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A SKETCH

or

THE ARGUMEN i

FOR CHRISTIANITY AND AGAINST HINDUISM.

IN SANSCRIT VERSE.

SECOND EDITION.

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398 aSo—véo@‘oT-SS WO TR 83 |

CALCUTTA: BISHOP'S COLLEGE PRESS, MDCCCXL.

MADRAS:

PRINTED BY P. R, H‘UNT‘-.-AMERICAN MISSION PRESS,

1848.

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ro\ue Eetvos émi Eévng

o TI Xou TOMS

TETPOPEY APINOY GTOTTUYELY

Xt 10 Qilov oéPeabau.

Sopn. (Eprp. CoL. 184—187.

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7

PREFACE.

Tue Sanskrit is not only revered by learned Hindus as sacred,

but admired for its beauty and perfection of grammatical structure,

and the copiousness of its vocabulary.

T'o those

who are aware

of the extent to which these feelings prevail, it would be super-

fluous to explain at length that works relating to Christianity com-

posed in this classical language, if properly executed, may command

the attention of the Pandits, when publications in the vernacular lan-

guages would be rejected.

The following work, like the “CrristTa Sane1'Ta’,” by the Rev. Dr.

Mill,* is constructed in the form of a Dialogue between a Guru,

or religious teacher, and his Disciple.

For the satisfaction of those

who though unacquainted with Sanskrit, are yet favourable to the

design of the present publication, and desire to know in detail what

it contains, the following analysis of the argument is subjoined.

The Tract is divided into six sections. The first, entitled, “Mala-

parikshanauchityam,” or the Propriety of Trying (the Truth of) one’s

Religion, commences with the pupil’s expressing a doubt whether the

various religions current in the world can be all true, and desiring

instruction.

The teacher replies, by noticing the importance of the

inquiry ; the impropriety of assuming without investigation that one’s

own religion is true; the possibility, from the analogy of secular

affairs, that some men are in error in religious matters: the causes

of probable error in respect of religion are then glanced at; the

weakness of the human understanding; the strength of the passions

which would lead men to embrace a creed, which put no restraint

on their inclinations, and to reject one of a contrary tendency; and

¥ See the English preface to that work, 2d edit. pp. 4, 61—65.

v

the prejudices imbibed in childhood.

The diversity in creeds is then

The teacher

adduced as a presumption that they cannot be all true.

adds, that error is most noxious from its effects on practice.

The

pupil asks how this happens, and whether men cannot be saved

each by his own religion.

The teacher replies, that all religions do

not lead to salvation, and illustrates by the results produced by the

good or bad conduct of parents on their children’s characters, the

effect which the character attributed to God in the creed of any

people will tend to bring about in their morals.

The pupil then

inquires whether guilt is not incurred by the desertion of one’s pa-

ternal creed.

The teacher’s answer is, that God has endowed us with

faculties as good as those of our ancestors, for the proper use of

which we are responsible; that therefore we must judge for our-

selves; and though we are not causelessly to forsake the religion

of our Fathers, we must on pain of God’s displeasure relinquish it

if it is found to be wrong, and that he only is truly wise, who

having found out the truth resolutely follows it.

E——

The second section, entitled, “Isvara-guna-varnanam,” or a Descrip-

tion of the Attributes of God, opens, by the pupil’s expressing his

dejection at learning the manifold obstacles to the discovery of truth,

gﬁ

and soliciting some criteria to assist him in discriminating true from

false religions.

These the teacher in reply promises to afford; but

says, that a commencement must be made by stating the attributes

of God.

A sketch of the usual proofs of the being, power, wisdom,

and goodness of God, extending to fifty-three verses, is then given,

followed by some arguments for -the Divine holiness and justice, and

an assertion of the entire distinctness of God, though omnipresent,

both from the matf:rial creation and from the souls of men.

The third section, entitled, “/hsvaranilyavasyakats,” or the Necessity

of Divine Guidance, begins by an inquiry of the pupil, whether men

can by their unassisted reason attain to a knowledge of the Divine

attributes, and render to God an acceptable service.

The teacher

answers, that men can from the visible creation discover the being

and glory”of God, (see Ep. to Rom. ch. i. v. 20, et seqq.) but that

they have, as experience proves, deviated into erroneous creeds and

impure forms of worship, which must be displeasing to God, and

productive of vicious practice.

Hence, as well as from the failure

of philosophers to attain to certainty in matters of religion, is in-

‘Y

ferred the necessity of Divine guidance, which, it is further urged

a consideration of the mercy of God would lead us to expect.

This

general sense of mankind is referred to as having given occasion to

many to put forward false pretensions to a Divine mission.

This

remark leads the pupil to ask, whether doubt is not hereby thrown

on the truth of all religions; to which the teacher’s reply is, that

this is an unfounded doubt; that false pretensions to revelation rather

afford a presumption of the truth of other claims to Divine author-

ity; as it is not uncommon to see in the world counterfeit imita-

tions of objects of the greatest value.

Section fourth, entitled, ‘“Isvara-pradatia-sanmata-lakshana-nirdesah,” ox

a Declaration of the Marks of a God-given True Religion, opens by

the pupil admitting the probability of Divine guidance being accord-

ed to mortals, and by his inquiring whether God has really granted

a Sastra to mankind.

