w/

KUNTALINE PRESS.

THE

ENGLISH WORKS
OF

RAJA RAMMOHUN ROY

EDITED BY

JOGENDRA. CHUNDER GHOSE,

Asiatic Society &c.,

M.A., B.L.

Fellow of the Calcutta University, member of the

&*,

&*c.

PUBLISHED BY

SRIKANTA ROY
VOL.
I.

CALCUTTA
1901.

PRESS, AT THE BENGAL

7)

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

After his death however they were neglected

forgotten.
It is as strange as
it

and publishing these valuable works and nearly

must be painful
;

to e very-

Indian heart, that

this

should have been so

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,

can lay any claim.

Reformers and patriots of

India of the present age

find

much

to learn

and of ages to come will always from the first and the greatest patriot

and reformer of modern India.

Nor
him.
in his

are Indians alone

who have much

to learn

from

Civilized

Europe and America

also, will find rniacfe

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

upon the Bible and

its

doctrines

an amount of erudition not surpassed by the rna&.

learned divines of his age.

ii

INTRODUCTION.
is

In introducing these works, it should give a short account of the

the times
in

perhaps

fit

that

we

life

of the author, and

which he

lived,

and of the circumstances

which surrounded him, and which were the direct causes

of the writings which are

now

republished.
of a
at in

Raja

Ram Mohun Roy

Brahmin
District of
in

was born
family,

very

respect

able high-caste
village

Radhanagore, a

the

Hooghly

Lower Bengal,

in

the year 1774, A. D.

The

English had just acquired

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.

His mother was a

woman

piety

and remarkable firmness of charac

Tarini Devi, but she was

Her name was

as

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

language ambitious of secular honours for their

in

of the

Court, and

persons who were

sons,

had them

educated

Persian and

Arabic.

Ram Mohun Roy

was, consequently, after he had acquired what knowledge

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

master the Persian and Arabic

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

whose mystic and

pleased

Euclid in

him most, but he also read Aristotle and Arabic and became a true Moulovi, as he was
life.

called in after

In his twelfth year

Ram Mohun Roy

Benares was
of Sanskrit

was

sent

to
is

Benares
still

to

study

Sanskrit.
seat

then and

the

principal

learning

especially

of the Vedantic philosophy.

there
till

Ram Mohun Roy

and

stayed

his

sixteenth

year,

diligently studied the

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

after his return

home Ram Mohun Roy

wrote,

it

said, a treatise against the idolatry of the Hindus, which

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,

made him always

and which, as he said forty years feel the warmest respect and

gratitude towards the gentler sex.

After

four years, he was recalled

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,

of widows, which, however, again brought upon him

the

wrath of the

Hindu
to

society,

and

he was once more

obliged to leave his home.

From 1800
sheristadar.

1813

Ram

Motion Roy was made a

life

He

spent ten years of his

in

Ramgurh,
officer of

Bhagulpore and Rungpore as dewan or head

the Collectors
it

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

Brahmins, and though we have got none of his writings

of that time, there
is

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.

From Rungpore Ram Mohun Roy came

all

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

was the period of a great revolution.

born,
all

When Ram
tumb

Mohun Roy was

the old kingdoms were

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

country there was disorder and confusion.

state

The

old

was passing away, giving place to the new, the only question being, whether this would be for
of things

the better or for the worse.

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

at this time also that

the Tantrik worship flourished in Bengal,

with

all

its

midnight

horrors

and corruptions, as
rather

well as with that

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

whom Ram Mohun

all

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

between the Vaishnabas and the Saktas was

bitter,
it
;

and
his
lies

Ram Mohun Roy

own

lived in the very midst of

for

family was one of the foremost Vaishnaba fami

of Bengal, while his maternal

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

that religious discussion was the

life

pleasure of

Ram Mohun Roy s

two

well as afterwards.

during his youth asBut however great might be the

bigotry

of the

sects, their general

it

immorality and

corruptions were simply revolting, and that matters should mend.

was high time

The
its

social

condition

also deplorable.

The

people in Bengal was rigid Caste-system of India with

of the

blighting
rites

influence
of Suttee

reigned

in its full vigour.

The
of

horrible

and Infanticide were the order

instances
lord

of
true

the

day.

There were indeed many

to
all

Suttees

whom
desire

the of

death
life

of
its

their

was and
on But

the

end of

and
fire

pleasures,

who
their

went joyfnlly into the

forehead and
*

with

yermillion

other

bridal

decorations,

without

casting
it

one

longing

lingering

look

behind.
in

should not therefore

instances,
relatives,

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,

committed, the cries and

being drowned
struggles

shrieks

by

the

sound of
by her
of

of the poor Suttee tomtoms, and her

made
sights

powerless

being pressed

down
was

with
sick

bamboos.
with

The
like

heart the

Ram Monun Roy

above which were then of

appear from the following, Suttees from 1815 to

every day occurrence, as will

official

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

were in utter confusion.

The permanent

settle

ment

also was

made about

this time,

and the germs

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

succour the oppressed

help the

to

producing order out of chaos.

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

treatise in Persian with

an Arabic preface,
to

mined

Tuhfat-ul Muwahhidin, or a

gift

the

worship

pers of one God, and his controversies at

established his fame
fee
;

Rungpore had

coming to Calcutta, to gather round him a few learned and earnest-minded men. The Atmiya Sobha was
his

and upon

was able very soon

established in 1814 for the worship

of the

One

invisible

God

as

inculcated

in

the Upanishads.

Ram Mohun
But

^Roy fought with the voice as well as with the pen.

Ihis power lay in his He wrote without ceasing, writings. and spent the whole of his fortune in publishing and

distributing his works

among

his

countrymen.

As we have mentioned

before, from early youth

Ram

Mohun Roy was

effects of the

convinced of the error and the baneful

popular idolatry,

and he was also con-

INTRODUCTION,
vinced
religion

IX

that

the prevailing

superstition

was

not

the

of the Saints and the

Philosophers

of ancient

India.

The

popularizing of the tenents of the Vedanta

and the

Upanishads was, he thought, the best means of

th s
;

driving the prevailing corrupt religions from the country,

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

sophy of those wonderful was

to

What Ram Mohun Roy attempted

popularize
morality inculcated in those writings.
his

the monotheistic ideas and the high

They have read

Vedanta.

works

in vain,

who

think that they were calculated to

spread

the

popular pantheism of the

spirituality

The
and

monotheism and the

was what
spread
of caste

of the

ancient Rishis
to

Ram Mohun Roy

all

laboured

revive

among
and

classes

of men,

without distinction
mission

sex.

Ram Mohun Roy s

was not
lij>e-

only to restore the ancient monotheism, but also to

rate the

Sudra and the Hindu

woman from

the thraldom
for

that

had enchamed them body and soul

and
spirituality of the

so

many

thousands of years, and to restore to them the life-giving

He showed Upanishads. conclusively that these were not intended for Brahmins The publica only, but for women and Sudras as well.
religion

tion of the Vedanta

orthodox, and
priest-craft, the

and the Upanishads showed to the specially to the Brahmins who lived by
in,

danger that the old superstitions were

and they at once combined to oppose Ram Mohun Roy, and a bitter controversy was the result. These contro
versial writings in

which

Ram Mohun Roy

fully

triumphantly

vindicated his

position

display

his

remarkable

INTRODUCTION.
powers
read

logical

and

his vast learning,

and deserve

to

be
the

carefully

by our countrymen, especially

the old

at

present
idolatry

moment when

controversy
to

between

and monotheism seems

have revived with

some
his

vigour.

Ram Mohun Roy

while fighting with the

*

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 scriptures in the original, in order to qualify

fight.

himself for the

The

Missionaries
to

also

were not

slow to

reply

but

they had
learning

deal with one whose

genius and

Biblical

match

for

them,

and they

made him more than a certainly did not come out

;

triumphant from the controversy

asserted
that

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

was the counterpart of

Brahmins, and had
its

his

origin

much the same Hindu idolatry by

way.

He

began the

fight

with

the publication of the Vedant and

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

intended to show the

excellence

of pure Christianity, offended the Trinitarian

to

missionaries,

the

famous controversy
was an admirer

with them.

From

early

Ram Mohun Roy

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

As a matter of course he was

attracted to the

pure religion of Christ when he came in contact with the

Christians.

As
with

early

as

1816 we know of his familiar

missionaries,

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

the precepts from the abstruse

relations
liable

doctrines and

miraculous

of the

New

ment,

as

the

former are

to the

doubts and dis

putes of Freethinkers and Antichristians

are capable at

and the
weight

latter

the
this

best
part

of of

carrying

little

with

the
tales
ful

natives

of

the

globe, the fabricated

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

trine of the divinity of Christ,

tion, there

and soon

after its publica

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

becoming incarnate," up the subject more fully in the

series

and

number of
"

the

quarterly

of the Friend of

India.

These
First

Observations

"

led to the publication

of

the

Appeal

to the Christian
"

public

in

defence of the
In a subse
(No.

Friend to Precepts of Jesus, by a quent number of the Friend of

Truth."

India

XXIII.

May,

1820)

Dr.

Marshman
in the first

inserted a brief reply to this

Appeal; and also

series of the

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
"

duction to the Precepts

of

Jesus,
to
this

the

guide

to

peace

and

happiness."

In
"

reply

paper
to

Ram Mohun
the

Roy

published his

Second Appeal

Christian

public in defence of the Precepts of

Dr.

Jesus."

Marshman published an elaborate Second Appeal in December 1821, in the

of

reply

to

the

fourth

number
In
"

the

quarterly
this

series

of

the

Friend

of India.
his

answer to

Ram Mohun Roy

published

Final

Appeal

to

the Christian

Public"

in 1823, to vindicate

himself, as he says, from the charge of being

an injurer
reasons,

of the cause of truth

as

"

by bringing forward his

a

warm

friend

of

that cause, for opposing the opi

nions maintained by

so

large

body of

men

highly

celebrated for learning and

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

any other work that the author might publish on

INTRODUCTION.
the

Xlll

same

subject,

and

Ram Mohun Roy

press

to establish

printing

of

his

own

was obliged where he

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

defence of the Dejty and Atonement

reply
to

of Jesus Christ, in

Ram Mohun Roy

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,

and was again printed

tne following
advertise

in

London
:

in July

1834

tn

ment
in

"The

former edition of these Treatises, published

in the year

one volume,
Society,

1824,
for

by the

London Uni
print
;

tarian

had been

some years out of

interval

and although the market had

plied
to a certain

in the

been

sup

extent

with

copies of the American

edition, this

was found
s

insufficient for the

in

demand which

the

Author

appearance
this

fluenced

by
still

England occasioned. In consideration, and by a desire to com

municate

favour of his

more widely the impression received in splendid attainments and Christian piety,

the Publisher has ventured on the present edition, which

It

was called the Unitarian

Press, Dhurrumtola.

xiv

INTRODUCTION.
will

he hopes

prove satisfactory to the numerous admirers

Author."

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

accuracy of his scriptural

know

comprehensiveness of his investigations, the ledge, judiciousness of his arrangements, the lucid statements
the
of his
opinions,

and the acuteness and

skill

with which

he controverts the positions of his opponents." The Final Appeal was reviewed in the Monthly Repository
(Vol.
"

XVIII.

pp. 473, et seq.)

in the following

terms,

It is in
all

our judgment the most valuable and important

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

the great question between the

Unitarians and
-general doctrine

the

Trinitarians,

and he defends the

rarely

of the former with a degree of ability exceeded by the most practiced polemics of this

country."

After

the

publication of the

first

Appeal the Mis

vindicating the
all

sionaries of Serampore, not content with

excellence of their
Shastras as

own

doctrines, attacked

the

Hindu

unreasonable,

and

also

abused the Hindus

newspaper, the

in very offensive terms in their Bengalee

Samachar Darpan,

as

well

as in the

Friend of India.

Ram Mohun Roy

ished the

was not slow to

reply,

Bramhunical Magazine, the

is

fourth

and he pubnumber
ten

of which

dated

November

1823,

nearly

months

INTRODUCTION.
after

XV
In
these

the

publication of the

Final

Appeal.

papers he vindicated the

Hindu systems of philosophy

and attempted
of the
to

against the attacks of the Missionaries,

show the unreasonablness of the

Trinitarian

Doctrines.

The
nical

Final Appeal and the fourth

number

Brahmu-

Magazine were not answered by the Missionaries. In this place we ought to mention that many

in

his

own time regarded Ram Mohun Roy

That

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

Ram Mohun Roy

accord

him

the

highest

place

among prophets
in his divinity,
bl o od.

and
nor
of

religious teachers,
in the idea of

he did not believe

his

atonement by

The

idea

man-God and

that of the Trinity he considered as

no
the

better

than idolatry and polytheism.

Ram Mohan Roy

after
"

himself says of his opinion in a letter written

publication
tianity
is

of the
that
in

Second Appeal
representing
it

My

view of Chris
as
to

all

mankind
them

the
love

children of one eternal Father,

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

which are not worth a mite,

of

to give

comfort to the hearts

doctrine.

men

being

the

only

divine

In

special revelation he did not believe, (see

Tuhfatul Muwahhiddin) and he thought that our intuitive faculty of discriminating good from evil was sufficient,

and

that

the

forgiveness

of sins might be obtained by

XVI

INTRODUCTION.

sincere repentance,

and

that salvation could be

attained

only by charity, spirituality and contemplation. He not only fought the Trinitarian missionaries
but
actively

and very
established

often

supported the Unitarians of Calcutta, attended their church before he

the

Brahmo

Sarnaj.

Rev. William Adam,

most prominent Unitarian minister of that time in India, who was at first a Baptist Missionary, but was
the

converted to the Unitarian faith in 1821 by

Ram Mohun

Rcy, was one of his best friends and coadjutors. Thus he fought the battle of pure Theism against

Hindus and Christians

fine

alike.

He
;

did not however con

his

energies

to controversies.

His great piety and

and prayerfulness are well-known

lead his

and he wanted

to

countrymen not only to believe in the

One True
College

God, but also to worship Him.

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

gathered round him.

spite of all opposition,

pious and prayerful men cause of theism prospered in

at
last

in

1828 was esta

blished the

Brahmo Samaj.
all

He
men

established his Samaj

on a broad and catholic

religion
;

basis.

His was an universal

"

and he invited
"

of

all sorts

and des

criptions

nal

for the worship and Unsearchable Immutable Being who

"
"

adoration of the Eter

is

the Author

and Preserver of the Universe the Supreme Being alone was

"

in his

church,

where

no name designation or

title,

be worshipped under peculiarly used by any

to

INTRODUCTION.

XV11

man

or

set

of
"no

men

to

any particular Being

;"

and en
church

joined that

religion should be reviled or slightingly

to"

or contemptuously spoken of or alluded

in his
in

and

that worship should be

to

conducted only

as would tend

promote the contemplation

"to

such a way of the

Supreme Being
piety,

as well as

benevolence,

virtue

promote charity, morality, and the strengthening of

all

the

bond of union between men of

and
creeds."

religious

persu

asions

Such was the church of

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

the highest religion was compatible with the duties

of the world, calculated

religion

and

that the so-called worldly

to
in

life

was well

to

lead

salvation.

Ram Mohun Roy s

consisted

the

calm contemplation of 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

have reduced the

true

universal
tion

of

Jnan and goodness and

devo

taught
t

by him.

He

exemplified

in

his life that

Jnan

(true
It

gether.

wisdom) and Bhakti^ (love of God) went to was a sight to see him in the Brahma Sabha,.
favourite

clothed in his Durbar dress, sitting calm and composed,

his face

bathed in tears as his

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

minister of the church from

after

beginning,

and when

Ram Mohun Roy

it

death others deserted his

till

church, he alone kept

up,

Debendra Nath Tagore

accepted

the

religion of the

Brahmo Somaj, and took

the sacred charge from his hands. Let these be remembered with Ram Mohun Roy.

men

also

While so deeply engaged

reform, Raja

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

Ram Mohun Roy

and learning he

set

himself against these

evil practices of

Hindu

society.

In 1818 his

first

tract

against the Suttee was published.

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

cruel, but also because,

according to the
the salvation of a

Shasters,

was not

way for

enjoyment
reward. ancient

in

it led only to woman, on and was based the heaven, hope of

in as

much

as

He

Rishis

preached the higher self-sacrifice of the which consisted in forgetfulness of self,

in well-doing,

and

in the

Eeing.
his

He

alone

contemplation of the Supreme among ten thousand Brahmins of

the great
Rishis of

age

was the true Brahmin who had inherited the

of his
ancestors,

deep
old,

spirituality

and the reasons given by him were not understood

countrymen.

by

his degenerate

However,

it

was princi

pally through

his exertions that the Suttee

was abolished
1829.
is

by

legislation

on the 4th of December,

the
evils

He
said

also fought against

of

Kulinism and

INTRODUCTION.
to have

XIX

presented a petition

to

the

Government
to

for

prohibiting polygamy by legislation.

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

improving and a remarkable

address which

William

Bentinck

was

in

Bengali,

to Lord presented a circumstance

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

the satisfaction of seeing the

Hindu

college established, though with rare disinterested

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

David Hare, and especially Dr.

established
also
is

Duff in
in
this

their efforts for the spread of English education

country.

He

school of his

own about

the year 1822. It of

an English not generally

the

known what a heavy debt

owes to

gratitude

country

Ram Mohon Roy

for his efforts iu the cause of

English education.

Nor was

Ram Mohun Roy

indifferent

to

politics.

He

it

was who led the agitation against the Press regu

resumption of lakheraj holdings, and other His memorials against the

lations, the

grievances of his country.

Press regulations are
ability

remarkable writings, and for the with which they were written, and the deep
displayed
in

patriotism

them,

nothing that has since

xx

INTRODUCTION.
his

been written by

countrymen on the
of
his

subject, will

stand comparison with them.

The one
which
is

chief characteristic

Ram Mohun Roy

works and
letters

strikes the

mind on reading

his

passionate

love of freedom.

Liberty of thought

and action he considered

out ceasing
to

as the sure

and only way

to

the progress and happiness of man.

He

laboured with
his

improve the degraded condition of

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.

however, were not

limited

to his

own

When

news of the establishment of constitutional Govern

in

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

of the power of alienation of the

since

over ancestral property, a power which has

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

things that could be

done by man

good of

his

countrymen.

INTRODUCTION.
In this way

XXI

Ram Mohun Roy

laboured for sixteen

years in Calcutta for the good of his country, and took no

rest.

Born

at a

selves at the feet of Brahmins,

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

the night of ignorance

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

had not been heard since the days

the

of Buddha, put himself between

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

back, was no match for one

s

who

had been only a Collector

sheristadar.

He

was a giant

among
fate

his

contemporaries,

and with

his giant strength

he fought the superstitions of

of
this

his country,

and the

evil

unfortunate
a
life

land,

while

his

countrymen
spent for

wanted
them.

to take

that

was being

freely

Ram Mohun Roy

time to go to England,
-from

had been intending from a long but, as he said, he refrained

church

carrying

this intention into effect, until his

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

and established a mode of

followers

his church.

His

increased in numbers,

he was able to errect

his

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

from which he never returned, he saw

son

Rama
the

Prosad Roy afterwards the

first

the Calcutta

High Court, weeping. hand and said "little man why do you
Tft&l

Indian Judge of He took him by

weep

(t?PW?

^t? c**

"

The
went

lesson

should not be for

gotten by his countrymen.

Ram
(1)

Mohun Roy
To
represent

to

England with three

objects in view.
the

grievances of the
title

Emperor

of Delhi,
sent

who
as his

conferred upon him the

of Raja, and

him

ambassador

to the

King of England.
of the

of

To be present at the Commons on the occasion

(2)

discussion

House
Govern
largely,,

of the renewal of the East

future
evil,

India

Company

charter,

upon which the

for

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

counteract the agitation carried on there, by the

powerful orthodox leaders of Hindu society.

He
the

request

At had no holiday time of it in England. of the Board of Control he submitted

famous evidence
to the

in writing his

Select

Committee
and
character

of the

Commons, upon Revenue system of India, and

the working of the Judicial the general

INTRODUCTION.

XX11J

and

condition
various

of

its

native

inhabitants,

and

upon

He
It

published

important it in a pamphlet form

matters connected with india.

with the
title

An

Exposition of the Revenue and Judicial Systems of India.

to the administration of India,

embraces some of the most important questions relating such as, the reform of

courts, the jurisdiction of the courts of the country over

Europeans, the jury system, the separation of the exe

cutive

and

judicial

offices,

the codification of laws, the

consulting of the people in legislation, the establishment of a native

militia, the

larger

employment of
the

natives,,

the age and education of civil servants, the amelioration

of the condition of the ryots, and

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.

and considered by our

He
tion
in

also wrote various pamphlets

such as

the

ad

vantages and the disadvantages

India,

of European

coloniza

and published a collected edition

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,

and had the

satisfaction of being

present

when
in

the

appeal

the abolition of the

Suttee was rejected on the

received

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.

to tell the story

Thus

in a foreign

land died the greatest Indian of

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

and complete good of his

belonged.

forgetfulness

of self in

the cause of the

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

no other reward did he seek or hope

late professor

for in this

world.

The
Raja,

Max

Muller in his

life

of

the

very truly described his position in regard to his

in the following

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

place in fight, the last in

flight.

Such a

First

was
Raja

Ram Mohun
also,

Roy,

a true prince, a
originally the

real Raja, if

like

Rex,

meant

steersman, the

man at the helm." Ram Mohun Roy died on the

and was buried on
in
Bristol.

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

following inscription was en

graved on the tomb.

INTRODUCTION.

XXV

BENEATH THIS STONE

Rest the Remains of Raja Rammohun Roy Bahadoor a conscientious and steadfast
Believer in the Unity of the

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

born in Radhanagore, in Bengal in 1774, and

died at Bristol, September 27th, 1833.

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,

and only hope that they

the erudition,

be read with the

regard

they deserve.
regards

As

wisdom and

true

insight
writings,
;

into the essence

of things, displayed in

these

they are apparent to the most superficial reader

and

we have seen how

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.

Jeremy Bentham spoke

In a
to

of

in

terms of high encomium.

"

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

should certainly have ascribed to

the pen of a superiorly educated and instructed English

man

"

and

the

same

letter

while praising the great

to

work of James Mill on the History of India he says

Ram Mohan Roy

wish
to
I
yours."

of

"

its

style

though

as

to style I
it

could with truth and sincerity pronounce *

is

equal

It

not necessary to say any thing more here about

All necessary in

the writings contained in this volume.

formation at our disposal

will

be found in the foot notes.

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

Ram Mohun Roy

and
in

went through

several editions in his life-time here

1832 he published in under the title of Translation of several principal books,

"

In England. England a collection of his works

passages,
versial

and

texts

of the Veds,

and of some contro

"

works on

Brahmunical
will

Theology,

with

an

introduction

which

be found

in the first vol.

We

arrangement adopted by the author in the above edition as far as it goes. As has been said

have followed the

"

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

he also used other modes of

We

have not attempted to change the

spelling
for

Gilchrist

method of

adopted by him

in

England, but in some cases,

the

making the words

spelling
;

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

have also made some

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

given occassional foot

notes

in
tracts,

order

introduce

some

of these

essays

and

and

to explain
written.

the

circumstances under which

they were
notes
to

In some places
facts

we have

also

given

elucidate

referred to by the author

which are now

light

well nigh forgotten, as well as to throw

additional

upon

certain

passages

in this

volume, in the hope that

they might be found interesting.

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

we have taken from a pamphlet

in

published

in

London

1825,

containing the

whole

XXV111

INTRODUCTION.

correspondence

on

the

subject

between Rev.
Mr.

Dr.

Ware,

Ram Mohun
on English
in a

Roy, and Rev.

Adam.

The

petition

Education
*

to

Lord Amherst may

as well as
in

be found
of India

pamphlet on the
s

Education of the people

by

Sir Charles Trevelyan,

Babu

Raj Narayan Bose was sent by Ram

Essay on the Hindu College. It Mohun Roy to Bishop Heber to be

put into the hands of Lord Amherst

it

who
It

again

handed

over to the Education Committee.

in the

was published and selected Gyananweshun, portions of it were

in

inserted
p. 136.

1834 in
a copy

the

Asiatic

Journal Vol.

XV.
with
in

The

petitions against the

press
original

Regulation are
petition

reprinted from

of

the

annexures which was sent to

serted
for

England.

We

have

them among the works of Raja Ram Mohun Roy they are generally known to be his, and for the reason
which

that they are written in a style

was

Ram Mohun
of patriotism
such, as

Roy

own,

and because, the

in

feeling

and the good sense displayed

them

are

no

body

in

India at that time, whether he was an English

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

and others appear

fictitious

as their authors.

But

is

well-known that

Ram Mohun Roy

to
his works.

was fond of

writing under the names of

names, and especially of giving

his

friends

There

is

no

doubt that tracts of this nature which

.are

we have published
authority of

Ram Mohun Roy s,

as

we have got the

INTRODUCTION.

XXIX

Chunder Sekhur Deb

in

some

cases,

and

as

most of

them
the

are

included in the above-mentioned

lists.

We
tract

have also got other contemporaneous evidence regarding

authorship of
"

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

second volume, we have

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

and the sentiments conveyed

written by

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

Ram Mohun Roy,

by attorneys, but there

passages containing

is

no doubt

that

the
trust,

celebrated
in

the

object of the

words

which

will

ever

remain memorable

for the

broad and

catholic

spirit

which they breathe, were composed by

himself.

Ram Mohun Roy

These works have

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

and Eassys have been kindly sent

to us by Miss. Collet

XXX

INTRODUCTION.
been searched out from

from England, and a few have

the public libraries of Calcutta.

In

this

place
Miss.

we should
Collet

mention that
than
to

we are
she

indebted

to

more

any other
help
are also

person for the interest she took rendered to us in our undertaking.

and the

Our thanks
for

due

to

Mr.

Anund Mohun Bose

the

help

and
first

encouragement gave he us while bringing out the

edition.
It

should here

be

mentioned that
greater

no one has

laboured more or
the works of
forgotten than

made

sacrifice for preserving

Ram Mohun Roy

from

being

lost

and
was

Babu Eshan Chnnder Bose.

them.

He

it

who

collected these works,

to
edit

editor

and employed the present Even in editing considerable

In
fact

help was received from him.

publication of the
first

the credit of the

edition entirely belonged to him.

For the publication of the present edition the public

have to thank Babu Srikanta Roy, would never have been undertaken.
for

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
"

introduction to the second volume of the

It

first

edition.

was Miss Marry Carpenter who

first

called

upon
works.

the countrymen of
sacred task
of

Ram Mohun Roy

to

undertake the
his

collecting

and publishing
the
call

More
grieve

than
at
this

twenty years have since

elapsed.

We

moment
to.

that

was not more

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

Last days in England, the Rev. Mr.

disciple of

and he

too, the last surviving

Adam Ram Mohun

re

Roy, Chunder Sekhur Deb,

joiced beyond a

they

who would have

on
this

have

passed Rev. C. H. A. Dall,

all

common away. And

rejoicing

occasion,

he the American Missionary, who was called to this country,

in

as he said, by reading these works,

Dutt, whose passionate lament

ingratitude of
his

and Akhoy Coomar his last work at the

countrymen

towards

Ram Mohun

Roy

is

never

to

the desire of whose

be forgotten : none of these persons, hearts was the publication of these

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

works, so long neglected, will be valued by his

men
and

as they deserve,

and we
through
of

further
their

country with Miss

the

Mary Carpenter,
kindle the hearts

that

means

high
will

excellent aspirations

Ram Mohun Roy

after

of generation

generation of his
;

countrymen, and through them of countless multitudes

that listening with reverence to his voice,

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

name of the myriads bless the * the Rajah RAMMOHUN ROY.

Hindoo Reformer,

JOGENDRA CHUNDER GHOSE.

* Last days in

England of Raja

Ram Mohun Roy

by

Miss-

Mary

Carpenter.

THE PUBLISHER S NOTE.

THE
at
first

collected edition of the English

works of Raja
that
time,

Ram Mohun
was

Roy, available published about fifteen

years ago, after nearly half a century of their

And the public owe a promulgation. debt, of endless gratitude to Babu Jogendra
first

Chunder Ghose,

M.A., B.L., the

preciative Editor, and

Babu
these

learned and ap Ishan Chandra

Bose, the publisher,

but for whose devotion

and
that

diligent

research,

works would,
again for
edition

perhaps,

have never seen

light

timely publication.

That

was

soon

exhausted,

for a fresh

and a growing demand edition of the Raja s works has

for

been keenly felt It is to meet

many

years past.

this distinct

demand

that the

And present edition has been undertaken. the present publisher cannot sufficiently ex
press his thanks to

Babu Jogendra Chunder

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

contains present volume

the

translations of

some
Raja,

those of
his

the

of the Upanishads than still considering that

interpreta

were some what independent

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

such no word of apology

re-publication.

is

needed

for their

The second volume

tical
tical

contain the poli writings of the Raja, and as the poli and economic problems of this country,
will

are

still,

after nearly three quarters of a cen

tury,

much

them,

had apprehended these writings have a living interest

the

same

as he

for the present generation.

The

third

volume

will

contain

those

works of the Raja which had reference to

Christianity.

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

study wherein a Hindu Scholar

forestalled

masterly attempt at a of the Christian Scriptures,

will

be found to
methods, and

have

many

of the
also,

some

of the most advanced of the modern schools of European

Biblical criticism.

of the conclusions

publisher takes this opportunity of expressing his gratitude to

In

conclusion

the

Babu

Upendra Narain Bagchi

B.A.,

for

kindly looking over the proofs.

SRI KANT A ROY.

list

of the principal works of Raja

in

Ram

Mohun Roy

chronological order.

Sak.

A.D.
Tuhfatul
)

Muwahhiddin

(Persian and Arbic.)

of

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

f^9^ #*m ^^?N

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

THE PRINCIPAL WORKS &C.

i

1743

^faitwraft * *o

Second Appeal do do. Brahmunical Magazine

I.

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.

Final Appeal in defence of the Precepts of

Jesus.

Brahmunical Magazine No. IV.

Tytler controversy.
Petitions

against the Press Regulation.

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

Religious Instructions on sacred found

authorities.

1830

1^31

m^T ^W

-st^NI Trust-Deed

of

the

Brahmo Somaj.

A LIST

OF THE PRINCIPAL WORKS &C.

(

Hi

f*W

Address

to

Lord

William Bentinck.
Abstract of the argu

ments regarding the Burning of widows.

Ancestral Property.
*753

^31

Evidence before
Select

the

Committee of the House of Com

mons.
1832

Settlement in India by

Europeans.

CONTENTS.
Page.
1.

Translation

of an

Abridgment
all

of

the
;

Vedant, or Resolution of

the

Veds

the most celebrated and revered

Work

of

Brahmunical Theology
alone
is

establishing the

Unity of the Supreme Being, and that

He
...

the object of Propitiation and

...

Worship
2.

...

Translation of the

Moonduk Oopunishad
...

of the Uthurvu-Ved
3.

...

25

Translation of the

Cena Oopanishad, one

of the Chapters of the

4.

Sam Ved
...

...

45

Translation

of the

Kut h-Oopunishad

of
...

the Yajoor-Ved
5.

59,

Translation of the

Ishopunishad, one of
...

the Chapters of the Yajoor-Ved

6.

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.

Second Defence of the Monotheistical

the

System of

Veds;

in

reply

to

an

CONTENTS.
for

Apology

the
...

present State of

Hindoo

Worship
9.

An Apology
vances

for the Pursuit of Final Beati

Brahmunical tude, independently of

...
:

Obser
l8r

ID.

The

tions founded
ii.

Universal religion on sacred authorities

Religious Instruc
...

187

The Brahmunical Magazine

sionary
tion

or the

Mis

and the Brahmun, being a Vindica

the

of

Hindoo

the religion against

Missionaries, Nos.
I.

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

the numerously attend worship instead of

ed established Churches
14.

?"

...

285

Translation of a Sunscrit Tract on Different

.-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.

of text of principal Books, Passages works veds, and of some controversial

the

on
in

Brahmunical

Theology,

published

London 1832

32 r

TRANSLATION
OF AN

ABRIDGMENT
OF

THE VEDANT,
OR

THE RESOLUTION OF ALL THE VEDS

THE

MOST CELEBRATED AND REVERED WORK OF

Brahmnieal Theology

ESTABLISHING THE UNITY OF THE SUPREME BEING; AND THAT

HE ALONE
IS

THE OBJECT OF PROPITIATION AND WORSHIP.

CALCUTTA
1816.

TO

THE BELIEVERS OF THE ONLY TRUE

GOD.

THE
sects of

greater part

of Brahmins, as well as of other

Hindoos, are quite incapable of justifying that

which they continue to practise. When ques tioned on the subject, in place of adducing reasonable
idolatry

arguments in support of
it

their

conduct, they conceive

fully sufficient
!

to

quote their ancestors as positive

of

authorities

And some

them
I

are

become very

ill-

disposed towards me, because

for the

have forsaken idolatry

worship of the true and eternal

vindicate

God
and

In order,
that of our
for

therefore, to

my own

faith

early forefathers, I

have been endeavouring,

some
true

time past,

to

convince

my countrymen
;

of

the

meaning of our sacred books

aberration

and

to

prove, that

my

opprobrium which some so ready to throw have been unreflecting persons me. upon
deserves

not

the

The whole body

and
Literature,
is

of the

Hindoo Theology, Law, and

in

contained

the

Veds, which are

!

affirmed to be coeval with the

are

creation

These works
in

extremely voluminous, and

being written
style
are, as

the

most elevated and metaphorical

well

may be

supposed, in

many

passages seemingly confused

4
and contradictory.

INTRODUCTION.

Upwards

of

two

thousand years

ago, the great Byas, reflecting on the perpetual difficulty

from these sources, composed witk great dis crimination a complete and compendious abstract of
arising

the whole, and

also

reconciled
variance.

peared to

stand at

those texts which ap This work he termed

of

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

always being concealed within the dark curtain of the Sungscrit

language, and the Brahmins permitting themselves alone
to interpret, or even to touch

referred

to as equal authority.

arguments of the Veds, But from its-

any book of the kind, the

Vedant, although perpetually quoted, is little known tothe public and the practice of few Hindoos indeed
:

bears the least accordance with

its

precepts

In pursuance
of

of

my

vindication, I have to the best

my

abilities translated this

hitherto

unknown work,
Hindoostanee
them, free of

as well as an abridgment thereof, into the

and Bengalee languages, and distributed

cost,

among my own countrymen,

have
possibly

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
!

have nothing to do with the pure

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

and are inclined

are

to inculcate, that all objects of worship

considered

by

their votaries as
!

