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Бһага  вад-гӯта́ Аз Іт Із
is accepted as the Supreme Personality of Godhead not only by himself but by authorities like the sage Nārada, Asita, Devala, Vyāsadeva and so on. These are great personalities who distribute the Vedic knowledge as it is accepted by all  ācāryas . Therefore Arjuna tells Krṣṇa that he accepts whatever He says to be completely perfect.  Sarvam etad ṛtaṁ manye : “I accept everything You say to be true.” Arjuna also says that the personality of the Lord is very difficult to understand and that He cannot be known even by the great demigods. This means that the Lord cannot even be known by personalities greater than human beings. So how can a human being understand Śrī Krṣṇa without becoming His devotee?
Therefore  Bhagavad-gītā  should be taken up in a spirit of devotion. One should not think that he is equal to Kṛṣṇa, nor should he think that Kṛṣṇa is an ordinary personality or even a very great personality. Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, at least theoretically, according to the statements of  Bhagavad-gītā  or the statements of Arjuna, the person who is trying to understand the  Bhagavad-gītā . We should therefore at least theoretically accept Śrī Kṛṣṇa as the Supreme Personality of Godhead, and with that submissive spirit we can understand the  Bhagavad-gītā . Unless one reads the  Bhagavad-gītā  in a submissive spirit, it is very difficult to understand  Bhagavad-gītā  because it is a great mystery.
Just what is the  Bhagavad-gītā ? The purpose of  Bhagavad-gītā  is to deliver mankind from the nescience of material existence. Every man is in difficulty in so many ways, as Arjuna also was in difficulty in having to fight the Battle of Kurukṣetra. Arjuna surrendered unto Śrī Kṛṣṇa, and consequently this  Bhagavad-gītā  was spoken. Not only Arjuna, but every one of us is full of anxieties because of this material existence. Our very existence is in the atmosphere of nonexistence. Actually we are not meant to be threatened by nonexistence. Our existence is eternal. But somehow or other we are put into  asat .  Asat  refers to that which does not exist.
Out of so many human beings who are suffering, there are a few who are actually inquiring about their position, as to what they are, why they are put into this awkward position and so on. Unless one is awakened to this position of questioning his suffering, unless he realizes that he doesn't want suffering but rather wants to make a solution to all sufferings, then one is not to be considered a perfect human being. Humanity begins when this sort of inquiry is awakened in one's mind. In the  Brahma-sūtra  this inquiry is called " brahma-jījjñāsā ." Every activity of the human being is to be considered a failure unless he inquires about the nature of the Absolute. Therefore those who begin to question why they are suffering or where they came from and where they shall go after death are proper