The teacher replies, that God has indeed grant-

ed a revelation for the instruction and salvation of men, which, with

its proofs, he promises afterwards to unfold: but says, he must first

state generally the marks by which Divine and Human religions may

be discriminated.

Proof, he observes, is necessary to enable us to

determine whether any religion proposed for our acceptance really

comes from God; just as credentials are required from any person

professing to have had authority delegated to him by an earthly mon-

arch.

The power of working miracles vested in the founder of a

W ithout

Religion is then laid down as the first mark of its truth.

such supernatural powers, how can he prove that his doctrines are

supernatural ?

But on the other hand, we may conclude that he

who has been entrusted with superhuman powers, has also been put

in trust with a superhuman religion.

The pupil here asks whether

none but the promulgators of Divine Religions possess such super-

natural powers; and is informed by the teacher in reply, that we

trust that the merciful God will not allow such powers to deceivers

for the delusion of the good.

The pupil then asks how we are

to determine what men were really possessed of miraculous powers

in former times.

The teacher replies, that this must be gathered

from the careful study of ancient histories; but that these must be

read with discrimination, as many of them contain fabulous stories,

which the undiscerning receive equally with true narratives.

The

pupil inquires how.the true and false are to be discriminated.

He

is told in reply, that the improbable tales must be carefully ex-

Vi

amined; and that the supernatural, not being objects of present . ex-

perience, must only be received if supported by proof.

The pupil

The teach-

next asks, what proof is required to establish miracles?

er answers, that we must require them to have been attested by

the presence of witnesses; that we must inquire at what time and

in what country they took place, and whether an account of them

was immediately committed to writing, or not.

The pupil asks for

a fuller explanation; and the teacher explains, that an event can-

not be remembered

if the

record of it is not immediately com-

mitted to writing; for as time elapses, and’ the eye-witnesses die,

the true particulars are forgotten; and that, therefore, if at a sub-

sequent period, when the event has almost passed out of mind, any

one composes a detailed narrative of it, his account will be wun-

deserving of credit.

The pupil then asks, why stories of miraculous

occurrences should have been invented; and how, if fictitious, they

were not rejected by the persons to whom they were first narrated.

The teacher answers, that the fear of God is implanted in the

breasts of men, and that therefore they generally listen to super-

natural recitals without suspicion; that uncivilized men receive such

tales, even though improbable, without' examination; he adds, that

originally the true worship of God prevailed on earth till men cor-

rupted it by introducing the worship of false gods; that the learned

invented fabulous histories of the acts of these divinities to increase

the devotion of the people, and their reverence for the priests; and

further, that the exaggerated panegyrics of bards recited in praise

of kings and heroes were received in following ages as literally

true.

The pupil next asks, how he is to know what miracles are

real and authentic; and is told by the teacher, that those are so

which were performed before, and examined by witnesses, and re-

corded, and immediately made public.

He then asks, what other

test there is of the truth of a religion, and is informed that Ez-

cellence is such a test: since it is inconceivable that a Holy Being

could sanction an unholy religion: that therefore a creed indicating

the folly or the depravity of the originator must be human: and

that thus Séastras celebrating the evil deeds of the immortals, and

containing tales which inflame the passions, and misrepresenting the

Divine perfections, must be of human original.

ki 0

——

The fifih section is entitled, “ Khrishtiya-mata-pramana-pradarsanam,”

S e ..

Vil

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or an Indication of the Proofs of the Christian Religion.

It 1s begun

by the pupil expressing his assent to the propriety of the two tests of

true and false religion, laid down in the preceding section, and by his

requesting that if his teacher knows any religion distinguished by these

marks, he will peoint it out.

The teacher replies, that after investigat-

ing many creeds, the Christian religion alone appears to him to be

Divine. He adds, that it is both supported by miracles and intrinsically

excellent.

To prove this, he gives a sketch of the history of Revela-

tion, stating that ever since the creaticn, God had from time to time

made known His will to mankind; but that they forsook his true wor-

ship for idolatry; that the Law was then revealed to Moses for the

observance of the Jews; and its Divine authority confirmed by miracles ;

that Moses was followed by other Prophets, who were inspired to foretel

future events, which accordingly came to pass; that among these, is the

prophecy of a Redeemer about to appear; that accordingly he did ap-

pear (50 years after Vikramaditya) in Judea, a Person far transcending

in dignity the inspired Prophets who foretold him, even the Son of

God in human form, born of a Virgin, to deliver men from sin; that

He made known His majesty by miracles; that at length He was, though

innocent, put to death by the Jews from malice, voluntarily resigning

his life to effect an atonement for the sins of men, although He was

able to destroy the power of his enemies; that accordingly having

atoned by his death for human guilt, He rose from the dead on the

third day by his own might; that afterwards He ascended up into

heaven, and conferred miraculous power on his disciples.

