Inane Interpolations In Bhagvad-Gita by BS Murthy (ebook reader for surface pro .txt) 📖

Him, won’t the interpolative proposition of v19 amount to self-condemnation!

 

Chapter - 17: Shraddhātraya-Vibhāga Yoga

 

This chapter of 28 verses deals with the spiritual as well as the temporal aptitudes of man. It may be noted that, v11-v13 that deal with the virtuous, the passionate and the deluded in ritualistic sense, and v23 -v28 concerning Om, Tat, Sat and Asat, of the Vedic hymns are clear interpolations for reasons the readers are familiar with. However, v7 - v10 that deal with the food habits of the virtuous, the passionate, and the deluded would pose a problem in determining whether or not they are interpolations. Can eating habits be linked to the innate nature of man in an infallible manner? Perhaps, some future research and analysis might resolve the universality or otherwise of this averment, and till then, it is appropriate to reserve the judgment on these.

Now to the text as Arjuna asks,

Ch17, V1

None the regard for scriptures 
Who tend to manage life their well
What Thou say of such of beings
Virtuous, passionate or merely deluded.

arjuna uvācha
ye śhāstra-vidhim utsṛijya yajante śhraddhayānvitāḥ
teṣhāṁ niṣhṭhā tu kā kṛiṣhṇa sattvam āho rajas tamaḥ

and Krishna begins to clarify 

Ch17, V2

It’s one’s nature that tends him
To be virtuous, passionate, or deluded

śhrī-bhagavān uvācha                                                
tri-vidhā bhavati śhraddhā dehināṁ sā svabhāva-jā
sāttvikī rājasī chaiva tāmasī cheti tāṁ śhṛiṇu  

Then, after Krishna plays his part as a dietician in v7 - v10, come these ‘sacrificial’ ten.

V11                                                                                                      

aphalākāṅkṣhibhir yajño vidhi-driṣhṭo ya ijyate
yaṣhṭavyam eveti manaḥ samādhāya sa sāttvikaḥ

Sacrifice that is performed according to the scriptural injunctions without expectation of rewards, with the firm conviction of the mind that it is a matter of duty is of the nature of goodness.

V12                                                                                                            

abhisandhāya tu phalaṁ dambhārtham api chaiva yat
ijyate bharata-śhreṣhṭha taṁ yajñaṁ viddhi rājasam

O best of the Bharatas, know that sacrifice, which is performed for material benefit, or with hypocritical aim, to be in the mode of passion.

V13 

vidhi-hīnam asṛiṣhṭānnaṁ mantra-hīnam adakṣhiṇam
śhraddhā-virahitaṁ yajñaṁ tāmasaṁ parichakṣhate

Sacrifice devoid of faith and contrary to the injunctions of the scriptures, in which no food is offered, no mantras chanted, and no donation made, is to be considered in the mode of ignorance.

V14 

deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavam
brahmacharyam ahinsā cha śhārīraṁ tapa uchyate

Worship of the deities, the twice born, teachers and the learned, purity, straightforwardness, chastity and non violence, these are called penance of the body.

V23 

oṁ tat sad iti nirdeśho brahmaṇas tri-vidhaḥ smṛitaḥ
brāhmaṇās tena vedāśh cha yajñāśh cha vihitāḥ purā

Om, Tat, Sat, this has been declared as the triple indicator of the eternal essence. By that were created the braahmanaas, the Vedas and the sacrifices, long ago.

V24 

tasmād oṁ ity udāhṛitya yajña-dāna-tapaḥ-kriyāḥ
pravartante vidhānoktāḥ satataṁ brahma-vādinām

Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, expounders of the Vedas always begin by uttering “Om” according to the prescriptions of Vedic injunctions.

V25 

tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥ
dāna-kriyāśh cha vividhāḥ kriyante mokṣha-kāṅkṣhibhiḥ

Persons who do not desire fruitive rewards, but seek to be free from material entanglements, utter the word “Tat” along with acts of austerity, sacrifice, and charity.

V26 

sad-bhāve sādhu-bhāve cha sad ity etat prayujyate
praśhaste karmaṇi tathā sach-chhabdaḥ pārtha yujyate

The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.

V27 

yajñe tapasi dāne cha sthitiḥ sad iti chochyate
karma chaiva tad-arthīyaṁ sad ity evābhidhīyate

Steadfastness in sacrifice, austerity and charity is called Sat, and also, action relation

to these is called Sat.

V28 

aśhraddhayā hutaṁ dattaṁ tapas taptaṁ kṛitaṁ cha yat
asad ity uchyate pārtha na cha tat pretya no iha

Whatever is sacrificed, donated or done, and whatever penance is performed, without faith, it is called asat, O Paartha. It is neither here nor after death.

For the reasons cited supra, these boxed are but interpolations.

 

Chapter -18: Moksha–Sanyāsa Yoga

 

This chapter of 78 verses that deals with the aspects of human behaviour based on the three natures - virtue, passion, and delusion - and the path of selfless action, ends describing the relevance of, and the reverence to, the Gita. While v12 breaks the continuity between v11 and v13 with hyperbolic averments, V41- v48 that describe the allotted duties of man on the basis of his caste are clearly interpolations. In essence, the discourse till v40 is about the human nature and how it affects man and as can be seen, the duties on caste lines detailed in the said interpolations have no continuity of argument.

