highly valued friend Mr. WEBB, who, at the request of both parties, had kindly consented to preside. The Brahmans were the first to solicit a cessation of hostilities. It was the intention of Mora Bhatta to have 1 published an account of the debate; and, encouraged by the donations of some of the wealthy Hindus in this city, he made considerable progress in preparing a narrative of the proceedings. The difficulty of preserving fidelity, however, arising from his having neglected to take notes, induced him to desist, and to resort to another expedient in defence of Hinduism. After the labour of a few months, he produced the Hindu-dharmast,hápana; and challenged me to write a reply, which I accordingly publish in Marát,hì and English. At the request of the Bhatta, and with the view of satisfying the curiosity of many of the friends of the propagation of the gospel, as well as affording my readers an opportunity of judging of the fairness of my remarks, I have prefixed to the "Exposure", a translation of his pamphlet. It is almost verbatim a copy of one which was prepared by my highly respected fellow labourer the Rev. ROBERT NESBIT, for the gratification of a few of his acquaintances. The Bhatta, though, as will be observed, he has, in some instances, disguised the truth, writes generally in support of what has been called the exoteric system of Hinduism; and a little reflection will shew, that the attempt to uphold any other can only be made with the sacrifice of the pretensions to inspiration on the part of the Hindu Scriptures, and with admissions which must prove destructive to the popular superstition. The efforts which have been made to refine on the Brahmanical faith have hitherto proved, and must ever prove, completely abortive. It is essentially distinguished by exaggeration, confusion, contradiction, puerility, and immorality. Imagination itself cannot form a fabric out of its discordant materials. The history of its origin and chauges, however, is an interesting subject of inquiry, and merits more attention than has hitherto been bestowed upon it. The result, as far as its founders and observers are concerned, will be that stated by Paul: "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.....and even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind to do those things which are not convenient". I trust that my Hindu readers will allow me to plead the importance of the subject treated of as a reason urging them to its full and anxious consideration. I have constantly endeavoured to avoid unnecessarily hurting their feelings; and I should be sorry to think that, in any degree, I may prove the occasion of offending an ingenuous mind in the pursuit of truth. It is the most anxious wish of the friends of the diffusion of Christianity, that the welfare of the Hindus may be promoted; and that, freed from the bonds of superstition, they may ever enjoy the blessings of mental and spiritual liberty. Many of the natives are now giving them every credit for these intentions. it is pro The language of the following pages, per to observe, accords as nearly as possible with the Marát,hì. In some instances, I have quoted a few Shlokas in the original Sanskrita. The notes, which are principally thrown into an Appendix, are intended to illustrate the text. The system of representing Sanskrita words, proposed by Sir WILLIAM JONES has, with a few modifications, been observed. BOMBAY, Feb. 1832. J. W. TRANSLATION OF THE VERIFICATION OF THE HINDU RELIGION. SHRI ALL men, having, according to their inclination, made minute inquiry, practise the observances of religion. Of whatsoever religion a man may be, he is certain that by that religion he will be saved. People of another religion may come and say a great deal; but no one, on this account, will forsake his own religion, and embrace theirs. On this subject, therefore, let books be written and published,-of what kind and by whom they may, it matters not. But among the Hindus learning has been gradually decreasing; an ignorance of the nature of religion, and of the marks of its truth or falsehood, has been more and more prevailing: at such a disadvantageous time were we to remain in silence, making no reply to what people of another religion have published, the most serious evil would, in no great length of time, be the consequence. It is, on this account, that, to the best of my ability, I write this tract. Of the truth or falsehood of its statements, let God himself be Judge. In the little Marát,hì books which the Christian Priests are at present in the habit of writing, the principal subject. treated of is generally Idolatry. As God has no distinctive. forms, they reckon it a piece of absurdity that the Hindus B should esteem an image to be God, and worship it as such. This subject, therefore, in the first place, must be fully considered. Now there is not a single Hindu who esteems an image to be God: every one perfectly knows there is but one God, and that he is without form, and all-powerful. Why, then, worship an image, it may be asked. To this we reply that all men are by nature stubborn, depraved, and ignorant. Although it is known that there is a God, yet that God is no where to be seen: when sin is committed, it does not appear that, in this world, he punishes the sinner on account of it: all fear of him is thus banished from the mind. The king is no where to be seen; and, when his subjects transgress, no punishment is inflicted. In these circumstances, those that will not live as they list must be rare indeed. Were no restriction laid upon men in their worldly connexions and enjoyments, almost all would become apostate through the bewitching influence of women, wealth, and the like. In consideration of all this, with a view to the interests of the people, image-worship, &c. have, in the sacred books, been devised; and for the body many religious observances have been prescribed. Only look at the practices and behaviour of those in whose religion no such observances are laid down, and you will at once see whether or not image-worship and the like are of any use. That God is like the image no one imagines; but, merely forming such a conception, he spends a short time every day in its worship, and thus acquires peace of mind. This process having been continued, the true knowledge of God is at length obtained, and the mind is separated from the world. Then it is, that observances are seen to be of no use, and are quitted of course. In the sacred books, also, directions are given for their abandonment in due time and manner; and this abandonment has been effected by many. Where qualifications like theirs, have not been attained, of what avail is it for any one merely with the mouth to teach lessons of wisdom, and yet live as his inclinations prompt? If in image-worship, and those observances which relate to the body and other things there is no virtue, pray what virtue is there in mere speaking? The virtue of every thing depends upon |