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In 1947, he published the translation of the Gita Govinda, excerpts from which have been quoted in the text, and throughout his career his work has been distinguished by a poet's delight in feminine form and sensuous rapture. To Keyt such a delight is a vital component of adult minds and in the romance of Radha and Krishna he found a subject subtly expressive of his own most intimate beliefs.
He had loved the bees as he had loved the Bhagavad Gita, thinking it peculiarly his own attraction, but when the world's great poets and prophets became known to him through their writings, he discovered, again with glad emotion, that bees had stirred the fancy of each, stimulated their conceptions of service and communistic blessedness; furnished their symbols for laws of beauty and cleanliness, brotherhood, race-spirit, the excellence of sacrifice a thousand perfect analogies to show the way of human ethics and ideal performance.... But beyond all their service to literature, he perceived that these masters among men had loved the bees.
In the last chapter we dwelt upon what may be called the Higher Hinduism that system of thought and religious exercise which engages the attention, attracts the thought, and invites the devotion of the thinking classes of the Hindu fold. The Bhagavad Gita is only one of many writings which seriously present to the thoughtful Hindu some of the higher conceptions and deepest yearnings of the soul.
He handed her a print, remarking, "If you deem it a protection, then it is so; otherwise it is only a picture." A few days later this woman and Lahiri Mahasaya's daughter-in-law happened to be studying the BHAGAVAD GITA at a table behind which hung the guru's photograph. An electrical storm broke out with great fury. "Lahiri Mahasaya, protect us!" The women bowed before the picture.
In the Bhagavad Gita, Krishna says to Arjuna: "Know thou, O Prince of Pandu, that there never was a time when I, nor thou, nor any of these princes of earth was not; nor shall there ever come a time, hereafter, when any of us shall cease to be.
I regret to have to say that the rejoinder leaves me unconvinced. He and I seem to read the teachings of the Bible, the Gita and the Koran from different standpoints or we put different interpretations on them. We seem to understand the words Ahimsa, politics and religion differently. I shall try my best to make clear my meaning of the common terms and my reading of the different religious.
One of the vernacular translators wrongly takes it as implying the preceptor Sukara. The last verse, as read in the Bengal texts, is vicious. Nastyandam astitu Brahma, etc., is the correct reading. To an afflicted person the day seems long. The sense is that it is this Kesava who upholds the cause of Righteousness when dangers overtake it, cf. 'Yada yada hi dharmasya, etc. in the Gita.
If the original author and the various expositors of the Bhagavad Gita have not borrowed from the Christian revelation, they have rendered an undesigned tribute to the great Christian doctrine of a divine and human mediator: they have given striking evidence of a felt want in all humanity of a God with men.
Best proof probably that pessimism is declining is the fact that asceticism is declining. The times are no longer those in which the life of a brahman is supposed to culminate in the Sannyasi or ascetic "who has laid down everything," who, in the words of the Bhagabat Gita, "does not hate and does not love anything."
"To my astonishment, he indicated by a few words of praise that he was aware of the fact that I had written interpretations on various GITA chapters. "'At my request, Swamiji, please undertake another task, the great master said. 'Will you not write a short book on the underlying basic unity between the Christian and Hindu scriptures?
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