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_. “ deities, but also in many instances give this “ divine-epithet to the mind, diet, void space, “ quadrupeds, animals and slaves, but neither “any of the celestial gods, nor any existing crea“ture can be considered the Lord of the univ“ erse; because the third chapter of the Vaidant' “Durshun explains that by all other appellations “ of the Vaid, which denote the diffusive spirit “of the Supreme being, equally over all crea“tures, by means of extension,his omnipresence “is established. “Because the Waid declares the “ performance of these rules to be the cause of “the mind's purification and its faith in God.” “If notwithstanding these explanations offered « by the Vaidant Durshun, the Querist persist “ in his attempt to stigmatise the # and “ thus argue, that any being declared by the “Waid to be God, though figuratively, should “be considered as God in reality, bv the fol“ lowers of the system; I would refer him to “ his own Bible, which in the same figurative “sense applies the term God to the prophets “ snd cheifs of Israel ; and identifies God with ‘abstract properties, such as love, & c.” Here Rammohun Roy takes into consideration those passages of the Vaids which allude to the worship of God through matter, as, in other places, they treat 9f the spiritual adoration of the Supreme Being. It is totally gratuitotrs, rherefore to maintain that he has taken a one-sided view of the Vaidantic doctrines. It is an undoubted fact, that the performance of religious rites of various denominations, is found inculcated in the Vaids, but it is an error, to suppose, that. as our Serampore contemporary would have his readers believe, the Vaidant or the learned propounders of its tenets ever permitted or tolerated that gross system of Idolatry, that same “wicked brutalizing lindooism” which the dark ages of India have introduced amongst us. The rites and ceremonies inculcated in the Vaids are intended to be preparatory to the spiritual worship of God and expressly declared to be useful to inen, who cannot raise their minds from nature up to nature's God, and who were enjoined, through the စ္တပ္အဖ္ရစ္ခု့ of those religious duties, as well as y restraint over the passions—by charity to the needy—honour to others—friendship and equal regard to all-–to bring their ninds to a state fitted for the perception of the first principles of divine science. We are utterly at a loss to understand how the Vaido can bé impartially taxed with fostering a system of rites and ceremonies, by persons whose own sacred scriptures originally enjoined, and have been in later ages, productive of similar practices. For our own part we see but little difference between Jyenuney and Moses, when the one expatiates on the oblations through fire in his learned commentaries of the Waids, or the other commands the substitution of two turtle-doves or two pigeons in fieu of a lamb; one for a sin-offering, and the other for a burnt-offering : the Sprinkling of ు of the ali:ཨ་ཌོལ་ཧྥུ་ཧྲུ་ upon the side of the as stated in tha ľavitiena. 3《@ أهمي. points adduced by our friends. The learned Reviewer characterises Hindoo Theology, as a system of “gross” and “spiritual Pantheism," and the object of its worship, as possessing “in “no intelligible sense any moral attributes,”and our freind of the Herald falls into the same strain and stigmatizes it, as a system of “ma“terializing pantheism, as really intangible, im“practicable and deficient in moral thruth or “power.” In our preceding article, we dwelt at considerable length on these features of this controversy, supporting our conclusions by copious extracts from the Vaids. We are loath to tax the patience of our readers, by any further allus on to the subject, and take leave of it, therefore with the following brief quotations from the Waidant Durshun. ন স্থানতোপি পরস্যোভয়লিঙ্গ সৰ্ব্বত্র হি ॥ বেদান্তসুত্ৰং ॥ “That being, which is distinct from matter, “and from those which are contained in matter, “ is not various because he is declared by all “Waids to be one beyond description;" and again, “the Waid has declared the Supreme “Being to be mere intelligence.”" • Further more, however uncongenial the idea inay be to the views of our friends, we have shown that “the Vaidant does not ascribe to “God any power or attribute, according to the “human notion of properties or modes being at“tached or subordinate to their substance, “ and that in consideration of incompatibi“lity of such defects with the perfection o “ the Divine nature, the Vaidant declares the “very identity of God to be the substitute “of the perfection of all the attributes, neces“sary for the creation and support of the uni“verse and for introducing revelation annon g “ inen, without representing these attributes as “separate properties depended upon by the “deitv, in creating and ruling the world.” Nevertheless the Friend would insist, on a more sensible appreciaton of the divine attributes, as though nature herself sufficed not to afford Ulo, a “sense of benefit recieved, or of obligation due, or of favor to be enjoyed.” We however quote the following, from the Vaidant by, why of illustration, and for the satisfaction of our readers : ভশদস্যাগ্রিন্থপতি ভয়ারপতি সুর্যাঃ । ভগ্নাদিন্দ্রশ বায়ুশ মৃত্যুধাবতি পঞ্চমঃ। শ্রীতিঃ ॥ “Through his fear fire supplies us with heat , “and the sun, through his fear, shines regularly ; “and also Indra and air, and, fifthly, death, are, “through his fear, constantly in motion.” BBDDBB BKBGGGS BBBDDBDDBDD BLSS এষহেৰানন্দয়াতি ॥ " p *** *डि ? “What creature on earth could 醬 赏 “motion, if this God, is Felicity ಕಿ! 蠟
