"Father of all! in every age, In every clime, ador'd By saint, by sinner, and by sage, Jehovah, Jove, or Lord." The heathenish and monstrous idea, which is here expressed, of the identity of Jupiter and Bacchus, Vishnu and Shiwa, with the "Father of all," is, of course, denied a place in the Christian composition. And, if the paraphrase called on us simply to contemplate and adore God as the creator and Lord of all, its language would be quite unobjectionable. But the piece is professedly a translation of a prayer, and sets us before the Most High as guilty and needy petitioners. Its very first line introduces us into the divine presence as suppliants, and its subsequent parts direct us to confess our sins, and to implore mercy and grace. 66 When the disciples of Christ commenced their prayers, according to his direction, with such language as, "Our Father," they must have understood it as Jews-as those who gloried in the distinction that they "were not born of fornication,"-that they "had one Father, even God." The idea, that these words referred to God in any other aspect than that of the God of Abraham and of Abraham's seed, could never enter their minds. Nor, was it the design of the Saviour that it should. God is, no doubt, the "Father of all" by creation: but it is not as the God of creation that we can approach him in prayer. The obligations of creatures we have violated; and their privileges we have completely forfeited. It is no sufficient argument in prayer to say that God made us: the very devils in hell could say the same. By saying so, indeed, our own mouths would be made only to condemn us. made you," God might reply; "I created the faculties of your minds, and formed the members of your bodies; but you have perverted the one, and abused the other. Instead of using them in the service of him who made them and to whom they belong, you have turned them against their rightful proprietor-you have employed them in breaking his law and insulting his authority." With respect to our bodily and mental powers, considered in themselves, we are the creatures of the Most High, and may, in one sense, be said to form a part of his family; but, in as much as we have corrupted and perverted these powers, have we not separated ourselves entirely from it, and numbered ourselves among the children of the wicked one? It is therefore only in virtue of a new relation, entirely different from that of creature and Creator, that God can allow us to approach him as our Father. Approach him as the God of creation, we cannot; as the God of redemption, we may: as Redeemer, he is the "God and Father" of the Saviour of sinners, and the God and Father of all sinners that repent and commit themselves to him. The question, therefore, is not in what relation we stand to God as Creator, but in what relation we stand to him as Redeemer. In prayer, the first relation is of no avail: nay, the more we insist upon it, so much the more unacceptable do we become. It is the latter we must have in view when we approach God; and it is in reference to the latter that the Saviour taught his disciples to say, "Our Father which art in heaven." The impenitent Jews used to flatter themselves with the title of the children of God; and, when it was stated that they did the deeds of their father," and when the nature of those deeds plainly discovered who that father was, how did they feel themselves injured, and with what indignation did they reply" We have one Father, even God!" But what answer did they receive from him who knew them?" If God were your Father, you would love his Son, and hear the voice of his Messenger. Ye are of your father the Devil; and the lusts of your father ye are bent on fulfilling." Now, although impenitent men of the present day do not hold that God is their Father in the same restricted manner in which the Jews considered him as such, yet they arrogate the title from the same conceit of their own excellence. The impenitent Jew flattered himself that he had not forfeited his privileges as a son of Abraham, and the impenitent man among ourselves flatters himself that he has not forfeited his privileges as a creature of God. This is a sad and ruinous delusion; and the words, on which we have animadverted, lend their aid to help it forward. They lead ignorant men to pray to God without reference to any other relation except that in which he stood to Adam in the day he was made. They keep the breach of the first covenant, and the institution of a second, altogether out of view. They