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Inane Interpolations In Bhagvad-Gita

Though it is a matter of consensus that Bhagvad-Gita in the present length of seven hundred slokas has many an interpolation to it such as chaturvarnyam mayashrustam, but no meaningful attempt has ever been made to delve into the nature and extent, not to speak of the effect of these on the Hindu society at large. The methodical codification of interpolations carried out here puts the true character of the Gita in proper perspective. Identified here are hundred and ten slokas of deviant nature and or of partisan character, the source of so much misunderstanding about this book extraordinary, in certain sections of the Hindu fold. In the long run, exposing and expunging these mischievous insertions is bound to bring in new readers from these quarters to this over two millennia old classic besides altering the misconceptions of the existing adherents. The moot point that has missed the attention of all, all along, is that if the Sudras were to be so lowly in the Lord’s creation, how come then the Gita’s architect Krishna, His avatar, and Vyāsa, its chronicler, happen to be from the same lowly Hindu caste fold. Moreover, is it not absurd to suggest that either or both of them had deprecated the station of their own varna (caste) on their own in their very own Gita? This ‘overdue’ work, may lead the ‘denied’ Hindu castes as well as the favored folks for an objective approach to the in vogue Bhagvad-Gita which could dispel the misgivings of the former and the delusions of the latter, thereby bridging the Hindu emotional gulf with its abridged book that restores its original form. Whether or not one concurs with its propositions, this original work could be of interest to the students of logic and reasoning as well.

BS_Murthy · History

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19 Chs

Gunatraya–Vibhaga yoga (Ch14)

This diagnostic 27 verses chapter details the three human proclivities - virtue, passion, and delusion, and it may be noted that v3, v4, and v19 that deal with the Nature and the Spirit are interpolated digressions. So as to pin down the interpolative v3 'n v4, one may read the opening verses of this chapter with Krishna's averment.

Ch14, V1

Pass I now thee that knowledge

With which sages free themselves.

paraṁ bhūyaḥ pravakṣhyāmi jñānānāṁ jñānam uttamam

yaj jñātvā munayaḥ sarve parāṁ siddhim ito gatāḥ

Ch14, V2

Knows whoso this reaches Me

Keeps thus births 'n deaths at bay.

idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ

sarge 'pi nopajāyante pralaye na vyathanti cha,

Now these two interpolations,

mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham

sambhavaḥ sarva-bhūtānāṁ tato bhavati bhārata

The total material substance, prakṛiti, is the womb. I impregnate it with the individual souls, and thus all living beings are born.

sarva-yoniṣhu kaunteya mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā

O son of Kunti, for all species of life that are produced, the material nature is the womb, and I am the seed-giving Father.

It may be noted that the above two verses are about His role in the birth of beings that as seen, he had unerringly denied, and also, starting with the next (V5) till the very end (barring v19 that follows) this chapter is about human proclivities.

Ch14, V5

To tie the Spirit 'n body tight

Uses Nature as its threads

Virtue, passion as well delusion.

sattvaṁ rajas tama iti guṇāḥ prakṛiti-sambhavāḥ

nibadhnanti mahā-bāho dehe dehinam avyayam

Ch14, V6

Spirit as well gets well enticed

By the charms of life well-led

Steeped in wisdom and virtue.

tatra sattvaṁ nirmalatvāt prakāśhakam anāmayam

sukha-saṅgena badhnāti jñāna-saṅgena chānagha

Hence, it can be said that v3 'n v4 are not only digressive but also uncharacteristic interpolations. Likewise, in dealing with v19, we should focus on its preceding and the succeeding verses.

Ch14, V18

Echelons virtuous reach higher

Remain 'as is where' passionate

Go down ladder ever the deluded.

ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ

jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ

V19

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyati

guṇebhyaśh cha paraṁ vetti mad-bhāvaṁ so 'dhigachchhati

When wise persons see that in all works there are no agents of action other than the three guṇas, and they know me to be transcendental to these guṇas, they attain my divine nature,

thus breaking the narrative flow only to be succeeded by,

Ch14, V20

Out of orbit if thou go

Of Nature that grips thy mind

Freed be thou of recurring births.

guṇān etān atītya trīn dehī deha-samudbhavān

janma-mṛityu-jarā-duḥkhair vimukto 'mṛitam aśhnute

It can be seen that besides being intrusive, v19 is also a modified version of the penultimate verse of this chapter

Ch14, V26

It's by capping his nature

Wavers he not from the path

That which truly leads to Me

And in end he turns Brahman.

māṁ cha yo 'vyabhichāreṇa bhakti-yogena sevate

sa guṇān samatītyaitān brahma-bhūyāya kalpate

More so, it is only in these three interpolative verses that we see Krishna's personal involvement whereas in the rest of the text he presents himself as an impersonal being.

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