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What is the philosophy of bhagvat gita, weather it is dvaita, dualistic and the world is real.

Or it is advita, non dualistic and the world is an illusion.

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    Different philosophical schools interpret the same scripture differently. – Rickross Feb 22 at 5:46
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    @DarkKnight The Dvaitavadis will interpret it in their own way, Advaitavadis in their own way. So, that's why the question is opinion based. There is no definite answer to it. – Rickross Feb 22 at 9:20
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    Suppose Brahma means God=> Allah-> Gita speaks about allah.. right.. now you read gita from muslim prespective.. till dvaita meaning you will get.. so Gita is dvaita.. there is no advaita involved init.. Atma is word based on context can mean Jiva and God. – Prasanna R Feb 24 at 9:37
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    i believe i had answered in the comment its dvaita prespective.. all thegita verses never ment to say that jiva or soul is god.. – Prasanna R Feb 24 at 9:43
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    The beauty of Gita and for that matter, any of the Indian religio-scriptures is they can be interpreted in multiple ways leading to multiple interpretations and perspectives and all viewpoints still remain valid under appropriate context. That's why it's called Darshan Shastra (दर्शन शास्त्र) aka Philosophy. And philosophy is interpretative and suggestive in nature, not authoritative and imperative. Thus, you being free to adhere and interpret Gita as per your proclivities! – ChandAl Feb 26 at 17:56
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Swami Sivananda in his Introduction to Bhagavad-Gita says :

In one place in the Gita, Lord Krishna praises Karma Yoga: “The Yoga of action is superior to the renunciation of action”—V.2. In another place He praises Raja Yoga: “The Yogi is thought to be superior to the ascetics and even superior to men of knowledge; he is also superior to men of action. Therefore, be thou a Yogi, O Arjuna!”—VI.46. In yet another place Lord Krishna praises the path of Bhakti Yoga: “The highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone within whom all beings dwell and by whom all this is pervaded!”—VIII.22. In one place He praises Jnana Yoga: “Noble indeed are all these; but I deem the wise man as My very Self; for, steadfast in mind, he is established in Me alone as the supreme goal”—VII.18. A beginner is confused when he comes across these seemingly contradictory verses. But, if you think deeply, there is no room for any confusion. Krishna praises each Yoga in order to create interest in the aspirant in his particular path. The Gita is a book for the people of the world at large. It was not meant for Arjuna alone. Each Yoga is as efficacious as the other.

Bhakti Yoga is Dwaitha where devotee feels himself seperate from Ishwara and Jnana Yoga is Advaitha - contemplation on Atman alone as way to Moksha. In the end part of his Introduction,Swamiji writes

A critic says: “In XV.7, the Lord says: ‘An eternal portion of Myself, having become a living soul in the world of life, draws to itself the five senses with the mind for the sixth,abiding in Nature’. It is quite clear that the individual soul is a part of Brahman, the Absolute. How can we say that it is identical with Brahman? The doctrine of Advaita is therefore wrong”. In VII.17, the Lord says: “Of them, the wise, ever steadfast and devoted to the One, excels; for I am exceedingly dear to the wise and he is dear to Me”. Here He speaks of identity. The doctrine of non-dualism is quite correct. Non-dualism is the highest realisation. The Lord gives instructions according to the aspirant’s qualification. Advaita philosophy can be grasped only by a microscopic few. So, He speaks of other philosophical doctrines in different places to suit different kinds of aspirants. From the absolute point of view there is neither the individual soul nor Self-realisation; Brahman alone exists. Dualism, qualified monism and pure monism are different rungs in the ladder of realisation. The truth is that the individual soul and Brahman are one in essence. All these schools eventually reach the Advaitic goal of oneness. Understand things in their proper light.

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There is plenty of advaita in the Gita. Following is just a small sample -

Non eternal entity is equated to unreal entity

2.14 - 2.16

The world is unreal. Only brahman is real

2.16 - 2.17

2.16 is very radical. In combination with 2.14, it equates everything that is not eternal to unreal. The world is hence unreal. 2.17 shows only Atman is constant, and by implication, only Atman is real.

No distinction between jivatman and paramatman

Krishna speaks of the same self in chapter 2 as embodied in some slokas and as all-pervading and supreme in some slokas. There is no mention of multiple selves.

tat tvam asi

13.3, same kshetrajna in all kshetras. Krishna himself is the kshetrajna.

Consciousness/knower is brahman

13.3 brahman is kshetrajna, the jna indicates the knower who is the subject or consciousness

viveka/ knowledge discriminating between Atman and non-Atman

13.3

brahman is nirguNa

13.32

brahman is nishkriya

13.32

jnAna can destroy karma

4.37

adhyAropa-apavAda teaching

13.14 - 13.15

The worshipper, worshipped, act of worship (in the sacrifice) is brahman.

4.24

The wise do not discriminate between a brahmana, a cow, elephant, dog, dog eater

5.18

Wise person sees brahman in everything/everyone and everything in brahman

6.30-6.31

The teacher (Krishna) and disciple (Arjuna) are the same person

10.37 - Krishna says he is Arjuna/Dhananjaya among the Pandavas

And many more. Advaitic scholars and acharyas have shown (in my opinion) that almost every verse in every chapter of gita is relevant to advaita. But other traditions also claim that Gita supports their philosophy.

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