The pupil

is then referred to the “Christa Sangita,” (the Sacred History of Christ

in Sanskrit verse, by the Rev. Dr. Mill) for fuller information. He then

asks for the proofs of the truth of this miraculous history; and is in-

formed, that the miracles of Jesus were performed in presence of wit-

nesses, and examined by his enemies, who could not deny them; that

immediately after the ascension of Christ, his miraculous history was

proclaimed in the world by his disciples, and committed to writing while

it was fresh in the memory of men: that the details in these books

were never refuted, though there were not wanting opponents, anxious,

and from their state of enlightenment, competent, to do so, if it had been

possible. (A verse from the Maha-Bharata is here quoted in praise of

the knowledge, and heroism of the Greeks, Yavanas.)

The persecutions

endured by the Christians are next referred to as a proof of the truth

of the facts they persisted in asserting. 1t is remarked; that men are

viil

slow to forsake their old religion and embrace a new one, even if the

latter be attended with temporal benefits; and that the persons who

embraced Christianity at its first promulgation must therefore have had

This leads the

strong proofs of its truth to induce them to do so.

pupil to inquire how a religion supported by such proofs, and so excel-

lent in itself, came to be rejected by those to whom it was made

known.

He is told that the Jews, not rightly understanding the pro-

phecies, expected in the Messiah a prince .who should augment the

temporal splendour of their nation; and that as Jesus did not fulfil these

expectations, and reproved their sins, they hated and rejected him. The

hostility of the idolatrous Gentiles is explained as arising from their

attachment to their own religion, and from the claims advanced by the

Christians in behalf of their own faith, as exclusivly true. It is added,

that notwithstanding these obstacles, the spread of Christianity was not

arrested; but that many of its opponents were led to wonder at the

fortitude of its votaries; and others to infer the excellence of the faith

for which so much was endured. The pupil then asks, how the early

Christians, possessing miraculous powers, could be molested by othex

men; and is informed that these powers were not given to them to be

exerted in their own preservation, but as proofs of the truth of their

religion, which ceased when no longer required; and that the endurance

of afflictions is a salutary moral discipline, tending to subdue passion,

and strengthen faith, which it was for the good of the Christians to

undergo. Itis added, that the progress of Christianity, in spite of human

opposition, is a proof of a Divine power attending it.

The pupil now

asks how it is ascertained that the history of Jesus was written, and

made public tmmediately after his ascension.

The teacher replies, that

many books have been written continually from the rise of Christianity

to the present day: that the dates of the composition of these books

are accurately known; that in these books, even the most ancient of

them, the Christian histories are mentioned and quoted; and that thus

from their dates being known, the date of the gospels also is known.

The pupil, admitting these proofs to be strong, now asks whether purity

also (the second mark of a true religion,) can be predicated of Chris-

tianity. To prove that it can, the teacher refers to the holiness and

beneficence of Christ, and_the excellence of his precepts. The pupil

here inquires what was the necessity for the incamation of Christ, if

-

the inspired prophets who preceded him had already made known to

e

men their duties.

The teacher answers, that the Son of God did not

i

|

X

descend from Heaven only or chiefly to insiruct mankind; but to rescue

=4

them from the deserved punishment of their sins. He then proceeds

briefly to unfold the Christian scheme, declaring the corruption of all

L34

mankind derived from Adam; their guilt on account of the sins sprung

from that corruption; their apprehension of punishment; the descent

of the Son of God to purify their stain, and rescue them from punish-

ment, notwithstanding their rebellion against God; His birth of a virgin;

His voluntary sufferance of punishment in the room of mankind; the

e

atonement made by His sacrificial death for the sins of the whole

16

world; the astonishing proof thus given of God’s mercy to ungrateful,

3

and disobedient men; the resurrection of Christ; and His ascension into

1

heaven, to return at the Last Day. The pupil here inquires whether

d,

all mankind, or the #od only, partake in the benefits of Christ’s atone-

ot

ment. He is informed, in answer, that all men, even the apparently

16

good, are naturally corrupt, and deserve punishment for their sin; and

th

that only on account of the atonement of Christ can any be pardoned;

ly

but that whoever repents and trusts in Christ will be freed from his

el

sins.

It is added, that God by his

Holy Spirit brings men to

e

serious thought; that the faithful will at length inherit heaven, though

el

they will not be exempt while on earth from those afflictions which

W7

are so needful to strengthen faith, to prove men’s characters, and to

weaken their love of the world. The pupil then inquires who is the

i

fo

Holy Spirit, and how Christ is the Son of God. He is informed that

an

this subject surpasses human understanding: but is instructed in the

OW

doctrine of Scripture and the Church regarding the three Persons in

nd

the Godhead, each being God, though God is only One, Unbeginning,

jat

Eternal, Infinite, Unchangeable, and Spiritual in his nature. That God

ity

the Father sent his Son to redeem mankind; that the Son became in-

carnate, and effected an atonement; and that the Holy Spirit by his

ks

of

grace imparts faith and purifies the hearts of men. The pupil next

s

asks if this doctrine of salvation by faith does not, by its facility, encour-

age sin. He is informed in reply, that men are saved by faith; for to

Vi

what can the guilty have recourse but the mercy of God? But that

il

the follower of Christ who continues addicted to sin has a vain faith,

15+

and will not be pardoned; that the true Christian abhors sin, repents

nd

of it, and forsakes it. Further, that the stupendous interposition of the

upf'l

if

Son of God to rescue us from sin, as revealed in the Christian Serip-

tures, clearly demonstrates the evil and guilt of sin, and the abhorrence

to

with which God regards it. The pupil then asks for a description of

not

X

the genuine Christian character. The true Christian is accordingly de-

scribed as pious; obedient to God’s commands; ever mindful of the love

of Christ; grateful and anxious to please him; sensible of his fallen

condition, and continual offences, and ever supplicating forgiveness and

f

grace to enable him to resist sin; alive to the omniscience of God;

f

bent on imitating the example of the Divine beneficence to all man-

]

kind; anxious to employ the wealth God has given him not for his

I

own good only, but in good works; moderate in the enjoyment of

worldly pleasures, and with a heart set on heavenly blessings.

