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First Edition, 3,000 Copies. MADRAS: THE CHRISTIAN LITERATURE SOCIETY. S. P. C. K. PRESS, VEFERY. 1894 . 4, The Marathi edition was first published by the Bombay Tract and Book Society in 1834, since which it has been re- peatedly reprinted. In the original, the quotations from the Bhagavad Gita and Manu are given in Sanskrit. The English translations from Thomson’s Bhagavad Gita and Burnell’s or Haughton’s Manu have been substituted. This edition is also abridged in one or two places. The Marathi original, price 1? Anna, can be obtained from the Tract Depot, Esplanade, Bombay. 1 . 2 , 3 . The long accent is omitted in Brahman, and it is written in the usual way. Brahma or Brahman (neuter) properly denotes the supreme soul of the universe ; Brahma (masculine), the first member of the Hindu triad. CONTENTS. Pnge 1. Origin op the Brahman 1 2. The Nature op the Brahman ... ... 2 3. Natural Qualities op the Brahman ... 2 ■ l. The Position op the Brahman ... ... 6 A. THE RIGHTS OF THE BRAHMAN. 1. The Brahman is the God op the whole Earth 12 2. The Brahman is to be worshipped by all ... 14 3. The Brahman must be served by all ... 15 1. The Brahman is not to be put to Death ... 16 ). The Brahman is not to be treated with Disrespect ... ... ... ... 20 3. The Brahman is not to be Injured ... 21 7. Only the Brahman is to discharge the six Religious Functions 21 3. The Power of the Brahman 27 Conclusion 27 . - - THE BRAHMAN’S CLAIMS AS DESCRIBED IN THE HINDU SASTRAS. 1. Origin op the Brahman. Different accounts of this are given in different books. The Purusha Sukta of the Rig- Veda says : “ When (the god9) divided Purusha, into how many parts did they cut him up ? What was his mouth ? What arms (had he) ? What are said (to have been) his thighs and feet ? The Brahman was his mouth ; the Rajenya was made his arms ; the being (called) the Vaisya, he was his thighs ; the Sudra sprung from his feet.” X. 90, 11, 14. The Satapatha Brahmana gives a different ac- count : — “ Saying ‘ bhuh’ Prajapati generated the Brahman ; (saying) ‘ bhuvah’ he generated .the Kshatra ; (and saying) ‘ svah,’ he generated the Vis. ” II. 1, 4, 11. The Taittiriya Brahmana gives a third account : — “ Men say that the Vaisya class was produced from the Rig-Veda. They say that the Yajur-Veda is the womb from which the Kshattriya was born. The Sama-Veda is the source from which tUe Brahmans sprang.” III. 12, 9, 2. Other accounts are given in other Sastras. In the second chapter of Genesis, the first book of the Bible, we read : — “ The Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man be- came a living soul.” We read further that God created a man and a woman, and from these all mankind are descended. 2 THE BRAHMAN’S CLAIMS. In tlie 17th chapter of the Acts of the Apostles we have it stated thus : — “ God hath made of one blood all nations of men, for to dwell on all the face of the earth.” 2. The Nature of the Brahman. The one universal essence called Brahman is claimed to be very closely allied with Brahman, who is there- fore called Brahma, Brahmadeo or Brahman. The plenary knowledge and power which lie hidden in Brahma, dwell more specifically in the Brahman than in any other people. In Manusanhita, chapter I. verse 98, we read : — “ The birth of a Brahman is a perpetual incarnation of dharma ; for he exists for the sake of dharma, and is for the existence of the Vedas.” A Brahman is said to be an incarnation of dharma ; to see a Brahman is to see dharma. The Christian Scriptures declare that man is a crea- ted being, and can therefore never stand on an equal- ity with God. Man is superior in the scale of the brute creation, and in the beginning he was endowed with knowledge, holiness, and truth. In this sense he was created in the image of God ; but the immeasura- ble distance that exists between the creature aud the Creator has from the very beginning existed between man and God. Again, if the Brahman is the incarnation of God, why does he not conduct himself like God ? and if he is the incarnation of dharma, why is he guilty of behaviour contrary to law ? 3. Natural Qualities of the Brahman. In the Gita it is said that the four orders have their distinct duties ; in like manuer, they have natural qua- lities peculiar to themselves. Krishna says in the Gita, chapter 4 verse 13 : — “ The institution of the fonr castes was created by me, Id list' T isi tin (jCI k A F pe S tl 1 8 \ p i THE BRAHMAN 3 CLAIMS. 3 iccording to the distribution of the natural qualities and ictions.” In chapter 18 and verse 42 of the Gita, we have a list given of the qualities of the Brahman : — “ Tranquillity, continence, mortification. purity, patience; and also rectitude, spiritual knowledge, and spiritual dis- cernment, belief in the existence of another world, com- prise the office of a Brahman sprung from his disposition.” These are said to be natural qualities of the Brah- man. They are excellent in themselves, and the qualities of the other orders cannot be compared with them. A difficulty, however, presents itself here. If those qualities are natural to the Brahman, why do they not become manifest in him ? Every being acts agree- ably to the qualities inherent in him. He can never go against them. A wicked man has the qualities peculiar to him ; as lust, passion, avarice, lying, &c. Secondly. What tangible proof is there to show that the qualities of the Brahman are good from his birth ? A wicked man is marked out by his wickedness every day of his life ; in like manner, why should not the good qualities of the Brahman set a mark on his life ? Why should the good qualities of the Brahman lie concealed in his heart, when the wickedness of the wicked gushes out ? Why should the Brahman set aside his own good qualities, and be animated by lust, anger, avarice, falsehood and other bad qualities ? If the Brahman is naturally patient, why should he at times be impatient ? If the Brahman is naturally con- tinent, why does he not always restrain his desires ? If purity and self-mortification are qualities of his disposition, why does he, for the most part, desire sensual pleasure, and thus pollute himself ? If patience and rectitude are in the Brahman from his birth, why does he not bear with composure pain, and why does he not continue in the right path ? If spiritual knowledge and spiritual discernment are the inheritance of the Brahman, why is he so often ignorant and foolish ? O 4 THE BRAHMAN’S CLAIMS. The fact of the matter is that the bad qualities that we see in a wicked man are not peculiar to him only, ■ but are the common property of all. There is [nt> ' : man, of whatever caste he may be, free from them, and no nation is without them. All are sinners; there is is not a single righteous man on the face of the earth. ; St. Paul gives a true description of the whole human race in the third chapter of his Epistle to the ■ Eomans : — “ There is none righteous, no, not one ; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together be- come unprofitable ; there is none that doeth good, no, not one.” The qualities of man at the time of his creation, were different from these. But he did not continue in his first estate. Our first parents transgressed God’s law, and as a consequence they and all their descendants became sinful. Their knowledge passed to ignorance, truth to falsehood, and holiness to un- holiness. In addition to the qualities of the Brahman as given in the Gita, we are told of other very wonder- ful qualities in him. There is fire in the hand of the Brahman. It consumes the sin of those who render homage to him, or the sin connected with offerings that be may receive. If any gift in the form of money is to be -offered to the Brahman, it must be dipped in water before it is offered, otherwise it would be destroyed in consequence of the fire in the Brahman’s hand. In the right