Supreme Divinity
:

emblematical representations of the If this were indeed the case, I

might perhaps be led into some examination of the but the truth is, the Hindoos of the present subject

day have no such views

believe in the real existence

of

the subject,

but

firmly

of innumerable
their

gods and
full

goddesses,

who

possess, in
;

own departments,
propitiate

and independent power

not the true

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

Deity; but at the present day

all

this

is

forgotten,
!

and

among many
I

it is

hope

it

will

even heresy to mention it not be presumed that I intend to esta

blish the preference of

my

faith over that of other

men.

The

result of controversy

on such a subject, however

;

multiplied,

must be ever unsatisfactory

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

reasoning and the dictates of

common

sense in
is

duce the

belief of a wise, uncreated Being,

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

surpassing our powers

INTRODUCTION.
readily choose, as the object of

blinded by prejudice?)

their adoration, anything

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

injurious rites introduced

by
of

the peculiar

practice of

Hindoo
ship,

idolatry,

which, more than any other pagan wor

texture
society,

destroys
for

the

together

with

compassion

my
:

use every possible

effort

countrymen, have compelled me to to awaken them from their

dream of

error

their scriptures, enable

and by making them acquainted with them to contemplate with true

s

devotion the unity and omnipresence of Nature

God.

By

taking

the

direct, I,

born a Brahmun,

path which conscience and sincerity have exposed myself to the

complainings and reproaches even of some of

my

rela

tions, strong, and whose temporal advantage depends upon the present system. But these, however accumulated, I can tranquilly bear, trusting that

whose prejudices are

a day will arrive

when my humble endeavours

perhaps acknowledged whatever men may say,
:

will

be

viewed with justice

tude.

with grati
I

At any

rate,

cannot

be deprived of
sates openly

this consolation

my
in

motives are accept

able to that Being

!

who beholds

secret

and compen

ABRIDGMENT
OF

THE VEDANT.

THE

illustrious

Eyas,*

in

his celebrated work, the

Vedant, insinuates in the

necessary for
the

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

passages of the Veds, that this inquiry

limited to
is

very

narrow bounds,
"

viz.

"

The Supreme Being

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,

"

"

though never seen directly heard of.

long
*

hears everything,

He
to

is

though never neither short, nor is he

reasoning faculty
;

"

| inaccessible

the

not to

The

greatest

of

the

Indian theologists, philosophers, and

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
"

to define his essence

and works, without in like manner as we,

sun,

not knowing the real

nature

of the

explain

him

be the cause of the succession of days and epochs.

He

by

whom
is

the birth, existence,

regulated,
is

and annihilation of
Being."

"

the world

the

Supreme
its

We
the
;

see the multifarious, wonderful universe, as well as

birth, existence,

and annihilation of

different parts

hence,

we

naturally infer the existence of a Being

who

regulates the

whole, and call

as from the

same manner
declares the
"

him the Supreme in the sight of a pot we conclude

:

the existence of

its artificer.

The Ved,
"

in like

manner,

Supreme Being thus

world proceeds,

He
is

from
the

whom
is

the universal the

who
is

Lord of
the

"

Universe,

and whose work

f

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

same Ved thus

All the texts

and

Cuthubulli.

f Taitturecu.

THE VEDANT.
*

9
"

parts

of the

Ved were
Vedant,

created

and

also

in

the

third text of the

-cause of all Veds.

God

is

declared to

be

the

The

void space

is

not conceived to be the

the

independ
following

ent cause of the

declaration
"

world, notwithstanding
"

of
"

the Ved,

void space

* for the

The world proceeds from Ved again declares, By

"

the
the

"

Supreme Being
:

the void space was

"

produced."
is

And

the Vedant f says

"

As
to

the

Supreme Being

evidently

declared in the
air,

Ved

"

and

fire,

neither of

be the cause of the void space, them can be supposed to be

universe."

"

the independent cause of the

Neither

is

air allowed to be the

Lord of the Uni

"

verse, although the

"

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
:

from the Supreme Being

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

the discourse concerning

common

breath
is

concluded.

Light) of whatever description,

not inferred to be
assertion

the

Lord of the Universe, from the following

of the

Ved

"

The

"

pure Light of

all lights is

the

Lord

Chhandoggu. t Fourteenth text, 4th

sec.

1st

chap.

% 8th, 3d,

I st.

10
of
"

ABRIDGMENT OF
all

creatures

"

for

the

Ved

again

declares,"*

that
their

The sun and

from him

all
;"

others imitate God,

and borrow
is

light

and the same declaration

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

that Nature which

is

is

an eter

nal being, without a beginning or an end,

"

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."|

and the Ved commands,

||

"Know
"

God
is

alone.

and the Vedant

thus

declares

Nature

not the Creator of the

world, not

so

by the
she

Ved,"

for

it

expressly says,

being represented God has by his"

sight created

the

Universe."

Nature

is

an insensible

Being,

is,

therefore, void of sight or intention,

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

the most minute

particle,

Because an atom

an insensible

and from the above authority

it is

proved, that

no Being void of understanding can be

the author of a system so skilfully arranged.

The
to

soul cannot be inferred from the following texts

be the Lord of the Universe, nor the independent Ruler of the intellectual powers viz. "The Soul being
;

joined to the resplendent Being, enjoys

by

itself,"

"God

Moonduc.
Moonduc.

t 22nd, 3rd,
!|

1st.

% Cuthu.
IT

5th, 1st, ist.

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

soul being joined

to

the

gracious Being, enjoys

"The

*
happiness."

The Vedant
the

also says,

sentient

soul

not

understood to

reside as ruler in the earth, because in both texts of

Ved
the
soul,

it is

differently declared from that

:"

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

the following text as the ruler of the

resides in the earth,

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

;"

and the same

the

asserted

the

Vedant.

By

the text
:

which
"This

begins
the
sun,"

with

following

sentence

viz.

is

and by
he
is

several other

texts testifying the dignity of the sun,

to

be the original cause

declares, that
is
"

of the

universe,

not supposed because the

Ved

He who

resides in the sun (as his

sun,"

Lord)

distinct

from the
||

and

the

Vedant

declares the same.

In like manner none

of the celestial

gods can be

inferred from the various assertions of the

Ved, respect
independent

ing their
*

deities

respectively,

to

be

the

2oth, 2d,

1st.

t Brihudarunnuc.
H

+ i8th, 2d,

1st.

Brihudarunnuc.

2ist, 1st, ist.

12

ABRIDGMENT OF
Universe; because
the
the

cause of the
affirms, that

Ved

repeatedly
the unity

"All

Veds prove nothing but

of the

Supreme

Being."

By

allowing the divinity of

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

none but the Supreme Being possessed of

"

universal
figure,

knowledge." t

He who
of

and

beyond
J

the
"

limit

without any description, is the

is

Supreme
kinds are

Being."

Appellations

and
the
that

figures

of all

innovations."

And from
is

authority of

many

other

texts

it

evident

any

that bears figure,

and

is

subject to description,

being cannot

be the eternal, independent cause of the universe.

The Veds
deities,

not only call the celestial representations

in

but also

many
"

instances give

the

divine

epithet to the mind, diet,

slaves,

void space, quadruped animal,

and flymen

as,

The Supreme Being

in

is

a
is

quadruped animal
full

in

one place, and

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

the figure of the Universe, viz.

"

Fire

is

his

head, the

sun and the

the

moon are his two Ved calls God the void space
"

eyes,"

&c.

And

also

of the heart,

and

declares

him

to

be smaller than the grain of paddy and

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

Ved, which denote the

all

diffusive

of the

Supreme Being equally over

his
"

creatures
:"

by means of extension,
so the
i.

Ved

says,

omnipresence is established All that exists is indeed God," f

e. nothing bears true existence excepting God, "and whatever we smell or taste is the Supreme Being," / e.
.

the existence of whatever thing that appears to us, relies

on the existence of God.

that

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

has declared the

"

Supreme Being

to be
is

mere unthat,.

"

derstanding
*

also in the third chapter

2d

found

38th

text,

sec.

t Chhandoggu.
i6th, 2d, 3d.

nth

2d, 3d.

.14

ABRIDGMENT OF
at first explained

"

The Ved having

by
now,"

the

Supreme Being
Uthu^ or

"

different epithets, begins

with the word

All

"

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
"

stated in the sacred commentaries of the Ved.

The

fourteenth text of the second sect,

the Vedant declares,
"

of the third

chapter of

presented by the Ved,

being directly re that the Supreme Being bears

It

no

figure nor

form

"

and the following

"

texts of the

Ved

assert the same, viz.

"The

The

true Being was before

all."*

"where
"

Supreme Being has no feet, but extends everyhas no hands, yet holds everything ; has no
;

eyes, yet sees all that

is

has no ears, yet hears everyexistence

small,

"

thing that

passes."

"His

had

no

cause."

"

He

is

the smallest of the

:

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
"

are all sorts

of power

and

splendour."

And

the
:

following passages of 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

Almighty, and the

sole Regulator of the Universe.

in different

Some
declared

celestial gods have, be to themselves

instances,

and also
tions

the

deities, independent object of worship ; but these declara

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

lost all self-consideration in

consequence of being

"united
"be

with divine reflection,

like

"mun)

Supreme Being ; who, in consequence of such self-forgetfulness, declared himself to have created the sun, and Munoo,
Brahma."

the

may speak as assuming to Bamdev (a celebrated Brah-

the next person to

It

is

therefore
as

optional

with every one

of the
to

celestial

gods,

well as

with

every

individual,

consider himself as

this state of self-forgetfulness

God, under and unity with the Divine

are that true Being
,

reflection, as the

Ved
all

says,

"You

(when you

lose

self-consideration),

am

nothing but
the

you."

The

sacred

God, commentators have

"O
"I

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

can be acknowledged to be the cause of the universe or

the object of adoration.

God
is

is

the efficient cause of the universe, as a potter

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

view taken for a snake,

conceived existence
of

material cause of the

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

of the Universe, as well as the material cause

(as a spider
its
web),"

the

Ved

has

positively

declared,

"That

"knowledge

from a knowledge of God alone, a Also of every existing thing proceeds."

the

the

Ved compares
to a

knowledge
of the

respecting
earth,

the

Supreme Being

knowledge knowledge respecting the different species

and the
existing in

the universe to the

declaration

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

can have existence.

As the Ved
(at

says that the

Supreme Being intended

extend
is
;

the

time of

creation) to

himself,

it

is
all

evident that the Supreme

matter,

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

mere inventions, and

is

that

real

existence,"

consequently

Supreme Being alone things that bear figure

and appellation cannot be supposed the cause of the

universe.

The
"god

following

texts
is

of the Ved,

viz. "Crishnu
all

(the

of preservation)
to

"gods,

whom
sun."

the

greater than mind should be

(the god of

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

God, which should be adored

certain part
as

;"

and

(or

Ved) should be
to

worshipped."

These,

well as

several other texts of

the

same nature are not

real

commands

worship the
direct

but only persons and things above-mentioned,

those

who

are

unfortunately
to

incapable of adoring the

invisible

Supreme Being,
than
also

visible thing rather

allow

apply their minds to any them to remain idle.

declaration
celestial

The Vedant

states, that

"The

of the

Ved,* that those

the food of such

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

rendered subject to these gods.

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

considered as a domestic beast of these

And

the

Vedant
all

also asserts; viz.

is

by

the

Veds

worship authorized of one nature, as the direction for the

"The

worship of the only Supreme Being

in every part of the

is

invariably

found

Ved

and the

epithets the

and

the

Omnipresent
*

Being,

&c.

Supreme commonly imply

affirm that

"God alone."

The
is
"

following passages

of the
viz. t
all

Ved
"

God

the sole object of worship,

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,
"

opinion that the adoration of the Supreme Being

"

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,

"

gods, of the pious Brahmuns,

and of men

"that

person who understands and

will

believes the

"Being,

be absorbed
celestial

in

him."

It is therefore

Almighty con

cluded that the

gods and mankind have an

;

equal duty in divine worship

*
ist,

and besides
J
i|

it is

proved

3d, 3d.

t Brih darunnuc.
26th, 3d, ist.

6;th, 3d, 3d.

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.

All the celestial

gods worship him

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
" "
"

three latter directions in the above quoted text, arecon-

"

ducive to the

first, viz.

Approaching

to

God.

"

These

three are in reality included in the

for collecting fire in the worship of

first (as
fire),

the direction

for

we cannot
and
is

.approach to

God

without hearing and

thinking of him,
;

nor without attempting to make our approximation

the
last,

viz.

attempting

to

approximate

to

God,

required until
of

God
of

is

we have approached him. By hearing meant hearing his declarations, which esta
;

blish his unity

ing

the

contents

and by thinking of him is meant think of his law and by attempting to

;

approximate to him is meant attempting to apply our minds to that true Being on which the diffusive existence
of

the

universe

relies,

in

order that by means of the

constant practice of this attempt

The Vedant
is

states, | that
it

"

we may approach to him. Constant practice of devotion

by the Ved
till

necessary,

being represented so
"

also adds that

"

We

should adore

God

and we approach
"

to

him, and even then not forsake his adoration, such

Ved."

authority being found in the

*

Chhandoggu.

t 47th, 4th, 3d.

ist,

1st.

4th,

20

ABRIDGMENT OF

The Vedant shews

the
"

that moral principle

viz.
"

is

a part

of

adoration

of God,

A command
Ved
to

over our

passions and over the external senses of the body and

"

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,

but should endeavour to have

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

adoration of the Supreme

Being produces
;

eternal

beatitude,

as well as all desired advantages

"

as

the Vedant declares

"

It is the

firm

opinion of

Byas

that from devotion to

God

all

the desired consequences

often represented by the

"

proceed

"t

and
is

it

is

thus

Ved,
"

"

He who

desirous of prosperity should worship

"

the
ly

"

Supreme Being.
of

He who knows God

The
souls

thorough-

"

adheres unto

"

God."

of the

deceased

"

forefathers

him who adores the

"

true Being alone,, All the celestial

"

enjoy freedom by his mere

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

entitled to the adoration of

27th, 4th, 3rd.

ist, 4th, 3rd.

J Monduc.

Chhandoggu.

THE VEDANT.

21

God

equally with an Uti

*
:

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

worshipping Supreme householder possessed

the

the

"principles,

And

Ved

declares,

that
faith,

the celestial gods,

and householders of strong

alike."

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

by the Ved, applicable to the different classes of Hin

doos,

and
in

to their different religious

orders respectively.

But
dant
"

case of the true believers neglecting those rites

;

they are not liable to [any blame whatever

says, "Before acquiring the true

as the

Ve

it is
"

proper for

man
the

to attend

to

knowledge of God, the laws and rules

laid

down by

Ved

for different classes, according

;

"

to their different professions

beca use the

Ved

declares

"the

performance of these rules to be the cause of the

purification,

"mind s
"it

and

its

faith in

God, and compares

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
"

without observing the rules

knowledge of God and rites prescribed

it

by the Ved
*

each class of Hindoos, as

the four sects of
are

is

found

The
to

highest

among

Brahmuns, who, accord

ing

the

religious

siderations,

and

to

worldly con spend their time in the sole adoration of God.

order,

bound

to forsake all

t 28th, 4 th, 3 d.

j 3 6th, 4 th,

3 d.

22
"

ABRIDGMENT OF
the

in

Ved

that

many persons who had

neglected the

"

performance of the Brahminical rites

and ceremonies-

"

owing to

their

perpetual attention to the adoration of

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

people, though they had

entire

"

God

alone, yet performed both the worship of

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

"

the subject, viz.

"Junuku

(one of the

noted devo-

V tees)
"

had performed Yugnyu

gods through
fire)

(or the adoration of the

celestial

with the

gift

of a con-

"

siderable

sum

of money,

"

muns, and many

shipped
fire,

a fee to the holy Brahlearned true believers never woras

fire."

"

nor any celestial god through

it

Notwithstanding
their faith in the only

is

optional with those

to attend
to

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

to the attainment of the

Supreme Being. the Ved That he who has Although says,"

the

true faith
all

"in

omnipresent
/.

"

that

exists,"]:

e. is

Supreme Being may ea not bound to enquire what is

it,

his

Food,

or

who

prepares

nevertheless

the

Vedant

limits that authority thus:

"The

above-mentioned autho-

36th, 4th, 3d.

t Qth, 4th, 3d.

Chhandoggu.

THE VEDANT.
"

rity
"be

of the

Ved

for eating all sorts of

food should only

it is

observed at the time of distress, because

the
that

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

of the Ved, only at the

time of distress.

Devotion to the Supreme Being

holy place
"

is

not limited to any

or sacred country, as the

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

"

Any one who

when

has faith in the only

God, dying

"even
"

the sun

may be
the

south of the equator, J his

soul shall proceed from the body,

(a

through Sookhumna

"

"

which, suppose, passes through the navel up to the brain), and approaches to
the

vein

as

Brahmuns

"

Supreme

Being."

The Ved

also positively asserts

that
"

"

He who
shall
*

in the life
(after

Being,

was devoted to the Supreme death) be absorbed in him, and

t nth,
1st, 4th.

28th, 4th, 3d.

It is
is

believed by the Brahmuns, that any one

who

dies

while

the sun

south of the equator, cannot enjoy eternal beatitude.

20th, 2d, 4th.

24
"

ABRIDGMENT OF
be neither
liable

again
<

to birth nor death, reduction

nor

augmentation."

The Ved
liar

begins and concludes with the three

viz.
first,

pecu

and mysterious epithets of God,

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

ONE UNKNOWN, TRUE THE CREATOR, PRESERVER, AND DESTROYER

simply affirm,
!
!

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

engagements with idolaters as

of

as with advocates

for idolatry, I translated se veral of the ten

which the Vedantu

or

Oopunishuds r principal part of the Veds

consists,

and

of which the Shareeruk-Meemangsa,

com

monly

called

the

Vedant-Durshun,
is

composed by the
have now taken the
a
translation

celebrated

Vyas,

explanatory
to

opportunity of further leisure

of the

publish

Moonduk-Oopunishud.
trust,

An

attentive perusal of

this as well as of the

jwill,

remaining books of the Vedantu,. convince every unprejudiced mind, that

consistency,

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

they tolerate idolatry

totally incapable contemplation of the

as the last provision for those

who
the

are

of

raising

their

minds

to

invisible

God

of nature,
rites

yet re peatedly urge the relin-

quishment of the
that

of idol

worship, and the adoption

of a purer system of religion,

the

on the express
rites

gounds
to

observance

of

idolatrous

can never be
left

productive of eternal beatitude.

practised

These
as,

are

be

by

such persons only

constant teaching of spiritual guides,

notwithstanding the cannot be brought

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

of objects resembling their

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

criminal intercourse,* suicide,t

sacrifice.

female

murder,

and human

Should

my

labours prove in any degree the

the extent
of those evils, I shall

means of diminishing ever deem myself most

amply rewarded.
*

Vide Defence of Hindoo Theism.

t Vide Introduction to the-Cena-Upanishad

J Vide Treatise on Widow-burning.

THE

MOONDUK-OPUNISHUD
OF THE

UTHURVU-VED.

BRUHMA,
cutive
creator

the

greatest

of celestial

deities,and exe

and preserver of the world, came into

son,
in

form

he instructed Uthurvu, his eldest

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,

to Ungirus. Shounuku, a wealthy house having in the prescribed manner approached

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,

and the other

inferior.

There are the Ri g-ved,

also their
on-

Ujoor-ved, Samuved, and Uthuruvuved, and

subordinate parts^ consisting of Shiksha or

treatise

pronunciation,
details

Kulpu

or the

science

that

teaches the

of rites

according to

the different branches of

the Veds,

Vyakurun

or grammar,

Nirooktu

or

explana-

30

MOONDUK-OPUNITHUD OF THE
terms
or

tion of the peculiar

of the Veds,
:

Ch hundus

or

prosody, and Jyotish

to

the
is

inferior

astronomy kind of knowledge.

which all belong

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

neither eye nor ear, nor

has

magnitude he hand or foot.

He

is

everlasting, all-pervading,

incorporeal, unchangeable, and

it is

omnipresent, absolutely he whom wise men

universe.

consider

as

the

origin
is

of the

In the same

way

as

the cobweb

created

and absorbed by the

as

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

omniscience the Supreme Being resolves

Universe.
is

create
of

the

Then

nature,

the.

cause

the world,

produced by him.
particle

From

apparent her the

styled

prior operating sensitive

of the

world,

Bruhma,
the

the

source
the

of the faculties, proceeds.

From
\

faculties

five

elements are produced

of the world,

thence

spring the seven divisions

whereon cere

monial

rites,

with their consequences, are brought forth.

collectively

By him who knows all things, whose knowledge and will

his
actions,

and

distinctly,
all

are

the

only means of
all

Bruhma, name, and form, and

that

vegetates are produced.

UTHURUU-VED.

3*

End
Those
such as
truly the

of the first Section

rites,*

of the ist Moondukum.

wise men,

the

prescription of which
others

Vushisthu,

and

found

in the

Veds, are

means of producing good

performed
in various

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

thoroughly the Samu-ved

and
as

Hota>

those

Bruh-

that have a perfect knowledge of the Rig-ved.

to

You
feel

continue
to

perform them,

desire

enjoy gratifications

a you them. attainable from

long
as
is

This

practice of performing rites

to

the
to

way which leads

derive from your

you

the

benefits

you expect

works.
Fire

being augmented

when

its

flame

waves, the
in

observer of rites shall offer

oblations to

deities

the

middle of the waving flame.

If

observance of the sacred

fire

be not attended with

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

will deprive the

ments which he might otherwise expect

future mansions.
*

worshipper of the enjoy in his seven

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

waving points of the flame.

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

of rites and sacrifices, void

perishable.

of the true knowledge, are infirm and

ignorant persons
real
bliss,

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,

the foolish practice

consider themselves

be wise

and
blind

learned,
birth,

wander about, repeatedly subjecting themselves to

disease,

death,

and

other

pains,

like

men when

guided by a blind man.

Engaged
the
as

in various

manners of

rites

and

sacrifices,
:

ignorant are sure

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,

afflicted with sorrows,

descend to

world

after the time of their celestial

gratification

is

expired.

Those complete

fools

believe, that the rites prescribed

UTHURVU-VED.
by the Veds
in

33

performing

sacrifices,

and those

laid

down by
no idea

the Smrities at the digging of wells and other

beneficial,

pious liberal actions, are the most

that

and have

a knowledge
of bliss.

of,

and faith

in God, are the

only true sources

They, after death, having enjoyed the consequence of such rites on the summit
of heaven, transmigrate in the

human
who

form,

or

in

that

of inferior animals, or of plants.

Mendicants and hermits,

live

residing

in

forests,

upon alms, as

well

as

householders

possessed of
the

a portion of wisdom, practising religious austerities,

worship of Brahma and others, and exercising a control over the senses, freed from sins, ascend through
the

northern path* to the highest part of heaven, where

the immortal Brahma,

who

is

coeval

with

the

world,

assumes his supremacy.

Having taken
able

into serious consideration

all

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
:

of superior learning, shall proceed, with a load of

wood

lead to distinct heavens,

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

Veds and has

shall

firm faith

God.

The

wise teacher
to

properly

instruct his pupil so

devoted

him,

freed

from

the

importunities

of

external senses, and possessed of

in

the

tranquillity of mind, knowledge through which he may know the

eternal

Supreme Being.

End

of the

first

Moondukum.

He,
true.

the

subject

of the
blazing

superior knowledge^ alone

fire

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,

internal objects, unborn, without

pervading external and breath or individual

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

earth which contains

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 breath, the world

his intellect,

and the earth

universe.

his feet;/?;-

he

is

the soul of the

whole

By him
is

the

sky,

which

is

illuminated by the sun,

their

produced ;

clouds, which have

origin

from the

UTHURVU-VED.
-effects

35
in
the
sky,

of
forth

the

moon, accumulating them

in

bring

vegetables

the earth

man

imparts the

essence
then

drawn from
offspring

these

vegetables,

to

woman

through the combination

of such physical

causes,

numerous

come

forth

from the omnipresent

Supreme Being. From him all the

verses,

texts

of the Veds, consisting of

musical

compositions,
by

and

prose,

proceed

in

like

manner

him are
with

certain

preliminary

produced Deeksha or ceremonies, and sacrifies, with

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

head proceed, as well as

objects,

their seven respective inclinations towards their

their

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,

situated in every living creature,

and which never cease

mountains proceed, and
tastes,

to act except at the time of sleep.

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

Supreme and Immortal.

pupil) as residing
in>

He who knows him

(O beloved
beings,

the hearts of all animate

disentangles

the

knot,

of ignorance in this world.

End
God,

of the first section of the

2nd Moondukum.
to
is-

as

being resplendent
is

all creatures,

styled

and most proximate the operator in the heart; he

;

great

and

all-sustaining

for

on him
those

rest

all

existences,

such as those that move,

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^

human He, who

understanding, and
irradiates
the

is

the most

sun and otherlarger

all

who
and

is

smaller than an atom,

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,

the origin of breath, speech, and intellect,

senses.

as of all the

He,

the origin of all the

of all the corpuscle is supposed to be constituted elements that enter into the composition of the animal -frame.

* This

various

Within

it

the soul has

its

residence,

and acting upon

it,

operates

through soul remains attached through

its

medium

in the

whole system.
all

To

this

corpuscle the
until finally

changes of being,

absorbed into the Supreme Intelligence.

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

mind directed towards

is

mark which
God,
is

the eternal

Supreme Being, hit the God. The word (Xn, signifying

soul
as

represented as the bow, the

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

also intellect, with breath

God, heaven, earth, and space and all the senses.

you strive to know solely the ONE Supreme Being, and forsake all other discourse ; becau se this (a true

Do

knowledge respecting God)

beatitude.
heart,
like

is

the only

way

to eternal

The
the

veins of the

body

are inserted into

its

the

radius of a wheel into

nave.

There

Supreme Being, as the origin of the notion of in dividuality, and of its various circumstances, resides
;

the

Him, through the help of Om, you

Blessed be ye in crossing over the ocean
rance to absorption into God.
verse
collectively,
in

all

contem
dark

plate.

of

igno

He who knows
whose majesty

the uni
is

distinctively,

fully

evident

the

world,

operates

within the space of the

heart, his

luminous abode.
perceptible

He
the

is

only by intellect

and removes

breath and corpuscle, in which the soul resides, from

:

one substance to another

supporting intellectual facul-

38
ties,

MOONDUK-OPUNISHUD OF THE
he
is

seated

in

the

heart.

Wise men acquire

a-

knowledge of him,
all

who

shines eternal, and the source of

to
is

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,,

doubts are removed, and

good

or

evil

actions committed,
annihilated.

now

or in preceding shapes, are totally

The Supreme
and
the
heart,

Being,

free

from

stain,

de

void

of figure or form,

entirely pure, the light of all

his

lights, resides in

resplendently

excellent

seat

those discriminating men,

intellect

who know him

as the

origin of

and of

self-conciousness,

are possessed

of

the

real

notion of God.

Neither

the sun nor the

moon, nor
the

yet the stars, can throw light

on

God

even
him,,

illuminating lightning can not throw light

less

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

right, to the left,

beneath and above.

He

the Supreme,

and

All-in-all.

End of

the

Second Moondukum.

Two
and
the body,

birds

(meaning God and

unitedly
soul}

the
in

soul) cohabitant
tree,

co-essential, reside

one

which

is

one of them (the

its

consumes the variously

other

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
;

ed with ignorance, grieves at

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

man knowing God

there
is

as perspicuously residing in all crea

tures, forsakes all idea

of

duality

being convinced that

is

only one real Existence^ which

God.
the

He

then
of
his
all

directs all his senses towards

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,

works in the heart

and

whom

only the votaries freed from passion and

desire can approximate.

He who
speaks
to
*

practises veracity prospers,

:

and not he who

untruths the way to eternal beatitude is open him who without omission speaketh truth. This

The

difference

between God, the

like

intellectual principle,

and the

soul, the individual intellect, subsists as long as the idea

of self-in

dividuality
finite space,

is

retained

the distinction between finite and in

is

which ceases

as soon as the idea of particular figure

done away.

40
is

MOONDUK-OPUN1THUD OF THE
that

way through which the

proceed
to

saints, extricated

from

all

desires,

the

Supreme Existence, 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

the limits of space, and

to

those

who
;

proximate
is

and while residing

knowledge of him^ he is most in animate creatures, he

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

any of the other organs of sense

nor can he

be conceived
rites
:

but a
of true

by the help of austerities or religious person whose mind is purified by the

knowledge, through incessant contempla Such is the him, the most pure God.
:

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

world and whatever desirable object

himself or for another
:

he may
therefore

wish

acquire for any one, who is desirous of honour and advantage, should revere him.

to

End

of the ist

section

of the $rd Moondukum.

UTHURVU-VED.

4!
all

Those wise men who, abandoning

the

desires,

revere

a knowledge of the supreme exaltation of God, on whom the whole universe

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

obtain them, shall

be

born again with those feelings

but the
in

man

satisfied

with a

knowledge

of

and

faith

God, blessed by a
all

total destruction of ignorance, forsakes

such desires

even during his

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,

of spiritual hearing seeks to obtain a knowledge of

God

is

gifted with

God
in

rendering himself conspicuous

to him.

No man
a

deficient
;

faith

or discretion can obtain

knowledge of

God nor
wise

can

even he who possesses

of fruition,
firm

wisdom mingled with the

but the soul of a

desire

gain

it

man who, through

not
will

belief,

prudence,

and

pure understanding,
for

biassed

worldly desire, seeks

into God.

knowledge,

be

by absorbed

The

saints

who, wise and

firm,

were

satisfied solely

with a knowledge of God, assured

origin,
quillity

of the

soul

divine

exempt from passion, and possessed of tran of mind, having found God the omnipresent
been absorbed^, into him
is
;

everywhere, have after death

even

as limited extension within a jar

by

its

destruction

42

MGONDUK-OPUNITHUD OF THE
All the
votaries

united to universal space.

on God alone
ledge
rites,

their firm belief, originating

who repose from a know

of the

Vedant, and
purification

who,

by forsaking religious
being
life,

obtain

of mind,

continually

occupied
of death
into

in divine reflections

during

are at the time

entirely

freed

from ignorance and absorbed

God.

On

the

approach of death, the elementary

fifteen in parts of their body, being

number, unite with

their

respective

origins

their

corporeal faculties, such

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

the reflection of the

sun in water

returns

him on
into

the

removal of
ocean

water.

As

all

rivers flowing

the

disappear and lose

their respective appellations

and forms, so the person who has acquired a knowledge of and faith in God, freeing himself from the subjugationof figure and appellation,
is

absorbed into the supreme,

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

of his progeny will be

destitute of a true

mental distress

knowledge of God. He escapes from and from evil propensities ; he is alsoidea of

relieved from the ignorance which occasions the

duality.

This

is

the true doctrine inculcated throughout

the foregoing
those

texts,

who

are

and which a man should impart to accustomed to perform good works,.

UTHURVU-VED.

43

conversant in the Veds, and inclined toward the acquisi

tion

of the

knowledge of God, and

offer

who

themselves,
fire
;

with

due regard,

oblations

to

sacred

and

also to those

who have

continually practised shirobrutu,

certain observance

oj the sacred fire.

This

is

the true

divine doctrine, in which

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

ACCORDING TO THE GLOSS OF THE CELEBRATED

SHANCARACHARYA
ESTABLISHING THE

UNITY AND THE SOLE OMNIPOTENCE

OF THE SUPREME BEING

AND THAT

HE ALONE
IS

THE OBJECT OF WORSHIP.

CALCUTTA
1823.

INTRODUCTION.
SINCE

my

publication

of

the

abridgement of the
of
all

Vedanta, containing an exposition

the

Veds as
illus

given by the great VYAS,

trating

have, for the purpose of

and confirming the view that he has taken of

of
as being of unquestionable authority

them, translated into Bengalee the principal chapters

the Veds
all

amongst

Hindoos.

This work

will, I

trust,

by explaining to

my countrymen
which
.a

the real spirit of the

Hindoo

Scriptures,

is

but the declaration of the unity of God, tend in

great

degree to

correct

the

erroneous
to

conceptions,
they

which have prevailed with regard

inculcate.
It will

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

comforts* of society, but also

sacri

lead them frequently to self-destruction,! or to the

fice:}:

of the lives of their friends and relations.

Hindoo

of caste can only eat once between sunrise and sunset

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

interrupted while eating,

can he resume his

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

feeling of satisfaction that I

have already seen many respectable persons

ested

of

my

countrymen, to the great disappointment of their inter

spiritual

guides, rise superior to their original pre

into

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

with a view of the doctrines of

the original work,

appeared to
gratification,

me

that

might best

contribute

that

chapters of the

Ved

into the English language,

by translating a few which I

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

most ancient times the inhabitants of

(at least the

this

part of the globe

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

to the refined understandings of

men

of learning,

the most mischievous effect

when

literature

it had and philosophy

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

The Ved from which

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

Ved, that the primary

astronomy,
medicine,
exhibit

chapters of each branch treat of

arms,

and other

arts

and

sciences.

They

also

allegorical representations

of the attributes* of the Su

or
to

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.

In the subsequent chapters, the unity of

the

Supreme Being as the sole ruler of the universe is plainly inculcated, and the mode of worshipping him particularly
directed.

desses laid

The doctrine down in the

of a plurality of gods
is

and god

controverted,

not only preceding chapters but reasons assigned for its introduction ;

for instance, that the

worship of the sun

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

explanation given by the

Ved
my

it-

It is

my

intention to give, with the blessing of God, in

next

publication, an account of the relation betwixt those

attributes

and

the allegorical representations used to denote them.

^o
self,

INTRODUCTION.

as well as by its celebrated commentator Vyas, not be allowed to reconcile those passages which are seem

ingly at variance with each other, as

those

that

declare

the

unity

of

the

invisible

Supreme
afraid,

Being, with others

which describe a
the
of

plurality of
I

independent
as

whole work must,

its

am

visible gods, not only be stripped

authority, but be looked

upon

altogether

un

intelligible. I

have often lamented

that, in

our general researches

into theological truth,

we

are subjected to the conflict of

many

obstacles.

When we
often find

look to the traditions of an

at

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

incompetent it of our pursuit.

our
to

is,

alone,

We
T

to conduct us to the object often find that, instead of facilitating

endeavours or

clearing

up our

perplexities,

it

only

serves

generate a

universal

doubt,

incompatible

with

principles

on which our comfort and happiness

mainly depend.
to give ourselves

The

best

method perhaps

is,

neither

up one or the other but by a

;

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

sole will the

to different

Who

is

power makes its he under whose

in the body,

authority breath, the primitive

its
is

power

makes

operation
regularly

Who

is

he by whose direction language

?

pronounced

And who

is

that immaterial

being that applies vision

objects
*

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

the Being concerning

whom you would

knowing

enquire.

