He declares on Vedic authority that whosoever receives the true knowledge of God, however revealed, attains eternal life.  And for a parallel to this he quotes the saying of Christ, that “this is eternal life that they might know Thee the only true God, and Jesus Christ whom Thou hast sent.”  “The Brahmanical Scriptures,” he says, “are of one accord in teaching that when the heart is purified God is seen; so also Jesus Christ declares that the pure in heart are blessed, for they shall see God.”

Our translator discards the often-repeated theory that the Christian Scriptures have copied the wise sayings of Krishna; and it is very significant that an argument to which superficial apologists constantly resort is discarded by this real Hindu, as he supports the theory that as both were direct revelations from Vishnu, there was in his view no need of borrowing.  His contention is that God, who “at sundry times and in divers manners” has spoken to men in different ages, made known his truth, and essentially the same truth, both on the plains of India and in Judea.  And he reminds Hindus and Christians alike, that this knowledge of truth carries with itself an increased responsibility.  He says:  “The man who sees the wonderful workings of the Spirit among the nations of the earth, bringing each people to God by ways unknown to others, is thereby charged with a duty.  To him with terrible precision applies the warning given by Gamaliel to the Pharisees, ’Take heed to yourselves what ye intend to do ... lest ye be found to fight even against God.’  If one be a Brahman, let him reflect when opposing the religion of Jesus what it is that he fights.  The truths of Christianity are the same as those on which his own salvation depends.  How can he be a lover of truth, which is God, if he knows not his beloved under such a disguise?  And if he penetrates behind the veil, which should tend only to increase the ardor of his love, he cannot hate those who in obedience to the same truth are preaching the Gospel of Christ to all nations.  Indeed he ought to rejoice at his brothers’ devotion to the self-same God, and to see that he is rendering service to Him by helping others to carry out the behests given to them by the Divine Master.  If, on the other hand, he be a Christian, let him remember that while he is commanded to preach repentance and remission of sins in the Saviour Jesus, he is also warned against ’teaching for doctrines the commandments of men.’” All this seems like charity, but really it is laxity.

And here is the very essence of Hinduism.  Its chief characteristic, that which renders it so hard to combat, is its easy indifference to all distinctions.  To reason with it is like grasping a jelly-fish.  Its pantheism, which embraces all things, covers all sides of all questions.  It sees no difficulties even between things which are morally opposites.  Contradictions are not obstacles, and both sides of a dilemma may be harmonized.  And to a great extent