Mind is very restless, forceful and strong, O Krishna, it is more difficult to
control the mind than to control the wind ~ Arjuna to Sri Krishna
One of the greatest contributions of India to the world is Holy Gita. Arjuna got
mentally depressed when he saw his relatives with whom he has to fight. The
Bhagavad-Gita Gita is preached in the battle field Kurukshetra by Lord Krishna
to Arjuna as a counseling to do his duty while multitudes of men stood by
waiting . It has got all the management tactics to achieve the mental
equilibrium and to overcome any crisis situation. The Bhagavad-Gita Gita can be
experienced as a powerful catalyst for transformation. Bhagavad-Gita gita means
song of the Spirit, song of the Lord. The Holy Gita has become a secret driving
force behind the un-folding of one's life. In the days of doubt this divine book
will support all spiritual search. This divine book will contribute to self
reflection, finer feeling and deepen one's inner process. Then life in the world
can become a real education-dynamic, full and joyful-no matter what the
circumstance. May the wisdom of loving consciousness ever guide us on our
journey. What makes the Holy Gita a practical psychology of transformation is
that it offers us the tools to connect with our deepest intangible essence and
we must learn to participate in the battle of life with right knowledge.
There is no theory to be internalized and applied in this psychology. Ancient
practices spontaneously induce what each person needs as the individual and the
universal coincide. The work proceeds through intellectual knowledge of the
playing field (jnana yoga), emotional devotion to the ideal (bhakti
right action that includes both feeling and knowledge (karma yoga). With ongoing
purification we approach wisdom. The Bhagavad-Gita, Gita is a message addressed
to each and every human individual to help him or her to solve the vexing
problem of overcoming the present and progressing towards a bright future.
Within its eighteen chapters is revealed a human drama. This is the experience
of everyone in this world, the drama of the ascent of man from a state of utter
dejection, sorrow and total breakdown and hopelessness to a state of perfect
understanding, clarity, renewed strength and triumph.
Management has become a part and parcel of everyday life, be it at home, in the
office or factory and in Government. In all organizations, where a group of
human beings assemble for a common purpose, management principles come into play
through the management of resources, finance and planning, priorities, policies
and practice. Management is a systematic way of carrying out activities in any
field of human effort.
Its task is to make people capable of joint performance, to make their
weaknesses irrelevant, says t Management Gurus. It creates harmony in working
together - equilibrium in thoughts and actions, goals and achievements, plans
and performance, products and markets. It resolves situations of scarcity, be
they in the physical, technical or human fields, through maximum utilization
with the minimum available processes to achieve the goal. Lack of management
causes disorder, confusion, wastage, delay, destruction and even depression.
Managing men, money and materials in the best possible way, according to
circumstances and environment, is the most important and essential factor for a
"We're discovering that what we thought was fine, which was to be more
efficient, harder working and richer, doesn't actually lead to the Nirvana we
hoped for ... those who are making the most money are not sure it's worth it.
Who wants to be rich in the graveyard? And those who aren't making any money
think that the world doesn't make sense, because money is supposed to be the
only thing worth having and they haven't got any."
"Tomorrow we are going to wake up in a world in which we all need to realize
that we are condemned to freedom ... There is no escape. Institutions won't
shoulder responsibility because they are in a state of confused flux. There is
no church, no nation state, no market to rely on. There are no cut and dried
values to use as escape tools ... we are faced with the prospect of taking
charge of our own freedom ... responsibility for our own health, for our own
education, for our own careers - responsibility for our own lives."
"The recent anti-capitalist protests indicate a growing frustration with
the institutional arrangements currently in place. They also, largely, miss the
point. Global market capitalism is not a political ideology. It is neither good
or bad, right nor wrong - it just is."
Management guidelines from the Bhagavad-Gita Gita
There is an important distinction between effectiveness and efficiency in
* Effectiveness is doing the right things.
* Efficiency is doing things right.
The general principles of effective management can be applied in every field,
the differences being more in application than in principle. The Manager's
functions can be summed up as:
* Forming a vision
* Planning the strategy to realize the vision.