appear to represent God, as approachable without a mediator, and sin as pardonable without a sacrifice. Grace is indeed mentioned, in the hymn, oftener than once; but the preface leads the ungodly reader to interpret it as the grace of God considered simply as a Creator and Lord. Should it be objected, that the Saviour himself did not, at least at that time, instruct his disciples to pray in his name, we reply that he had long before instructed them, by his prophets, to pray to God as the God of " Abraham's seed, which is Christ ;" and had directed them to offer up their prayers, either with the blood of the morning and evening victim flowing before their eyes, or with a mental reference to that blood at all times and in all places. And, when the time came that the veil should be lifted completely off from the scheme of salvation, he said to them plainly: "Hitherto ye have asked nothing in my name: ask, and ye shall receive, that your joy may be full. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you." A SERVANT. DEAR SIR, IV.-Hindu Daily Prayers. To the Editor of the Christian Observer. The following I send you, as a specimen of the daily prayers to be used by Bramins, that your European readers may form some correct idea of the religious practices of their native fellow-subjects. They were compiled by certain Pandits from Puránas and other Sastras held sacred by the Hindus, and although there are divers others, these have been selected as the most popular. W. DAILY DUTIES. Prayer to be used when Bathing. O Jahnavi, that didst issue from the feet of Vishnu in three channels, and whose streams are sacred, remove my sins. * I am sin, I commit sin, my nature is sinful, and I am conceived in sin: O thou Pundarikaksha, (lotus-eyed,) O Hari, do thou deliver me from my sins. Having cleansed my mouth or performed (†) áchamanang, I declare before Vishnu what day it is, the month, the lunar division or quarter, the day of that division, my caste, descent, and name; and then add, For the love I have for Vishnu, I bathe in this sacred river. Then covering with his fingers, the mouth, nose, eyes, and ears, let the worshipper dip his head into the river. Prayer after Bathing. Reverence to Gunga. O goddess, queen of all the goddesses. O Bhagavati, O Gunga, thou art the Saviour of the three worlds, the cause of motion in the sea; Thou dwellest on the head of Sunkara. O thou pure being, may my mind repose at thy feet. 1. O Bhagirathi, source of joy, O mother, thy praise is recorded in the Negama shastras, I cannot utter thy praises, deliver me from my ignorance. 2. Thou art as a wave at the feet of Hari, O Gunga; pure as the cold moon, and fair as the pearl, are thy waters. Remove far from me the weight of my sins, and in mercy, convey me across the ocean of this world. 3. Such is the purity of thy waters that those who drink thereof will be greatly promoted. O mother, those who trust in thee, shall not see death. 4. O Jahnavi, thou art the deliverer of the fallen; beautiful are thy streams as they dash against the great rock. Thou art the mother of Bhisma, thou begattest the Munis; who, that has bathed in thy stream, has not attained heaven? Thou art the tree of desire to all thy people. They who honor thee suffer no grief. O Gunga, that sportest from ocean to ocean, the wives of the gods, when they lave their bosoms, tinge thy waters with a roseate hue. Free from second birth are they who wash in thy stream. O Jahnavi, thou deliverest from hell, thou destroyest sin; thy waters are mighty; thy form is radiant, O Gunga. O victorious Jahnavi, O sacred river, thou glancest with an eye of pity at thy devoted worshippers. The pearl in the crown of Hari reflects its mild lustre on thy feet. Thou bestowest sons, and conferrest prosperity on those that seek thee. O destroy within me, disease, grief, sin, anger, and all other evils. Thou art the essence of the three worlds, thou surroundest the world as a garland. O Helakananda, O Paramananda, have mercy on me, and banish my sorrows. He who dwells near thy banks dwells in the heaven of Vaicanta. It is better to dwell there, though our supply of fish and crabs be scanty, even though This is a distinct acknowledgment of that universal depravity which characterizes human nature. N N Chandalas intrude, than to dwell afar off, even where Kulina kings hold their court. O queen of the world, O virtuous, blessed goddess, whose form is water, who art the daughter of the chief of Munis, he who daily repeats thy pure and holy form of