Inane Interpolations In Bhagvad-Gita by BS Murthy (pdf to ebook reader .TXT) š
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Ch9, V13
With Me in mind well-meaning
See they beings sourced in Me.
mahÄtmÄnas tu mÄį¹ pÄrtha daivÄ«į¹ prakį¹itim ÄÅhritÄįø„
bhajantyananya-manaso jƱÄtvÄ bhÅ«tÄdim avyayam
Ch9, V14
With right intent ān focus
Such Me worship with true faith.
satataį¹ kÄ«rtayanto mÄį¹ yatantaÅh cha dį¹iįøha-vratÄįø„
namasyantaÅh cha mÄį¹ bhaktyÄ nitya-yuktÄ upÄsate
Now comes the ritualistic version of v14
V15
jƱÄna-yajƱena chÄpyanye yajanto mÄm upÄsate
ekatvena pį¹ithaktvena bahudhÄ viÅhvato-mukham
Others, offering the sacrifice of knowledge, worship me with oneness, separateness and also multifaceted diversity.
Apparently, this is to facilitate v16 to v19 that are but the forerunners to V20 of the next Ch10, and the ritualistic V20-V21 of this one
V16
ahaį¹ kratur ahaį¹ yajƱaįø„ svadhÄham aham auį¹£hadham
mantro āham aham evÄjyam aham agnir ahaį¹ hutam
It is I who am the Vedic ritual, I am the sacrifice, and I am the oblation offered to the ancestors. I am the medicinal herb, and I am the Vedic mantra. I am the clarified butter, I am the fire and the act of offering.
V17
pitÄham asya jagato mÄtÄ dhÄtÄ pitÄmahaįø„
vedyaį¹ pavitram oį¹kÄra į¹ik sÄma yajur eva cha
Of this universe, I am the Father; I am also the Mother, the Sustainer, and the Grandsire. I am the purifier, the goal of knowledge, the sacred syllable Om. I am theRigVeda, SÄma Veda, and the Yajur Veda.
V18
gatir bhartÄ prabhuįø„ sÄkį¹£hÄ« nivÄsaįø„ Åharaį¹aį¹ suhį¹it
prabhavaįø„ pralayaįø„ sthÄnaį¹ nidhÄnaį¹ bÄ«jam avyayam
I am the Supreme Goal of all living beings, and I am also their Sustainer, Master, Witness, Abode, Shelter, and Friend. I am the Origin, End, and Resting Place of creation; I am the Storehouse and Eternal Seed.
V19
tapÄmyaham ahaį¹ varį¹£haį¹ nigį¹ihį¹Ämyutsį¹ijÄmi cha
amį¹itaį¹ chaiva mį¹ityuÅh cha sad asach chÄham arjuna
I radiate heat as the sun, and I withhold, as well as send forth rain. I am immortality as well as death personified, O Arjun. I am the spirit as well as matter.
V20
trai-vidyÄ mÄį¹ soma-pÄįø„ pÅ«ta-pÄpÄ
yajƱair iį¹£hį¹vÄ svar-gatiį¹ prÄrthayante
te puį¹yam ÄsÄdya surendra-lokam
aÅhnanti divyÄn divi deva-bhogÄn
Those who are inclined to the fruitive activity described in the Vedas worship Me through ritualistic sacrifices. Being purified from sin by drinking the Soma juice, which is the remnant of the yajƱas, they seek to go to heaven. By virtue of their pious deeds, they go to the abode of Indra, the king of heaven, and enjoy the pleasures of the celestial gods.
V21
te taį¹ bhuktvÄ swarga-lokaį¹ viÅhÄlaį¹
kį¹£hÄ«į¹e puį¹ye martya-lokaį¹ viÅhanti
evaį¹ trayÄ«-dharmam anuprapannÄ
gatÄgataį¹ kÄma-kÄmÄ labhante
When they have enjoyed the vast pleasures of heaven, the stock of their merits being exhausted, they return to the earthly plane. Thus, those who follow the Vedic rituals, desiring objects of enjoyment, repeatedly come and go in this world.
Now it may be seen that the following v23-v25 are but interpolative extrapolations of -
Ch9, V22
Those as meditate ān worship
Them I take My wings under.
ananyÄÅh chintayanto mÄį¹ ye janÄįø„ paryupÄsate
teį¹£hÄį¹ nityÄbhiyuktÄnÄį¹ yoga-kį¹£hemaį¹ vahÄmyaham
V23
ye āpyanya-devatÄ-bhaktÄ yajante ÅhraddhayÄnvitÄįø„
te āpi mÄm eva kaunteya yajantyavidhi-pÅ«rvakam
Even those devotees who worship other deities, filled with faith, they also worship me only, O Kaunteya, (but) incorrectly.