ear of the Brahman, there dwells the river Ganga, and touching that ear has the efficacy of bathing in that river. Consequently, if the Brahman yawns, and in that act if any doubt enter his mind, then he bathes in that river, and this entitles him to the merit of pilgrimage to Kasi. If this were really believed by all the Brahmans, it would save them from much expense. Instead of going all the way to Kasi, they would have a nice quiet bath at home. It I to at ] wear | had oft! H cow Bra tea ordi It Bn & 0 ( the the occ by v - 1 he i ; I *' ot to tt ¥ s THE BRAHMAN’S CLAIMS. All the holy streams are concentrated in the right coot of the Brahman. It follows therefore that he who sprinkles upon his head the water in which the Brahman has washed his feet or dipped his right toe, is entitled to the merit of having visited all the sacred spots : — “ All the sacred streams on the earth are in the ocean, and all the sacred streams in the ocean are centred in the right foot of the Brahman.” I have heard of many who have been on pilgrimage !to all the sacred places. These men would never have wearied themselves by going on pilgrimages if they had ouly believed in the greatness of the right foot of the Brahman. There is a cow (Kamadhenu) fabled to have the power of gratifying every desire of her owner. This cow is said to reside in the hair of the Brahman. Brahmans themselves may not be aware of this, because even after keeping cows and buffaloes of the ordinary kind, they have not a sufficiency of milk. In addition to this, it is said that the mouth of the Brahman is not human but divine. Consequently if God has to declare anything, He declares it through the mouth of the Brahman, and if He desires any food, He partakes of it with the mouth of the Brahman. In the Shradha ceremony some Brahmans are made to occupy the seats of the gods, and food partaken of by them reaches those gods. If a Sudra wishes to send some cooked food to a Sudra in the other world, he must give it in an uncooked state to the Brahman, for in no other way can it be conveyed to the other woi’ld. If the Sudra himself eats the food, it will only enter his stomach, but if it is given to the Brah- man, it will be conveyed to the other world through the divine mouth. Besides these there are many other wonderful qualities of the Brahman. Those that have been stated above are by way of example. We asked above the question, why did not the spiritual qualities of the Brahman assert their right 6 THE BRAHMAN’S CLAIMS. in him ? The same question we will now ask about his bodily qualities. If there is fire in the hand of the Brahman, why does it not burn or smoke ? If Ganga is in the ear of the Brahman, why does he suffer sometimes from earache, and why does earwax I come out of it ? If all the sacred waters are in the feet of the Brahman, why does he make light of them, and go to the one sacred stream of Bhagirathi ? If the best cow resides in the hair of the Brahman, why does she not yield him milk ? If the mouth of the Brahman is divine, why do lies and other sinful words issue out of it ? IV. The Position op the Brahman. The Brahman is the son of Brahma. He is also called Brahma-Bandu, from which it appears that he is also the brother of Brahma. Kasvapa had in all nineteen wives : — Diti, Aditi, Danu, Kadru, Vinata, &c., &c. From Aditi, Kasvapa •created the gods (de wa), from Diti the giants (Daitya), from Danu the demons (Danava), from Kadru the ; snakes (sarpa), aud from Vinata the Garuda. When any one sees a garuda eating up a snake, he ; naturally thinks that God has endowed the bird with the power of destroying the reptile. But we are told that it is not so. Vinata and Kadru had once a quarrel about the colour of the horse that came out at -the churning of the ocean. This quarrel created enmity between the sons of these women, and as a consequence the garuda destroys the snake to this day. When any one sees a garuda or a snake, the thought spontaneously rises in his mind, that these creatures were created bv God. W e are, however, told that Kasyapa created them from his wives in virtue of his merit. Who was Kasyapa then ? He was a Brahman. 2. In the Bhagavat, Book VI. Chapter VI ; it is said that the Brahman is not only the father of gods (Dowa), giants (Daitya), demons(Danava), snakes and garudas, but he is father also of ail things in the tiie brahman’s claims. 7 world. From Timi, one of liis wives, he created fishes. From Sarania, he created the tiger and other beasts of prey. From Surabhi, ho treated the cow and other cloven-hoofed animals. From Kashta, he created the horse and other hoofed quadrupeds. From Tamra, he created the vulture, the falcon, and other birds. From Patangi were created butterflies and other small feathered insects. From Yamini were created the locusts, aud from Ilia all the trees. Such was the power of the Brahman named Kasy- apa. Meu think that fishes, beasts, birds, insects, trees, &c., were all created by God. Not so, say the Hindu Sastras. According to them, the whole world was created by the Brahman. We cannot even say that God caused all things to be created by the above mentioned Brahman ; because we are told that the power by which he created all these things was not a gift from God ; but was the fruit of his own devout austerity. 3. It is delightful to go out in the early morning, and witness the dawn of the day. We feel the good- ness of God in all His works. We see the light of the sun gradually reaching the earth. At first the sky is somewhat red ; then the east is suffused with light of shining gold ; then the sun appears and spreads over all the earth his cheerful rays. If thick dark- ness suddenly give place to full day-light, we would not derive that pleasure which we now have when the intervening atmosphere lets in gradually the light of the sun. Thoughts like these rise in our minds while we are out in the morning, and at the sight of the glory of God in His creation, we are filled with joy. But according to the Hindu Sastras, we are told that the dawn (aruna) is not the reflection of the sun, but it is the son born to Kasyapa from Vinata. He is moreover the brother of Gam da, and is lame on account of his premature birtF He is the charioteer of the sun. (See Mahabharat, Adi Parva, Chapter 24). When one looks at the sun after it has risen, thoughts like these take possession of his mind : What 8 THE BEAHMAN’S CLAIMS. a beautiful luminary shining like gold has Glod created, and placed in the heavens ! He was lighted at crea- tion by His word, and is still shining at His command. Once in the year he goes round his circuit, and he never deviates from the course. How bright is the sun, how much more his Creator ! Such thoughts arise in the mind of him who looks at the sun, and he ascribes all praise to its maker. But he is ignorant of what is said about the sun in the Hindu Sastras. The sun was born to Kasyapa from Aditi. The sun is a beautiful orb, and when one looks at it, he naturally concludes that God created it so. But not so say the Hindu Sastras, where we are told that the sun had hands and feet at first, and they were lopped off by a Brahman, called Vishvakarma. The story runs thus : — Vishvakarma had a daughter, named Sanjna, who was given in marriage to the sun. But she could not bear the light of her husband. In order, therefore to reduce the light of the sun, Vish- vakarma made him sit on the wheels of his chariot, and cut off his hands and feet. The twelve constellations of the Zodiac were made by G-od, and to a beholder seem to mark the sun’s annual path in the heavens. But the Purana tells us that the constellations are the twelve pieces into which the sun was divided by the Brahman, Vishvakarma. What then are we to believe about the sun after reading the Puranas ? The sun, that we see in the heaven, is the father of the two Brahmans, Agastya and Vashista, and the son-in-law of Vishvakarma. He is the son of Kasyapa, and he was for a long time a servant of Ravana, a Brahman. The spherical shape he has was given to him by a Brahman, and his annual path in the heavens by his being divided into twelve parts by his father-in-law, Vishvakarma. 