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superstitious p ractices , which deform the Hindoo religion , have nothing to do with the pure spirit of its dictates ! "I have observed that , both in their writing's and conversation , many Europeans feel a wish to palliate and sofVn the features of Hindoo Idolatry ; and are inclined to inculcate , that all objects of worship are considered by their votaries ,
as emblematical representations of . the Supreme Divinity ! - —If this were indeed the case , I might , j » eihaps , be led into gome examination of the subject ; but the truth is , the Hindoos of the present day
have do 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 independent power ; and to propitiate them , and not the true God , are temples erected
and ceremonies performed . There can . lie no doubt , however , and it is my whole design to prove , that every rite has its 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 controversy on such a subject , however multiplied , must be ever unsatisfactory . 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 , uncreated 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 description!—And , although men of uncultivated minds , and even some
learned individuals ( but in this one point Winded 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 thitfr dream of error : and by makingtljem acquainted with their Scriptures , « nable them to contemplate , with true de ~ votfon , the unity and omnipresence of na « lure ' s God .
c By taking the path , which conscience and sincerity direct , I , born a Bi alumm ,
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have exposed myself to the complainings and reproaches , even of some of my relations , whose prejudices are strong " , and whose temporal advantage depends upon the present system . But tliesp , however ace ? imutated , I can tranquilly hear ; " trusting- that a day will arrive when my humble endeavours will be viewed wirh justice —perhaps acknowledged with gratitude . At any ratr , whatever men may say , I cannot be deprived of this consolation : niy motives are acceptable to that Being * who beholds in secret and compensates openly ! ' *—Pp . vii . —x .
We are not sufficiently versed in Hindoo mythology to pronounce that Raiitmohun Roy has proved his point that the Veds are strictly Unitarian , and that the passages which seem to countenance polytheism are merely allegorical ; but we are struck with admiration of some of the passnges'in these ancient books , which Hindoo
superstition represents as uncreated aud wtemal . For instance , " He , by whom th&birth , existence and annihilation of the world is regulated , is
the Supreme Being . " " The pure light of all lights is the Lord of all creatures . " c < God is indeed one and has no second / ' ' He who is without
any figure and beyond the ~ limit of description is the Supreme Being * " None but the Supreme Being is ta be worshiped , nothing excepting Him should be adored by a wise manV " He who has true faith in the Omnipresent Supreme Being may eat alt
that exists , " -i . e . is not bound to inquire what is his food or who prepares it . € i In any place wherein the mind feels itself undisturbed , trien should worship God- " The pure and
sublime theism of these passages is a proof of their antiquity , and of their having had a common source with the Jewish revelation . The Vedant thus ends : u The Ved begins and concludes with
the three peculiar and mysterious epithets of God , viz . istONG , 2 d TUT , 3 d 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 V The
third announces , * The true Being P These collective terms simply affirm that , ONE , UNKNOWN , TRUE BEING , IS THE CREATOR , PRESERVER AND DESTROYER OF THE UNIVERSE !! !"P . 14 . The " Cena UpanipbacT ( second
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Review . —Hindoo Unitarian ism * 5 f } $
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1819, page 563, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1776/page/39/
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