Everyone knows that the Bhagavat Gita has been interpreted according to various Vedantic schools of Dvaita, Vishishtadvaita and Advaita etc.

There are some verses which are explicitly dualisitc which favour those philosophies

For eg:

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्याम: सर्वे वयमत: परम् ||2.12||

BG 2.12: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Here Lord Krishna says we will never cease to exist. He uses plural indicating many souls. As many souls get liberation they are still many. You can't say it doesn't include realised beings as Lord Krishna himself is included in this and he is of course realised. Advaitins answer this by using various logic of maya and adyaropa apavada tarka etc.

But it is explicitly dualistic, which can be then interpreted using different logic to Advaita. Now is there an example of reverse of this where a verse is explicitly Advaitic but has to interpreted to bring dualisitc meaning?

  • 1
    Advaitha does not contradict dvaita. Every one of us can experience dvaitha. Dvaitha does exist at vyavaharika level. Advaitha is the ultimate one.
    – hanugm
    Aug 3, 2022 at 12:15
  • 1
    Dvaitha is vyavaharika satya and advaitha is paramardhika satya according to advaitha.
    – hanugm
    Aug 3, 2022 at 12:16
  • @hanugm yes correct, but that is not the answer to my question.
    – user28152
    Aug 3, 2022 at 12:23
  • @hanugm my question is what Paramarthika Sathya statement is there in Bhagavat Gita?
    – user28152
    Aug 3, 2022 at 12:24
  • That can be another question. But what you pointed out does not contradict Advaitha. It can be interpreted as vyavaharika satya.
    – hanugm
    Aug 3, 2022 at 12:54

3 Answers 3


There are several verses that are clearly Advaitic in nature.

As a kindled fire reduces all fuel to ashes, so, Arjuna! does the fire of knowledge reduce all works to ashes.

Gita 4.37

Nothing exists here as purifying as knowledge. Perfected in Yoga, in course of time, one wins it in one's own self.

Gita 4.38

[One acquires knowledge through the path of Jnana Yoga or path of knowledge which implies Advaita Vedanta. Adopting Bhakti Yoga would give us intense devotion.]

In like fashion W.D.P. Hill, a much-admired translator of the Gita writes: "The famous founder of the Advaita school of Vedanta philosophy, Samkara, was a brilliant scholar, gifted with one of the acutest intellects in history. His Gita-bhasya is full of keen argument; but not even the subtlety of a Samkara can conceal the fact that the Advaita and the Gita systems are not at one. ..." Hill speaks of undue emphasis on the power of knowledge. But it may be noted that Hill refuses the force of texts like BG 4.37 and 4.38.

Introduction to the Bhagavad Gita Bhasya of Sri Sankaracharya by A.G.Krishna Warrier

At the end of many births, the man of knowledge directly reaches Me, realizing, "Vasudeva is all". Such a magnanimous soul is extremely rare.

Gita 7.19

Equally important and decisive is the preeminence of Jnana in the Gita's scheme of moksha: "Nothing exists here as purifying as knowledge, whose content is Vasudeva sarvamiti - Vasudeva is all existence (BG 7.19). Here is Gita's style of affirming sarvam khalvidam brahma -all this is Brahman (Chandogya Upanishad 3.14.1).

Introduction to the Bhagavad Gita Bhasya of Sri Sankaracharya by A.G.Krishna Warrier

I shall (now) set forth the knowable by grasping which one attains immortality - the supreme Brahman without a beginning. It is said to be neither existent nor non-existent.

Gita 13.12

[Brahman is not existent because It is not a gross material object and is not non-existent because It exists as all of us.]

His hands and feet are everywhere. His eyes, ears and mouth grasp everything. His face is in all directions. He is the transcendent spirit, enveloping all that exists in the world.

Gita 13.13

By His power the faculties of the senses function, but sense organs He has none. He is the support of all things, but they do not affect Him. He transcends Nature and its functions, but these constitute the objects for His enjoyment.

Gita 13.14

He is within and without all beings. Though unmoving, He looks like one moving (because He is everywhere). He is both far and near - far to the ignorant and near to the knowing ones. Owing to subtlety, He cannot be known like gross objects.

