Interpretations of Bhagavad-gītā

[This article has been proofread against the original. Spelling errors have been corrected for Folio.—Ed.] 

A.C. Bhaktivedanta Swami 

(circa 1948) 

It has become a luxurious fashion of the day, along with the progress of material civilization, that everyone can make his interpretation of the great Indian philosophy called the Bhagavad-gītā. This concise form of Vedic knowledge, known as the Gītopaniṣad, is acknowledged by all sections of transcendental scholars, in India especially, as the cream of all Upaniṣads and that of Vedānta-sūtras also. Scholars and ācāryas like Śrīpāda Śaṅkarācārya and some of his followers also could not leave out this very important book of knowledge, although such scholars of the Māyāvāda school did not acknowledge the bona fides of the Purāṇas. But the interpretation of Śrī Śaṅkarācārya differs from the interpretations of the Vaiṣṇava ācāryas headed by Śrī Ramanujācārya and Madhvācārya. There are innumerable interpretations of the Bhagavad-gītā in the market, and it is certainly a puzzling business to select which of the various interpretations shall be accepted as bona fide and which of them shall be rejected as mala fide. 

In order to make a distinction between these two classes of bona fide and mala fide interpretations, we have to make an impartial study of the book, and such unbiased study only will make us able to discern the bona fide from the mala fide. 

In this connection, we may first of all try to find out the origin of the Bhagavad-gītā. It is wrong to understand that The Bhagavad-gītā was first spoken in the battlefield of Kurukṣetra as it is a part of the great history of India, namely, the Mahābhārata. We can understand from the talks of Śrī Kṛṣṇa and Arjuna, as it is stated in the Bhagavad-gītā, that long, long before the battle of Kurukṣetra, this philosophy was once spoken by Śrī Kṛṣṇa to Vivasvān (the Sun), and from Vivasvān the knowledge was transferred to Manu, and from Manu it was transferred to King Ikṣvāku. And, in that way of disciplic succession, the knowledge has come down to generations after generations, but in course of time, such disciplic succession broke, and therefore, Śrī Kṛṣṇa again repeated the same yoga or transcendental knowledge to Arjuna. In the beginning of the 4th Chapter of Bhagavad-gītā, this fact is stated as follows: 

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ‘bravīt
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa
sa evāyaṁ mayā te ‘dya
yogaḥ proktaḥ purātanaḥ
bhakto ‘si me sakhā ceti
rahasyaṁ hy etad uttamam

“The Personality of Godhead, Lord Śrī Kṛṣṇa, said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku. This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost. That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.” [Bg. 4.1-3] 

Ṛṣis and kings or the kings who were as good as the ṛṣis is the meaning of the word rājarṣaya, and, as such, every one, whether he was a householder or mendicant, knew Bhagavad-gītā before the battle of Kurukṣetra, or before the period of Mahābhārata, which is calculated to be at least five thousand years before, and as such, how it is hinted that the same knowledge was lost. That transcendental knowledge was lost because there must have been some mala fide interpretations of the knowledge, and such knowledge would do more harm than good to the people. It had to be repeated again by Śrī Kṛṣṇa before a bona fide king, and for this, Arjuna was selected at a critical moment because Śrī Kṛṣṇa acknowledged him to be not only a confidential friend, but also a bona fide devotee at the same time. We have to mark the words especially bhakto ‘si etc. 

bhakto ‘si me sakhā ceti
rahasyaṁ hy etad uttamam

“Because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.” [Bg. 4.3] 

Śrī Kṛṣṇa had many friends and relatives at that time who might have been great scholars also, but He selected Arjuna as the bona fide person to grasp the knowledge of Bhagavad-gītā only because Arjuna was a great devotee of the Lord. It may be concluded therefore that the principle of Bhagavad-gītā can be understood only by personalities like Arjuna, who was a completely surrendered soul to Śrī Kṛṣṇa, and this knowledge (yoga) can be explained only by personalities like Śrī Kṛṣṇa (i. e. His bona fide devotees) or for the matter of that by the Personality of Godhead only. 

Under such circumstances, the bona fide interpretations can be given only by those who follow the footprints of Arjuna, or, in other words, one who happens to come in the line of disciplic succession from Śrī Arjuna as it was formerly delivered from Vivasvān to Manu (and Ikṣvāku). That is the first condition of understanding Bhagavad-gītā. And, violations of this condition means breaking of the link of disciplic succession and thereby losing the real purpose of the great philosophy. Beside, Bhagavad-gītā is not a new thesis of speculative philosophy, but it is as old as the Sun is. Nobody can say what is the age of the Sun, neither can anybody calculate the age of Manu. According to authentic śāstras, the age of a Manu is 72 x 4,200,000 years. It is also understood that at the present moment, the Manu who has been referred to in the Bhagavad-gītā has been passing his age on the point of the 28th period, out of the above mentioned 72 periods of 4,200,000 years each, and because Manu was told by Vivasvān, it may be safely calculated that Bhagavad-gītā was spoken once before the battle of Kurukṣetra at least 197,600,000 one hundred ninety-seven million sixty hundreds of thousand years before. 

