奥义书译介 · 拉姆莫汉·罗伊 / 文脉

公版英文译介 OCR 全文

TRANSLATION

OF A#

on,

THE

MOST CELEBRATED AND REVERED WORK OF BRAHMINICAL THEOLOGY :

LIKEWISE

A TRANSLATION

OF THE

©■ I K A m IP & FT It @ ID JAID9

0nc of ti)e of 5>ama YTeDa ; *

ACCORDING TO TkE GLOSS OF THE CELEBRATED SNA NCARA C H A RYA,

ESTABLISHING

THE UNITY AND THE SOLE OMNIPOTENCE OF THE

\ ‘ • • ; V- ’* ':rf\ ’■ r ' '" ' ■ ~ *. ‘ v . ;

Supreme J&etttg:

AND THAT HE ALQNE IS THE OBJECT OF WORSHIP.

By RAMMOHU N ROY

E^K23®K:

PRINTED FOR T. AND J, HOITT, UPPER BERKELEY STREET,

^ottmar j&quaa.

1817.

■ :f:i ■

•. 'ivxiwEfr'-'

. Price Three Shillings arid Sixpence.

TRANSLATION

OF AN

OR,

tt r solution of all tfjc V ttro ;

THE

MOST CELEBRATED AND REVERED WORK OF BRAHMINICAL THEOLOGY :

LIKEWISE

A TRANSLATION

OF THE

® WIP^Frn^IH^ID9

<Dne of tf)c (£frapUr$ of tijc 5>ama 'iTetia;

ACCORDING TO THE GLOSS OF THE CELEBRATED SHANCARACH ARY A,

ESTABLISHING

THE UNITY AND THE SOLE OMNIPOTENCE OF THE

J£upvtme ageing:

AND THAT HE ALONE IS THE OBJECT OF WORSHIP.

By RAMMOHUN ROY.

PRINTED FOR T. AND J. HOITT, UPPER BERKELEY STREET,

^ortman Square*

1817.

• „r=.

" V

:■ ••

; ^

( \j

THE following Tracts, by a native of Hindoostan, on the subject of
the Hindoo religion, (which I have lately received from India) not
having been published in England, I conceive that I should not be
rendering an unacceptable service to the public, by making them
acquainted with so curious and novel a production, and at the same
time in some degree with the character of the author, Rammohun
Roy. He is by birth a Brahmin, of very respectable origin, in the
Province of Bengal, about forty-three years of age.

His acquirements are considerable: to a thorough knowledge of the
Sungscrit (the language of the Brahminical Scriptures) he has added
Persian and Arabic; and possessing an acute understanding, lie
early conceived a contempt for the religious prejudices and absurd
superstitions of his cast.

At the age of twenty-two, he commenced the study of the English
language, which not pursuing with application, he five years after¬
wards when I became acquainted with him, could merely speak it
well enough to be understood upon the most common topics of
discourse; but could not write it with any degree of correctness.
He was afterwards employed as Dewan, or principal native officer,
in the collection of the revenues, in the district of wffiich I was for
five years collector in the East India Company’s Civil Service. By

TO THE PUBLIC,

perusing all my public correspondence with diligence and attention,
as well as by corresponding and conversing with European gentlemen,
he acquired so correct a knowledge of the English language, as to
be enabled to write and speak it with considerable accuracy. He
was also in the constant habit of reading the English newspapers,
of which the continental politics chiefly interested him, and from
thence he formed a high admiration of the talents and prowess of
the late ruler of France, and was so dazzled with the splendour of his
achievements, as to become sceptical, as to the commission, if not
blind to the atrocity, df his crimes, and could not help deeply
lamenting his downfall, notwithstanding the profound respect he
ever professed for the English nation; but when the first transports
of his sorrow had subsided, he considered, that part of his
political conduct which led to his abdication, to have been so
weak and so madly ambitious, that he declared his future detes
tation of Buonaparte would be proportionate to his former admi¬
ration of him.

In a letter I have lately received from him intimately connected
with the subject before me, he says, “ I take this opportunity of
giving you a summary account of my proceedings since the period

of your departure from India,

' ’ ’ *

“ The consequence of my long and uninterrupted researches into
religious truth has been, that I have found the doctrines of Christ
more conducive to moral principles, and better adapted for the use

TO THE PUBLIC.

of rational beings, than any others which have come to my knowledge*
and have also found Hindoos in general more superstitious and
miserable, both in performance of their religious rites, and in their
domestic concerns, than the rest of the known nations on the Earth:
I therefore, with a view of making them happy and comfortable both
here and hereafter, not only employed verbal arguments against the
absurdities of the idolatry practised by them, but also translated

their most revered theological work, namely Yedant, into Bengallee

fS \ \

and Hindoostanee, and also several chapters of the Ved, in order to
convince them, that the unity of God, and absurdity of idolatry,
are evidently pointed out by their own scriptures. I however, in the
beginning of my pursuits, met with the greatest opposition from their
self-interested leaders, the Brahmins, and was deserted by my
nearest relations ; I consequently felt extremely melancholy; in that
critical situation, the only comfort that I had, was the consoling and
rational conversation of my European friends, especially those of
Scotland and England.

“ I now with the greatest pleasure inform you, that several of my
countrymen have risen superior to tjieir prejudices ; many are inclined
to seek for the truth ; and a great number of those who dissented
from me, have now coincided with me in opinion. This engagement
has prevented me from proceeding to Europe as soon as I could
wish ; but you may depend upon my setting off for England within
a short period of time: and if you do not return to India before
October next, you will most probably receive a letter from me,

TO THE PUBLIC,

informing you of the exact time of my departure for Engl and, and
bf the name of the vessel on which I shall embark

This extract, which is made without alteration, will shew how
well the writer has overcome the difficulties of the English
language.