4. It is delightful to look at the moon by night and enjoy her milder rays. God made the moon to shine by night. She revolves in the sky at His com- mand. She appears great or small as the rays of the sun fall on her, and she gives us the standard to THE BRAHMAN’S CLAIMS. 0 measure time. Praise be to Him who made the sun and the moon. But if we believe the Puranas, can we thus praise God ? According to the Puranas, who is the moon ? He is the son of Atri ; and who is Atri ? He also is a Brahman. The moon appears a perfect sphere when that side on which the sun shines, is turned towards the earth. At new moon she is invisible, as that side is away from the earth. On this account the moon is said to wane, aod who, according to the story in the Puranas, caused it ? Daksha, a Brahman. Some hold that the souls of the departed eat the lustre of the moon, and therefore she wanes. And who are these souls ? They are Brahmans. From all that has been said, what are we to think of the moon ? The moon that shines by night is the son of Atri, a Brahman. He is the son-in-law of Daksha, a Brahman, and the disciple of Brihaspati, a Brahman. The moon is also the recipient of the curse of the two Brahmans, Daksha and Brihaspati. She is also the food of the souls of departed Brahmans. 5. When any one looks at the planets and con- stellations, he naturally supposes that they were all created by God and placed in the heavens from the beginning. But he is mistaken in this, because the planet Jupiter is a Brahman. Venus, another planet, is also a Brahman. Saturn is the grandson of Kasyapa, and therefore he also is a Brahman. The plauet Mercury is also a Brahman, because the moon, the son of Atri, is his father. The planet Mars is the son of the earth, and is also a Brahman because the earth was created by Dharma, the son of Brahma, from his wife Jami. (See Bhagavat, Part VI, Chapter VI) . Statements of a similar kind are made regarding constellations. The Polar Star is the grandson of Manu, and since Manu is a Brahman, he also is a Brahman. The seven stars that move round the Polar star are also Brahmans ; and their place of residence is above that of Vishnu. If we look at the southern sky, there also Canopus and other constel- lations that we see, are said to be Brahmans. 10 THE BRAHMANS CLAIMS. Wherever we cash our glance we see untiling but ; Brahmans. If we look towards the earth, she is the a daughter of a Brahman. If we look at the sea, he is the son of a Brahman. If we look at the heavens, j ;; even there the Brahman is seen shining with an im- I B mense quantity of silver in his hand. And if we look J 1 by faith at the lower regions even there the serpents , n are seen performing the religious duties of a Brah- j a man. They are consequently Brahmans. Yama, the 1 B king of the infernal regions, is also a Brahman, j B because the sun is his father. In short all that is ■ 1 great in this universe is Brahman. From what has been said above about the position ? of the Brahman, it appears that the ancient Brahmans n bad gods, giants, planets, stars, beasts, birds, serpents, m fishes, insects, trees, medicinal plants, and similar 1 objects for their children. The question naturally It come up, why do not the Brahmans of the present a day beget such children ? It may be said that the Brahmans of the present day, do not beget such children on account of their ignorance. How can we then substantiate the follow- ing statement ? “ Wise or unwise, the Brahman is a great divinity ; just as fire is a great divinity, whether applied (to the sacrifice) or not applied.” Manava Dharma Sastra, IX. 317 . That on account of immoral practices modern j Brahmans do not beget such children cannot be said to be true ; because Bhrigu has the following on this , very point : — “ Even in places for burning the dead, the bright fire is t undefiled ; and, when presented with clarified butter at || subsequent sacrifices, blazes again with extreme splendour Thus, although Brahmans employ themselves in all sorts of mean occupation, they must invariably be honoured ; for they are something trauscendently divine. It must also be borne in mind that modern Brahmans are very exact in conducting themselves conformably to the religious and legal institutes, while THE BRAHMAN’S CLAIMS. 11 tho ancient Brahmans e.g. Vayus, Parasar, Brihaspati, and others were not so. Can we say that tho treasure of divine knowledge contained in the Vedas was accessible to the ancient Brahmans only ? Nay. The Brahmans of the present day have more of it, because they have four Vedas, while those of ancient times had only three. Cau we say that the mantras were subject to the ancient Brahmans which made them superior ? To the modern Brahmans these, and those contained in the Atharva Veda, are subject. Are we to suppose that the an- cient Brahmans had faith to put virtue in the mantras, which the modern Brahmans do uot possess? We must disabuse our minds of this also. Modern Brah- mans are not a whit less than their ancient forefathers. Their faith is so great that in virtue of the mantras they can infuse life and godhead into a stone. The authority for this is as follows : — “ If a stone be consecrated by the great : it partakes of godhead.” That is a miracle, and if modern Brahmans can achieve that, then it follows that their greatness has not departed from them. Nor is it possible for says Bhrigu : — “ As the fire cannot be stripped of its holiness, even so the Brahman caunot be divested of his greatness.” If it be alleged that to beget children like the stars and animals of earth, a man needs per- form religious austerities for thousands of years, then, on the authority of the Gita Chap. 18 vs. 5, and fi, and Chap. 1 1 v. 14 we say that faith is better than religious austerities, and the modern Brahmans are not a whit less than their ancestors, if by virtue of their faith they can infuse godhead into a stone. This leads us to revert to the same question again. If Brahmans beget children like others, why should they not in modern times give birth to children like the sun ? It cannot be said that the work of creation has now ceased, and that Brahma Deo does not wish to bring anything more in f o existence, for there is a story in the Puranas which says that after Brahma 12 THE BRAHMAN’S CLAIMS. Deo had finished the act of creation, Vishvatnitra the Kshatriya, created odd things, e.g., the buffalo, the palm tree, notwithstanding the opposition of Brahma and all the Brahmans to such a creation. # THE EIGHTS OF THE BRAHMAN. 