DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.9550#0185
" mini
HINDOO THEISM.
" ministers," &c. ; and " in like manner the grace of
"God ought to be obtained by the grace through the
" worship of his attributes." This opinion, I am
extermely sorry to find, is directly contrary to all the
Vedant doctrines interpreted to us by the most revered
Sankaracharya, which are real adwaita or nonduality;
they affirm that God has no second that may be possess-
ed of eternal existence, either of the same nature with
himself or of a different nature from him, nor any
second of that nature that might be called either his
part or his quality. The 16th text of the 2nd section
of 3rd chap : " The Ved has declared the Supreme
"Being to be mere understanding." The Ved says ;
" God is real existence, wisdom and eternity." The
Ved very often calls the Supreme Existence by the
epithets of Existent, Wise, and Eternal; and assigns as
the reason for adopting such epithets, that the Ved
in the first instance speaks of God according to
human idea, which views quality separately from person,
in order to facilitate our comprehension of objects.
In case these attributes should be supposed, as the
learned gentleman asserts, to be separate existences, it
necessarily follows, that they must be either eternal or
non-eternal. The former case, viz. the existence of a
plurality of beings imbued like God himself with the
property of eternal duration, strikes immediately at the
root of all the doctrines relative to the unity of the
Supreme Being contained in the Vedant. By the latter
sentiment, namely, that the power and attributes of God
are not eternal, we are led at once into the belief that
the nature of God is susceptible of change, and con-
sequently that He is not eternal, which makes no in-
HINDOO THEISM.
" ministers," &c. ; and " in like manner the grace of
"God ought to be obtained by the grace through the
" worship of his attributes." This opinion, I am
extermely sorry to find, is directly contrary to all the
Vedant doctrines interpreted to us by the most revered
Sankaracharya, which are real adwaita or nonduality;
they affirm that God has no second that may be possess-
ed of eternal existence, either of the same nature with
himself or of a different nature from him, nor any
second of that nature that might be called either his
part or his quality. The 16th text of the 2nd section
of 3rd chap : " The Ved has declared the Supreme
"Being to be mere understanding." The Ved says ;
" God is real existence, wisdom and eternity." The
Ved very often calls the Supreme Existence by the
epithets of Existent, Wise, and Eternal; and assigns as
the reason for adopting such epithets, that the Ved
in the first instance speaks of God according to
human idea, which views quality separately from person,
in order to facilitate our comprehension of objects.
In case these attributes should be supposed, as the
learned gentleman asserts, to be separate existences, it
necessarily follows, that they must be either eternal or
non-eternal. The former case, viz. the existence of a
plurality of beings imbued like God himself with the
property of eternal duration, strikes immediately at the
root of all the doctrines relative to the unity of the
Supreme Being contained in the Vedant. By the latter
sentiment, namely, that the power and attributes of God
are not eternal, we are led at once into the belief that
the nature of God is susceptible of change, and con-
sequently that He is not eternal, which makes no in-