TO THE EDITOR OF THE MADRAS COURIER. SIR, On reading your paper, dated 19th November 1816, I found a publication in it taken from a Calcutta paper, respecting the theological doctrines of RAM MOHUN Roy, on which I shall proceed to make a few observations. "this In the first part of this publication it is stated: "eminently learned and indefatigable reformer is pro"ceeding, with unremitting exertions, in the laudable "work of enlightening his countrymen, and reclaiming "them from their debasing system of idolatry. Having, "for the instruction of the Hindu population of these "provinces, translated into Bengalese the principal "chapters of the Veds, he has now done a few of them "into English, for the gratification of such European 66 gentlemen as interest themselves in the improvement "of their fellow-creatures." In a former paper, also, it was stated that the learned person here mentioned, had "discovered" that the doctrine of the Unity of the Godhead was taught in the Puránas and Tantras as well as the Vedas. The worship of the All-pervading and Supreme Being is the original doctrine founded on the Vedas, Purnas, &c., and is known in general in this, as well as in the other parts of the Peninsula :—this faith is known by the name of Adwaitam, which being derived from dwita duality, by affixing the privative a is the opposite of dwiatam, the term usually applied to the belief that admits of more than one first cause: it is impossible to say when it was first revealed, yet, among various conjectures, the probability is, that the revelation of this faith is to be ascribed to Brahmá, the creating power alone, and that it is as ancient, therefore, as the existence of the world. People of limited understanding, not being able to comprehend the system of worshipping the Invisible Being, have adopted doctrines, and by that means confounded weak minds in remote times; but due punishment was inflicted on those heretics, and religion was very well established throughout India by the Reverend SENKARACHARYAM and his disciples, who, however, did not pretend to reform or discover them, or assume the title of a reformer or discoverer. There are an immense number of books, namely, Vedas, Sastras, Puranas Agams, Tantras-Sutras, and Itihas, besides numerous commentaries compiled by many famous theologians, both of ancient and modern times, respecting the doctrine of the worship of the Invisible Being. They are not only written in Sanscrit, but rendered into Pracruta, Tenugu, Tamil, Guzerat, Hindoostani, Maratta, Canari, &c. languages, and immemorially studied by a great part of the Hindu nation attached to the Adwaitam faith, and so our ancestors left no room to any person to make "discoveries" on the subject, or "to proceed with unremitting exertion in "the laudable work of enlightening his countrymen, and "reclaiming them from their debasing system of idolatry." From my stating these doctrines to have been anciently translated, I beg it may not be construed that those translations are universally admitted. On the contrary, they are rejected by some and admitted by others, for reason recited as follows : First. If the reader of them doubts the truth of the principles explained in the translation, the divine knowledge he acquired by them becomes a doubtful faith, and that doubt cannot be removed unless he compare them with the original work; in that case the knowledge he lastly acquired becomes superior, and his study in the first instance becomes useless, and the cause of repeating the same work. Second. - Reading the Scriptures in the vulgar languages is prohibited by the Puranas. Third. These translations are omitted by others as useful and interesting in general, and particularly to those who have not sufficient knowledge in Sanscrit. Not wishing to trouble my readers with the observations necessary to reconcile these three controversial points, I think it proper to leave it to them to judge which of them is admissible. The Sútra Bhashyam, or the Commentary on the Theological Sutrams of Veda Vyasa, and those on the Uponishets, &c. are in this part of India constantly read and taught by the Brahmins all over the country. Lectures and themes are delivered in the various audiences frequently and purposely held by the Rajahs, Pundits, and other respectable men in the country. The ascribing of the "discovery" of a religious tenet so well known and celebrated, to a learned native, cannot therefore be here admitted by a Hindu, and he will not be more astonished at it than he would at hearing that a man had one head and two eyes. Previously to my proceeding to make any observations respecting idolatrous worship, I think it proper to state how the Supreme Being is defined. The Vedas, Purans, &c. say that this Being is infinite, eternal, self-intelligent, indivisible, inconsumable, pervading, universal, inconceivable, invisible, unalterable, and almighty. It is not subject either to the mind or senses. The translation of the following Sanscrit slokams will serve to form an idea of its nature. 66 "He is eternal, he is the splendour of splendour. "He is supreme and glorious. "The sun shines not with respect to him, nor the moon nor fire." "Thou hearest without ears, "Thou seest without eyes, "Thou tastest without a tongue. "Thou hast no gotram, nor birth, nor name, nor "shape, nor state, nor place. Though thou art thus, yet thou art the Lord of "the earth and the heaven. "In the same manner as the illusive appearance of "water, produced by the reflection of the rays in the "mirage: "So the universe shines in thee, the real and intel"ligent spirit." "Thou canst not be known either by the organs or "by the mind, as thou art self-resplendent and distinct "from elemental being. "If ignorance be annihilated by knowledge, as dark"ness by the dawn, thy light will shine like the sun." "The whole had its birth in thee, "The whole rests in thee. ، The whole obtains its destruction in thee, like "bubbles in water." The difficulty of attaining the knowledge of this invisible and Almighty Spirit, is evident from the preceding verses, and all the Scriptures and other authorities affirm that the soul, propelled by Maya towards external objects, and obscured by the ignorance of individuality, cannot obtain mocaham (salvation) unless it is freed from every impression either of vice and virtue, the illusions of Maya; and until that time, it will continue to undergo various transmigrations, and partake of misery and happiness, the result of its vices and virtues, in the terrestrial, celestial, and infernal worlds. The eating food, slumbering, fear, love, and other animal functions and propensities, are common and natural both to the human and brute creation; they both seek for food and are subject to slumber. Out of the fear of death, &c. they either attack or fly when opposed by an enemy; but though the intellectual powers of both races are the same in general, and entirely directed towards external objects, yet one human race is endowed with the powers of reason and determination. These, if applied, serve to reason-who is |