V24
ahaį¹ hi sarva-yajƱÄnÄį¹ bhoktÄ cha prabhureva cha
na tu mÄm abhijÄnanti tattvenÄtaÅh chyavanti te
For I am the recipient and also the lord of all sacrificial rituals, but they do not know me in essence. That is why they fall.
V25
yÄnti deva-vratÄ devÄn pitrĢĢ£Ä«n yÄnti pitį¹i-vratÄįø„
bhÅ«tÄni yÄnti bhÅ«tejyÄ yÄnti mad-yÄjino āpi mÄm
Those who worship deities attain the deities, those who worship ancestors go to the ancestors, those who worship spirits attain the spirits, but those who worship me attain me.
It may be noted that for all spiritual purposes, this chapter would have ended thus:
Ch9, V30
Start as wicked My worship
Take them all as well realized.
api chet su-durÄchÄro bhajate mÄm ananya-bhÄk
sÄdhur eva sa mantavyaįø„ samyag vyavasito hi saįø„
Ch9, V31
Tend I them then turn even
Devout Mine none go restive.
kį¹£hipraį¹ bhavati dharmÄtmÄ ÅhaÅhvach-chhÄntiį¹ nigachchhati
kaunteya pratijÄnÄ«hi na me bhaktaįø„ praį¹aÅhyati
But then we have the inane extension to the above as under:
V32
mÄį¹ hi pÄrtha vyapÄÅhritya ye āpi syuįø„ pÄpa-yonayaįø„
striyo vaiÅhyÄs tathÄ ÅhÅ«drÄs te āpi yÄnti parÄį¹ gatim
Surely, O Paartha, even those who are born of sinful origin ā women, traders, and also Shudras (labourers), they attain the supreme state by taking refuge in me.
This, to say the least, is reprehensible for it is not only caste-ist but also sexist besides being obnoxious, and there must be something drastically wrong with those votaries of the Gita āas it isā, who believe that Krishna would have indeed held that view.
Whatever, the moot point is, if as implied, Brahmin and Kshatriya women (no exemption is given to them as they are clubbed with Vaisyas and Shudras, men and women together) were to be born of sinful womb (actually it is pÄpa-yoni, sinful vulva, in the sloka), it goes without saying that their male siblings would not have been any differently born, but it is yet stated in the same vein that Brahmin men are worship-worthy! Yet this nonsensical verse is taken as Krishnaās word, equally senselessly by the Shudras, who have come to grudge the Gita on that score as well!
But lo, in the very next chapter, Krishna is that which makes womanās glory!
Ch10, V34
Iām the death that devours all
As well brings forth that beings
Besides what makes womanās glory
mį¹ityuįø„ sarva-haraÅh chÄham udbhavaÅh cha bhaviį¹£hyatÄm
kÄ«rtiįø„ ÅhrÄ«r vÄk cha nÄrÄ«į¹Äį¹ smį¹itir medhÄ dhį¹itiįø„ kį¹£hamÄ
And here follows some prevarication, as if, to dilute V32ās obnoxity.
V33
kiį¹ punar brÄhmaį¹Äįø„ puį¹yÄ bhaktÄ rÄjarį¹£hayas tathÄ
anityam asukhaį¹ lokam imaį¹ prÄpya bhajasva mÄm
What then to speak about kings and sages with meritorious deeds? So, having come to this transient and joyless world, engage in devotion unto Me.
Now maybe to assuage the hurt feelings is,
V34
man-manÄ bhava mad-bhakto mad-yÄjÄ« mÄį¹ namaskuru
mÄm evaiį¹£hyasi yuktvaivam ÄtmÄnaį¹ mat-parÄyaį¹aįø„
Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Having dedicated your mind and body to Me, you will certainly come to Me.
This was indeed borrowed from the following.
Ch18, V 65
If one remains to Me firm
Itās My promise I take him
man-manÄ bhava mad-bhakto mad-yÄjÄ« mÄį¹ namaskuru
mÄm evaiį¹£hyasi satyaį¹ te pratijÄne priyo āsi me
Needles to say, the above cited fourteen verses are but inane interpolations deserving to be blue-penciled like the others in this codification for rectification.
Chapter - 11: Vishvarupa-sandarsanaYoga
This 55 verses chapter is about the Omnipresence of the Supreme Spirit, and owing to the improbability of their being, v9-v14, make an amusing reading. V3 states that Krishna grants Arjuna the divine sight required to espy Vishvarupa (His Universal Form). Of course, the ESP that VyÄsa granted Sanjaya (Ch18, V75) was to enable him to monitor the goings on at the battleground in order to appraise DhrutarÄshtra the blind king about the same.