Learned

men, having

relinquished thz notion

of self-independence

and

self-consideratian fromto be

the

Supreme Unders
enjoy
everlasting

tanding

the

sole

source of sense,

beatitude after their departure from this

3rd.

world.

Hence no

vision can

age can describe him,

pass or determine him.

no

approach him, no langu intellectual power can com

nothing of

We know

how

the

J2

THE CENA UPANISHAD OF

:

Supreme Being should be explained

that
is

he

is

beyond

all

within

the

reach of comprehension, and

also-

beyond nature, which is above conception. cient spiritual parents have thus explained him
4th.

Our an
to us.

He

alone,

who has never been described by

is

language, and

who

directs language to its meaning,

the

Supreme Being, and not any

worship
5th.
;

specified thing which men

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

Supreme Being, and

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

one can hear through the

the
real nature of the

sense of hearing, and

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

Supreme Being, and not

:

any specified thing which men worship

this.

know THOU

9th.

\iyQM\eontinuesthe spiritual parent], from what

stated,

have

suppose

and say
"

that
in

"

Supreme Being thoroughly,

you

truth

know know

the

very

THD SAMA VEDA.

little

53

of the

Omnipresent Being;

and any conception

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

imper should enquire into the true

knowledge of the Supreme Being.

"

To
I

this

the

pupil

replies
God."

perceive that at this

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

knowledge respecting God

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

ing acknowledge him

to

be beyond

.and

men
1

of imperfect understanding suppose

comprehension ; him to be

within the reach of their simplest perception.

2th.

The
are

notion

of the

sensibility of bodily or

gans,

which,

composed of insmsible particles, leads

;

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

relation to all material extension that a

human

soul does to the

.individual

body with which

it is

connected.

54
self-exertion,

THE CENA UPANISHHD OF

the
res

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

beyond description. They could not

it

know what adorable appearance

said
to
fire,

was

they,

consequently,
"

or properly

speaking, the

god of

fire

Discover thou,
this
is."

god of

fire,

what adorable appearance

shall.
"

His reply

was,"

He

proceeded

fast to that

adorable appearance,

In the Akhaika

it

is

said that those

which produce agreeable

happiness,
those
are
attributes

effects

powers of the Divinity and conduce to moral order and

the figure of celesiial gods,

represented under

and

from which pain and

misery flow,

are

called

Demons and

step-brothers

of the former, with

whom

they are in a

state of perpetual hostility.

THE SAM A VEDA.

which asked
"I

55
Fie then

him,"

Who
am

art

thou

?"

answered,
;"

am

fire,

and

the origin of the

Ved

that

is t

am
"

a well-known personage.

The Supreme Omnipo

him
again,
art ?

tence,

upon being thus

is

replied to, asked

What power
replied,"
world."

in so celebrated a person as

thou

He
11

can

burn to ashes

all

that exists in the

laid

The Supreme Being then having

him,
said
to him,
"

straw

before

Canst thou burn this

but

straw?"

The god

of

fire

approached the straw,

"

could not burn

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

(or properly to the

of wind),

Discover thou,
is."

adorable appearance this

god of wind, His reply was,

"I

god what

shall.""

He
"

proceeded Who asked him,

"

fast

to that adorable appearance,

art
thou?"

which
"

He

then answered,
;"

am

wind,

and

pervade unlimited space

that

is,

I am
"

a well-known personage.

The Supreme
art
?"

Being, upon

being thus replied to,

in
I

asked him again,

that exists in the

"What

power

is

so celebrated a person as thou

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

told the others,

have been unable to

this
is."

cover what adorable appearance

all

Now

they

"

said

the

god

of atmosphere,

"

Discover thou,

revered god of atmosphere, what adorable apearance

56
"

THE CENA UPANISHAD OF

this
is."

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
"

dess of instruction , arrayed in golden robes

shape

of the
"

most beautiful Uma.*

appeaance
?"

He

asked,
"

What was
was the
all

that adorable

She

replied,

It

Supreme
advanced

Being owing
to

to

whose victory you are

exaltation."

The god
that
it

of

atmosphere,
the

from her instruction, knew

was

Being that

had appeared

to

them.

He

at first

Supreme communi

cated that information to the

gods of fire and of wind.

As
to

the gods of

fire,

wind, and atmosphere had approached

the

adorable

appearance,

and had
to

perceived
others^

it,

and

also as they

had known, prior

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

pure mind conceives that it Through the nearly as possible

:

same pure mind the pious man thinks of him, and conse*

The wife

of Siva.

THF SAMA VEDA.

quently application of the
used.
blance^

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.

All creatures revere the person

who knows God pupil now says,

"

the

manner thus described.

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
"

"

alone, and, indeed told

you the Upanishad, of which,

performance
parts of the

"austere
"

devotion, control over the senses,

rites,

of religious
as well
as

and the remaining

sciences
that

Ved,

"

those

are derived from the

"

11

Veds, are only the feet ; and whose altar and support is truth." He who understands it as thus described,
sin,

having relieved himself from

acquires

eternal

and

unchangeable beatitude.

TRANSLATION
OF THE

KUTH-OPUNI SHUD
OF THE

U J OOR V E
-

D,

ACCORDING TO THE GLOSS OF THE CELEBRATED

SUNKURACHARYU.

CALCUTTA.
1819.

PREFACE.
IN pursuance of
of the complete

my

attempt to render a translation

or the principal parts of the
I

Vedant,

Veds, into the current languages of this country,

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
;

tances would allow, for the purpose of diffusing

scriptural
religion.

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

from the matter

than

found

doctrinal

scriptures,

from the

Poorans, moral

tales,

or

from the superstitious

rites

any other modern works, or and habits daily encouraged

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

from matter and

of directing the

its

affections r
to him.

and teaches

also the

mode

mind

great

understandings,

body my and not much

this

of

countrymen, possessed of

good

fettered with prejudices,

being perfectly satisfied with the truth of the

doctrines

contained in

and

in

other works, already laid by

errors

me

before them, and of the gross

of the

puerile

system of idol

worship

which they were led to follow.

REFACE.
in a

have altered their religious conduct

;

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,

and therefore continue,

devotion,
to

under the form

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

most savage nations

would blush
urgent

to

commit, unless compelled by the most

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

pressing their hearts at the

charity,

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,

quite unconnected with .observances as to diet

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

fellow-labourers, confiding in the

whom

mercy of that Being the motives of our actions and secrets of our

hearts are well-known.

* Vide the Opunishud.

latter

end of the Introduction to the the Moonduk

KUTH-OPUNISHUD.

DESIROUS of future fruition Bajushrubusu performed

,

the sacrifice Vishwujit, at ivhich

he

"distributed all

his

property.

He had

a son

named Nuchiketa.

Old and

infirm

given to attending priests,

cows being brought by the father as fees to be the youth was seized with
reflecting

compassion,
"

within

"

himself,

He who

gives
to

to

attending priests such cows as are no longer able

"

"

drink water or to eat grass, and are incapable of giving further milk or of producing young, is carried to that

"

mansion where there

is

no

felicity whatever."
"

"

then said to his father, wilt thou consign me over in

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}.

The youth then said

duties

to himself,

In

the discharge

of

my

as

a son,

hold a foremost place among

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

"

surrendering me him, or made use of such an expression through anger,

will

now perform by

"

I know

not."

The youth finding

his father afflicted

with

sorrow, said, "Remember the meritorious conduct of our

>UNISHUD

OF
acts

"

ancient forefathers, and observe the virtuous

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

entering a house as a guest

is

like fire

good

"

householder s, therefore^ extinguish his anger by

offering

"

him water; a
suffers
his

seat,

and

food.

Do

thou,

O
in

Yumu,.

"

present him with

his hopes,

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,

other pious liberal

produced by performance of and also by digging of wells and actions, as well as all his sons and

"

and
to

cattle, to

be destroyed, should a Brahmun happen

food."

"

remain in his house without

Yumu
"

being thus admonished by his family approached

,

Nuchiketa and said

hast lived in

to

him

"

As thou,

Brahmun,
space
thee
I offer

my

house, a revered guest, for the

"

of

three

days and nights without food,

"

reverence in atonement, so that bliss

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

Nuchiketa then made

this

as

THE UJOOR VED.

his first
"

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
:

having been set free by thee. favours which I ask of

This
thee."

is

the

first

Yumu

then

replied
"

Thy

father,

styled

Ouddaluki and Arooni,

shall

"

have the same regard

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."

assured of thy existence, he

"

Nuchiketa then made

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

poiver so much, as weak mortals of the earth,

unafflicted

the soul,

"

either

by

thirst or

hunger, and unmolested

"

by sorrow, enjoys
"

gratification.

As

thou,
fire

O Yumu
which
is

dost

possess

"

means of

attaining

knowledge respecting heaven, do thou

in

the

instruct me,
;

"

am
are
I

full

of faith,

that

knowledge

for,

those

who who
fire,.

"

enjoy
"

heaven, owing to their observance of sacred

of celestial
deities.

endowed with the nature

of thee,

This

"

ask

as the second favour replied:

"Being

which thou hast

"

offered."
"

Yumu
fire,

possessed of a know-

ledge
"

of

the

means

that lead to the enjoyment

I

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

also the particulars of

requisite

and

their
fire,

number, which are

as well as
to
;

in

forming the sacred

ing
it.

the

mode
which

of preserv
instruc

The youth

repeated

Yumu
at

these

tions exactly

as imparted to

him

Yumub

eing

pleased, again spoke.

The
thus says
"

liberal-minded
"

Yumu,

satisfied

with Nuchiketa,

I shall

is,
"

that

this sacred fire shall this

bestow on thee another favour, which be styled after thy name ;

valuable
instructions

and accept thou

and various-coloured
from
thrice

"necklace.
41

Receiving

parents
collected

and
fire,

a person spiritual fathers,

prescribed in the

who has
and

"as

Ved,

also has

been

in habits

"

of performing sacrifices, studying the Veds, and

giving
:

"

alms,

is

not

liable

to

repeated birth
fire

and death

he,

"

having known and contemplated

as .originating
full

41
41

from Bruhma, possessing superior understanding,

of splendour,
fruition.

and worthy of praise, enjoys the highest

fire,

"

A
fire,

wise worshipper of sacred

who, underobla-

"

standing the three things prescribed, has

tion
to

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

knowledge of sacred heaven, which thou didst

;

that

require
41

me

as the second favour

men

shall call

it

after

thy

name.

Make,
:
lf

Nuchiketa!

thy

third

41
request."

Nuchiketa then said

"

Some

are

of

opinion that

after

man s demise
it

existence continues,

and others
respecting

"

say
41

ceases.

Hence a doubt has

I therefore

arisen

the nature

of the soul ;

wish to

be instruct-

THE UJOOR VED.

"

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

another favour instead of

41

Do
up

not thou take advantage of

this
request."

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

point equal to thee can be

is

found, and no other object

"

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,

where thou shalt

live as

many

years

"

as thou wishest.
If

"

with these, ask

thou knowest another object equally desirable life. it ; together with wealth and long
reign,

"

Thou mayest

O
to

Nuchiketa

over a great kingwished-for objects.

all

"

dom
"

I will

enable thee to enjoy

all

Ask according
of
beautiful

thy desire
in

objects that are

world.

"difficult
"

acquisition

the

mortal

Ask

these

women,

with elegant equipages and

"

musical instruments, as no
like

man can
I

"

them without our

gift.

41

dance of these women,

but do not put to

whom

acquire any thing Enjoy thou the attenmay bestow on thee ;

!

"

me,

Nuchiketa

the question

"

respecting existence after

death."
"The

Nuchiketa then
"enjoyments
"first

replied.

acquisition
is

of the
in the

thou hast offered,

;

O Yumu!

place doubtful

and should they be obtained,

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
"

beheld thee, we may acquire wealth, should

of
it,

we
but

feel

desirous

and we
desire

also

may
I

live as

long
;

"

as thou exercisest the authority of the

god

of death

"

the

only

object

is

what

have already
the low man-

"

begged of thee.
"

mortal being, whose habitation

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

"

"

"

music, sexual gratification,

take delight in a long
in

and sensual
life

pleasures,.

"

who can

on earth?

Do

thou

"

instruct us

that

knowledge which removes doubts

"

respecting existence after death,

and and
I,

is

of great imporis

"

tance with a view

to

futurity,
difficulty.
this."

which

obscure

"

and acquirable with

Nuchiketa, cannot

"

ask any other favour but

End of the first

Section of the first Chapter (ist Bullee.

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
:

"

each of these producing different consequences,

THE UJOOR VED.

"holds
"

$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

possesed of wisdom, taking their

into

res-

"pective
"

natures

serious

consideration,
faith,

disting-

uishes one from the other,

fruition
;

and chooses
sake

despising

"

and a

fool,

for

the

of advantage

and

"

enjoyment, accepts the

"

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.

Wise men are

sensible that a

"

God which
to

procures absorption,

knowledge of and the performance

entirely

"

of rites that produces fruition,

are

opposite
I

"

each other,

and

yield

different consequences.

"

conceive thee, Nuchiketa, to be

ledge
of God,
for

desirous

of a know-

"

the

"

offered

by

me

cannot tempt thee.

numerous estimable objects Surrounded by

about
in

"

the

darkness

of ignorance, fools consider themselves

"

wise and
directions,

learned,
like

and wander

various

"

blind

men when guided by

lives carelessly,

a blind

"

man."

To an
immersed
heavenly

indiscreet

man who

and

is

in the desire of wealth, the

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
;

many persons have never heard

is

and several though

they have heard, have not comprehended.

A man who
:

capable

of

giving instruction
it

on

this subject is rare

One who
and
that

listens to

attentively,

must be

intelligent

one who, being taught by a wise teacher, under

stands
If

it, is

uncommon.
of inferior abilities describe the nature of
will

man

the soul,
various

no one
opinions

thoroughly understand

it

for

are held by contending parties.

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

respecting the soul which thou wilt

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

for nothing eternal

can be

obtained through perishable

my

Notwithstanding convict ion of the destructible nature offruition I

,

means.

performed

the worship of the

sacred

fire,

whereby

became

possessed of this sovereignty of long duration.

Thou,

Oh

wise Nuchiketa

hast through firmness re

fused, though offered to thee, the state of

satisfies

Bruhma, which
of the

every desire,

and which

is

the support

world

the best consequence of the performance of rites

without limit or fear

praise-worthy
stable.
is difficult

full

of superhuman

power

extensive
soul
is

and

The
ed

that

which

to

be comprehend

most obscure

veiled by the ideas acquired through

THE UJOOR VED.

the
senses,

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,

from worldly objects, and constantly applied

heard the pure
in
his

neither rejoices nor does he grieve.

mortal who,

having

doctrines

relative to the soul

and retained them

memory,

knowing the

invisible soul to

be distinct from the body,

I

feels rejoiced at his acquisition.

think the abode of the

"

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

their respective causes,

and

above

"

past, future,

and present
"

time,

do thou inform

me."

Yumu
" "

replies

I will

explain to thee

briefly

that

Being whom all directly, to whom

the

Veds

treat of, either directly or in-

all austerities

are directed, and

who
is

is

"

the main object of those

ascetic,

who perform
the word

the duties of an
implies,

"

He

to wit,

whom
of

Om

the

"

Supreme Being." That Om is the

Supreme Being,
what he wishes
;

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

he shall be received into his mansion

he
elevate his

or

mind

to

God, he shall obtain

absorption.)

Om

is

the best of
;

all

means
it is

calculated to

direct

the

mind towards God

acquisition

and

instrumental either in the

of the knowledge of

God

or of the dignity of
to
this

Bruhma

man

therefore having recourse

in

word,
.

shall either

be absorbed

God, or revered like

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 smallest of the small, and greatest of

the great.

It resides in the hearts of all living creatures.

it

A man

who knows

and

its

pure

state,

through the

steadiness

of the external and internal senses, acquired

from the

abandoning of worldly

desires,

overcomes

sorrow and perplexity.

The

soul,

although without motion, seems to go

;

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

knowledge of the soul

is

seeks to obtain a knowledge of

it, is

gifted

with

it,

the

soul rendering itself conspicuous to him.

No man can acquire a knowledge of the soul with out abstaining from evil acts ; without having control
over
the senses

and the mind

nor can he gain

it

with a
;

mind, though

firm, yet filled

with the desire of fruition

THE UJOOR VED.

but

73

man may

obtain a knowledge of the soul through his

knowledge of God.

No
things

ignorant

man

can, in a perfect manner,

know
is
is,

the
all

state of the existence

of

that

God whose
;

food
(that

even the Brahmu and the Kshutru

who
and

destroys every object bearing figure

and

appellation)

who consumes death

The end of
(2nd Bulee.}
the

itself

even as butter.

second Section of the first Chapter

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

consequences of its actions ; rewarded or punished according to

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

of external rites also, as well as those

fire

who have
is

collected

three times for worship, believe the same.

We
fearless

can know and

;

collect fire;

which

a bridge to
eternal

the observers of rites

and can know the

and
to

God, who
ocean

is

the conveyer of those

who wish

cross the
rider the

of ignorance.

Consider the soul as a

its

body

as a car, the intellect

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

but generally in these

used for

Paramata

the

Great Soul.

ED.

74
senses and
the

KUT H-OPUNISHUD OF
mind,
to

be the partaker oj the conse

represented as the driver^

quences ofgood or evil

If that intellect,

acts.
is

which

be indiscreet, and
senses under the

the rein of the

authority
;

mind

loose,

all

the

of the

intellectual

power

become unmanageable
If the intellect
firm, all the senses

like

wicked horses under the

control of an unfit driver.

be discreet and the rein of the mind

prove
steady and manageable
driver.
;

like

good horses under an excellent

He, who has not a prudent

intellect

and steady mind

and who consequently

at the divine glory,

always impure, cannot arrive but descends to the world.

lives

He who

has a prudent intellect

and steady mind,

attains

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

as his rein, passing over the

paths of

mor

tality, arrives at

the high glory of the

senses
is

omnipresent God.
refined than the

The
senses
;

origin of the

more
is

the essence of the

:

mind

yet
is

more
again

refined than

that origin

the source of intellect

;

more

exalt
parti

ed than that of the mind

cle is

the prime

sensitive
;

superior

to the

source of intellect
is

nature, the

apparent cause of the universe,

particle, to

again

superior to that
is

which the omnipresent

nothing

is

more exalted
all

than

still God God he is

:

superior

therefore

superior to
.

existences,

and

is

the

Supreme object of
the
universe,

all.

God

exists
is

consequently

obscurely throughout not perceived ; but he is

constantly directed

the acute intellect

known through towards him by

wise

men

of penetrating

understandings.

wise

man

THE UJOOR VED.

shall transfer the ses to the mind,
intellect to the

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

changeable Supreme Being. Rise up and awake from

sleep

of ignorance
acquire

and having approached able

ledge
of God, the

teachers,
:

know
to the
difficult

origin of the soul

is

for the

way

knowledge of
as the

God

considered
the

by wise

men

passage

over
is

Supreme Being
hearing,
feeling,

sharp edge of a razor. The not organised with the faculties of

taste

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
:

man knowing him

man

thus,

is

relieved from the

grasp of death.

wise

reading to Brahmuns^ or hearing from a

teacher^ this ancient doctrine

imparted to Nuchiketa by
secret

Yumu,

is

absorbed into God.

reads this

He who

most

doctrine

before an

assemblage of

Brahmuns,

or at the time of offering

ob

lations to his forefath ers,

enjoys innumerable good con

sequences.

The

end

of

the

third Section of

the first

Chapter

(yd Bullee^

God

has created
;

the

senses to be directed towards

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

from their natural course,

Being.

apprehends the

omnipresent Supreme

The
only
j

ignorant

seek external

and desireable object

all-

consffutntly they are subjected to the chain of

-.g

death.

Hence

the

wise,

knowing

that

God
do

alone

is

immortal and eternal

in this perishable world,

not cherish a wish for those

objects.

To Him,

owing to whose presence alone the animate

perceive objects of feeling, and of pleasure derivable from sexual
taste,
:

beings, composed of insensible particles,

through vision, the power of

hearing,

and

also

the

intercourse, nothing can be unknown tance which thou desiredst to know.

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

believes that the soul, which enjoys the fruits of

evil actions intimately
is

connected with the origin

from and

united with God, the Lord of past and

not

future

events, will

conceal

its

nature

he

is

that

existence which thou desiredst to know.

that the

He who knows

prime sensitive

particle,

which proceeded from

God

prior to the creation of water

and the other elements,

having entered into the heart, exists united witn material

objects,

knows the Supreme Being.

He

is

that existence

which thou desiredst to know.

That
includes

sensitive particle
all

the celestial deities,

which perceives objects, and and which was created

with

all

the

elements, exists, entering into the space of

It is that

the heart, and there resides.

existence

which

thou desiredst to know.

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

observer* with the

same care

as pregnant

women

take

of their

f^tus

and men

praised daily by prudent observers, habituated to constant devotion. That at

:

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

and independently of which no existence which thou desiredst to

intellect there
is

know.

Whatever individual
is

connected
pure and
individual

with the body,

that intellectual principle,

is

immaterial
intellect
;

overspreading

principle

is

the

but he
is

who

thinks here that they

are different

in nature,

subject to repeated transmigrations.

spiritual instructions^

Through the mind, purified by

the

kuowledge that the soul is of divine origin, and by no means is different from its source^ shall be acquired,,
duality entirely ceases.

whereby the idea of

thinks there
is

He who

variety of intellectual principle, undergoes

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

existence which thou desiredst to know.

The omnipresent

spirit

of the heart, the size of a finger,

which extends over the space is the most pure light.

;

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

water falling on uneven ground disperses throughout 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

by transmigration. on even grounds remains unchanged,

so the soul of a wise

man

of steady

mind

is

always pure,

freed from the idea of duality.

End of
Bullee.)

the first

Section of the second

Chapter

(^.th

The body

is

a dwelling with eleven

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,

to the unborn and unchangeable

That
heaven
;

spiritual

Being acts always

all

and

moves

in

preserves
in

material existence as depending

;

on
;

him

moves

space

resides

in

fire

walks on earth

.enters like a guest into sacrificial vessels; dwells in

,in -to

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

he truly pure and ascend above the

:

heart

He

is

and peditum and ;

descend,

resides in the heart

him

all

the senses offer oblation

of the objects which they perceive.

When
leaves
it,

the soul, which

is

connected with the body,

nothing then remains in the body which

:

may

preserve the system

desiredst to know.

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
:

THE UJOOR VED.

all exist

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

ignorant of this doctrine

enter after death the

womb

of females to appear in the

animal shape, while other assume

according to their conduct and
lives.

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

pure and the greatest of

all

and he alone
rests,
:

is

called eternal, on

pendently of

whom all whom nothing

the

world

and inde
is

can exist

He

that ex

istence which thou desiredst to.know.

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,

though one, appears

connects
.like

God, the soul of the universe, various modes, according as he

material objects, and,
all.

himself with different

space^

extends over

As

air,

although

one

in

essence,
in

in

becoming
natures, as
sole of the

operative in the

body appears
airs,

various

breath and other vital

universe,

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

the sun, though he serves as the eye of

yet
is

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

the soul of the universe, although one

is

not affected by the sensations of individual

is

he

beyond
is

its

action.
;

God

but one

and he has the whole world under

the operating soul
in
all

his control, for

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

the source of sensation

of the intellectual
lotted
ledge.
;

power,
those

everlasting

beatitude

is

al

but not

to

who

are void of that

know
divine

How

can

acquire that

most

gratifying

knowledge,

which,

though

beyond comprehension,.
it

wise men, by constant application of mind, alone obtain,,

as
If 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

But they from him

all

imitate
is,
:

him, and

all

that

nothing can in

God and

render him perspicuous

But God him

self imparts his

knowledge

to the

heart freed from passion

and

desire.

End

of the second Section

of the

second Chapter

($th Bullec.}

THE UJOOR VED.

81

The world
origin
species^
is

is

fig-tree

of long

duration,

whose

above,
are

and the branch

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

which thou desiredst to

the universe, what

know.

God
soever
great
it

being eternal existence,

is,

exists
all

dread of

and proceeds from him. He is the heavenly bodies^ as if he were pre

pared to strike them with thunderbolts ; so that none of them can deviate from their respective courses established by
him.

Those who know him

his fear fire

as the eternal

power acquire

absorption.

Through
and
air,

supplies us with heat

regularly
are
;

and the
Indru,

sun, through his fear, shines

and

also

and

fifthly,

death,

through his fear con

in
this

stantly in motion.
If

man can

acquire a
fall

knowledge of God

world, before the

ever
:

of his

body, he becomes happy for

Otherwise he assumes

new forms
shines

in

different

mansions.

A
in

knowledge of
as

God
:

on the purified
seen by region of the
is

intellect in this world,

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

but in the mansion of

Bruhma
light

it

appears as distinctly as the difference

between

and darkness.
wise man, knowing the soul
to

A
the

be distinct from

senses,

which proceed from

different origins,

and

32

KUTH-OPUNISHUD OF
waking and of
sleep, never again

also from the state of

grieves.

The mind
and the

is

more refined than the

is

external senses

intellect

again more exalted than the mind.

particle
is

The prime
tellect
;

sensitive

superior

to

the

in
is
:

nature, the apparent cause of the

to

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
;

substance does not

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

and the mind and the

are

directed towards the

Supreme
action,
trol
is

Spirit,

intellectual
;

said to

be most sacred

power ceases its and this steady con

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,

nor through intellectual

power, nor yet through vision, can

ledge of tence of

man

acquire a

know

God God

but, save

him who

believes

in the exis

as the cause of the universe^

no one can

have a notion of that Being.

first,

A man

should acquire,
of him

a belief in the
;

existence

of God, the origin of the

;

universe

and

next,

a real knowledge

to wit

THE UJOOR VED.

that he
is

83

incomprehensible

for the

means which lead

men

to acquire a

knowledge of his
his

existence, graciously

conduct them to the belief of

incomprehensibility.

When
even

all

the desires settled in the heart leave man, the

mortal then become immortal,

in this
life.
is

and acquire absorption

deep
ignorance which

When
the only

the

occasions duality

entirely destroyed, the mortal

become
Vedant

immortal

This

is

doctrine

which

the

inculcates.

There are one hundred and one tubes connected

with the
heart,

one of which^
:

called

Sookhumna, pro

ceeds to the head

The

soul of a devotee proceeding

first, is
;

through the hundred and

of the immortal

carried to the mansion

others,

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
:

The omnipresent eternal spirit resides human heart which is

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

from matter and

the effects
spirit

of matter and man should know that separated to be pure and eternal.

Having thus acquired

by the

this divine doctrine,

imparted
it,

God

of death, with every

thing

belonging to

Nuchiketa, freed from the consequences of

acts,

good

or evil
;

and from

mortality,

was absorbed into

God

and

whatever person also can acquire that knowledge, shall

obtain absorption.

End of the

third Section of the second Chapter (6th Bullee).

End of

the Kuth-opuniskud.

TRANSLATION
OF THE

ISHOPANISHAD,
One
of the chapters of the

YAJUR VED

ACCORDING TO THE COMMENTARY OF THE CELEBRATED

SHANKAR-ACHARYA

ESTABLISHING THE UNITY AND

INCOMPREHENSIBILITY OF

THE SUPREME BEING

AND THAT

HIS

WORSHIP ALONE

CAN LEAD TO ETERNAL BEATITUDE.

CALCUTTA
1816.

PREFACE.

THE
prove
reach

most learned Vyasa shows,

all

in his

work of the
consent,

Vedant, that

the texts of the Ved, with one

but the Divinity of that Being,

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

an endeavour to translate* the principal

in

Chapters of the Ved,

conformity to the

Comments
of the

of the great Shankar-Acharya.

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

evident, from those authorities, that the sole regulator

of the

Universe

is

but

one,

who

is

omnipresent, far
;

surpassing our powers of comprehension

above external

sense

and whose worship

sole

is

the chief duty of

mankind
that all

and the

cause

of eternal

beatitude

and

that bear figure

it

and

appellation are inventions.

Should
in

be asked,
*

whether

the

assertions

found

the

must confess how much

in

I feel

indedted to Doctor H. H.
for the

Wilson,

my

translations

from Sunskrit into English,

use of his Sunskrit and English Dictionary.

t Wherever any comment,
nal

upon which
original,
it

the sense of the origi

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

Tantra,f &c. are of course to be considered

for they

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
;

and goddesses, and the modes of

frequently, that the

but

they reconcile those contradictory assertions by affirming

directions

to

worship any figured

beings are only applicable to

those
the

who

are

incapable
invisible
fixing

of elevating their minds to

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

disregard few of these declarations as follows*

worship of worship of

The
great
*f

authority

of Jamadagni
"

Raghunandan

is thus quoted by the For the benefit of those who are

inclined to worship, figures are

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."

In the second Chapter of the

part of the Vishnu

figure,

11

Purana

it

is

said

"

God

is

without
is

epithet,

"

definition
liable
*

or

description.

He

without defect, not

;

"

to

annihilation,

change, pain or birth

.

we can

Said to have been written by Vyas

to

t Supposed

have been composed by Shiva.

PREFACE.
"

89
is
God."

only say,
"The
"

That

he,

who

is

the eternal being,

;

vulgar look for their gods in water

in celestial
;

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,

and believe that

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

views as the soul this body formed of phlegm,

bile,

"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

images, and believes in the

"

holiness of water, yet pays not

such respect
of

to
is

those
as

"

who

are

endowed with a knowledge

cows."

God,

an
the

"ass
"

amongst
it is

In
"

the

gth

Chapter

of

Cularnava
Being,

written

A
the

"

who

is

beyond

knowledge of the Supreme power of expression and

all

"

unchangeable, being acquired,

"

and

their
"

texts

gods and goddesses, which represent them, shall become

knowledge of the Supreme Being there is no need to attend to

"

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

of different powers or qualities, nume-

"

"

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,

that though the Veds, Puranas,

and Tantras, frequently

go
assert

PREFACE.
the
existence

of the plurality of gods and god

their

desses,

men

worship for of insufficient understanding, yet they have also

passages

and prescribe the modes of

declared in a hundred other places, that these

are to be taken merely in a figurative sense.

"

cannot be alleged in support of Idolatry, that although a knowledge of God is certainly above all
It

"

things,
"

still

as

it is

impossible to acquire that knowledge,

;"

men
it

should of

had

figured gods been impossible to attain a knowledge of

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

not to be supposed that

direction to

acquire what

obviously unattainable could be given by

the Shastra, or even by a the Idolater say,

"
"

man

of

common
is

sense.

Should

that the
it is

acquisition

of a

of God, although

not impossible,

knowledge most difficult

in that point
;;

"

of comprehension," I will agree with

him

"

but infer from

it,

that

we ought,

therefore, the

more

to

"

exert ourselves to acquire that

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

that of celestial gods

is

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

48th Text of the

laymen ; for, $d Chapter of the Vedant

evident from the

that

householder also
the

is

required to perform the worship of

Supreme Being.

PREFACE.

9T
lawgivers,
after

Menu,
nies,

also,

the chief of
all

Hindoo

having prescribed
in

the varieties of rites and ceremo

"

Chapter i2th Text 92,

"

says,

Thus must the

chief of the twice-born, though

"

monial

rites

mentioned

in the Shastras,

he neglect the cerebe diligent in

"

attaining a
sense,

"of

knowledge of God, and in repeating the

the

in controlling his organs

Ved."

Again
of
"

in

4th

Chapter,

in describing the duties

"

laymen, the same

author says,

Some, who

well

know

the ordinances for the oblations, do not

perform

externally the five great sacraments, but continuity

offerings in their
"

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

speech in their breath, when they mediate in

their

silence*

"

perceiving
"

speech and breath thus employed

offering."

the imperishable fruit of a sacrificial

11

Other Brahmins incessantly perform those

seeing the
root

sacrifices

11

only,
"

with the eye of divine learning, that the

is

scriptural
"

knowledge

of every ceremonial

observance."

In the Yagnyavalca
"a

(Smriti)

it is

written

"

Even

householder,
faith in the

who

acquires

livelihood

honestly,

"

has

Supreme Being, shows hospitality to

sacramental
rites

"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

the Veds and Puranas repeatedly declare the

unity of the

Supreme Being, and

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

answer request attention to the foundation on

which the practical part of the Hindoo religion is built. Many learned Brahmins are perfectly aware of the ab
surdity of idolatry,

and are well informed of the nature

of divine

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

advance and encourage

ing in these leaders, feel gratification

in the idea

of the

Divine Nature residing in a being resembling themselves

in
birth,

shape,

and propensities

and are

naturally

delighted with a

mode

of worship agreable to the senses,

fruitful

though destructive of moral principles, and the

parent of prejudice and superstition.

Some
liberality,

Europeans, indued with high principles of but unacquainted with the ritual part of
it

Hindoo
founded.

idolatry, are disposed to palliate

by an

inter

pretation

which,

though plausible,
are
willing
to

is

by no means well
in

They

imagine, that the idols

which the Hindoos worship, are not viewed by them

the light of gods or as real personifications of the divine attributes, but merely as instruments for raising their

minds

to

the

are respectively represented by different figures.

frequently
also

contemplation of those attributes, which I have

to

had occasion
are

remark, that

many Hindoos
language,

who

conversant with the

English

finding this

interpretation

a more plausible apology for

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

deduce an argument against appears to them impossible for men,.

as to consider a

even

the very last degree of intellectual darkness, to

be so

far

misled

mere image of wood

less

or of stone as a hitman being,

tence.

much

as

divine

exis

With a view,

therefore, to

do away any miscon

prevailed, I beg

ception of this nature which

may have

leave to submit the following considerations.

Hindoos of the present

tions,

age, with a very few excep

it is

have not the

least idea that

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

of gods and goddesses.

investigation will clearly

On

the contrary,

the

slightest

satisfy

every

inquirer,

that

it

makes a material part of their system to hold as articles

of faith
essential
all

those

particular

circumstances,

which are

to belief in the idolatry

independent existence of the

as
deities clothed

objects of their

with divine

power.
Locality
of

habitation

and a mode of existence

of earthly things,
are

analogous to their
formly ascribed

own views
to

uni

each particular god.

Thus the

devotees of Siva, misconceiving the real spirit of the Scriptures, not only place an implicit credence in the
separate
existence
of Siva,

but even regard him as an

all

omnipotent being, the greatest of

as

the divinities, who,

>

they

say,

inhabit

the northern mountain of Cailas

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

Sastras for relation of

all

him

to

be chief over

other gods,

and

that he resides with his wife

and attendants on the

are
to

summit of heaven.
the worshippers
of

Similar
Call,

opinions
in

also

held by

respect

that goddess.