1. The Brahman is the God of the whole Earth. The names given to the Brahman are Brahma Deo, Bhu Deo, Bhusur, and others of like signification. The mantras, to which the gods and the world, and every- thing that exists are subject, are themselves subject to the Brahman. The well known couplet often re- peated to prove this, may be rendered thus : — “ The whole world is subject to God ; God is subject to the mantras; the mantras are subject to the Brah- man. Therefore the Brahman is my deity.” In the Yedas, there are mantras in virtue of which it rains, the wind blows, and one’s enemies can be destroyed. All these are said to be subject to the Brahman, and by their means he can do anything that he likes. In Manu, Chapter I. 99-101, 105 ; there is a passage which runs thus : — ' “ When a Brahman is born, he is born above the world, t the chief of all creatures, to guard the treasury of Dharma. d “ Thus, whatever exists in the universe is all the property of the Brahman ; for the Brahman is entitled to it all by w his superiority and eminence of birth. tt “ The Brahman eats his own alone, wears his own, and gives away his own ; through the benevolence of the Brah- «j man, indeed, the other people enjoy (all they have).” “ He purifies his associates and seven of his kindred it (both) ascending and descending; and verily, ho alone de- serves all this earth.” This shows that the Brahman is the lord of nature, i„ and every thing on the earth belongs to him, and through his grace all others live and enjoy earthly THE BRAHMAN S CLAIMS. I n O subsistence. If his anger were kindled bur, a little, he will keep to himself all that really belongs to him, and the consequence will be that all others will not have a morsel of bread to eat, nor a. bit of rag to clothe with. The Brahman need not lodge a complaint against any one, nor does he require to be protected. He is endowed with all power, and he who does not stand in awe of it will be severely punished. Even the gods are afraid of the curse of the Brahman. What is man then ! “ A priest,” says Mann, “ who well knows the law, need not complain to the king of any grievous injury, since even by his own power, he may chastise those who injure him. “ His own power, which depends on himself alone , is mightier than the royal power, which depends on other men : by his own might, therefore, may a Brahman coerce his foes.” (Manu, Chap. XI. 31, 32). In another place we read : — “ Let not king, although in the greatest distress for money, provoke Brahmans to anger by taking their prop erty ; for they, once enraged, could immediately by sacrifices and imprecations destroy him with his troops, elephants, horses, and cars. “ Who, without perishing, could provoke those holy men, by whom, that is, by whose ancestors under Brahma, the all-devouring fire was created, the sea with waters, not drinkable, and the moon, with its wane and increase ? “ What prince could gain wealth by oppressing those, who. if angry could frame other worlds and regents of worlds, could give being to new gods and uot-gods ? “ What man, desirous of life, would injure those, by the aid of whom, that is by whose oblations, worlds and gods perpetually subsist; those, who are rich in the learning of the Veda ? ” (Manu, Chap. IX. 313-316.) When we think of these rights of the Brahman we feel quite astonished, and more so if we take his present state inro consideration. The earth with all its full- ness belongs to the Brahman, yet he is often in 2 14 THE BRAHMAN S CLAIMS. danger of being starved to death. It cannot be said that this happens in accordance with his wishes, because he does his best to earn what he can. To gain his end he leaves the path of truth and rectitude without the least compunction. Though it is said that others live upon his patronage, yet very often he 1 is dependent upon them, and for his protection and , maintenance, he is at their mercy. If any one wrongs him, he need not take his complaint to the king, but | very often he does go to the court, and does not sue- 1 ceed in the lawsuit. He has power to destroy kings j with their troops, elephants, horses and chariots, yet those kings that incur his displeasure through their injustice and violence, live and exercise their authority | over him. Though the mantras, which cause rain, are subject to the Brahman, yet in drought his fields yield no produce ; aud though the mantras, by means of j which storms can be appeased, are subject to him, yet he is afraid to go in a boat for fear of being drown- ed ; and sometimes he has actually been drowned with the boat, aud thus lost his own life. The truth is that the Brahman is, like every other human being, a sinful, mean, and feeble man. Man , has lost all authority on account of sin, and he deserves to suffer. vSo great is the sin of mau that, he is not worthy of the least of God’s mercies. We have been told that all the people live at the mercy of the Brah- man. The Christiau Scriptures, however, say that all men, in which of course Brahmans are included, live through God’s mercy and long-suffering. There are no mantras, by which even God can be subject to man. God has revealed in the Scriptures what we should ask of Him. All that He lias command- ed us to ask are good things, which bring no dishon- our to Him, nor are hurtful to the world. r k ' eai P to in B B J E SI il c 1 2. The Brahman is to be worshipped by all. Since the nature, qualities, and position of the Brahman are divine, he deserves to be worshipped. According to the Sastrus, Brahmans should worship THE BRAHMAN’S CLAIMS. 15 ana another, and people of other orders should tall down at their feet. In solemn religious observances the last duty involved is to worship a Brahman with his wife, and offer them food and large presents. Sometimes a young Brahman girl is worshipped, be- cause she is looked upon as one of the principal goddesses. The Christian Scriptures say that it is a great sin to worship any man. We have there the stern com- Imand : — “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” 3. The Brahman must be served by all. All the other orders of men were created for the Brahman. The Kshatriya was created to protect the Brahman ; to earn money for him was the \ aisya made ; and the Sudra was made to serve him. We have already seen that the Brahman does not stand in need of help for his protection, since the fire in his hand and the mantras in his month are his champions. Why does he then require the aid of the Kshatriya, unless it be said that he was made for the honour of the Brahman ? But further, the ancient Brahmans lived upon fruits and roo^s of trees, and iron ground to powder. Some- times they lived only upon the air. They had there- fore no need of the Yaisyas and the Sudras, who also seem to have been made to honour the Brahman. Some might say that the Yaisyas and the Sudras were needed to supply raiment to the Brahman. We would therefore ask the question what raiment the Brahmans had before the creation of these two orders ? The Brahman is the primogenitor of all, and the four orders were created after a considerable time had elapsed. In the first part, of the book called Surya- sidhant, we read that at the beginning of the day of Brahma, he spends 150,864,000 years in creation. He must therefore be spending a similar number of years at the beginning of the period comprising the four ages. This shows that a considerable time had 1C THE BRAHMAN’S CLAIMS. elapsed since the creation of the four orders, and that the Brahman was considerably before the Vaisya and Sudra in point of time. What raiment was the Brahman using then ? In short, the Brahman does not need any one to help him. All are bound to serve him, aud though he is needed by all, he is not to serve any one. Every one must know that it is to his own interest to serve the Brahman, and the Sastras say that the man who eats the food left by the Brahman gains merit. There is a story that a Sudra who served a Brahman for many years, was in the habit of eating the food left by him. This meritorious action raised him after his death to the honour of being made one of the angels of death. Nowhere in the Christian Scriptures do we read that man, be he of any caste, is put in possession of such’rights as we have mentioned. That God created all classes of men for one particular class, and that class should be the lord of all, is nowhere to be found in the Christian Scriptures. Men naturally serve those, who are higher than themselves in point of knowledge, riches and position, and it is God’s wish that it should be so. He who has means to engage a servant has the option of doing so, but he who has not should not have one. , As all men wpre created by God, so they were all made for Him, that is to magnify His name. The Brahman, therefore, when he says that men were created for his own dignity, is guilty of making him- self oue with God. t E i fa: It 1 \ var po de R j U t! hi c ! ( c 5 4. The Brahman is not to be tot to Death. According to the Hindu Sastras to put a Brahman to death is to be guilty of a most heinous crime. Tf a Sudra takes (he life of a Brahman he should atone for the crime through such severities inflicted on his body as to terminate in death. If a Brahman were to THE BRAHMAN^ CLAIMS. 