The Bhagavad-gita is quintessentially a book of dharma, wherein the word means primarily ‘the right thing to do.’ Indeed, Arjuna’s seminal question (02.07) that drives the entire narrative of the Gita centers on determining dharma. 

Strikingly, Arjuna doesn’t frame his question in narrow terms such as, “Should I fight or not?” or even, “What is my dharma?” He frames his question in remarkably broad terms: “What is dharma?” And Krishna reciprocates by answering in universal terms. The Gita doesn’t refer to any of the circumstantial or historical reasons for that particular war at Kurukshetra; it doesn’t speak much about fighting except in the context that it is Arjuna’s nature and duty. Instead, it focuses on questions of identity, responsibility, destiny and divinity to formulate an inclusive worldview that enables one to choose wisely. It concludes that the right thing to do (dharma) is to be determined not just in terms of our various functional identities that are based on our nationality, profession, gender and so forth, but also and primarily in terms of our fundamental identity as spiritual beings, who are parts of the supreme spiritual being. 

Significantly, the Gita doesn’t use the word ‘dharma’ in the sense in which it is commonly used nowadays: namely to refer to religion. Undoubtedly, the Gita is revered as a sacred book by over a billion people belonging to what is nowadays called the Hindu religion. But the Gita’s teachings are not limited to them — its message is for all of humanity; and the worldview it outlines offers a place and purpose for all living beings. There is no religious sectarianism in the Gita’s teachings — it describes sanatana-dharma, the way of living that extends all across geography and history to accommodate even the smallest or lowest of beings.