Inane Interpolations In Bhagvad-Gita by BS Murthy (pdf to ebook reader .TXT) 📕

Ch9, V13  
With Me in mind well-meaning
See they beings sourced in Me.

mahātmānas tu māṁ pārtha daivīṁ prakṛitim āśhritāḥ
bhajantyananya-manaso jñātvā bhūtādim avyayam

Ch9, V14  
With right intent ’n focus
Such Me worship with true faith. 

satataṁ kīrtayanto māṁ yatantaśh cha dṛiḍha-vratāḥ
namasyantaśh cha māṁ bhaktyā nitya-yuktā upāsate

Now comes the ritualistic version of v14

V15 

jñāna-yajñena chāpyanye yajanto mām upāsate
ekatvena pṛithaktvena bahudhā viśhvato-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 

ahaṁ kratur ahaṁ yajñaḥ svadhāham aham auṣhadham         
mantro ’ham aham evājyam aham agnir ahaṁ 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                                                                                                             

pitāham asya jagato mātā dhātā pitāmahaḥ
vedyaṁ pavitram oṁkāra ṛik sāma 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, Sāma Veda, and the Yajur Veda.

V18 

gatir bhartā prabhuḥ sākṣhī nivāsaḥ śharaṇaṁ suhṛit
prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījam 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 

tapāmyaham ahaṁ varṣhaṁ nigṛihṇāmyutsṛijāmi cha
amṛitaṁ chaiva mṛityuśh cha sad asach chāham 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-vidyā māṁ soma-pāḥ pūta-pāpā
yajñair iṣhṭvā svar-gatiṁ prārthayante
te puṇyam āsādya surendra-lokam
aśhnanti divyān divi deva-bhogān 

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 yajñas, 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 taṁ bhuktvā swarga-lokaṁ viśhālaṁ
kṣhīṇe puṇye martya-lokaṁ viśhanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā 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 ’n worship                                             
Them I take My wings under. 

ananyāśh chintayanto māṁ ye janāḥ paryupāsate
teṣhāṁ nityābhiyuktānāṁ yoga-kṣhemaṁ vahāmyaham

V23 

ye ’pyanya-devatā-bhaktā yajante śhraddhayānvitāḥ
te ’pi mām eva kaunteya yajantyavidhi-pūrvakam 

Even those devotees who worship other deities, filled with faith, they also worship me only, O Kaunteya, (but) incorrectly.

V24 

ahaṁ hi sarva-yajñānāṁ bhoktā cha prabhureva cha
na tu mām abhijānanti tattvenātaśh 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 

yānti deva-vratā devān pitṝīn yānti pitṛi-vratāḥ
bhūtāni yānti bhūtejyā yānti mad-yājino ’pi mām 

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-durāchāro bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ

Ch9, V31

Tend I them then turn even
Devout Mine none go restive. 

kṣhipraṁ bhavati dharmātmā śhaśhvach-chhāntiṁ nigachchhati
kaunteya pratijānīhi na me bhaktaḥ praṇaśhyati

But then we have the inane extension to the above as under:

V32 

māṁ hi pārtha vyapāśhritya ye ’pi syuḥ pāpa-yonayaḥ
striyo vaiśhyās tathā śhūdrās te ’pi yānti parāṁ gatim 

Surely, O Paartha, even those who are born of sinful origin – 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 ‘as it is’, 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 pāpa-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 Krishna’s 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 woman’s glory! 

Ch10, V34

I’m the death that devours all
As well brings forth that beings
Besides what makes woman’s glory  

mṛityuḥ sarva-haraśh chāham udbhavaśh cha bhaviṣhyatām
kīrtiḥ śhrīr vāk cha nārīṇāṁ smṛitir medhā dhṛitiḥ kṣhamā

And here follows some prevarication, as if, to dilute V32’s obnoxity.

V33 

kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣhayas tathā
anityam asukhaṁ lokam imaṁ prāpya bhajasva mām 

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-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣhyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ 

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
It’s My promise I take him  

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣhyasi satyaṁ te pratijāne priyo ‘si 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 Vyāsa granted Sanjaya (Ch18, V75) was to enable him to monitor the goings on at the battleground in order to appraise Dhrutarāshtra the blind king about the same.

Thus, only from Arjuna’s averments could have Sanjaya gathered what he (Arjuna) was divining of the Vishvarupa, which obviously was beyond his (Sanjaya’s) 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 –Ch11, V4

If Thou so feel, I’m worthy
Let me espy, Thy True Self.

manyase yadi tach chhakyaṁ mayā draṣhṭum iti prabho
yogeśhvara tato me tvaṁ darśhayātmānam avyayam 

At that Krishna said –

Ch11, V5

Divine I let thee, divinity Mine      
Of hues varied colours ’n kinds.

paśhya me pārtha rūpāṇi śhataśho ’tha sahasraśhaḥ
nānā-vidhāni divyāni nānā-varṇākṛitīni cha  

Ch11, V6

Find Adityās, twelve therein 
Vāsus eight, and Aswin twins 
Rudrās eleven ’n Maruts four-nine
Wonders umpteen none else seen.

paśhyādityān vasūn rudrān aśhvinau marutas tathā
bahūny adṛiṣhṭa-pūrvāṇi paśhyāśhcharyāṇi bhārata