* Cultivating the art of leadership.
* Establishing institutional excellence.
* Building an innovative organization.
* Developing human resources.
* Building teams and teamwork.
* Delegation, motivation, and communication.
* Reviewing performance and taking corrective steps when called for.
Thus, management is a process of aligning people and getting them committed to
work for a common goal to the maximum social benefit - in search of excellence.
The critical question in all managers' minds is how to be effective in their
job. The answer to this fundamental question is found in the Bhagavad-Gita Gita,
which repeatedly proclaims that "you must try to manage yourself." The
reason is that unless a manager reaches a level of excellence and effectiveness,
he or she will be merely a face in the crowd.
Old truths in a new context
The Bhagavad-Gita Gita, written thousands of years ago, enlightens us on all
managerial techniques leading us towards a harmonious and blissful state of
affairs in place of the conflict, tensions, poor productivity, absence of
motivation and so on, common in most of Indian enterprises today - and
probably in enterprises in many other countries.
The modern (Western) management concepts of vision, leadership, motivation,
excellence in work, achieving goals, giving work meaning, decision making and
planning, are all discussed in the Bhagavad-Gita Gita. There is one major difference.
While Western management thought too often deals with problems at material,
external and peripheral levels, the Bhagavad-Gita Gita tackles the issues from
the grass roots level of human thinking. Once the basic thinking of man is
improved, it will automatically enhance the quality of his actions and their
The management philosophy emanating from the West, is based on the lure of
materialism and on a perennial thirst for profit, irrespective of the quality of
the means adopted to achieve that goal. This phenomenon has its source in the
abundant wealth of the West and so 'management by materialism' has caught the
fancy of all the countries the world over, India being no exception to this
trend. My country, India, has been in the forefront in importing these ideas
mainly because of its centuries old indoctrination by colonial rulers, which has
inculcated in us a feeling that anything Western is good and anything Indian is
The result is that, while huge funds have been invested in building temples of
modem management education, no perceptible changes are visible in the
improvement of the general quality of life - although the standards of living of
a few has gone up. The same old struggles in almost all sectors of the economy,
criminalisation of institutions, social violence, exploitation and other vices
are seen deep in the body politic.
The source of the problem
The reasons for this sorry state of affairs are not far to seek. The Western
idea of management centers on making the worker (and the manager) more efficient
and more productive. Companies offer workers more to work more, produce more,
sell more and to stick to the organisation without looking for alternatives. The
sole aim of extracting better and more work from the worker is to improve the
bottom-line of the enterprise. The worker has become a hirable commodity, which
can be used, replaced and discarded at will.
Thus, workers have been reduced to the state of a mercantile product. In such a
state, it should come as no surprise to us that workers start using strikes (gheraos)
sit-ins, (dharnas) go-slows, work-to-rule etc. to get maximum benefit for
themselves from the organizations. Society-at-large is damaged. Thus we reach a
situation in which management and workers become separate and contradictory
entities with conflicting interests. There is no common goal or understanding.
This, predictably, leads to suspicion, friction, disillusion and mistrust, with
managers and workers at cross purposes. The absence of human values and erosion
of human touch in the organizational structure has resulted in a crisis of
Western management philosophy may have created prosperity - for some people
some of the time at least - but it has failed in the aim of ensuring betterment
of individual life and social welfare. It has remained by and large a soulless
edifice and an oasis of plenty for a few in the midst of poor quality of life
Hence, there is an urgent need to re-examine prevailing management disciplines -
their objectives, scope and content. Management should be redefined to underline
the development of the worker as a person, as a human being, and not as a mere
wage-earner. With this changed perspective, management can become an instrument
in the process of social, and indeed national, development.
Now let us re-examine some of the modern management concepts in the light of the
Bhagavad-Gita Gita which is a primer of management-by-values.
Utilisation of available resources
The first lesson of management science is to choose wisely and utilize scarce
resources optimally. During the curtain raiser before the Mahabharata War,
Duryodhana chose Sri Krishna's large army for his help while Arjuna selected Sri
Krishna's wisdom for his support. This episode gives us a clue as to the nature
of the effective manager - the former chose numbers, the latter, wisdom.