The

v\

pupil then seeking an account of the Christian Heaven and the nature

1

of salvation, is told first of the terrible day when Christ shall return

to judge all nations, and shall render to every man according to his

8

deeds—heavenly blessedness to the righteous, and ®ternal misery to the

f

wicked. Salvation is declared to be, not absorption into the Divine

1l

Essence, but an everlasting abode in a pure and blissful heaven. That

It

heaven not being earned by human merit, (as the Hindoos feign of

i

theirs) but by the infinite merits of Christ, those who enter there shall

th

“go no more out.”

The heavenly blessedness, it is added, is beyond

our earthly comprehension; but it will be a state of sinlessness, unal-

L4

loyed felicity arising from the vision of the Divine glory and reveren-

0

tial love of God, the society of the blessed, and enlarged knowledge,

18]

and free from the desire of impure corporeal pleasures. This blessed-

[

ness, the pupil is encouraged to strive after, as adequate to fill all the

desires of the soul.

P

Hell will be the portion of all who are excluded

from heaven.

In order to escape it, the teacher exhorts to repentance

and faith in Christ, the fruits of whose death are accessible to men of

i

all nations and tribes. The pupil then asks how, if the case be so,

his

the Christian religion was not promulgated at the creation, and pro-

be

claimed to all nations.

The teacher replies, that the truth of a religion

Ve

being established by legitimate proofs, it cannot be affected by objections

ot

of this nature: and as it is owing to the mercy of God that we possess

be

a revelation at all, he asks whether it be not ungrateful to object that

be

it was not granted sooner. He proceeds, however, to give some of the

of

answers to the objection.

First, he states that man was in a state of

an

innocence at the creation, and needed no Saviour’s interposition then;

ho

but that as soon as he fell, a Deliverer was promised; that thus the

tny

Christian scheme was purposed from the beginning, but the Deity alone

exh

could decide what was the fit time for its being carried into effect.

That, however, we can see a fitness in the time when Christ ap-

Cale

—

5

X1

peared ;* because, 1st, had he come in the earlier ages of the world,

his opponents would have said his history was fabulous; whereas when

he did come, men were civilized, and capable of scrutinizing his pre-

tensions :—because, 2dly, had Christ come immediately after the Fall,

the evidence derived from a long line of prophets would have been

lost: —because, 3dly, had Christ come then, the insufficiency of human

reason and the need of revelation would not have been so clearly de-

monstrated as it was.—In regard to the second part of the objection,

viz. the limited diffusion of Christianity; it is stated that God repeatedly

made known his will to men in regard to his own worship in the

_earlier ages, but that they lapsed into idolatry; that after Christ’s ascen-

sion, his religion was proclaimed in many countries; that it was the

fault of the inhabitants that it was not universally embraced; and that

in fact many did embrace it. He adds, that no one can assign the

reason why Christianity was not thoroughly proclaimed in all the world;

that God distributes his gifts, when, how, and to whom he will; and

that as no poor man would reject affluence because it came to him

after long delay, so Christianity should not be refused, because dis-

covered to us late. The teacher concludes this section on the proofs

of Christianity, by exhorting his pupil to entertain no doubt that Christ-

ianity was meant for all mankind; since all are infected by the dis-

ease of sin, and stand in need of the antidote which Christ alone has

provided.

Section sizth is entitled “Bhdratiya Sastra vichdrah,” or a Considera-

tion of the Hindu Sastras. The pupil begins it by referring to what

his teacher had said, that all who are solicitous for their salvation should

believe in Christ.

He asks whether his teacher does not consider the

Vedas, Smriti, and other Sastras, spoken by Rishis, and revered and

long followed in Bharata Varsha as safe guides to supreme felicity, to

be of Divine origin. The teacher begins his reply by a preoccupatio

benevolentie, requesting his pupil to listen without partiality to the result

of his calm reflection on the subject; adding, that most men are partial

and prejudiced in favour of what they have loved from their child-

hood; but that he only deserves the appellation of wise, who seeks for

truth alone, unbiassed by selfish considerations. The pupil is therefore

exhorted to abandon every thing which might obscure the clearness

* See the Notes and Illustrations to ‘‘Christianity Always Progressive,” the Christian Advo-

cate’s Publication for 1829, by the Rev. Hugh James Rose, pp. 113—18,

X1

of his mental vision. The teacher too, promises, on his own part, to

remember the injunction of Menu, and endeavour to unfold his meaning

in mild language; and he entreats his pupil to attribute any thing which

may appear harsh, not to malice, but to the necessities of the argu-

ment. He professes that he appreciates the various merits of the Indian

learned, and is grieved that he should have to say any thing unpleas-

ing to them; but that he cannot but speak without reserve whatever

is necessary towards a clear discrimination between truth and error.

