DOI Page / Citation link:
https://doi.org/10.11588/diglit.9550#0209
MONOTHEISTICAL SYSTEM OF THE VEDS. l6l
" that there is a Supreme Being, can you not believe
" that he is united to matter ?" A belief in God is
by no means connected with a belief of his being
united to matter: for those that have faith in the
existence of the Almighty, and are endued with
common sense, scruple not to confess their ignorance
as to his nature or mode of existence, in regard to the
point of his relation to matter, or to the properties of
matter. How, therefore, can a belief in God's being
united to matter, be inferred as a necessary consequ-
ence of a belief in his existence? The learned Brahmun
again contradicts himself on this point, saying
(P. 38, 1. 19): "The divine essence being superna-
" tural and immaterial, a knowledge of it is to be
"acquired solely from revelations."
The learned Brahmun (in p. 18, 1. 4 ) : states
that : " A quality cannot exist independently of its
"substance, but substance may exist independently of
"any quality." Every one possessed of sensation is
convinced, that a substance is as mucly-^^nd^
the possession of some^ qmdj£v^3f Qualities for its
existence, as" a quality on some substance. It is impos-
sible even to imagine a substance divested of qualities.
Despoil it as much as you please, that of magnitude
must still remain. I therefore trust that the public
will not suppose the above stated doctrines of the
learned Brahmun to have been derived from those of
the Vedant.
It is again stated ( p. 21,1.4), that, " In point of
" fact if you admit the existence of matter, as it regards
" yourself, with its twenty-four accidents, as confirmed
" by universal experience, you can easily conceive
" that there is a Supreme Being, can you not believe
" that he is united to matter ?" A belief in God is
by no means connected with a belief of his being
united to matter: for those that have faith in the
existence of the Almighty, and are endued with
common sense, scruple not to confess their ignorance
as to his nature or mode of existence, in regard to the
point of his relation to matter, or to the properties of
matter. How, therefore, can a belief in God's being
united to matter, be inferred as a necessary consequ-
ence of a belief in his existence? The learned Brahmun
again contradicts himself on this point, saying
(P. 38, 1. 19): "The divine essence being superna-
" tural and immaterial, a knowledge of it is to be
"acquired solely from revelations."
The learned Brahmun (in p. 18, 1. 4 ) : states
that : " A quality cannot exist independently of its
"substance, but substance may exist independently of
"any quality." Every one possessed of sensation is
convinced, that a substance is as mucly-^^nd^
the possession of some^ qmdj£v^3f Qualities for its
existence, as" a quality on some substance. It is impos-
sible even to imagine a substance divested of qualities.
Despoil it as much as you please, that of magnitude
must still remain. I therefore trust that the public
will not suppose the above stated doctrines of the
learned Brahmun to have been derived from those of
the Vedant.
It is again stated ( p. 21,1.4), that, " In point of
" fact if you admit the existence of matter, as it regards
" yourself, with its twenty-four accidents, as confirmed
" by universal experience, you can easily conceive