guage, and first principles of Christian truth. He has, also, performed Divine Service in English, once every Sabbath-day at Canton. The servants of our Lord, engaged in this mission, although from different nations, and connected with different churches, have cherished reci procal affection, and united in the most cordial co-operation. By this brief exposition, they wish to call the attention of the Churches, throughout the whole of Christendom, to the evangelization of, at least, four hundred mil lions of their fellow-creatures, and fellow sinners, in Eastern Asia, comprehending China and the surrounding nations. Ye Christian Churches, hear your Saviour's last command,-" Go into all the world, and preach the Gospel to every creature.” Should any of our readers be aroused by the above to come forward to the help of those devoted labourers, who are struggling against almost insurmountable difficulties, to promote the spread of Christianity among the teeming myriads of Eastern Asia, we need not say how happy we shall feel in becoming the medium for transmitting their contributions. V.-Translation of the SIVA-DHYANA, or Popular Muntra of the Hindoos. DEAR SIR, To the Editor of the Calcutta Christian Observer. In a recent number of the Reformer, the Editor of that paper, commenting on the case of Brijonauth Ghose, took occasion to recommend to all persons engaged or interested in the education of native youth, to teach them first their own religion; then, when they were advanced in years and in knowledge, to let them consider the claims of other religions. Now for my part I should have no objection to this plan of proceeding, provided it were guaranteed that after a certain period devoted to one religion, an adequate portion of time be devoted to the study of other religions; but who is so little acquainted with the customs and habits of the Natives, as not to know, that if the native pupil be removed at 12 or 14 years of age from school, he has no time to devote to the study of the different systems of religion that demand his attention; for to suppose that young men after they have left school have time, or if time, the inclination, or if inclination, the proper means, of acquiring a knowledge of the Christian, or any other religion, would be to suppose what is totally inconsistent with experience. Admitting however, that it is proper that a Hindoo should be acquainted with his religion, I would ask the Reformer, where is he to learn it, in what books is it to be found, and who is it that will explain it to him? Have the Natives any means of learning it for themselves? have they access to books? can they diligently examine it? are they at liberty to ask whence its authority is derived, and to demand evidence for its truth, before they assent to its doc trines or comply with its requisitions? No, they must hear it from Gooroos, persons whom they are taught and commanded to honor; and they are to take upon trust all that they hear, without daring to ask a question as to the truth of what they hear The Shastras, they assert, come from God, and on that account alone, whatever is written in those Shastras, that must ipso facto be true; there is no further appeal, no, not even to reason. But where is the Hindoo that knows any thing about his religion, except what he sees and hears at the Jatras and Poojahs? I never yet met with a person that could defend it or explain it. Hundreds I have heard acknowledge, that to them it is unintelligible, chaotic, and perfectly at variance with all their notions of what is pure, and holy. When asked, how they reconcile the conduct of Krishna, Bramha or Siva with their notions of morality and decency? their only reply is, and that accompanied with a smile, not a blush, " They cannot tell." 66 The subjoined tract is a specimen of the daily prayer or Muntra, which every Soiva is required to utter when he bathes in the Ganges. The very sight of it in my hands (I am sure I don't know why) excited a sensation of apparent horror in every native who saw it. It is astonishing, however, how little real regard they had for its sanctity; for not one of them would have hesitated to hear me read it privately, though in each other's presence, they affected to be struck dumb. Any person may witness a follower of Siva at his morning devotions at the river, but he can only learn, by reading the following translation, what the penitent is actually thinking about. Translation of the Muntra. (Written by a Gooroo for the instruction of his Pupil.) (Say) Reverence to Horo, I take this lump of clay; again reverence Horo; then addressing the clay say, I make thy image-praise to Sulpani (the holder of the Trisula or trident). O God, enter into this image, take life