Inane Interpolations In Bhagvad-Gita - BS Murthy (best android ereader .txt) š
- Author: BS Murthy
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tasmÄn nÄrhÄ vayaį¹ hantuį¹ dhÄrtarÄį¹£hį¹rÄn sa-bÄndhavÄn
sva-janaį¹ hi kathaį¹ hatvÄ sukhinaįø„ syÄma mÄdhava
Ch1, V38
Blinded by greed, bent on deceit
Fail they foresee, war ruins the race.
yady apy ete na paÅhyanti lobhopahata-chetasaįø„
kula-kį¹£haya-kį¹itaį¹ doį¹£haį¹ mitra-drohe cha pÄtakam.
C1, V39
Wiser for the woes of wars
Why not Lord we rescind now.
kathaį¹ na jƱeyam asmÄbhiįø„ pÄpÄd asmÄn nivartitum
kula-kį¹£haya-kį¹itaį¹ doį¹£haį¹ prapaÅhyadbhir janÄrdana
Ch 2, V4
Adore as I, how dare I
Make Bhishma ān Dron target?
kathaį¹ bhÄ«į¹£hmam ahaį¹ sankhye droį¹aį¹ cha madhusÅ«dana
iį¹£hubhiįø„ pratiyotsyÄmi pÅ«jÄrhÄvari-sÅ«dana ,,,
Ch2, V5
Better I go with begging bowl
Than earn disgrace slaying them,
Would the scepter ever glitter
In the bloodstained hands of mine?
gurÅ«nahatvÄ hi mahÄnubhÄvÄn
Åhreyo bhoktuį¹ bhaikį¹£hyamapÄ«ha loke
hatvÄrtha-kÄmÄį¹stu gurÅ«nihaiva
bhuƱjÄ«ya bhogÄn rudhira-pradigdhÄn
Ch2, V6
Those us oppose
We hate hurting,
What use war
Who victors are?
na chaitadvidmaįø„ kataranno garÄ«yo
yadvÄ jayema yadi vÄ no jayeyuįø„
yÄneva hatvÄ na jijÄ«viį¹£hÄmas
te āvasthitÄįø„ pramukhe dhÄrtarÄį¹£hį¹rÄįø„
Ch2, V7
About my duty Iām in doubt
Tell me kindly what is right.
kÄrpaį¹ya-doį¹£hopahata-svabhÄvaįø„
pį¹ichchhÄmi tvÄį¹ dharma-sammÅ«
ha-chetÄįø„
yach-chhreyaįø„ syÄnniÅhchitaį¹ brÅ«hi tanme
Åhiį¹£hyaste āhaį¹ ÅhÄdhi mÄį¹ tvÄį¹ prapannam
Besides, Arjuna was also concerned about,
Ch1, V40
Die aged en masse dharmaās votaries
Won't that let go youth ours haywire?
kula-kį¹£haye praį¹aÅhyanti kula-dharmÄįø„ sanÄtanÄįø„
dharme naį¹£hį¹e kulaį¹ kį¹itsnam adharmo ābhibhavaty uta
Ch1, v41
Sex ratio adverse that war ensues
Turns women soft on caste barriers.
adharmÄbhibhavÄt kį¹iį¹£hį¹a praduį¹£hyanti kula-striyaįø„
strÄ«į¹£hu duį¹£hį¹Äsu vÄrį¹£hį¹eya jÄyate varį¹a-saį¹
kara
Ch1, V42
Fallen women all go to hell
What is more their bastards rob
Posthumous rites of forebearers.
saį¹
karo narakÄyaiva kula-ghnÄnÄį¹ kulasya cha
patanti pitaro hy eį¹£hÄį¹ lupta-piį¹įøodaka-kriyÄįø„
Ch1, V43
Liaisons low of women wanton
Set our race on ruinous course.
doį¹£hair etaiįø„ kula-ghnanaį¹ varį¹a-saį¹ kara-karakaiįø„
utsadyante jati-dharmaįø„ kula-dharmash cha shashvataįø„
and this is understandable for Arjuna, who was a Kshatriya, seated next only to the Brahmins on the Hindu High Caste-table
So, Lord Vishnu, the Creator, in his avatar as Krishna (lo as Shudra), donning the role of Arjunaās charioteer, set out to motivate the doubting tom to fight the just war on hand, beginning with a taunt that is ā
Ch2, V11
Averring as knowing
Worried over trivia!