THE EDITOR

Df ffot xmUj ttm Coir,

I HE greater part of Brahmins, as well as of other sects of Hindoos,
are quite incapable of justifying that idolatry, which they continue to
practise. When questioned on the subject, in place of adducing rea¬
sonable arguments in support of their conduct, they conceive it fully
sufficient to quote their ancestors as positive authorities! And some of
them are become very ill disposed towards me, because I have forsaken
Idolatry, for the worship of the true and eternal God! In order,
therefore* to vindicate my own faith, and that of our early forefathers,
I have been endeavouring, for some time past, to convince my country¬
men of the true meaning of our sacred books ; and to prove, that my
aberration deserves not the opprobrium, which some unreflecting
persons have been so ready to throw upon me.

The whole body of the Hindoo Theology, Law, and Literature, is
contained in the Yeds, which are affirmed to be coeval with the creation!
These works are extremely voluminous; and being written in the
most elevated and metaphorical style, are, as may be well supposed,
in many passages seemingly confused and contradictory. Upwards
of two thousand years ago, the great Byas, reflecting on the perpetual
difficulty arising from these sources, composed with great discrimina¬
tion a complete and compendious abstract of the whole ; and also
reconciled those texts, which appeared to stand at variance. This
work he termed The Veclant , which, compounded of two Suugscrit

Vlll

®o tf)t Stelttber# of onijo true <S*oib

words, signifies The resolution of all (he Veds . It has continued to
be most highly revered by all the Hindoos ; and in place of the more
diffuse arguments of the Yeds, is always referred to as equal
authority. But, from its being concealed within the dark curtain of
the Sungscrit language, and the Brahmins permitting themselves
alone to interpret, or even to touch any book of the kind, the Vedant,
although perpetually quoted, is little known to the public : and the
practice of few Hindoos indeed bears the least accordance with it’s
precepts !

In pursuance of my vindication, I have, to the best of my abilities,
translated this hitherto unknown work, as well as an abridgment
thereof, into the Hindoostanee and Bengalee languages; and distri¬
buted them, free of cost, among my own countrymen, as widely as
circumstances have pdssibly allowed. The present is an endeavour
to render an abridgment of the same into English, by which I expect
to prove to my European friends, that the superstitious practices,
which deform the Hindoo religion, having nothing to do with the pure
spirit of its dictates !

I have observed, that, both in their writings and conversation,
many Europeans feel a wish to palliate, and soften the features of
Hindoo Idolatry; and are inclined to inculcate, that all objects of
worship are considered by their votaries, as emblematical representa¬
tions of the Supreme Divinity ! — If this were indeed the case, 1 might
perhaps be led into some examination of the subject; but the truth is,
the Hindoos of the present day have no such views of the subject ;
but firmly believe in the real existence of innumerable Gods and
Goddesses, who possess, in their own departments, full and inde¬
pendent power ; and to propitiate them, and not the true God, are
Temples erected, and ceremonies performed. There can be no doubt,
however, and it is my whole design to prove, that every rite has its

®o tjje JSeltebers of tfje onlg true ©08.

derivation from the allegorical adoration of the true Deity ; but, at
the present day, all this is forgotten ; and among many it is even
heresy to mention it!

I hope it will not be presumed, that I intend to establish the
preference of my faith, over that of other men. The result of contro¬
versy on such a subject, however multiplied, must be ever unsatis¬
factory. For, the reasoning faculty, which leads men to certainty in
things within its reach, produces no effect on questions beyond its
comprehension. I do no more than assert, that, if correct reasoning,
and the dictates of common sense, induce the belief of a wise, un¬
created Being, who is the supporter and ruler of the boundless
universe ; we should also consider him the most powerful and supreme
existence;— far surpassing our powers of comprehension, or descrip¬
tion! — And, although men of uncultivated minds, and even some
learned individuals, (but in this one point blinded by prejudice,)
readily choose, as the object of their adoration, any thing which they
can always see, and which they pretend to feed; the absurdity of

such conduct is not thereby in the least degree diminished.

My constant reflections on the inconvenient, or rather injurious
rites, introduced by the peculiar practice of Hindoo Idolatry, which,
more than any other Pagan worship, destroys the texture of society ;
together with compassion for my Countrymen, have compelled me to
use every possible effort, to awaken them from their dream of error:
and by making them acquainted with their scriptures, enable them to
contemplate, with true devotion, the unity and omnipresence of
nature’s God.

By taking the path, which conscience and sincerity direct, I, born
a Brahmun, have exposed myself to the complainings and reproaches,
even of some of my relations, whose prejudices are strong, and

x ®o tfte &*Ucbtt'£ of tf)t onlg true ©oft.

whose temporal advantage depends upon the present system. But
these, however accumulated, I can tranquilly bear ; trusting that a
day will arrive, when my humble endeavours will be viewed with
justice — perhaps acknowledged with gratitude. At any rate, what¬
ever! men may say, I cannot be deprived of this consolation : my
motives are acceptable to that Being* who beholds in secret, and
compensates up Only! L

■/

AN ABRIDGMENT OF THE

THE illustrious Byas,~ in his celebrated work, the Vedant,
insinuates in the first text, that it is absolutely necessary for mankind
to acquire knowledge respecting the Supreme Being, who is the sub¬
ject of discourse in all the Veds, and the Vedant, as well as in the
other Systems of Theology. But, he found, from the following pas¬
sages of the Veds, that this inquiry is limited to very narrow bounds :
viz. f“The Supreme being is not comprehensible by vision, or by
any other of the organs of sense ; nor can he be conceived by means
of devotion, or virtuous practices!” “ He sees every thing, though
never seen : hears every thing, though never directly heard of! He is
neither short, nor is he long § inaccessible to the reasoning faculty ;
not to be compassed by description ; beyond the limits of the explana¬
tion of the Yed, or of human conception !” Byas, also, from the result
of various arguments coinciding with the Yed, found, that the accurate
and positive knowledge of the Supreme Being, is not within the
boundary of comprehension : i. e. that what, and how , the Supreme
Being is, cannot be definitely ascertained. He has, therefore, in the

T he greatest of the Indian Theologists, Philosophers, and Poets, was begotten by the
celebrated Purasur and Sutyubutee: Byas collected and divided the Veds into certain Books
and Chapters, he is therefore commonly called Vedu Byas ; the word Byas is composed of th©
preposition hi and the verb uss to divide.

t M undue, J Brih’darunnue. § Cuthubullh

second text, explained the Supreme Being by his effects and works,
without attempting to define his essence; in like manner as we, not
knowing the real nature of the Sun, explain him to be the cause of the
succession of days and epochs. “ He, by whom the birth, existence,
and annihilation of the world is regulated, is the Supreme Being !”
We see the multifarious, wonderful universe, as well as the birth,

existence, and annihilation, of its different parts; hence, we naturally

*»

infer the existence of a being, who regulates the whole, and call him
the Supreme: in the same manner as from the sight of a pot, we con¬
clude the existence of its artificer. The Yed in like manner declares
the Supreme Being thus, * “ He from whom the universal world
proceeds, who is the Lord of the Universe, and he whose work is the
universe, is the Supreme Being !”