That apart, v56 combines what is stated in the preceding and the succeeding verses, and thus both are seemingly interpolations. As in earlier chapters, the text acquires continuity if only these verses are bypassed.

V61 avers that the Supreme dwells in humans and deludes them all by his maya. This is contrary to what is stated in Ch5, V14 ‘It’s his nature but not Spirit / Makes man act by wants induced’. Thus, V61 clearly is an interpolation as it contravenes the neutrality of the Supreme Spirit in the affairs of man affirmed throughout by Krishna.

Now scanning the text in the light of the above, first of all, one can note how v12 breaks the continuity between v11 and v13 with hyperbolic averments. 

Ch18, V11

Needs one work to sustain life
Relinquients avoid, overloads all

na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate

V12 

aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit

The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter. 

Ch18, V13  

Factors five all deeds engulf                                        
Know them well to free thyself

pañchaitāni mahā-bāho kāraṇāni nibodha me
sānkhye kṛitānte proktāni siddhaye sarva-karmaṇām

Hence, v12 as above is an interpolation; moreover it can be seen that the discourse till v40 is about the human nature and how it affects man thus:

Ch18, V36

Make a note of these three ways
Pains which banish ’n fetch bliss.

sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati

Ch18, V37

What fail sprint ’n serve long run 
Virtuous know keep woes at bay.

yat tad agre viṣham iva pariṇāme ‘mṛitopamam
tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam

Ch18, V38

It’s the way with thy passion
To jump at all that what might tempt  
Which would turn sour in due course.

viṣhayendriya-sanyogād yat tad agre ’mṛitopamam
pariṇāme viṣham iva tat sukhaṁ rājasaṁ smṛitam

Ch18, V39

Ever in day-dreams      
End up deluded in dreamlands.

yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ tat tāmasam udāhṛitam

Ch18, V40

Beyond the pale of these natures
None ever exists in three worlds.

na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ

sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ

Then, like a bolt from the blue appear the following that describe the allotted duties of man on the basis of his caste with which the readers are already familiar with.  

V41 

brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas 

V42 

śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha        
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam

Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins.

V43                                                                                                                                                       

śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam
dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam

Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas.

V44 

kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam
paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam

Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas. Serving through work is the natural duty for those with the qualities of Shudras.

Having, stipulated the discriminatory caste code, now the interpolators show the carrot and stick to ghettoize the menial at the social fringes thus:

V45 

sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu

By fulfilling their duties, born of their innate qualities, human beings can attain perfection. Now hear from me how one can become perfect by discharging one’s prescribed duties.

V46 

yataḥ pravṛittir bhūtānāṁ yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ

By performing one’s natural occupation, one worships the Creator from whom all living entities have come into being, and by whom the whole universe is pervaded. By such performance of work, a person easily attains perfection.

V47

śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
svabhāva-niyataṁ karma kurvan nāpnoti kilbiṣham

It is better to perform one’s own duty, even imperfectly, rather than indulge in another’s work perfectly for by doing one’s innate work, a person does not incur sin.

Indeed, the last verse is nothing but a rehash of Ch3, V35, lo, with the same opening line, and it should not be lost on any that this inimical proposition figured the third chapter, the first of the fouled chapters, as well as in the concluding chapter , lest one should forget the rule.

Ch3, V35

śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ

It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to follow the path of another, which is fraught with danger.

Now, in this dissection of digressions is this digression –

In the Gita ‘as it is’, apart from the above Ch3,V35 –Ch18,V47 set of common first-liners, there are three more with the same or nearly same opening lines, and they are -

A) Ch 6, V15 ‘n V28 - yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ and yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣhaḥ - the former, as already seen, being an interpolation. B) Ch9, V34 ‘n Ch18, V65 - man-manā bhava mad-bhakto mad-yājī māṁ namaskuru and man-manā bhava mad-bhakto mad-yājī māṁ namaskuru, as already noted, the former being an interpolation C) Ch16, V7 ‘n Ch18, V30 - pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥ and pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhaye, both being above board. 

Now back to the subject matter with a reiteration of what was stated in v47, jus in case.

V48 

saha-jaṁ karma kaunteya sa-doṣham api na tyajet
sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ

One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke.

Putting the caste-centric interpolations behind, the Gita regains its luster with

Ch19, V49

With no want
Allegiant to none, 
Freed from action
Thou forsake.

asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ
naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati

Ch18, V50 

Leads how forsake to Brahman   
Know that Wisdom Supreme now

siddhiṁ prāpto yathā brahma tathāpnoti nibodha me                      
samāsenaiva kaunteya niṣhṭhā jñānasya yā parā

but only to lose it shortly thereafter.

V56

sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥ
mat-prasādād avāpnoti śhāśhvataṁ padam avyayam

My devotees, though performing all kinds of actions, take full refuge in me. By my grace, they attain the eternal and imperishable abode. 

As can be seen from the following, in the above verse is combined what is stated in the preceding (Ch18, V55) and the succeeding (Ch18,V57) verses, and thus is an interpolation. 

Ch18, V55

It’s then one would know Me true
That