Essence Of Gita Quotes

Then, O King! the God, so saying, Stood, to Pritha's Son displaying All the splendour, wonder, dread Of His vast Almighty-head. Out of countless eyes beholding, Out of countless mouths commanding, Countless mystic forms enfolding In one Form: supremely standing Countless radiant glories wearing, Countless heavenly weapons bearing, Crowned with garlands of star-clusters, Robed in garb of woven lustres, Breathing from His perfect Presence Breaths of every subtle essence Of all heavenly odours; shedding Blinding brilliance; overspreading- Boundless, beautiful- all spaces With His all-regarding faces; So He showed! If there should rise Suddenly within the skies Sunburst of a thousand suns Flooding earth with beams undeemed-of, Then might be that Holy One's Majesty and radiance dreamed of!

delusion, and it won’t be long before you discover that you, too, “see” God in everything: that He is your only treasure, your only reality. To

Fear is born of the thought of failure when one is attached to success. Anger is born of frustrated desire.

God is beyond all forms, and is supremely impersonal. At the same time, God has also taken on every form in the universe.

Those who walk, run, or slide downhill eagerly would rather not think about the long, hard climb back up the hill again.

मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते। श्रद्धया परयोपेतास्ते मे युक्ततमा मताः॥ ॥१२- २॥ Best but all are those that be, Absorved in My full faith truly, Devote themselves but absolutely, To My worship - ever diligently. 12. 2

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्॥ ॥३- २५॥ न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥ ॥३- २६॥ `Ignorant toil for result; wise – selflessly, Blaze the trail for detached action clearly, For the common weal, path to eternity, For the benefit of the entire humanity.’ 3. 25-26

The word dharma means many things, but its underlying sense is “that which supports,” from the root dhri, to support, hold up, or bear. Generally, dharma implies support from within: the essence of a thing, its virtue, that which makes it what it is.

The more your mind resists a bad habit instead of embracing it gleefully, the more you will build up the inner strength eventually to overcome it. Thus,

Ramkrishna Paramhansa, the nineteenth-century Bengali mystic, said that the essence of The Gita can be deciphered simply by reversing the syllables that constitute Gita. So Gita, or gi-ta, becomes ta-gi, or tyagi, which means 'one who lets go of possessions.

When the Gita says that the material world is made up of five “material elements,” then, it is talking about the world as we perceive it through our five senses. The objects of this world are in the mind, not outside. “Physical objects” in this sense require a mental component also: five “essences” or mental conditions of perception, each corresponding to one of the five senses. From these five tanmatras derive on the one hand the five sense organs, and on the other hand the five material elements. You can see that the number five and the correspondences of Sankhya are not arbitrary, but reflect the ways we have of sorting electrical information supplied to the brain.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥ ॥३- ३३॥ इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥ ॥३- ३४॥ `Each is prone to follow his nature, His senses stormed by earthly pleasure, Submit not to them they be your foe, Else you will reap what ever you sow.’ 3. 33-34

Guna impact not just matter but also the mind. Thus, thought and emotions also display the three tendencies. Therefore some people are lazy followers, some are driven leaders who want to change the world and some decide when to follow and when to lead, and know that the world can be changed only cosmetically with technology, but not in essence, at a psychological level. Tamas guna stops us from thinking, so we follow the trend. Rajas guna stops us from trusting anyone but ourselves. Sattva guna makes us care for those who are frightened, intimidated by the diverse and dynamic reality of the world.

As long as we look for happiness outside ourselves, the Gita would say, life can hold us hostage-and tragically, it often strikes through those we love. Once the period of pleasure is over the period of frustration begins.

the problem becomes most acute when we try to fill this need through romantic relationships, where we are most vulnerable. Then we are staking our happiness on something outside of ourselves-someone we really have no control over

When Rabindranath came to know him well, he wrote a poem called "The Good Man." This verse depicts my husband : Maniram is really clever. No jolt can shake him. He is eager not to show off. He keeps under cover his competence. He is at ease only when he can hide himself in a corner. He shuns that assembly Where he is honoured. He never says "Give me more" And would not step on anyone even given the chance. If he notices that the food is not enough He says "Well, I am full today." If there is no salt in the curry, No one can guess it from his face. If his friends deceive him He says, "It's just a mistake." When the debtor remains silent He says "I have no urgency." If he is beaten up He says "The fault must have been mine!" The essence and message of this poem is the message of the Gita : "He who is unperturbed at the time of trouble and unattached to the pleasures of life is a yogi.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥ ॥३- ३५॥ `Better one’s own duty, be it humble, Than that of another – else you’ll stumble, Better to risk death at the post of duty, Than perils of intrusion on others surely.’ 3. 35

The Bhagavad Gita presents us with a unitary system of Yoga, one clear and systematic path, wherein all four Yoga techniques of jnana, karma, bhakti and classical ashtanga are - together – all considered crucial for spiritual realization. These four supposedly different paths, in actuality, represent four aspects of one, unified, integral Yoga system. They are akin to the four sides of a square. If one of the sides of the square is missing, then the very structural integrity and being of the square is itself compromised. Indeed, it no longer is logically qualified as a "square" at all. Similarly, the complete and authentic path of Yoga spirituality must include all these four components of Yoga in order to be fully appreciated. It is true that these four Yogas are linked by their common emphasis on devotional meditation upon, and the ultimate loving absorption of our awareness in, the Absolute. However, it is also inarguably clear that Krishna considers bhakti-yoga, or the discipline of focused devotional consciousness, to be not merely one component of these four branches of Yoga, but as the very essence and goal of all Yoga practice itself. Unlike the other aspects of the Yoga path, bhakti (devotional meditation) is distinguished by the fact that it is not only a means (upaya) for knowing God, but it is simultaneously also the goal (artha) of all human existence. As the means, bhakti designates devotional meditation; as the goal, bhakti means devotional consciousness. At no time does one abandon the practice of bhakti, even upon achieving liberation. Rather, devotional consciousness focused with one-pointed awareness upon the Absolute represents the very goal of the entire Yoga system.

We need more explorers in consciousness and less followers of beliefs, isms, and credos. Religions and spiritual leaders influence millions by pushing their beliefs. They believe in the Bible, the Koran, and the Gita, but do not personally ‘know’ the essence within them. Too many believe in beliefs and are not who they profess to be, nor any closer to the truth than the totally unaware.