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ting Atheism to the majority of those who deny the divinity of the Jewish and Christian Revelation. For, notwithstanding my acquaintance with several Europeans and Asiatics who doubt the possibility of Revelation, I have never met with

one, to the best of my recollection, maintaining | Atheism, however widely they might differ from

the Reviewer and the Compiler in a great many points of belief relating to the Deity. The Reviewer, perhaps, may have met with some unhappy Freethinkers, who have professed doubts respecting the existence of a supreme superintending power—a circumstance which has probably induced him to form this opinion ; but such rare instances (an have no force to set aside the credit of what the Compiler affirms, that a belief in God prevails generally. Neither can I conscientiously coincide with the respected Reviewer in his imputing Atheism to the Vedant system, under the supposition of its denying moral attributes to God ; nor can I help lamenting that religious prejudice should influence the Reviewer so much, as to make him apply the term of Atheist towards a sect or to individuals who look up to the God of nature through his wonderful

works alone ; for the Vedant, in common with the L. Jewish and Christian Scriptures, from the impos

sibility of forming more exalted conceptions, constantly ascribes to God the perfection of those moral attributes which are considered among the human species excellent and sublime. To prove this, I quote one passage from each of the four

Oopunishuds of the Vedant, which have already been translated into English. Moonduk, ch. 1. sect 1 : “By him who knows all things collectively and distinctly, whose knowledge and will are the only means of his actions, Bruhma, name, and form, and all that vegetates, are produced.” Kuthu, ch. 5 : “ God is eternal, among all the perishable universe : and is the source of sensation among all animate existences; and he alone assigns to so many objects their respective purposes,” Kenopunishud : “In a battle between the celestial gods, and the demons, God enabled the former to defeat the latter.” And Ishopunishud : “ He overspreads all creatures, is merely spirit without the form either of a minute body or of an extended one, which is liable to impression or organization. He is pure, perfect, omniscient, the Ruler of the intellect, omnipresent, and the self-existent. He has from eternity been assigning to all creatures their respective purposes.” For further evidence, if required, I beg to refer the Reviewer to the rest of the original Vedant works that may be found in the College Library and in the Missionary stores of books. It is, however, very true, that the Vedant declares very often its total ignorance of the real nature and attributes of God. Kenopunishud, ver. 3 : “ Hence no vision can approach him, no language can describe him, no intellectual power can compass or determine him ; we know nothing how the Supreme Being should be explained,” &c. It also repre

ness.

sents God sometimes in a manner familiar to the understanding of the vulgar. Moonduk, ch. 7, sect. 1 :“Heaven is the head, and the sun and the moon are his eyes ; space is his ears,” &c. But such declarations are not peculiar to the Vedant doctrines, as these are found frequently in the sacred Scriptures. Job xxxvi. 26 : “ Behold God is great, and we know him not ;" “ touching the Almighty we cannot find him out; his greatness is unsearchable.” The Scriptures also represent God in the same familiar and figurative manner as is found in the Vedant. God is affirmed to have made man in his own image, after his own like

The angels always behold God's face in heaven. In the Old Testament, as well as in the New, God is represented as repenting of his works, as being moved with anger, vexation, grief, joy, love, and hate : as moving from place to place; having arms, with hands and fingers; a head, with face, mouth, tongue, eyes, nose, ears, a heart, X bowels, back, thighs, legs; as seeing, being seen, speaking and hearing, slumbering, waking, &c. No one capable of sound reasoning can for a moment imagine that these or any other descriptions of God are intended to convey literal notions of the unsearchable incomprehensible Being.

May God render religion destructive of differences and dislike between man and man,

and conducive to the peace and union of mankind. Amen.

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TO

THE CHRISTIAN PUBLIC,

IN DEFENCE OF THE

66 PRECEPTS OF JESUS.

BY

RAMMOHUN ROY.

FROM THE LONDON EDITION.

NEW-YORK:

PUBLISHED BY B. BATES, 380 BROADWAY.

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