Attitudes towards work
Three stone-cutters were engaged in erecting a temple. An HRD Consultant asked
them what they were doing. The response of the three workers to this
innocent-looking question is illuminating.
* 'I am a poor man. I have to maintain my family. I am making a living here,'
said the first stone-cutter with a dejected face.
* 'Well, I work because I want to show that I am the best stone-cutter in the
country,' said the second one with a sense of pride.
* 'Oh, I want to build the most beautiful temple in the country,' said the third
one with a visionary gleam.
Their jobs were identical but their perspectives were different. What the Gita
tells us is to develop the visionary perspective in the work we do. It tells us
to develop a sense of larger vision in our work for the common good.
A popular verse of the Gita advises "detachment" from the fruits or results
of actions performed in the course of one's duty. Being dedicated work has to
mean "working for the sake of work, generating excellence for its own sake."
If we are always calculating the date of promotion or the rate of commission
before putting in our efforts, then such work is not detached. It is not
"generating excellence for its own sake" but working only for the extrinsic
reward that may (or may not) result.
Working only with an eye to the anticipated benefits, means that the quality of
performance of the current job or duty suffers - through mental agitation of
anxiety for the future. In fact, the way the world works means that events do
not always respond positively to our calculations and hence expected fruits may
not always be forthcoming. So, the Gita tells us not to mortgage present
commitment to an uncertain future.
Some people might argue that not seeking the business result of work and
actions, makes one unaccountable. In fact, the Bhagavad Gita is full of advice
on the theory of cause and effect, making the doer responsible for the
consequences of his deeds. While advising detachment from the avarice of selfish
gains in discharging one's accepted duty, the Gita does not absolve anybody of
the consequences arising from discharge of his or her responsibilities.
Thus the best means of effective performance management is the work itself.
Attaining this state of mind (called "nishkama karma") is the right attitude
to work because it prevents the ego, the mind, from dissipation of attention
through speculation on future gains or losses.
Motivation - self and self-transcendence
It has been presumed for many years that satisfying lower order needs of workers
- adequate food, clothing and shelter, etc. are key factors in motivation.
However, it is a common experience that the dissatisfaction of the clerk and of
the Director is identical - only their scales and composition vary. It should be
true that once the lower-order needs are more than satisfied, the Director
should have little problem in optimizing his contribution to the organization
and society. But more often than not, it does not happen like that. ("The
eagle soars high but keeps its eyes firmly fixed on the dead animal below.")
On the contrary, a lowly paid schoolteacher, or a self-employed artisan, may
well demonstrate higher levels of self-actualizations despite poorer
satisfaction of their lower-order needs.
This situation is explained by the theory of self-transcendence propounded in
the Gita. Self-transcendence involves renouncing egoism, putting others before
oneself, emphasizing team work, dignity, co-operation, harmony and trust -
and, indeed potentially sacrificing lower needs for higher goals, the opposite
"Work must be done with detachment." It is the ego that spoils work and the
ego is the centrepiece of most theories of motivation. We need not merely a
theory of motivation but a theory of inspiration.
The Great Indian poet, Rabindranath Tagore (1861-1941, known as "Gurudev")
says working for love is freedom in action. A concept which is described as
"disinterested work" in the Gita where Sri Krishna says,
"He who shares the wealth generated only after serving the people, through
work done as a sacrifice for them, is freed from all sins. On the contrary those
who earn wealth only for themselves, eat sins that lead to frustration and
Disinterested work finds expression in devotion, surrender and equipoise. The
former two are psychological while the third is determination to keep the mind
free of the dualistic (usually taken to mean "materialistic") pulls of
daily experiences. Detached involvement in work is the key to mental equanimity
or the state of "nirdwanda." This attitude leads to a stage where the worker
begins to feel the presence of the Supreme Intelligence guiding the embodied
individual intelligence. Such de-personified intelligence is best suited for
those who sincerely believe in the supremacy of organizational goals as compared
to narrow personal success and achievement.
