XR - - ---- -s -- -ف - *----, -o ബ-- ৪৭ যিনি অধ্যক্ষদিগের মতে সভ্য শ্রেণী হইতে বহিষ্কৃত হইবেন, তাহার মাসিক দণতব্যের সমুদয় অনাদায়ি অঙ্গীকার পত্র রহিত হইবেক । s -64>> It is, perhaps, one of the most remarkable and characteristic phenomena of religions polemics in India, that those controversial writers who were prompted, by a sense ، رf professional duty, as well as the aminating ardor of prozelytisin, to assail anu suhvert the fundainental doctrines of Hindoo Theology, no sooner found that the followers of the Vaidanta disowned
- उंदुंtतार्थभं*ाऊंका Iा
SAMA AMCCMMA MSMSMSMMAAA SAAAAAS AAAAAS AA SAASAASAASAAAS generations, from time immemorial, repeated the above definition of the divine attributes, | and transmitted it to their hatest posterity, with and reprobated the pract: e. of idolatrous wor - . ship, illan, v, ith the o dural y Ingenuity of folled adversai les, they shifted the ground of their aggressive warlare, and levelled the whole artillery of then argumentative tactics agai list ‘he stronghold of limitarionism itself, as inculeated in the Vaidant, such has been the system of polemical hostility, ostensibly adopted, and steadily pursued, in a work o on India and Inni? Missions,” one of the latest, and inost elaborato, productions of the H.eve * cıiti A 1.x.uıt', 'r I )uff. D. 1)., a Missionary of the church of Scotland in Bengal. As the above publication has been extensively irculated in orig , the European and Native community, throughout this presidency, and now, atter the lap- ol several in 11ths, no defence of the real doctrines of 1 sinduism has been attempted by various learned individuals. fully competent to the task, the authors of the following Retutation have endeavoured to supply this deficie e y. an,ì have at coi dingly causeti heir own enlarks and observations on the sever, positions assumed by the Rev en end gentle unan te 1 cerve a due share of publie!v, that the tupi: tial real. I may be: the betten enabled to torm an accurate and unbiassed opinion of the relative mer its of the limain points at 18Sulę. Dr. l Yuf commenees his attacks the Hindoo religion, by anim dve ung on the agalinst character and attribñtes of Iorahim. Although he maintains, that the 1)eity “ is represented ( in the shast! as) as without beginning or end, eternal : that which is, and must remain unchangeable ; without dimensions, insinite ; without parts, immaterial, invisible ; on. nipotent, omniscient, ornnipresent ; enjoying 1nesfable felicity,” (page 76), yet the writer does not liesitate to affirm that the above description is utterly meaningless, inasınuch as it is unattended with corresponding conceptions in the minds of his worshippers. Regardless of the coirectness or inaccuracy of the latter assertion, he does not, however, con- descend to adduce any authority whatever, to establish his opinion, and the reader is, therefore, left no other alternative but that of implicitly crediting the ipse dixit of the Reverend gentleman, and, for his own pecular satisfaction, of taking for granted that *** sames of India, have, through. successive tablished out attaching any clear or distinct idea to the words in which it is conveyed. Dr.Duff next alledges that if thesaid definition did, at any time, and originally, convey any clear and obvious meaning, yet it was obliterated in the course of ages, and has remained so ever since. We Inay, in that case, further assimne the liberty of inquiring from the Reverend gentleman, by what miracle he, if his assertion were true, has succeeded in presenting the public with so faithful a translation, as he has done, of the above Sanscrit passage, altl1ough it be, as he alled,ses, so utterly meaningh, ss How could the words of which it cousists, have been so readily understood by a foreigner, sinc, they are stated to be wholly incomprehensible to ourselves, and out reiglo:1* 1ustriartots : liut sh h Wagne and unt enable assel frons ought, after all, to excite uo surprise u is, as “manating from one of those who, trusting to t eit own vufal, billtv, pr ott ss ! to 11 v e that they alone are the select and b, loved children ot t" ( , ! Il " . . ; } }} Almighty Fath- , that they alone are blessed with a full and p as “t , of the true eligion, thit by a tet til distinction –es to their own exclusive advantage.— nullions of their te slow h૧ v the beginning of the world, been doonreat to, in ve and (he in utter inental darkness, nav ' to .ternal perdition, through the m revocable and partial deci ee of an ui just and j alous Get ! We thank the great A, chitect of the tin tvet se that such are not our own dioctl int",— that it is, on the conti arv. clu fest source ot confort. and happiness, firmly to believe, and zealously to inculcate, that all inankind are inoraliŷ and spiritti illy equal in the cye of a benificent, an impartial, and an eternal Deity.—But to It’t ll I'll . l Dr. J)ı"ff has thought fi t \! \ } knowle go "ו _} ו ו ו יל تیم ۱ ii ۹» د؛ "۲۰i t \! t ( to devote more than a page of closely printed letter-press to the purpose of asserting and r"asserting, in endless torius of varied p", is ology, that $1ahin exists “without qualities of attributes.” that he exists “without intellect, without intelliwithout even the consciousness of his . د؛ ) ۱۱ ده ه ۰۰ “ own Yistence ""-We mav, however, venture, for our own parts, to alii in that, had the Rev. gentleman, been conversant with the following passages of the Vaidanta, he would have shrunk from the hazard of giving utterance to so extraordinary and so paradoxical an opinion. যতোবা উমানি ভূতানি জায়ন্থেমেন ভ্রাতানি ঞ্জীবপ্তি যৎ প্রয়স্থ্যভিসম্বিশন্তি তদ্বিজিজ্ঞাসস্ব শুদ্ধহ্মেতি ॥ তৈক্রিরীয়শ্রীতিঃ ॥ “He by whom the birth, existence, and annihilation of the world are regulated, is the Supreme Being.” বিচিত্রশক্তিঃ পুরুষ ঃ পুরাণঃ ॥ “All powerful, perfect and eternal.” সত্যং জ্ঞানমনষ্ঠু"ব্রহ্ম ৷ rمے ھ-- * “He who is truth, intelligence, and infinity is Brahm.”
