This same pantheistic charity is seen in the well-known appeal of the late Chunder Sen, which as an illustration is worth repeating here: "Cheshub Chunder Sen, servant of God, called to be an apostle of the Church of the New Dispensation, which is in the holy city of Calcutta; to all the great nations of the world and to the chief religious sects in the East and West, to the followers of Moses and of Jesus, of Buddha, Confucius, Zoroaster, Mohammed, Nanak, and of the various Hindu sects; grace be to you and peace everlasting. Whereas sects, discords, and strange schisms prevail in our father's family; and whereas this setting of brother against brother has proved the prolific source of evil, it has pleased God to send into the world a message of peace and reconciliation. This New Dispensation He has vouchsafed to us in the East, and we have been commanded to bear witness to the nations of the earth … Thus saith the Lord: 'I abominate sects and desire love and concord … I have at sundry times spoken through my prophets and my many dispensations. There is unity. There is one music but many instruments, one body but many members, one spirit but many gifts, one blood but many nations, one Church but many churches. Let Asia and Europe and America and all nations prove this New Dispensation and the true fatherhood of God and the brotherhood of men.'"
This remarkable production—so Pauline in style and so far from Paul in doctrine—seems to possess everything except definite and robust conviction. And its limp philosophy was not sufficient to withhold even Chunder Sen himself from the abandonment of his principles not long afterward. This sweet perfume of false charity, with which he thus gently sprayed the sects and nations of mankind, lost its flavor ere the ink of his message was fairly dry; while he who in similar language announced his call to an Apostleship eighteen centuries ago, is still turning the world upside down.
"Charity" is the watchword of indifferentism in the West as well as in the East; and the East and the West are joining hands in their effort to soothe the world into slumber with all its sins and woes unhealed. Some months ago an advanced Unitarian from Boston delivered a farewell address to the Buddhists of Japan, in which he presented three great Unitarians of New England—Channing, Emerson, and Parker—in a sort of transfiguration of gentleness and charity. He maintained that the lives of these men had been an unconscious prophecy of that mild and gentle Buddhism which he had found in Japan, but of which they had died without the sight.[76]
Thus the transcendentalism of New England joins hands with the Buddhism and the Shintoism of Japan, and the Brahmanism of Calcutta, and all are in accord with Mr. Chatterji and the Bhagavad Gita. Even the Theosophists profess their sympathy with the Sermon on the Mount, and claim Christ as an earlier prophet. The one refrain of all is "Charity." All great teachers are avatars of Vishnu. The globe is belted with this multiform indifferentism, and I am sorry to say that it is largely the gospel of the current literature and of the daily press. In it all there is no Saviour and no salvation. Religions are all ethnic and local, while the ignis fatuus of a mystic pantheism pervades the world.
Mr. Chatterji's preface closes with a prayer to the "merciful Father of humanity to remove from all races of men every unbrotherly feeling in the sacred name of religion, which is but one." The prayer were touching and beautiful on the assumption that there were no differences between truth and error. And there are thousands, even among us, who are asking, "Why may not Christians respond to this broad charity, and admit this Hindu eclectic poem to an equal place with the New Testament?" More or less indifferent to all religions, and failing to understand the real principles on which they severally rest, they are ready to applaud a challenge like that which we are considering, and to contrast it with the alleged narrowness and intolerance of Christian Theism.
I have dwelt thus at length upon Mr. Chatterji's introduction, and have illustrated it by references to similar specious claims of other faiths, in order that I might bring into clearer view the main issue which this book now presents to the American public. It is the softest, sweetest voice yet given to that gospel of false charity which is the fashion of our times. Emerson and others caught it from afar and discoursed to a generation now mostly gone of the gentle maxims of Confucius, Krishna, and Gautama. But now Krishna is among us in the person of his most devout apostle, and a strange hand of fellowship is stretched out toward us from the land of the Vedas.
