Philosophical system of Gita.

The philosophical system of Gita, its arrangement of truth, is not that part of its teaching which is the most vital, profound, eternally durable; but most of the material of which the system is composed, the principal ideas suggestive and penetrating which are woven into its complex harmony, are eternally valuable and valid; for they are not merely the luminous ideas or striking speculations of a philosophic intellect, but rather enduring truths of spiritual experience, verifiable facts of our highest psychological possibilities which no attempt to read deeply the mystery of existence can afford to neglect. Whatever the system may be, it is not, as the commentators strive to make it, framed or intended to support any exclusive school of philosophical thought or to put forward predominantly the claim of any one form of Yoga. The language of the Gita, the structure of thought, the combination and balancing of ideas neither to the temper of a sectarian teacher nor to the spirit of a rigorous analytical dialectics cutting off one angle of truth to exclude all others; but rather there is a wide, undulating, encircling mind and a rich synthetic experience. This is one of those great creation of the more intensive, exclusive movements of knowledge and religious realisation that follow out with an absolute concentration one clue, one path to its extreme issues. It does not cleave asunder, but reconciles and unifies.

The thought of the Gita is not pure monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava theism although it presents to us Krishna, who is the Avatara Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as world injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embrace all the provinces of that supreme region.  It maps out but it does not cut up or build walls or hedges to confine our vision.

From Aurbindo luctures.