Reckon never wise
Dead and alive both
ÅhrÄ« bhagavÄn uvÄcha
aÅhochyÄn-anvaÅhochas-tvaį¹ prajƱÄ-vÄdÄnÅh cha bhÄį¹£hase
gatÄsÅ«n-agatÄsÅ«nÅh-cha nÄnuÅhochanti paį¹įøitÄįø„
Ch2, V12
You and Me
As well these,
Have had past
Future as well.
na tvevÄhaį¹ jÄtu nÄsaį¹ na tvaį¹ neme janÄdhipÄįø„
na chaiva na bhaviį¹£hyÄmaįø„ sarve vayamataįø„ param
Ch2, V13
Wise all realize
Embodies selfsame spirit in one
From birth to death, in every birth.
dehino āsmin yathÄ dehe kaumÄraį¹ yauvanaį¹ jarÄ
tathÄ dehÄntara-prÄptir dhÄ«ras tatra na muhyati
Ch2, V18
Perish all bodies, Spirit not therein
Know this truth, and take up arms.
antavanta ime dehÄ nityasyoktÄįø„ ÅharÄ«riį¹aįø„
anÄÅhino āprameyasya tasmÄd yudhyasva bhÄrata
Ch2, V19
With no slayer, nor one slain
Whoso feels that he might kill
It's in delusion that he harps.
ya enaį¹ vetti hantÄraį¹ yaÅh chainaį¹ manyate hatam
ubhau tau na vijÄnÄ«to nÄyaį¹ hanti na hanyate.
Ch2, V20
Unbound being ever unborn
Ageless since itās endless too
Goes on Spirit, beyond life-span.
na jÄyate mriyate vÄ kadÄchin
nÄyaį¹ bhÅ«tvÄ bhavitÄ vÄ na bhÅ«yaįø„
ajo nityaįø„ ÅhÄÅhvato āyaį¹ purÄį¹o
na hanyate hanyamÄne ÅharÄ«re
Ch2, V21
Spirit as entity hath no birth
How can thou kill whatās not born!
vedÄvinÄÅhinaį¹ nityaį¹ ya enam ajam avyayam
kathaį¹ sa puruį¹£haįø„ pÄrtha kaį¹ ghÄtayati hanti kam
Ch2, V22
Change as men fade if clothes
So doth Spirit as frames are worn
vÄsÄnsi jÄ«rį¹Äni yathÄ vihÄya
navÄni gį¹ihį¹Äti naro āparÄį¹i
tathÄ ÅharÄ«rÄį¹i vihÄya jÄ«rį¹Änya
nyÄni sanyÄti navÄni dehÄ«.
Ch2, V26
Prima facie if thou feel
Subject Spirit is to rebirths
Why grieve over end of frame?
atha chainaį¹ nitya-jÄtaį¹ nityaį¹ vÄ manyase mį¹itam
tathÄpi tvaį¹ mahÄ-bÄho naivaį¹ Åhochitum arhasi.
Ch2, V27
Dies as one
For like rebirth,
Why feel sad
Of whatās cyclic
jaatasya hi dhruvoo mrityu dhruvam janma mritasya cha
tasmaadaparihaaryerthe na tvam shoochitumarhasi.
Ch2, V30
Dies not Spirit as die beings
What for man then tends to grieve!
dehÄ« nityam avadhyo āyaį¹ dehe sarvasya bhÄrata
tasmÄt sarvÄį¹i bhÅ«tÄni na tvaį¹ Åhochitum arhasi
Ch 2 V31
Being a warrior dharma thine
That thee fight with all thy might.
swa-dharmam api chÄvekį¹£hya na vikampitum arhasi
dharmyÄddhi yuddhÄch chhreyo ānyat kį¹£hatriyasya na vidyate.
At that, had Arjuna picked up the Gandiva, his divine bow, and said āhere we go,ā perhaps the Gita would have ended then and there, but as he remained unmoved Krishna had continued ā
Ch2, V38
Shed thy sentiment, guilt unhinge
Eye not gain as wage thou war.
sukha-duįø„khe same kį¹itvÄ lÄbhÄlÄbhau jayÄjayau
tato yuddhÄya yujyasva naivaį¹ pÄpam avÄpsyasi
Ch2, V39
It's this knowledge that liberates
And helps thee act, with no restraint.