within it. Constant reverence to Mohesa, whose form is radiant as a mountain of silver, lovely as the crescent of the moon, and resplendent with jewels, having four hands,two bearing weapons (the mace and Trisula), a third conferring blessings, and the fourth dispelling fear,-serene, lotus-seated, worshipped by surrounding deities, and seated on a tiger's skin. The first of all beings in the world, the seed of all worlds, dispeller of fears, five-faced, three-eyed. Reverence to the holder of the Pinaca (a part of the Lingam). Come, O come, vouchsafe thy presence, vouchsafe thy presence, approach, rest, tarry here, and receive my offering. Lave thy body in the Ganges, O Lord of animals. I offer thee water to wash thy feet. Praise to Siva, take water to wash thy hands, smell this sandal-wood, take these flowers and leaves (of the Bel tree), accept this incense and this flame, consume this offering of mine (consisting of plantains, cucumbers, oranges, plums, and other fruits, molasses, &c.;) take one more draught of this stream, raise thy mouth, and now take (Tamboolung) or betel-nut, elachi, lobongo, kopoor, joyphul, dalchinee, chuna, kudheera, jone dhunya, &c. The pupil must now worship, commencing from the east; offer flowers all round the image, and say, guage, and first principles of Christian truth. He has, also, performed Divine Service in English, once every Sabbath-day at Canton. The servants of our Lord, engaged in this mission, although from dif. ferent nations, and connected with different churches, have cherished reci. procal affection, and united in the most cordial co-operation. By this brief exposition, they wish to call the attention of the Churches, throughout the whole of Christendom, to the evangelization of, at least, four hundred mil lions of their fellow-creatures, and fellow sinners, in Eastern Asia, compre hending China and the surrounding nations. Ye Christian Churches, hear your Saviour's last command,-" Go into all the world, and preach the Gos pel to every creature." Should any of our readers be aroused by the above to come forward to the help of those devoted labourers, who are struggling against almost insurmountable difficulties, to promote the spread of Christianity among the teeming myriads of Eastern Asia, we need not say how happy we shall feel in becoming the medium for transmitting their contributions. V.-Translation of the SIVA-DHYANA, or Popular Muntra of the Hindoos. DEAR SIR, To the Editor of the Calcutta Christian Observer. In a recent number of the Reformer, the Editor of that paper, commenting on the case of Brijonauth Ghose, took occasion to recommend to all persons engaged or interested in the education of native youth, to teach them first their own religion; then, when they were advanced in years and in knowledge, to let them consider the claims of other religions. Now for my part I should have no objection to this plan of proceeding, provided it were guaranteed that after a certain period devoted to one religion, an adequate portion of time be devoted to the study of other religions; but who is so little acquainted with the customs and habits of the Natives, as not to know, that if the native pupil be removed at 12 or 14 years of age from school, he has no time to devote to the study of the different systems of religion that demand his attention; for to suppose that young men after they have left school have time, or if time, the inclination, or if inclination, the proper means, of acquiring a knowledge of the Christian, or any other religion, would be to suppose what is totally inconsistent with experience. Admitting however, that it is proper that a Hindoo should be acquainted with his religion, I would ask the Reformer, where is he to learn it, in what books is it to be found, and who is it that will explain it to him? Have the Natives any means of learning it for themselves? have they access to books? can they diligently examine it? are they at liberty to ask whence its authority is derived, and to demand evidence for its truth, before they assent to its doc trines or comply with its requisitions? No, they must hear it from Gooroos, persons whom they are taught and commanded to honor; and they are to take upon trust all that they hear, without daring to ask a question as to the truth of what they hear The Shastras, they assert, come from God, and on that account alone, whatever is written in those Shastras, that must ipso facto be true; there is no further appeal, no, not even to reason. But where is the Hindoo that knows any thing about his religion, except what he sees and hears at the Jatras and Poojahs? I never yet met with a person that could defend it or explain it. Hundreds I have heard acknowledge, that to them