prayer overcomes all enemies. They who in their heart put their trust in thee, will always enjoy bliss and freedom. The words of these prayers impart bliss to the soul, they drop as honey from the honey-comb. The above prayer, compiled by Sunkara, the servant of Sunkara or Vishnu, is productive of excellent fruit. Praise to Gunga. Gunga effectually removes sin, quickly destroys sorrow, gives joy and freedom, and is our chief refuge. Having repeated this, the worshipper bows to the river. The Majesty of Gunja. They who repeat the name of Gunga, within 100 yojanas from her banks, obtain emancipation and pardon of all their sins, together with admission into the heaven of Vaicanta. Praise to Vishnu. Praise to Narayana. They who repeat the following eight names of Vishnu thirce a day, viz. Achuytah, Keshabah, Vishnu, Hari, Shatyah, Janardana, Hangsa, and Narayana, will experience the following advantages; their sins will be removed, their enemies destroyed, their repose rendered sweet; they will die at Gunga, their faith in Vishnu will be great, they will become acquainted with Bramha, and be wise; wherefore the worshipper should always regard this formula. These names are written in the Brumha Purana. Of the sixteen names of Vishnu. Vishnu (according to the circumstances specified) must be addressed under the following names, viz. In taking medicine, think of Vishnu; ⚫ in dining, Janardanah; in sleeping, Padmanabbah; in marriage, Prujapati; in battle, Chakradhara-deva; in going to a foreign country, Trivikarma; at the time of death, Narayana; in meeting a friend, Sri Dharah; in troublous sleep, Gobindah ; in time of danger, Madhutudana; in the forest, Narasingho: when on an eminence, Raghunanda; in water, Varaha ; in fire, Salashai; in walking, Vamadeva; in all other circumstances, address Madava. They who repeat these 16 names when they rise in the morning are freed from sins, and enter the heaven of Vaicanta. Praise to Vishnu. Reverence be to Bramhanya-deva for the welfare of cows and Brahmins, and the good of all men. Reverence to Krishna and Govindo. ORIGINAL SANSCRIT OF THE PRECEDING. श्रीश्रीराधा कृष्णाभ्यां नमः faa adzfa ararą gavis: विष्णु पादार्थ सम्भूते गते चिपथ गामिनि । धद्रवीति विख्याते पापं महर 'जानवि | पाषेाहं पाप कमीहं पापात्मा पाप सम्भवः । चाहिमां पुण्डरीकाक्ष सर्व्व पाप हरो हरिः । चाचमनं कृत्वा श्रीविष्णुः नमो अद्य अमुके मासि अमुकपक्षे अमुक तिथौ अमुक गोत्रः श्रीअमुक दासः श्रीविष्णु प्रीतिकामः अस्यां गङ्गायां स्नान महं करिष्ये इति । मुख नासिका, चक्षुः कर्षादि कराभ्या माच्छाद्य स्वायात् ।। स्नानानन्तरं स्तव पाठः नमो गाये । देवि सुरेश्वरि भगवति गङ्गे त्रिभुवन तारिणि तरल तरङ्गे शङ्कर मौलि निवासिनि विमले मम मति रास्तां तव पदकमले || १॥ भागीरथ सुखदायिनि मातस्तव जल महिमानिगमे ख्यातः । नाहं जाने तव महिमानं पाहि लपामयि मा मज्ञानं ॥ २ ॥ हरि पदपद्म तरङ्गिणि गते हिम विषु मुक्ता धवस्ल तरङ्गे । दूरीकुरु मम दुरित भारं कुरु कृपया भव सागर पारं ॥३॥ तबजल ममलं येन निपीतं परम पदं खलु तेन ग्टहीतं । मातर्गङ्गे त्वयि यो भक्तः किलतं द्रष्टुं नयमः शक्तः || ४ || पतितोद्वारिणि जाहवि गङ्गे खण्डित गिरिवर मण्डित भट्टे । भीम जननि मुनिमातः पतितः कोस्लियो नदिवं यातः । कल्पलता मिवफलदां लोके प्रणमति यस्तां नपतति शोके पारावार विहारिणि गङ्गे । विवुभ वधूकृत कुचजल पित्रे । तव रूपयाचेत् श्रातः स्नातः पुनरपि जठरे मोपिनजातः । नरक निवारिणि जावि गते । कलुष विनाशिनि मोतुिङ्गे पुलस दज्जे पुष्य तरङ्गे जय जय जाहवि करणापाङ्गे हर मुकुट मणिराजित चरणे सुतदे शुभदे सेवक शरणे | रोगं शोकं पापं तापं हरमे भगवति कुमति कलापं । चिभुवन सारे वसुधाहारे त्वमसिगतिर्मम खलुसंसारे । ऐलकानन्दे परमानन्दे कुष्मयि करणं कातरवन्दे । तव तट निकटे यस्य निवासः खलुब कुष्ठ तस्यच वासः । बरमिह मोरे कमठो मीनः किम्वा नीरे शरटो होनः । चथमव्यूतेः श्वपचो दीनलवदूरे नहि नृपतिः कुलौनः भाभुवनेश्वरि पुण्ये धन्ये देवि द्रवमयि मुनिवर कन्ये गङ्गास्तव मिद ममलं नित्यं पठति नरोये। सजयतिसर्व्वयेषां हृदये गङ्गाभक्तिस्तेषां भवति सदासुख मुक्तिः मधुरकान्त पदपद्धतिकाभिः परानन्द कलित ललिताभिः । गङ्गाखोच मिदं भवसारणाद्धि फलदं विहितानुसारं । शङ्कर मेवक शङ्कर रचितं पठति विषये भवति समाप्तं इति शङ्कराचार्य्य रचितं गङ्गास्तोत्रं समाप्त ं ।। गङ्गा प्रणाम मन्त्रः सद्यः पातक संहर्त्री सद्यो दुःख विनाशिनो सुखदामोचदा गङ्गा गङ्गेव परमा गतिः ।। अथ गङ्गा माहां गङ्गा गङ्गेति येाब्रूयात् येो जनानां शतैरपि । मुच्यते सर्व्वपापेभ्यो विष्णुले। कं सगच्छति ॥ चथ विष्णुस्तवः नमोनारायणाय | अच्युतं केशवं विष्णुं हरिं सत्यं जनाईनं हंसं नारायणचन रबन्नामाष्टकं शुभं विशन्ध्यंयः पठेन्नित्यं पापं तस्य नविद्यते शत्रु सैन्यं चयंयाति । दुखन्नः सुखप्नोभवेत् गङ्गायां मरणञ्चैव दृढाभक्तिच केशवे ब्रह्म विद्या प्रबोधन तस्मान्नित्यं पठेन्नवः । इति श्रीब्रह्म पुराणे श्रीविष्णोथे। माटकं समाप्त ।। |