And
to

in fact, the

every class

same observations are equally applicable of Hindoo devotees in regard to their

respective

those

gods and goddesses. devotees in respect to the

divinities,

And

so tenacious are
to their

honour due
in

chosen
places

that

when they meet

as
in

Haridwar,
the

Pryag,

such holy Vishnuor Siva-Canchi,

the

Canchi

Dekhin, the adjustment of the point of

only
occasions

precedence
.altercations,

not

warmest verbal

but sometimes

even

blows and violence.

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

endowment of animation, by which

its

he believes that

nature
it is

mere materials of which

not
only
if

changed from that of the formed, and that it acquires

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

than he celebrates the nuptials of

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

them every morning and evening; and

is

the
is

hot season he

careful to fan them, so in the cold 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

and speechs of the

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

gentlemen have been led by a benevolent wish

excuse for the errors of
able gratification to

have reason to believe many European to find an

my

countrymen,

it

is

a consider

me

to find that the latter

have begun
belief

to be so far sensible of the absurdity of their real

and

practices, as

to find

it

convenient to shelter them

unders uch a cloak, however flimsy and borrowed. The adoption of such a subterfuge encourages me greatly to
hope,
that

they will

in

time abandon what they are

;

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

shew divine respect

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

by fright from attending to the pure

worship of the Supreme Regulator of the universe.

I

But

am
well

confident

that

the least reflection on the subject

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

every existing creature should

for a god by the followers of the Vedant, the doctrines-

of that

work must be admitted

to

be much more at

variance with that idea

idolatry, as the latter are

than those of the advocates of

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

acted upon by him in

is

the

same manner
is

as a

human body

God
see or

at the

same time quite

;

different

by a soul. But from what we

feel.

The
(nth

following texts of the

Vedant are

to

this

effect

text of the

2nd section of the 3rd chapter 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
"

"

be one beyond description

declared
the

by and

all

the
"

Veds to

again,
to
at

The Ved
be

has
"

understanding."

Supreme Being Morever, if we look

believers
in

mere

the conduct

of the ancient true

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,

shall find that these

although they declared

their faith in

the

omnipresent

God

according to the
creature the
It

doctrines of the Vedant, assigned to every

particular character
is,

and respect he was

that
to

entitled to.

however, extremely remarkable,

the very argu

ment which they employ

shew the impossibility of

practical conformity to faith in the omnipresence of

God
own-

may

be
;

alleged
for the

against
believers

every
in the

system

of

their

idolatry

godhead

of Crishna,

and the devotees of

Cali,

as

well as the followers of

Siva, believe firmly in the

omnipresence of

Crishna, *

Cali, f arid Siva I respectively. for the

The
their

authorities, then,

worship of those gods, in declaring their omni

presence,
enjoin the

would according

to

worship of every creature

own argument, as much as of

divinities. Omnipresence, however, is an attribute much more consonant with the idea of a

those supposed

*
f

Vide loth chapter of the Gita.

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

said by the Sastra, a

desire unless
purifies
I

knowledge respecting the Supreme Being, mind be purified and as idol worship
;

men

minds,

it

should be therefore attended

first

to."

admit the truth of the

part of this

a desire of the acquisition of a knowledge of

indication of an

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

affirm with the

superstitious practices.

The
"

"

Vrihadaranyaca

says,

Adore

God

alone."

Again,
"

Nothing excepting be adored by wise men."

releives
last
it

the

Supreme Being should God alone rules the mind

"

and

from

impurity."

of the principal arguments which are alleged in favour of idolatry is, that it is established by custom.
*

The

Let the authors of the Veds,

said, assert

Purans,
in

and

Tantras,"

it is

what they may

favour of devotion

to

the

Supreme Being, but

idol

worship has

been
it

practised for so

many

centuries

that

custom renders
It is

proper to

continue that

worship."

however

evi

dent to every one possessed of

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

promote their which are most

beg leave
to state

to

commonly and
here.
ist.

publicly

The whole community

have,
their
rites

in

Bengal, with

very

few exceptions,
forsaken

since the middle of last century,

ancient

modes of

the

performance of

ceremonial
the late

of religion, and followed the precepts of

most

essential points of

Raghunandan, and consequently differ in the ceremonies from the natives of

Behar,
their

Tirhoot,

and Benares.
in

2nd.

The system

of

sub-divisions

each
is

caste, with

marriage and intermarriage,

also

tion altogether contrary to their

the modes of modern introduc law and ancient customs

jrd.

The

profession of instructing
is

European gentlemen
a violation
4th.

in the Veds, Smriti

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

appeal to the good sense of

them,

my countrymen, by asking whose advice appears the most disinterested and

that

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

before you, and

you

to

examine

purport,

without
;

neglecting the proper and

moderate

use of reason

and

to attend strictly to their directions,,

by

the

rational
to

performance of your duty to your sole

Creator, and

your fellow creatures, and also to pay true

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

possessing ment. If the short duration 0f

embracing a wide sphere of action, and a capability of almost boundless improve

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

our self-complacency as the con

more extensive moral powers, together with the highly beneficial objects which the appropriate exercise of them may produce.
templation of our

On
fail,

the other hand, sorrow

or
later,

and remorse can

be
the

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

a Brahmin, and instructed

principles of that
sect),

has been that I (although born in my youth in all the

being thoroughly convinced of

the lamentable

errors

of

my

countrymen, have been

stimulated to employ

every

means

in

my power
constantly

to

improve
of a purer

their

minds, and lead them

Living
sects

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

sense, have succeeded but

too well in conducting them to the

and while they hid of morality, have infused into

temple of idolatry ; from their view the true substance

their

simple hearts

weak attachment

for its

mere shadow.

For the chief part of the theory and practice of

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

not only visited with

the

severest

censure,

but

actually

punished

family and friends.

by exclusion from the society of hisIn a word, he is doomed to undergo

called loss of caste.

what

is

commonly
Hindoo

On
as
to

the contrary,
faith

article of

the rigid observance of this grand is considered in so high a light

compensate

for

every

moral defect.
little

Even the
in

most atrocious

crimes

weigh

or
its

nothing
violation.

the

balance against the supposed guilt of

Murder,
to the party
loss

theft,

or

perjury,

though brought

home

by a judicial sentence, so far from

is

inducing

of caste,

visited in their socieiy with

no peculiar
called

mark of infamy or

disgrace.

trifling

present to the Brahmin,

commonly
few
idle
for all

Prayaschit, with the

monies, crimes ; and the delinquent

performance are held as a sufficient atonement

is

of a

cere

those
all

at

once freed from

as
all

temporal inconvenience,
retribution.

as

well

dread of

future-

INTRODUCTION.

My

reflections
for

upon these solemn

truths

have

been

most painful

many

years.

have never ceased to

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

dreadful acts of self-destruction

relations,

and the immolation of the nearest

delusion
of conforming
I

under the
rites.

to

sacred
to

religious

have never ceased,

practices

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,

and mildness of character,

render them worthy of a better destiny.

impressions,
before
therefore,
I

Under

these
lay

have been impelled to

genuine translations of parts of their scripture, which inculcates not only the enlightened worship of one God, but the purest principles of
morality,

them

accompanied with such notices

in

as I

deemed
Most

requisite to

oppose the arguments employed by the

defence of their beloved
I

Brahmins

system.

whole may, sooner or earnestly pray in efficient later, prove producing on the minds of
that

do

the

Hindoos

in

general,

a conviction of the rationality of

believing in

together with a complete perception

that

and adoring the Supreme Being only ; and practice of

principle

grand and comprehensisve moral

Do

unto others as ye would be done by.

ISHOPANISHAD
:

OF THE

YAJDRVED.
i st.

ALL
it

the

material
be,

extension

in

this

world,

whatsoever

may

should be considered as clothed

regulating spirit
:

with the existence of the Supreme

by

thus abstracting thy mind from worldly thoughts, preserve thy self from self-sufficiency and entertain not a covetous
,

regard for property belonging to any individual.

2nd.
practising,
rites
;

Let
in

man
this

desire

to

live

whole century,
time,
religious

world,

during

that

because for such A

SELFISH
rites,

MIND AS THINE,
there
is

besides the observance of these

no other

mode
evils.

the

practice

of which would not subject thee to

THOSE THAT NEGLECT THE CONTEMPLATION OF 3rd. THE SUPREME SPIRIT, either by devoting themselves solely
to
the

performance of the ceremonies of

destitute

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

power of the mind

Him no

external sense

can appre

hend, for a knowledge of him outruns even the internal

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

under him the whole

system of the world.

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.

knowledge respecting him, and he seems to be near

to those

who feel a wish

6th.

to

know him:

but,

in fact,

He

pervades
in

the internal and external parts of this whole universe.

He, who perceives the whole universe

is,

the

Supreme Being (that

material existence
is

he

who

perceives

that the

merely dependent upon the existence of the Supreme Spirit)\ and who also perceives the

Supreme Being
extension]

in

the

whole universe (that

is,

he

who

perceives that the Supreme Spirit extends over all material

;

does not

feel

contempt towards any creature

possessed of true knowledge

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,

without the form

of any minute
liable to

body, or of an

extended one, which

tion
:

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.

THE YAJUR VED.

9th.

107

Those observers of
to

religious rites that perform

fire,

only
sages,

the

worship of the sacred

ancestors,
to

and oblations

to

men, and the other creatures,

enter

without regarding the worship of celestial gods, shall into the dark regions and those practisers of
:

religious ceremonies who habitually worship the

celestial
fire,

gods only, disregarding the worship of the sacred

and oblations

to sages,

to ancestors,

to

men, and
still

to

other creatures, shall enter into

region

darker

than the former.

loth.
It is said that

adoration of the celestial gods

;

produces one consequence

of the worship
to ancestors, to

and

that the performance

to sages,

of sacred

fire,

and oblations

another

men, and to other creatures, produce thus have we heard from learned men who

have
i

distinctly explained the subject to us.

ith.

Of

those observers of ceremonies whosoever,

celestial gods, as well as the

knowing that adoration of

worship
of the sacred
to
fire,

and oblation

to

sages, to

ancestors,

men, and

to

other creatures, should be

observed alike by the same individual, performs them

both,
cles
will,

by means of the
of the
celestial

latter,

surmount the obsta

presented by natural
state

temptations,

and

will

attain

the

gods

through the practice of

the former.
1

2th.

Those observers of
shall

religious

rites

who wor
:

* alone, ship Prakriti

enter

into the dark region

and those

practisers

of religious

ceremonies that are

devoted to worship solely the prior operating sensitive

*
Prakriti (or nature)

who, though

insensible,

influenced by the

Supreme

out the universe, Spirit, operates through

IO8

ISHOPANISHAD OF
allegorically called

particle,

Bruhma,

shall

enter

into a

region
13.

much more dark

It is said that

than the former.

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.

distinctly explained the

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

overcome indigence, and

"

will attain the state

Prakriti,
1

through the practice of the former.

5th.

Thou

hast,

sun,"

(says to the sun a person

agitated on the approach of death,

who during
rites,

his life

attended to the performance of religions

the
"

neglecting

attainment of a knowtedge of God,}

thou hast,

sun,
"

concealed by thy illuminating body the way to

the true Being,

who
"

rules in thee.

Take
"

off that

veil

for the

guidance of
"

me

thy true

devotee."

i6th.
"

thou

(cantinues
singly,

he),

who

nourishest

the world, movest

whole,

and who dost regulate the

sun,

"

mundane system
for

of Cushyup,

disperse
violent

"

thy rays
"light,
"

my passage, and withdraw thy

I

so

that

may by

thy

grace behold thy most

I"

prosperous

aspect."

Why

should

(says he, again

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

rules in the sun rules also

in

me"

1 7th.
"

"Let

my

breath,"

resumes

"

he,
;

be absorbed
let

after death into the

wide atmosphere

and

this

my

"

body be burnt to ashes.

O my

intellect, think

now

THE YAJUR VED.

"on

109

what may
"O

be

beneficial

tome.

fire,

remember
"

"

what religious
8th.
all

rites I

have hitherto
fire,"

performed."
/$e,

1
"

observing our religious practices, carry us by the right path

the

illuminating

continues

"

to

enjoyment of the consequence of our deeds,

to our sins
;

"

and put an end

perform thy
saluation."*

we being now unable

offer

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

other object of adoration but the one

Supreme Being,

TRANSLATION INTO ENGLISH

OF A

SUNSKRIT TRACT,
INCULCATING

THE DIVINE WORSHIP

ESTEEMED

BY THOSE

BELIEVE IN THE REVELATION OF THE VEDS AS MOST APPROPRIATE TO THE NATURE OF

WHO

THE SUPREME

BEING.

CALCUTTA
1827.

PRESCRIPT
FOR

OFFERING SUPREME WORSHIP

BY MEANS OF

THE GAYUTREE,
THE MOST SACRED TEXT OF THE
VEDS.

THUS
"
"

says the illustrious

Munoo

"

The

three

great

immutable words (Bhooh,

Bhoovuh, Swuh,

or earth

space,
*

heaven), preceded by the letter

Om ;*
It is
"One

and

also

Om, when
is

considered as one letter uttered by the help of one

articulation,

the symbol of the

the radical
"is

^
is
it

Supreme

Spirit.

derived from
letter

to preserve with the affix

the

emblem
the

of the most

High."

?P^ Munoo,

(Om)
one

II. 83.

"This

"letter,

Om,

It is true that this

Supreme Being." Bhttguvudgeeta. emblem conveys two sounds, that of o and of m,

held to be one letter in the above sense
in the
;

emblem

of the

nevertheless

is

and we and
<|>

meet with instances even Europe

(Psi)

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,

the three states of

human
deities,

nature, the three

of

the

universe,

and the three

Bruhma, Vishnoo and Shiva, agents in the creation, preservation, and distraction of this world or, properly speaking, the three
;

114
the
"

DIVINE WORSHIP BY MEANS OF

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

High God, become free

ethereal
essence."

and acquire

after death an

From
beginning
Gayutree."

the three

Veds the most

exalted

Bruhma
text,

successively

milked out three

lines of this sacred

with the

word Tut and

entitled Savitree

or

"

Yogee Yajnuvulkyu also declares, By means of Om and the Gayutree, Bhooh, Bhoovuh, and Swuh
"

"

collectively or each of the three singly, the

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

Vishnoo, and Shivu.

controlled by the

In this sense

implies in

the

In

all

the

Supreme Spirit. Hindoo treatises of philosophy

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

reason the authors offer for this interpretation

is,

that they

common

with others,

are able to acquire a notion of a Superin

invisible,
;

tending Power, though unfelt and

observation of
this

solely

through their
reject

material

phenomena

and that should they

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

considered as the mouth, or principal part of the

Veds."

THE GAYUTREE.
Bhoovah, Swuh,
11

(Earth, Space,
;

of the

Supreme

Intelligence

Heaven) as the body hence these three words

"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

properly speaking worlds, in the infinity of space.

2ndly.

regular intervals between each other, tain each other

and

that they

main
or

by

producing

effects

primary

secondary,
other.

as

the

members of

the

body support each

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

by an internal guiding power by an external one as impulse.

Sthly.
It
is

nam ed
is

the soul, or

maintained that body

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

infinite as space, the

guides
styled

its

members must be

internal,

power that and therefore

SOUL, and not external, since there can be no existence, even in thought without the idea of
the
location.

Hence

this sect

suppose that the Supreme all-perva-

Il6
ding power

DIVINE WORSHIP BY MEANS OF

is

the soul

of the

from eternity to eternity ; somewhat the same influence over the universe
individual soul has over the individual body.

both * existing and that the former

universe,
as the

has"

They argue
ly impelled

further, that in proportion as the internal

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
;

sought for by such as dread further

"

mortal birth

who, residing

in

every

body

as

the

"

all-pervading soul
directs

and

controller of the mind, constant

intellectual

"ly
"

our intellect and

operations

towards

the acquisition of virtue, wealth, physical

final beatitude."

en joy-

"

ment, and

So, at the
letter

end of the Gayutree, the utterance of the

sacred passage
shall

commanded by the A Brahmun Goonu-Vishnoo

is
"

Om

cited by

in every instance
;

"

pronounce Om,
unless the letter
will
fail
;

at the

beginning and at the end

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

begining and at the end of

*

the Gayutree, expressly signi-

Human

soul

and the Supreme

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

(Moonduc Opunishud.) calls to mind the purport of

rites

same

And
is

obtained in the Ved, such as oblaofferings, pass

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

of a knowledge even of the

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

"

implies the Being on

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

one condition independ

"

ent of others.

These three terms

"

collectively imply, that the object

"

contemplated through which existing."

"is

Om

"

can be described only as

that

The
and

first

term

"

Om

"

bears a striking similarity,

">v"

both in sound
to
be>

application, to the

participle

of the

verb fifH

in

Il8

DIVINE WORSHIP BY MEANS OF

In the concluding part of the Gayutree by the ancient Bhuttu

commentary on the
Goonu-Vishnoo, the by the same author.
guides us.

meaning of the passage

"

is

briefly given
is

He

the

spirit

who

thus

described,

"

"

He, and heaven), of

dual soul
of

as the soul of the three

mansions

(viz. earth,

space
indivi-

water, light, moisture,

and the
objects,

"

all

moving and

fixed

and of

"Bruhma.
"

Vishnoo, Shivu, the

Sun and other gods of

illuminating,

various descriptions, the

Most High God,

"

like a brilliant lamp, the seven

"

my

individual soul, as

spirit,

mansions, having carried to the seventh heaven, the

"

mansion of the worshippers of God called the

the residence of

True
it

"mansion,
11

Bruhma,

absorbs

(my

soul),

through his divine

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

the country of Gourr,

"Prunuvu

when
c

interpreting the passage beginning with

"

"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

therefore not very improbable that

one might have

it is

its

origin

from the other.

As
;

to the similarity in sound,

too obvious to require illustration

and a reference
"

to the Septua-

gintwill shew that

existing

^v

like
iii,

"

Om
"

is

applied to Jehova the ever

God.

Exodus,
TT$0

14.

ETtf

afU

&

ftv"

"fc

ftv

vHaS."

f ^t* *T

*r:

^:

See page 101

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

the Gayutree be repeated with

Om
it

and the Vyahriti

excels
all

"(viz.
"

Bhooh,

Bhoovuh,
in
it

Swuh),

other
bliss.

theistical

knowledge,

producing

immediate

"

Whosever repeats
being freed from

in the

morning

or evening or dur-

"

ing the night, while medtiating on the

all

Supreme Being,
inclined
first

"

past sins, shall not be

to

"act
"

unrighteously.

The worshipper
Vyahritis,

shall

pro-

nounce Om, then the three

the Gayutree of three lines,
the term

and afterwards
finish
it

"

and

shall

with
proall

"

Om.
who

We

meditate on
perishing,

him from whom

three mansions

ceed the continuance,

things
\

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

"

and who, residing

directs

the

operations

"

of the intellectual power of

"

The

worshipper, by

repeating

of us material beings. every day these three

attains all desir-

"

texts expressing the

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.

"

After he has completed

the repetition, he shall again

"

meditate on

Him who
:

is

one only without a second,

all

"

and

all-pervaling

thereby

religious

observances,

I2O
"

DIVINE WORSHIP BY MEANS OF

"

formed.

though not performed, shall have been virtually perAny one, whether a householder or not,
all

"

whether a Brahmun or not,

have equal right to the

Tuntru."

"use

of these texts as found in the

Here Om,
Being who
ing,
"

in the first instance, signifies that

Supreme

is

the sole cause of the

all

continuance, perish
"

and production of
and
to

words.

He

from

whom

these creatures are produced, by

"

produced
"is

exist,

the Supreme Being,

text of the

whom those that are whom after death they return, whom thou dost seek to know."

The

Acharyu in the Vedant Durshun.

Ved quoted by the revered Shunkur Commentary on the first text of the
or not
that

The doubt whether

"Om"

cause signified by

exists separately

from these

effects,

having arisen,
is

the second text,

Bhoor Bhoovuh Swuh,

God, the
"

next

read,
exists

explaining that

sole

cause,

eternally

pervading the universe,

"

Glorious,
all,

invisible,

perfect,
is

unbegotten, pervading
"

internally

and

externally

He
It

the

being

Supreme Spirit" still doubted whether or not

in

Moonduk Qopunishud.
living creatures

large

and small

the

world act independently of that

the
third in order,
is

sole cause, the Gayutree, as

"Tut

read.

Suvitoor vurenyum,

"dhiyo

Bhurgo devusyu dheemuhi, We meditate on that nuh pruchoduyat."* yo

indescribable spirit inwardly ruling the splendid Sun, the

express object of worship.

He

does not only inwardly

rule the sun, but he, the spirit, residing in

ruling

all

us material beings,
"He

towards their objects.

and inwardly mental operations who inwardly rules the sun is

directs

vnh

tTO

*ftaf% fa^t *ffr: inftesTcT

ED.

THE GAYUTREE.
the

121
rules

same immortal

spirit

who

inwardly

thee."

(Chhandoggu Oopunishud,)
all creatures."

"God

resides in the heart of

Bhuguvudgeeta.
the
is

The
is

object signified by

three

texts

being one,
following

their repetition collectively

their
"

enjoined.

The

meaning

in brief.
all,

We

meditate on the cause of

ruling
all

pervading

all,

and

"internally

material

objects,

from the sun

down

to us

and

others."

[The
Gayutree
"on

following

is

literal

translation
:

of

the

according to

the English idiom

"We

mediate
directs

that

Supreme
passage,

Spirit of the

splendid sun

who

"our

understandings."

The
the

however,

may be rendered somewhat

"that"

differently by transferring the demonstrative

from

words

"

"

Supreme
this

Spirit

to

the

words

"splendid

"sun."

But

does

not appear

fully to

correspond
]

with the above interpretation of Yajnuvulkyu.

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

character, that with a view

given by that illustrious connect his name and his

this

explanation of the passage with

take the liberty of quoting
it

humble

treatise, I

here.
:

The

interpretation in question is as follows

122
"

DIVINE WORSHIP &C.

THE GAYATRI, OR HOLIEST VERSE OF THE

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

to direct our understandings aright in

our progress toward his holy seat.

"What
"that

the

sun and

light

are

to this visible world,

are the Supreme good and truth

;

to

the intellectual

and
"a

invisible universe

and,

as our

distinct perception of objects

corporeal eyes have enlightened by the sun,

"thus

our souls acquire certain knowledge, by meditat

light
:

ing on the
"Being

of truth,
that
is

which emanates from the

alone

of beings

the light by which

our

minds can be directed

in the

path to

beatitude."

Opposed

to the visible luminary.

t Bhargas, a word consisting of three consonants,

bha, to shine
;

derived from.

rani, to delight

gam,

to

move.

A DEFENCE
OF

HINDOO THEISM,
IN REPLY TO THE

ATTACK OF AN ADVOCATE FOR

IDOLATRY AT MADRAS.

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

Vedant and of the two chapters of the Veds,

to be
felt

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

the invariable practice of the natives

discussions
the
in

provinces of Hindoostan to hold their

in

on such subjects
language

common
correctness

to

Sunskrit, which is and all of them,

to

learned,

which they
in

may

naturally be expected

convey their ideas with

facility

perfect

and

greater
it

than
that,

any
the

foreign

tongue

nor

need

be alleged
of

by adopt

ing

this

established

channel

controversy,

*This was published

in reply to a letter

Madras Courier
Sastri,

in

December

1816, under the signature

which appeared in the of Sankara

in

answer to Raja

Ram Mohun Roy s

translation

Abridgment of the
Ishopanishad and.

Vedant, his Preface to the his Introduction to the Cenobanishad.

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

suspect that the letter in

of

the

production
liberality,

the

gentleman,

whose

/
this

pen of an English has induced suppose^

for the

him
of

to attempt
his
I

an apology even
If

fellow-creatures.

absurd idolatry inference be correct,

while

a
I

congratulate that gentleman on his progress in knowledge of the sublime doctrines of the Vedant,
of entreating

must, at the same time, take the liberty

that

he

will, for the future, prefer consulting the original

works written upon those doctrines, to relying on the second-hand information on the subject, that may be
offered

him by any person whatsoever.

learned

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,

That people of limited

to

understanding,
"

being

able

comprehend the

system of worshipping the invisible Being, have adoptfalse

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

discover the doctrines of the

I

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

lished, that the doctrines of the unity

God

are

real

Hindooism, as that ancestors, and as it

age to

religion
is

was

practised

by

our

many

well-known even at the present learned Brahmins I beg to repeat a few

:

of the passages to which I allude.

I
"

In the introduction to the abridgment of the Vedant In order, therefore, to vindicate my own have said
"

faith

and that of our forefather

for

I
s>

have been endea-

"

vouring,
"

some time
true

past, to

convince

my

country-

men

of the

meaning of our sacred books, and

"

prove that

my

aberration deserves not the opprobrium

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

have nothing to do with the pure dictates/ In the introduction of the

"

Cenopanishad
*

This

work

will, I trust,

to
"

my countrymen
t

the real spirit

by explaining of the Hindoo scrip-

"

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

in the Preface of the

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,

convince the learned gentleman, that

never

128

A DEFENCE OF
to

advanced any claim Godhead.

perusal
It
is

the

title

either of a reformer

or of a discoverer of the doctrines

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

system of which Hindoos are now completely sunk,

Gazette,

Calcutta

finding

quite

inconsistent with the real spirit of their scriptures,

may
first

have imagined that their contents had become

forgotten

entirely
to

and unknown
the

and that
divine

was the

point

out

absurdity
of the

of idol worship,

ond

to inculcate the propriety

pure

worship,

ordained by their Veds,

ans.

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

an innovator, he may have

to

not

unnaturally,

misled

apply

to

me

the

epithets of discoverer and reformer.

2dly,
"

The

learned gentleman states

"

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

not only written in Sanskrit, but rendered

"

"

Tamol, Gujrati, Hindoostani, and Canari languages, and immemorially Marhutta,

studied by a great part of the
to the

into the Pracrita, Teluga,

"

Hindu
This
it is

nation,

attached
of the

"

adwaitum

faith,

&c."

statement

learned gentleman,

as

far

as

correct, corroborates

indeed

my

assertion with respect to the

doctrines of the

worship of the invisible

ly inculcated

by

all

Supreme the Hindoo

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

pecuniary and other advantages from the numerous

festivals of idol worship, constantly

advance and en
I

courage idolatry to the utmost of their power.

mark, however,
that

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

Vedant, the Cenopanishad

of the

Sam Ved,

the Ishopanishad of the Yajur Ved,&c.,

with the contents of which none but the learned

among
the

my countrymen
3dly.

were

at all

acquainted.

The

learned

gentleman

states,

that

translations

of the

scripture
;

into the vulgar

language

are rejected by
for their
"

some people
that
"

so

doing,

if

and he assigns as reasons the reader of them doubts

the truth of the principles explained in the translation,

"the
"

divine knowledge he acquired

faith,

doubtful

by them becomes a and that doubt cannot be removed unless

:

"

"

he compare them with the original work in that case, the knowledge he lastly acquired becomes superior,

"

and

his study, in the first instance

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

tongue, and the same

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

must not be supposed, however, that

is

am
to

inclin

ed to assert that there

not

the
;

least

room

doubt

the accuracy of such a translation ing of authors, even

in

because the mean

is

the original works,

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

be admitted as reason for

in

withholding
rule

confidence
belief,

their

contents,

such a

would shake our

the

not only
of

in the principles

explained in

translation

the

Vedant

into the

current language, but also in

foreign
history
:

all

information

respecting

translations

in

and theology obtained by means of that case, we must either learn all the
by the different nations in

languages that are spoken

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,

assigns for their objection to the translation

that

"

Reading the scripture

Poorans."

in the vulgar languages

is

prohibited by the

have not yet met with

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
**

to the ratio of the understanding of his pupils,

through Sunskrit, or through the vulgar languages, or by

means of current language of the country, is entitled, spiritual father." Morever, in every part of Hindoostan all
"

HINDOO THEISM

13!

professors of the Sunskrit language instructing beginners

in the Veds, Poorans,

in the vulgar

and

in other Sastras, interpret

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

The ceremonies performed

their

accord-

"

"

modes, forsaking by the Vedas to be mental exercises

purifications necessary to obtain the

ing to these

fruits, are affirmed

and mental
the

"

knowledge of the

"

divine

nature."

I,

in

common
(the
first

with

Veds and

the Vedant,

and Munoo

and best of Hindoo

necessary to

lawgivers) as well as

with the

most celebrated Sanka-

racharya,

deny these ceremonies being

in

obtain

the

knowledge of the divine nature, as the

declares,
text
36, sec. 4th, chap.

Vedant
3rd
"

positively

:"

Man may
for

acquire the true

even without by the Ved

that

observing the rules

knowledge of God, and rites prescribed

"

each class

as

it is

found
the

in

the

Ved

"

many persons who neglected

rites

performance

"

of the

and ceremonies, owing

the
true

to their perpetual

"attention
"

to

adoration

of the

Supreme

Being,

acquired
"

the

knowledge respecting the Supreme

"

Spirit."
"

The Ved

says

Many

learned true

believers

"

never worshipped fire, also the Vedant asserts, fire."And

or any celestial
in

gods through
the ist text of

A DEFNCE OF
"

$rd
"

sec. of the
all

"

3rd chap
is

The worship authorized ,

the
directions
for the

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

"

be diligent in attaining a knowledge of God,

rolling

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

they meditate in silence

perceiv-

"

ing
"

speech and breath thus employed, the

fruit

imperishable
"

of a

sacrificial

offering."

24th

Other Brahmans incessantly perform those

only,

sacrifices

"

seeing

with

the

eye
is

of divine the

learning,

that

"

the scriptural knowledge

observance."

root of every cere,

monial

And
fire

also

the
"All

same
rites

author

declares in the chap. 2nd, text

"

84

ordained in
pass

the Ved, oblations to

and solemn
passes

sacrifices,
is

"

away
to
it is

but that which

not away

declared

"

be the syllable

Om,

thence called Acshora since

beings."

"

a symbol of God, the Lord of created

5thly.
"

The

learned
a
is

gentleman

states,

that

"

the

difficulty
"

of attaining
Spirit

and Almighty
I agree

knowledge of the Invisible evident from the preceding

"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

not, I will dare to say, so difficult to the

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

that things so constructed can

constructors

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

and dancing, which are ranked among

are

pleasures,

not

ordained by
practice

scripture

as

"mental

purification."
is

The

of

dancing in

divine worship, I agree,

not ordained by the scripture,

and accordingly never was introduced

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

Gazette quoted by Sankar understand that on all the great

Hindoo

"

meetings, not only with

"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

"

meetings they have music and

and dancing, as well as

all

"

more

superstitious brethren; but

the songs are

expressive

of the peculiar tenets of the

t

Monotheists."

ED.

The

well

known Atmia Sabha.

E D.

A DEFENCE OF
to refer the gentleman to the text

4th and

H5th

of the

3rd chapter of Yajnyavalca,

scriptural

who

authorizes

not only

divine contemplation, but also the It is also songs that are composed by the vulgar.
in

music

evident that any interesting

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

beg to be allowed to refer the gentleman

of the Nirvan:
"The

the

following text
"of

Veds, while talking

rites,

planets, botany, austere duties,

arms,

natural

"

consequences, and several other subjects, are purified

"

by the inculcation of the doctrines of the Supreme

Spirit."

"

And

also to the latter

end of the Mahanirvana

he
be

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

Sastras, were originally introduced

by the Veds: see

98. for
I

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

Ved, and putting

in practice,

and promulgating

to the

utmost of their power, that

HINDOO THEISM.
part of
justly

135

them which,
considered

treating as
the.

of rites

and
of

festivals,

is

source

their

worldly

advantages and support of their alleged divinity.

Sthly.
I

observe,

that

on the following statement

viz.,
"Should

in
"

my
its

Introduction to the Cenopunishud,

explanation
celebrated

this

given

by the

Ved

itself,

as

well

as

"

by
"to
"

reconcile

commentators Vyas, not be allowed those passages which are seemingly at

(,

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
" "

whole work must,

authority,
"

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,

RAM Monun ROY

to

appears quite as willing to abandon as

Scripture of his
Religion."

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

sufficiently reconciling the

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,

and therefore altogether

unintelli

which

directly contrary to the faith of

;

Hindoos

of
that

every
those

description

consequently they must admit

sufficiently

explanations do

reconcile

the)

seeming contradictions between the chapters of the Veds/

Qthly.
"

The

learned

gentleman says that

"Their

and incarnations) worship under various of consecrated ob ects, "representations, by means

(the attributes
;

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

enjoined by the Sastra

raising
their

to those only

who

are incapable of

minds
I

to the notion of

an invisible Supreme Being.

authorities
for
this

have

quoted

several

assertion

in

my
in

Preface to the Ishopanishad, and beg to repeat here one or two of them
*
"

The

vulgar look for

their

God

water

men
;

of

"

bodies

the ignorant in wood, bricks,

more extended knowledge in celestial and stones ; but

"

"

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

not possessed of sufficient under-

"

standing"

Permit
in

me

in this instance to ask,

whether

every Mussulman
est

Turkey and Arabia, from the high

Protestant Christian
followers
at

to

the

lowest, every

least

of

Europe,

and

many
?

of

Cabbeer

and
of
that

Nanuck, do worship God without the assistance

consecrated objects
the
If so,

how can we suppose

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

"

person be desirous to to be introduced

an earthly prince, he ought

the
first

in

instance

by

his

HINDOO THEISM.
"

137

ministers,"
"God
"

&c,
to

and

IC

in

like

manner the grace of

ought worship of

be obtained by the grace through the his attributes." This opinion, I am

to
find,
is

extermely

sorry

directly

contrary to

all

the

Vedant doctrines interpreted

Sankaracharya,
they
affirm that

which

by the most revered are real adwaita or nonduality ;

to us

God
a

has no second that

may be

possess

ed of eternal existence, either of the same nature with

himself or
of
different

nature

second of that nature

part or his quality.
of
"

that

from him, nor any might be called either his

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
:
"

epithets of Existent, Wise,

and Eternal; and assigns as

such epithets, that the
of

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

must be either eternal or

viz.

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

Supreme Being contained

are not eternal,

in the

Vedant.

By
the

the

latter

sentiment, namely, that the power and attributes of

God
that

we

are led at once into

is

belief

the

nature

of

God

susceptible of change, and con

sequently that

He

is

not eternal,

which makes no

in-

138
considerable

A DEFENCE OF
step towards atheism
itself.

These are the

learned gentleman

obvious and dangerous consequences, resulting from the s doctrine, that the attributes of the

Supreme Being
a loss to

are distinct existences.

am

quite

at

know how

these atttributes of the

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

tute of morality as the creating

Brahma
in

is

said to

be by the Poorans, which represent him

one

instance as attempting to

commit a rape upon

attribute,

his

own
is

daughter.

