পাতা:তত্ত্ববোধিনী পত্রিকা (প্রথম কল্প দ্বিতীয় খণ্ড).pdf/৫১

-mm mmmamm to suffer pain “Experiences no emotion s” Can human infatuation be carried to a more culpable, or dangerous extreine, than that of rushing headlong into the hideous errors of that reckless anthropomorphisin, which inculcates the grovelling and insensate doctrine, that the Almighty Creator is, in every respect, a man" The Vaidanta, while it utterly rejects and contemns such degrading notions of the deity, conveys to our ininds a far lostier, a more adequate, consistent, and enm obli,g idea of IIis attributes, by prescribing his worship, as the Supreme Regulator of this boundless universe, and as the glorious and beneficent originator of all earthly good. Witness the following texts from the Vaidanta. কোস্ত্যেবা ম্যাং কঃপ্রাণ্যাপ্ত মদেন আসে, শ"মাল নেদাল স্যা , । এ লক্যেলামন্দমমি ৷ | « What creature on eartli could enjoy hi, or “notion, if this God, who is Fellow its s, did not exist " It is God that unparts heppiness to ill.” With regard to the Rox. 1 to goto-mon's gratuitous assention that líra'nn exist i ti, a state of unintei rupted repos ou d, , :, s: Վ թ. we imuy, in the fiis! plar'^, !)••! i • , • f , ,,l,,, I v,. that the Reverend gentlein un's a le l.; n : inveterate hostility to II indooism. In oilo al. and to 13rahim, m particular, had more sure, so toll, answered his conscientious phi | tsc · !f pttlyfism, by imparting a greater amount of “ to viction into the minds of his native r idors, if, instead of frequently dealing in groundless, and witha! bold assertionis, un-upported ')y t';*: : concurrent testimony of our Sillstras, he had : strennously labouted to ! ear on thí basis of literal, authentic, and indisputable "μιωti.tions, the whole fabrie of his antagonistical conttuversy. This reinark is particularly applicable to the above statement of our Reverend ad- versary, respecting the alledged perennial inertness of Brahim, as we have diligently searched our sacred w itings, in the spectation of dis covering some passage confirmistory of Buahin's eternal quiescence, but always without success. Nor could a different of contrary 1esult have been anticipated ; for we ulay emphatically declare that no such doctrine is inculcated in *ny part of our shastras, may more, that they distinctly and unequivocally proclaim the very opposite principle, ånd teach us that Brahm, instead of being eternally asleep, is eternally awake Witness the following passage. : যএষ সুপ্তেসু জাগত্তি কাম কামং পুরুসোনির্মিমণিঃ। তদেব শুক্রং তদ ব্রহ্ম । “That being who, while all creation sleeps, is ever watchful, and , who dispenses to all creatures the diversified objects of desire, is incomparably pure, and the greatest of beings.” We now proceed to analyze Dr. Duff's ob*ervations, relative to the moral attributes of the Hindoo deity, agreeably to his own expo*tion of our theological system. “ Can it tail to have struck all of you,” says the Reverend gentleman, “ that, with one or two exceptions, .." all the attributes ascribed to him (Brahm) “might, with almost equal propriety, he pred: “cated of infinite space, or of infinite time ! We must humbly confess our absolute inability to unravel the hidden sense of (to speak in plain, though, we hope, inoffensive terms) such unintelligible metaphysical jargon as the above. What can be rationally meant by the attributes of infinite time, and infinite space " But, by comparing with Brahm the sancied and non-existing attributes of infinite space and time, our Revereud antagonist ingeniously meant to shroud the idea of Brahmin a cloud of dark surmises, and unfathomable doubts ; and in this attempt he has, we inust confess, Inost marvellously succeeded. Having thus paved his way, his next step is boldly to assert that “there “ is not in the whole enuineration the remotest “allusion to a single moral attribute (of Brahm In reply to this observation, we must, in our turn, take leave to affirm and lepeat, that, agreeably to the inaxims of the Vaidanta, the verv identity of God implies the co- xistence of th: most perfect atti intes which, though but indirectly known to us, are, nevertheless, manifested through then incessant, and prodigiously it"metable effects, and moleover, that, in positivo contradiction to the Reverend gentleman's statement, Brahim is represented, in our shastras as す。「不す*、*で可"、間 “ Truth itself!” এতই সভ্যস্য পরমণমিধান । “ He is the abode of truth.” Also as পরমথ পরস্থাৎ । “The purest excellence of ll excellencies.” [..ikewise as, র সোলৈ সঃ রসথহোরায়ণ লঙ্কানন্দীভবতি । . “He is love itself; and from his love springs all ou, happiness.” আনন্দ ব্রহ্মণোলি দান ন নিভেস্তি কুতশ্চন । “Those who know that God is Felicity are above all fear.” Finally, this glorious epithet of “Felicity,” which is exclusively applied to Brahin, conveys to the religious mind an exalted idea of a peculiar and appropriate attribute, the most remote from the fluctuating and imperfect happiness, which it is the lot of mortal mat, to enjoy in this transitory world, and which is the necessary result of the incommunicable persections, of that Being, who alone is perfection 1tself. Truth, Iove, felicity, and pui est excelleuev, mav be ranked among the loftiest conceptions which our limited nature can ever be permitted to form of the moral attributes of God, provided that these conceptions be not analogically drawn from the finite and perishable standard of humanitv. In conclusion : Brahm, the divine, and real object of Hindoo worship, has been defined by our sacred writers, as eternal, omnipotent, oinuiscient, omnipresent, unchangeable, immaterial, and preeminently good,—as the provident regulator of this universe, the Supreme Governor, both of rational and irrational creatures,