it is unintelligible, chaotic, and perfectly at variance with all their notions of what is pure, and holy. When asked, how they reconcile the conduct of Krishna, Bramha or Siva with their notions of morality and decency? their only reply is, and that accompanied with a smile, not a blush, "They cannot tell." The subjoined tract is a specimen of the daily prayer or Muntra, which every Soiva is required to utter when he bathes in the Ganges. The very sight of it in my hands (I am sure I don't know why) excited a sensation of apparent horror in every native who saw it. It is astonishing, however, how little real regard they had for its sanctity; for not one of them would have hesitated to hear me read it privately, though in each other's presence, they affected to be struck dumb. Any person may witness a follower of Siva at his morning devotions at the river, but he can only learn, by reading the following translation, what the penitent is actually thinking about. Translation of the Muntra. (Written by a Gooroo for the instruction of his Pupil.) (Say) Reverence to Horo, I take this lump of clay; again reverence Horo; then addressing the clay say, I make thy image-praise to Sulpani (the holder of the Trisula or trident). O God, enter into this image, take life within it. Constant reverence to Mohesa, whose form is radiant as a mountain of silver, lovely as the crescent of the moon, and resplendent with jewels, having four hands,two bearing weapons (the mace and Trisula), a third conferring blessings, and the fourth dispelling fear,-serene, lotus-seated, worshipped by surrounding deities, and seated on a tiger's skin. The first of all beings in the world, the seed of all worlds, dispeller of fears, five-faced, three-eyed. Reverence to the holder of the Pinaca (a part of the Lingam). Come, O come, vouchsafe thy presence, vouchsafe thy presence, approach, rest, tarry here, and receive my offering. Lave thy body in the Ganges, O Lord of animals. I offer thee water to wash thy feet. Praise to Siva, take water to wash thy hands, smell this sandal-wood, take these flowers and leaves (of the Bel tree), accept this incense and this flame, consume this offering of mine (consisting of plantains, cucumbers, oranges, plums, and other fruits, molasses, &c.;) take one more draught of this stream, raise thy mouth, and now take (Tamboolung) or betel-nut, elachi, lobongo, kopoor, joyphul, dalchinee, chuna, kudheera, jone dhunya, &c. The pupil must now worship, commencing from the east; offer flowers all round the image, and say, Reverence to Sorba (the figure of the earth). Reverence to Bhoba (the figure of the water). Reverence to the fierce Bayu (the figure of the air). Reverence to Bheema (the figure of the sky). Reverence to Mahadeva (the figure of the moon-plant). Reverence to Iswana (the figure of the sun). Then say, Receive these offerings of flowers. I present these fragrant flowers to Doorga, thus I worship thee; then repeat these names as often as you can, counting on the fingers, (called Jhop,) worship and bow, and beating the cheeks, utter the words bom bom. Say-Reverence to Chundeswara, then throwing the flowers into the water, pray to Mahadeva to forgive your sins, twine your fingers one into the other, place the image once more before you, and then fling it away. The Muntra*. নমো হরায় নমঃ। ইতি স্তত্তিকা হরণ। নমো মহেশ্বরায় নমঃ ইতি সংগঠন°। নমঃ শুলপাণে ইহ সুপ্রতিঠোভৰ। ইতি প্রাণ প্রতিষ্ঠা। নমো খায়েন্ন্যি° মহেশ° রজতগিরিনিভ° চারু চন্দ্রাবত° স° রত্না কম্পোজ্জলাঙ্গ° পরশু ম্ভগ বরাভীতি হস্ত প্রসন্ন পদ্মাসীন• সমন্তাৎ স্তুত মমরগণৈ বাঘ্রকৃত্তি° বসান বিশ্বাস্য বিশ্ববীজ° নিখিল ভয়হর° পঞ্চক্ত তিনেত্ৰ° ৷৷ নমঃ পিণাক ইহাগচ্ছ ইহ তিঃ ইহ তিষ্ট ইহুসন্নিহিতোভৰ ইহ সন্বিরুদ্ধোভৰ অত্রাধিষ্ঠান কুরু মম পূজা° গুহাণ ৷৷ এবং স্নানীয় গঙ্গোদক° নমঃ পশুপতয়ে নমঃ। এতত্ পাদ্য° নমঃ শিবায় নমঃ।এষোই ঘোনমঃ শিবায় নমঃ। ইদমাচমনীয়। ইদং স্নানীয়। এষগন্ধঃ। এতত্ পুষ্প। এতানি বিল্লপত্রাণি। এষ ধূপঃ। এষ দীপঃ। ইদং সোপকরণ নৈবেদ্য° । পানার্থ গঙ্গোদক° । পুনরাচমনীয়। এতত্ তাম্বুল ৷৷ ততঃ পূর্বাদি ক্রমেণ পূজয়েৎ। নমঃ সর্বায় ক্ষিতি মূৰ্ত্তয়ে নমঃ। নমো ভবা জল মূৰ্ত্তয়ে নমঃ । নমো রুদ্রায় অগ্নি হুৰ্ত্তয়ে নমঃ। নম উগায় বায় হুৰ্ত্তয়ে নমঃ। নমো ভীমায় আকাশ মূৰ্ত্তয়ে নমঃ। নমঃ পশুপতয়ে যজমান মূৰ্ত্তয়ে নমঃ । নমো মহাদেবায় সোম মূৰ্ত্তয়ে নমঃ । নম ঈশানায় সূৰ্য মূৰ্ত্তয়ে নমঃ । এষ পুষ্পাঞ্জলি নমঃ শিবায় নমঃ । ইদং দ্বন্দ্বা এতে গন্ধপুষ্পে নমো দুর্গায়ৈ নম ইতি পূজাত কৃত্বা নমঃ শিবায় নম ইতি মন্ত্র° যথাশক্তি জপা স্বত্ত্বা প্ৰণ্য গালবাদ্য° কৃত্বা নমশ্চণ্ডেশ্বরায় নম ইত্যনেন নিৰ্ম্মান্য° ক্ষিপ্তা নমো মহাদেব ক্ষমস্ব ইতি সংহার মুদ্ৰয়া বিসর্জয়েত্ ।। 4 *We have inserted the Muntra in the Bengalee character, as sent to us; but should our up-country readers request it, we will supply them with a version in the Deb Nagree in a future No.-ED. |