Thus, only from Arjunaās averments could have Sanjaya gathered what he (Arjuna) was divining of the Vishvarupa, which obviously was beyond his (Sanjayaās) own espial. But v9-v14 would have him talk about the Vishvarupa as if he himself was witnessing the same, even before Arjuna uttered a word about it. However, v29 which seeks to emphasize what was already pictured in v28, albeit with an unnecessary as well as an inferior, though not silly, simile is but an interpolation. Having heard about the Glories of the Supreme from Krishna in the previous chapter, Arjuna said āCh11, V4
If Thou so feel, Iām worthy
Let me espy, Thy True Self.
manyase yadi tach chhakyaį¹ mayÄ draį¹£hį¹um iti prabho
yogeÅhvara tato me tvaį¹ darÅhayÄtmÄnam avyayam
At that Krishna said ā
Ch11, V5
Divine I let thee, divinity Mine
Of hues varied colours ān kinds.
paÅhya me pÄrtha rÅ«pÄį¹i ÅhataÅho ātha sahasraÅhaįø„
nÄnÄ-vidhÄni divyÄni nÄnÄ-varį¹Äkį¹itÄ«ni cha
Ch11, V6
Find AdityÄs, twelve therein
VÄsus eight, and Aswin twins
RudrÄs eleven ān Maruts four-nine
Wonders umpteen none else seen.
paÅhyÄdityÄn vasÅ«n rudrÄn aÅhvinau marutas tathÄ
bahÅ«ny adį¹iį¹£hį¹a-pÅ«rvÄį¹i paÅhyÄÅhcharyÄį¹i bhÄrata
Ch11, V7
May thou discern in My frame
Much more than thy thought would take.
ihaika-sthaį¹ jagat kį¹itsnaį¹ paÅhyÄdya sa-charÄcharam
mama dehe guįøÄkeÅha yach chÄnyad draį¹£hį¹um ichchhasi
Ch11, V8
Bestow thee that ESP
Helps which espy form Supreme
Beyond the pale of godās own sight.
na tu mÄį¹ Åhakyase draį¹£hį¹um anenaiva sva-chakį¹£huį¹£hÄ
divyaį¹ dadÄmi te chakį¹£huįø„ paÅhya me yogam aiÅhwaram
As already discussed at the beginning of this chapter, in spite of his inability to espy the Vishvarupa, and before Arjuna had uttered a word about it, Sanjaya went on describing it as if he himself was espying it.
V9
evam uktvÄ tato rÄjan mahÄ-yogeÅhvaro hariįø„
darÅhayÄm Äsa pÄrthÄya paramaį¹ rÅ«pam aiÅhwaram
O King, then having spoken this, Hari, the great Yogeshwara, showed the supreme form of Ishvara to Paartha.
V10
aneka-vaktra-nayanam anekÄdbhuta-darÅhanam
aneka-divyÄbharaį¹aį¹ divyÄnekodyatÄyudham
With several faces and eyes, showing several marvellous sights, wearing several divine
ornaments, armed with several divine uplifted weapons.
V11
divya-mÄlyÄmbara-dharaį¹ divya-gandhÄnulepanam
sarvÄÅhcharya-mayaį¹ devam anantaį¹ viÅhvato-mukham
Wearing divine garlands and clothes, anointed with divine fragrances, all of these wonderful (sights) were shining and infinite, with faces on all sides.
V12
divi sÅ«rya-sahasrasya bhaved yugapad utthitÄ
yadi bhÄįø„ sadį¹iÅhÄ« sÄ syÄd bhÄsas tasya mahÄtmanaįø„
Should thousands of suns happen to rise in the sky simultaneously, their blaze would resemble the light of that magnificent one.
V13
tatraika-sthaį¹ jagat kį¹itsnaį¹ pravibhaktam anekadhÄ
apaÅhyad deva-devasya ÅharÄ«re pÄį¹įøavas tadÄ
Then, the Paandava saw the entire universe with many divisions located in one place in the body of that lord of lords.
V14
tataįø„ sa vismayÄviį¹£hį¹o hį¹iį¹£hį¹a-romÄ dhanaƱjayaįø„
praį¹amya ÅhirasÄ devaį¹ kį¹itÄƱjalir abhÄį¹£hata
Thereafter, filled with bewilderment, his hair standing on end, Dhananjaya, with folded hands, bowed his head to the lord and began to speak.
