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Devaki is the later Krishna's mother and there is accordingly every reason to suppose that the two Krishnas are the same. Nothing, however, is stated of this early Krishna's career and although parts of the sage's teachings have been compared to passages in the Gita, Krishna himself remains a vague and dim name. For the next few centuries, knowledge of Krishna remains in this fragmentary state.
Hearing the wheels of Amar's carriage in the road, I hastily tied together a blanket, a pair of sandals, Lahiri Mahasaya's picture, a copy of the BHAGAVAD GITA, a string of prayer beads, and two loincloths. This bundle I threw from my third-story window. I ran down the steps and passed my uncle, buying fish at the door. "What is the excitement?" His gaze roved suspiciously over my person.
It cannot be denied that defenders of the Bhagavad Gita, and of the whole Indo-pantheistic philosophy, might make out a somewhat plausible case along these lines. I recall an instance in which an honored pastor had made such extravagant use of these New Testament expressions that some of his co-presbyters raised the question of a trial for pantheism.
To think that the whole human race, its joys and its sorrows, its virtues and its sins, its aspirations and its failures, has been rushing out of eternity and into eternity again, as Arjoon in the Bhagavad Gita beheld the race of men issuing from Kreeshna's flaming mouth, and swallowed up in it again, "as the crowds of insects swarm into the flame, as the homeless streams leap down into the ocean bed," in an everlasting heart-pulse whose blood is living souls and all that while, and ages before that mystery began, that humble coral, unnoticed on the dark sea-floor, has been "continuing as it was at the beginning," and fulfilling "the law which cannot be broken," while races and dynasties and generations have been
It may be called the New Testament of the Neo-Krishnaite. Perhaps the most striking of these Neo-Krishnaite publications is The Imitation of Sri-Krishna, a daily-text book containing extracts from the Bhagabat Gita and the Bhagabat Puran. The title is, of course, a manifest echo of "The Imitation of Christ," which is a favourite with religious-minded Hindus.
In the Bhagavad Gita as we now have it, with its many changes, Krishna has become the supreme God, though according to Lassen his actual worship as such was not rendered earlier than the sixth century; and Professor Banergea claims that it "was not at its zenith till the eighth century, and that it then borrowed much from Christian, or at least Hebrew, sources."
Unless one understands Metempsychosis he will never be able to understand the Eastern Teachings, for he will be without the Key. You who have read the Bhagavad Gita, that wonderful Hindu Epic, will remember how the thread of Re-Birth runs through it all.
"Which is greater," one may ask, "a swami or a yogi?" If and when final oneness with God is achieved, the distinctions of the various paths disappear. The BHAGAVAD GITA, however, points out that the methods of yoga are all-embracive. Its techniques are not meant only for certain types and temperaments, such as those few who incline toward the monastic life; yoga requires no formal allegiance.
At last, after ardent search through the religious books and by means of the teachers of the Orient, the Bible was born anew for her, and the New Testament became her stay and refreshment. At this period she wrote to her friend, Mrs. H. M. Rogers: "K. and I read the Bhagavad Gita every day of our lives, and when we get to the end we begin again!
If the former, even though you may imagine you worship God, the god of your heart is self. If the latter, even though you may withhold your lips from worship, you are dwelling with the Most High. The signs by which the Truth-lover is known are unmistakable. Hear the Holy Krishna declare them, in Sir Edwin Arnold's beautiful rendering of the "Bhagavad Gita":
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