Gita Quotes

From a clear knowledge of the Bhagavad-gita all the goals of human existence become fulfilled. Bhagavad-gita is the manifest quintessence of all the teachings of the Vedic scriptures.

I have made the Bhagwad Gita as the main source of my inspiration and guide for the purpose of scientific investigations and formation of my theories.

When I read the Bhagavad-Gita and reflect about how God created this universe everything else seems so superfluous

Now I am become death, the destroyer of worlds. (quoting the Bhagavad-Gita after witnessing the first Nuclear explosion.)

The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's wisdom which enables philosophy to blossom into religion.

In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-Gita, in comparison with which our modern world and its literature seems puny and trivial.

Untouchability, I hold, is a sin, if Bhagavadgita is one of our Divine Books.

I believe what it says in the scriptures and in the Bhagavad Gita: 'Never was there a time when you did not exist, and there never will be a time when you cease to exist.'

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.

The path of bhakti, karma and love as expounded in the Gita leaves no room for the despising of man by man.

When I approached God at that time, I hardly had a living faith in Him. The agnostic was in me, the atheist was in me, the sceptic was in me and I was not absolutely sure that there was a God at all. I did not feel His presence. Yet something drew me to the truth of the Vedas, the truth of the Gita, the truth of the Hindu religion.

The most revealing books are the Holy Koran and the Holy Bible. The Bhagavad Gita is a great book as well, and the works of Buddha. These are the major influences on the world.

The Bhagavad-Gita is where God Himself talks to His devotee Arjuna.

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 Bhagavad-Gita is an empire of thought and in its philosophical teachings Krishna has all the attributes of the full-fledged montheistic deity and at the same time the attributes of the Upanisadic absolute.

The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization.

The Krishna of the Gita is perfection and right knowledge personified, but the picture is imaginary.

I remembered the line from the Hindu scripture, the Bhagavad-Gita... "Now I am become Death, the destroyer of worlds." I suppose we all thought that, one way or another.

What the Sermon describes in a graphic manner, the Bhagavadgita reduces to a scientific formula.

There is only one God for us all, whether we find him through the Koran, the Zend-Avesta, The Tolmud, or the Gita.

The message of the Gita is to be found in the second chapter of the Gita where Lord Krishna speaks of the balanced state of mind, of mental equipoise.

My life has been full of external tragedies and if they have not left any visible effect on me, I owe it to the teaching of the Bhagavadgita.

If it was wrong to seek God in a stone, how was it right to seek Him in a book called the Gita, the Granth Sahib or the Koran?

I find a solace a in the Bhagavadgita and Upanishads that I miss even in the Sermon on the Mount.

Time is wealth, and the Gita says the Great Annihilator annihilates those who waste time.

Devotion required by the Gita is no soft-hearted effusiveness.

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.

A devotee of Rama may be said to be the same as the steadfast one (sthitaprajnya) of the Gita.

The Bible is as much a book of religion with me as the Gita and the Koran.

The Bhagavad-Gita has a profound influence on the spirit of mankind by its devotion to God which is manifested by actions.

The Gita distinguishes between the powers of light and darkness and demonstrates their incompatibility.

The Gita is not only my Bible and my Koran, it is more than that, it is my mother.

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.

The essence of Bhagavad Gita is that we should always think of Krsna, become His devotee, worship him and offer homage unto him.

The Gita is not for those who have no faith.

The lives of Zoroaster, Jesus and Mohammed, as I have understood them, have illumined many a passage in the Gita.

If people can understand the Lord's message in Bhagavad-gita, they can become truly happy.

The sanyasa of the Gita is all work and yet no work.

There's no way you can misunderstand the teachings of the Qur'an, there's no way you can misunderstand the teachings of the Bible, there's no way you can misunderstand the teachings of the Bhaghavad Gita, or of the Book of Mormon, or of the other sacred texts of many of those religions.

Newspapers today have almost replaced the Bible, the Koran, the Gita and other religious scriptures.

I still somehow or other fancy that "my philosophy" represents the true meaning of the teaching of the Gita.

To one who reads the spirit of the Gita, it teaches the secret of nonviolence, the secret of realizing self through the physical body.

The renunciation of the Gita is the acid test of faith.

The seeker is at liberty to extract from this treasure any meaning he likes, so as to enable him to enforce in his life the central teaching.

In the characteristics of the perfected man of the Gita, I do not see any to correspond to physical warfare.

A literal interpretation of the Gita lands one in a sea of contradictions.

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.

Self-realization is the object of the Gita, as it is of all scriptures.

Gita and Ganga constitute the essence of Hinduism; one its theory and the other its practice.