17 kill a Sudra, the atonement, according to Manu, is the same as for killing the following animals : — “ On killing a cat, an ichneumon, a daw or a frog, a dog, a lizard, an owl, or a crow he should practise the obser- vance (ordained for) killing a Sudra.” Book IX. 132. Some illustrations will now be given of the im- portance attached to the life of a Brahman. 1 . The Sudra, and not the Brahman, may undergo death for the accomplishment of some desire. For example the Sudra may offer his life in the waters of the Ganges, but not the Brahman. 2. Human blood appeases Kali for a period of thousand years, but on no account is a Brahman to be offered to her. This only shows with what care the life of the Brahman is to be preserved. 3. The garuda subsists on all kinds of life. He once ate a Brahman, which produced such an intense heat in his stomach that he never afterwards touched the body of a Brahman. This shows what extra- ordinary qualities reside in the body of a Brahman. The importance of the life of a Brahman is further shown from the presence in the Hindu Scriptures of an injunction to tell a lie, if need be, to save it. The life of the Brahman must be preserved at the sacri- fice of truth. Manu says : — “ In (regard to) love affairs, marriages, food for cows, fuel (for sacrifice), and in giving aid to a BrahmaD, there is no sin in an oath.” VIII. 112. The gods themselves were in danger of losing their lives for putting Brahmans to death. A few examples of this will now be mentioned. 1. On one occasion Brihaspati attended the assembly of the gods, when Indra did not salute him. Whereupon Brihaspati was enraged and said to Indra, “From this day forward I am not thy guru.’'* In consequence of this, Indra had to seek another guru, who, being on the side of the giants, proved a traitor. Provoked to anger at this, Indra took his life by hurling his thunderbolts at him. For this act of murder of a Brahman, Indra lost his position, and 13 THE BBAHMAN’s CLAIMS. was in great distress. He would never have regained his former position, had not one of the principal gods interceded with the Brahman on his behalf. 2. On another occasion, when war was going on between the gods and the giauts, the mother of Sukra, the religious preceptor of the giants, was engaged in the performance of some religious rite. Perceiving that, if the woman succeeded in going through the observance, she might usurp his position, Yishnu cut off her head by means of his discus, while she was ' engaged in the sacred act. Whereupon Bhrigu, the husband of the woman, cursed the god to have seven births in this world. (See Matsya Purana). If for murdering a Brahman woman Vishnu had to endure such severe punishment, how much more he 1 would have had to suffer if he had murdered a Brahman. 3. Notwithstanding this punishment for the mur- der of Bhrigu’s wife, Yishnu was guilty of the same crime more than once. Born as a Brahman, and in the person of Parasurama, he murdered his own mother. In his incarnation as Ram he put to death Havana a Brahman. As Balaram he was guilty of the same act, and to expiate it he had to visit all the sacred shrines. 4. Similarly unfortunate is the god Siva, who cut off the head of his father-in-law Daksha. Daksha "therefore cursed him that he would never partake of sacrifice. For this reason, it is said, that while the gods partake of food in sacrifice, Siva has to go without it. Brahma, the father of Daksha, though originally a Brahman, had his head cut off by Siva. This he accomplished by means of the nail of his left thumb, and then he tried to cast it on the ground. But the head would not give up the grasp of his hand, and it is still there. Brahma then created a great hero and said to him : “ Go and destroy at once him who holds the trident in his hand. He has become the greatest sinner. How can he engage in war.” Siva, on hearing this, became quite unnerved, and hastened S* on It 10 I & Pi d r IV tl a; hi A tl ai V P o' t c it f ( n V 11 I e ii c ti 1 D THE BEAHMAN S CLAIMS. 19 away to Badrikashrama. (Yatnana Purina, Chapters I and II.) Though Siva wont on a pilgrimage, yet has he not been able to atone for the guilt. It is still apparent on his forehead, and the same head, which he cut off, becomes alive and rolling on the ground says in a loud and arrogant tone : “I am the first person and I am the beginning. I am the creator. I am the God of all animate and inanimate things.” (Padrna Purana, Utarkhand, Chap. IX.) Siva became quite insane when Satu his first wife died, and wandered among mountains and jungles. He would sometimes laugh and sometimes cry, and when he slept he would dream about his wife. Once he flung himself in a river, and did many other foolish acts. At last he was quite exhausted on account of his wanderings through seven continents, and he fell down in a faint under a banyan tree. What was the cause of all these intense sufferings ? To this the answer is the murder of two Brahmans by Siva. Yamana Purana Chapters 4 — 6 and Brahmahvaivarta Purana, Krishna Janma Khand, Chap. 43.) All these stories give us an idea of the heinousness of the crime of taking the life of a Brahman. The gods, who are above all, are themselves impli- cated in it, and cannot disentangle themselves from its guilt. Vishnu has yet to take another birth for taking the life of a Brahman woman. Siva, who was guilty of a similar act, is still under its curse. What is man then, if even God, is not to take the life of a Brahman ? In short, the life o^ the Brahman is invaluable. He is not to give it up, nor is God to take it. On this point, however, the Christian Scriptures are entirely at variance with the Hindu Scriptures. “ Whoso sheddeth man’s blood, by man shall bis blood be shed.” (Genesis 9 : 6.) It is a wrong con- ception to suppose that the lives of some men are superior to those of others. The law is that if the highest official in the land is guilty of murdering the meanest of servants, his life shall be taken. 20 THU brahman’s CLAIMS. What proof is there to show that the life of the Brahman is distinct from that of others ? If a Brahman receives a wound, he bleeds just like others. If he has no clothes, he shivers like others through cold. If he is attacked with cholera, he dies like other men. is 11 .1 do kii on The Brahman is not to be treated with Disrespect. Indra at one time presented a flower, which he had smelt, to a Brahman. This was disrespectful, and for it he was turned into a cat, and had to take refuge in • n i the house of a hunter. From this it was known to , all that it was a grievous sin to make light of a 5 Brahman. For not doing obeisance to Brihaspati, Indra lost his position. This also made it evident that the Brahman was not to be slighted. S Once Valkhilya and other Brahmans of short a stature were trying to cross foot-marks of cows filled P with water. At this Indra laughed, whereupon these pigmy Brahmans caused him intense pain. $ Had not friends of Indra interceded with the Brah- t mans on his behalf, and had they not acceded to their i request, Indra would have been hurled down from , heaven to the infernal regions. This is another inci- a dent to prove that the Brahman is never to be dis- t honoured. ! The Sudra must admit whatever the Brahman tells i him. If he says anything against it, or confutes him , in a debate, he must fall down and request forgive- ness. This shows that groat respect is to be paid to the Brahman, and high regard is to be cherishod for him. “ For striking a Brahman, even with a blade of grass, or tying him by the neck with a cloth, or overpowering him in argument, tho offender must soothe him by falling , prostrate. ” (Manu, XI : 206). ( Wo admit that it is a principle of all true morality THE BRAHMAN 8 CLAIMS. 