The Vecl, is not supposed to bean eternal Being, though sometimes
dignified with such an epithet ; because its being created by the
Supreme Being is declared in the same Yed, thus : “ All the texts, and
parts of the Yed, were created and also in the 3d text of the Yedant,
God is declared to be the cause of all the Yeds.

' .. 1 '"'y . ' \ - . j " 5 \ ('?'•■■■. .... *' T - • ' • X - ‘ ;• • . X .4 - . r

s . / . • x '

The void Space , is not conceived to be the independent cause of the
world, notwithstanding the following declaration of the Yed. The
world proceeds from the void Space;” for the Ved again declares,
“ By the Supreme Being the void space was produced.” And the
\ Yedant says : “ As the Supreme Being is evidently declared, in the
Ved, to be the cause of the void Space, Air, and Fire; neither of

them can be supposed to be the independent cause of the universe.”

Neither is Air allowed to be the Lord of the Universe; although the
Yed says in one instance, “ In Air, every existing creature is

Taittuieeu.

f Chhaudoggu.

I 14th text, 4th Sec, 1st Chap.

absorbed for the Ved again affirms, that, “ Breath, the intellectual
power, all the internal and external senses, the void Space, Air, Light,
Water, and the extensive Earth, proceed from the Supreme Being!”
The* Vedant also says : “ God is meant, by the following text of the
Ved , as a Being more extensive than all the extension of Space viz.
“ That breath is greater than the extension of Space in all directions,”
As it occurs in the Ved, after the discourse concerning common
breath is concluded.”

Light , of whatever description, is not inferred to be the Lord of
the Universe, from the following assertion of the Ved : “ The pure
Light of all Lights is the Lord of all creatures for the Ved again
declares, t that, “ The sun and all others imitate God, and borrow
their light from him and the same declaration is found in the
Vedant.^:

Neither can Nature be construed, by the following texts of the Ved
to be the independent cause of the world : viz. “ Man having known
that Nature which is an eternal being, without a beginning or an end,
is delivered from the grasp of death !” and, “Nature operates her¬
self!” because the Ved affirms, that§ “ No Being is superior or equal
to God!” and the Ved commands ;|| “Know God alone!” and the
Vedant^T thus declares “ Nature is not the Creator of the world, not
being represented so by the Ved, for it expressly says, “ God has by
his sight cri ated the Universe.” Nature is an insensible Being, she
is, therefore, void of sight or intention, and consequently unable to
create the regular world.**

8th, 3rd, 1st.
§ Cuthu.

** Cutlm.

f Moonduc.
|| Moonduc. '

t 22nd, 3rd, 1st.
IT 5th, 1st, 1st.

Atoms, are not supposed to be the cause of the world, notwith¬
standing the following declaration : “ This (Creator) is the most
minute Being,” Because an atom is an insensible particle; and from
the above authority it is proved, that no Being void of understanding
can be the author of a System so skilfully arranged.

The Soul cannot be inferred, from the following texts, to be the
Lord of the Universe, nor the independent Ruler of the intellectual
powers ; viz. 44 The Soul being joined to the resplendent Being enjoys
by itself,” 44 God and the Soul enter the small void space of the
heart,” because the Ved declares that “ He (God) resides in the Soul
as it’s Ruler,” and that u The Soul, being joined to the gracious
Being, enjoys happiness.’ # The Vedant also says 44 The sentient soul
is not understood to reside, as ruler in the Earth, because in both
texts of the Ved it is differently declared from that Being, who rules
the Earth:” viz. 4‘ He (God) resides in the faculty of the under,
standing/’ and 44 He, who resides in the Soul,” &c.

JVo God or Goddess of the Earth, can be meant by the following
text, as the ruler of the Earth, viz.f 44 He who resides in the Earth,
and is distinct from the Earth, and whom the Earth does not know/’
&c. because the Yed affirms, that 44 This (God alone) is the ruler
of internal sense, and is the eternal Being,” and the same is asserted
in the Yedant. ^

By the text which begins with the following sentence : viz. 44 This
is the Sun” and, by several other texts testifying the dignity of
the Sun, he is not supposed to be the original cause of the universe,
because the Ved declares, fhat§"“ He v/ho resides in the Sun (as his
Lord) is distinct from the Sun/’ and the Vedant declares the same.||

^ ^ r ' ' . .. . .

20th, 2nd, 1st. f !iril»’<!aiUHuue= t I8lh, 2nd, 1st,

§ Brih'darnmme !l 21st, 1st, 1st

In like manner none of the celestial Gods can be inferred from the
various assertions of the Ved, respecting their deities respectively, to
be the independent cause of the Universe; because the Ved repeat¬
edly affirms, that “ All the Veds prove nothing but the unity of the
Supreme being.” By allowing the Divinity more than one Being, the
following positive affirmations of the Ved, relative to the unity of God,
become false and absurd:5* “ God is indeed one, and has no second.’*
t“ There is none but the Supreme Being possessed of universal
knowledge.” He, who is without any figure and beyond the limit
of description, is the Supreme Being.” “ Appellations and figures of
all kinds are innovations.” And from the authority of many other
texts it is evident, that any Being that bears figure, and is subject to
descr ption, cannot be the eternal independent cause of the Universe.