[Page two.] A transcendental source of knowledge which was coming down in a chain of disciplic succession for millions of years before the battle of Kurukṣetra must have been studied by various scholars of the period, but still, we don’t find more than one edition or interpretation of the Bhagavad-gītā as represented by Śrī Arjuna; but during the last two hundred years, we have so many interpretations of Bhagavad-gītā by different speculators. This advancement of speculative activities by different mundaners without any reference to the chain of disciplic succession, are all mala fide interpretations, and spread of such mala fide knowledge on the so-called basis of the Great Book of Knowledge, will do more harm than good to the people. 

We find also in the last chapter of the Bhagavad-gītā, that the Personality of Godhead has persistently advised that the essence of Bhagavad-gītā must not be disclosed to a person at any time who has not undergone any disciplinary method of austerity and penances, who is not a devotee of Śrī Kṛṣṇa, who is unwilling to accept the teachings of Bhagavad-gītā and, lastly, one who actually envies Śrī Kṛṣṇa, the Personality of Godhead. The śloka which instructs the above procedure runs as follows: 

idaṁ te nātapaskāya
nābhaktāya kadācana
na cāśuśrūṣave vācyam
na ca māṁ yo ‘bhyasūyati

“This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.” [Bg. 18.67] 

So, according to Bhagavad-gītā, the following four classes of readers are incompetent to understand the principle of Bhagavad-gītā, and therefore they are not able to make any bona fide interpretations whatsoever. They are: 

  1. Ordinary men who have no training in austerity or penance.
  2. Those who are not devotees of Godhead but are either mundane workers, mundane philosophers or mundane mystics.
  3. Those who do not come in the line of disciplic succession like Vivasvān, Manu, Ikṣvāku, Arjuna, etc.
  4. Those who disbelieve Śrī Kṛṣṇa as the Absolute Personality of Godhead.

And, these unlucky four classes of men are described in the Bhagavad-gītā as (a) Narādhamāḥ the lowest class of men, (b) mūḍhāḥ non-intelligent men of society, (c) māyayāpahṛta-jñānā persons who have sufficient mundane education, but they are robbed of essential knowledge by the illusory energy or māyā, and (d) the asuras who disbelieve in the very existence of Godhead. The śloka which describes the above fact runs as follows: 

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
āsuraṁ bhāvam āśritāḥ

“Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.” [Bg. 7.15] 

These four mala fide classes of men have done tremendous harm to the society by making mala fide interpretations of the Bhagavad-gītā according to their limited sensual perceptions, and the result is that the whole atmosphere has been surcharged with mala fide poisons, which are eating the vital necessities of life. We can very well imagine how this process can do harm if we compare it partially with adulterated foodstuff or adulterated medicines. Foodstuff and medicines are concerned with the material body only, but the knowledge which is administered in the Bhagavad-gītā is concerned with spirit soul. In the very beginning of Bhagavad-gītā, the identity of the material body and the spirit soul has been elaborately explained, and the specific instruction of Bhagavad-gītā has always been stressed for the benefit of the spirit soul. The subject matter of the material body and mind has not been neglected in Bhagavad-gītā, but on the contrary, it has been nicely coordinated with the necessities of the spirit soul; but more importance and attention has been drawn on the subject matter of the spirit soul. Therefore, if we protest so much against spread of adulterated foodstuff and medicines which are concerned with the temporary material body only, we have to protest more vigorously against the spread of adulterated interpretations of Bhagavad-gītā because that concerns to the eternal vital power of the spirit soul. 

avināśi tu tad viddhi
yena sarvam idaṁ tatam

“That which pervades the entire body you should know to be indestructible.” [Bg. 2.17] 

For ordinary class of men, the Bhagavad-gītā has enjoined “śāstra-vidhi”, i. e. such men have been advised to follow the instructions as have been enjoined in the authentic scriptures. Because the outlaws who are reluctant to follow the instructions of the scriptures cannot ever be successful in all their attempts, and as such they cannot have any peace and prosperity or be elevated to the spiritual or transcendental plane. It is stated in the Bhagavad-gītā as follows: 

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim

“He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.” [Bg. 16.23] 