21 not to treat any one with disrespect. Bnt why should ii be more sinful to slight a Brahman ? A\ hy should a Brahman not answer a Sudra, but tell him to lall down prostrate at his feet when the latter overcomes him in argument ? But we are further told that not only man is to respect the Brahman, but even the gods are bound to honour him. We fail to see any other motive in this than pride, foolishness, and "wickedness. 6. The Brahman is not to be Injured. It is just as heinous to rob a Brahman of his gold, as it is to take his life. When a Brahman is in need, he may rob a Sudra, but in no account is he to be robbed. In Manu, Chapter VIII : 417, we read : — “ A Brahman may take possession of the goods of a Sudra with perfect peace of mind, for, since nothing at all belongs to this (Sudra) as his own, he is one whose property may be taken away by his master.” In Manu, Chapter VIII : 112, we read that it is no sin to t.ell a lie in the interest of a Brahman. The same objections that we raised under the last section, may well be repeated here. Why should the interests of the Brahman be of more value than those of others, and why should they be guarded at the sacrifice of truth ? To leave the path of rectitude is to be guilty before God. That the interests of the Brahman are of more value than the glory of God, is the outcome of this teaching. 7. Only the Brahman is to discharge the six Religious Functions. The son of a Brahman is nothing more than a Sudra at first. He has no authority to perform religious duties. The mantras, repeated at the most sacred ceremony of investing him with the sacrificial thread, make him a Brahman. For twelve days after that he 22 THE BRAHMAN’S CLAIMS. becomes Hit is not to be seen by tbe Sudra. Thus be ready to discharge all religious functions. The six religious duties are : — 1. Adhayan (study), 2. Adhyapan (teaching), 3. Yajan (sacrificing), 4. Ydjan (officiating at a sacri- fice), 5. Dan (giving), and 6. Pratigraha (accept- ance of a gift) . By adhayan (study) is meant studying the sacred books. By adhyapan (teaching) is meant imparting that knowledge to others. By yajan is meant offering a sacrifice. By ydjan is meant officiating at a sacrifice. By dan is meant giving a gift. By pratigraha is meant accepting a gift. Of these three are said to be disinterested duties, viz., adhayan, yajan, and dan. The remaining three, viz., adhyapan, ydjan, and pratigraha are self-interested duties. The disinterested duties may be performed by Kshatriyas and others, but those classed as self- interested are to be discharged by the Brahmans only. The Kshatriyas and others are to learn, while the Brahman is to teach. The Kshatriyas are to offer sacrifices, while the Brahman is to officiate at them. The Kshatriya is to give, while the Brahman is only to receive. The Brahman is not only the teacher and priest of kings, but he is the teacher and priest of the gods. Brihaspati, a Brahman, teaches all the gods, and offers sacrifices for them. Sukra, another Brahman, teaches the giants, and offers sacrifices for them. The Brahman is the only one who is fit to be the teacher of all, and perform religious duties for all. He is, however, not to teach the law, nor perform any reli- gious duties for them. When we turn to the Christian Scriptures, we find there a command to impart divine knowledge to all, whether rich or poor, high or low, reputable or dis- reputable ; and the man who does it, must do it even :ei si tb as THE BRAHMAN’S CLAIMS. 23 f it be at a great personal loss or injury, for apart Torn that knowledge no one will be saved. The ,enet. that, all divine knowledge is the property of a sertain class of people has arisen from pride and ^elfish motives. It is a tenet of the Brahmans that they can teach he gods, which shows that they look upon themselves is superior beings, otherwise such an idea would never lave occurred to them. The mantras subject to the Brahman may be made use of for others. Since they become powerless after a week, people should go to the Brahman and have them repeated as often as they can. If any one has to bestow a gift, it should be given inly to the Brahman ; and if a Brahman has to give a gift, he should jiot give to any one except a Brahman. If a Brahman receives a gift which he ought not to receive, he must offer it to Vishnu, and then divide it among the Brahmans, but he should not let it go to men of other castes. If a house is defiled by the perching of an unpro- pitious bird, the way in which it can be purified is to offer it as a gift to the Brahman. To give gifts to the Brahman is in the Hindu Sastras considered a very honourable act. A man gains merit if he gives money and food to the Brahman. Much merit is acquired by placing a copy of the Sastras on a golden stool, and presenting it with the stool to a Brahman. A man gains residence in the paradise of Indra, by bestowing land on a Brahman. If a black cow is offered to a Brahman, that very cow stands on the bank of the Vaitarni, and the giver lays hold of her tail, and thus crosses that dark river. If a house is given to a Brahman, the giver secures a beautiful palatial residence in the other world. Presenting an umbrella to a Brahman secures protec- tion from heat in the other world. Giviug a pair of shoes to a Brahman protects the feet of the giver from all pain from heat in the other world. Offering a sweet smelling drug to a Brahman saves one from 24 THE BRAHMAN S CLAIMS. offensive smells in the other world. A man secures his fiual salvation by giving alms to Brahmans at the time of his death. A deceased person obtains muTcti if gifts are offered L to the Brahman at the time of his shraddh, even though many days or years after his death. If a man offers a hundred thousand red cows to ;b a learned Brahman, he secures by this act a seat at the right hand of Vishnu. It is quite evident that all these promises were made in order to secure gifts to the Brahman. There is nothing like it in the Christian Scriptures. There c we read that a man does not get to heaven, or becomes 3 a worthy recipient of the grace of God, by means of gifts. Forgiveness of sin and eternal happiness are offered as gifts to all, and he who accepts them 3 without money and price, shall have them. In the Hindu Sastras we have detailed statements t] as regards offerings to be made to the Brahman. W e shall note a few of them. Gold, cows, and elephants, also horses and palan- 1 quins, a house filled with provisions that would last 3 for a year, heaps of gold or silver, or brass, or rice, “ land and all one’s belongings, are all worthy to be - bestowed on the Brahman. In the Hindu Scriptures we have many kinds of sin 1 specified with their expiations ; but many of them are r nothiug more thau an enumeration of things to be f bestowed on the Brahman. If a man does not die according to Sastra rules, the son or friend of the deceased must give gold and food to the Brahman. Five blackish oxen given to a ’ Brahman expiates the guilt of killing a horse. For ^ killing an ass or goat or sheep, a year old calf must 1 be given to the Brahman. A cow must be given to t the Brahman for killing a duck, or peacock, or heron, 1 or kite. For killing a tiger, a milch cow must be given to the Brahman. Gold, three barley corns in weight, j must be given to the Brahman for killing a camel or 1 he-buffalo. A pot full of clarified butter given to the Brahman expiates the guilt of killing a pig. THE BKAHMAN S CLAIMS. 25 There aro many other means, stated in the Sas- tras, by which atonement is made for crimes, all of which consist in giving certain things to the Brah- man. In addition to this, there are expiatory acts by which a person is absolved from certain sins. Under these n»ay be mentioned the following : 1. The penance called Prajapatya (the gift of cows to the Brahman). 