The Veds not only cad the celestial representations, Deities, but
also in many instances give the diviue epithet to the mind, diet, void
space, quadruped animal, slaves, and flymen ; as, “ The Supreme
Being is a quadruped animal in one place, and in another he is full of
glory. The mind is the Supreme Being, it is to be worshipped,”
“ God is the letter ku as well as k/iu ,” and “ God is in the shape of
slaves and that of flymen:” The Ved has allegorically represented
God in the figure of the Universe, viz. § “ Fire is his head, the Sun
and the Moon are his two eyes,” &c. And also the Ved calls God the
void space of the heart, and declares him to be smaller than the grain
of paddy and barley: but from the foregoing quotations, neither any
of the celestial Gods, nor any existing creature, should be considered
the Lord of the Universe, because the || third chapter of the Vedant
explains the reason for these si condary assertions, thus: “ By these
appellations of the Ved, which denote the diffusive spirit of the

Culhu.

§ Mouduc.

f Brih’darunnue.

|| 38th text, 2d sec.

$ Chhandoggu.

Supreme Being equally over all creatures by means of extension, hit* *
omnipresence is established:” so the Yed says; “ A 11 that exists is
indeed God,”# i. e. nothing bears true existence excepting God, “ and
whatever we smell or taste is the Supreme Being;” i. e. the existence
of whatever thing that appears to us, relies on the existence of God.
It is indisputably evident that none of these metaphorical represen¬
tations, which arise from the elevated style in which all the Yeds are
written, were designed to be viewed in any other light than mere
allegory. Should individuals be acknowledged to be separate deities,
there would be a necessity for acknowledging many independent
creators of the world, which is directly contrary to common sense,
and to the repeated authority of the Ved. f The Yedant also declares
“ That Being which is distinct from matter, and from those which are
contained in matter, is not various, because he is declared by all the
Veds to be one beyond description:” and it is again stated that, J
“ The Yed has declared the Supreme Being to be mere understand¬
ing;” also in the 3d chapter is found that, “ The Ved having at first
explained the Supreme Being by different epithets, begins with the
word Uthu , or now, and declares that “ All descriptions which I have
used to describe the Supreme Being, are incorrect,” because he by no
means can be described; and so it is stated in the sacred com¬
mentaries of the Yed.”

The 14th text of the 2d sec. of the 3d chapter of the Yedant de¬
clares, “ It being directly represented by the Ved, that the Supreme
Being bears no figure nor form;” and the following texts of the Ved
assert the same, viz. § “ That true being was before all.” “ The
Supreme being has no feet, but extends every where; has no hands,
yet holds every thing; has no eyes, yet sees all that is; has no ears,

% 1 ~

Chhandoggu. f 11th, 2nd, 3rdi t 1.6th,. 2d, 3d. §, Chhandoggu.

yet hears every thing that passes." ‘ His existence had no caused
“ He is the smallest of the small, and the greatest of the great; and
yet is, in fact, neither small nor great!"

In answer to the following questions, viz. How can the Supreme
Being be supposed to be distinct from, and above all, existing
creatures; and at the same time omnipresent? How is it possible
that he should be described by properties inconceivable by reason, as
seeing without eye, and hearing without ear? To these questions the
Vedant, in Chapter 2d replies, “ In God are all sorts of power and
splendour." And the following passages of .the Ved also declare the
same: # “ God is all powerful"; and, “ It is by his Supremacy that
he is in possession of all powers," i. e. what may be impossible for us,
is not impossible for God, who is the Almighty, and the sole Regu¬
lator of the Universe.

Some celestial Gods have, in different instances, declared themselves
to be the independent Deities, and also the object of worship; but
these declarations were owing to their thoughts being abstracted from
themselves and their being entirely absorbed in divine reflection, f
The Vedant declares: 44 This exhortation of Indru (or the God of
Atmosphere) respecting his divinity, to be indeed agreeable to the
authorities of the Ved, that is, 44 Every one on having lost all self¬
consideration in consequence of being united with divine reflection
may speak as assuming to be the Supreme Being; like Bamdev (a
celebrated Brahmun) who, in consequence of such self-forgetfulness,
declared himself to have created the Sun, and Munoo, the next
person to Brahma.” It is therefore optional with every one of the
celestial Gods, as well as with every individual, to consider himself

Shyetasbyutur.

f 30th, 1st, 1st.

as God, under this state of self-forgetfulness and unily with the divine
reflection, as the Ved says, “ you are that true Being,” (when you lose
all self-consideration) and “ O God, I am nothing but you.” The
Sacred Commentators have made the same observation, viz. “ I am
nothing but true Being, and am pure Understanding, full of eternal
happiness, and am by nature free from worldly effects.” But in con¬
sequence of this reflection, none of them can be acknowledged to be
the Cause of the Universe, or the object of Adoration.

God is the efficient cause of the Universe, as a Potter is of Earthen

Pots : and he is also the material cause of it, the same as the Earth is

1 *

the material cause of the different Earthen Pots; or as a Pope at an
inadvertent view, taken for a Snake, is the material cause of the
conceived existence of the Snake, which appears to be true by the
support of the real existence of the Rope. So says the Vedant,*'
“ God is the efficient cause of the Universe as well as the material
cause thereof, (as a Spider of its web) as the Ved has positively
declared, “ That from a Knowledge of God alone, a knowledge of
every existing thing proceeds.” Also the Ted compares the know¬
ledge respecting the Supreme Being to a knowledge of the Earth and
the knowledge respecting the different species existing in the
Universe, to the knowledge of earthen pots, which declaration and
comparison prove the unity between the Supreme Being and the
universe;” and by the following declarations of the Ted, viz. “ The
Supreme Being has by his sole intention created the Universe,” it is
evident that God is the wilful agent of all that can have existence.