An effective work culture is about vigorous and arduous efforts in pursuit of
given or chosen tasks. Sri Krishna elaborates on two types of work culture -
"daivi sampat" or divine work culture and "asuri sampat" or
demonic work culture.
* Daivi work culture - involves fearlessness, purity, self-control, sacrifice,
straightforwardness, self-denial, calmness, absence of fault-finding, absence of
greed, gentleness, modesty, absence of envy and pride.
* Asuri work culture - involves egoism, delusion, personal desires, improper
performance, work not oriented towards service.
Mere work ethic is not enough. The hardened criminal exhibits an excellent work
ethic. What is needed is a work ethic conditioned by ethics in work.
It is in this light that the counsel, "yogah karmasu kausalam" should
be understood. "Kausalam" means skill or technique of work which is an
indispensable component of a work ethic. "Yogah" is defined in the Gita
itself as "samatvam yogah uchyate" meaning an unchanging equipoise of mind
(detachment.) Tilak tells us that acting with an equable mind is Yoga.
(Bal Gangadhar Tilak, 1856-1920, the precursor of Gandhiji, hailed by the people
of India as "Lokmanya," probably the most learned among the country's
political leaders. For a description of the meanings of the word
"Yoga", see foot of this page.)
By making the equable mind the bed-rock of all actions, the Gita evolved the
goal of unification of work ethic with ethics in work, for without ethical
process no mind can attain an equipoise. The guru, Adi Sankara (born circa 800
AD), says that the skill necessary in the performance of one's duty is that of
maintaining an evenness of mind in face of success and failure. The calm mind in
the face of failure will lead to deeper introspection and see clearly where the
process went wrong so that corrective steps could be taken to avoid shortcomings
The principle of reducing our attachment to personal gains from the work done is
the Gita's prescription for attaining equanimity. It has been held that this
principle leads to lack of incentive for effort, striking at the very root of
work ethic. To the contrary, concentration on the task for its own sake leads to
the achievement of excellence - and indeed to the true mental happiness of the
worker. Thus, while commonplace theories of motivation may be said to lead us to
the bondage or extrinsic rewards, the Gita's principle leads us to the
intrinsic rewards of mental, and indeed moral, satisfaction.
The Gita further explains the theory of "detachment" from the extrinsic
rewards of work in saying:
* If the result of sincere effort is a success, the entire credit should not be
appropriated by the doer alone.
* If the result of sincere effort is a failure, then too the entire blame does
not accrue to the doer.
The former attitude mollifies arrogance and conceit while the latter prevents
excessive despondency, de-motivation and self-pity. Thus both these dispositions
safeguard the doer against psychological vulnerability, the cause of the modem
managers' companions of diabetes, high blood pressure and ulcers.
Assimilation of the ideas of the Gita leads us to the wider spectrum of
"lokasamgraha" (general welfare) but there is also another dimension to the
work ethic - if the "karmayoga" (service) is blended with "bhaktiyoga"
(devotion), then the work itself becomes worship, a "sevayoga" (service
for its own sake.)
(This may sound a peculiarly religious idea but it has a wider application. It
could be taken to mean doing something because it is worthwhile, to serve
others, to make the world a better place - ed.)
Manager's mental health
Sound mental health is the very goal of any human activity - more so management.
Sound mental health is that state of mind which can maintain a calm, positive
poise, or regain it when unsettled, in the midst of all the external vagaries of
work life and social existence. Internal constancy and peace are the
pre-requisites for a healthy stress-free mind.
Some of the impediments to sound mental health are:
* Greed - for power, position, prestige and money.
* Envy - regarding others' achievements, success, rewards.
* Egotism - about one's own accomplishments.
* Suspicion, anger and frustration.
* Anguish through comparisons.