Gita 13.15

He, (the Brahman) whom aspirants seek to know, is the impartible Whole, yet does He seem to dwell in all beings as if divided into many. He is the generator and supporter of all beings, and their devourer too.

Gita 13.16

The self-luminousness light of consciousness revealing even all that is luminous. He is beyond the obscuration by the darkness of ignorance. He, the light of knowledge, He, the quest of knowledge, He, the way to whom is knowledge - in the innermost recess of all beings is He established.

Gita 13.17

Verses like 13.12-17 leave no legitimate room for doubt on this score. So much so that an objective scholar like Edgerton is obliged to set down his well-considered view in the following words: "Thus through its God the Gita seems after all to arrive at an ultimate monism."

Introduction to the Bhagavad Gita Bhasya of Sri Sankaracharya by A.G.Krishna Warrier

  • 1
    Excellent excellent asnwer👏👏🙏.
    – user28152
    Aug 5, 2022 at 16:02
  • Few questions, why does knowledge automatically mean Advaita? How us Brahman Sat and Asat? Brahman is Sathya right? Regarding 13.12
    – user28152
    Aug 5, 2022 at 16:03
  • Request to include, BG 13.15: Though He perceives all sense-objects, yet He is devoid of the senses. He is unattached to everything, and yet He is the sustainer of all. Although He is without attributes, yet He is the enjoyer of the three modes of material nature. Which is explicitly Advaitic.
    – user28152
    Aug 5, 2022 at 16:04
  • Sir, can you please answer this hinduism.stackexchange.com/questions/52434/…
    – user28152
    Aug 5, 2022 at 16:05
  • Where In the world does 13.12 to 13.17 it say he is jivatma.
    – Prasanna R
    Aug 9, 2022 at 4:49

Brahman Satyam ,Jagan Mitya

In fact, the illusoriness (mithyAtva) of the world is the exclusive tenet of the advaitins who accept anirvacanIyakhyAti.
Sri S N Sastri

Drawing an analogy , to explain Mityatva(illusoriness)

If you take the case of a pencil, it was abhava before it was manufactured, and after it got used up ,but bhava as well, when it was being used.Here , the experiential reality connected with the pencil is not denied , however , it is construed, the bhava has undergone cessation,or it did not exist before, thus it is either real or unreal (understood as mithya).which translates into 'neither real nor unreal'(because real and unreal are mutually exclusive and they complement each other),This is extensible to any other experiential reality.This explanation connotes the concept of Illusoriness in Advaita.BG 2.16, contains this idea, (detailed in this link)

nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ(2.16)
Of the unreal , there is no being, the real has no non-existence,the nature of both of them Indeed has been realised by the seers of truth
(translation Swami Gambirananda)

BG 3.13 - Brahman is beyond the relative terms of existence and non-existence( Brahman Satyam,jagat mithya)

shall now reveal to you that which ought to be known, and by knowing which, one attains immortality. It is the beginningless Brahman, which lies beyond existence and non-existence.(Swami Mukundananda 13.13)


Liberation consists in remaining identified with the changeless Self even while living in the present body. Liberation is not something to be attained after death..
-BG--,5.24,--6.27--- 18.55
Sri SN Sastri

Path of Jnana and Karma are mutually exclusive
BG -- 3.3 -- 2.51

Vairagyam Detachment

BG -- 6.35

Pratibimba Vada
Sri SN Sastri

Know that I am like the brilliance of the sun that illuminates the entire solar system. The radiance of the moon and the brightness of the fire also come from Me.(BG15.12)

Avachedha Vada
Sri SN Sastri

The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.(BG 15.7)

  • 1
    Glad to see you also quoted Swami Mukundananda's BG Commentary.It is really an underrated one,really simple yet precise! Oct 6, 2022 at 10:02
  • @Rāmachandra , quite true. Its a good online resource on Bhagavad Gita
    – Athrey
    Oct 8, 2022 at 9:39

There is also Anu Gita in the Mahabharata. In it, the philosophy of Advaita Vedanta is more expressed, and it is directly stated that Krishna is an avatar of Narayana, and not vice versa - https://en.wikipedia.org/wiki/Anugita

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