পাতা:হিন্দুধর্ম্মের শ্রেষ্ঠতা.pdf/৮২

( ; 1 } says, had given the preference to a certain religiot, this alone e would have prevailed upon the earth, but as there are many religions, this proves the approbation of them by the Most High. Men of an enlightened understanding (says the Brahmin) well know that the Supreme has imparted to each nation the doctrine most suitable for it, and he therefore beholds with ratisfaction the Wrïoŵs ways in which he is worshipped. They regard God as present in the mosques, with those who kneel before the Cross and in the temple where J3raluna is worshipped. And is not this faith more in accordance with the true doctrine of Christ than that which lighted the Auto-da-fé for the infallibility of the popes, for the divinity of Mary and for the miracles of the Saints " Ibid, pp. 67-68. * “God” to use the words of the philosophers of India, “is an Immaterial Being, pure and unmixed, without qualities, form or division; the Lord and Master of all things. He extends over all; without beginning and without cnd, Power, strength and gladness dwell with Him. - * This is but a slight sketch of the lofty terms in which the Hin-" doo writings, after their philosopheis, describe the Para Brahma or Supreme Being.” Dubois's India, page 322. “ Wl1at mainly contribntes to the contempt which the Brålumins really feel for the gods whom their interest, education and general custom lead them outwardly to adore, is the clear and distinct knowledge they possess of a God eternal, the author and first ause of all things; of a Being infinite, all powerful, extending through all, immaterial, existing in himself, boundless in understanding, who knows all things, infinitely wise, of a purity which, excludes all passion, propensity, division or mixture. This is the idea they entertain and which their books declare of Paramavastu, Parabrahma, Paramátmá; and is the literal signification of the preceding expressions which the Brahmans employ to explain, the nature and the attributes of the Supreme Being.