eį¹£hÄ te ābhihitÄ sÄnkhye
buddhir yoge tvimÄį¹ Åhį¹iį¹u
buddhyÄ yukto yayÄ pÄrtha
karma-bandhaį¹ prahÄsyasi
Obviously privy to the Vedic ritualistic regimen, the bedrock of the Hindu religiosity that comes in the way of manās liberation, Krishna affirmed in the same vein:
Ch2, V42
Unwise use all enticing
Flowery language to further
Rituals Vedic in their scores
Not the knowledge of Vedas.
yÄmimÄį¹ puį¹£hpitÄį¹ vÄchaį¹ pravadanty-avipaÅhchitaįø„
veda-vÄda-ratÄįø„ pÄrtha nÄnyad astÄ«ti vÄdinaįø„
Ch2, V43
Eyeing heaven with mind mundane
Go for ceremonies such in hope
Of having best of both the worlds.
kÄmÄtmÄnaįø„ swarga-parÄ janma-karma-phala-pradÄm
kriyÄ-viÅheį¹£ha-bahulÄį¹ bhogaiÅhwarya-gatiį¹ prati.
Ch2, V44
Pursue if thou wants with zeal
Instincts then would spin thy mind.
bhogaiÅwvarya-prasaktÄnÄį¹ tayÄpahį¹ita-chetasÄm
vyavasÄyÄtmikÄ buddhiįø„ samÄdhau na vidhÄ«yate.
Ch2, V53
Stands as firm mind thy clear
Steer thou clear of path rituals.
Åhruti-vipratipannÄ te yadÄ sthÄsyati niÅhchalÄ
samÄdhÄv-achalÄ buddhis tadÄ yogam avÄpsyasi.
It was then that Arjuna broke his silence with the query ā
Ch2, V54
How to spot the yogi true
Were he there ever in the crowd?
sthita-prajƱasya kÄ bhÄį¹£hÄ samÄdhi-sthasya keÅhava
sthita-dhÄ«įø„ kiį¹ prabhÄį¹£heta kim ÄsÄ«ta vrajeta kim.
Later, having heard Krishnaās exposition of the virtues of self-restraint that was after having goaded him to wage the just war without suffering any qualms about killing his kith and kin, Arjuna, in confusion, quizzed Krishna again thus:
Ch3, V1
Capping wants, if betters action
How come Thou then push for war!
jyÄyasÄ« chet karmaį¹as te matÄ buddhir janÄrdana
tat kiį¹ karmaį¹i ghore mÄį¹ niyojayasi keÅhava and then said,
Ch 3, V2
Find I hard to grasp all this
Thou be forthright, what is right.
vyÄmiÅhreį¹eva vÄkyena buddhiį¹ mohayasÄ«va me
tad ekaį¹ vada niÅhchitya yena Åhreyo āham ÄpnuyÄm
The discourse between Krishna and Arjuna that follows is a treatise of self-help containing the cumulative wisdom enshrined in the Upanishads, Brahma sutras and Yoga sastra, however marred in the latter-period by 110 inane interpolations.
Be that as it may, did Krishna share āhigher casteā Arjunaās ālowerā caste concerns?
Seemingly not since he averred that ā
Ch9, V6
Skies in rooted wind as spreads
Dwell in Me though disperse all.
yathÄkÄÅha-sthito nityaį¹ vÄyuįø„ sarvatra-go mahÄn
tathÄ sarvÄį¹i bhÅ«tÄni mat-sthÄnÄ«tyupadhÄraya
But the interpolartor(s) thought differently,
Ch9, 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
Had Arjuna heard Krishna aver the above that dented his concept of kula-striyaįø„ (high caste women) aired in Ch1,V41 (quoted before), he would have been truly flabbergasted, and might have even dismissed him (Krishna) from service, for at that stage, the latter hadnāt shown his Vishvarupa (the Universal Form) to him as in Ch10.
Then, what about Arjunaās concern for the posthumous rites of forebears?
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,
ÅharÄ«raį¹ yad avÄpnoti yach chÄpy utkrÄmatÄ«Åhvaraįø„
gį¹ihÄ«tvaitÄni sanyÄti vÄyur gandhÄn ivÄÅhayÄt.
So, seemingly Krishna inferred the futility of the Vedic rituals for the dead, the bread and butter of the priestly class of Brahmins?
But then, notwithstanding their meager numbers, as the Brahmins acquired an unrivalled domination over the rest, they even came to believe that they had the power to control the gods as expostulated in the NÄrÄyana Upanishad!
daiva dÄnam jagat sarvam
mantrÄ dÄnantu daivatam,
tan mantram brÄhmanÄdÄnam
brÄhmano mama dÄvata.