Such ordinary men, when they manufacture spiritual procedure of austerity or penances for any such pseudo-spiritualistic method, do so according to the mundane quality they might have acquired in the course of their mundane activities. The mundane qualities being divided into three categories, such pseudo-spiritualistic methods are also divided into three categories, namely sattvic (mode of goodness), rajasic (mode of passion) and tamasic mode of ignorance). This is described as follows in the Bhagavad-gītā, namely, (Ch. 17.1-10): 

arjuna uvāca
ye śāstra-vidhim utsṛjya
yajante śraddhayānvitāḥ
teṣāṁ niṣṭhā tu kā kṛṣṇa
sattvam āho rajas tamaḥ
śrī-bhagavān uvāca
tri-vidhā bhavati śraddhā
dehināṁ sā svabhāva-jā
sāttvikī rājasī caiva
tāmasī ceti tāṁ śṛṇu

(Page three.) 

sattvānurūpā sarvasya
śraddhā bhavati bhārata
śraddhā-mayo ‘yaṁ puruṣo
yo yac-chraddhaḥ sa eva saḥ
yajante sāttvikā devān
yakṣa-rakṣāṁsi rājasāḥ
pretān bhūta-gaṇāṁś cānye
yajante tāmasā janāḥ
aśāstra-vihitaṁ ghoraṁ
tapyante ye tapo janāḥ
karṣayantaḥ śarīra-sthaṁ
bhūta-grāmam acetasaḥ
māṁ caivāntaḥ śarīra-sthaṁ
tān viddhy āsura-niścayān
āhāras tv api sarvasya
tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaṁ
teṣāṁ bhedam imaṁ śṛṇu
rasyāḥ snigdhāḥ sthirā hṛdyā
āhārāḥ sāttvika-priyāḥ
āhārā rājasasyeṣṭā
yāta-yāmaṁ gata-rasaṁ
pūti paryuṣitaṁ ca yat
ucchiṣṭam api cāmedhyaṁ
bhojanaṁ tāmasa-priyam

“Arjuna inquired: O Krsna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance? 

The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds—in goodness, in passion or in ignorance. Now hear about this. 

O son of Bhārata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired. 

Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits. 

Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons. 

Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them. 

Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart. 

Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease. 

Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.” [Bg. 17.1-10] 

So, these ordinary men who are influenced by the three modes of Nature can work out a plan of their sensual pleasure, but it is not possible for them to give authentic interpretations of Bhagavad-gītā as it was spoken by the Personality of Godhead to Vivasvān or Arjuna. The whole thing is received in transcendental submissiveness by aural reception, which is not accepted by the mundane wranglers deliberately refusing to approach the bona fide spiritual master who has got the keynote of Bhagavad-gītā. It is therefore stated in the Bhagavad-gītā that one who actually wants to have an access to the essence of Bhagavad-gītā must himself engage in the service of a bona fide spiritual master by full surrender. In that position only, one can make bona fide enquiries regarding the Bhagavad-gītā, and in that posture only, the self-realized spiritual masters impregnate the submissive disciple with the knowledge of Gītā, because they have already seen the Truth of it. 

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.” [Bg. 4.34] 

Mental speculationists can manufacture wonderful interpretations of Bhagavad-gītā by an intellectual activity, but such interpretation cannot be accepted as bona fide because that is not transcendental to the mundane senses, neither to the material mind in subtle state. As it is stated in the Bhagavad-gītā, such interpretations depending on the mind and senses are sure to be doomed like a boat on the troubled sea. It is said there: 

indriyāṇāṁ hi caratāṁ
yan mano ‘nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi
tasmād yasya mahā-bāho
nigṛhītāni sarvaśaḥ
tasya prajñā pratiṣṭhitā
yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ
āpūryamāṇam acala-pratiṣṭhaṁ
samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī
vihāya kāmān yaḥ sarvān
pumāṁś carati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ
sa śāntim adhigacchati
eṣā brāhmī sthitiḥ pārtha
naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ‘pi
brahma-nirvāṇam ṛcchati

“As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence. 

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence. 

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage. 

A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires. 

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace. 

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated, even at the hour of death, one can enter into the kingdom of God.” [Bg. 2.67-72] 

By these presents it is not however meant that we shall have to accept somebody who is a professional spiritual master or a social spiritual master. The transcendentalist is one who has known Śrī Kṛṣṇa as He is. Śrī Kṛṣṇa is never the person Who can be conceived by mental or physical adjustment. He can only be known by those who have full surrender unto Him. He cannot be understood by sense perception because He is behind a curtain spread by yogamāyā. Unless that curtain is removed by the process of transcendental loving co-operation with Him, one cannot know Śrī Kṛṣṇa as He is. 

nāhaṁ prakāśaḥ sarvasya
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
avajānanti māṁ mūḍhā
mānuṣĪṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

“I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency.” [Bg. 7.25] 

“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.” [Bg. 7.3] 

“Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.” [Bg. 9.11] 

Śrī Vyasadeva experienced Śrī Bhagavān in the following way (Sanskrit quote). 