■ "■ r’Sj *

As the Ved says, that the Supreme Being intended (at the time of
Creation) to extend himself, it is eyident that the Supreme Being is

%- — * - - — ■ — ■ — - .. ■ ■ - - — ■ — - — — ■ — . . . — — —

23d ; 8th, 1st.

the origin of all matter, and its various appearances, as the reflection
of the Sun’s meridian rays on sandy plains is the cause of the resem¬
blance of an extended sea. The Ved says, “ That all figures and
their appellations are mere inventions, and that the Supreme Being
alone is real existence,” consequently things that bear figure and ap¬
pellation, cannot be supposed the cause of the Universe.

The following texts of the Ved, viz: “ Crishnu (the God of Preser¬
vation) is greater than all the celestial Gods, to whom the mind should
be applied.” “ We all worship Muhadev (the God of Destruction).”
“ We adore the Sun.” “ I worship the most revered Buron (the God
of the Sea).” “ Dost thou worship me, says Air, who am the eternal
and universal life.” “ Intellectual power is God, which should be
adored;” “ and Oodgueet (or a certain part of the Ved) should be
worshipped.” These as well as several other texts of the same nature,
are not real commands to worship the persons and things above men¬
tioned, but only direct those, who are unfortunately incapable of
adoring the invisible Supreme Being, to apply their minds to any
visible thing, rather than allow them to remain idle. The Vedant also
states that # “ The declaration of the Ved “ that those who worship
the celestial Gods, are the food of such Gods,” is an allegorical ex¬
pression, and only means that they are comforts to the celestial Gods„
as food is to mankind, for he who has no faith in the Supreme Being,
is rendered subject to these Gods, the Ved affirms the same: viz.
“ He who worships any God, excepting the Supreme Being, and
thinks that he is distinct and inferior to that God, knows nothing, and
is considered as a domestic beast of these Gods.” And the Vedant
also asserts; viz. “ The worship authorised by all the Veds is of one
nature, as the directions for the worship of the only Supreme Being is
invariably found in every part of the Ved; and the epithets the Su¬
preme, and the omnipresent Being, &c. commonly imply God alone. ”f

7th, 1st, 3d.

f 1st, 3rd, 3rd.

The following passages of the Ved affirm, that God is the sole
object of worship: viz.* “ Adore God alone.” “ Know God alone;
Give up all other discourse.” And the Vedant says, that | “ It is
found in the Yeds, “ That none but the Supreme Being is to be wor¬
shipped, nothing excepting him should be adored by a wise man.”

Moreover the Vedant declares that ^ “ Byas is of opinion, that the
adoration of the Supreme Being is required of mankind, as well as of
the celestial Gods, because the possibility of self-resignation to God is
equally observed in both mankind and the celestial Deities.” § The
Ved also states, that “ Of the celestial Gods, of the pious Brahmuns,
and of men in general, that person, who understands and believes the
Almighty Being, will be absorbed in him.” It is therefore concluded
that the celestial Gods and mankind have an equal duty in divine
worship ; and besides it is proved from the following authority of the
Ved, that any man who adores the Supreme Being, is adored by all
the celestial Gods: viz. || “ All the celestial Gods worship him, who
applies his mind to the Supreme Being.”

The Ved now illustrates the mode in which we should worship the
Supreme Being, viz. “ To God we should approach, of him we
should hear, of him we should think, and to him we should attempt
to approximate.”^ The Vedant also elucidates the subject thus;
“ The three latter directions, in the above quoted text, are conducive
to the first, viz. “ Approaching to God.” These three are in reality
included in the first (as the direction for collecting fire in the worship
of fire) for we cannot approach to God, without hearing and thinking
of him, nor without attempting to make our approximation ; and the
last, viz. attempting to approximate to God, is required until we have
approached him.” By hearing of God, is meant hearing his declara-

Brehdarimnuc.
§ Brehdarimnuc.

f 67, 3d, 3d.

|| Chhandoggu.

t 26th, 3d, 1st.

IT 47th, 4th, 3rd.

tions, which establish his unity, and by thinking of him, is meant
thinking of the contents of his law, and by attempting to approximate
to him, is meant attempting to apply our minds to that true Being on
which the diffusive existence of the Universe relies, in order that by
means of the constant practice of this attempt, we may approach to
him.* The Vedant states, that “ Constant practice of devotion is
necessary, it being represented so by the Ved / and also adds, that
“ We should adore God till we approach to him, and even then not
forsake his adoration, such authority being found in the Ved/

The Vedant shews, that moral principle is a part of the adoration
of God, viz. t “ A command over our passions, and over the external
senses of the body, and good acts, are declared by the Ved, to be
indispensible in the mind’s approximation to God, they should there¬
fore be strictly taken care of, and attended to, both previously and
subsequently to such approximation to the Supreme Being i. e. we
should not indulge our evil propensities, but should endeavour to
have entire control over them. Reliance on, and self-resignation to,
the only true Being, with an aversion to worldly considerations, are
included in the good acts above alluded to. — The adoration of the
Supreme Being produces eternal beatitude, as well as all desired
advantages, as the Vedant declares.^ It is the firm opinion of
Byas, 44 that from devotion to God, all the desired consequences pro¬
ceed;” and it is thus often represented by the Ved, “ He, who is
desirous of prosperity, should worship the Supreme Being/ § 44 He

who knows God thoroughly, adheres unto God/ 44 || The Souls of the
deceased forefathers of him, who adores the true Being alone, enjoy
freedom, by his mere wish.” 44 All the celestial Gods wmrship him,
who applies his mind to the Supreme Being,” and 44 He, wbo sincerely
adores the Supreme Being, is exempted from further transmigration/"

1st, 1st, 4th.

f 27th, 4th, 3d.

J 1st, 4th, 3d.

§ Monduc.

jj Chhandog-gu.

A pious householder is entitled to the adoration of God, equally
with an Uti: # The Vedant f says that “ A householder may he
allowed the performance of all the ceremonies attached to the
(Brahminical) religion, and also the fulfilling of the devotion of God:
the fore-mentioned mode of worshipping the Supreme Being, therefore,
is required of a householder possessed of moral principles.” And the
Ved declares, “ That the celestial Gods, and householders of strong
f^ith, and professional uttis, are alike.”

