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and Shastrus . One specimen of their reasoning on this subject is all for which we have roam . To the Missionaries they say , " You find fault with the Poorans and Tuntras , that they have established the duty of worshiping God for the
benefit of mankind , as possessing various forms , names and localities , — - and that , according to this , in * the first place , it appears that there are many God& , and that they enjoy the things of the world ; that , secondly , the omnipresence of a being , possessed of names and forms , is incredible .
c < I answer , the Poorans , agreeably to the Vedant , represent God in every way as incomprehensible and without forms . There is , moreover , this in the Poorans , that , lest persons of fee ^ ble intellect , unable to comprehend
God as not subject to the senses , and without form , should either pass their life without any religious duties whatever , or should engage in evil works , —to prevent this , they have represented God in the form of a man and
other animals , and to possess all those desires with which we are conversant , whereby they may have some regard for a Supreme Being . Afterwards , by diligent endeavours they become
qualified for the true knowledge of God . But over and over again , the Poorans have carefully affirmed , that they give this account of the forms of God with a view to the benefit of
persons of weak minds , and that , in truth , God is without name , form , organ , or sensual enjoyment /* After this statement , the writer quotes the following passages from some of the sacred books , which he mentions by name . " Weak and ignorant persons , unable to know the supreme and indivisible God , think of him as possessed of certain limitations . " " For the assistance of the wor * shipers of the Supreme Being , who is pure intellect , one , without divisibility or body , a fictitious representation h given of his form . "
" According to the nature of his qualities , his various forms have been fictitiously given for the benefit of those worshipers who are of slow un * derstanding . " These are remarkable testimonies * and would seem to ksKikivfce * that with
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all their false notions , the Hindoos still discover the unity and perfections of God shadowed forth amidst the rubbish of their perverted metaphysics ® nd idolatrous practices . This is a great point gained , for whilst they can be kept to a defence of the absolute unity of God , they must in no
long time be brought by their owr reflections to see the inconsistency of this doctrine , with a thousand others which embarrass and degrade their system . They will yield up these indefensible parts b y degrees , and , if properly instructed ^ they cannot but be prepared to receive the pure doctrines of Christianity .
We are not to conclude , however , that all the Hindoos have the same rational notions of the Deity , as above expressed . The great mass are still Polytheists . In a late excellent letter from Calcutta , to the Unitarian
Fund Society in England , Mr . Adam observes , that " a large majority are idolaters , but that there is a small and increasing minority of Theists . " This latter class comprises those who hold to the unity of God in the same sense as the Editors of the Braraunical Magazine .
After confuting the Missionaries , as they think , from their own books , the Bramuns take their turn in becoming the assailants . They say , ' * W | $ humbly ask the missionary gentldBfen , whether or not they call Jesus Christ , who is possessed of the
human form , the very God ; and whether they do not consider that Jesus Christ , * the very God / received impressions by the external organs , eyes , &c . and operated by means of the active organs , hands , &c . ? And whether or not they consider him as
subject to the human passions ? Was he angry or not ? Was his mind afflicted or not ? Did he experience any suffering or pain ? Diu he not eat and drink ? Did he not live a long time with his mother , brothers and relations ? Was he not born , and did he
ftot die ? * t If they acknowledge all this , then they cannot find fault with the Poorawis , alleging that in them the names » nd the fortns of God are esteblisfeed } and according to them God must be considered a « swfojuct to the senses , an 4 as poasessi » £ senses and organs ,
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438 Rammohun Roy : Controversy between the Bramuns and Missionaries .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1823, page 438, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1787/page/6/
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