lations and forms, so the person who has acquired a knowledge of and faith in God, freeing himself from the subjugation of figure and appellation, is absorbed into the supreme immaterial and omnipresent existence. He who acquires a knowledge of the Supreme Being according to the foregoing doctrine, shall inevitably be absorbed into him, surmounting all the obstacles that he may have to encounter. None of his progeny will be destitute of a true knowledge of God. He escapes from mental distress and from evil propensities; he is also relieved from the ignorance which occasions the idea of duality. This is the true doctrine inculcated throughout the foregoing texts, and which a man should impart to those who are accustomed to perform good works, conversant in the Veds, and inclined toward the acquisition of the knowledge of God, and who themselves, with due regard, offer oblations to sacred fire; and also to those who have continually practised Shirobrutu, a certain observance of the sacred fire. This is the true divine doctrine, in which Ungirus instructed his pupil Shounuku, which a person not accustomed to devotion should not study. Salutation to the knowers of God! TRANSLATION OF THE CENA UPANISHAD ONE OF THE CHAPTERS OF THE SAMA VEDA; ACCORDING TO THE GLOSS OF THE CELEBRATED SHANCARACHARYA: ESTABLISHING THE UNITY AND THE SOLE OMNIPOTENCE OF THE SUPREME BEING; AND THAT HE ALONE IS THE OBJECT OF WORSHIP. CALCUTTA: INTRODUCTION. SINCE my publication of the abridgment of the Vedanta, containing 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 conceptions, which have prevailed with regard to the doctrines they inculcate. It will also, I hope, tend to discriminate those parts of the Veds which are to be interpreted in an allegorical sense, and consequently 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-destruction,† or to the sacrifice‡ of the lives of their friends and relations. It is with no ordinary feeling of satisfaction that I have already seen many respectable persons of my countrymen, to the great disappointment of their interested spiritual guides, rise superior to their original prejudices, and enquire into the truths of A Hindoo of caste can only eat once between sunrise and sunset-cannot eat dressed victuals in a boat or ship-nor clothed-nor in a tavernnor any food that has been touched by a person of a different caste-nor if interrupted while eating, can he resume his meal. † 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 affects even Hindoos of Behar, Ilahabad, and all the upper provinces. |