The

protecting

or

Vishnu,

in

another place affirmed to have fraudulently violated

chastity of Brinda, in order to kill her

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

the learned gentleman

showing how

of such circumstances, which are constantly related by

the worshippers of these
attributes,

even in their ser

mons, can be instrumental towards the purification of the mind, conducive to morality, and productive of
eternal beatitude.
in

Besides, though the learned gentleman

this instance considers these attributes to

be separate
"

existences, yet in another place

he seems to view them

as
:

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

of a king and his ministers,

faith
far

totaly inconsistent

with the
;

entertained

Hindoos of the present day

ing

who, so

by from consider

these

objects

of

worship as mere instruments by

at

which they may arrive

the

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

attribute almighty power,

worship,

solely

on

his
i

own

account.

ithly.

The learned gentleman

in

is

dissatisfied with the

objection mentioned

my

translation to

worshipping
that
"

these fictitious
"

representations

and remarks,
I I

the

objections to worshipping the attributes

factorily stated

are not

satis-

"

by the

author."

consequently repeat

the

following authorities, which

hope may answer

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

domestic beast of these

gods."

"

even so high as that of Brahma does not afford

bliss."

"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

"

an allegorical expression, and

are
;

"

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

rendered subject to these gods.

has

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

thousand others might be

learned gentleman
the
require
idolatrous

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

Krishna as the most

adored of the
is

incarnations,
ingly great.
institution

number
worship

of whose devotees
is

exceed
the

His

made

to

consist in

of his image or picture, accompanied by one

females,

or

more

and

in

history

and

behaviour,

the contemplation of his such as his perpetration of

murder upon a female of the name of Pootna ; his compelling great number of married and unmarried

women
their

to

stand before him denuded

several
others,
to

his

debauching
affliction

them and

the
;

mortal

of

husbands and relations

his

annoying them, by
other facts
of

violating

the laws of cleanliness

nature.

and

the

same

The

not find a limit here.

nify (in

grossness of his worship does His devotees very often perso

as

the

same manner
his

European actors upon

relative

stages

do) him and

female companions, dancing

to

with indecent gestures,

his

and singing songs

It is

love

and debaucheries.
fit

impossible to explain
eye,

in language

to

meet the public

the

mode
is

in

which Muhadeva, or the destroying

to say, that
it is

attribute,
:

wor
it

shipped by the generality of the Hindoos

altogether congenial with

suffice

the

indecent

HINDOO THEISM.
nature of the image,

i^ t
is

under whose form he

most

commonly adored. The stories respecting him,

devotees
in

which are read by

if

his.

the

Tuntras,

are

of a nature that,

told

of any man, would be offensive to the ears of the

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

and other Tantras may

horrible
deities.

every

reader

the
latter

tenets

of the

The modes
deities

worshippers of the two of worship of almost all

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,

direct opposition to the

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

and consequently rejects their ad will no longer stand forward as

worship of separate and independent
the

an advocate
attributes
i2thly.
"

and incarnations.

The

learned

Saviour,"
"

meaning

gentleman says, should be Christ,

"

"that

considered

a personification

of the mercy and kindness of

allegorical
I
personification)."

(I

mean

actual not

God From

the

little

knowledge

had acquired of the tenets of

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

such as the Jews, say that he was a mere

consider
is,

man.
the

But

to

Christ
if I

as

personification

of

mercy of God

mistake not, a new doctrine

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

a period of upwards of a thousand years, respecting

they call

Mohummud, whom
his creatures.

mercy of God upon

as

The

learned gentleman, in the conclusion

left,

of his observations, has

of pure
allegory
to

he

says,

the

doctrines

me.

It

would have been more

left

consistent with justice

had he
"

pure allegory also

to
of

the Veds,
all

which declare,
are

appellations

and

figures
alle:

kinds

innovations,"

and which have

gorically
"

represented
his
;

God
the

in the figure of the universe

Fire
eyes,"

is

head,

sun and the

moon

are his two

11

&c.

and which have

by
has

also represented all

;

human
these

internal
to Vyas,

qualities

different earthly objects

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

Vedant and of the Upanishads.

SECOND DEFENCE
OF

THE MONOTHEISTICAL SYSTEM

OF

THE TEDS
IN REPLY TO

AN APOLOGY FOR THE PRESENT STATE

OF

HINDOO WORSHIP

CALCUTTA
1917.

ADVERTISEMENT.
Two
professed

publications

only have yet appeared with the

object of defending

Hindoo

idolatry against

the arguments

which

have adduced from the Vedant

erroneous-

and other sacred

ness
of

authorities, in proof of the

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

English; and I have

both of those languages.

the
perusal
of

been under the necessity of preparing a reply That which was intended

for

my

countrymen, issued from the

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

in his defence of idolatry,

begins

Let

treatise has

been

not be supposed that the following written with a view to refute the

"

doctrines

of those assuming inventors

and

self-interest-

"

ed
of

moderns,"

&c.

"

It

is

solely

with

the

intention

"

expressing

the true

"

that this

brief treatise
:

meaning of these authorities has been composed;" and he

light

thus
"

concludes

"The

Vedant chundrica, or lunar

of the

Vedant,
be

has thus
s

"

thus

the

glow-worm
to

been made apparent, and It is light has been eclipsed."

of the Vedant,

very

much
with*

feared that, from the perusal of this

treatise, called the lunar light

but

filled

up

satirical

fables f abusive
5

expressions,

and

.contradictory

assertions,

sometimes

admitting
with

mono
it

theism,

but at the same time

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

Vedant, might on a super

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

19 and 20, margin.

7
>

P- 3,
1-

P-

P- 3 8

!
>

*4

P. 48,

I-

19, &c.

&c.

P. I3

J 4-

148
of
the

SECOND DEFENCE OF THE

unity and
universality of the

Supreme

Being,,

and
ving

forbids,
ill

positively, treating with

contempt or beha

towards any creature whatsoever.

to the
satire

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

of the most foul

their

supposed

angry with cannot of course be expected,,

when they

when
unless

irritated with contradiction, to

pay

due

attention,

checked by

fear,

to

the propriety of the use of

decent expressions, either in

in religious controversy.

common

conversation

or

The
page
13,

total

sum

of the

arguments, set forth as

of this
treatise

far

as>

of the
they

translation

(however

inconsistent

are

with each other), seems intended

to prove that faith in the

Supreme Being, when

united,

with moral works, leads

men

to eternal happiness.

This doctrine,
corroborates

am happy

to

observe,

strongly
in

every

assertion that I have

I

made
beg

my
to

translation, a few

paragraphs of which
the
satisfaction of
"

leave

repeat here

for

my

readers. In the

abridgment of the Vedant, page 16

*

The Vedant shews

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.

MONOTHEISTICAL SYSTEM OF THE VEDS.

"**

149

that
viz.

moral principle
a

is

a part of the adoration of God,

"

command

over passions

and over the external

acts are declared

"

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

"

but should endeavour

to

have entire

control

over
only

"

them
true

reliance

on,

and

self-resignation to

the

"

Being, with an aversion to worldly considerations,

"

are

included in the good acts above alluded

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,

which inculcate not only the enlight-

"

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

considering the subjects

readers,

of

idol-worship.

To
is

English
that

however,

it

may

be proper to
signifies

remark,

the Sunskrit word which

works,

not to be
it

understood in the same sense as that which

in Christian theology,

implies
faith.

when works

are opposed

to

by whereas Hindoos use the term to denote religious

rites

Christians understand

works, acions of moral merit,

in

their

theology only

and ceremonies prescribed by

as, for

Hindoo

lawgivers,

which are often irreconcilable with

;

the commonly received maxims of moral duty

150
instance,

SECOND DEFENCE OF THE

the

crime of suicide prescribed to widows

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

respectively) are necessary

to attain

divine

faith,

that

they are
;

indispensable
the Vedant in
positively

accompaniments of holy knowledge

the chapter
3rd,

for

section

4th,

text

37th,

declares that the true knowledge of

God may

be acquired

without observing the rules and

Sastra to each
class of
:

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

contemplation of the Ruler

first

of the universe.

Munoo,.

and chief of

all

Hindoo

lawgivers, confirms

the same

doctrines in describing the duties of laymen,

in the texts 22nd, 23rd

his

work

and

in the

and 24th of the 4th chapter of Bhashya, or commentaries on the

on the other Upanishads of 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
"

and the Ved

never

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,,
"

"

MONOTHEISTfCAL SYSTEM OF THE VEDS

151

on

religious

rites),

yet forgetting the obedience

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

has also been

rites)

"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

commentator quoted by the learned

learned
"

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

the Sastras state

that
sacri-

absorption
11

may be

attained

even though the

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

their authority to the structure of

paganism and

idolatry.

From
respect

this

instance,

the

public

may

perceive

how
in

zealous the learned

to

Brahmun and
of

his

brethren
fertile

are,

the

preservation
*

their

estate of

P.

3.

i.

14.

152
idolatry,

SECOND DEFENCE OF THE

when they
a
full

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,

their several images, has

been en
I

joined by the

and sanctioned by custom.

am

not a

little

surprised

to observe, that after having

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

Hindoos), the learned

to

Brahmun has
as

offered

no objection
for the in

what

have therein asserted, relative to the reason

assigned
junction

by the same
to

Sastras,

well

as

worship

these

figured beings,

as

for

the

general prevalence of idol-worship in this country.

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

and adopting the

Poorans,

spiritual

worship of the true God.

Thus,
"

in the aforesaid Preface, I

remarked

"

For they

(the
"

Tantras,

&c.)

repeatedly declare

God

to be one,

and above the apprehension of the external

senses.

4<

and

internal

the divinity of
"

They indeed expressly declare many gods, and the mode of their

worship

but they reconcile those contradicting asser-

MONOTHEISTICAL SYSTEM OF THE VEDS

"

153

tions

by affirming frequently, that the directions to

4t

"

worship any celestial beings are only applicable to those who are incapable of elevating their minds to
the idea of an invisible
being."

"

And, with the view to

of

remove
tion,
I

every doubt as to the correctness

at

my

asser

the

same time quoted the most unquestion

which
I

able authorities, a few of

"

shall

here repeat.

"

Thus corresponding to and qualities, numerous

the benefit of those
"

the natures of different powers

figures

bave been invented for

"

"

understanding."

who The

are not possesed of sufficient

vulgar look for their gods in

water; men
"

of

bodies

the

more extended knowldge, in celestial but ignorant, in wood, bricks, and stones
;

"

learned
for

""

men in those who

to,

the Universal

"

Soul."

It is

impossible

consider pilgrimage as

devotion, and

"

believe that the divine nature exists in

the

image,

to
to

"

look up

communicate
God."

with,

to

petition,

and

41

serve true believers in

Such indeed

is

the

prevalent nature of truth, that

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

do not perceive they should wor

"

ship him through

the

medium

of

some created

object.

In
has

this acknowledgment, the learned Brahmun confirmed the correctness of all my assertions ;
is,

though the evident conclusion

that he
all

and

all

his

followers must either immediately give up

pretensions

to understanding, or forsake idolatry. In my former tract, I not only proved that the

154

SECOND DEFENCE OF THE

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

the worship of any kind

intellect

of figured beings

and education.

by men of few of the passages quoted

by

me
"

in

my

former publication, on which this assertion

rests, I also

beg leave to repeat.

worships any

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

a domestic beast of these

"as

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
;

comforts to the celestial

"

gods, as food to
in

mankind
affirms

for
is

he who has no

faith

"

the
;

Supreme Being,
the
I

rendered subject to these

same."

"

gods
fore

Ved

the

No
his

reply there

is,

presume, required

of

me
in
offer

to the

arguments
treatise

adduced by the learned Brahmun

idol-worship
authorities,
;

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

instance, a few texts

beatitude,

Ved
a

"

Men may

acquire eternal
of the

by
;

obtaining

knowledge

Supreme

Being alone

MONOTHEISTICAL SYSTEM OF THE VEDS

there is no other
"

155.

way

to

salvation."*

"

To

those
of the

that

acquire
"

a knowledge of Him, the Ruler power,

in-

tellectual

who
the

is

eternal amidst the perishable

"

universe,
"animate
"

and

is

source

of sensation

among
to

all

existences,
their

and who alone assigns

respective
;

so

many

objects
is

purposes,
to

everlasting

"

beatitude

allotted

but not

those

who
in

are not
4th,

"possessed

of

that

knowledge."!

And

the

5th, 6th, 7th,

and 8th
times

texts

of the

Cenopanishad,

the

Ved

has,

five

successively,

denied the divinity

in general

of any

specific

being which

men

worship

;.

and has affirmed the

is

divinity of that

Being

solely,

who

beyond
reach

description

of the

of the
or
in

and comprehension, and out power of vision, and of the sense

of

hearing

of
his

smelling.

The

most celebrated
texts,,

Sankaracharya,
states
that,

commentary upon these

should

lest

people

suppose

Vishnoo,

Muhadeva, Pavan, Indra,

spirit,

or any other, to be a

supreme

the

Ved
the

in

this

passage disavows positively the

Again, the

divinity of all of them. that

Ved

says:"

Those
Spirit,

neglect

contemplation

of the

Supreme

"either
"

by devoting themselves solely or by

to the

performance
of

of the ceremonies of religion,

religious
ideas,
shall,

living destitute
;

"

after

death

assume the

state

"of

"

other created beings,

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.

treats of these celestial gods,

*

and how the Ved

% lahopanishad.

Sooctu.

t Kut

h.

SECOND DEFENCE OF THE

them among
-s.
"

the

other beings.

The Vedant
:

(ch. 1st,
"

3rd,

t.

26th) has
that
it

affirms

is

"

preme
"

heavenly beings Being, because a

possible
for

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
:

"

Bruhma, and whatever bears appellation, and

well
as

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

daily prayerbook,f (ch.

1st,

66th) the creation

is

of Vishnoo, Bruhma, and Muhadeva,

affirmed.

most

distinctly

Munoo,
Veds,
"

the best

of

all

the

commentators of
85th);
"Of

the

says (chap.

i2th,

text

all

those
acquire

duties,
"from
"

answered Bhrigoo, the principal

the

is

to

the one Upanishad a true knowledge Supreme Spirit, that is, the most exalted of all

of

"

sciences,
*

because through that

in the first instance

knowledge

eternal
attri

The Ved, having

personified all the

butes and powers of the

Deity, and also the celestial bodies and

this

natural elements, does, in conformity to

tion,

idea

of

personifica

treat

of

them

in
to

the

subsequent passages
birth,

as if they

were

real

beings,

ascribing

them

animation,

senses,

and

accidents, as well as liability to annihilation.

t Pooja Putul.

MONOTHEISTICAL SYSTEM OF THE VEDS.

"beatitude is obtained."

157

And

the
rites

conclusion
directs
(t.

of

his

work on
i2th):

same author, in the and ceremonies, thus

must the chief of
the

92nd, ch.

"Thus

the twice born, though he neglect

"

ceremonial

rites,

mentioned

"

"

attaining a in his of God, controlling organs of sense, knowledge the Ved." In the Coolarnuva,. and in repeating
in
,

the Shastras, be diligent in

"absorption
"

is

not to be effected by the studies of the

:

Veds nor by the reading of other Shastras

tion
is

absorp-

"

effected

by
to

a true knowledge of the

Supreme

"Being.
"

Parbutee, except that

absorption."
is

knowledge there
"Caste

is

no other way
cause
of

or religious

"

order belonging to each sect,

eternal

not calculated to be

"the
"

beatitude,

nor

is

the study of
to

Durshuns or any other Shastras,

a

sufficient

produce
Spirit
is
;.

"absorption:
"

knowledge
of eternal

of the

Supreme

alone the cause

beatitude."

Mahanirvan

"

He who
to

believes that from the highest state of

Bruhma
and

"

the

lowest

state

of a straw,
is

all

are delusions,

"

that the

one Supreme Spirit

beatitude."

the

only

true

being,,

"attains

"Those

"divine
"

nature exists in

who believe that the an image made of earth, stones

metal, wood, or

of other materials, reap

;

"

by
"

their austerities

only distress but they cannot, without a knowSpirit,

ledge of the
I

Supreme
sorry
to

am

really

acquire absorption." observe that, notwithstanding,

others
of

these authorities and

nature, the

thousand

similar

learned

Brahmun appears
manner
in

altogether

unim

pressed by the luminous culcate the sublime simple

ship
of,

spiritual belief

which they in in, and wor

one God, and

that,

manifest so

much

zeal in leading people

on the contrary, he shouldinto an idola-

158
trous
belief
in

SECOND DEFENCE OF THE

the
divinity of created

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

Shastras universally, but must also be looked

great horror by

upon

common

sense,

as

leading

directly to

immorality and destructive

of

social

comforts.

For

every Hindoo who devotes himself

ship, constructs for that

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

and repeat the history

though the
series

of these, as well as of their

actions ascribed to

fellow deities,

them be only a continued

to friends.*

of

of debauchery, sensuality, falsehood, ingratitude,

of trust,

breach

and treachery

There can be but

-one opinion

respecting the moral conduct to be expect

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

has been persuaded

holy to
to

to believe,

that a repetition of the

name of one of these

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

which the learned

idolatry,
I

Brahmun

so often refers in defence of

have

Vide Note

at the end.

t Vide note at the end.

MONOTHEISTICAL SYSTEM OF THE VEDS

$9

already,

presume, explained in the Preface of the Jshopanishad) the accidental circumstances which have
I

caused idol-worship to flourish

part of India
;

throughout the greater

learned
of

but,
to

as

the

Brahmun
remarks

has not

condescended
subject, I
"

notice

any

my
are

on

this

beg leave to repeat here a part of them.

learned
absurdity

Many
the

Brahmans
of
idolatry,

perfectly

aware
in-

"

of

and

are

well

"

formed of the nature of the

worship
;

pure mode

of divine

but as in the

rites,

ceremonies, and festivals

"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,

but even advance and

"

"

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
"

and correct reasoning, and the former

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

"

have been violating their customs almost every twenty

for

"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,

SECOND DEFENCE OF THE and

to

those

beg leave to

recall

the

attention of the learned

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

quote any ruthority for

cites

his

and when he
he does some

the

Ved
or

or

the

Vedant

which

times) as

his authority,

he carefully omits to mention

his

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

may judge how

shall,

far

credibility

should extend.

however,

make

a few remarks

on the absurd and contradictory assertions with which

the treatise abounds.

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

by paying adoration to animate or inanimate, the

"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

Being through the male appear an absurd restriction.

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.

MONOTHEISTICAL SYSTEM OF THE VEDS.

"

l6l
believe

that there

is

Supreme Being, can you not

to

"

that

he

is

united

matter

?"

belief in

God
in

is

by no means
united
to

connected with a belief

for

of his
faith

being
the

matter:
of the

those

that

have
are

existence

Almighty,
not

and

endued with

common

sense,

scruple
or

to confess their ignorance

as to his nature

mode

of existence, in or
to

regard

to the

point of his relation to matter,

matter.

the

properties of

How,

therefore,

can a belief in
as

God s

being

united to matter, be

inferred

necessary

consequ

ence of a belief in his existence? The learned Brahmun

again
contradicts
1.

himself
divine

on

this

point,

saying

(P. 38,
"

19):

"The

essence

tural

and immaterial, a knowledge

solely from
revelations."

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."

Every one possessed of sensation

substance
as

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

even to imagine a substance divested of

it

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

above stated doctrines of

learned

Brahmun

have been derived from those of

the Vedant.
It
"

is if

again stated

p.

21,

1.

4), that,

"In

point of
regards

fact

you admit the existence of matter, as

its

it

"

yourself, with

twenty-four accidents, as confirmed

"

by

universal

experience,

you

can

easily

conceive

ii

l62
"

SECOND DEFENCE OF THE

the

that

same
It is

properties

belong
for

to

the

11

Being."

easy enough

the learned
properties
all

Supreme Brahmun
which are
sources of

to

conceive that the

to

twenty-four

peculiar

animals, and among which

are included,
is

carnal pleasures
deities
;

but

it

difficult,

or rather

belong to his supposed impossible, for a

man untainted with idolatrous principles, to ascribe to God all such properties as he allows to exist in
himself.

The

learned

Brahmun has drawn an analogy be

tween the operation of the charms of the Veds, and whereon he says of magic; that (p. 18, 1. i):
"

Cannot the charms of the Veds operate

those
is

as powerfully

"as

of

magic,

in

"

cause
held

not present?
to

If the

where the producing foundation of the Veds

effects

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

doctrines will hardly be worth discussion

In
"

p.

24,

1.

10,

the
in

learned
treating

Brahmun
of the

states

that

The Vedant
declares

itself,

several deities,

them

to

be possessed of forms, and their

"

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

time considers these deities as

declares
is

possessed of a corporeal nature, and at another

be mere accidents in
attribute

God, which
of corporeality. the learned

quite
I

inconsistent with the

am

really at a loss to understand,

how

Brahmun

MONOTHEISTICAL SYSTEM OF THEVELS.

could admit so dark a contradiction into
"

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

Almighty power with

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

of presents and bribes

princes,

deities, to

which

supposed would seem none but the learned

brethren

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
"

SECOND DEFENCE OF THE

"

your method of reasoning, it would appear that your faith is confined to those objects only
If this be

"

which are evident

goes

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,

that the nature of the

God
and

head

beyond the comprehension

;

of external

internal senses

which,

presume,
of

implies neither the

denial

of the

materiality

God, on the sole ground

of his being

invisible,

nor the limitation of

to

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

teach, may experience even demonstrated by inferences drawn

yet be rendered

from our experience.

of the earth
to

Such

as

the mutual gravitation

other,

and moon towards each

sun

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

appears, that a thing

is

justly

denied only when found

contrary to
it is

sense

and reason, and not merely because

not perceptible to the senses. I have now to notice the friendly advice given
(

me
at

by the learned Brahmun

"

in p.

23,!. 16):

"But

all

events,

divest yourself
to experience

of the

uneasy sensations
the

"

you profess
" "

at witnessing
at the

worship

paid to idols, prepared In thanking him for his another."

this

expense and labour of

trouble in offering
the

me

counsel,

must however,

beg

learned

MONOTHEISTICAL SYSTEM OF THE VEDS.

lb$

Brahmunto excuse me,

unable to follow
it;

while

acknowledge myself
reasons,
ist,

and

that for several

feeling

for
is,

the
to

misery and distress

of

his

fellow
selfish
2 ndly.

creatures

motives, I
I,

every one not overpowered by presume, rather natural than optional.

their

as

one of

religious

sect,

the most of course participate in the disgrace and

in

countrymen, and ranked

ridicule

to

which

they

have subjected themselves, in

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

duty which one

exert

man owes

to another, to

compels

me

to

my

utmost

endeavours

rescue

them

from

imposition and and happiness.

servitude,

and promote
30,!.
is

their

comfort

He
*
"

further

observes

(p.

16).

"In

the like

manner, the
worshippers

King of kings

who

served equally by those are acquainted with His real essence,

recognize
in

"and

by those who only

of the deities; but

Him
As

under the
distribution

"forms
"

the

future

of rewards a distinction will be

that

made."

the

learn
is

ed Brahmun confesses,

the

same reward

not

promised

to the worshippers of figured deities as to the

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

must be the same

to

to

both

but

the

rewards are

not the same

both,

and therefore the worship

figured deities cannot be considered equal to the adora tion of God.

j66

SECOND DEFENCE OF THE

In the same page
(1.
"

7),

he compares

God

to

mighty emperor
*

saying,

As a mighty emperor

travels
effect

through his kingdom in the garb of a peasant, to

welfare

"the
"

of

his

subjects,

pervades
"

the

universe,
for

so the King of kings assuming a divine, or even a

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

to promote their can be obviously no

inducement

an

omnipotent being, in whose omni

science also the learned

to

Brahmun,
to

dare

say, believes,

assume a form
the
affairs

in order either to

acquaint himself

with

of

men, or

accomplish any bene

volent design towards his creatures.

He
serves,

again

observes, that these figures

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

are as pictures, which

the

memory

dear and absent friend,

or

the worship of the

moon,

reflected

in

various

waters."

This observation of

the learned

Brahmun induces
of

me
the

to suppose that

he must

have formed a notion

:

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

MONOTHEISTICAL SYSTEM OF THE VEDS.

that

167

description of

it

is

prohibited

by

common
bird

decency,

or

in

shape

so ridiculous as that piebald

that

kite called

Kshyemunkuree, and
a rational

of another

called

Neelkunth,

or of jackals, &c.

And

it is

equally

difficult to believe that

being can

make use

of such objects to bring the All-perfect

to his recollection.

Almighty Power

He
"

further

"

says
is

(p.

31,

1.

32)

If

any one assert

existence
sufficient

that

the

case

otherwise, that the deities, mankind,

"

the heavens,

and other objects

of God,
that

have an
in

"

independent
"

that faith

him

is

without worship,
reverence,

they (the deities)

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

acquit myself but unfounded accusation as that of

the

Vedant

To

from

my

believing
I repeat a

material existence to be independent of God,

few passages from the abridgment of the

"

Vedant.
excepting

(P. 6,

1.

8)

Nothing bears true existence

in
"

God."

Again

1.

9,

The
I

existence of

whatever thing that appears to

of
God."

us, relies

on the existence

Besides,

there

is

not,

am
justly

confident,

single assertion in the

whole of

my

publications,

from

which the learned Brahmun might

believed
in

infer that I

the

independent
or

existence

of

deities,

heavens, mankind, by an examination of these works,

the

other objects.
will

The

public,

be enabled to

judge

how

far

the

learned

Brahmun
invention

has ventured to
of

brave public opinion, in the for the defence of idolatry.

arguments

He

"

again

says (p. 34,

1.

28)

If,

by the practice

68

SECOND DEFENCE OF THE

a church, a temple, or a be worshipped, how can he be dis-

"

of the prescribed forms in

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

a church or mosque, or elevate their Almighty Power in any other

for the

never

appropriated place, pay divine

those that
of an
nature,
as

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,

endeavour to excite the reverence

specially
ideas,

of the people,

and

of pilgrims,

who, under

these

superstitious
large

are

them with
into
this

sacrifices

of

persuaded to propitiate, money, and sometimes

even by that of their own

subject,

lives.

Having so

far
will,

entered
I

the the

learned

Brahmun

hope,

be convinced of

impropriety of the analogy which

a
certain

he has drawn between a worship within

material object

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

tion, the sight of images which are often

or

indecent

description,

and
of

which

must

excite

disgust in

the

mind
visit

the spectaor

should be

unpleasing.

to

Kalighat,*

The temple

of Kali.

MONOTHEISTICAL SYSTEM OF THE VEDS.

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:
"

ed with disrespect by being seated on a

arrives in your house, or

chair,

when he
shall

"

by being presented with fragrant

"

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

decorous feelings of the the shape of a monkey, J

public; and
fish,

hog,||

or

elephant,1T or at being represented as

virtue,

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.

flowers before his picture.

"

It is said (p. 39,

"

23)

In the accounts of ancient

idols,

Greece we meet with the worship of

of

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

that idolatry will be totally

than could be expected, confesses contemned as soon as the

I,

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

there are twelve temples dedicated to Siva.

is

fUnder which Siva

of

adored.
||The

Hunooman.
incarnation

The
of

first

in

Vishnoo.

third

Vishnoo.

IFGunesh.

70

SECOND DEFENCE OF THE

impure, absurd,

as

and

puerile

as that of the present

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

restraints of diet (which according to the

authorities

the Mahabharut and other histories were never observed

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

veniences and distress.

A.

Hindoo,

for

instance,

who

affects

particular

purity,

* cannot even

partake

of food dressed by his

own

brother,

when

invited to his house,

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

you are not an infidel, but that your

conformity
with

"

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

himself to this writer

to a person who has subjected remarks only by translating and

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

Swayumpak, one who

his

own

cook.

MONOTHEISTICAL SYSTEM OF THE VEDS.

founded

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

verbal discussion, they

pay even

little

no attention

in the
I

practice to their precepts, of the most points important nature, a few

of which
ist.

beg leave to notice here.

adoration of the invisible Supreme Being,

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,

which those authorities

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

but modern Brahmuns,

authority,

opposition

their

allow her relations to bind the mournful and

infatuated

widow

to the

funeral

bamboos, as soon as she

has

ropes and expressed a wish to

pile

with

perform the dreadful funeral sacrifice, Brahumuns lend a ready assistance.

to

which the

Although an acceptance of money or of 3rdly. a present in the marriage contract of a daughter is

strictly prohibited by the Veds and by Munoo 98 and 100 of chap. 9), yet the sale of female children under pretence of marriage is practised by

most
(text

nearly

two-thirds

of

the

Brahmuns

of

Bengal and second

Tirhoot, as well as by their followers generally.

4thly.

Yagnyubulkya has authorized the

1^2

SECOND DEFENCE OF THE

a

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

disagreeable language, or shewing manifest dislike towards

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

women, either them at marriage,

the

or

inclinations.

Madhosingh,
within

late

Rajah of Tirhoot, through compassion towards that

helpless
sex,

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

some degree domestic

According
2nd),
in

and disturbance.
authority of

to

the

Munoo
;

(text

155,

chap.

respect

and distinction are due

to his

to a

knowledge but on the contrary amongst modern Hindoos, honour is

Brahmun, merely

proportion

paid

exclusively

to

certain families of

Brahmuns, such

as the Koolins, &c.

however void of
be.

principle
justice

they

may

knowledge and This departure from law and

of

was made by the

authority

native

prince

of
four

Bengal,

named
years.

Bullalsen,

within the last three or

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

MONOTHEISTICAL SYSTEM OF THE VEDS.

confined to
the practice
decline.
birth
only,

173

acquisition of knowledge,
in

and

of morality,

that country,

must rapidly
indescrib

The
able,

learned

Brahmun

objects to the term

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

indescribable, although be looked upon as the one sense, and existing

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

chapter part of the

of

the

Brihadarunyuku,

Ujoor

Ved, as
:

upon by the
"having
"and

celebrated

Sunkaracharyo

commented "The Ved

so

far

relative

God, by various absolute* convinced of its incapawas epithets,!

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

which they are

"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

perceived by the senses, is not God.)

As

eternal, true,

intelligent.

t As

creator, preserver,

and destroyer.

J74
"The

SECOND DEFENCE OF THE

Ved s

ascribing

to

God
it

attributes

of

eternity,

"wisdom,
"by

truth,

&c., shews that

can explain him

only

ascribing

those

attributes,

and

"epithets

that are held

by men

in

applying those the highest estima

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

are equally ignorant as to His existence.

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

to prove the impossi

(p. 33,
1.

bility of an adoration of the Deity, saying

15):

That which

cannot be conceived, cannot be wor

the

shipped."

Should

learned
nature,

Brahmun
essence,

consider a

full

conception

of the

or qualities of

the Supreme Being, or a physical

picture truly

repre

senting
leaves,

the

Almighty power, with

as
essential

offerings of flowers,
I

and viands,

to adoration,

agree

MONOTHEISTICAL SYSTEM OF THE VEDS.

with
the learned

175

Brahmun

with respect to the impossi

But,

bility of the

worship

of God.

should adoration

imply only the elevation of the mind to the conviction

of the existence of the Omnipresent Deity, as testified by His wise and wonderful works, and continual con

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

will hesitate to assert, that

His adoration
but even

not

only possible,

and

practicable,

incumbent

upon every
I
refer
3,

rational creature.

For further explanation,

to

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

safely reply for myself,

;

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,

"

the Vedant by declaring that

God
that

"

everywhere, and every thing is in God, means nothing is absent from God, and that nothing
the
volition

41

bears real existence except by

of

God."

*P.47,

I-

4-

1^6

SECOND SYSTEM OF THE

again,
in

And
who,

the

same page

quoted the example of

the most revered teach&rs

"although

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

"

character and respect he was entitled

I

to."

omitted to notice the strange

mode

of

argument
in

which the learned

defence
least

Brhmun

at

p.

29) has

adopted
that

of

idolatry.

After acknowledging

the
of

deficiency in judgment renders

to

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

to lead to eternal happiness, as a

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

much alarm as mode of claiming

that

in reality?

for

idol-worship

value

equal admitted to possess,

of pure

religion,

which

it

can never be
in
retaining,

may have succeeded

in

some

of

his
is

followers

the

delusive

dream, from

which he

so

anxious that they should not be awoke.

I

But some of them have,

into

the truth of those notions in

know, begun to inquire which they have been

mistake for
true>

instructed;

and these are not

is

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

MONOTHEISTICAL SYSTEM OF THE VEDS.

alone,

177

can ever be ranked amongst

will,

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

erroneous confidence which

of a god
to

is

purification

placed in the repetition of the name from sins, noticed by

effect

me
"

in p. 168, (*) I

may quote the following passages. He who pronounces Doorga

"

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

"

person pronouncing loudly,

reverence to

Huri,"

even involuntarily, in the state of falling down, slipping, of labouring under illness, or of sneezing, purifies himself

from the foulest crimes.!

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.

But those Europeans who are not

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

Vide Doorga nam Mahatmyu.

f Vide

Bhaguvat.

J Vide

aha-Bharuth.

12

78

SECOND DEFENCE OF THE

vindicate

my

assertion,

a few instances they of

rest.

in point, with the authorities

beg to be allowed to mention on which

As

have already noticed the debauchery

his

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

the observations of Sunkar

instead

of repeating

them

here,

refer

my

readers to that reply, also to the

tenth division of the Bhaguvut, to

last

the

Hury-Bunsu or
give

division

of the Maha-Bharuth, and to the Nigums,

as well as to the several Agums, which

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

(Muthoora) by frequent military expeditions.

in

Krishna,
life

revenge,
fraud,

resolved
in

to

deprive that prince of his

To by unjustifiable manner. his he and his two Bheema cousins, object, accomplish and Urjoona, declared themselves to be Brahmuns and
and
a

most

in that disguise entered his

palace

where, finding him

weakened by a religious fast, and surrounded only by by his family and priests, they challenged him to fight

duel.

He

accordingly

fought Bheema, the strongest

to

of the three,

who conquered and put him

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

of Dron, their spiritual

seventh

father.

Vide

Dron Purba^ or

Book of

the

Maha-Bharuth.

MONOTHEISTICAL SYSTEM OF THE VEDS.

Vishnoo and others

179

combined
;

in

conspiracy
his

against Buli, a mighty emperor

irresistible, that deity

power was determined to ruin him by

purpose appeared to him in the

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

shape of a dwarf, begging alms.

boon

to

beggar

that

a grateful deity in return not

only deprived him

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.

Vide latter part of the

Hurry

Bunsu, or last book of the Maha-Bharuth.

