n God, and God in all things, sees the
truth aright;" his philosophy is correct. On the other hand, what Christ
meant was not the recognition of a pantheistic theory, but a real
heart-knowledge of the Father's character, a loving experience of his
divine mercy, his fatherly love, his ineffable glory. The one was cold
philosophy, the other was experience, fellowship, gratitude, filial
love.

What pantheism taught was that God cannot be known practically--that He
is without limitations or conditions that we can distinguish Him from
our finiteness only by divesting our conception of Him of all that we
are wont to predicate of ourselves. He is subject to no such limitations
as good or evil. In Chapter IX., Krishna says: "As air existing in space
goes everywhere and is unlimited, so are all things in me.... I am the
Vedic rite, I am the sacrifice, I am food, I am sacred formula, I am
immortality, I am also death; also the latent cause and the manifest
effect." To know the God of the Bhagavad Gita is to know that he cannot
be known. "God is infinite in attributes," says Mr. Chatterji, "and yet
devoid of attributes. This is the God whom the Bhagavad Gita proclaims."

By a similar contradiction the more the devout worshipper knows of God
the less he knows, because the process of knowledge is a process of
"effacement;" the closer the gradual union becomes the fainter is the
self-personality, till at length it fades away entirely, and is merged
and lost as a drop in the illimitable sea. This is the so-called "rest"
which Krishna promises as the reward of knowing him. It is rest in the
sense of extinction; it is death; while that which Christ promises is
eternal Life with unending and rapturous activity, with ever-growing
powers of fellowship and of love.

Take another alleged parallel. Chapter VI. commends the man who has
reached such a measure of indifference that "his heart is _even_ in
regard to friends and to foes, to the righteous and to evil-doers;" and
this is held up as a parallel to the Sermon on the Mount, which commends
love to enemies that we may be children of the heavenly Father who
sendeth rain upon the just and upon the unjust. In the one case the
apathy of the ascetic, the extinction of susceptibility, the ignoring of
moral distinctions, the crippling and deadening of our noblest powers;
in the other the use of these powers in all ways of beneficence toward
those who injure us, even as God, though his heart is