2. The penance for killing a cow. 3. The penance called Chandrayana Vrata (an expiatory observance regulated by the moon’s waxing and waning). 4. Various kinds of fasts. The offender under these penances, if he is rich and does not wish to undergo the penalty, has the option of giving money or cows to the Brahman, and thus gaining absolution. It is the duty of the Brahman to point out to the people what actions are sinful, what penances must be performed for certain sins, the number of cows or the amount of money to be given in each case; and it is his right to receive the cows and the money thus given. In undergoing the penance called Prajapatya, the culprit must give 360 cows with their calves to Brah- mans, and 100 cows with their calves to the officiating priest. Or he may give 470 rupees to Brahmans and 24 rupees to the officiating priest. For killing a cow the penance is 17 new milch cows and 10 ordinary cows to Brahmans, and one ox to the officiating priest. If, however, the man who kills a cow is a pauper, he must give 264 striugs of cowries to the Brahman. But if he has nothing to give, he must beg from door to door, and bestow on the Brahman all that he gets by begging. The Brahman has thus come to be in possession of all the wealth of the people on account of what the Sastras have said on penauces. Buies in detail have been laid down as to the occasions on which gifts, money, and food are to be 3 26 the brahman’s claims. given to the Brahman. We shall now notice these k briefly. 1111 To avert any pain, poverty or sickness arising from unpropitious stars, gifts must be offered to the Brah- ji man with a devout frame of mind. j 3 |If A milch cow must be offered to the Brahman, to | ea avoid the evil influences of the sun. To avoid Ihe evil ^ influences of the planet Saturn, a buffalo must be lj ai given to the Brahman. To avert the evils of the c ' planet Mars, a Brahman should be offered an ox. The gift of a horse to the Brahman, secures one from the p evil effects of Venus. The offering of a goat to the lib; Brahman averts the evil of the planet Ketu. To propitiate Jupiter, an offering of clothes must be made to the Brahman. Gold offered to the Brahman averts the evils of the planet Mercury, and silver offered to the Brahman secures one from the evil influences of f the moon. The offering of a precious stone, called 0 Gomeda averts all the evil influences of the planet , Rihu. j; s In addition to this, at the dedication of temples, y or consecration of idols, or daily worship of idols, o or admission of a disciple, or marriage of a son, or 1 funeral ceremony of the dead, or conclusion of a * burnt-offering, or end of the reading of a Purana, ; or on a holiday, or at full moon, or during the month j of Vaishakha (the 2 nd month) or on similar occasions, ! offerings must be made to the Brahman of gifts. > To receive all these gifts is the duty of the Brahman. Some one might raise the objection that since this is so, the Brahman might in course of time swallow one’s whole property ; because from one’s birth to death continual offerings are to be made to him, and even after death he does not escape it. Even at one’s funeral ceremony, he must give to the Brahman through his son. The rejoinder to this, according to the Hindu scriptures, is as follows : — “ Even if one’s whole property is swallowed by the Brahman, he is not to be blamed : because what one calls his own THE BRAHMAN’S CLAIMS. 27 belongs to the Brahman. The whole world is his on account of his greatness and primogeniture.” He is the master of all. Whatever one gets, either food or clothing, is through the grace of the Brahman. If the Brahman eats one’s food, it is his own that he eats. If he wears one’s clothes, they are his own that he puts on. If he takes anything belonging to one and gives it to others, it is his own that he bestows in charity. Says Manu, Chap. I. 100 : — “ Thus whatever exists in the universe is all the pro- perty of the Brahman ; for the Brahman is entitled to all by his superiority and eminence of birth.” 8. The Power of the Brahman. The Sastras relate numerous instances* showing that almost all the gods have had to suffer some kind of pain at the hands of Brahmans. Some of them were cursed, some were kicked, some burnt to ashes, some made to assume earthly forms, the teeth of some were drawu out, some had their hands and feet cut off, some were devoured, some taken out alive after being devoured, some were conquered, some put to flight, some reduced to beggary, servitude or bond- age, the children of some were destroyed, some de- prived of their virility, some subjected by means of flattery, and from some such power was taken as would enable the Brahman to destroy the gods, and other beings. Such is the power of the Brahman. Conclusion. A description has been given of the origin, charac- ter, qualities, position, authority, and power of the Brahman as shown in the Hindu Scriptures. There the claims of the Brahman are magnified : all other men are like straw compared with him, and even the gods cannot stand before him. * Examples are given in the Marathi original. 28 THE EEAHMAN’s CLAIMS. What shall we say then of the Hindu scriptures, ! where we have such a description of the Brahinau as i® 11 given above ? Are they human or divine ? Most si' decidedly can we say, that the scriptures, in which man is honoured aod God degraded, are purely of fral human origin. It is quite obvious that according to jin the Hindu Sastras, God is lowered, and one particular an order of men exalted. It is therefore plain that they are not divine. If it were asked who the authors 0 were of the Hindu Scriptures, then we would ask in j ' return the question, — whose honour and interest are !to carefully pieserved in them? If the honour and inn interest of the Brahman have been carefully guarded jcr in them, then it is proved, beyond all doubt, that w Brahmans are the authors of them, and what has ft* already been said leads us to the same conclusion. In the Christian Scriptures God alone is magnified, .re while man is placed before us in his true colours — viz. Jtii he is a poor, helpless and miserable creature. There sa we find that man has no merit of his own, nor can he g do good works of his own accord. Besides, in them " no one particular class of men is exalted to the « exclusion of others. The writers of the Christian ei Scriptures were Jews, and yet in describing that a nation, they are said to be a stiff-necked, wicked and 1 rebellious people. There is no partiality shown to the Jews in them : what is said of others, is said of them ! ,also — that they have no merit of their own, and of f their own will they cannot do any good. This is one ' among many evidences of the divine origin of the i Christian Scriptures. Nowhere in the Christian Scriptures do we find ascribed to man, or a particular class of men, works such as are said to have been wrought by the Brah- man. We have it stated there that it is false to suppose that man can conquer God, or put special virtues in certain things. It is true that we read there that God wrought wonderful works through certain men at certain times, but wo have also stated there that these works were wrought by the finger of God, and not through the power or merit of man. THE BRAHMAN’S CLAIMS. 