dr.
PLEASE
DO NOT REMOVE
FROM
THIS
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