In view of Sanjayaās āvisualā limitations, this amusing account of his is improbable for its ever happening on two more counts ā
Having seen Vishvarupa, Arjuna described it in similar terms and more that is after Sanjaya gave him the mike
Ch11, V15
In Thou find I
Brahma on lotus,
Gods and sages
Beings ān serpents!
paÅhyÄmi devÄns tava deva dehe
sarvÄns tathÄ bhÅ«ta-viÅheį¹£ha-saį¹
ghÄn
brahmÄį¹am Ä«Åhaį¹ kamalÄsana-stham
į¹iį¹£hÄ«nÅh cha sarvÄn uragÄnÅh cha divyÄn
Ch11, V16
With no beginning
End none sighted,
Boundless find I
In Thee universe!
aneka-bÄhÅ«dara-vaktra-netraį¹
paÅhyÄmi tvÄį¹ sarvato ānanta-rÅ«pam
nÄntaį¹ na madhyaį¹ na punas tavÄdiį¹
paÅhyÄmi viÅhveÅhvara viÅhva-rÅ«pa
Ch11, V17
Find I blinding
Light that blazing
From Thy diadem
Club and discus!
kirÄ«į¹inaį¹ gadinaį¹ chakriį¹aį¹ cha
tejo-rÄÅhiį¹ sarvato dÄ«ptimantam
paÅhyÄmi tvÄį¹ durnirÄ«kį¹£hyaį¹ samantÄd
dÄ«ptÄnalÄrka-dyutim aprameyam
So on, and
Ch11, V31
Who art Thou, this Terrible Thing!
For what avail, mission this Thine!!
Gripped now am with urge to know.
ÄkhyÄhi me ko bhavÄn ugra-rÅ«po
namo āstu te deva-vara prasÄ«da
vijƱÄtum ichchhÄmi bhavantam Ädyaį¹
na hi prajÄnÄmi tava pravį¹ittim
Then, Krishna averred:
Ch11, V47
As thou please Me, so Iāve shown
Form My Endless, none else seen.
mayÄ prasannena tavÄrjunedaį¹
rÅ«paį¹ paraį¹ darÅhitam Ätma-yogÄt
tejo-mayaį¹ viÅhvam anantam Ädyaį¹
yan me tvad anyena na dį¹iį¹£hį¹a-pÅ«rvam
Ch11, V48
Take to penance
Or pore over four Vedas
None that helps to see this Form.
na veda-yajƱÄdhyayanair na dÄnair
na cha kriyÄbhir na tapobhir ugraiįø„
evaį¹-rÅ«paįø„ Åhakya ahaį¹ nį¹i-loke
draį¹£hį¹uį¹ tvad anyena kuru-pravÄ«ra
Ch11, V49
Having beheld My bewildering Form
Now ease with My Form Normal.
mÄ te vyathÄ mÄ cha vimÅ«įøha-bhÄvo
dį¹iį¹£hį¹vÄ rÅ«paį¹ ghoram Ä«dį¹iį¹
mamedam
vyapeta-bhÄ«įø„ prÄ«ta-manÄįø„ punas tvaį¹
tad eva me rÅ«pam idaį¹ prapaÅhya
Then Krishna added,
Ch11, V52
Ever craved gods ān angels too
Just to behold what thee beheld.
su-durdarÅham idaį¹ rÅ«paį¹ dį¹iį¹£hį¹avÄn asi yan mama
devÄ apy asya rÅ«pasya nityaį¹ darÅhana-kÄį¹
kį¹£hiį¹aįø„
Ch11, V53
Austerities well Vedic grasp
Charity, as well ritual regimen
Get none to what thou had seen.
nÄhaį¹ vedair na tapasÄ na dÄnena na chejyayÄ
Åhakya evaį¹-vidho draį¹£hį¹uį¹ dį¹iį¹£hį¹avÄn asi mÄį¹ yathÄ
So, we have Krishnaās word that none else in the universe but Arjuna had witnessed Vishvarupa. Also, Sanjaya had stated towards the very end of the Gita that ā
Ch18, V75
Itās with Vyasaās grace I've heard
This peerless art of yogic life
Which Lord Krishna taught PÄrtha.
vyÄsa-prasÄdÄch chhrutavÄn etad guhyam ahaį¹ param
yogaį¹ yogeÅhvarÄt kį¹iį¹£hį¹Ät sÄkį¹£hÄt kathayataįø„ svayam
Needless to say, if per chance, Sanjaya had an improbable peep at the Vishvarupa, he wouldnāt have forgotten that celestial experience
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