(Page four.) This param bhāvam or transcendental nature of Śrī Kṛṣṇa, the Absolute Personality of Godhead, is unknowable to the unlucky four classes of men as aforesaid. Some of them who are influenced by asurabhāva or demoniac nature especially consider that Śrī Kṛṣṇa is no better than an ordinary man and the extraordinary qualities that He possessed can be acquired by any ordinary man, or in other words, any one and every one can become a Śrī Kṛṣṇa or more than Him. But the mahātmās who are graced by Śrī Kṛṣṇa know Him otherwise. Such mahātmās know Śrī Kṛṣṇa as the Supreme Personality bhūtamaheśvaram, while the asuras or rakṣasas (like Rāvaṇa and Hiraṇyakaśipu) who defy Śrī Kṛṣṇa as the Supreme Being above everthing and thereby are baffled in their speculative work, frustrated in their hopes, befooled in their search of knowledge thus remain entrapped by the illusory laws of material nature which they are unable to conquer by any amount of speculative method. [margin note: (Nobody is at or above: (aśrama urdhva))] These asuras and mahātmās are definitely distinguished in the Bhagavad-gītā in so many words, as in Chapter 9, Texts 12-14: 

moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ
mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

“Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated. 

O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible. 

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.” [Bg. 9.12-14] 

The whole purpose of Bhagavad-gītā is to reveal Śrī Kṛṣṇa the Personality of Godhead as He is. The whole theme of Bhagavad-gītā is to preach the surrendering process of all living beings unto the Lotus feet of Śrī Kṛṣṇa, because all living beings are His parts and parcels, and without this surrendering process, nobody can conquer the indefiable laws of Nature. Material existence of all living beings means a perpetual struggle struggle for existence and a continued fight with Prakriti without any success. [margin note (as done by induction)] Advancement of material science has undoubtedly discovered many weapons by the Asuras to fight with the laws of Nature, but without full surrender unto the Lord Kṛṣṇa, nobody can get relief from such perpetual struggle for existence. The fittest person who shall survive this struggle is one who has completely surrendered unto the Will of Śrī Kṛṣṇa the Personality of Godhead. This fact is stated in the Bhagavad-gītā in the following words: 

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” [Bg. 7.14] 

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ‘si me
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

“Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. 

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” [Bg. 18.65-66] 

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā

“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. 

The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me. 

To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me. 

To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.” [Bg. 10.8-11] 

There are certain extraordinarily learned prospective mahātmās who try to understand Śrī Kṛṣṇa by the ascending process of acquiring knowledge, but such process is not only defective, but also troublesome. Such learned scholars attain the Lotus feet of Śrī Kṛṣṇa after many, many births and deaths. Such would-be mahātmās are stated in the Bhagavad-gītā as follows: 

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” [Bg. 7.19] 

avyaktaṁ vyaktim āpannaṁ
manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto
mamāvyayam anuttamam

“Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.” [Bg. 7.24] 

avyakto ‘kṣara ity uktas
tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante
tad dhāma paramaṁ mama
puruṣaḥ sa paraḥ pārtha
bhaktyā labhyas tv ananyayā
yasyāntaḥ-sthāni bhūtāni
yena sarvam idaṁ tatam

“That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns—that is My supreme abode. 

The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.” [Bg. 8.21-22] 

jñāna-yajñena cāpy anye
yajanto mām upāsate
ekatvena pṛthaktvena
bahudhā viśvato-mukham

“Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.” [Bg. 9.15] 

kleśo ‘dhikataras teṣām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate
ye tu sarvāṇi karmāṇi
mayi sannyasya mat-parāḥ
ananyenaiva yogena
māṁ dhyāyanta upāsate
teṣām ahaṁ samuddhartā
bhavāmi na cirāt pārtha
mayy āveśita-cetasām

“For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. 

But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotinal service and always meditating upon Me, having fixed their minds upon Me, O son of Prtha—for them I am the swift deliverer from the ocean of birth and death.” [Bg. 12.5-7] 

Preaching of Bhagavad-gītā is not, therefore, a proposition of mental speculation and putting in different mental interpretations of speculative empiric philosphers. It is one without a second concrete fact for the amelioration of the sufferings of humanity especially and animality generally. It must be presented in the bona fide method of spreading the knowledge, strictly in the line of transcendental chain of disciplic succession. Oṁ Tat Sat.