It is optional to those who have faith in God alone, to observe and
attend to the rules and rites prescribed by the Ved, applicable to the
different classes of Hindoos, and to their different religious orders
respectively. But in case of the true Believers neglecting those rites,
they are not liable to any blame whatever, as the Vedant says J
“ Before acquiring the true knowledge of God, it is proper for man
to attend to the laws and rules laid down by the Ved, for different
classes according to their different professions, because the Ved
declares the performance of these rules to be the cause of the mind’s
purification, and its faith in God; and compares it with a Saddle
horse, which helps a man to arrive at the wish’d for goal.” And the
Vedant also says, § that “ Man may acquire the true knowledge of
God, even without observing the rules and rites prescribed by the
Ved for each class of Hindoos, as it is found in the Ved, that many
persons, who had neglected the performance of the Brahminical rites
and ceremonies, owing to their perpetual attention to the adoration of
the Supreme Being, acquired the true knowledge respecting the
Deity.” || The Vedant again more clearly states, that “ It is equally
found in the Ved, that some people, though they had their entire faith

in God alone, yet performed both the worship of God and the cere-

/ ,

The highest among the four sects of Brahmuns, who, according to the religious order, are bound
to forsake all worldly considerations, and to spend their time in the sole adoration of God.
f 28th, 4th, 3d. J 36th, 4th, 3d, § 36th, 4th, 3d. ' jj 9tli, 4th, 3d.

monies prescribed by the Ved; and that some others neglected them,
and merely worshipped God.” The following texts of the Ved fully
explain the subject, viz. “ Junuku (one of the noted devotees) had
performed Yugnyu (or the adoration of the celestial Gods through
fire) with the gift of a considerable sum of money, as a fee to the holy
Brahmuns,” and “ many learned true Believers never worshipped fire,
nor any celestial God through fire.”

Notwithstanding it is optional with those, who have their faith in
the only God, to attend to the prescribed ceremonies, or to neglect
them entirely, the Vedant prefers the former to the latter, because the
Ved says, that attendance to the religious ceremonies, conduces to
the attainment of the Supreme Being.

Although the Ved says # “ That he, who has true faith in the
omnipresent Supreme Being, may eat all that exists, ’ i. e. is not
bound to enquire what is his food, or who prepares it; nevertheless
the Vedant limits that authority thus:f “ The above mentioned au¬
thority of the Aed for eating all sorts of food should only be observed
at the time of distress, because it is found in the Ved, that Chacraunu
(a celebrated Brahmun) ate the meat cooked by the elephant keepers
during a famine.” It is concluded that he acted according to the above
stated authority of the Ved, only at the time of distress.”

Devotion to the Supreme Being is not limited to any holy place or
sacred country, as the Vedant says,J “ In any place wherein the mind
feels itself undisturbed, men should worship God; because no specific
authority for the choice of any particular place of worship is found in
the Ved” which declares, “ In any place which renders the mind
easy, man should adore God.’

Chhandoggu. t 28th, 4lh, 3d. | 1 1th, 1st, 4lh.

§ It is believed by the Brahmuns, that any one who dies while the Sun is south of the Equator
cannot enjoy eternal beatitude.

It is of no consequence to those who .have true belief in God, whether
they die while the sun is in the north or south of the equator; as the
Vedant declares,* “ That any one who has faith in the only God,
dying even when the Sun may be South of the Equator, * his Soul
shall proceed from the body, through Sookhumna (a vein which, as
the Brahmuns suppose, passes through the navel up to the brain) and
approaches to the Supreme Being.” The Ved also positively asserts
“ That he, who in life was devoted to the Supreme Being, shall (after
death) be absorbed in him, and again be neither liable to birth nor
death, reduction, nor augmentation.”

• |; . ^ . ■ . . ■ . • G- n” _ - . : \ i • . .

The Yed begins and concludes with the three peculiar and mys¬
terious epithets of God, viz. 1st ONG, 2d TUT, 3d SUT. The first
of these signifies, “ That Being, which preserves, destroys, and
creates !” The second implies, “ That only being, which is neither
male nor female 1” The third announces, “ The true being !” These
collective terms simply affirm, that, ONE, UNKNOWN, TRUE
BEING, IS THE CREATOR, PRESERVER, AND DE¬
STROYER OF THE UNIVERSE ! ! !

20th, 2nd, 4th.

TRANSLATION

OF THE

u J2 it a ir jp Amu am a i>.

1 1

(

SINCE my publication of the abridgment of the Vedanta , con¬
taining an exposition of all the Veds , as given by the great Vyas, I
have, for the purpose of illustrating and confirming the view that he
has taken of them, translated into Bengalee, the principal chapters of
the Veds, as being of unquestionable authority amongst all Hindoos.
This work will, I trust, by explaining to my. countrymen the real
spirit of the Hindoo Scriptures, which is but the declaration of the
unity of God, tend, in a great degree, to correct the erroneous concep¬
tions, which have prevailed with regard to the doctrines they incul¬
cate — It will also, I hope, tend to discriminate those parts of the
Veds, which are to be interpreted in an allegorical sense, and con¬
sequently to correct those exceptionable practices, which not only
deprive Hindoos in general of the common comforts* of society, but
also lead them frequently to self-destructionf, or to the sacrifice^ of
the lives of their friends and relations.

A Hindoo of cast can only eat once between sun-rise and sun-set — can not eat dressed
victuals in a boat or ship — nor clothed — nor in a tavern — nor any food that. has been touched by
a person of a different cast — nor, if interrupted while eating, can he resume his meal,
f As at Prayaga, Gunga Sagar, and under the wheels of the car of Jagannath.

% As for instance, persons whose recovery from sickness is supposed to be doubtful are carried
to die on the banks of the Ganges. This is practised by the Hindoos of Bengal only, the cruelty
of which allects, even Hindoos of Behar, Ilahabad, and all the Upper Provinces.

INTRODUCTION.