When
the
fatal

the

battle

of Coorookshetru was decided by

destruction

of

Doorjodhun,

the

remaining
to

part of the

army of
to
rest

his rival,

Yoodhisthir, returned

the

camp

during the night, under the personal

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

even assisted him with his sword to accomp

Vide

his

bloody purpose.
the Usoors,
at

Sousuptik Purb, or

.eleventh book

of the Maha-Bharuth.
the

When
to

churning of the ocean,

in

gave the pitcher of the water of immortality

Vishnoo, he betrayed
his
trust

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

SECOND DEFENCE OF THE MONOTHEISTICAL &C.

be added to the
list,

easily

were

not unwilling to

stain

these

pages by making them the vehicle of such stories

of immorality and vice.

May God

speedily

purify

the

minds of
such

my

countrymen from the corruptness which

produce, and lead their hearts
is

tales are too apt to

to that pure morality^ which

inseparable from [the

true worship of

Him

AN APOLOGY
FOR THE

PURSUIT OF FINAL BEATITUDE,

INDEPENDENTLY OF

BRAHMUNICAL OBSERVANCES.

CALCUTTA
1820.

AN APOLOGY
FOR THE

PURSUIT OF FINAL BEATITUDE.

SOOBRAHMUNYU SHASTREE,
Brahmunical
tenets,

a diligent
to

observer of
that

wishing
study

prove

those
their

Brahmuns who do not

subordinate sciences,
are

the

Veds

with

degraded from the rank of Brahmunism, prepared and offered an Essay on that
subject
to

the

Brahmuns

of

the province of Bengal,

who

are

generally

deficient

in those studies.
:

In

this,

he has advanced three assertions have no tendency

"

which,

however,

to establish his position.

He

alleges

ist,
"

that,

to

a person not acquainted with the Veds,

neither temporary
beatitude,

heavenly enjoyments,
allotted."

nor eternal
"

"

can

be

2dly,

that,

he
seek

only
the

"

who

has studied the Veds

of

is

authorized
3dly,
all

to
"

"

knowledge
perform

God
the

;"

and

that

men

must

"

without
in

omission

the

rites

and duties

"

prescribed a thorough knowledge

Veds and Smritis before acquiring

of
that

God.

"

On

these positions

he attempts duties and

to esablish,
rites

the performance of the the Shastrus for each by prescribed

their

class according

to

religious

order,

such as the

studies
is

of

the

Veds and the

God.

offering of sacrifices, &c.,

absolutely

necessary

towards the acquisition

of

knowledge of

We

consequently

take

upon

184
ourselves
to

AN APOLOGY FOR THE

offer

in

our

own defence

the following

remarks, in answer to those assertions.

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

being admission which is

of the

observance

not inconsistent with the authorities

other
Shastrus.

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

parts of the Veds,

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

upon those two the question, Whether such men as

fire,

comments

have not the sacred

or are afflicted

with poverty,

"

who

profess no

religious order whatsoever, and

to

who
it

"

do not belong

any
or

caste,
?

are authorized to seek

"

divine knowledge

not

On

a superficial view,
to

"

appears, that they are

as
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.

PURSUIT OF FINAL BEATITUDE.

*

185

Even a person who

permitted to acquire a

professes

no
of

religious order, is

"

knowledge
that

God,

for

it

is

4t

found

in

the

Veds

Ruekyu, Bachuknuvee, and

belong to any
It
is

"

others, who, like them, did not

class,

"

obtained divine knowledge. in the sacred tradition, the

living

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"

Muetreyee Bruhmuc.* show that

Muetreyee and others,

the option
to

who,

being women,

had

not

of studying the Ved, were, notwithstanding,

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,

and others of the fourth

class,

attained the

knowledge of God without having an opportunity of

tions

studying the Veds. hence those

:

All this we find in the sacred tradi who have a thorough knowledge of

the

Veds and

Smriti, can

pay no deference to the opinion

Shastree,
that those
to

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

knowledge without the assistance of

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.

Sec. 3, text 38.

ED.

86
of
the

AN APOLOGY &C.
Smriti, stating

authority
"classes
"

that

to

all

the four

preaching

should be offered, &c. shews that

to

the
to

sacred traditions,
the

and

to

the

Poorans, and

"also
"

Agums,

all

the four classes

have equally
traditions,

access,"

thus establishing that

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

not admit the studies of the

required of each class to be the only Hence the knowledge of God.

stating

Veds and other dutiesmeans of acquiring

sacred
tradition,

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

means of imparting divine know

not

ledge
as

to

those

who

study them, will

If

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

admit, that the Smriti, and

Agum, and
afford

inculcating

same doctrines,

means
more
?

of attaining final beatitude.

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.

THE UNIVERSAL RELIGION.

RELIGIOUS INSTRUCTIONS
FOUNDED ON

SACRED AUTHORITIES.

CALCUTTA
1751
S.

RELIGIOUS INSTRUCTIONS
FOUNDED ON SACRED AUTHORITIES.

The

following

Treatise,

in

the

form

of

questions

and answers, contains a

enjoined in

brief

account of the worship

the sacred writings, as

due
to

to

that

Being

who

is

pure as well as eternal,

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,

according to the figures, in the

end of the work.

As
sacred
it

this subject is

writings,

almost always expounded, in the by means of qu estions and answers, that

easily

may be more
1

comprehended, a

similar plan

is*

adopted

in this place also.

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

To whom is worship due ? To the AUTHOR and Governor

incomprehensibly
formed,
things
;

of

the universe,
filled

is

and

with an

endless variety of

men and
a

in which,

as

shown

by the zodiac,

in

manner

far

more wonderful than

the machinary of a watch, the sun, the moon, the planets

and the

stars

fraught with animate and

perform their rapid courses ; and which is inanimate matter of various

RELIGIOUS INSTRUCTIONS
kinds,

locomotive and immoveable,

its

of

which there

is

not one particle but has

3 Q.

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

argument, can define his nature.

4 Q. Are there no means of defining him A. It is repeatedly declared in the sacred

that

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

Author and Governor?

sufficient

Q.

any one, on
this

grounds, opposed to

worship A. To

worship no one can

for,

be opposed on

sufficient

ground;
it is

as

we

all

worship the Supreme

Being, adoring
universe,

him

as the

Author and Governor of the

any one to object to such
considers
the

impossible for

worship

because each person

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,

who consider Time

as the

or

Nature,

or any

Object,

Governor of the universe,

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

consequently, they also

must acknow-

FOUNDED ON SACRED AUTHORITIES.

ledge,

IQI
this

worship
6 Q.

according to is their own.

In
that

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

of this universe clearly government the same manner, as by the action of

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

limb and guides the

body, we

know

7 Q.

Are you hostile

Certainly

A.

not

any other worship ? he who worships, be for,

to
it

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

you worship the Supreme

offer

Being,

and

other

persons Being, but in

their adoration to the

;

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

answer to the 5th question. In what manner 9 Q.

is

this

worship
the

to

be

performed A. By

bearing

in

mind
with
the

that

Author and

Governor of

this visible universe is the

this idea

and comparing
with
reason.
to

sacred
it

Supreme Being, writings and

indispensably

In

this

worship
to

is

necessary

use exertions

subdue the senses, and

to read such passages as direct attention to the

Spirit.

Supreme
an

Exertion

to

subdue the
will

senses,

signifies

endeavour to direct the

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

considered injurious to ourselves,.

It is

should be avoided towards others.

obvious that
help of

we

are

so

constituted,

that

without the
;

sound we can conceive no idea

of the texts treating of 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

the different kinds of grain, drugs, fruits and vegetables,.

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

sacred writings, that theological

;

knowledge

dependent upon truth

consequently, the

FOUNDED ON SACRED AUTHORITIES.

attainment
of
truth
is

193

will

enable us
itself.

to

worship the

Supreme Being, who

io.

Truth
to

Q.~ According
with

this worship,

what rule must

our food

we

regard conduct, and other worldly matters

establish

to the regulation of
?

A.

It

is

proper to
the

regulate our food

writings
;

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

the Scriptures and by

frequently

reason.

In

the

is

forbidden.

Let

us examine
in

by

reason.

Suppose

each person should,

form,
regulate

prescribed

non-conformity with his conduct according to his

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

but the will of

fulfilment

all

is

not

alike

consequently,

in

the

of

our desires, where

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

spend our whole time

impropriety science or Divine truth
it

in judging of the propriety

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

various places, productive of

!94
different

RELIGIOUS INSTRUCTIONS
kinds of grain
to

therefore,

it

is

certainly
to

far

more preferable

adorn the mind than

think of

purifying the belly. the performance of this u.

Q.In
A

worship,
?

is

any
but

or time, necessary particular place, quarter,

A.
it
is

suitable

place

is

certainly
;

preferable,
in

not absolutely necessary

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

the most proper for the performance

is this worship fit to be taught ? be taught to all, but effect being

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

was named Anoostan

for

and on the top

which

of the

page of the same was the word ^-3

this explanation has

been given

and the authority

cited.

ED

FOUNDED ON SACRED AUTHORITIES.

195

(ffr^
?rq:
i

^Rr:

gw^f^rrr:
I

?Tif ftr

r^^T^T^H ^rW ^ ( ^g^^r^JT

11

ire

am: ^rr^^rwa rr^srsr

t^T^fni^rHm^
3rd
i

^r

sr:

196

RELIGIOUS INSTRUCTIONS

4th

JRt

5th

^TTTITTn^H

^TT^TT

W ^t ^
I

H^frT

f%cf ^ISTT ^rn^TT^fT^TT H^frT

6th
*T

^^TT

(^^gfir:

i)

7th

FOUNDED ON SACRED AUTHORITIES.

197

8th

i)

9th

(^raf^cr

^?rtf%

m
i

ii

RELIGIOUS INSTRUCTIONS

^r^fir:

)
I

10th

^Tf^mTTOtr

nth

FOUNDED ON SACRED AUTHORITIES.

IQ9

*TT^

12th

crarrfi

^r

f%

^i^MiTmr^^rcr
UfTT^ff

THE

BRAHMUNICAL MAGAZINE
OR

THE MISSIONARY AND THE BRAHMUN

BEING

A VINDICATION OF THE HINDOO RELIGION AGAINST THE ATTACKS OF CHRISTIAN MISSIONARIES.

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

the religion of their

subjects,
in

and that they

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,

through the grace of

last

God r

gradually
a

increased.

But during the

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

publishing and distributing

among

the natives various

books, large and small,

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

of the doors of the natives or

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

August, 1823. pages having the Bengali,

Calcutta,

The

^t^tfC^fa,

was printed (1821) in on one side and the

both being the

English,

Brahmunical Magazine,
in different languages.

on the other,

same thing

ED.

204
if

THE BRAHMUNICAL MAGAZINE.

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

to others to follow their example.

true

that the apostles of Jesus Christ used to

religion

preach the superiority of the Christian

natives
that

to

the

of

different

countries.

But we must

recollect

they

were not of

the

rulers

of those countries
likewise

where they preached.

to

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

esteemed a body of men

Teligion

truly

zealous

in

propagating

and

in

following

the example of the founders the

of Christianity.
sole
rulers,

In Bengal, where the English are

and where the mere name

people,

of Englishman

is sufficient to frighten

an encroachment upon

the

rights

of

her poor timid and humble inhabitants

religion,

and upon
of

their

God

or the

public

as

cannot be viewed in the eyes a justifiable act. For wise

those that
if

and

good men always

feel disinclined to hurt

are of

much

less strength

than themselves, and

such
to
in

weak creatures be dependent on them and subject

their

authority,

they

can

never

attempt,

even

thought, to mortify their feelings.

We
been
the

have been

subjected

to

such insults for about

such
degradation
has

nine centuries, and the cause of

our excess in
slaughter

civilization
;

and abstinence from

as well as our division

even of animals

into castes, which has been the source of

want of unity

.among
It

us.

seems

almost

natural

that

when one nation

THE BRAHMUNICAL MAGAZINE.

succeeds in conquering another,
their

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

proved highly of Hindoos.

When
invaded

the

generals
like

of

Chungezkhan,
beasts
part
in

who denied
manners,
they

God and were

the
universally
futurity

wild

their

western
at

of

Hindoostan,
of

mocked

the

profession

God and
of

of

expressed to

them by the

natives

India.

The
part

savages of Arracan, on their invasion of the eastern

of

Bengal,

always

religion

of Hindoos.

attempted to degrade the In ancient days, the Greeks and

the

Romans, who were

lives,

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

have had an aversion to violate equity,

destroy their acknowledged character

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

by affording the hope of worldly gain,

reason and justice.
If

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

THE BRAHMUNICAL MAGAZINE.

embrace
their

doctrines,

and

in

case they

to prove this,

they should not^undergo such useless

trouble, nor tease

at

Hindoos any longer by

consideration of the

their

conversion.

In

small

attempts huts in

which Brahmuns of

learning generally reside,

and the
they are

as vegetables &c., simple food, such

which

accustomed
to
live

to eat,

and the poverty which obliges them

gentlemen may
not,

upon

charity, the missionary

I hope, abstain from controversy from for truth and true religion do not
-wealth

contempt
always

of them,

belong to

and power, high names,

!

or lofty palaces.

Now,

in the Mission-press

of Shreerampore a letter
all

shewing the

unreasonableness of

the
in

Hindoo

Shas-

trus having appeared, I

have inserted
all

the ist and 2nd

the above
replies

number
that

of this magazine

the questions in

letter as well as their answers,

and afterwards the

parties shall in like

may be made by both

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
"

MAGAZINE was commenced

"

DURPUN,"

conducted by some of the most eminent

of the Christian Missionaries,

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

him with an answer, through the same

accordingly
sent a
reply

channel.

in the Bengallee language, to

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

was written on both

In the

number

of the

MAGAZINE
Veds,
I

I replied to

the arguments they

adduced against the Shastrus, or

of

immediate

explanations
;

the

our

original

Sacred Books
objections
or

and

in

the

second

answered the

urged against the

Illustrations

Poorans

and

Tuntrus,

Historical

of the

shewing that the doctrines of

Hindoo Mythology, the former are much

208

PREFACE TO THE SECOND EDITION.

rational than the religion

more
are

which the Missionaries

latter, if

profess,

and

that

those

of the

unreasonable,

not

more so than

their Christian Faith.

To

this

the Missionaries
"

made

a reply in their work entitled

the

which was immediately INDIA," No. 38, answered by me in the 3rd No. of the Magazine ; and

FRIEND OF

from the continuation of a regular controversy of this

kind,
fallacy
I

expected
of one
or

that

in a very short time, the truth or

other of our religious systems would

;

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.

has remained unanswered

nearly

two

During that long period the

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

translation, that the learned

among

Christians, in

as

well

Asia, may form

their

Europe opinion on the

subject.

well-known to the whole world, that no people on earth are more tolerant than the Hindoos, who believe
It is
all

men

to be equally within the

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

travel to a distant country

the purpose

overturning

the

opinions

its

inhabitants and introducing

their

own,

ought

be

PREFACE TO THE SECOND EDITION

prepared to demonstrate that reasonable than the former.
the
latter

209
are

more

In conclusion,
ing reader
throne,
:

beg to ask every candid and

dust

reflect

Whether a man be placed on an

sit

imperial

or

in the

whether he be lord of the

of even
a hut

whole known world, or

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

Man-God, under whatever

can such a person

sophistry the idea

sheltered,

have

just

claim

enjoy respect in the intellectual

world? and does

he not expose himself to censure, should he, at the same time, ascribe unreasonableness

to otheis ?

THE LETTER ALLUDED TO

PUBLISHED IN THE

Sumachar Dutpun of
I

the

i^th July, 1821.

all

beg to

inform the learned Public of

Calcutta
is

countries

that at present

a seat of learning and of

is

learned men, and perhaps there

no other place where

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

labour and no expense whatever.

it

In the

first

place

Vedant

Shastra, that

God

appears from the perusal of the is one, eternal, unlimited by

form,
of

past, present, or future time, without

beyond the
desires,

intellect,

the senses, void apprehension of without defect and perfect

soul
is

pure
;

in every respect
is

and the

not different from him nor

there any

other real existence besides him.

The
alone
of
;

visible

world

is,

as

it

says,

created by

Maya

and that Maya

(i.e.,

is

opposed
is

to a true

knowledge

God

after the acquisition of a

knowledge of God,

the

effect

of

Maya, which

the universe, no longer

continues to appear a real existence, in the same man ner as when a piece of rope is mistaken for a snake, the

misconceived existence of the snake

is

destroyed by a
or
as

knowledge of the

real existence of the

rope,

the

212
palace
of

THE BRAHMUNICAL MAGAZINE

Gundhurbs
(a

genus supposed to be inferior

in

only to the celestial gods) seen

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

either brings reproach

in

supremacy and eternity both of God and of Maya.

2ndly.
If the soul
justify the belief that the soul

upon God, or some degree

be the same as God, nothing can is liable to be rewarded

to
its

and punished according

3rdly.

good or

evil

works.

From

these doctrines the perfection of

God

and

his sufficiency

cannot be maintained.

This shastru teaches also that as bubbles arise from

and again are absorbed

the influence of
from,

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

in the creation of the

birth,

world

The

Ved

declares,

continuation, and destruction

of the world are effected by the

Supreme

Being."

Ac

cording

to

this,

how can we admit

hell

the enjoyment of
?

heaven and enduarance of

In the

by the soul

second place,

the

Nyayu
;

Shastru says, that

God
as

is

one and souls are various

;

they

both are im
as well

perishable

and

that space,
;

position,

and time

atoms are eternal

the

and

it

admits that the act of creat

ing

world attaches to

God
it

in

a peculiarly
is

united

relation called

Creator of the world

Sumubayu, and ;

whereby the Deity

called the

says also that according to

the good or evil works of the soul he rewards or punishes

THE BRAHMUNICAL MAGAZINE.

it,

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
;

with the aid of materials

but in reality he

is

above the

need of
he

assistance.

After admitting the

immutability
to

of the will of God,

that
creates,

how can we be persuaded

believe

preserves and again destroys

all

things

at different times

and bestows on the soul the conse

at

quences of
doctrines
.as

its

works

successive

times.

why should we not consider

From these God and the soul

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.

In the third place the

the

Meemansa
of the

Shastru
various

says

that

wonderful consequences

sacrificial

rites consisting of incantations

composed of the Sunskrit

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

however the cause of

consequences of the
Moreover,

rites.

power of men they are, How can we call God the

:

rites

God

is

said by this shastru to be

;

which are produced by men ? mere rites,

but

and

at the
:

same time one

then

we

see

that

rites

are
to

various

how can
?

God

be proved one acocrding

these doctrines

In a country where rites are performed

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

In the Bengali version

we

find C1H?

$hU

little

God.

ED.

214
rites
:

THE BRAHMUNICAL MAGAZINE.

therefore it is, according to the above-stated arguments, included in the Meemansa Shastru. In the fourth instance, the Sankhyu Shastru says that

nature and the

God

of nature are operating jointly,

;

like

the two halves of a grain of vetch the supremacy of the latter

and on account of
called

he

is

the

invisible

God.

How, according
?

to these doctrines,

can

God be
duality of

considered one

Why

do we not believe the

God?
the 2nd

The reamaining part of the letter number of this magazine.

is

to

be inserted in

Reply

to the

above

letter^ to

which reply

the

Editor of the

Sumachar Dutpun denied

I

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

gentlemen had before been

attempts only in

in

the habit of making these

discourses with the natives or through

view.

publications written expressly with that

But now

they have begun the same attacks through the medium of a newspaper. I have not, however, felt much inclined
to

blame the conduct, because the Editor has requested

writer, to

an answer to the
follows.

whom

I therefore

reply as

You,
"

in

the

first

place, attempt to

shew the
its

folly of

Jhe Vedant, and

saying
that
it

for

that purpose recount

doctrines,

teaches

God

to

be one, eternal, unlimit-

THE BRAHMUNICAL MAGAZINE.

ted

215

by past present

or future

time,

without form or

desires,
intellect,

beyond

the

omnipresent,
;

apprehension senses, pure without defect and perfect in

is

of the

every respect

and
is is

that there

no other

real existence
;

except him, nor this visible world

that
(/.
e.

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

for a snake the mis

conceived existence of

snake

destroyed by
or as the
to

a knowledge of the real existence of the rope,

palace of

Gundhurbs seen
these faults

in a

dream

ceases

appear

immediately after the

expiration of the
in

dream.)"

Now,
An>

you

allege

these doctrines,

ist.

admission of their truth either brings

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

and Mussulmans who believe God

also

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
"

THE BRAHMUNICAL MAGAZINE.

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,

and the Vedant cannot be alone accused of

manner, in the Vedant and in other systems,
in

this impropriety.

In

like

as well as

common
its

experience, the
is

superiority of

substance over

qualities

acknowledged.

The

Vedant has never

both of

stated, in

any instance, the supremacy

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

be rewarded and punished accord works ; for such a belief would

amount

the

blasphemy that
world, as the

God

also

is

liable to

reward and punishment.

I reply

The
is

Vedant

says,

is

the effect

of Maya, and

material; but

God
the

is

mere

spirit,

whose
as the

particular influences being

shed upon certain material

in

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

without effecting any motion in the sun, so souls, being,

were, the
to

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

on which they are

cast,

while

others

ED.

THE BRAHMUNICAL MAGAZINE.

to
its

217
souls are

seem obscure owing

more pure from the
they are connected, dullness of matter.

foulness, so

some

purity

of the

matter

with which

while others are dull owing to the

of the

As the
proper
to

reflections

though without light themselves, appear splendid from their con

sun,

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

actual relation to the Universal

relations of the

and as from the particular

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

performing good and

;

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

not in fact of a different origin

from God,

yet liable to exprience the

consequences of good and

of the soul to reward or
liable to either.

evil

works

but this

liability

punishment cannot render God

The

third

fault

alleged
to,

by

you,

is,

that from the

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

THE BRAHMUNICAL MAGAZINE.

and imperfect
;

I will in this case refer

is,

you

to the

above answer, that

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,

bubbles arise from and

in like

again

absorbed

repeatedly

manner through the influence of Maya the world proceeds from, depends upon, and is

absorbed into

God

and hence you

infer that,

accord

ing to this doctrine,

the
that

the reproach of

God s

being under
I

influence of

Maya

attaches to the Deity.

reply,
is

the resemblance of the bubbles with th*

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

dependence and unreali ty.

ledged in every
insensitive existence like

Were the similarity acknow we must admit God to be an respect

a portion
of

water

and the

world as a bubble

to

be a small part of

God moving
may
think

sometimes on the surface of the Deity and again uniting

with him.

Those who look only

after faults,

themselves justified in

alleging that in

consequence of

THE BRAHMUNICAL MAGAZINE.

the comparison of the world
to bubbles
in

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

God through which

the world

its

of

learning

birth, existence and changes ; but no men who are not biassed by partiality, would

infer

from these opinions

to

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

admission of the Deity

subjection
say,

to

The
to

followers of the

Vedant

that

own mercy. Maya is opposed

his

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.

the misconceived notion of a snake,

exists,

The Vedant, by comparing the world with when a rope really

that

means

the

world,

like

the supposed snake,

that
it

independent existence, existence from the Supreme Being.

the Vedant

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

THE BRAHMUNICAL MAGAZINE.

that

and

there

is

no other substance except God, the

to

Vedant means
alone.

that existence in reality belongs true

God
:

He

is

nothing else
find

consequently omnipresent can bear the name of true existence. We

and

the
;

phrases,
I

God

is all

and

in all,

in the Christian

books
that that

and

suppose they do not

I

mean by such words

pots,

mats &e. are gods.

terms

am

inclined to believe

they by these God. Why do you attempt, by the Vedant ?

All

mean

the omnipresence

of

cavils,

to find fault with

the

objects

are

divided into matter and

spirit.

The

world, as the

Vedant
is spirit.

says, is but matter, the effect

of Maya, and
object
takes

God
its

origin

every material from the universal matter under

Hence,

as

the

superintendence
its

of the
;

Supreme
individual

Spirit,

and again

returns to

origin

so

all

perceiving exis

tences, called souls, like reflections of

differently

sun, appear from each other depending upon the universal

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

connexion with the candle

into

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

connexion with matter

destroyed.

Whether
lectual

is it

more reasonable
its

to say

that

the

intel
Spirit,

soul has

origin

from the universal pure

or

that
?

the
If

soul

is

made
is

of nothing or of insensible,

matter
fore

you say God

omnipotent,

he can there

produce the soul from nothing, you would be involved

;

in difficulties

one of which

is

that as

God

is

not a per

ceptible object,

we can

establish his existence only

from

THE BRAHMUNICAL MAGAZINE.

reason and experience
experience in
object
is

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

defy inference from experience.

the

You

find

fault

with
one,

declares, that

God

is

Nyayu Shastru, that itand souls are various, but

position
that

both imperishable; that

well
as

space,

and
the

time, as

atoms are eternal;

and

power

of

creation resides
It says also that

God in a God allots to

in

peculiarly united relation.

the soul the consequences

that he
is

good and immutable will.

of
its

evil

works

and

possessed of

Hence you maintain

because be,
like

that according to

hese doctrines,

God cannot be supposed

;

to be the true

Cause of the world

us, creates things

I

with the aid of materials,

such as matter &c.

system,

reply
as

Every professor of any

followers of the
nity,

theistical

such

the

Nyayu

doctrines,

and those of

Christia
that the

believe

that

soul has

no end.

God is not perishable, and The soul, during an endless

or

period,

either enjoys the beautitude procured by the acquisition

of a knowledge of God, of works.

receives

In like manner,

they

the consequences both believe that it is

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
;

maintain these doctrines.

Besides, different objects,
as the

Nyayu
a

says, are of

course

produced

at

different

times,

circumstance

232

THE BRAHMUNICAL MAGAZINE.

will of

which cannot disprove the eternity of the

God,

who

is

beyond the limits

God.
relation

of time

but

all

other objects

are effected at certain times u as appointed by the eternal

will of

The
and
that
its

which subsists between a substance

is

quality or action,

called

"Sumubayu"

and by

relation

the

act

of creating
is

the world resides in

the Creator, a fact which

theists.

No

acknowledged by almost all being can be called an agent, unless an

action be found in him.

No

one can ever conceive any object, whether

divested
of space

God

or

not-God,

fore set aside the idea of space

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

of time nor will he

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

obvious that the material

particles,

cause of the world

is

is

most minute
:

whose destruction
"unoos"

evidently

impossible immaterial

these

are

called

or atoms.

The

God cannot
:

be supposed the material cause

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,

THE BRAHMUNICAL MAGAZINE.

all that originate in volition or

223

voluntary causes, produc

;

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

be that the former

is

greater than the

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

resemblance can establish

with

the

equality

of any being
ascribe to

God

for Christians

and

Hindoos
;

God
is

and

to the

soul,

will

and mercy

but neither of them

but that one

supposes that therefore both are

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

again say, that according

the

Meemansa
;

doctrines,
vari

God
ous.

is

one and that he

is

mere

rites

but

rites are

How

can the unity of God, according to these

senti-

224

THE BRAHMUNICAL MAGAZINE.

?

ments, be maintained

Especially

in

those

countries

where

rites are

not performed in the

I reply, in

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

the followers of the

Meemansa

are of two classee

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

same time neglects otheis and then

punishes them

for not having

made
his

their

supplications

to him, (though both are equally to

children) amounts
partiality.

an

imputation
it is

against

God

of unjust
to

Hence

evident, that

acording
is

the

doctrines

of

this sect, the unity of

God
to

well maintained.

In attempting to expose the Patunjul

say that
it

Dhurshun you

recomends

man,

in lieu of rites, to perform,

yog (or the regulating of breath in a particular mode which is calculated to divert the human mind from all
wordly objects
the
:)

therefore the objections

applicable to

Meemansa
I reply

are applicable to the Patunjul also.

It is

declared in the Patunjul

that

through

means of yog
tude,

man may surmount

God
is

all

the distress

and

grievances of the world whereby he

may enjoy

beati

and

that

is

pure and beyond the apprehension

of the senses

and

the Superintendent of the universe.

THE BRAHMUNICAL MAGAZINE.

I

22$

am

therefore

at

loss

to

know upon what ground

a
level

you have placed the

Patunjul on

with

the

Meemansa.

You
that
it

find

fault

with

the

doctrines of the Sankhyu

represents the Ruler of nature and nature as the

supremacy of the former he

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

cause of the existence

Supreme and continuation of

universe.
to

Nature
be

is

therefore
to,

Sankhyu

subordinate

declared by the and dependent on the

is

perceiving Spirit,

and

consequently the Spirit

in

the

Supreme God.

The commentators,
Ved, though they
differ

their

interpretation

of the

from each other on subordinate

subjects, yet all agree in ascribing to

him

neither

form

no? flesh, neither birth nor death.

The remaining part of the answer

the

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

Hindoo Shastras,) which of Sumachar Durpun^ a weekly news

the

paper printed at

Mission Press,

Shreerampore^

of date July 14, 1821.

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

and they also enjoin the

like us,

belief that

such visible gods

although having,

women and
discharging
is

children, although subject to the senses

all

and
This

bodily functions

are omnipresent.
first

very

wonderful.
are

In

the

place,

from
that

this

it

follows that there

many gods, and

Secondly,
the

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

say his organs are not like ours,

name and form is incredible. we acknowledge

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

names and forms

Ed.

Continued from page 174

THE BRAHMUNICAL MAGAZINE.

Thirdly,
that

227
is

the

Shastru
that

says

that

God

possessed

of

name and form but

his

mankind cannot see him

this

with their natural eyes.

On

ground,
?

how can
in

ac

knowledge
shastru

forms and
is

names

Fourthly,

that

there

an account of
If

the regard due to the

is

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

any one desirous of knowing another should first ascertain

in

qualifications

and then put confidence

religious

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,

mankind are repeatedly born and

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

enjoyment of heaven or en death, and according to another

state
;

there
this

is

no future
except

and

al

the

inhabitants

of

world,

the

inhabitants of Hindoostan,
their

receive

no consequence of
to

works and are not

is

subject

works.

Which

of these
all

true

and what
consistent

way

is it

possible that they can

?

alike

be

with the shastrus

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

REPLY TO THE FOREGOING.

Translation of an extract from a reply in
defence

oj the

Hindoo Shastrus which

ivas sent to the Editor of the ivas

Sumachar Durpun, but

paper.

not inserted

in

that

FIFTHLY.

You

find

fault

with

the

Poorans and

Tuntras that they have established that the duty of wor

shipping God, for the benefit of mankind, as possessing names and localities ; because they various forms,
order to have a spiritual teacher, and to

confidence

in

his

words

repose implicit because they acknowledge

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

in the first place,

appears
things

many gods and

:

that they enjoy the

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

by their bodily eyes

how on

this

ground can we ac
to

knowledge
I

his

answer.

name and form ? The Poorans

&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

persons of feeble intellect unable to not subject to the senses and

pass their
life

should either

without any

NUMBER
religious

II.

229

duties

work

to prevent this they

form of a man
all

engage in evil have represented God in the and other animals and as possessed of

whatsoever or should

those desires with which

we

are

conversant whereby
After

they

may have some

the
true

regard to the Divine Being.

wards by diligent endeavours they become

for
:

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

view to the benefit of persons of weak minds, and

that
in
truth,

God
"

is

sensual enjoyment.

Weak and ignorant

and
indivisible
limitations."

without name, form, organs, and persons, unable

to
"

know

the supreme

God, think of him

(Sentence quoted

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

forms have been

those

fictitiously

given
of

for

the

benefit

of

worshippers

who

are

slow

understanding."

(Muhanirvan But it is particularly

Tuntru.)

to

be noticed,
the

that there

is

no

end of the Tuntrus.

poorans,

In

same manner the Muha&c.,

rule

Poorans,
:

very numerous the first has been

Oopupoorans, Ramayuna on this account an excellent

this, that those

are

from

Poorans and Tuntrus

which have commentaries, and those parts which have

by the acknowledged expounders, are received for evidence ; otherwise a sentence quoted on the mere authority of the Poorans and Tuntrus is not

been quoted

230

THE BRAHMUNICAL MAGAZINE

Those numerous Poorans and

considered evidence.

Tuntrus which have no commentary and are not quoted by any established expounder may probably be of
recent composition.

Some Poorans and Tuntrus

are

received in one province, the natives of other provinces

or rather, what some people in a province acknowledge, others considering it to be only recent, do not receive ; therefore those Poorans and

consider them spurious

Tuntrus only

which have been commented upon or

to

quoted by respectable authors are

be regarded.

commonly
any book
is
"

received rule for ascertaining the

is this,

authority of

that whatever
"

book opposes the Ved,

All

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

and which have been always regarded.

by respectable authors But having

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

the Poorans represent

God

as

possessed of various

a wife and children,

the
discharge
that

names and forms, and as subject to the

functions
;

as possessed of

senses,

and to
it

of
there

bodily
are

from

which

follows
to

many
I

gods, that they are subject

sensual pleasure,

and

the

omnipresence of
call

God
Jesus

cannot be maintained.
missionary gentlemen,

therefore

humbly ask the

whether or not they

NUMBER
Christ,

II.

231

who

is

possessed of the
is

human form and

also

the

Holy Ghost who

possessed of the dove shape,

the very
that

God

(i).*

And

whether they do not consider

Jesus

Christ,

the very God, received impressions

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

Did he experience any not eat and drink

time
(6)

suffering
?

or

pain?

(5)

Did he not
brothers

live

with

his

own mother,
the

and relations?
he not die
is

(8)

Was And did

in

he not born, (7)

not

and did

the very

God,

Holy Ghost, who the form of a dove remove from

one

place to another ? (9)

And

did he

not
?

beget Jesus
(10) If they
fault

Christ

by his

intercourse with a
this,

woman

acknowledge
*

all

then they cannot find

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
"

Holy-Ghost descended in a bodily shape

v.

like-a^

dove upon him

2
"

Luke Chap. III. about And, when he had looked round

;

22.

on

them with

Mark Chap. III. anger," And being in an 3

"

v.

5.
:

sweat was as
ground."

it

and his agony, he prayed more earnestly to the down blood falling were great drops of
v.

Luke Chap. XXII.

cried with

44.

"Jesus

loud voice, saying,

My

God,

My

God,

why
5

hast faov forsaken

"

The Son

of

me: Matthew Chap. XXVII. v. 46. Luke Chap. man is come eating and drinking
;"

VII.

v. 34"

And he went down

them
:"

with them and came to Nazareth, anc

II. v.

was

subject unto

Luke Chap.

51.

232
the

THE BRAHMUNICAL MAGAZINE.

Poorans, alleging that
in

them the names and the

and that according
to as subject to the senses,

forms of

God

are

established,

them God must be considered

and
as

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

their locality are applicable

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

The aged Vyas

:

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 he cannot perceive

say
that

them."