It behooves us to inquire, first, into the pantheistic philosophy which underlies these sayings, and to ask for their meaning as applied in real life; and second, we shall need to know something of Krishna, and whether he speaks as one having authority. It should be borne in mind that pantheism sacrifices nothing whatever by embracing all religions, since even false religions are a worship of Vishnu in their way, while Christianity by its very nature would sacrifice everything. According to pantheism all things that exist, and all events that transpire, are expressions of the Divine will. The one only existent Being embraces all causes and all effects, all truth and all falsehood. He is no more the source of good than of evil. "I am immortality," says Krishna. "I am also death." Man with all his thoughts and acts is but the shadow of God, and moves as he is moved upon. Arjuna's divine counsellor says to him: "The soul, existing from eternity, devoid of qualities, imperishable, abiding in the body, yet supreme, acts not nor is by any act polluted. He who perceives that actions are performed by Prakriti alone, and that the soul is not an actor, sees the truth aright."
Now, if this reasoning be correct, it is not we that sin; not we that worship; and in the last analysis all religions are alike; they are only the varied expressions of the thought of God. As He manifests his power in nature in a thousand forms, producing some objects that are beautiful to the eye and others that are repulsive, so in his spiritual manifestations He displays a like variety. The ignorance and degradation of fetichism are His, as well as the highest revelations of spiritual truth. A certain class of evolutionists tell us that God contrived the serpent's poison-fang and the mother's tender instinct with "the same creative indifference." And the broad pantheism which overrides the distinctions of eternal right and wrong, and divests God of all moral discriminations, puts Vedantism and Fetichism, Christianity and Witchcraft, upon the same basis. The Bhagavad Gita and the Gospel both enjoin the brotherhood of men, but what are the meanings which they give to this term? What are their aims, respectively? One is endeavoring to enforce the rigid and insurmountable barriers of caste; the other commends a mission of love which shall regard neither Jew nor Greek, Barbarian, Scythian, bond nor free. It will become apparent, I think, that there may be parallels or similarities which relate to mere phrases while their meanings are wide apart.
Judging from Mr. Chatterji's own stand-point, his work has been well done. He has shown a careful study not only of his own literatures and philosophies, but also of the scriptures of the Old and New Testament—in this respect setting us an example worthy to be followed by Christian scholars. Such a man has in the outset an immense advantage over those who know nothing of the enemies' positions, but regard them only with disdain. Before the high court of public opinion, as represented by our current literature, mere ex-parte assumption will go to the wall, even though it has the better cause, while adroit error, intelligently put and courteously commended, will win the day. This is a lesson which the Christian Church greatly needs to learn. Mr. Chatterji's work is the more formidable for its charming graces of style. He has that same facility and elegance in the use of the English language for which so many of his countrymen, Sheshadri, Bose, Banergea, Chunder Sen, Mozoomdar, and others have been distinguished. He is a model of courtesy, and he seems sincere.
But turning from the translator to the book itself, we shall now inquire who was Krishna, Arjuna's friend, what was the origin of the "Lord's Lay," and what are its real merits as compared with the New Testament? Krishna and Arjuna—like Rama Chandra—were real human heroes who distinguished themselves in the wars of the Indo-Aryans with rival tribes who contested the dominion of Northern India. They did not live three thousand years before Christ, as our translator declares, for they belonged to the soldier caste, and according to the consensus of Oriental scholarship the system of caste did not exist till about the beginning of the Brahmanic period—say eight hundred years before Christ. Krishna was born in the Punjab, near Merut, and it was near there that his chief exploits were performed. The legends represent him as a genial but a reckless forester, brave on the battle-field, but leading a life of low indulgence. The secret of his power lay in his sympathy. His worship, even as a heroic demi-god, brought a new and welcome element into Hinduism as contrasted with the remorselessness of Siva or the cold indifference of Brahma. It was the dawn of a doctrine of faith, and in this character it was probably of later date than the rise of Buddhism. Indeed, the Brahmans learned this lesson of the value of Divine sympathy from the Buddha. The supernatural element ascribed to Krishna, as well as to Rama, was a growth, and had its origin in the jealousy of the Brahmans toward the warrior caste. His exaltation as the Supreme was an after-thought of the inventive Brahmans. As stated in a former lecture, these heroes had acquired great renown; and their exploits were the glory and delight of the dazzled populace. In raising them to the rank of deities, and as such appropriating them as kindred to the divine Brahmans, the shrewd priesthood saved the prestige of their caste and aggrandized their system by a fully developed doctrine of incarnations. Thus, by a growth of centuries, the Krishna cult finally crowned the Hindu system.