It is with no ordinary feeling of satisfaction that I have already
seen many respectable persons of my countrymen, to the great dis¬
appointment of their interested spiritual guides, rise superior to their
original prejudices, and enquire into the truths of religion. As many
European gentlemen, especially those who interest themselves in the
improvement of their fellow-creatures, may be gratified with a view of
the doctrines of the original work, it appeared to me, that I might
best contribute to that gratification, by translating a few chapters of
the Yed into the English language, which I have accordingly done,
and now submit them to their candid judgment- — Such benevolent
people will, perhaps, rise from a perusal of them, w ith the conviction,
that in the most ancient times the inhabitants of this part of the globe
(at least the more intelligent class) were not unacquainted with meta¬
physical subjects ; that allegorical language, or description, was very
frequently employed, to represent the attributes of the Creator, which
were sometimes designated as independent existences ; and that how¬
ever suitable this method might be to the refined understandings of
men of learning, it had the most mischievous effect, when literature
and philosophy decayed, producing all those absurdities and ido¬
latrous notions, which have checked, or rather destroyed, every mark
of reason, and darkened every beam of understanding.

The Yed, from which all Hindoo literature is derived, is, in the
opinion of the Hindoos, an inspired work, coeval with the existence of
the world. It is devided into four parts, viz. Rig, Yajur, Sam, and
At’harva; these are again divided into several branches, and these
last are subdivided into chapters — It is the general characteristic of
each Ved, that the primary chapters of each branch, treat of astro¬
nomy, medicine, arms and other arts and sciences. They also exhibit
allegorical representations of the attributes* of the Supreme Being,

It is my intention to give (with the blessing of God) in my next publication, an account of
the relation betwixtthose attributes and the allegorical representations used to denote them.

IN TR ODUCTI ON.

\ * ' **■

by means of earthly objects, animate or inanimate, whose shapes or
properties are analogous to the nature of those attributes, aud
pointing out the modes of their worship, immediately, or through the
medium of fire. In the subsequent chapters, the unity of the Supreme
Being, as the sole Ruler of the Universe, is plainly inculcated, and
the mode of worshipping him particularly directed. The doctrine of
a plurality of Gods and Goddesses laid down in the preceding chap¬
ters, is not only controverted, but reasons assigned for its intro¬
duction; for instance, that the worship of the Sun and Fire, together
with the whole allegorical system, were only inculcated for the sake
of those, whose limited understandings rendered them incapable of
comprehending and adoring the invisible Supreme Being ; so that
such persons might not remain in a brutified state, destitute of all
religious principles. Should this explanation given by the Ved itself,
as well as by its celebrated commentator Vyas, not be allowed to
reconcile those passages which are seemingly at variance with each
other, as those, that declare the unity of the invisible Supreme Being,
with others, which describe a plurality of independant visible Gods ;
the whole work must, I am afraid, not only be stripped of its
authority, but looked upon as altogether unintelligible.

I have often lamented that in our general researches into theological
truth, we are subjected to the conflict of many obstacles. When we

look to the traditions of ancient nations, we often find them at
variance with each other; and when discouraged by this circumstance,
we appeal to reason as a surer guide, we soon find how incompetent
it is, alone, to conduct us to the object of our pursuit — We often find,
that instead of facilitating our endeavours, or clearing up our per¬
plexities, it only serves to generate an universal doubt, incompatible
with principles, on which our comfort and happiness mainly depend.
— The best method perhaps is, neither to give ourselves up, exclu¬
sively, to the guidance of the one or the other ; but by a proper use of

IN TRO DU C TIG N.

the lights furnished by both, endeavour to improve our intellectual

and moral faculties, relying on the goodness of the Almighty Power,

which alone enables us to attain that which we earnestly and
diligently seek for.

UPANISHAD

1st. WHO is he [asks a Pupil of his Spiritual Father ] under whose
sole will the Intellectual Power makes its approach to different
objects? Who is he, under whose authority, Breath , the primitive
power in the body , makes its operation? Who is he, by whose direction,
language is regularly pronounced? And who is that immaterial being,
that applies vision and hearing to their respective objects?

2d. He [ansivers the spiritual parent ,] who is the sense of the sense
of hearing ; the intellect of the intellect ; the essential cause of lan¬
guage; the breath of breath; the sense of the sense of vision ; — This is
the being, concerning whom you would enquire: — Learned men having
relinquished the notion of self -independence , and self-consideration, from
knowing the Supreme understanding to be the sole source of sense, enjoy
everlasting beatitude, after their departure from this world.

3d. Hence no vision can approach him ; no language can describe
him ; no intellectual power can compass or determine him. We know
nothing of how the Supreme Being should be explained : He is be¬
yond all that is within the reach of comprehension, and also beyond
nature, which is above conception. Our ancient spiritual parents have
thus explained him to us.

4th. He alone, who has never been described by language, and
who directs language to its meaning , is the Supreme Being; and not
any specified thing which men worship : Know Thou this

5th. He alone, whom understanding cannot comprehend, and who,
as said by learned men , knows the real nature of understanding, is the
Supreme Being; and not any specified thing which men worship:
Know Thou this

6th. He alone, whom no one can conceive by vision, and by whose
superintendance every one perceives the objects of vision, is the
Supreme Being; and not any specified thing which men wors hip:
Know Thou this

7th. He alone, whom no one can hear through the sense of hearing,
and who knows the real nature of the sense of hearing, is the Supreme
Being; and not any specified thing which men worship : Know Thou
this

■ V . '

6th. He alone, whom no one can perceive through the sense of
smelling, and who applies the sense of smelling to its objects , is the
Supreme Being ; and not any specified thing which men worship :
Know Thou this

9th. If you, [continues the Spiritual Parent ,] from what I have
stated , suppose and say , that “ I know the Supreme Being tho¬
roughly,” you, in truth, know very little of the Omnipresent Being ;
and any conception of that Being, which you limit to your powers of
sense, is not only deficient, but also his description, which you extend
to the bodies of the celestial Gods, is also imperfect; # you, conse-

The sum of the notion concerning the Supreme Being given in the Yeti ant, i% that he is the
$oul of the universe ; and bears the same relation to all material extension, that a human soul does
to the individual body with which it is connected.

