The main reason why we look constantly to the Gita is that, whenever we need help, we may get it from the Gita. And, indeed, we always do get it.
The lives of Zoroaster, Jesus and Mohammed, as I have understood them, have illumined many a passage in the Gita.
The Krishna of the Gita is perfection and right knowledge personified, but the picture is imaginary.
I am become death, the destroyer of worlds.
In the Bhagavad-Gita, a dialogue ensues in the middle of a battlefield, symbolizing the battlefield of life which we are fighting through our illusions.
I engaged - started engaging in yoga as a physical practice, but very quickly found out there was something broader to it, and that it was actually helpful for my pain, and started to get into meditation, started to study the Upanishads and the Bhagavad Gita and a lot of the scriptures associated with yoga, the Yoga Sutras, and very quickly came to this conclusion that this had a huge impact on my ability to lead, but, more importantly, the ability to control my sympathetic nervous system, which had a direct tie to the pain in my arm.
The essence of Bhagavad Gita is that we should always think of Krsna, become His devotee, worship him and offer homage unto him.
To one who reads the spirit of the Gita, it teaches the secret of nonviolence, the secret of realizing self through the physical body.
My Gita tells me that evil can never result from a good action.
I have felt that the Gita teaches us that what cannot be followed in day-to-day practice cannot be called religion.
The path of bhakti, karma and love as expounded in the Gita leaves no room for the despising of man by man.
This is what Krishna says in the Bhagavad-Gita - Karma Yoga. If you can't avoid action, you might as well act.
Untouchability, I hold, is a sin, if Bhagavadgita is one of our Divine Books.
For the first time i began to think, consciously and deliberately of religion and other worlds. The Hindu religion especially went up in my estimation; not the ritual or ceremonial part, but it's great books, the "Upnishads," and the "Bhagavad Gita."
I find a solace a in the Bhagavadgita and Upanishads that I miss even in the Sermon on the Mount.
Let the Gita be to you a mine of diamonds, as it has been to me; let it be your constant guide and friend on life's way.
The Sermon on the Mount...went straight to my heart. I compared it with the Gita. My young mind tried to unify the teaching of the Gita, the `Light of Asia' and the Sermon on the Mount. That renunciation was the highest form of religion appealed to me greatly.
Devotion required by the Gita is no soft-hearted effusiveness.
Beneath the surface level of conditioned thinking in every one of us there is a single living spirit. The still small voice whispering to me in the depths of my consciousness is saying exactly the same thing as the voice whispering to you in your consciousness. 'I want an earth that is healthy, a world at peace, and a heart filled with love.' It doesn't matter if your skin is brown or white or black, or whether you speak English, Japanese, or Malayalam - the voice, says the Gita, is the same in every creature, and it comes from your true self.
One way for attaining Bhakti is by repeating the name of God a number of times. Mantras have effect: the mere repetition of words.... To obtain Bhakti, seek the company of holy men who have Bhakti, and read books like the Gita and the Imitation of Christ; always think of the attributes of God.
In order that knowledge may not run riot, the author of the Gita has insisted on devotion accompanying it and has given it the first place.
In the Bhagavad-Gita Krishna says: Arjuna you cannot avoid action. Everyone is stuck in the world of action. The world of action is forever.
A devotee of Rama may be said to be the same as the steadfast one (sthitaprajnya) of the Gita.
If people can understand the Lord's message in Bhagavad-gita, they can become truly happy.
The Gita is not an aphoristic work, it is a great religious poem.
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