He then proceeds to apply to Hinduism the two tests of a true religion

formerly laid down; and first, that of miracles, the absence of which,

he states, proves Hinduism not to be of Divine origin. The pupil asks

whether the Sastras do not record numerous miracles. To this it is

replied, that the histories of the gods in the Puraffas must not be cred

ited without examination; and the rules® for discriminating between

true and fabulous histories are here recapitulated from the fourth sec-

tron.

It is then asserted that the marvellous tales in the Sastras are

not entitled to confidence, the works in which they are given being

poetical in their character, and improbable in their narrations; that the

date of these works is unascertained; and that it does not appear that

the miracles recorded in them were attested by witnesses, and com-

mitted to writing without delay. That from this defect of satisfactory

proof, we must deny the Divine origin of the Sastras, since God can

afford many proofs to identify His own religion. To test the correct-

ness of his teacher’s conclusion, the pupil here asks for an account of

the Sastras. The teacher proceeds to furnish this description, stating that

the Vedas are the oldest of the Sastras, that their hymns and precepts,

8&c. were formerly unwritten, but at length collected by Vyasa; but

that from the lapse of time we can only guess the real occurrences of

The contents of the Vedas are then described, hymns

that period.

to Fire, &c. and the details of ritual observances. The Vedas, it

is observed, are now little understood or followed. From their being

handed down at first by tradition, it is argued that the real history

and date of their authors cannot be now discovered; and that their

Divine commission, consequently, cannot be established. The pupil here

asks how it is possible to question the divinity of the Vedas; and

whether Brahma himself did not reveal them at the creation. The

teacher replies, that the Vedas were not all spoken at once, but at dif-

ferent times, as is proved by the names of the different authors being

given in the indexes appended to the Vedas;—by the fact that various

X1ii

kings are panegyrized who must have lived at different periods after

the creation;*—further by the discrepancy observed between the dia-

lects, ancient and modern, in which different parts of the Vedas are

written.

The pupil then asks, whether what his teacher calls ancient

and modern forms of Sanskrit are not considered by the learned as

contemporaneous, the one being scriptural, the other popular; and how

It is re-

the one is proved to be older, and the other more modern.

plied, that human observances, and languages are known to change

by degrees; and that differences can be seen in the language in which

the old and new books of any country are composed; hence it is infer-

red that the same has been the case with Sanskrit; and it is asked

what is the reason of this variation in language, if the Vedas were all

spoken at once?

The teacher proceeds to say that the accounts of

Vyasa, the compiler of the Vedas are uncertain, and indistinct, and

therefore we cannot ascertain that he was endowed with miraculous

powers or inspired. The pupil now asks how then the authority of

the Vedas, and Vyasa has been all along admitted. This doubt the

teacher promises to satisfy after completing his sketch of the Hindu

religion ; which he proceeds to say was first Sabianism; that afterwards

the three Qualities were personified as the causes severally of the

creation, preservation, and destruction of the universe; that from igno-

rance of the true manner of creation, many forms of matter and spirit,

and various energies of the Deity, in various manifestations, were

invented to account for it; that then heroes, Rama, &c. were deified;

that now the worship of Brahma has nearly ceased, though Vishnu

and Siva are adored by their respective votaries, as well as_many god-

desses, especially Durga.

That thus Hinduism has been undergoing a

perpetual alteration, being, first the religion of the Vedas, then of the

Puranas, and now partly of the Tantras. The history of the several

writers of these works, it is observed, cannot now be accurately known,

from the mixture of poetic fables in the Puranas, and the absence of

* The case of Rama and Krishna is added, who are celebrated in Upanishads, and yet accord-

ing to Hindu ideas lived <in the Treta and Dwapara, (the 2d and 3d) Yugas.

The Gopala Tapaniya, and Rama Tapaniya, Upanishads of the Atharvana Veda, in the

former of which Krishna,

and in the latter, Rama, are celebrated,

are suspected by Mr.

Colebrooke to be of modern composition; (see his Essay on the Vedas, Essays, vol. i. page

110) though, perhaps, the Pandits would not admit this.

There is however ancther Upanishad

of the Sama Veda, the Chhandogya, of undeniable antiquity and genuineness, in which mention

is made of Krishna, but merely as the son of Devaki, and as having received instruction from

a Sage.

(See Mr. Colebrooke’s Essays, vol. ii. page 197, note.)

(4

X1V

authentic narrative; the Ramayana and Maha Bharata being mixed up

with fable; and all professing to have been handed down by oral tradi-

tion; that thus the original truth has been lost or obscured; that we

cannot discover the real dates or authors of the Puranas; and that

some are manifestly of recent date.

It is concluded therefore that we

cannot depend on the Hindu histories; and have no proof that miracles

were wrought by the founders of Hinduism to establish the truth of

their religion; and that therefore we should not believe in their Divine

mission. It is added, that the Hindus assert not only their religion,

T—

but their sciences also, as grammar, and every other of which they

cannot trace the origin, to be divine; that however, the Arabic and

other languages, though polished, are not considered divine by those

who cultivate them; and that there is as little reason to regard the

religion, as the sciences of the Hindus as of Divine original. The pupil

now again asks how, if not of Divine origin, the Sastras acquired their

authority ? The teacher replies, that men are naturally disposed to reli-

gion, and in the beginning possessed a pure creed of Divine original,

Eg

which they corrupted; but that they continued still to regard it with

its human additions, like the Vedas of India, as divine.

