The most advanced thought of Hindu philosophy is that all is Maya, illusion, the play, the amusement of the Supreme, who leads us to believe that we are, that we have a separate existence, which we have not; but at last the illusion will come to an end, all will be absorbed in Brahm, as the water in the clouds falls into the sea; there will be no conscious existence in the universe. Brahm himself will glide into a profound slumber from which he will awake after a vast season of repose. A rope lying on the road is taken for a serpent, but it is only a rope. There are hundreds of suns glancing on the waters, but there is only one sun. In reply we contend that illusion implies reality; that if there was no reality illusion would be impossible. If there was no serpent a rope would not be taken for it. If there was no sun there would be no suns glancing in the waters.
The question has been often discussed, Have the Hindus any idea of a living, personal God? It is unquestionable they often speak as if they had. They often say, "Does not God see? Does He not know? Will He not punish us if we do what is wrong?" It is difficult to say to what degree this notion has been formed and cherished from intercourse for ages with Muhammadans, and how far it comes from the demand of the human spirit for the living God. Some eminent Sanscrit scholars tell us that the Vedas teach Pantheism, while others assert that in their most ancient teaching they assert the doctrine of a living, personal God. From this divided opinion it is plain that the teaching of the Vedas on this vital subject is ambiguous. At any rate there cannot be a doubt that the modern Hindus have some notion of God as a living, conscious One apart from His creatures, although it is held with Pantheistic and Polytheistic notions, which are antagonistic to it, and greatly weaken its influence. Its being held at all is very serviceable to a missionary in the prosecution of his work.
In a city like Benares many have acquired a considerable acquaintance with the Bible, and these endeavour to find flaws in it to show that our religion is as assailable as theirs.
I must not go further into these details of evangelistic work. As I am giving them my past life comes vividly to my remembrance. I remember its pleasures, and also its difficulties and trials. I feel as if I was engaged in preaching to the Hindus among whom I have spent a great part of my life, and discussing with them the great questions which affect God and man. I am consequently in danger of saying more than can be interesting to my readers.