Ch11, V7

May thou discern in My frame  
Much more than thy thought would take.

ihaika-sthaṁ jagat kṛitsnaṁ paśhyādya sa-charācharam
mama dehe guḍākeśha yach chānyad draṣhṭum ichchhasi

Ch11, V8

Bestow thee that ESP 
Helps which espy form Supreme 
Beyond the pale of god’s own sight.

na tu māṁ śhakyase draṣhṭum anenaiva sva-chakṣhuṣhā
divyaṁ dadāmi te chakṣhuḥ paśhya me yogam aiśhwaram

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 uktvā tato rājan mahā-yogeśhvaro hariḥ
darśhayām āsa pārthāya paramaṁ rūpam aiśhwaram

O King, then having spoken this, Hari, the great Yogeshwara, showed the supreme form of Ishvara to Paartha.

V10 

aneka-vaktra-nayanam anekādbhuta-darśhanam
aneka-divyābharaṇaṁ divyānekodyatāyudham

With several faces and eyes, showing several marvellous sights, wearing several divine

ornaments, armed with several divine uplifted weapons.

V11 

divya-mālyāmbara-dharaṁ divya-gandhānulepanam          
sarvāśhcharya-mayaṁ devam anantaṁ viśhvato-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 sūrya-sahasrasya bhaved yugapad utthitā
yadi bhāḥ sadṛiśhī sā syād bhāsas tasya mahātmanaḥ

Should thousands of suns happen to rise in the sky simultaneously, their blaze would resemble the light of that magnificent one.

V13 

tatraika-sthaṁ jagat kṛitsnaṁ pravibhaktam anekadhā
apaśhyad deva-devasya śharīre pāṇḍavas tadā

Then, the Paandava saw the entire universe with many divisions located in one place in the body of that lord of lords.

V14 

tataḥ sa vismayāviṣhṭo hṛiṣhṭa-romā dhanañjayaḥ
praṇamya śhirasā devaṁ kṛitāñjalir abhāṣhata

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 Sanjaya’s ‘visual’ limitations, this amusing account of his is improbable for its ever happening on two more counts –

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 ’n serpents!

paśhyāmi devāns tava deva dehe
sarvāns tathā bhūta-viśheṣha-saṅghān
brahmāṇam īśhaṁ kamalāsana-stham
ṛiṣhīnśh cha sarvān uragānśh cha divyān

Ch11, V16  
With no beginning
End none sighted,
Boundless find I
In Thee universe!

aneka-bāhūdara-vaktra-netraṁ                                
paśhyāmi tvāṁ sarvato ’nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ
paśhyāmi viśhveśhvara viśhva-rūpa 

Ch11, V17

Find I blinding
Light that blazing 
From Thy diadem  
Club and discus!

kirīṭinaṁ gadinaṁ chakriṇaṁ cha
tejo-rāśhiṁ sarvato dīptimantam
paśhyāmi tvāṁ durnirīkṣhyaṁ samantād
dīptānalārka-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.

ākhyāhi me ko bhavān ugra-rūpo
namo ’stu te deva-vara prasīda
vijñātum ichchhāmi bhavantam ādyaṁ
na hi prajānāmi tava pravṛittim

Then, Krishna averred: 

Ch11, V47

As thou please Me, so I’ve shown
Form My Endless, none else seen.

mayā prasannena tavārjunedaṁ
rūpaṁ paraṁ darśhitam ātma-yogāt
tejo-mayaṁ viśhvam anantam ādyaṁ
yan me tvad anyena na dṛiṣhṭa-pūrvam 

Ch11, V48

Take to penance
Or pore over four Vedas  
None that helps to see this Form.

na veda-yajñādhyayanair na dānair
na cha kriyābhir na tapobhir ugraiḥ
evaṁ-rūpaḥ śhakya ahaṁ nṛi-loke
draṣhṭuṁ tvad anyena kuru-pravīra  

Ch11, V49 

Having beheld My bewildering Form
Now ease with My Form Normal.

mā te vyathā mā cha vimūḍha-bhāvo
dṛiṣhṭvā rūpaṁ ghoram īdṛiṅ mamedam
vyapeta-bhīḥ prīta-manāḥ punas tvaṁ
tad eva me rūpam idaṁ prapaśhya 

Then Krishna added,

Ch11, V52

Ever craved gods ’n angels too

Just to behold what thee beheld.

su-durdarśham idaṁ rūpaṁ dṛiṣhṭavān asi yan mama
devā apy asya rūpasya nityaṁ darśhana-kāṅkṣhiṇaḥ

Ch11, V53

Austerities well Vedic grasp

Charity, as well ritual regimen

Get none to what thou had seen.

nāhaṁ vedair na tapasā na dānena na chejyayā
śhakya evaṁ-vidho draṣhṭuṁ dṛiṣhṭavān asi māṁ yathā  

So, we have Krishna’s word that none else in the universe but Arjuna had witnessed Vishvarupa. Also, Sanjaya had stated towards the very end of the Gita that –

Ch18, V75

It’s with Vyasa’s grace I've heard
This peerless art of yogic life 
Which Lord Krishna taught Pārtha.

vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param
yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam

Needless to say, if per chance, Sanjaya had an improbable peep at the Vishvarupa, he wouldn’t have forgotten that celestial experience