The driving forces in today's businesses are speed and competition. There is a
distinct danger that these forces cause erosion of the moral fibre, that in
seeking the end, one permits oneself immoral means - tax evasion, illegitimate
financial holdings, being "economical with the truth", deliberate oversight
in the audit, too-clever financial reporting and so on. This phenomenon may be
called as "yayati syndrome".
In the book, the Mahabharata, we come across a king by the name of Yayati who,
in order to revel in the endless enjoyment of flesh exchanged his old age with
the youth of his obliging youngest son for a thousand years. However, he found
the pursuit of sensual enjoyments ultimately unsatisfying and came back to his
son pleading him to take back his youth. This "yayati syndrome" shows the
conflict between externally directed acquisitions (extrinsic motivation) and
inner value and conscience (intrinsic motivation.)
Management needs those who practice what they preach
"Whatever the excellent and best ones do, the commoners follow," says Sri
Krishna in the Gita. The visionary leader must be a missionary, extremely
practical, intensively dynamic and capable of translating dreams into reality.
This dynamism and strength of a true leader flows from an inspired and
spontaneous motivation to help others. "I am the strength of those who are
devoid of personal desire and attachment. O Arjuna, I am the legitimate desire
in those, who are not opposed to righteousness," says Sri Krishna in the
10th Chapter of the Gita.
The despondency of Arjuna in the first chapter of the Gita is typically human.
Sri Krishna, by sheer power of his inspiring words, changes Arjuna's mind from a
state of inertia to one of righteous action, from the state of what the French
philosophers call "anomie" or even alienation, to a state of self-confidence
in the ultimate victory of "Dharma" (ethical action.)
When Arjuna got over his despondency and stood ready to fight, Sri Krishna
reminded him of the purpose of his new-found spirit of intense action - not for
his own benefit, not for satisfying his own greed and desire, but for the good
of many, with faith in the ultimate victory of ethics over unethical actions and
of truth over untruth.
Sri Krishna's advice with regard to temporary failures is, "No doer of good
ever ends in misery." Every action should produce results. Good action
produces good results and evil begets nothing but evil. Therefore, always act
well and be rewarded. All clouds will vanish. Light will fill the heart and
mind. I assure him of this. This is the message of Holy Gita.
My purport is not to suggest discarding of the Western model of efficiency,
dynamism and striving for excellence but to tune these ideals to India's
holistic attitude of "lokasangraha" - for the welfare of many, for the good
of many. There is indeed a moral dimension to business life. What we do in
business is no different, in this regard, to what we do in our personal lives.
The means do not justify the ends. Pursuit of results for their own sake, is
ultimately self-defeating. ("Profit," said Matsushita-san in another
tradition, "is the reward of correct behavior." - ed.)
Essence of Srimad Bhagavad-Gita, given in short:
short, a rough translation of the above Bhagavad-Gita verse:
it happened, it did happen well.
it is happening now, too goes fine
it is to happen, that too will happen as scheduled.
you lost of yours?
you brought to earth when you're born, that you lost?
you made or created on your own that's going waste?
you have taken, it was from here;
you had given, that too was from here; and
it belong to you today, that'll be another one's property tomorrow.
the day after, it might belong to some other.
That's the system of the Universe and the essence of
Sri Krishna - in Bhagavad-Gita.
us go through what scholars say about Holy Bhagavad-Gita.
work in all Indian literature is more quoted, because none is better loved,
in the West, than the Bhagavad-Gita. Translation of such a work demands not
only knowledge of Sanskrit, but an inward sympathy with the theme and a
verbal artistry. For the poem is a symphony in which God is seen in all
things. . . . The Swami does a real service for students by investing the
beloved Indian epic with fresh meaning. Whatever our outlook may be, we
should all be grateful for the labor that has lead to this illuminating
Dr. Geddes MacGregor, Emeritus Distinguished Professor of Philosophy
University of Southern California
"The Gita can be seen as the main literary support for the great
religious civilization of India, the oldest surviving culture in the world.
The present translation and commentary is another manifestation of the
permanent living importance of the Gita."
