unintentional omission, when it is pointed out to me,-regarding as a friend even the most hostile critic who may oblige me by indicating the obstacle overlooked.

BENARES COLLEGE,

April 17th 1860.

GENESIS,

COMMENTED IN SANSKRIT AND ENGLISH.

CHAPTER I.'

GLORY BE TO THE MOST HIGH.

and legislator of the Jews, being

परमेश्वराय नमः ॥

(1) Moses, the inspired leader । १ । मूशाभिधानो यहabout to declare the Law, begins दीयानामीश्वरप्रेरितो ने. by saying “In the beginning,” ता विधिकत्ताच विधिं प्र.

and so on.

(2) As the reader may here demand "who was Moses ?—and who

were the Jews ?"

-we reply, that

काशयिष्यन् आदित इत्यादिना विधिग्रन्थं निबबन्ध ॥ | २ | तच को मूशाभिधानः केच यहूदीया इत्येतद

he will learn this, from Moses him - स्यैव ग्रन्थस्य पठने व्यक्तीself, if he proceed in his perusal भविष्यति ॥

of this book.

( 3 ) But the objector may go | ३ | ननु मूशाभिधान on to say, “ Where is the proof ईश्वरप्रेरित इत्यच किं मा that Moses was an inspired autho - नं । उच्यते । साक्षादीश्व

rity ?” We reply, that there are many proofs, of which this one may here suffice, that Christ, the Son of God, God incarnate, testi

fied that Moses was so.

रावतारस्येश्वर सन्तानस्य रावतारस्येश्वरसन्तानस्य भगवतः खुष्टस्यव वचनं तच मानं । किश्वान्यान्यप्य · नेकानि प्रमाणानि तच वि षये सन्ति ॥

A

।

(4) Again the objector may | ४ | ननु तर्हि सृष्टस्येdemand,–“What is the proof श्वरावतारत्वे एव प्रमाण that Christ was the Son of God?" मिदानीं प्रदर्शनीयमिति । We reply, that the proof, which मैवं । एतग्रन्थार्थश्रवणं विBook II. of our “ Christianity con- ना तादृशप्रमाणस्य दुबाtrasted with Hindá philosophy" धत्वे नेदानों तादृशप्रमाणोपन्यासावसराभावात् ।

he will find briefly stated in

can be best exhibited after the

statements contained in this book

shall have obtained a hearing. तत्प्रमाणन्तु संक्षेपतोऽस्म

(5) But the objector_may

still ask,

त्कृतायां सृष्टधर्मकौमुद्यां

दृश्यम् ॥

| ५ | नन्वतग्रन्थार्थश्रवणे Why am I to take प्रयोजनस्यानुक्तत्वात् कथं

the trouble of hearing these state

ments? What motive is there तत्र कस्यचित् प्रवृत्तिः स्याfor my attending to the subject त् | उच्यते । ये तावद वैwhich you propose ?" To this we दिकमतानुयायिनः स्वमत reply, that, to an intelligent per- प्रामाण्ये निश्शंकाः सृष्टीयमतप्रामाण्यानभ्य पगन्तारः ing no doubt of the truth of his पण्डिताः सन्ति तेषां सृष्टown religion, it ought to be a suf - धमग्रन्थार्थ श्रवण विचारणficient motive for enquiring into योरनुक्तमप्येतत् प्रयोजनं

son, a Hindú not believing in Christianity and even entertain

the Christian Scriptures that he

may thus learn what it is that स्फुटं यत् सृष्टीयाः किं किthe Christians believe, and why मभ्युपगच्छन्ति कैश्व हेतुit is that they believe it. It is भिस्तदभ्यपगच्छन्तीत्येतत् for the satisfaction of such an en- पण्डितैज्ञातव्यमिति । एundertaken. Such a one, devoid तादृशानांच जिज्ञावनाof malice and not bent on wrang- मधिकारिणां जल्पवित

quirer that this commentary is

ling and cavilling, is the person ण्डाननरागिणाममत्सराspecially competent, under God's णां कृते मयैषा खुष्टधर्म

favour, to read this exposition with profit.

2

(6) Well then, Moses commences the Book of Genesis, the first division of the Pentateuch or “ set of Five Books,” with a chap

ग्रन्थव्याख्या प्रस्तूयतें तांच तादृशा स्वाधिकारिण : परमेश्वरकृपावशात् सफलं पठितुमर्हन्ति ॥

|| तत्र मूशाभिधानेन विरचितायां व्याचिख्यासितायां पंचाध्याय्यां प्र

ter on the Creation, of which the थमः सृष्ट्यध्यायः । तचेयं

first verse is as follows.

1. In the beginning God crea

प्रथमे वक्ते प्रथमा ऋक् ।
आदितइत्यादि ॥
आदितः ससर्जेश्वरो दिवं

ted the heavens and the earth भूमिंच ॥ १ ॥

(1 ) Here the reader will perhaps ask, “ what is to be understood by the word God?" we reply, that we are in the first in

| १ | नन्वीश्वरस्य किं लक्षणं | उच्यते | जगत्कर्तृत्वमेव प्रथमग्राह्यमीश्वरलक्षणं अन्यान्यपि तल्लक्षणा

stance to understand, by the word ‘God,’ the Creator of the world. नि यथावसरमच विचारWhat other characters belong to यिष्यन्ते ॥

God shall be considered-as the

occasion for their consideration

shall arise.

(2) But “ what is the proof

| २ | ननु जगत्कर्तुः कof there being any Creator of the स्यचित सत्त्वे किं मानं । उ

world?" To this it may suffice

here to reply, in the words of the च्यते । यथा घटादि कार्यं Siddhinta Muktávali, “ Such कर्तृजन्यं तथा क्षित्यंकुरा

"