২২৬ ৷ which he can attain happiness, are summed up în certain general maxims. * Our first duty according to that system of religion is constantly to think of God, to reıııeñíber ] lin in all eiir ways, to fix oin' thought in Hin whenever we are free from the anxieties ar is ing ont of our worldly concerns, and to make | situ the starting post and goal of all our reas onings aml aetious. This is the only ulorntiom that can le acceptable to lsin, as such devotion alone can juake us really happy. 1.xpres: ions of gratitute will naturally arise, when we think of the multifolious benefits we have delived from Him. But adorations are the offspring of the mund, and must therefore pioceed sincerely and reverentially from the heart. The mind of the worshipper of the true divimíy must be led by enquiries into the phenoneliu of Nature to the perception of the beauties and grandeur of the world, and from this perception to those happy feeling of gratitude for the Creator and legulator of the nniverse, and resignation to losis will in which consist true reverence and devotion to o llımı, and upon which dept nds the to us jeatitude that we all seek for. তমেলৈ পথ দু’ল ? অা মথ তপসী ব্ৰহ্ম বিভি ড্যুসিসু ॥ অ’ বাতারে দুষ্টব্যঃ শ্রোতব্যোমস্তব্যোfম দিব্য সি ও ল্যঃ । * অী স্থা ক্লীড় ক্রিয়াপানোব্ৰহ্মনিদাৰ্থ বরিষ্ঠ ॥ ভূহে স্ন ভূতেষু বিচিস্ত ধীরা প্রেত্যাহ্মাল্লোকা t گمایی - مس و س-سیم प्रशूठ!च्द:५ {i i "A gy ম?" সূ চিঃ ()un dut les to outr.selves, as the Vaids teach them, “...nsist poincipally in the cultivation of our intellectual to cuisies and giving them a light curr, and in holding out" appetites and passions, un'en : ue rest tint and contronil ; and keeping, in the proper degree of even wise the better class of affections, lit the performance of these, jies nur chief happiness, and indeed alinost all om other dutie", are included in the m. লিডামসার থির্মস মনঃপ্রগ্রহ বাল্লর । BBBBBBSBBBBSB BBBS BBBBBS BBDS The duties which we owe to our fellow crea tures, according to the lights of our religion, have been divided by Menu into three Classes, as loing performed mentally, through the means of our facuity of speech or by our bodily organs. Some idea of this classifiction may be formed from the foflowing maxiins. First class,--covet not the property of others, think not ill of others, entertain no sinful notions of Atheism or Materialism, Second class,-do not speak harshly ta others, speak not an untruth, do not indulge in accusations behind the backs of others, speak not what is not to any purpose and what will only confound people. Third class, take not what doe not belong to you and is not given you, do no bodily harm to others unless it be in pursuance of law, do not commit adultery. He whose firm understanding obtains a command over his words, a command over his thoughts and a command – 11 à יידיש | over his whole, body may jusly be 。粤 曾 魁泷”。 -- 1 * M 1 * - 7, 1 *, * r ዝቅ e r - A.
শুভাশুভফলং কর্ম মনোবাদেহসম্ভব । কর্মজগতযোনুণাৎ উত্তমাধমমধ্যমাঃ ॥ পর দুর্যেমুভিধান মনসানিষ্টচিন্তন । ধিতথাভিনিবেশশ্য ত্রিবিধ৭ কর্ম মানস । পারুন্যমনৃতঞ্চৈ ব পৈশুন্যঞ্চাপি সৰ্ব্বশ: | অসমৃদ্ধ প্ৰলাপশট বাঙ্ময়-স্যাচ্চতুর্দিপ২ | অদভানামুপাদান তি৭সা বৈাবিধানতঃ । পরদারোপসেবা চ শারীর^fএবিধ স্মৃত ॥ বাগদগুেথি মনোদগুঃ কামাদ গুস্গৈল ট। মস্যৈন্তে নির্কিত বুদ্ধৌ ত্ৰিদণ্ডীfত সউচ্যন্তে । The foregoing precepts quoted from the Shasters,shall,w e dare say, have su fliciently pointed out the nature of the morals inculcated by our religion. To enlarge further on this head would be ont of place here. We are constraine.) to conclude this short account of our religious principles with barely adventing to those othel doctrines of our creed which reser to our hopes in a suture state of existence. "l'o err is human ; and consequently the method of expiating for sin is a doctrine of vital importance to man. loor this pur pose it has been enjoined that repentance and earnest pndeavour to avoid sirii'ar transgrt" sions ture the only way of expiating our evil deeds. “ll lie commits sin and actually repents, that sin shall he removed from him ; but it he merely say I will sin thus no more. he can only be relieved loy an actual idistinence from guilt.” কৃতা পাপাfন স স্থপ্য তস্মাং পাপাখ প্রমুচ্যতে নৈখে কুর্স্যাৎ পুনরিতি নিকুৱা পূমতে डू म: ॥ "The Vaids de, not te:leh the diletrine of eter. nal punishment, after death, for the bad actions that we perform in this our "present life. According to our doctrint: the 1 ev al i alon w iii le vv vntual!y perpetual. Stich a doctrine is that of eternal punishinent probably serves the purpose of overawing people to a certo in extent, but in truth it cannot he considered ta le consonant to those notions of divine merc у that have been imparted to us, or to any idea of divine justice that we can forin, that man should be subjected to eternal damnation for sins to which he has probably been a victim through mere weakness or ignorance. Our religion inculcates that our good and had actions shall all inevitably receive their proportionate reward and punishment, with the exception only of expiated sin, conformably to the exact extent which is necessary for the purpose of reforimation and encouragement ; that we shall thus have to pass a state of probation during- successive lives of shorter or longer durations, until we are fitted by sacred knowledge and entire devotion to the will of God, to enjoy that supreme felicity which may be said to be a participation of divine nature; that the punishment which awaits our evil doings, is of the most dismal and frightful nature which our soul can bear, and that punishment is the unavoidable consequence of sin; that the rewards our virtues receive will give us a fore-taste of eternal beatitude; that man is mercifully destined for everlasting happiness, but he is left to attain that ultinate object of his creation by knowledge and devotion, and by his labor, in the ways