29 The writers of the Bible do not depict themselves is in any way superior beings, but they say of them- selves that they are like other men, subject to pas- sions. Man, in his natural state, does not follow the ;ruth. There is no one that seeks God, and fears Him n his heart. With his tongue he has used deceit, ind the poison of asps is under his lips. Such is man’s natural state, and the whole world stands condemned in God’s presence. Since such is the natural condition of man, for him to vaunt of his family and position is worse than a madman, who boasts of his turban, as if it were a crown, and the room in which he is confined, as if it were his kingdom. He who vaunts thus is only a fool, and much more. He is proud and rebellious. God tells him that he is weak and foolish; but he replies that he is wise and mighty. “Thou art a sinner and hast an evil nature,” says God. “ No,” says man, “ I am good, and have the power of doing good.” “ Thou hast lost thy first estate in which thou wast created, and hast consequently lost thy position” says God. “No,” says man, “ I have neither lost my estate nor my position.” God sends suffering to man and makes him feel the truth of what He says to him. But man makes light of it, and says that it is all a delusion. God says that He would cast man forth ; out man says to Him that He cannot do so, since he and God are one. Thus man goes on boasting and breaking God’s commands. Thou shalt serve me since I am thy Creator and Preserver, is the command of God to man. Man sets it aside and worships the gods which his own hands have made. God com- mands man to do no iniquity nor practise deceitful- ness with his mouth; but man does iniquity, and does speak falsehood. Thou shalt love me and not the world, is God’s command, but man sets it aside, and goes after the world. God further commands man not to entertain bad thoughts, to speak evil with his mouth, or do wickedness with his hands. But man does not listen. He harbours evil thoughts and desires in his heart, his speech is foul, and his deeds 30 THE BRAHMANS CLAIMS. wicked. Whatever, therefore, man may say to the contrary, he is under the load of sin, and consequent- ly his soul is in a disordered state. Such is man’s lost condition. How will he get rid of it? How will the burden of siu be removed ? How can he escape God’s wrath and hell ? Man has no merit of his own, nor has he the power to effect his own salvation. All his actions and devotions are tainted with sin, and as a cousequence God does not thiuk well of them. Man has sinned against a God, whose fear he is bound to entertain, whom he is bound to love, and whose commands he has every reason to obey. The sin, therefore, of disobedience is very great, Man is not only mean in the presence of his Maker ; his rising in rebellion is heinous guilt in His sight. God has no reason to honour man or look down with complacence on him. He has every reason to regard him with anger. All man’s religious actions, what- ever be their number, and of whatever standing they may be, are of no value in His sight. Likewise man’s good intentions are of no avail, since his sins have made him altogether unworthy in the estimation of God. Removing mountains, and shaking the found- ations of the earth are much easier acts, than the re- moval of sin. Sin can only be removed by means of a remedy as powerful as the heinousness of man’s guilt. Such a remedy can no created being ever 'accomplish. How can man, who is guilty in God’s presence, be able to achieve it ? Blessed be God, that which man could not do, has God effected, with- out which all the world would have perished. The great triune God looked down with compassion on man’s last condition, and resolved to restore him to his original happiness. The second person in the Trinity, uniting the divine and human nature in one person, came to this world. He complied with all God’s demands. Suffering and death are the just punishment for man’s sins, and the Son of God, in His sojourn among men, endured afflictions, and at last died an ignominious death. There is virtue in what the Sou of God did and suffered, because, being Jivi hat ue c was tic. bot acc C33 in’ bv h: 6 in’ THE BBAHMAN’s CLAIMS. 31 livine, He had no need to do or suffer for Himself, )ut He willingly offered Himself, to do for man, what le could not do on account of his sins. The salvation ihus wrought by Christ cau be offered to man, because ,3e Himself does not stand in need of it. The salva- tion thus offered is also eternal, because Christ is poth human and divine. Service, as a rule, is valued xccording to the worth of him who serves, and in the mse of Christ, He being divine, His service is great in magnitude. The salvation, therefore, wrought out by Christ is effectual in saving all those who come to Him for it. The only requisite is to know whether God would accept this salvation, and, blessed be His name, when we open His Word, we find there an invitation to the following effect, extended to the whole human race : — “ Come unto me all ye that labour and are heavy laden, and I will give you rest. Come and take it now without money and price, and you shall live for ever.” When a man is convinced that he is a sinner, and that God does not wish him to continue any longer in that state, it is certain that if he ask of God, he will receive the pardon of sin. But man does not feel that he is a sinner, nor does he realise the truth of what God says to him. For this the heart of man requires to be enlightened, otherwise he will not see his sin, nor will he turn to God. This gracious work is done by God’s Holy Spirit, the third person in the blessed Trinity. The Holy Spirit enlightens man’s heart, and turns it to God. By means of God’s Word He puri- fies man’s heart, and draw’s him more to God, and makes him fit to enjoy His communion. When a man is convinced that he is a sinner, and when he accepts God’s gracious offer through Christ, he is lost in wonder and praise. When he sees that God loves him, he in return loves God. He is afraid of doing anything that would displease Him. When he sees in Christ the great gift of the Father, he con- demns in himself all bad desires and aspirations. Since it was sin that crucified the Son of God, he hates it with bitter hatred. It is true that God par- 32 THE BRAHMAN’S CLAIMS. dons the sins of His people, but it is not for a moment to be supposed that He winks at them. No, He in- quires of them, and like a father He corrects them by sending great and heavy afflictions. This keeps a man in dread of sin, and he tries to be holy day by day. He loves God, and is anxious to be like Him in holiness and purity of life. “ Be ye holy for I am holy,” this command of God gives him great courage, and his constant prayer is, that by the indwelling of God’s Holy Spirit he may be enabled him to lead a pure life, that he may be kept in the right path, and that the image of God may be formed in him every day. He knows that the work of the Holy Spirit must go on in him till his death, and during his stay on earth he longs to be with Him. Yet he waits on God so long as He keeps him here, and his sole aim and purpose is to serve Him and glorify Him in all what he does. Such is the salvation offered by the Son of God to man — a salvation from the power and guilt of sin on earth, and eternal bliss in heaven. God has prepared this salvation at immense cost, and now He offers it free to all. If a man does not accept this offer, he offends God. Therefore, while, there is time to escape the anger of God, man should close with this offer, and gladly accept the gift of pardon and of grace. Let not man boast of his own supposed -deserts; but let him rather feel his own wretchedness and humble himself before God. Let him lay aside all his so-called greatness and power and feel his utter unworthiness. Man’s so-called worship will not save him. Let him rather be humble under the mighty arm of God, and accepting His gracious offer of salvation, let him live for ever. lie Fit Ce Pi t PRINTED AT TUE S. t. C. K. PRESS, VEPEKY, MADRAS — 1 & 94 . The Anna Library, 1 Anna, each. Mostly with Numerous Illustrations. [ndian Fables. 48 pp. Picture Fables. 48 pp. Choice Pictures and Stories. 48 pp. Pictures and Stories for the YoUng. 48 pp. 3t. Augustine, the greatest Early Christian Writer. Willum Carey. 48 pp. Story of Dr. Livingstone. 48 pp. Story of Dr. Duff, by A. L. O. 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