The pupil

asks how the primitive religion was corrupted; and is told that man-

kind astonished at the glory of the heavenly bodies, and the vastness

of the ocean, came to regard them as possessed of Divine energy, or

%

as the seats of separate divinities; that this was the stage in which the

world-religion existed when the Vedic hymns were composed in praise

of the gods of the heaven and the ocean.

It is inferred, that God

could not have commissioned men to celebrate the praises of deities

displeasing to Him. The pupil then admitting that the worship of fire,

&c. originated in error, inquires how the worship of Brahma, Vishnu,

and Siva arose? He is told that men ignorant of the Divine nature,

invented different causes for the creation, preservation, &c. of the.

world, to which they gave names; that the vulgar believed what the

wise inculcated, and thus the worship of those gods gradually grew

up, together with that of the consorts given them by human fancy.

The case, it is added, was similar in ancient Greece.

The pupil then

inquires why his teacher thinks the incarnations (of Vishnu) fabulous.

The answer is, that they, like the other matters recorded in the Pu-

ranas, do not rest on proper historical evidence.

On the pupil asking

if even those of Rama and Krishna are fictitious, he is informed that

Rama and Krishna appear to have been kings of great heroism and

e

XV

genius, who owing to the exaggerations of poets and bards, when their

real history was forgotten, were deified and adored. A sketch of the

history of both is given, and the Vedas and Menu are quoted as at

variance with the longevity ascribed to Rama.

After recapitulating the previous argument, and admitting t'hat it

breeds a suspicion of the Divine authority of Hinduism, the pupil pro-

ceeds to ask how it stands the second fest. The teacher after repeat-

ing from Section 4 the general statement of this second test, Excel-

lence; in proceeding to apply it, again entreats his pupil that any

unpleasing statements he may have to make on this part of the subject

may be attributed not to ill-will, but the necessities of the argument,

and to listen to them with candour. He then compares the true attri-

butes of the Almighty with the view of them afforded in the Sastras,

where the Deity is said to have been first devoid of qualities; and

then, willing the creation, to have become invested with them; and

to have either created different agents for the work, or to have

assumed different forms. Here it is argued, a change is represented

to have taken place in the Unchangeable; and the association of

Maye (matter or illusion) with the Supreme is also derogatory to his

perfections. The manifestation of his character in the forms of Brahma,

Vishnu, and Siva, is also unworthy of him. And how can the qual-

ities of “Darkness,” and “Passion,” be ascribed to a Pure and Holy

Being. The impure actions recorded of the Hindu triad are then

alluded to. The Bhagavad Gita is quoted, where Krishna asserts he

manifested himself to save the good, and punish the bad; while yet

deeds which the good cannot imitate are ascribed to him. Meditation

on his adulteries cannot purify the minds of the virtuous; nor does it

seem congruous that he should punish the wicked who imitate his

example.

The impure deeds of Brahma and Siva are also referred

Tttt

to; deeds, it is urged, which could never be the acts of God, but are

the mere representations of human passions. The Sastras which cele-

brate such gods cannot be Divine. The pupil here asks whether this

objection of culpability against the acts of the gods is not met in the

Sastras. A passage of the Bhigavata is quoted to him, in which it

is argued that so glorious a being as the Deity, uncontrollable like all-

devouring fire, could incur no blame for transgressing the rules of

virtue; but that mortals should not even in thought be guilty of

such acts, which would be their destruction; that the words, and

not the deeds (or only the good ones) of gods were to be followed;

Xvi

that even devotees freed from the world retain no relation to virtue,

and vice; how much less can the Sovereign Lord of all creatures

have any such connexion.

This, the teacher remarks, is not satis-

factory; for how could God incarnate be guilty of vicious acts? It

is also opposed to the doctrine of a passage in the Bhagavad Gita,*

where Krishna says, his acts are meant for examples, and for the

benefit of men.

It is, the teacher adds, reasonable to expect that

God would perform ne acts by the example of which men could be

led into sin.

The pupil then asks how men can imilate the actions

of God; and thinks they would not attempt to copy the sportive

acts of Krishna.

The teacher replies, men may copy the natural,

though not the preternatural deeds of God incarnate; that therefore

Krishna’s acts would mislead his devotees; that all such impure tales

pollute the mind; and eannot be of divine original:—and concludes

that thus the Sastras do not rightly represent the Deity, or inculcate

a pure, and befitting worship. The pupil goes on to ask if there is

any other mark of human origin in the Sastras; and some contra-

dictions in the accounts of the origin, and rank of the gods in the

different Puranas are referred to, and quotations given to prove the

disputes of the followers of Vishnu and Siva, and the contrariety

of the precepts on the subject of idolatry. An instance of the clash-

ing pretensions of different Sastras is also adduced. It is urged that

on these points one side must be wrong; and arguments have been

adduced to shew that all the Sastras are of human origin. The op-

position between the Siddhantas and the Puranas is then adduced,

and the falsity of the Pauranic accounts of the earth, &ec. asserted.