Moreover

the Poorans

the

names,

forms and sensual

indulgence of
fictitious
;

God which we have

mentioned,
to

are

and we have so spoken with a view

engage

7
II.

When
i.

Jesus was born in Bethlehem &c.

"

Matthew Chap.

v.

"And

they shall scourge him and put him to

v.

death"

Luke

Chap.

XVIII.

33.
v.

9 Luke, Chap. III.

10
I.
"

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

names, forms and sensual

the
plurality

indulgence of

God

is real.

Therefore

of

gods, their locality

.are

and subjection

to sensual indulgence,

faults

to

be found in a real

sense,

only in the

system of the missionary gentlemen.

Secondly,
the

Hindoo Poorans and

account
is

Tuntrus,

in

which the

fictitious

given, are subordinate

to the Ved, but are not the very

Ved

itself
is

when they

disagree
"

with
the

the

Ved

their authority

not regarded.

When

Ved and

the

Poorans disagree, the Ved

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

Bible as their Ved,

and

in explaining
in

it,

Ood

real
is

sense.

real error,

manner, dishonoured therefore, and an

excess of error

discovered in their
asked,

own

system.

You have moreover

what advantage can be

a spiritual
teacher,

derived from the instructions of

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

THE BRAHMUNICAL MAGAZINE.

faith

devoted to the
"

of

Brahmun."

There are many

disciples
his
"

spiritual teachers
;

of their

but a

spiritual

(Moonduk Ved.) who take the wealth teacher who removes

is

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

the end, that according to one

of works the
that,

Hindoa
sect,

Shastru, by means

body repeatedly becomes

another
either

animate or inanimate;
after leaving the

according to
is

body there
or

the eternal enjoy

;

ment of heaven

the eternal endurance of hell

is

and

that according to another sect there

I answer,
It is

no future

state.

not contained in any part of the Hindoois

Shastru that
cal tenet.

there
it is

no future

state

this is

an

atheisti

But

true that the Shastru says, that even

in this world, the consequences both

of

some good and

some
inflicts

evil

works are experienced, or

consequences
of the
sins

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

gives the punishment

as in the

of sins

and rewards
It is

for holiness,

case
in

of the Jews.
this

written in the Bible,

that

even

world
;

rewarded

their holiness

God punished their sins and moreover Jesus Christ himself

fruit will

has said, that by giving alms openly,

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

all allow, that after

the

destruction of the
gives a
spirit

body, God, at the time of judgment,,

body

to the spirit,

and bestows on
of
its

this corporeal
evil

the

consequences

good
to

and

works.

If they believe that,

contrary

the laws

of Nature,
it

God
the

can give a body

to the spirit

and make
then

receive

consequences

of
if,

its

works,

why should
spirit

they express surprise,

in

consistency with these laws,

God

shall, by having given a body, bestow on the

in this world the

consequences of

its

works

You have
works.
their

said that all the inhabitants of the world except those of

Hindoostan

receive
is

no consequences of

their

Such a sentiments
Shastru.

not contained in any part of

But you also say that all the other inhabitants the meaning of which is of the world have no works
;

that they have

no
:

rites

prescribed by the
is

Ved
the

which

is

indeed correct

therefore the Shastru

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

nature of other objects, those

the meaning of the

who variously understood Ved expressed themselves differently.

disagree,
this
is

In the same manner although the commentators on the

Bible in

some

parts

no

fault of

the

Bible and no diminution of the

mentators.
*

reputation of the

com

Matthew, chap.

VI.

v.

2.

(Note

in the third edition.

ED.)

236
I

THE BRAHMUNICAL MAGAZINE.

have now written what
which,
I

errors
in the
in

contrary to reason,
Shastru.

intended respecting the you have stated to be

missionaries are
places.

Hindoo

The revernd

Calcutta,

Shreerampore and various other

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

and yet say no man was

his Father.
is
is

They
Father
is

say that

God
Son

one,

and yet say

the

that the
is

God, the

God and

Holy Ghost
in

God.

They
is

say that

God must

be worshipped

spirit

and

yet they worship Jesus Christ as

very God, although he

possessed of a material body.

They
is

say

that

the

Son
But

is

of the
also

same essence and

say that the
equality

existence at the Father,

and they

Son

equal to the Father.

how can

subsist

except between objects possessed

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.

38 a reply has been

made

in English to the

2nd number of the Brahmunical

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

Hindoo community and

secondarily
in

the use of Europeans, I feel

much

disappointed

my

expectation

of being

favoured

by the

editor or his
to
insert

colleagues with a reply .in English and Bengali

in

the next
it

number
it is,

receive

as

I however must Magazine. and beg to be allowed to make a few

of

my

remarks on the reply.

As
in

to

my

first

question
"

proposed

in

the

Magazine
son

the of

following

words,
the very the

They

call

Jesus Christ the

the

son

God and

God

how can
denies
the

be

the very father

*

?,"

Editor

accuracy of

The

first

three

numbers of the Brahmunical Magazine were

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

In the year 1827 another edition of the Magazine was

the
the

of

2nd and 4th numbers being published with some original left out and some portions revised, under
Magazine &c., and the
the

of Extracts from the Brahmunical

in
full.

3rd

number

In this (third)

edition of

3rd

Number

we

find the following introduction

by Chundra Shekhur Dev.

338
the

THE BRAHMUNICAL MAGAZINE.

information

on which
"

found

this question,

and
son

firmly asserts that

is

the Bible nowhere says

therefore

that the

the

father."

deem

it

necessary to
it
it,

shew

my
to

reason for the above query, leaving

to

the

public

pronounce on the justifiableness of

either in their

conversation or religious publications.

profess that

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.

person affirms that such a one, say James,

-that

is

one,

and
is

John

is

in

his

son,

and again says

that

John

.actually

that he James, we should naturally conclude

"ADVERTISEMENT.
In the following pages will be found^a

new
as

edition of the third a

reply to an article
38,
in

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

.remained unanswered, notwithstanding the subject has often

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,

in this instance, content

Editor of

the

fluenced by the conviction,

that

persons,

who

travel

to

a distant
its

country for

the

purpose of

overturning the opinions of

in

habitants and introducing

to be

their

own

peculiar

sentiments, ought

latter are more reasonable prepared to demonstrate that the

than the former.

C-alcntta,

"CHUNDRA-SHEKHUR DEV.

1827.

NUMBER
means
at

II.

239
father,

that

John the son

to

is

James the
leading

and be
of

liberty
?

ask

how can John

that
"

the son be

James the
that

father

But

as the Editor, a

minister

religion,

declares
is

the

Bible

nowhere says that

is

the son

the
in

father, but says that the son

equal to
in

the father,
person"

nature

and

essence"

and

"

distinct

&c. and recommends

every
his

me

to reflect

of

whom"

son,

who has

not

on mankind, the same human

It

nature

with

father,

must be a

monster."

would

be too much boldness on

to

my

part

to

give

preference

my

apprehension of the meaning of the

Editor.
I

Bible

over

that of the

would therefore have admitted

that

{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

the son being

if

coeval

evident that
father,

a son of

man

be supposed coeval with

his

he must be
than

considered

something
all

more

extraordinry

monster
It
is

believed

by

religious sects, that

when God
he reveals

reveals his will or law

it

to

the
in

human
its

race,

through

their

language

common
favour

acceptation.

I beg,

therefore, of the Editor,

to

direct

reply

to

the

following

me with a Do the question.

word
"

missionary

gentlemen
or
as

take

the

God"

as

proper name

common

one,

all

nouns being

240

THE BRAHMUNICAL MAGAZINE.

divided into two kinds,

common and
if

proper

In
"

the

former case,

that

is,

they consider the term

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
?

with John or James

if

And

in the

latter

case,

that

is,

they

receive the

term"

God"

as

may

maintain the opinion that the

common name, they son of God is good in

the same way as the son of a

Editor

"

says,

man is man, which, as the must necessarily be the case," but they,
be
justified

in this case, cannot

in

in

professing

belief
;

the

equal duration

of

the son with the father

be

for

every

son>

whatever may
only difference

his
to

nature^

must
of his
the

have

existence

originating subsequently

that

own
latter

father.

The
"

between these two

common
and
the

nouns

God"

and

"

man

"

would

be,

that
it

includes

a great

many
But

individuals

under

former only three distinct persons, though of superior

power and nature.

or

no smallness of the number

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,

by the observers of under

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

a circumstance which does

not

make man

a genus than the term

We see

individuals under one term of mankind,though

they are distinct in person, yet one in nature, as being In like manner three beings under one god all men.

head, acording to the Editor, though they are distinct in

NUMBER
person are
as
yet, I infer,

III.

241

considered by him one in nature

gods, god Holy Ghost. Is

the

Father,

this the unity of

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

yet say that the Father

God, the Son

the
the

is

God is one, and God and the

fact,

Holy Ghost
says, that
"

God

",

the Editor admits the

ascribes

as

he

the Bible

same divine nature

Son and
the
in
"

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

ableness of the idea of

distinct

gods being one

God, as requested, he confesses the total inconsistency of this doctrine with reason and makes the Bible respon
sible for
"

it,

saying,
still

But the Bible, while

it

fully reveals

these facts,

forbears to inform us

how

the

Father,

the Son and the

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

Editor or his colleagues ought to have

sideration such

into

unreasonableness attaching to the most

doctrines before
"

important of
lished in the

all their
"

they had pub

the Vedant and the rest of the

the letter accusing Sumacher-Durpun Hindoo Shastrus of want

16

242
of reason

THE BRAHMUNICAL MAGAZINE.

a circumstance which might have

saved the

Editor the reluctant avowal of the unreasonableness of

the foundation of his

own system
reason

of faith.

The

Editor,

however, attempts to procure belief for this doctrine

palpably
plea that

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

into the leaves, flowers,

fact
;

and

fruits,

although

no one questions the

matter as to enable a
his

nor

how mind
raise

so acts
his

man
it

at will to

upon hand to

head,

and

with

to

perform the hardest labour.

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,

because the triune

us of the precise

God has not condescended to inform mode in which his infinite and glorious
acts."

nature exists

and

How

is

it

possible

for

the Editor, or for any one

possessed of
error

common
to

sense,

not

to

perceive

the

gross

of

drawing
the

an

analogy from things around and within us

distinct

three

persons
far

of

the

God-head

in

one existence,
us,

which so

from being around or within

tree

exist

only

in the imagination of the missionaries.*

Here the growth of a

and

and

its

producing leaves

flowers, as well as the operation of

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 reading of the third edition, in

the

editions

was

Christians.

NUMBER
of which
is

III.

243
is

utterly impossible
It
is

for

one who

possessed

of the senses.

very true that the exact

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

bodies joined to mind

perceptible
ice

Are they
?

phenomena commonly

by Christians

Or

are they like

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

are said to exist,

and where they

are liable to be seen

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

the force of early instructions, in the

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

THE BRAHMUNICAL MAGAZINE.

them, like
several

enlightened amongst

of the

Greek
to the

and

Rom an

philosophers, yield,

through policy,

vulgar opinions,

though
I

fully sensible of the unjustifia-

bleness of them.

am, however, sorry to observe that

the minds of a great

in

number

of Christians are so biassed

favour

of the

doctrine

of

the

Trinity

from the
in

strong

impression

made on them

by

education

their youth, that they

can readily defy the suggestions

of the
this

senses,

reason,

doctrine.

They

and experience in opposition to accuse Brahmunical priests of

Christians
are

having an
they forget
their

unjust

ascendancy over their pupils, while

greatly

how

influenced by

ministers

so

as

to

overlook the error of such an

analogy as the above, and others of a similar nature.

The Editor
"

has

first

declared that
the

"

the Bible forbears

to inform us
Spirit
exist"

how
&c.,

the Father,
"

Son, and the Holy

"

the triune

"

to inform us of the precise

God has not descended mode in which his infinite^

acts
";

"

and glorious nature

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

existed with the Father

"

from eternity has created heaven and earth

"

that

"

from

his infinite pity to sinful

men he condescended
;"

to lay

aside his glory for

the form of

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
"

";

him only with

father before
for a season

his

own

glory which

he had with his

the

foundation

of the world
;"

and which

he had laid aside

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

power in heaven and Spirit was also pleased to

all
s

testify to

men

approbation of the Son

incarnate, by visibly descending

upon him
existences,
also

in the

becoming form

of

dove."

Notwithstanding their different locations,

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

the conduct of the second,

earth was performing

who

at the
rites,

same time on the

and the
third of

religious

them then

residing between heaven

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

doctrine which the Editor ascribes to

God

And

can any
of the

book, which contains an

idea that defies the use

ascribed to

senses, be considered worthy to be

that

Be
and
as

ing

who has enduced

for

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

use and guidance

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

declared by the Editor to

to

have
his

laid aside his glory for

a season, and

have prayed

246
father
to

THE BRAHMUNICAL MAGAZINE.

give

him the same

Is
to
it

glory,
it

and

also to

have

taken the form of a servant. nature of the immutable God

his condition

consistent
aside
? Is it

with the

lay

and

to

pray for

again

any part of conformable

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

the Editor maintains?

plausible
if

Even

idolaters

among

Hindoos have more

1 shall be obliged, excuses for their polytheism. Editor can shew that the polytheistical doctrines

the

main

tained by Hindoos are, in

able

than

his

own.

any degree more unreason If not, he will not, I trust, endea

vour in future to introduce

among them one

set of
;.

polytheistical sentiments as a substitute for another set

both of them

being equally and solely protected by the

shield of mystery.

The

in the shape of a

Editor acknowleges the fact of God s appearing dove to testify the appointment of God

the Son, stating, that

to
I

man, it wonder how,

fish

when God renders himself visible must be by appearing in some form." But
after

such acknowledgment the Editor

can ridicule the idea of

a
or cow,
? Is

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

useful than a pigeon ?

I said

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

he not beget Jesus Christ by

a

his divine intercourse

with

woman

?"

alluding

in

the

former question to his

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

Both of these circumstances

by the Editor.
again

my
to

misrepresentation of the

fact,

and

my

attempt

to ridicule the doctrine, I

am

unable to discover.
viz. "They

As

my

fourth

question

say that

God

must be worshipped

in spirit

and yet they worship Jesus

Christ as very God, although he

body,"
"

is possessed of a material the Editor has given an evasive answer ; for he

says,

Christians worship
him."

Jesus Christ and not his body

separately from

never charged

Christians

in

my

question with worshipping the body of Jesus Christ

separately from himself, that the Editor could

fied in

be

justi

denying Christians

having worshipped him and

the very

not his body.

tion

The

Editor in fact confesses their adora

as

of Jesus
:

Christ

God

in the material

form

nevertheless

worship

God

in

he attempts to maintain that they If we admit that the worship spirit.

is

of spirit possessed of material body

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

THE BRAHMUNICAL MAGAZINE.

them
as
spirits

proofs of their viewing

connected with

the

body

Do

the

idolaters

among Hindoos worship

incarnations
!

the assumed forms

their spirit ?

of their

divested

of

ping idols

Even in worship Nothing of the kind Hindoos do not consider them objects of
have performed
life.

worship until they

Pranprutistha

or

communication of divine
tion given by the Editor,
idolators,
ly

According

to the defini

none of them can be supposed

in
fact

because they never worship the body separate

spirit
!

from the

But

any worship through

either an artificial from or imaginary material representa

tion

nothing but idolatry. Moreover, the Editor says that

is

"

the Father,

Son and

Holy Ghost
giving grace

are

also

described in scripture, as equally

to

and peace

leading

men

in the paths of righteousness,

man, as pardoning sin and which things

infinite

omniscience,

omnipotence,
I

love and mercy can

alone

perform."

do not know

any

polytheistical

system

more

clear

than this description of the

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

arrange the universal system and preserve

If so,

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

which Europeans gener conducting political affairs and effecting

the
skill

From

NUMBER

III.

249

that their religious doctrines would

mechanical inventions, foreigners very often conclude be equally reason

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

with political success.

My

fifth

"

question was,

How

can equality subsist

except between objects possessed of different essences But the Editor repeats only a part of and existences
?"

it /. e.,

how

the

son can be equal with the father, when

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

find often equallity in

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

in existence as well as in nature with the father,

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

the same existence with the Father, they cannot,

think,

maintain his equality with the Father.

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

the Histories of the Ancient

"

Greeks and

Romans,"

the reading of the third edition for

"

by a great number of

his

countrymen.

ED.

250
"While,

THE BRAHMUNICAL MAGAZINE.

thus incarnate, he in
;

played his divine nature

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

himself the Son of man^ although no

I

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

representations of God, though they

repeatedly

confess

the

allegorical nature of their

for

instructions

their motives

introducing

them.

and explain Besides, he im

putes false representation to

one of the commentators

of the Ved, and that only in his instructing the ignorant

in a parabolical

manner, and from

"the

this

single

circum
System."

stance he

condemns
very

whole of the Hindoo

In
"

the

reply

of the
"

Editor, I find the phrase

at the right

hand of God
the

scriptural expression.

I therefore

quoted by the Editor as a beg to know whether

"

the phrase

"

right

hand of God
or

implies

a true

representation of God,

not

find
first

the

following

expressions

even within the three

chapters of the
all

Bible
"

"

he (God) rested on the seventh day from

"

his

work."

The Lord God walking

day;"

in the

"the
"

cool

of the

"And
?"

(God)

said

garden in unto him

(Adam) where

art

thou

Did Moses mean by the

NUMBER
term
"

III.

251
to

rested

"

that

God
"

ceased

act

from

fatigue,,

and attempt

to

prove the mutableness of

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

to avoid the heat of the

"

weather?
?"

Or did he mean by
If so,
little

the question Where art thou to imply the previous ignorance of the omniscient God ?

Moses had strange ideas

better than those
I

of Jehovah,

and but

maintained

by

his

contemporary

heathens.

am however
these

inclined to think that

Moses
to

made use

of

expressions

conformably

the

understanding of the ignorant Jews of his days without

subjecting himself to the charge of falsehood; and this
I

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

perceiving that the

natives
state

have begun to arouse themselves from that of morbid apathy and insensibility which is a

certain

symptom

of

moral death and of

&c."

universal

corruption of manners

cannot help feeling

com

passion for his total want of knowledge of

his

the literary

commu employment and domestic conduct of the native

nity
at
large,

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

THE BRAHMUNICAL MAGAZINE.

them by the
Editor, I might easily

ascribed to

draw a com

parison between the domestic conduct of the natives and

that of the

inhabitant of Europe, to
lies
;

shew where the

is

grossest deficiency
foreign
to

but as such a dispute

controversy,
I

entirely

the present

restrain

myself

from so disagreeable a subject, under the apprehension

that
it

might excite general displeasure.

to the abusive terms
"Father

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

from making use of must recollect that 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

arrange his observations

five

giving

an answer to each of

questions in succession, that the public

facility

may judge

with

of the arguments employed on both sides.

THE

BRAHMUNICAL MAGAZINE
OR

THE MISSIONARY AND THE BRAHMUN.

TO BE CONTINUED OCCASIONALLY.
No. IV.

CALCUTTA
1823.

PREFACE.
Notwithstanding

my humble

suggestions in the third

number

of

this

Magazine, against the use of offensive

expressions in religious controversy, I find, to

surprize

my

great

and concern,

in a small tract lately issued

from
by

one of the missionary

against
the
doctrines

presses

and

distributed

missionary gentlemen, direct charges

of
the

of atheism

made

Veds, and

undeserved

reflections

on us as
after

their followers.

This has induced

years, a fourth

me

to

publish,

an interval of two

number

of the Brahmunical Magazine.

the

In accordance with
universal

mild and liberal

is

spirit

of

toleration, which

well-known to be a fun
I

damental principle of Hindooism,

wishing to

am

far

from
less
its

oppose any system of

;

religion,

much

and my regard for the feelings of Christianity would restrain me from thus exposing professors
errors,

its

were they not forced upon

assaults
still

my

notice by the
writers

indiscreet

the

Hindoo

religion.

made by But when

Christian

on
to

they

scruple not

wound
Veds,
such
vince

the feelings of a Hindoo, by attacking the most

faith,

ancient and sacred oracles of his

the inspired
to

which have been revered

for

from

generation

generation,

time immemorial, should he submit to

to

wanton aggression without endeavouring

these

con

gentlemen,
*

that, in

the

language of their

own
learn

Scripture, they

strain

at

a gnat and swallow a

they

camel"

(Matt.

XXIII.

24)

Hence

may

at

least

from

experience

a lesson

of Charity^ which they

256
are ready
at
"

THE BRAHMUNICAL MAGAZINE.

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

investigation of the comparative merits of our respective

religions,

more

especially
in

if

carry

on the controversy
worthy of
truth.
literary

moderate and decorous language, characters and sincere inquirers after

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
"

doctrine of the trinity and that of the atonement, from the

ical

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

form their own judgment of the reasoning therein employed.

Calcutta,
1827."

ED.

CHAPTER
A REPLY
To

1.

certain queries directed against the Vedant.

A
pore,

few

queries

written

having again

issued

in the Bengalee language, from the Mission Press, Sreeram-

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

dictates of pure reason,

to

deem

incumbent

upon me
so unpro

defend

what

I believe

to be true, against

voked an aggression. In his prefatory

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

reading the translation of

Rammohun

that
until

Rammohn Roy
he
shall

will

acquire

cease to impart their doctrines knowledge of the Deity from

some other

religious source.
in

This author,

common

with a great

number

of his

fellow believers, not resting contented with the perversion

and misrepresentation
has

of the purport of his

own

Bible,

been

zealously

endeavouring

to

misquote

the

writings,

revered
17

by others

as sacred authority,

for the

.258

THE BRAHMUNICAL MAGAZINE.

of
I

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

abridgement of the which the querist

Vedant
refers

by
his

in

viz.

The

illustrious

Vyas,

in his
first text,

celebrated work, the

that
it is

"

Vedant, insinuates in the

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

very narrow bounds.

Vyas

from
the

the

of

"various
"

that an accurate

Ved, arguments coinciding m\& positive knowledge of the Supreme

not within the boundary of comprehension, the Supreme Being is, cannot be

with

found

"

Being,
"

is

/.

e.

what and how

"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,

readers will plainly perceive in the

a
perfect

above
the
the

that

knowledge
is

respecting

nature

and essence of the Deity

to

declared in

Vedant"

be unattainable
"

;"

while a knowledge of his

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

find in the Christian

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"

neither can the

number of

his years be searched

author

of these queries justify any one in following his example,

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

such a suggestion, and

will

perhaps
the
real

say in defence of the missionaries,

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

Bengalee and English,

"

which he

says
"

he has read

viz.

He

(Vysa) has, therefore, in

his
his

the second text, explained the

effects

"

Supreme Being by and works without attempting to define

his
first
"

"

essence."

In

answer to
the

query,
I

/.

e.

Did one God

to the next

"create

world or
to

not?"

refer

him

passage and

subsequent passage of the same

viz."

translation of the Vedant,

existence,

He, by
is

whom

the birth,
is

and annihilation the world

Being."
"All

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

to him, as opposing his

favorite notion of three Gods, or three

Persons equally
"

powerful ur.der an abstract idea of Godhead.

In reply to his second query serve this world or not ? and is

not
?"

(i.e.,

Does God pre

rule or

his
I

word our

consisting

of two

questions,

have merely to

260

THE BRAHMUNICAL MAGAZINE.

quote the following passages of the same translation of the Vedant, which as they apply to each severally,
I place

under two separate heads.

the universal world

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

almighty and the sole

"God

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

declare that the

for

support of the Ved is the law of

quotations prove world ; and the

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

and make one reply

?

"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

sometimes found among the human race

operation,

and again ceasing

;

to

operate,

as

if

they were quite extinct

of these attributes
of another
;

because the

power

of

one

impeded by the operation and because the object in which they exist,
is

often

depends upon special members of the body, such

eyes, brain, heart &c. for the exercise of vision,

as the

wisdom,,

compassion &c.

NUMBER
In
fects

IV.

26l

consideration
with
the

of the

prefection

incompatibility of such de of the divine nature, the

identity
all

Vedant declares the very

substitute of the

of

God

to

be the
neces

perfection of

the

attributes

sary

for the

creation

and support of

the universe,

and

for introducing revelation

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

Vedant confesses the impossibility of any

to adapt

knowledge of the Divine nature, although

the understanding of beginners in
it

to

the

study

of theology,

often ascribes to

are held excellent

among

the

God human

such attributes as
species
;

as

truth,

mercy,
"

justice, &c.

See again the

begins with
all

same

translation.

The Ved having

different

at first explained the

by
now,

epithets,

the word

Supreme Being Uthu or

which
have

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

more consistent with reason and

the

divine revelation, to wit,

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

of the supposed principal qualities belonging to

the Deity (namely Creation, Redemption, and Sanctificaand his fellow-believers, tion) as practised by the querist

who have provided themselves

for the work of creation, a

with

God

the Father,

God

the Son, for redemption

and a God the Holy Ghost,

for sanctification.

262
I

THE BRAHMUNICAL MAGAZINE.

do not wonder,
with
that

our religious principles are

one,

compared

those of atheists, by

whose ideas
can
consider

of the divine nature are so gross, that

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

(though for three days only, from the crucifixion of Christ to

it

his resurrection,); nor

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

derision of the discerning public.

As
"

to

his sixth

and seventh
in this

queries, viz.

"

Do

not

wicked actions proceed

of

world from the depravity

"

mankind

"

?"

;th.

By what

penance can that

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

But the Veds, coinciding with the natural

social

implanted

in the

human

constitution,

as the original cause of

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.

mankind may maintain

t
IT

their

superiority

Luke

7.

Matth XI.
**

19.

Luke II. 21. J Luke Mark XIV. 34.

II. 40.

Luke

II.

51.

Even

birds

and beasts sympathise with

their associates of

the opposite sex and with their young, in proportion to the extent

of their desire far social enjoyment.

NUMBER

IV.

263

over the rest of the animal creation, and

another.
all

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

body, and good

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

In the constant internal struggles between

of

this desire

indulgence,

always
social

working powerfully upon the

inclination,

mind,

and the and

In
of

displayed in

various

modes, according to the difference of circumstances, of

habits,

education,

some

yield

often

to

the

passions.

that

case the only means of attaining an

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,

by the blood of a son of

participated
in

man
trans

who

never

our

His
raised

"

last

query
?

is,

Will
will
?"

mankind

at last

be certainly
accord
I

and judged

and

they suffer or enjoy

not ing to their works or

In reply to which

beg

to

264

THE BRAHMUNICAL MAGAZINE.

or

observe, that the Vedant does not confine the reward

punishment
death,

of good
less

or
to

evil

works

to

the

state after
;

much
reveals

a particular
that

but

it

positively,

man

day of judgment suffers or en

joys, according to his evil or

in this world,

a doctrine
first

good deeds, frequently even which is not, I think, at vari

See the
the de

ance with the

part of the Christian Bible.

"

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

and the suggestions of

lines

own minds
I therefore

merely,

not the revealed authority of God.

these

found

in that very

translation,

quote from which

the public

the querist draws this conclusion, and leave

to

judge,

whether he

is

not entirely deprived, even of

in

common
mining
to
"

sense,

by rooted religious prejudice,

of
like

exa

the

writings

others, that are not persuaded

his fellow-believers,
celestial
viz.

think

exactly

him and
the

The Veds not

;

only call
in

representations

deities
"

but

also,

many

instances, give this divine

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

Supreme Being equally over

extension,
his

all

means

"of

omnipresence

established."

-"

Because the
to

Ved

declares the performance of these

"rules

be the cause of the mincfs purification and

God."

"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

by the followers of that own Bible, which in

the term
"

same

figurative

sense applies
chiefs

God"

to

the prophets

and the

of Israel, and identifies

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

most unlimited sense?

is

His second insinuation

this,

that

the

Vedant
;

does not forbid the worship

of gods and goddesses

and how then can the unity of God

that

be inferred from
is

work?

I reply

The Supreme Being

which the querist
to

represented

as -throughout the whole Vedant System

the only object

will

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

of one nature only

part

as the direction for the

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."

With regard to the suggestions about the wor-

266

THE BRAHMUNICAL MAGAZINE.

Deity,
"

ship of other objects besides the

the

following

explanation
as
several

is

given

in the

Vedant.

These, as well

other texts of the same nature, are not real

direct

commands, but only

those,

(for

instance idiots)

who

are unfortunately incapable of adoring the invisible

to

Supreme Being,
In replying,

thing, rather than allow

apply their minds to any visible them to remain idle."

above,
I

as

to

all

the

"Christian

s"

queries and insinuations,

to

have confined

my

quotations

the translations of the abridgement of the

Vedant

an essay of 21
that

pages to which the querist referred in

;

his prefatory lines

had the

that my readers may perceive read querist only that small work, divest

so

ing himself of religious prejudice,

he would not have

needed

to put those questions.

CHAPTER

II.

Reasons of a Hindoo for rejecting the doctrines

of Christianity.

The

querist

then
in

proceeds

to

direct

personality,

maintaining that,

common

with

Rammohun
regard the
entirely
alleges,

Roy,

there are individuals in England,

as

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

and he confidently pronounces the inculcates to be all

individuals

As

must

be

better

qualified

than

can

be to vindicate themselves from

the
Scripures,
I

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

fore beg to be allowed to

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

reject or misinterpret that portion to

means, that these individuals of the Bible which

Christ,

the Trinity

and the atonement of

of

both
as

considered b y the querist and his fellow believers

essential

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.

have therefore directed

my
I

attention to their

Creed and
writers,

some
the

works of celebrated Christian

in

former of
:

which

find

the

Triune

God

thus

explained
"The

Father

is

God, the Son

is

God, the Holy Ghost

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

learned Christians, and ask him

At the time when the whole human

race, as stated in

three persons, the Christian Scriptures, consisted of only

,268

THE BRAHMUNICAL MAGAZINE.

in
like
,

it
"

might have been,

manner,

asserted,

that,

Adam

is

homo
is

(or a person)

Eve

is

homo

(or a person)

and Cain
homines

homo

(or a person); but there are not three

(or persons) but

one

person,"

the

three

being
3rd.

included under the abstract notion of mankind.

The
and
one
4th.

father

is

sacerdos

(or a priest) the son

is

is

sacerdos

(or a priest)

and the grand-son

are

sacerdos (or a priest)

(or
"

yet there
priest

not

three

sacerdos

priests)

but

under an abstract notion of the

is

priesthood."

Wisdom
yet

qualitas

(or
is

quality,)

power

is

qualitas (or a quality)

and love
Creation

qualitas (or a quality,)

and
one

there

are not three qualitate (or qualities) but

5th.
is

quality.
is

opus

(or

work,)
is

Redemption

opus (or a work,) Sanctification

or

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.

These missionary gentlemen have come out

country
give
in the expectation, that
their

grown men should

senses,

up the use of
seriously,

external

and should
is

profess

that
is

although

the
the
of

Father

ONE

God and

the

Son

ONE God and

the

ONE God, yet exceed ONE a

to

that

number

Holy Ghost is Gods does not

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

manner, been acquired in under various not,

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

science, that these Deities

amount

to no

more than

one.

Exclusive of the writings of the ancient and modern

popish Theologists and those

creed, I find, to

of Dissenters
still

from the
in

greater surprise, my Episcopal the works of some celebrated Christian writers, who are

held as the most distinguished

uf England,

members

of the

Church

the

ation given of this

First.

most palpably contradictory explan notice. Trinity, some of which I here

Dr. Waterland, Dr. Taylor, and Archbishop Seeker maintain that the Trinity consists of three dis
tinct,

independent, and equal

;

persons

constituting

one
the

and the same God

thus

representing the
as

Father,

Son and the Holy Ghost under one Godhead.

2ndly.
lian

three

distinct

substances

Dr.

Wallis was an advocate for the

Sabel-

hypothesis,

and probably Archbishop

bears
to

Tillotson,

in the Trinity are holding that three persons

only
his

three

modes
tures,

or relations, which the Deity

crea

and the Holy thus declaring the Father, the Son,

270

THE BRAHMUNICAL MAGAZINE.

qualities,

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

nally of himself, subsisting in that infinite Being, because

"

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

third explanation contradicts the

original deity of the second

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

these pers 3ns are three beings,

Scrip

tures
" "

declare

that

there

is

but only one God.

there
are
three

The
omni-

same Scriptures declare

present persons
;

that

but there cannot be two omnipresent

three

"

beings

therefore the
God."

omnipresent
to this

persons can
the
is

be only one
Trinity
is

According

hypothesis,

made up
i.e.,

of three persons, each of which

not a being,
5thly.

of three nonentities.

In

the

system of Dr.

Thomas

Burnet, the

Father

is

held to be a self-existent Being,

;

the Sons, and

that

the Holy Ghost dependent

and he thinks
to

divine
;

perfections and worship may be ascribed somewhat resembles the Arian Creed.

each

which

NUMBER
6th.

IV.

271 Persons

Mr.

Baxter defines the three divine

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

tained by Sabellius and his followers.

7thly.
"

Bishop Gastrell says

God

the Father, Son,

The three names of and Holy Ghost must denote a

"

"

"

but such as

three-fold difference or distinction belonging is consistent with the unity and

to

God,
the

simplicity

"

of the divine nature, for

each

of these

includes
far as

"

whole idea of

God and

something more. So

they

"

express the nature of

God,

they

all

adequately

and

"

exactly signify the same.

tion,

It is the

additional significathem,"

"

which makes

all

the distinction between

"

/, e.
"

the Father includes according to Bishop Gastrell, the whole idea of God and something more ; the son

"

includes the wnole idea of

God and something more

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,

equal to the whole.

Sthly.

According

Mr.

Howe s
in

theory,

there

are

three distinct, intelligent hypostases,

tinct,

each having a dis

intelligent

nature,

united
in

some

inexplicable

manner so

as to

make one God

e.

somewhat the same

intellectual faculties
to

way
stand

as the corporeal, sensitive,

/.

and

are united to form one man,

that

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.
"

THE BRAHMUNICAL MAGAZINE.

man
and

is

something more than

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

"

minds are distinguished,

ness each
of

just

created

minds

"are,
"

by self-conciousness.
persons

And by mutual
has
the
two."

concious-

these

whole wisdom
i.e.

"

power, and goodness of the other

this divine

sets forth a

system of perfect polytheism

but does not,

like the others, offer

any apology for

it.

lothly.

Dr. Heber, the present Bishop of Calcutta,

that

maintains
Trinity
Gabriel.

the

are
It

no other than

second and third persons in the the angels Michael and

was the Second Person, who conversed with

Sinai,

Moses from Mount

and the

third

person,

who
pious

constituted the Jewish Shekinah.

