পাতা:হিন্দুধর্ম্মের শ্রেষ্ঠতা.pdf/৮৯

( ; 8 { - : 灘 not be extinguished. A single truth being weighed against thousand Ashwamedhas, that one truth over-balances them all. 'The same book also 8ays;سش They, who do not commit sin in mind, word, deed and understanding, are .the persons who really perform austerities and not those who dry up their bodies, That book further says;-- Do thou be upright in spirit. The resolve.to regulate the body is human. The resolve to be pure in mind is divine. The Friend of India says that the Hindoo Religion has not been able to produce men remarkable for self-sacrifice and disinterested benevolenée. We gave in our last issue an instance of such benevolence by a Brahmin lady for whom our contemporary very nobly expresses his admiration. We shall in this article not cite individual instances but show how the whole structure of Hindoo society iš based upon a system of most disinterested benevolence ... causing sacrifico of personal comfort and indulgence for the good of ‘others. The Hindoo Shastras enjoin that the “good householder should support his friends and relations—this is religion eternal.” Following out such precepts, the Hindoo maintains his remotest relations, himself suffering the greatest privations. This has obviated the necessity of enacting poor-laws and erecting workhouses for the poor. It is for this reason that instances of starvation are not heard of in ordinary times in India as in European countries. While on this subject, we cannot help mentioning here an anecdote of Sir Charles Napier while Commander-in-Chief of India. On hearing that a private in the Regiments used to remit söme money to his poor old mother at home out of his small pay, he issued a public notice recommending such conduct to other soldiers for imitation. The Hindoo requires no such reminder, .The ?ol system of education, which is fast dying oo for want of emeouragement to Sanserit learming, speaks volume '# self