Itās on god that hinges all
Mantras rein in that godhood
Controlled are those by Brahmans
Making them our own angels.
Not just that, going by the purÄnÄs, not only the Brahmin sages and saints through yagnÄs ān yÄgÄs ordained the gods to fulfill theirs as well as their clientsā wishes but also were wont to curse them when offended.
Needless to say, the Gitaās pristine text, besides being at odds with their religious practices and social prejudices had the potential to undermine their temporal power and social preeminence for all time to come, and so they set out to dispose that Krishna proposed.
Provocation for Interpolation
It is believed that the gods themselves made the Brahmin seers of yore privy to the Vedas, the primordial rhythms of creation, and as the communion took place in Sanskrit, it is called devabhasha, the language of the gods.
It is another matter though that in the latter-day Brihadaranyaka Upanishad, the Brahmins themselves postulated that ā.. since he (man) created gods who are better than he: and also because, being mortal, he created immortals, it is his higher creation. Whoever knows this, comes to be in this, his higher creation.ā
Be that as it may, if one were to read the Purusha Sukta (10.7.90.1-16) of the Rig Veda, the foremost of the four Vedas, it would be apparent that v11- v13 are clever Brahmanical interpolations though a clear give away. Given v13ās alleged creation of the Brahmins from the creatorās face, it can be inferred that this sloka, and its two facilitators, were inserted into the said sukta by them, the self-proclaimed guardians of the divine revelations. So as to grasp this Brahmin mischief, the relevant original hymns would come in handy.
V10
tasmad yajnat sarvahutaha
richassamani jijignire
chandhagamsi jijignire tasmat
yajus tasmad ajayata
From that yajna (or sacrifice) wherein the Cosmic Being was Himself the oblation, were born the riks (the mantras of the Rig-veda) and the samans (the mantras of the Sama-veda). From that (yajna) the metres (like Gayatri) were born. From that (yajna again) the yujas (the Yajur-veda) was born.
V14
chandrama manaso jataha
chakshoh suryo ajayata
mukhad indrash chagnishcha
pranadvayur ajayata
From His mind was born the moon. From His two eyes was born the sun. From His mouth were born Indra and Agni. From His breath was born the air.
V15
nabhya asidanta riksham
shirshno dyauh samavartata
padhyam bhumirdishash shrotrat
tada lokagamm akalpayan
From (His) navel was produced the antariksha (the space between the earth and the heavens). Dyuloka (or heaven) came into existence from His head. The bhumi (th earth) evolved out of His feet, and deek (or spacial directions) from His ears. Similarly (the demigods) produced the worlds (too).
V16
vedahametam purusham mahantam
adityavarnam tamasastu pare
sarvani rupani vichitya dhiraha
namani kritva abhivadan yadaste
"I know (through intuitive experience) this great Purusha (the Supreme Being), the wise one, who, having created the various forms and the nomenclatures (for those forms), deals with them by those names, and who is beyond darkness and is brilliant like the sun."
Thus, in this creative process, all are seen as arising out of the same original reality, the Purusha, which suggest human oneness, and that wouldnāt have gone down well with the Brahmins, the self-proclaimed godās own angels. So, they set out to rectify the āwrongā through the three following interpolations thus:
V11
tasmadashva ajayata
ye ke cobhaya dataha
gavo ha jijignire tasmat
tasmad jnata ajavayaha
From that were born the horses, as also animals (like donkeys and mules) which have two rows of teeth. From that were born the cattle. From that (again) were born goats and sheep.
V12
yatpurusham vyadadhuhu
kadhita vyakalpayan
mukham kimasya kau bahu
kavuru padavuchayate
(Now some questions are raised by the sages:) When the gods decided to (mentally) sacrifice the Viratpurusha (and produce further creation), in how many ways did they do it? What became of his face or mouth? What became of his two arms? What became of His two thighs? What were (the products of) the two feet called?
V13
brahmanosya mukhamasit
bahu rajanyah kritaha
uru tadasya yadvaishyaha
padhyagam shudro ajayata
From His face (or the mouth) came the brahmanas. From His two arms came the rajanya (the kshatriyas). From His two thighs came the vaishyas. From His two feet came the shudras.
So, His face (head) produced whatā Heaven or Brahmins?
Who were born out of His belly (navel)? ā Antariksha or Vaisyas?
What evolved from his feet ā Earth or Shudras?
Often the Purusha Sukta with these contradictions gets chanted (and heard) without anyone raising an eyebrow for none knows Sanskrit and thatās
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