The Bhagavad Gita is not a dogmatic book
Do we have to accept any dogma in the Bhagavad Gita? No, it's Self-Knowledge
How to study the Bhagavad Gita
Answering this question would surely require an entire essay, but very generally, we can affirm that the vast majority of experts agree on the statement that the Bhagavad Gita is not a dogmatic book.
Of course the entire part of the Bhagavad Gita related to the Self-Knowledge of the human being cannot be a dogma since the man himself can realize it in his own life (Realization of the Bhagavad Gita).
At the end of the Bhagavad Gita, Sri Krishna tells Arjuna:
Gita 18-
Yoga of Liberation by Renunciation-63.
That is, Sri Krishna transmits his Jnana (Knowledge), asks Arjuna to meditate (Dhyana) on all of this, and then decide himself how to act (Karma Yoga). That is, he does not impose any type of dogma on Arjuna. It is very similar to Catholic free will.
Surely the concept of Atman in chapter 2- Sankhya Yoga (Yoga Philosophy), can be considered a dogma. But it shouldn't be, since many spiritual systems also have something similar to the concept of a soul. Surely an atheist must consider it as a dogma. Although this observation about Atman would have to be greatly qualified.
Dogmas Bhagavad Gita 
Dogmas Bagavadeguitá.
Perhaps the concept that God (Sat-Chit-Ananda, Allah, Brahman) dwells in all beings can be dogmatic:
«I am the Atman (Self) that dwells in the heart of every being, O Gudakesha, I am the beginning, the middle and the end of all being» Bhagavad Gita 10- Yoga of Divine Manifestations-32
But many other systems claim the same thing, for example Christianity says “The Kingdom of God is within you.” In any case, through the high philosophy of Jnana Yoga it is possible to realize this concept without needing to admit it as dogma.
Although Sri Krishna explains the theory of reincarnation, it can perhaps be considered a dogma. In any case, although reincarnation is fundamental in the philosophical framework of the Bhagavad Gita, we believe that much of its teachings can be understood by someone who does not accept this theory. In any case, Swami Vivekananda practically demonstrated the truth of this theory with philosophy.
One of the characteristics of the Bhagavad Gita is its universality, in fact when it was transmitted it was considered a revealed teaching that harmonized other philosophies, such as the Sankhya Philosophy, so important in the Bhagavad Gita.
As we have already commented on previous pages, Hinduism is surely the most tolerant religion with others, as can be seen in the history of India in recent millennia. It has lived with Parsis, Sikhs, Muslims, Christians, Buddhists, Jains.. It has survived several colonizations, both empires and religions, it has survived the Delhi Sultanate (1206-1526) and the Islamic Mughal Raj (1526-1720).) and to the British Empire; resisted Islam and even syncretized it to create Sikhism; and also resisted Christian proselytism.
However, the Eternal Religion is still there, constantly reinventing itself.
Hinduism accepts other religions as true. Already in the ancient Rigveda it was stated:
«The truth is only one, the wise call it in different ways»
In the Bhagavad Gita we find the same principle when Krishna tells Arjuna:
«Whatever way one worships, if it is with faith and devotion, in that same way, I affirm his faith» Bhagavad Gita 7- Yoga of Knowledge and Realization of Brahman-21
Chapter 4 of the Bhagavad Gita (Yoga of Knowledge) begins with one of the most beautiful and shocking verses, where we can appreciate the tolerance of Hinduism with other religions:
Evil arises, and sometimes dominates, but He always returns, reincarnating in Krishna, Buddha or Christ, to restore justice. Unlike Islam (concept of "“The Seal of the Prophets") or Sikhism, these verses leave the door open to new prophets, to new holy men. Many Hindus believe in the sanctity of Jesus, Buddha, Guru Nanak, Zarathustra.
In the 19th century, Sri Ramakrishna enunciated the principle of Harmony between Religions:
The Bhagavad Gita also contains a philosophy that has been interpreted in various ways by the great Acharyas (sages) over time, and thus the different schools of philosophy emerged: Advaita, Vishishtadvaita, Dvaita, Dvaitaadvaita, etc. But it is obvious therefore that they all arise from the Bhagavad Gita and therefore encompass all of them (Which version of the Bhagavad Gita to choose?). Sri Ramakrishna also managed to unify the different Hindu sects.
It is true that in Bhakti Yoga (Devotion), there may be explanations that could be considered dogmatic, such as chapters 10 (Yoga of Divine Manifestations) or Chapter 11 (Yoga of the Universal Form of the Lord). In any case, we must never forget that the objective of any of these paths or yogas is Union with the Superior Absolute Reality, whatever one calls it. It is also true that certain interpretations of the Bhakti path incorporate new possible dogmas.
Although it might seem that the “All is One” of Jnana Yoga, the Path of Knowledge, could be considered dogmatic, Swami Vivekananda demonstrated that through the highest philosophy and without the need to accept any dogma, that is, by doubting from everything, the conclusion of “All is One” was reached, which is the basis of Vedanta (Jnana Yoga and Vedanta).
As mentioned above, in the paths of Karma Yoga (Selfless Action) or Dhyana Yoga (Path of Meditation on Atman) there should be no dogma.
As we have said, these reflections should be much more nuanced, and they have been written only as an introduction.
We recommend to the student-seeker that if he detects any dogma, he studies it, investigates it, meditates on it and shares it with his teacher.
Spirituality, religion and Bhagavad Gita
(c) Gita Institute
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