There are hundreds of commentaries from different authors on the Bhagavad Gita,each one goes on spinning yarns imagining as he likes what the meaning may be.++****

Bhagavad Gita

There are hundreds of commentaries from different authors on the Bhagavad Gita. Each one goes on spinning yarns imagining as he likes what the meaning may be.

Bhagvad Gita has been interpreted in a thousand ways, according to the author’s capacity to understand the test of all these is the reason. Only a few understood Bhagvad Gita.

Bhagavad Gita is a hodgepodge containing everything; hence it suits the populace because there is something in it for every type of mindset. It is difficult to find any tradition whose voice is not found in the Gita. It is difficult to find anyone who does not take solace from the Bhagavad Gita. But for such people, the Advaitic path will prove very difficult. 

Once you are Soulcentric you will know what Bhagavad Gita and other scriptures really meant, you will see that there is only one possible interpretation, irrespective of your opinion or imagination.

Bhagavad Gita does not contain higher wisdom. Bhagavad Gita is intended for those who are incapable of thinking rationally.

People love Bhagavad Gita because it is very easy to extract one's own meaning from it. Reading Bhagavad Gita a religious believer extracts something of which he can make a belief because Bhagavad Gita speaks on bhakti, devotion. The karma yogi extracts his belief because Lord Krishna has spoken on karma yoga, the Yoga of action. The believer in knowledge finds what he wants because Bhagavad Gita has spoken on knowledge as well. Somewhere Krishna calls bhakti the ultimate, somewhere else he calls knowledge the ultimate, again elsewhere he calls karma yoga the ultimate.

Lord Krishna taught the Karma and Bhakti yogis their own paths only to lead them up to the Gnana yoga path, which is the highest and the real object of his teaching.

Lord Krishna confesses that the oldest wisdom of India (Advaita wisdom) has been lost: people misinterpret and falsify it today as they did then. It is not yoga but the philosophic truth. But nobody knows it. The teachers of philosophy and leaders of mysticism or religion do not want to inquire into truth and have no time for it. (Gita ~ Chap ~IV~ v.2)

Why is the word Yoga used in so many different senses in the Gita? Because there are grades and the highest demands concentrated brains, not sitting mindless and imagining you are seeing God.

In Gita Chap.IV where Lord Krishna says: ~ “This yoga has been lost for ages" the word yoga refers to Gnana yoga, not other yogas: the force of the word this is to point this out.

Lord Krishna describes some of the other yogas but devotes this chapter separately to Gnana Yoga. So one sees even in those ancient days people did not care for Advaita; they wanted religion; hence Gnana got lost. That is why Krishna calls it "the supreme secret." Krishna points out that the yoga must-see is "Brahman in action."

Gita Chap.IV:~ “He who achieves perfection in Yoga finds the Self in time." This means that after his yoga is finished, he begins the inquiry into ultimate truth, and in due course, this inquiry produces the realization of the universal spirit as the result.

Understanding what is God is not so easy. Religious people can only imagine God based on their beliefs.

That is why Lord Krishna Says Ch ~V: ~ “Those who know the 'Self'  in truth.". The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

No dualities, no differentiation. Only Atman exists.

The Bhagavad Gita: ~ brahmano hi pratisthaham~ Brahman (God) is considered the all-pervading consciousness which is the basis of all the animate and inanimate entities and material. ( 14.27)

It proves that the all-pervading Atman, which is present in the form of consciousness, is God.   Thus,  worshipping the form-based Gods is meant for the ignorant populace who are incapable of realizing the truth, which is beyond form, time,  and space.  

Lord Krishna Says Ch ~V: ~ “Those who know me in truth.".

Bhagavad Gita: 4: 22: ~ ".....who has gone beyond the conflicting dualities like the good (happiness) and bad (sorrow)....."

Bhagavad Gita: 4: 42:~ ".....cut all such conflicting dualities (doubts) by the sword (weapon) of knowledge. ....."

Bhagavad Gita: 5: 18:~ “The learned men (who have come out of delusions (Māyā), got rid of Avidya) see no differentiation have equal vision for a revered Brahmin, a cow, an elephant, a dog and a cāndāla (outcaste, rogue, mleccha, demonic person, etc)"

Bhagavad Gita: 5: 19:~ "Those who have achieved the true knowledge i.e. the 'Self-Knowledge' or the 'knowledge of Atman' and see no difference, are free from conflicting dualities have merged in Brahman"

Bhagavad Gita: 5: 20:~ "One who does not get excited out of happiness on getting good and does not get depressed on getting bad is situated in Brahman i.e. is merged in Brahman"