Such errors, it is argued, indicate the human origin of the books

in which they are found. On the pupil asking if further arguments

exist against the Sastras, the system of castes is brought forward as

contrary to truth; and its reality is argued against from the intel-

lectual, and moral equality of the several tribes. The resemblance

between the Brahmanical, and Mosaic, &c. rites, in many respects,

is mentioned as indicating a common origin of the nations,

The

pupil asks how then did caste arise? It is replied, that the system

perhaps arose from the superiority of a foreign conquering race, and

gradually attained maturity, the reverence for the priests securing for

% This I first met with in Dr. Wilsou's exposure of Hinduism, from which other particulars

also have been derived.

I am also indebted to other writers for various quotations from the

Sastras.

|

—

(i o

Xvii

them the highest place; or (which is explained further on) from a

perception of the advantages of the division of labour.

The pupil

then asking whether difference in colour and language do not prove

difference of caste, is informed that men formerly all spoke

one

language, and the difference in colour arose from differences of climate.

The good effects of the division of labour being referred to, the

pupil inquires why then castes are disapproved; and is informed of

the ill effects of the restraint they impose, in repressing genius and

The pupil then asking if

talent, and of their opposition to nature.

castes have prevailed elsewhere;—Persia and Egypt are mentioned

as countries where they were known of old, though they have now

ceased. The Buddhists are quoted as having rejected the system.

The Sastras in which such an unnatural system is maintained, cannot,

it is argued, be divine.

The pupil here observes, that tﬁe impure tales and unreasonable

opinions adduced to prove the human origin of Hinduism are taken

chiefly from the Puranas (which he is inclined to abandon)and not from

the Vedas and philosophical systems: and he asks if their doctrines,

unknown to the vulgar, are not excellent, and capable of bringing salva-

tion to the wise.

The teacher answers, that present Hinduism is not

the religion of the Vedas, and that to disprove the former, there is no

occasion for overthrowing the latter: but that the modern religion must

fall with the Puranas, on which it is founded. He nevertheless, to leave

no doubt in regard to the Vedas, repeats what he had before stated of

there being no proof that the utterers of them were inspired, and of

the character of the worship enjoyed in them. After which the pupil

L 4

inquires whether fire, the sun, &c. were not worshipped as material repre-

sentatives of the invisible Deity ?

The teacher replies that this does

not seem to have been the case with the earlier authors of the Vedas,

as the deities are various, and do not seem to be identified, and many

of the hymns do not contain fit praises of God’s greatness: at the

same time, he allows that in some places are found beautiful de-

scriptions of the Divine greatness, but mixed with errors—the identity

of the Creator and his creation being the doctrine of the Vedas.

The

pupil then asks for an account of the six Darsanas, the Vedanta,

Nyaya, and Sankhya, &c., the philosophico-theological systems studied

by the learned for the acquisition of saving knowledge.

The teacher

tells him these systems display great subtilty and depth of thought;

but that the writers were not supernaturally assisted, and do not

S

xviil |

shew greater powers of mind in their speculations than the ancient

Greeks, who pretended to no such Divine assistance.

The pupil

then asks, whether the speculations of the wise are not authoritative,

and effectual to salvation? The teacher answers, that the six Darsanas

are at variance in their doctrines: as in the Vedanta system are

found arguments against the Pradhdna (or eternal matter) of the Sankhya,

and the Paramanus (or eternal atoms) of

the Vaiseshika, systems.

The pupil asks for an account of these oppositions in doctrine, and

the teacher mentions that - in the Vedanta, soul is said to be one,

but in the Sankhya and Patanjala systems manifold: to prove which,

quotations are given.

Further, that in the Vedanta, the Supreme

Being is maintained to be both the efficient, and material cause of

the universe, whereas in the Sankhya

(as above stated)

matter, *

and in the Vaiseshika, atoms are considered the original sources of

the material world. Such be‘i'ng the case, the teacher adds, it is hard

to know which to follow. The pupil rejoins that the Vedanta, being

conformable to the Veda, is considered the highest authority, and

that if any exception is taken to its doctrine, cause should be shown

for doing so.

The teacher then objects to the Pantheism of the Ve-

danta, and to the tenet of the absorption of the souls of men into

the Divine essence;

the identity of a spiritual and unchangeable

Being with brute matter, or the evolution of the latter from the

former as its material cause, being inconceivable.

The pupil proceeds

to ask whether, then, eternal matter or atoms are to be considered

the source of the world. To this it is answered that the Deity alone

existed from all eternity, and created the world from nothing; that

had there been any other eternal substance, God would not have

been unfettered and omnipotent.

The pupil next asks if the soul of

man is not a portion of the Supreme Spirit.

The answer is, that the

human soul does not possess the omniscience and purity which reside

unchangeably in the Deity; who must, however, if men’s souls were

portions of Him, be subject to ignorance and passion, which is impos-

sible.

That the human soul is finite and had a beginning, though it

will never die.

