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

in a hurry and would have surely recalled it, and mentioned it in the above verse. Besides, he was not known to have lied at any stage in his Kurukshetra reportage in the Mahabharata, these v9–v14 are unquestionable interpolations that have all along been seemingly escaping the attention of one and all! Hope this singular circumstance would enable Gita’s admirers as well as detractors to see that in the present form it cannot be taken at its face value for good or bad.

One may see how the inferior v29 as under, inserted after Vyāsa’s profound v28, exhibits the interpolator’s unmistakable limitation of imagination: 

Ch11, V28         

Rivers as run, towards the seas 
So these armies, towards Thy mouths.

yathā nadīnāṁ bahavo ’mbu-vegāḥ                        
samudram evābhimukhā dravanti

tathā tavāmī nara-loka-vīrā
viśhanti vaktrāṇy abhivijvalanti

V29 

yathā pradīptaṁ jvalanaṁ pataṅgā                                                       
viśhanti nāśhāya samṛiddha-vegāḥ
tathaiva nāśhāya viśhanti lokās
tavāpi vaktrāṇi samṛiddha-vegāḥ

Like moths enter a blazing fire with great speed for their destruction, so also do these people enter your mouths with great speed for their destruction.

Hence, though these seven interpolative verses, as such are not detrimental to Gita’s philosophical essence, just the same they prove the point that it was tampered with   poetically as well.  

 

Chapter -13: Kshetra–Kshetragjna Vibhāga Yoga               

 

This chapter of 35 verses deals with the body and spirit in the first half, and for the rest, about Prakruti (Nature) and Purusha (Supreme Spirit). One might notice that v10,  advocating asceticism to which Krishna was opposed, won't jell with the rest, either contextually or philosophically, and thus should be seen as an interpolation.

V22, which states that the Supreme Soul lay in beings as a sustainer, consenter, enjoyer and overseer, contravenes its very nature expostulated in Ch15, v16-v18. Besides, as can be seen, it also affects the continuity between v21 and v23 in this, and v30, akin to v15 is an irrelevant interpolation.

It may be noted that inexplicably though, the first verse of this chapter, is either omitted from some texts or retained, but traditionally ‘unnumbered’ in others, for reasons none explained, which reads thus: 

Ch13, V0

Thus spoke Arjuna:
What is nature ’n its role, 
What is spirit ’n its nature, 
What is frame ’n who lords it
What makes feeling ’n sixth sense?

arjuna uvācha
prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha
etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava

So be it, now to,

V10 

asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu 

Single-pointed devotion in me through unwavering yoga, going to solitary locations and disinterest in the assembly of people.

Maybe it’s a way for Nirvana but certainly out of place in the context of Krishna motivating Arjuna to fight a just war, and thus should be seen as an interpolation. Before going to the interpolated v22, a reading of its preceding and succeeding verses is needed to appreciate its digressive nature. 

Ch13, V20

It’s Nature that tends beings   
Binding Spirit to one’s own acts

prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api
vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān

Ch13, V21

Spirit that lay in beings all
Inclines to one’s attitudes, 
With the ethos it imbibes
Tends it one to like rebirth. 

kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyate
puruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate 

V22 

puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu

He who is the witness, the permitter, the nourisher, the experiencer, the master and who is also spoken of as the supreme self, is the supreme Purusha in this body.

Ch13, V23

Gets one freed, as he grasps
Aspects Nature ’n Spirit as well.

upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ
paramātmeti chāpy ukto dehe ’smin puruṣhaḥ paraḥ

Hence, owing to its digressive nature v22 is an interpolation.

Then to

V30                                                                                                                        

prakṛityaiva chakarmāṇi kriyamāṇāni sarvaśhaḥ
yaḥ paśhyati tathātmānam akartāraṁ sa paśhyati 

When he realizes that the variety of beings is established in the one, and it is only an evolution of that (one), he then attains brahman. It can be seen that the above is akin to v15 of this chapter and thus it is an irrelevant interpolation as well.

Ch13, V15

In beings all ’n objects too  
Within He lies, without as well,
If one comes to grasp this well
It’s perception that’s Supreme.

ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithak
brahma-sūtra-padaiśh chaiva hetumadbhir viniśhchitaiḥ

 

Chapter -14: Gunatraya–Vibhaga yoga

 

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,

V3 

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.

V4 

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 involvemt whereas in the rest of the text he presents himself as an impersonal being.