Thomas Merton, Theologian
"I am most impressed with A.C. Bhaktivedanta Swami Prabhupada's
scholarly and authoritative edition of Bhagavad-gita. It is a most valuable
work for the scholar as well as the layman and is of great utility as a
reference book as well as a textbook. I promptly recommend this edition to
my students. It is a beautifully done book."
Dr. Samuel D. Atkins Professor of Sanskrit, Princeton University
"As a successor in direct line from Caitanya, the author of
Bhagavad-gita As It Is is entitled, according to Indian custom, to the
majestic title of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The
great interest that his reading of the Bhagavad-gita holds for us is that it
offers us an authorized interpretation according to the principles of the
Olivier Lacombe Professor of Sanskrit and Indology, Sorbonne University,
"I have had the opportunity of examining several volumes published by
the Bhaktivedanta Book Trust and have found them to be of excellent quality
and of great value for use in college classes on Indian religions. This is
particularly true of the BBT edition and translation of the Bhagavad-Gita."
Dr. Frederick B. Underwood Professor of Religion, Columbia University
"If truth is what works, as Pierce and the pragmatists insist, there
must be a kind of truth in the Bhagavad-Gita As It Is, since those who
follow its teachings display a joyous serenity usually missing in the bleak
and strident lives of contemporary people."
Dr. Elwin H. Powell Professor of Sociology State University of New York,
"There is little question that this edition is one of the best books
available on the Gita and devotion. Prabhupada's translation is an ideal
blend of literal accuracy and religious insight."
Dr. Thomas J. Hopkins Professor of Religion, Franklin and Marshall College
"The Bhagavad-gita, one of the great spiritual texts, is not as yet a
common part of our cultural milieu. This is probably less because it is
alien per se than because we have lacked just the kind of close
interpretative commentary upon it that Swami Bhaktivedanta has here
provided, a commentary written from not only a scholar's but a
practitioner's, a dedicated lifelong devotee's point of view."
Denise Levertov, Poet
"The increasing numbers of Western readers interested in classical
Vedic thought have been done a service by Swami Bhaktivedanta. By bringing
us a new and living interpretation of a text already known to many, he has
increased our understanding manyfold."
Dr. Edward C Dimock, Jr. Department of South Asian Languages and
Civilization University of Chicago
"The scholarly world is again indebted to A. C. Bhaktivedanta Swami
Prabhupada. Although Bhagavad-Gita has been translated many times,
Prabhupada adds a translation of singular importance with his
Dr. J. Stillson Judah, Professor of the History of Religions and Director of
Libraries Graduate Theological Union, Berkeley, California
"Srila Prabhupada's edition thus fills a sensitive gap in France, where
many hope to become familiar with traditional Indian thought, beyond the
commercial East-West hodgepodge that has arisen since the time Europeans
first penetrated India.
"Whether the reader be an adept of Indian spiritualism or not, a
reading of the Bhagavad-Gita As It Is will be extremely profitable. For many
this will be the first contact with the true India, the ancient India, the
Francois Chenique, Professor of Religious Sciences Institute of Political
Studies, Paris, France
"As a native of India now living in the West, it has given me much
grief to see so many of my fellow countrymen coming to the West in the role
of gurus and spiritual leaders. For this reason, I am very excited to see
the publication of Bhagavad-Gita As It Is by Sri A.C. Bhaktivedanta Swami
Prabhupada. It will help to stop the terrible cheating of false and
unauthorized 'gurus' and 'yogis' and will give an opportunity to all people
to understand the actual meaning of Oriental culture."
Dr. Kailash Vajpeye, Director of Indian Studies Center for Oriental Studies,
The University of Mexico
"It is a deeply felt, powerfully conceived and beautifully explained
work. I don't know whether to praise more this translation of the Bhagavad-Gita, its daring method of explanation, or the endless fertility of
its ideas. I have never seen any other work on the Gita with such an
important voice and style. . . . It will occupy a significant place in the
intellectual and ethical life of modern man for a long time to come."
