oguenιξίαι η "υν" * etery ítas. (6) The Vedanta, no more considers them to be qualicies super added to the Divine essence, as the quality of strength &c., to man than the very properties of his usture. It considers Him to be truth itself, intelligence itself, infinity itself : licity itself. Augustino mottak a8, id est infinitas ct the same 'vil: ; when speakiug of God he says, Митриалn носив типфилан сеіз» Never tiew, "... " old. God lic ver receives any addiHis attriHe, hot His, 1) vane essence is like an incoln prehensible tious, tan ( sporiouces tiny change. butes are therefore Himself ocean of all Infinite Perfection 8. But, two very seemingly strong objections are frequently adduccil against the theory of jufinitude bv idofntors, sider theni, and their disproof by the Infini. tari::a i initarians, Let us briefly con The arguments by which the first of the se objections is buttressed is, that in:finity on to a negative torn, do noting ihi wan' of finitude, falls under the category of negation, anu i tlierefore resolvable to the t; roamient of to 3 s, to ionis. A boo, catalot load us to a po itive idea of God, as woot he is, as what he is nei te finity, which is utade to occupy our minds whii, we e firected in “futation of this plausible objection, it is advaired by the to reflect on the contrary. infinitarian, that iafinty is no sue h thing, it úk a positive idea, and is et fu d by Psychologists as a pitoly ueg tive or objective reality or enlarging the finite wit it finitwist.” And though the word infinil, outta) is a nega five term in gy.mno, yet it is used like pross a positive idea, and of which vxun/pie , tı re ııı,{ waiyting in overy languag. Inany such words ta 'i ais is 851u}'iy ow ing to the {overty of language which cannot furnish us with appropriate expressions for all ideas. infinity like “ternity is as simple and positive an idea as the other, and boundiess space is to ery bit is nuch equivalent to unlimited Juratist, though..the one is expressed with a privative prefix, and the other without it. It raatters not what words we use for things, provided our ideas of them are clear and cዕከፐርዥ! “, l 'Timi- si « omt ! 1); jectiou raised by the finitist adduces the utter impossibiliy and incapacity AAAAAA AAAA AAAA AAAA AAAASAAAA AAAA AAA AAA AAAA AAAAA * S AAAAALLS AAAAAA AAAA AAAS AAAAA AAAA AAAA SAAAAA AAAA S (6) That is infinity and etermity. তত্ত্ববোধিনী পঞ্জি of our finite and limited understanding, to comprehend influity, when its inadequacy for the conception of just ideas of dimensions and magnitudes is so well-known. ... We can form , ideas only of hounded spaces, and limited numbers, but never of infinitude or eternity. What is the use then of presenting such cbimeras for adoration. of which we cannot, form any idea or thought in our minds? To these arguments the Brahmo replies, “No, infinity is not inconceivable, since it is defined to be a positive and subjective idea of absoluteuess, and capable of our apprehen 響 * { Տ টেমপ্লেট:) . And though it inay seem impossible, for uneultivated understandings to form distinct auf discriminalive ideas of too great or small things in their concrete, colloctive, or composite states. by the exact quantity of their component parts; yet, it is possible for all minds to form ideas of them the abstract or it was łossible for to Newton and others, to grasp ר: in a4 ني) يبي . the infinite taiverse, in their capacious minds and to l'i'ovo conceptions of infinite serios, and Kumraatious, infinitessinki ( ; ud tid "injt magnitudes in their calculations. So it is }} \\\ ሶ፫ inpossible to the giver of our under81*ndings to outarge the huntun capacity for the corruprehension of his infinite roture and perfection.", hai, An infinitessimal conf.pared with the vasi, capacity of the ťi Iniinity itsfli is human soul, as a poet has expressed it -- And what you bouudłeș8 orb8 to gox!!!!:o main These namerous worlds that rolí through the firmitoricut, 聯 And ask more room in heaven, can roll at largo y t Iu man's capaciouR thought, and stil! leave room For ampler orbs, for now creations there. Can such a soul contract itself to gripe . A point of no dimensions or no weight? It can: it does, * เง! In conclusion let us hope that the prayer. in the Gayatri-Dhiyo o nah prachodayat . (Jon.- \ . . . . “May God expand our understanding” be granted. l { | বিজ্ঞাপন। আগামী ৩০ কাঞ্জিক বুধবার বেহাল ব্রাহ্ম সমীজের চতুৰ্বিংশ সাৎসরিক উৎসব হইবে , আগামী কৰুি গোমধার ক্ষালন ব্রাহ্মসমাজের সাক্ষৎসরিক উৎসৰ হইবে . t tد ب ' می به هم هسی :بشأنهبرجسته » به সম্বং ১৯৩৪। কলিগণ্ডাখ ৭৯৭৯ । ১ কৰি মঙ্গলবার । H SAMMMMMAAA AAAA AAAA AAAA AAAA AAAATMMS ്കജാ - =
- *
- * , , "W , , f . ', " " . *.
" ** , Քր l," " M f * w M ا ! ' ' ..."