The

theory of the
prelate,

Godhead proposed by
it

this

and learned

although

is

at

variance with the

opinions of several other divines,

ing
to

must yet
or

be

gratify-

HindooTheologians, who have

long cherished the

the

doctrine of the Metempsychosis,

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

countenances the doctrine

of
to

migration of spirits those of inferior. creatures.

from the bodies of superior

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

of his rashness, as soon as he discover

ed that the accounts of the essence of the Christian

religion, given

by the principal persons of

utterly astonished at

the
is

Church^
a

are

as opposite to each other as the west

to the east ?

Would he not be nation who are

arts
civil

the

idea,

that

so

celebrated for their progress in the

the

and

sciences,

for

liberty,

and

for their

enjoyment of political and freedom of inquiry and dis

so

cussion, should neglect their religious faith

to

much

as

allow

it

still

to

stand upon the monstrously absurd

basis of

popery ?*
however,
atn

I myself,

not

surprised

at

the

many
;

contardictiory

accounts they have given of the Trinity

the building
is

because when
it

the mere creature of fancy,

its

is

not

to

be expected that
its

architects should well

agree in their description of

form and proportions.

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

appears to me, that share of common sense, not entirely perverted by

prejudices
*

any person endowed with a moderate

early
in

thrust

upon him

the helpless infancy of

the ancient Greeks

of By a reference to the Histories Romans and to those of Chungiz Khan and

and

others, the readers-

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

THE BRAHMUNICAL MAGAZINE.

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

have thanked them grate

of the
frail edifice

for

the

safe-standing
it is

of their
great

extraodinary creed, since

the indifference of a

number

of

learned Europeans about the religion which

they from policy profess, accompained with the begoted

adherence to Christianity imposed upon a

able

consider

portion

of

men

of the middling class, which, and

security

which alone, has been hitherto the cause of the

of

faith

contradictory to
the

common
in

sense and opposed

highly

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

being a mere matter of

of
Christianity

speculation,
its

the practical parts

and

religious observances are salutary ?

In the

first

place

wish to

know,

whether the

Misssionaries

preach

the practical parts of Christianity

separately from the

doctrine

of

the

Trinity

and

that

of

the

atonement,

or whether, on the contratry, they

to

do not consider these doctrines

principles

be

the

fundamental

of

the Christian Faith, so that,

practical

no man can
Christianity,

possibly benefit by the

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

natives of India, in consideration of the great

..

NUMBER
every
belief

IV.

275

or rather impossiblity

one must encounter who

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

or in other words, that a

man complete man is

a perfect

perfect

God,

not a

man

Whether
that

it

is

a matter of speculation to be convinced

to a small portion of

an object confined

the

Earth

comprehends literally all the fulness of the Deity bodily, and spreads over the whole universe ? Is it
also

matter of speculation that

God whom
spirit

Christians
as

and

their Scripture represent as

mere

and

the

author of

the

universe,

was of the very seed of the

Jewish Patriarch Abraham, and of Jewish King David ? If these be matters of opinion, what then are matters
grossly

repugnant to reason and contrary to

fact ?

The

almighty and

eternal Being (according to these Christian

theologians) was born,

died a shameful death.

grew to manhood, suffered and Does this signify nothing ?

Does
-give

it

signify

up

the

use

nothing to degrade our faculties and of our senses, while we are viewing
?

the visible object of nature

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

from the example

reason
in

Theolgy, lay

aside

use of

other sciences also, and thereby impede the

incalculable
evils

progress of knowledge and introduce

into the world
will,

after

? I therefore hope more mature consideration,

that these

Gentlemen
the

discover

276
doctrine
of
to

THE BRAHMUNICAL MAGAZINE.

the
Trinity

and the idea of a Mangod

pregnant with
speculation.

or

Godman
If

be unnatural and

absurdity,,

and not a mere innocent

British

Missionaries

are

under an obligation to
they

preach Christianity to the natives of India,

for

ought

the

glory

of

their nation, holding so

conspicuous

a place

among
their their

the people of the East, and also for the

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

God and Man,

say the
least,

Man and

Angel,

which

are,

very

much

calculated

to lower the

reputation of Britons both as a learned and as a religious

people.
It is characteristic of protestant writers to

redicule any other system

of

religion

prove.

Eor

instance,

some

of their

expose to which they disap eminent writers have

Transubs-

proceeded so far in attacking the

doctrine of

tantiation maintained by the Catholics, as to apply to the

bread which the Catholics consider as the real flesh of

Christ, the epithet

Panarious Deus or
beg
to be allowed

"Breaden

God"

&c.

Now
ask
justified

only

on

this occasion to

Protestant
in

Gentlemen,
that

believing

who think themselves a human body was, by how

they

supernatural
fulness

power,
the the

in a literal sense filled with all the

of
to

Godhead,
opinion

can

object

so

violently

entertained

by the Catholics
they can apply to
a

that a piece of bread by the

is

same supurnatural power

filled

with

divine
"

spirit ?

And

if

Catholics the term

Worshippers of

Breaden

God,"

how can

the professors of the Trinity disapprove

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

god same unfathomable

distance

below the

Should he then presume would thereby equalize

to claim the rank

one of the human species. of man, he

his nature with that of his

God

and

be

justly

Indeed
believers,

chargeable with gross inconsistency. do not see what can prevent his fellow

or

man-worshippers,
in

from accusing him

equal
with

of

blasphemy

making

himself

God

or

how
of

rational

men can

avoid viewing him as the victim

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,

interpreted by the inspired

the popular system

titude.

Munoo, not of worship adopted by the mul

standard of Hindoo-

If

a Christian were to insist on considering the

latter with all its corruptions as the

ism,

then a

Hindoo would

also be justified in taking

as the standard of Christianity, the

system of
in

religion

which almost universally prevailed

Europe previous

278

THE BRAHMtJNICAL MAGAZINE.

to the fifteenth century of the Christian Era, and which

is
still

followed

by the majority of Christians (namely.

all
its

Catholics, Greeks, Armenians) with

fixes.

idols,

cruci
sins,,

Saints, miracles, pecuniary absolutions

from

trinity,

transubstantiation, relics, holy water,

and other

idolatrous machinery.

With regard
are given to

to

the

doctrine of the atonement,

that

we
the

by Christians, Father having been offended by the transgressions of

the
of

understand

God

human
his

race, resolved

mercy)

that

(though against the suggestionhe would not forgive them unless-

some adequate
his

sacrifice

were offered to him,

be
disregarded

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;

nature and offered to

adequate atonement,

and thereby reconciled as would believe in

remission of
sin.

to the Father Deity as

many men

the

offer

of

his

blood for the

although

The Missionary Gentlemen hereby maintain, that God the Father, God the Son, and God the
equally merciful and just

Holy Ghost were

averse to sin
;

and equally
regard to

yet the

Father having a

strict

the preservation of the balance of power between

Mercy

and
and

Justice,
insisted,

did not suffer his Mercy to violate Justice,

that the sins

of

men

should not be for

given

unless

human

sacrifice

were made to him,

But the Son being more under the influence of mercy and totally regardless of justice, condescended to

assume the human

nature and to bear the punishment

NUMBER
of their
sin.

IV.

279
as

he washed

Thus by away their

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,

and remained quite

that

neutral.
is

Hence,
strict
?

is

it

not evident,

God

the Father

more
Son

about the observance

of Justice than

God

the

that

God

the Father was

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.

less liable to the influence of

which

that
just
to

G jd
God

the

Father, Son,
?

and Holy Ghost are equally

Secondly.

and merciful
the

They

ascribe

attribute of
attribute,
his

justice according to the

/".

human

notion of that

e.

as

just judge can never be so influenced by

mercy
so of

as

to

forgive

man

guilty

of

capital

crimes,
;

without

inflictiong

upon him the punishment of death

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

consistent with the

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

man) who never

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

THE BRAHMUNICAL MAGAZINE

put an innocent person to a painful death for the transgressions of others, notwithstanding he, in his
it,

human
that

capacity,
as

death,

manifested very great reluctance to is admitted in the account of the life of

Jesus Christ in Matthew Ch.

Thirdly.

XXVI. 3739.
is,

Sins

are of two kinds, that

sins

sins against

God

merely,

and

theft, robbery,

whether
to

it is

deception not an entire disregard of justice, according

notion,
that the sins

against God and man, such as I therefore wish to know &c.

the

human
to

committed against
without his
is
it

one person should be forgiven by another,

consent
such
of

pardons
justice

Whether

not

an

infringement

on the part of
of

God
or

the Son,

according to the

human

notion of justice, to wash away

theft,

with his blood the sins

robbery,

murder

commited by one man

their

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
?

one another severe punishment,

by
them, notwithstanding the

Yet we every day see Christians inflict on for the sins committed
remission
of their
sins

th rough their faith in the vicarious sacrifice of Christ. Fourthly.

These Gentlemen

believe,

that

the

Son
This

washes away the sins of those who place their

his vicarious sacrifice,

faith in

and not of men

in general.

shews that the act of

pardoning the sins of

men by

NUMBER

IV.

28l

Cod

the Son, proceed from

his infinite
this

a reciprocal

consideration,

and not from

according
to

mercy towards mankind.

millions
of

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

to the necessary bargain for the forgiveness of their sins

by

offering, in return, their faith in

the atonement
in

made

by where they could readily acquire

rely

Christ.

But those who have been born

this
this as the

countries

faith,

while they

upon the possession of

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

the persons really guilty of pride

of
;

and
the
of

self sufficiency, since for this single merit

theirs,

they think

themselves fully entitled to salvation

and

at

same time they contemn and deprecate

others,

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,

God such men

faith

as,

at

any time

during their

place

in

that

blood of God,

282

THE BRAKMUNICAL MAGAZINE.

however guilty these

men may be

of

offending

God
to

and injuring their fellow-creatures. As to their attempts at the converting of Hindoos

the Christian Faith, these

Teachers of strange doctrines

experience, after thr
that

may now have been convinced by

exertions of a quarter of a

century,

native

of

India
honesty,

possessed
will

of

common
that

no grown up sense and

common
efforts

ever be persuaded to believe in

their self-contradictory
will

Creed,

and

their

religious

be unavailing, unless they adopt, or be en

abled to adopt, some unfair

of Christianity.

means

for

the

promotion

Since the Hindoo population in Bengal,

their

from the circumstances of

their

early
at

marriages,

and
in

continual residence either

their

home

or

at

an

considerable distance from

the

birth

place,

and from

enjoyment of
British
rapidity,

local

comfort
has

under the peaceful

been increasing with
are,

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 their habitual aversion

to war,

and do
free

not now, as in former times, receives gifts of lands

from assessments which tended

idle
life,

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

held out on the other,

for their convertion.

by Societies established
for

Europe

I shall

now,

in

a few words,

the

information

of

the Missionary Gentlemen, lay

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

form and under whatsoever

of sophistry

of an
divine

artifical,

may be practised, either in adoration a natural, or an imaginary object. The

offer,

homage which we
of

consists

solely

in

the

practice

Duya

or

benevolence towards each other,

and not
feet,

in a fanciful faith or in certain

motions of the

legs,

arms, head, tongue or other bodily organs, In

before

pulpit or

a temple.

Among

other

objects,

in

our solemn devotion, we freequently thanks to God,

for

offer

the

blessings of
that
it

British

up our humble Rule in

in its

India and sincerely

pray,

may continue

beneficent operation for centuries to come.

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

do you frequent a Unitarian

numerously attended

place of worship, instead established Churches

?"

of the

I.

Because the prayers read,

in

sermons preached remind me of the

universe, without
fellow-creators

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

the animal body, such as

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

declared to have refused mercy

until

and

salvation

to

mankind

innocent

blood

was

offered
III.

him

to appease his wrath.

Because the Unitarian

mode

of

hibits

how

that

infinite

and

Supreme

worship ex author has

designedly

stationed the

heavenly bodies, in systematic

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

ANSWER OF A HINDOO &C.

small

ted as occupying a

lying in a still smaller

space in this limited world, space in the womb of a virgin,

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

weary of the doctrine

"*

Man-God

or

"

God-Man

frequently inculcated

by

the

traditions

Brahmuns, in pursuance of their corrupt the same doctrine of Man-God, though

another

preached by

better provided for conquest cannot effectually tend to excite

curiosity to listen to
it.

body of priests better dressed, and eminently elevated by virtue of

my

anxiety or

V.

Because

have expressed
of

my

disgust,

when

heard from the Brahmuns

the incredible story that

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
;

stigmatized with the term atheist

ly

while others are high

scruple,

respected, though they do not

under the

shield

of religion,

to bring
in

the

Deity into ridicule, by

representing

him

the

form even of a
in

common
the

bird.

VI.

Because having been taught

of a
I

schools,

where the doctrine of the

or even
three-fold t

Incarnations of a two-fold
nature

has

been

solemnly

preached,
*

perceive no novelty in the idea of a two-fold

Mnnoo, Duttatruyu,Ram &C.&G.&C.

fa^tWt^S mixed

nature of man, lion, and God.

ANSWER OF A HINDOO
nature,
in those

&C.

289

divine

and human,

as entertained

and expressed

Churches.

VII.

Because

in those Churches, the

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

and eastern heathen

must be
to

mythologies,
feelings

and
those

consequently

offensive to the

of

who

ascribe

God

purity and perfection. VIII. Because the doctrine of the

trinity

incul

cated in those Churches, consisting of God the Father, God the Son, and God the Holy Ghost, is defensible

only on the plea of mystery

to

while the Trinity preached

us

by the

Brahmuns
of

is

a representaton of the three

deity
in
all

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.

The mind which

adopt the former. Because Unitarians IX.

reject

polytheism
modification,

and
and

every sophistical idolatry under thereby discountenance all the

resulting from

evil

consequences

them.
Unitarians
believe,
profess,

X.
culcate

Because
the
I

and

in

doctrine
firmly

of the divine

unity

a doctrine

which

find

maintained both by the Christian

writings

Scriptures

and by our most ancient

*

commonly

called the Veds.

The

Virgin Mary.

ANSWER OF A HINDOO &C.

Such are

my

reasons

for

attending the Unitarian

place of worship instead of the established Cnurches.

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

Chundru Shekhur Dev himself for

this statement.

ED.

TRANSLATION
OF A

SUNSKRIT TRACT
ON

DIFFERENT MODES OF WORSHIP,

By
a Friend of the Author.

CALCUTTA
1825.

ADVERTISEMENT.

small

tract

in

Sunscrit

with

translation

into

Bengalee has of late been published by a

logian, Shivuprusad

Shurma, on the

Hindoo Theo subject of modes of

worship with or without images.

exhibit views of the
from,

Hindoo
are

Having found it to religion somewhat different

entertained by Euro
into

those which

commonly
notes,

peans, I have prepared a translation of

with

some explanatory

which

English beg to submit to

it

the English reader.

Calcutta,

1 8 January

>

TRANSLATION OF A SUNSKRIT TRACT

ON

DIFFERENT MODES OF WORSHIP.*

Query.

In some Shastrus many authorities are found enjoin

ing worship by

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

the subject of this query the decision of

all

which

is

given, in the essence

that

the

Shastrus (the

JBhagvut), by

great

and worshipful Saint (Vyas)

all

who had
sufficient

a thorough knowledge of
to

the Veds, seems

It
"

remove these doubts

gloss

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

appear from the

Friend

Friend of

the

and

the

Author

A by Shiva
"

Prusad
self.

Shurma both being

ED.

evidently

Ram Mohun Roy him

294
this
text,

DIFFERENT MODES OF WORSHIP.

adds here
"

This verse shews that worship-

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

and explains what

are

its

necessary

accom

paniments. Vyas then proceeds

"

"

Further,
to others,

to

the

needy,

by honour
to all,

man, by charity by friendship, and

his

"

by an equal regard

shall direct

worship to
all

"

me

who, by

residing in the heart, dwell in

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

and thereby the soul

is

is

ultimately brought to

divine perfection far surpassing

human

search and

description.

This

the

state

which

is

commonly absorption. mode of devotion being supposed

any moral or
social

called

The devotees who adhere

not

to this

naturally incapable of committing,

crime,

are

subjected to the precepts or

prohibitions found in the Shastrus.

The second kind

Deity
is

of
of

devotion
all

consists in

believing that the

perfection

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,-

and dependent on,

this

the

Deity.

Besides,

the practice of charity

&c., as mentioned in this text are

enjoined on

the

mode
as

of

devotion as their religious duties.

after

performers of This class of

the

devotees enjoy,

death,

eternal

beatitude

in

highest

heaven,
\yhile

existences separate from the deity

worshippers by means of forms, as

bliss.

and form eachother, the Vedant affirms, enjoy

only temporary

DIFFERENT MODES OF WORSHIP.

Vyas continues
with the following
to
inanimate,"
"

295.

in

six

and a

half verses beginning,

verse,"

&c.
to

Animate objects are preferable and ending with the following

these four duties are prescribed
mentally,

sentence,
in the

He

whom
shall,

above

text

do reverence and

profess
different

much

respect

to all creatures, according to the

their
:

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.
"

observing that the

explains that the observance of

"an

equal regard to
is

all"

creatures directed in the above verse

in reference

to

their being equally related to the divine Spirit

in reference to their qualities or identities.
It follows therefore that

and not

passages enjoining worship

by means of forms, and passages dissuading from such

From what
the

have noticed as to the two kinds of notions

perceive
is

entertained respecting spiritual devotion, the reader will

reason
in

why

a teacher of spiritual knowledge sometimes

first

justified

speaking of the Deity in the

his
soul,

person, in reference

to the

assumed divine nature of

he
again treats of

although in the same

discourse,

God

in the third person, in reference

state of the soul.

to the present separated

and subordinate

"

Two

birds,
is

cohabitant and coessential, reside unitedly in

the body.
its
O>ie

one

tree

which

of
:

them

{the soul]

consumes the
without

variously tasted fruits of

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

styled the operator in the

the 2nd.

296
worship,

DIFFERENT MODES OF WORSHIP.

should

be separately applied to those who

entertain those different sentiments.*

*

Under

the

Christian dispensation,
;

seems unauthorised

John ch
23

IV.

v.

worship through matter 21 The hour cometh

"

when ye
when
in

shall,

neither in
&c."

this
"

worship the Father

"

mountain, nor yet at Jerusalem, But the hour cometh and now is,
Father in Spirit and

the true worshippers shall worship the

c.
;

truth

although in the Juaical religion such worship was

the

sanctioned, as appears from

Books of Leviticus and

others,

and even from the above quoted verses of the Gospel of John.

HUMBLE SUGGESTIONS
TO

HIS

COUNTRYMEN WHO BELIEVE

IN

THE
:

ONE TRUE GOD

BY

PRUSUNNU KOOMAR THAKOOR.

CALCUTTA
1823.

ADVERTISEMENT.

My
to

object in
it is

publishing this tract

is to

recommend

those

whom

addressed, to avoid using harsh

their
religious

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

ONE He cannot be known

or

God

only without an
either

on the authority of the equal," and that

through the
:

language, thought, except as existing, the origin

verse ?
"

vision

medium of how can he be known and support of the uni

their

and who endeavour

"

to regulate
is

conduct

by the following precept,

He who

desirous of eternal

happiness should regard another as he

regards

himself,
own,"

and the happiness and misery of another

ought to manifest the warmest affection
their

as his

towards such of
faith

own countrymen

as

maintain the same

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

Gooroo Nanuk. of Dadoo, and of Kubeer,

It is

as well as of Suntu &c., profess the religious

above mentioned.
ably
to
treat

them

our unquestionable duty invari No doubt should be as brethren.

future
salvation,

entertained

of their

merely because

they receive instructions, and practise their sacred music,

in the vernacular dialect.

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,

Prusunnu Kumar Thakoor

name was

put

to

this as the

vas fond of writing anonymously and of giving

to his

the

Raja names of others

own

works.

ED.

30O
has
said
"

HUMBLE SUGGESTIONS.
The
divine

hymns Rik, Gatha^ Panika^ and

;

Dukshubihita should be sung

use

because by their constant

"

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

able to beat time in music, will enter without difficulty

salvation."

upon the road of

as quoted

Again the Shivu Dhurmu

"

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

Europeans who believe

God
in

to

be

in every sense

spirit,

and who
service

ONE, and worship HIM ALONE extend their benevolence to man as

to

the
with

highest

God, should be regarded by us

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

merely because they consider Jesus Christ as the

senger of

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

wards them in the same manner as we act towards those

of our countrymen

who, without forming any external

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

should not be hated.

to act towards those

On

the

contrary,
in

becomes us

Europeans

the same

manner

as

we

act towards

such as believe

Ram
last

&c. to be incarnations

of God, and form external

images of them.

For the

religious principle of the

two

mentioned

sects of foreigners are

one and the same

with those

of the

two similar

sects

among Hondoos,

although they are clothed in a different garb.

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

men, when possessed

their

of wealth

and power,

to perceive

own

defects.

THE TRUST DEED OF THE BRAHMO SOMAJ.*

THIS INDENTURE
made

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

Havelly in the Suburbs of Calcutta aforesaid Zumeen-

PRUSSUNNOCOOMAR TAGORE

Pattoriaghatta in

Calcutta aforesaid Zumeendar, BAGISH of Simlah in Calcutta

RAMCHUNDER
aforesaid

BIDYA-

Pundit and
aforesaid

RAMMOHUN ROY
Zumeendar of
of

of Manicktullah in Calcutta

the one part

and BOYKONTONAUTH ROY

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

the other part

tion

witnesseth that for and in considera sum of Sicca Rupees Ten of Lawful money

of Bengal by the said Boykontonauth

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.

lished in the Tattwabodhini Patrika, No. 90, for

It was also pub Magh, 1772 Sak.

304

THE TRUST DEED.

Presents (the receipt whereof they the said Dwarkanauth

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

aliened released and confirmed

Do and

Roy Radapersaud Roy and Ramanauth Tagore

heirs

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

the piece or parcel of

Land

or

Ground
same
is

belonging and on
built containing

part whereof the

and

by estimation four Cottahs

little

and two Chittacks be the same a

situate

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

OF THE BRAHMO SOMAJ.

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-

ney and on the

Street

west
called
said

by the said public Road or

Chitpore

commonly
otherwise
the

Road

or

howso

ever

messuage building land tene

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

singular the out houses offices edifices buildings erections

Compounds Yards

walls ditches hedges fences enclosures

ways paths passages woods under-woods shrubs timber and other trees entrances casements lights privileges
profits

emoluments advantages rights titles members appendages and appurtenances Whatsoever to

benifits

the said

messuage building land tenements herenitapermises

or

ments

and

any

part

or

parcel

thereof

belonging or in any wise appertaining or

or

with the

same

any

part or parcel

thereof

now

or at any time or

times

heretofore

enjoyed or
as
(all

used occupied possessed or taken or known deemed reputed accepted

held
or

part

parcel
said

member

thereof or any part thereof

building messuage hereditaments and premises are now

ession of or legally vested
in

which

land
in

tenements

the actual poss

Boykontonauth Rarnanauth and Tagore by Roy Radapersaud Roy 20

the

said

.306
virtue

THE TRUST DEED

of

a bargain

and

sale to

them thereof made by

the said

Dwarkanauth Tagore Kaleenauth Roy Prussunnocoomar Tagore Ramchunder Bidyabagish and

Rammohun Roy

for

Sicca Rupees Five Consideration

by an Indenture bearing date the day next before the day of the date and executed previous to the sealing

and delivery of these Presents

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

transferring uses into possession

and the remainder and remainders reversion and rever

sions

Yearly and

other

rents issues

and

profits thereof

and
sion

all the Estate Right Title interest trust use posses

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

relate to the said premises or

which now are or hereafter

possession

shall or

any part theroef and may be in the hands

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

or of any person or he or they can or may procure the

suit at

same without action or

Law

or in

Equity.

To

have and to hold

premises
hereinbefore

the

said
all

tenements hereditaments and

Messuage Building land and singular other the

the
said

and

in

Indenture of

^bargain or sale

described

and mentioned and hereby

OF THE BRAHMO SOMAJ.

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

no other ends intends and purposes the use of the said ) To

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

confidence that they the said

or

Roy Radapersaud Roy and Ramanauth Tagore

survivors
survivor

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

criptions of people without distinction

behave

and conduct themselves

in

an orderly sober religious

for the worship and adoration of the Eternal Unsearchable and Immutable Being who
is

and devout manner

the Author or

and Preserver of the Universe

other

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

men whatsoever and

carving

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

THE TRUST DEED

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

be recognized as an object of worship men shall be reviled or slightingly or

worship that

contemptuously spoken of or alluded to either in preaching

praying or in the hymns or other mode of may be delivered or used in the said

Building and
or

that

Messuage or no sermon preaching discourse prayer

hymn be

delivered

made

or

used

in

but such as have a tendency to the promotion of contemplation of the Author and Preserver of

such worship the

the

Universe

to

the

promotion

of

charity

morality piety

and the strengthening the bonds of union Between men of all religious persuations and
benevolence
virtue

creeds and also

that

a person of

Good

repute and well

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

seven days Provided always and

hereby declared

OF THE BRAHMO SOMAJ.

309

and agreed by and between

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

succeeding Trustees or Trustee of the

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

such case and from time to time as often and

as soon as
ful

any such event

shall

happen

it

shall

be law

for

the said Dwarkananth Tagore Kalleenauth

Roy

Prussunnocoomar Tagore Ramchunder Bidyabagish and

Rammohnn Roy
or survivor of
jointly

during their joint lives or the survivors

after the

them

death of any or either of them

Trustees or Trustee
after the death of

and

in concurrence with the

for the time being

and

in case of

and

the survivor of

them the

said

Dwarkanauth Tagore Kalee-

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

be discharged or refusing or neglecting or becoming

incapable by or in
that

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

building land which under

then vested
to

Trustees

Trustee so

dying^ desiring

be

310

THE TRUST DEED

becoming incap
shall

discharged or refusing or neglecting or

able by or in any

manner

to

act as

aforesaid

be

conveyed such manner that the

fully

transferred

assigned and assured so and in same shall and may be legally

in the Trustees or Trustee so
his

and absolutely vested

in

to be appointed
solely

their or

room

or

stead

either

and alone or

jointly with the surviving continuing

or acting Trustees

or

Trustee

as

the case

may

require

and

in his or their heirs or assigns to

the uses

Trusts and to and for the several ends intents

upon the and pur

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

and execution of the Trusts

which they or he shall be so appointed (although they or he shall not have been
to

invested with the seisin of the Trustees

or

Trustee

to

whose places or place they or he

either jointly

shall

have succeeded)

with
or

the

surviving

continuing or other

acting Trustees

Trustee or solely as the case

may

require in such and the like

as
if

manner and

in all respects

such new Trustees or Trustee had been originally

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

said Trustees shall be answerable or accountable

otner and others of them nor for the

acts

defaults

or

omissions of the other or others of them any consent

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

OF THE BRAHMO SOMAJ.

their or his heirs or assigns

311

be answerable or accounta
or

ble for the acts deeds neglects defaults

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

answerable accountable and

acts

own

respective

deeds neglects

defaults or omissions only

and

the

said

Dwarkanauth

Tagore Kaleenauth Roy Prussunnocoomer Tagore Ramchunder Bidyabagish and Rammohun Roy do hereby
for

themselves

severally

and respectively and

heirs

for their

several

and

respective

executors

adminstrators

and respresentatives covenant grant declareand agree with and to the said Boykontonauth Roy Radapersaud Roy

and Ramanauth Tagore

is

their heirs

Following (that any act deed matter or thing whatsoever heretofore by

the
said

to say)

that

for

and assigns in manner and notwithstanding

sunnocoomar
committed
nauth

Dwarkanauth Tagore Kaleenauth Roy PrusTagore Ramchunder Bidyabagish and

or any or either of

Rammohun Roy

them had made done

to

willingly

or willingly omitted or sufferred

the contrary they the said

Dworkanauth Tagore Kalee

Roy Prussunnocoomer Tagore Ramchuder Bidya bagish and Rammohun Roy at the time of the sealing and
them
is

delivery of these presents are or one of

rightfully

lawfully

and absolutely seized

in their or his

demesne as
or
his

of Fee in their 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

hereby granted and released with the app urtenances both

at

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

THE TRUST DEED

Condition Contingent Trust Proviso power of limitation

or revocation of any use or uses or

matter or thing whatsoever

which
lessen

any other restraint can or may Alter

Change

Charge

determine

incumber
or

defeat

prejudicially affect or

make void the same

the

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

some of them now have

in

in

them

one of them hath

himself full

power and
presents
to

Lawful and Absolute Authority

by

these

grant bargain sell release and assure the said messuage land tekements hereditaments and premises mentioned

and intended

to

be hereby granted and Released

with

the appurtenances

and the

possession
to

reversion

and
said

inheritance thereof unto

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

ends intents and purposes hereinbefore

declared of
the

expressed

or

and

concerning the same

according to
presents
ing

True intent and

that
said

meaning of these
or

and further
tenements
rights

m essuage
and

build

land
their

hereditaments

premises

with

members and
at
all

from time to time and

continue
for

appurtenancas shall times hereafter remain

and be
ends

to

the

use upon the Trusts

and
before
shall

the

intents

and

purposes

herein

declared or

expressed concerning the

same and

and

lawfully may be peaceably and quietly holden and enjoyed and applied and appropriated accordingly

OF THE BRAHMO SOMAJ.

without the
let

313

suit

hindrance claim demand interrup

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

their heirs representatives or of

any other
to

person or persons

now

or hereafter claiming or
title trust

claim

or possessing any estate right

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

and absolutely acquit

exonerated and discharged or otherwise by the said

Dwarkanauth Tagore Kaleenauth Roy Prussunnocoomar Tagore Ramchunder Bidyabagish and Rammohon Roy
or any or either of

them

their or

any or either of

their

Heirs executors administrators and representatives well

and

sufficiently

saved harmless and kept indemnified of

all

from and against

gifts

and

all

manner of former and other

Mortgages uses
wills

grants bargains Sales Leases

rents
arrears

devises

of rents

estates titles charges

and

other incumbrances whatsoever had

ted

made done commit

by the said Dwarka nauth Tagore Kaleenauth Roy Prussunocoomar Tagore

created
suffered or executed

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

any estate right Equity from through

title

or

uuder

or

in

trust

them or
or

any

or

either
their

of

them or

with their or any

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

THE TRUST DEED

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

of the said messuage land tenaments hereditaments and

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

the reasonable request of the said Boykon-

tonauth

Roy Radapersaud Roy and Ramanauth Tagore

them or the
heirs

or the survivors or survivor of

survivor
suffer

of the

of their or

his

assigns
all

make do acknowledge
and every such
acts

execute

and

perfect

further

and other lawful and reasonable

veyances and assurances
further better
in the

things

deeds con

Law

whatsoever for the

more

perfectly absolutely

and

satisfactorily

granting conveying releasing confirming and assuring the

said

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

and inheritance of the same with

unto the said

their

and

every of their appurtenances

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

ends intents and purposes hereinbefore

expressed as by the said Trustees and Trustee or his or their counsel learned in the Law shall
declared

and

be reasonably devised or advised and required so as

such further assurance or assurances contain or imply in

OF THE BRAHMO SOMAJ.

315

them no

further or other Warranty or Covenants

on the
to

part of the

person or persons
the

who

shall be required

make
or

or execute

same then

for or

against the acts

his her

deeds omissions or defaults of him her or them or

their

heirs

executors

adminstrators and so that he

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.

Dwarkanauth Roy Tagore.

Callynauth

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

the pleasure to give you the following very

brief sketch.

My

ancestors

from time immemorial,

duties of their race,

were Brahmins of a high order, and, were devoted to the religious

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

Ram mohon Roy

himself first appea

;

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

for the purpose.

The

may be

of considered as addressed to his friend Mr- Gordon,

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

the excitements of ambition,

peace and tranquility of mind to and all the allurements of

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

being indispensable to those

who

attached them
princes
;

selves to the courts of the

Mahommedan

and

agreeably to the usage of

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,

law and religion.

When about

the age of sixteen, I

composed a manuscript
system
senti

calling in question the validity of the idolatrous

of the Hindoos.

This, togather with

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,

chiefly within, but

stan, with

some beyond, the bonnds

of Hindoo-

of the British power

a feeling of great aversion to the establishment in India. When I had reached

the

age of twenty,
to his favour
;

my

father recalled me,

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

prejudice against them,

and became inclined

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
;

the confidence of several of

capacity.

them even

in

their

public

My

continued controversies with the Brahmins

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

opposed the advocates of

Availing myself of

greater boldness.

the art of printing,

various

now

established in India, I published

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

whom, and the

nation to which they belong,

always
all

feel grateful.

The ground which

sion

took in

my

controversies was,
to

not that of opposition to

of
it
;

Brahmmism^ but
to

a perver

and

endeavoured

show

that the idolatry

of the Brahmins was contrary

ancestors,
authorities

to

the practice

of their

and the

principles of the ancient books

to revere

and

and obey. Not withstanding the violence of the opposition and resis
which they profess
tance to

my

opinions, several highly respectable persons,

relation

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

charter was expected to

come

on,

by which the treatment of the natives of India, and its future government, would be determined for many years
to

come, and an appeal to the King

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

acordingly arrived in England in April, 1831.

I hope you will excuse the brevity of this sketch, as have no leisure at present to enter into particulars, and

remain, &c.,

RAMMOHUN

ROY.

INTRODUCTION.*

SEVER \L
and

of

my

friends

having expessed a wish to

Translation of
the

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

have brought them from

I

India,

who happened to and now offer them

the subs

to the public in their original form.

feel

induced to

set forth here,

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,

the spiritual parts of them) uniformly declare, that

man

prone by nature,

or objects of his veneration

by habit, to reduce the object and worship (though ad

mitted to be unknown) to tangible forms, ascribing to

such objects attributes,

to
his
its

supposed excellent according

idolatry, gross or refined,

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

controversial works on Brahmunical Theology

which

Ram Mohun
many
ED.

Roy

published in

London

in

1832, and from which

tracts contained in this

volume have been reprinted.

322

INTRODUCTION.

imagination,
researches
either

and

recommend mankind
surrounding

to

direct

alii

towards the

objects,

viewed
their

collectively or individually, bearing in

mind

regular, wise and wonderful combinations and arrange

ments,
to

since

such researches cannot

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

where traced through the universe.

rites

The same Veds

represent

and external worship

or

addressed to the planets and elementary objects,

personified abstract notions, as well as to deified heroes,.

as intended for persons of
spiritual

mean

capacity

but enjoin

devotion,

as

already described, benevolence,,

and

self-control, as the only

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.

Gilchrist, has been observed.

PLEASE

DO NOT REMOVE
FROM
THIS

CARDS OR

SLIPS

POCKET

UNIVERSITY

OF TORONTO

LIBRARY

BL 1263 R3 1901 v.l

Rammohun Roy, Raja The English works of Raja Rammohun Roy