 

Chapter -15: Purushottama Prāpti Yoga

 

This unique chapter of 20 verses deals with the indwelling spirit and the Supreme Spirit, and the perishable man and the imperishable Purusha (Supreme Spirit).  It can be seen that v9, v12, v13, v14, and v15 are clear digressions after the fascinating proposition in,

Ch15, V8

Wind as carries scent of flowers                               
While leaving them as is where,
In like fashion Spirit from frames
Moves its awareness to rebirths. 

śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥ
gṛihītvaitāni sanyāti vāyur gandhān ivāśhayāt 

Then, here follows this obvious interpolation. 

V9 

śhrotraṁ chakṣhuḥ sparśhanaṁ cha rasanaṁ ghrāṇam eva cha
adhiṣhṭhāya manaśh chāyaṁ viṣhayān upasevate 

Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.

Hence, sans v9, in continuity to v8, the narrative runs thus,

Ch15, V10

Know not fools in lifetime theirs 
Nature of Spirit thus lies in them  
But ever on move from frame to frame. 

utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśhyanti paśhyanti jñāna-chakṣhuṣhaḥ

Ch15, V11                                                                                      

This by striving wise realize  
Fail though naive in spite of it.

yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam
yatanto ‘py akṛitātmāno nainaṁ paśhyanty achetasaḥ

that is broken yet again by the digressions in V12 thru V15 thus:

V12 

yad āditya-gataṁ tejo jagad bhāsayate ’khilam
yach chandramasi yach chāgnau tat tejo viddhi māmakam

Know that I am like the brilliance of the sun that illuminates the entire solar system. The radiance of the moon and the brightness of the fire also come from Me.

V13 

gām āviśhya cha bhūtāni dhārayāmy aham ojasā                         
puṣhṇāmi chauṣhadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ

Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.

V14 

ahaṁ vaiśhvānaro bhūtvā prāṇināṁ deham āśhritaḥ
prāṇāpāna-samāyuktaḥ pachāmy annaṁ chatur-vidham

It is I who take the form of the fire of digestion in the stomachs of all living beings, and combine with the incoming and outgoing breaths, to digest and assimilate the four kinds of foods.

V15 

sarvasya chāhaṁ hṛidi sanniviṣhṭo
mattaḥ smṛitir jñānam apohanaṁ cha
vedaiśh cha sarvair aham eva vedyo
vedānta-kṛid veda-vid eva chāham

I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedānt, and the knower of the meaning of the Vedas.

As can be seen, after the above digressive spell, v16 ‘n v17 put the discourse back on its logical course thus:

Ch15, V16

Perish all beings though in time
Perishes not the Spirit in them

dvāv imau puruṣhau loke kṣharaśh chākṣhara eva cha
kṣharaḥ sarvāṇi bhūtāni kūṭa-stho ’kṣhara uchyate

Ch15, V17

Self Mine Highest that sustains  
Is but different from that One

uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥ
yo loka-trayam āviśhya bibharty avyaya īśhvaraḥ

Hence, the marked verses in boxes are but interpolations  

 

Chapter -16: Daivasura–Sampad–Vibhaga Yoga

                                               

This chapter of 24 verses deals with all aspects of virtue and evil including how they affect human life. However, V19 which implies that the Lord condemns to hell those who hate Him reads thus:

V19 

tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamān             
kṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu

These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world.

But it may be appreciated that this characteristic of the Semitic God that’s alien to the forgiving-natured Hindu deities (barring Satyanarayana Swamy, a relatively recent addition to the pantheon, who punishes those that slight him but yet prone to recompense after repentance) is an innovative interpolation that contravenes Krishna’s affirmative averments to the contrary thus-

Ch4, V14

Detached Am from what happens 
It's this knowledge that frees man.

na māṁ karmāṇi limpanti na me karma-phale spṛihā
iti māṁ yo ’bhijānāti karmabhir na sa badhyate

Ch5, V15

Takes not Supreme credit or fault  
Grasp none have of this uncouth.

nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ

Ch6, V31

Me who sees in all beings 
He’s the one that dwells in Me.

sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ
sarvathā vartamāno ’pi sa yogī mayi vartate 

Ch7, V12    

Virtue, passion so too delusion  
Send I forth though all of them 
Come to dwell in none of them.

ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi

Ch9, V29 

None I favour; slight I none

But devout Mine all gain Me true 

samo ’haṁ sarva-bhūteṣhu na me dveṣhyo ’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā mayi te teṣhu chāpyaham 

and other such averred in many a context in the Gita makes this interpolation the odd thing out therein.

Be that as it may, since He is the indweller in all beings, as postulated by