There are two ways in which people react to the sanctity and divinity of Kṛṣṇa in Bhagavad Gītā.
To one set of people, Kṛṣṇa has no special qualification to be called divine and these people may not even believe in anything such as the Divine. As atheists or agnostics, the only way such people can be convinced is initially through the rationale of the dialogue in the Gītā. The dialogue surpasses anything written in any language at any point in time in its clarity and wisdom. The message of Kṛṣṇa is universal and timeless. Those who do not accept and understand, it just means that as of now, it is not their time to understand and transform.
The laws of nature do not change just because we do not accept and understand them. The earth was always round and never flat and it always revolved around the sun, even when the societal leaders denied these truths and killed people for expounding these truths.
There is another class of people who say that there is only Kṛṣṇa, who is divine and all other divine manifestations have no relevance. One such group of people came to me after I had spoken on the Gītā, very perturbed.
They said, ‘From what you say, we see that you accept the divinity of Kṛṣṇa.’
I said, ‘Yes, I very much do. He is the Pūrṇāvatār, the complete incarnation.’
They complained, ‘Then how can you worship Śiva in your ashram? We believe you have a Dakśināmūrti (Śiva) temple in your Bidadi ashram in India. How can you do this?’
I asked them, ‘Have you read Anu Gītā which is also another part of Mahābhārat?’
They said, ‘No.’
I then explained to them about Anu Gītā: After the war, Arjuna and Kṛṣṇa are together and Arjuna says, ‘Dear Kṛṣṇa, I do not remember all of what you taught me at the battlefield, when you delivered the Gītā to me. Can you please enlighten me again?’
Kṛṣṇa says, ‘Oh, you have forgotten? I too have forgotten what I then said!’ Arjuna exclaims, ‘Kṛṣṇa, how is that possible?’
Kṛṣṇa says, ‘At that point I was Parabrahma Kṛṣṇa, the universal Kṛṣṇa. I was Bhagavān, Superconsciousness. I was the Divine. Now, I am Vāsudeva Kṛṣṇa, son of Vāsudeva. So, I do not remember what I spoke to you as Parabrahma Kṛṣṇa. I shall try and remember.’
What he remembered and recounted was Anu Gītā. Kṛṣṇa, as Parabrahma Kṛishna, is the Divine energy, the formless Brahman, the same as Śhiva, Viṣṇu or Devī. He is the ultimate Truth, the Puruṣhottama, as are these other manifestations of the same Brahman.
It is only the ignorant cows of Kṛṣṇa who fight with the equally ignorant monkeys of Rāma, forgetting that Rāma and Kṛṣṇa are both the same energy.
The constant, repetitive reference to Bhagavān in the Gītā is to emphasize this point that Kṛṣṇa is not just the mere charioteer of Arjuna, Pārthasārathi, or Keśava, destroyer of the demon Keśin or Madhusūdana, destroyer of the demon Madhu, but that He is Parabrahma Kṛṣṇa, the Supreme Energy, who is formless and nameless. This is also to reinforce the satya, truth that you too, like Arjuna, are God and no less.
Understanding the divinity of Kṛṣṇa is a step to intranalysing and living one’s own divinity. That possibility of divinity is what completes and liberates. That is why Ādī Śankaracārya, the great Incarnation sings in Bhaja Govindaṁ, ‘Even a little reading of the Bhagavad Gītā will liberate you from death.’