Inane Interpolations In Bhagvad-Gita, BS Murthy [free novel reading sites .txt] 📗
- Author: BS Murthy
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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
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