Bhagavad Gita: 6: 9:~  "The one who has equal vision for a Selfless do-gooder, a friend, a foe, an unbiased, a well-wisher, a depressed and jealous man, relatives, a righteous and a sinner is the best (as he sees no duality and differentiation but sees everything as Ātman)"

Bhagvad Gita: 6: 32:~ “.....as one seeks and treats oneself with equal vision, the same way one who has an equal vision for good and evil, for everybody, is the best of all"

Bhagvad Gita: 6: 8: ~ "For whom soil, a pebble, and gold are alike, he is merged in Brahman"

Bhagavad-Gita Gita: 7: 27:~ ".....people are getting entangled in the primordial ignorance (Avidya) of the conflicting dualities like good and evil, happiness and sorrow caused due to attachments, desires, and hatred....."

Bhagvad Gita: 6: 28:~ “.....who have cut-off conflicting dualities (like good and evil) is determinedly in my service. ...."

Bhagvad Gita: 7: 19:~ "Such a man who has attained true knowledge, the knowledge of Self, the knowledge of Atman, in the last birth in the series of many births worships Me as~ Atman alone exists~ everything is Atman, there exists nothing except Atman. Such a man is extremely rare"

The earliest part of Bhagvad Gita deals with religion because it is for mentally immature persons, but in the latter part, you get philosophy as that is intended for the intellectually evolved. You can’t make all men genius,   and therefore religion is provided for them.

Lord Krishna himself says that he can do nothing to make a man intelligent straight away. The adepts give Prasad, blessing, initiations, mantrams, etc. only to confer temporary peace of mind, to help one to get rid of worries, but not to confer Gnana. The capacity to receive it must first be inborn in man by evolutionary degree.

In the statement in Bhagavad Gita which says that the path of the Unmanifest is harder than others, this path means Gnana Yoga.

The Upanishads and Gita do not give detailed explanations because the knowledge of those days was not as advanced as it is nowadays. However, there are odd words here and there which give hints.

Bhagvad Gita gives dualistic worship of "God” only for the lower minds; it also indicates the Advaitic wisdom for the more evolved.

Likewise, thinkers and poets of the Age of Devotion (Bhakti) of the 16th century believed in a God with attributes who became very tangible when incarnating as Avatar and was attainable simply through love and devotion rather than scholastic and intellectual meditation.

For the religious people, the Bhagavad Gita became the main vehicle of inspiration with its qualified and deistic Monism, rather than the scholastic and esoteric path shown by Sage Sankara’s Advaitic path. 

Remember:~

God is the Supreme Being the One eternal homogeneous essence, indivisible consciousness, and intelligence, which is beyond form, time, and space. To which the Sages describe in a variety of ways through diverse words.

Bhagavad Gita: ~ ‘All those whose intelligence has been stolen by material desires, they worship many Go s. (7- Verse -20)

Only the path of wisdom leads the seeker of truth on his journey to the ultimate realization of the true nature of the Universal Essence, which is the Soul. The Soul is present in the form of consciousness.

Bhagavad Gita: 7: 19:~ "Such a man who has attained true knowledge, the knowledge of Self, the knowledge of Atman, worships ‘Self’ as~ Atman (God) alone exists~ everything is Atman, there exists nothing except Atman. Such a man is extremely rare."

Bhagavad Gita: ~ Brahmano hi pratisthaham ~ Brahman (God) is considered the all-pervading consciousness, which is the basis of all the animate and inanimate entities and material. (14.27).

Brihadaranyaka Upanishad IV-13:~ ‘As a mass of salt has neither inside nor outside, but is entirely a mass of taste, thus indeed, has that Self neither inside nor outside but is altogether a mass of Knowledge. Just as a lump of salt has inside as well as outside one and the same saltish taste, not any other taste, so also that Brahman (consciousness) has inside as well as outside one and the same intelligence. Inside and outside are mental creations only. When the mind melts in silence, ideas of inside and outside vanish. The sages cognize one illimitable, homogeneous mass of consciousness only.

Causality taught in the Upanishads is only to enable us to understand the supreme truth of no-origination. The world is not different from the consciousness and the consciousness is not different from the Soul, the Self, and the Soul is not different from the ultimate truth or Brahman. That the consciousness appears as the diverse world is only an illusion. If it really became diverse then the immortal would become mortal.

The dualists who seek to prove the origination of the unborn, by that very enterprise try to make the immortal, mortal. Ultimate nature can never change - the immortal can never become mortal and vice versa.

Sage Goudapada quotes from the Upanishads: ~ "There's no plurality here"; "The Soul through its powers appears to be many"; "those who are attached to the creation or production or origination go to utter darkness"; "the unborn is never reborn, for what can produce it?”. : ~ Santthosh Kumaar