Bhagavad Geeta is simultaneously a Sruti and Smriti

Bhagavad Geeta is simultaneously a Sruti and Smriti

The popularity that the Gita enjoys is indisputable. The reason for this is patent. It occupies simultaneously the position of the Sruti and Smriti. What these two types of scripture are has to be understood first. The Upanishads come under the first category. For generations together they have been preserved by accurate verbal transmission by an unbroken succession of masters and disciples. Notwithstanding this seemingly tedious process, these sacred books have suffered no mutilation. The original inspired utterances and the ideas enshrined therein have all been preserved intact. These fundamentals continue to be to the Spiritual men, what multiplication tables are to students of mathematics. Neither of these can be modified or altered. Spiritual tenets are eternal verities.

While Sruti means what is heard, Smriti means what is remembered. Social laws, usages, customs and manners and moral codes do all come within the purview of Smriti. It may be styled as applied sociology. Authentic Smritis have always had their basis in Srutis. Among the oft-quoted Smritis those of Parasara and Manu may be said to be typical. But these Smritis are not held veritable and inviolable. According to times, places and circumstances they undergo modification. An individual or a body of law-givers create these Smritis periodically according to social needs. The Constitution that the Free Republic of India has made for itself may in away be termed as the latest among the Smritis. These books are religio-social codes undergoing changes corresponding to the changes in the order of society.

In the Bhagavad Gita the Sruti and the Smriti get themselves blended. Because of its being an exhaustive collection of spiritual laws, the Gita is called the Sruti. These spiritual laws when applied to life are called the Sanatana Dharma—eternal order and righteousness. The Gita may therefore be treated as a manual of the Sanatana Dharma. It is a Directory on social fabric and social growth. It further points out how the eternal verities can be applied in modified forms under changing circumstances. A parallel may make the point clear. Gold is ever a valuable metal. But the mint it undergoes varies in different reigns. Coins of one reign may not gain currency in another; but the value of gold is not affected thereby. Sanatana Dharma is like the gold while its varying applications are like its mintages. Smritis also have their limitations like the minted coins. But among the Smritis the mintage of the Gita is unique in itself. Its currency is not affected in any manner by extraneous changes. The duties of man enjoined in it are of a universal nature. Problems pertaining to life, individual as well as collective, are solved in it on the basis of fundamental principles. In this perishing world there are many problems which are of a persisting nature. The function of the Gita is to handle these persisting problems. Life has two aspects—the changeful and the changeless. The Bhagavad Gita is the master key to both the aspects. It correctly reveals the phenomenal and the noumenal. For this reason this book is called the Smriti among the Smritis. It remains unalterable under all circumstances.

Source: Srimad Bhagavad Geeta-Commentary by Swami Chidbhavananda