✓

quently, should enquire into the true knowledge of the Supreme Being.
To this the pupil replies : “ I perceive that at this moment I begin to
know God.”

“ Not that I suppose/’ continues he , “ that I know God tho¬
roughly, nor do I suppose that I do not know him at all ; as among
us he, who knows the meaning of the above stated assertion, is
possessed of the knowledge respecting God viz. “ that I neither
know him thoroughly, nor am entirely ignorant of him.”

11th. [ The Spiritual Father ogain resumes :] He, who believes that
he cannot comprehend God, does know him ; and he who believes
that he can comprehend God, does not know him ; as men of perfect
understanding acknowledge him to be beyond comprehension ; and
men of imperfect understanding suppose him to be with in the reach
of their simplest perception.

12th. The notion of the sensibility of bodily organs, which are
composed of insensible particles , leads to the notion of God ; which
notion alone is accurate, and tends to everlasting happiness ; man
gains, by sell-exertion, the power of acquiring knowledge respecting
God, and through the same acquisition, he acquires eternal beatitude.

13th. Whatever person has, according to the above stated doctrine ,
known God, is really happy; and whoever has not known him, is
subjected to great misery : Learned men, having reflected on the
Spirit of God extending over all moveable as well as immoveable
creatures, after their departure from this world, are absorbed into the
Supreme Being.

' In a battle between the Celestial # Gods and the Demons , God

In the Ukhaika it is said, that those powers of the Divinity, which produce agreeable effects
and conduce to moral order and happiness, are represented under the figure of Celestial Gods, and

obtained victory over the latter, in favour of the former (or properly
speaking , God enabled the forme i to defeat the latter;) But upon this
victory being gained, the Celestial Gods acquired their respective
dignities, and supposed that this victorv and glory were entirely
owing to themselves. The Omnipresent Being having known their
boast, appeared to them with an appearance beyond description .

They could not know what adorable appearance it was: they
consequently , said to Fire, or properly speaking , the God of Fire,

44 Discover thou, O God of Fire, what adorable appearance this is?”
His reply was, “I shall.” He proceeded fast to that adorable ap¬
pearance, which asked him, “ Who art thou?’ He then answered, “ I
am Fire, and I am the origin of the Ved, that is, 1 am a well known
personage .” The Supreme Omnipotence upon Being thus replied to,
asked him again 44 What power is in so celebrated a person as thou
art?” He replied, 44 I can burn to ashes all that exists in the world.’7
The Supreme Being then having laid a straw before him, said to him,
44 Canst thou burn this straw ?” The God of Fire approached the
straw, but could not burn it, though he exerted all his power: He
then unsuccessfully retired, and told the others , “I have been unable
to discover what adorable appearance this is.” Now they all said to
Wind ( or properly to the God of Wind) 44 Discover thou, O God of
Wind, wdiat adorable appearance this is?” His reply was, 44 I shall. ’’
He proceeded fast to that adorable appearance, which asked him,
44 Who art thou?” He then answered, 44 Iam Wind, and 1 pervade
unlimited space; that is, I am a well-known personage” The Supreme
Being upon being thus replied to, asked him again, 44 What power is
in so < e’eb rated a person as thou art?’’ He replied, 44 I can upholu
all that exists in ihe world.’’ The Supreme Being then having laid

those attributes, from which pain and misery flow, are called Demons and Step-Brothers of the
former, with whom they are in a state of perpetual hostility.

a straw before him, said to him, “ Canst thou uphold this straw?”
The God of Wind approached the straw, but could not hold it up,
though he exerted all his power. He then unsuccessful/ y retired, and
told the others , “ I have been unable to discover what adorable
appearance this is.” Now they all said to the God of Atmosphere.”
“ D iscover thou, O revered God of Atmosphere, what adorable ap¬
pearance this is? His reply was, “ I shall.” He proceeded fast to that
adorable appearance, which vanished from his view. He met at the
same spot a woman, the Goddess of Instruction , arrayed in golden
robes, in the shape of the most beautiful Uma* He asked her,“ What
was that adorable appearance?” She replied, “ It was the Supreme
Being, owing to whose victory you are all advanced to exaltation.’'
The God of Atmosphere, from her instruction, knew that it was the
Supreme Being that had appeared to them. He at first communicated
that information to the Gods of Fire and of Wind. As the Gods of
Fire, Wind, and Atmosphere, had approached to the adorable appear¬
ance, and had perceived it, and also as they had known, prior to the
others , that it was indeed God that appeared to them , they seemed to
be superior to the other Gods. As the God of Atmosphere had
approached to the adorable appearance, and perceived it, and also as
he knew, prior to every one of them, that it was God that appeared to
them , he seemed not only superior to every other God, but also for
that reason exalted above the Gods of Fire and Wind.

The foregoing is a divine figurative representation of the Supreme
Being ; meaning, that in one instance he shines at once over all the
universe , like the illumination of lightning ; and in another, that he dis¬
appears as quick as the twinkling of an eye. Again, it is represented
of the Supreme Being , that pure mind conceives, that it approaches to
him as nearly as possible : Through the same pure mind, the pious

The wife of Siva.

man thinks of him, and consecjuently application of the mind to him
is repeatedly used. That God, who alone in reality has no ? esemblance,
and to whom the mind cannot approach, is adorable by ail living crea¬
tures; he is therefore called “adorable.” He should, accordingly to
the prescribed manner , be worshipped. All creatures revere the person
who knows God, in the manner thus described. The pupil now says ,
“ Tell me, O Spiritual Father, The Upanishad, or the principal part
of the Ved?” The Spiritual Father makes this answer , “ I have told
you the principal part of the Ved, which relates to God alone, and,
indeed told you the Upanishad, of which austere devotion, control
over the senses, performance of religious rites, and the remaining
parts of the Ved, as well as those Sciences, that are derived from the
Veds, are only the feet; and whose altar and support is truth.” He,
who understands it as thus described, having relieved himself from
sin, acquires eternal and unchangeable beatitude.

Peart, Printer,

N orth am pton-street, Clerkenwcll.

• \