The knowledge conveyed in the Vedanta, it is con-

eluded, is not true, nor saving. Nor can any mere knowledge, it is

argued, without practice, be the cause of salvation. Theological know-

ledge, it is further asserted, often issues in nothing but increase of

* In the Bhagavad Gita, too, Adhyaya. 13. vv

19, 20, the eternity of both Pwrushe

|

and Prakritt (Spirit and Matter) is asserted.

XIX

pride; particularly such knowledge as that conveyed in the Vedanta,

which instead of teaching man his weakness, identifies -him with the

Deity, and must therefore tend tg destroy all piety. It is further

explained that as knowledge cannot, so neither can works secure

salvation; since men are sinners and deserve punishment, not reward;

and cannot expiate bad, by supererogatory good, deeds. The true

way of salvation described in section fifth is again referred to. Sal-

vation by absorption, according to the Vedanta, is next objected to,

as implying a change in the Diviné essence, and a destruction of the

absorbed soul’s individuality. The true salvation, as unfolded in section

fifth, is here adverted to. The pupil next asks what his teacher thinks

of the doctrine that the world is an illusion, and life a dream-like con-

dition. It is replied on the authority of Mr. Colebrooke* and Professor

Wilsont that this is not the old doctrine of the Vedanta, but a modern

invention, and therefore not to be received by the followers of the

Sastras. That moreover the doctrine is contrary to reason, and the

evidence of the senses: and that we must not assert that God deludes

us

The Divine skill displayed in the external world is urged as

another argument against its being illusory.

The pupil asks if sal-

vation will be attained by being released from the body, or without

such separation. The reply is, that salvation is liberation from sin,

not from the body, pain springing from the former, not the latter: that

if souls only when severed from the body obtain salvation, then men,

as such, are not saved; whereas the true doctrine is, that incarnate

men will attain salvation; that every creature of God is capable of

perfection according to its own nature, and man’s nature is one com-

pounded of soul and body; that this connexion will subsist eternally;

and that there is no impurity inherent in body as such, sin only being

the cause of pollution. The pupil asks how the connexion of body

and soul is eternal, since death severs them; and is informed that a

re-union will be effected. The pupil observing that his teacher has

told him nothing about our former births, is apprized that the latter

does mnot hold the doctrine of transmigration of souls, but believes

only one birth, one death, and “after that the judgment.” The pupil

asks how, then, pain and inequality of conditions are accounted for.

P o i A

The answer is, that pain is caused by the sins of the present birth,

SO

and is both a punishment, and a preventive of transgression; and that

* Essays, vol. i. page 377, on the Vedanta.

t Sankhya Karika, with translation and commentary, page 32.

—

XX

inequality of conditions arises from the. will of God, who distributes

his gifts according to his good pleasure. The pupil next inquires

whether, in this vain and uncertain( world, where the soul is unsatisfied

L L R

with even the choicest objects of sense, asceticism is not to be recom-

mended. Acknowledging the unsatisfying character of worldly bless-

ings, the teacher still objects to the abandonment of them, since God

can make nothing in vain, and has created for our good both objects

of sense, and desires which stimulate to action.

The pupil asks

whether the passions which hurry men into sin, should not be subdued.

He is informed that they ought; but that we should not attempt to

extirpate them, since they are needful to incite us to action, to ensure

the preservation of our life and welfare; and to urge us to that labour

which God has made the means of our improvement; and that the

wisdom of God is apparent in this. It is further urged that men are

formed for society, and therefore should not desert it; but continue

to exercise the paternal, filial, brotherly, and other virtuous affections;

that virtue does not lie in austerity, but in constant piety and active

exertion; that all men may please God in their own spheres; the

T —

rich by retaining their property and using it with moderation, and

as the gift of God, applying it to relieve the afflicted.

The pupil

asks if asceticism does not indicate magnanimity. The reply is, that

true magnanimity is to be ascribed to those who bear with patience

calamities which they feel, from resignation to the will of God; but

that the conduct of him who disregards the world, though it may be

magnanimous, is yet chargeable with error.

T

In conclusion, the pupil states that he has listened to the whole

argument, in which there has been much that was new to him, but

which he has generally approved: and he promises carefully to reflect

on the subject, trusting that God will guide him in the right way.

He regrets, however, that his teacher should not approve the Sastras

he has honoured from his youth up.

His teacher answers, that he

has been pained to express his disapprobation of the Sastras, as con-

tention is unpleasing to him, and the learning, acuteness, poetical

power, grammatical science, and many good qualities of the learned

men of India are worthy of applause.

But he conceives that those

who are in possession of the truth are bound to instruct those who

are in error; and that therefore he has stated clearly that the Hindu

Sastras should be abandoned.

And he repeats that religious belief

XX1

is not a matter of indifference, >truth leading to felicity and virtue,

while error causes men to wander in misery, or stumble in the darkness

of sin.

Religion, he continues, is the most important of concerms.

A mere belief in God

is not sufficient to

induce men to forsake

sweet sin; but the holiness of God must be pondered, and his in-

timate knowledge of the secrets of our hearts now, and the judg-

ment to come, be ever kept in mind.

He is admonished to reflect

how we who have been guilty of sins innumerable can then escape;

and to seek now in this present life for the method of deliverance.

The Son of God, it is once more declared, descended from heaven

to save us, and all who forsake sin and believe in Him shall be

pardoned in that awful day.

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