Dr. Shaligram Shukla Professor of Linguistics, Georgetown University
"I can say that in the Bhagavad-gita As It Is I have found explanations
and answers to questions I had always posed regarding the interpretations of
this sacred work, whose spiritual discipline I greatly admire. If the
aesceticism and ideal of the apostles which form the message of the Bhagavad-Gita
As It Is were more widespread and more respected, the world in
which we live would be transformed into a better, more fraternal
Dr. Paul Lesourd, Author Professeur Honoraire, Catholic University of Paris
"When I read the Bhagavad-Gita and reflect about how God created this
universe everything else seems so superfluous."
"When doubts haunt me, when disappointments stare me in the face, and I
see not one ray of hope on the horizon, I turn to Bhagavad-gita and find a
verse to comfort me; and I immediately begin to smile in the midst of
overwhelming sorrow. Those who meditate on the Gita will derive fresh joy
and new meanings from it every day."
"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 seem puny and trivial."
Henry David Thoreau
"The Bhagavad-Gita has a profound influence on the spirit of mankind by
its devotion to God which is manifested by actions."
Dr. Albert Schweitzer
"The Bhagavad-Gita is a true scripture of the human race a living
creation rather than a book, with a new message for every age and a new
meaning for every civilization."
"The idea that man is like unto an inverted tree seems to have been
current in by gone ages. The link with Vedic conceptions is provided by
Plato in his Timaeus in which it states 'behold we are not an earthly but a
heavenly plant.' This correlation can be discerned by what Krishna expresses
in chapter 15 of Bhagavad-Gita."
"The Bhagavad-Gita deals essentially with the spiritual foundation of
human existence. It is a call of action to meet the obligations and duties
of life; yet keeping in view the spiritual nature and grander purpose of the
"The marvel of the Bhagavad-Gita is its truly beautiful revelation of
life's wisdom which enables philosophy to blossom into religion."
"I owed a magnificent day to the Bhagavad-Gita. It was the first of
books; it was as if an empire spoke to us, nothing small or unworthy, but
large, serene, consistent, the voice of an old intelligence which in another
age and climate had pondered and thus disposed of the same questions which
Ralph Waldo Emerson
"In order to approach a creation as sublime as the Bhagavad-Gita with
full understanding it is necessary to attune our soul to it."
"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."
"The Bhagavad-Gita is the most systematic statement of spiritual
evolution of endowing value to mankind. It is one of the most clear and
comprehensive summaries of perennial philosophy ever revealed; hence its
enduring value is subject not only to India but to all of humanity."
"The Bhagavad-Gita was spoken by Lord Krishna to reveal the science of
devotion to God which is the essence of all spiritual knowledge. The Supreme
Lord Krishna's primary purpose for descending and incarnating is relieve the
world of any demoniac and negative, undesirable influences that are opposed
to spiritual development, yet simultaneously it is His incomparable
intention to be perpetually within reach of all humanity."
The Bhagavad-Gita is not separate from the Vaishnava philosophy and the
Srimad Bhagavatam fully reveals the true import of this doctrine which is
transmigration of the soul. On perusal of the first chapter of Bhagavad-Gita
one may think that they are advised to engage in warfare. When the second
chapter has been read it can be clearly understood that knowledge and the
soul is the ultimate goal to be attained. On studying the third chapter it
is apparent that acts of righteousness are also of high priority. If we
continue and patiently take the time to complete the Bhagavad-Gita and try
to ascertain the truth of its closing chapter we can see that the ultimate
conclusion is to relinquish all the conceptualized ideas of religion which
we possess and fully surrender directly unto the Supreme Lord.
"The Mahabharata has all the essential ingredients necessary to evolve
and protect humanity and that within it the Bhagavad-Gita is the epitome of
the Mahabharata just as ghee is the essence of milk and pollen is the
essence of flowers."
Yoga has two different meanings - a general meaning and a technical meaning.
The general meaning is the joining together or union of any two or more
things. The technical meaning is "a state of stability and peace and the
means or practices which lead to that state." The Bhagavad-Gita Gita uses
the word with both meanings. Lord Krishna is real Yogi who can maintain a
peaceful mind in the midst of any crisis."