Inane Interpolations In Bhagvad-Gita - BS Murthy (best android ereader .txt) š
- Author: BS Murthy
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One may see how the inferior v29 as under, inserted after VyÄsaās profound v28, exhibits the interpolatorās unmistakable limitation of imagination:
Ch11, V28
Rivers as run, towards the seas
So these armies, towards Thy mouths.
yathÄ nadÄ«nÄį¹ bahavo āmbu-vegÄįø„
samudram evÄbhimukhÄ dravanti
tathÄ tavÄmÄ« nara-loka-vÄ«rÄ
viÅhanti vaktrÄį¹y abhivijvalanti
V29
yathÄ pradÄ«ptaį¹ jvalanaį¹ pataį¹
gÄ
viÅhanti nÄÅhÄya samį¹iddha-vegÄįø„
tathaiva nÄÅhÄya viÅhanti lokÄs
tavÄpi vaktrÄį¹i samį¹iddha-vegÄįø„
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 Gitaās philosophical essence, just the same they prove the point that it was tampered with poetically as well.
Chapter -13: KshetraāKshetragjna VibhÄga 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 āunnumberedā in others, for reasons none explained, which reads thus:
Ch13, V0
Thus spoke Arjuna:
What is nature ān its role,
What is spirit ān its nature,
What is frame ān who lords it
What makes feeling ān sixth sense?
arjuna uvÄcha
prakį¹itiį¹ puruį¹£haį¹ chaiva kį¹£hetraį¹ kį¹£hetra-jƱam eva cha
etad veditum ichchhÄmi jƱÄnaį¹ jƱeyaį¹ cha keÅhava
So be it, now to,
V10
asaktir anabhiį¹£hvaį¹
gaįø„ putra-dÄra-gį¹ihÄdiį¹£hu
nityaį¹ cha sama-chittatvam iį¹£hį¹Äniį¹£hį¹opapattiį¹£hu
Single-pointed devotion in me through unwavering yoga, going to solitary locations and disinterest in the assembly of people.
Maybe itās 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
Itās Nature that tends beings
Binding Spirit to oneās own acts
prakį¹itiį¹ puruį¹£haį¹ chaiva viddhy anÄdÄ« ubhÄv api
vikÄrÄnÅh cha guį¹ÄnÅh chaiva viddhi prakį¹iti-sambhavÄn
Ch13, V21
Spirit that lay in beings all
Inclines to oneās attitudes,
With the ethos it imbibes
Tends it one to like rebirth.
kÄrya-kÄraį¹a-kartį¹itve hetuįø„ prakį¹itir uchyate
puruį¹£haįø„ sukha-duįø„khÄnÄį¹ bhoktį¹itve hetur uchyate
V22
puruį¹£haįø„ prakį¹iti-stho hi bhuį¹
kte prakį¹iti-jÄn guį¹Än
kÄraį¹aį¹ guį¹a-saį¹
go āsya 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 ān Spirit as well.
upadraį¹£hį¹ÄnumantÄ cha bhartÄ bhoktÄ maheÅhvaraįø„
paramÄtmeti chÄpy ukto dehe āsmin puruį¹£haįø„ paraįø„
Hence, owing to its digressive nature v22 is an interpolation.
Then to
V30
prakį¹ityaiva chakarmÄį¹i kriyamÄį¹Äni sarvaÅhaįø„
yaįø„ paÅhyati tathÄtmÄnam akartÄraį¹ sa paÅhyati
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 ān objects too
Within He lies, without as well,
If one comes to grasp this well
Itās perception thatās Supreme.
į¹iį¹£hibhir bahudhÄ gÄ«taį¹ chhandobhir vividhaiįø„ pį¹ithak
brahma-sÅ«tra-padaiÅh chaiva hetumadbhir viniÅhchitaiįø„
Chapter -14: GunatrayaāVibhaga 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 ān v4, one may read the opening verses of this chapter with Krishnaās averment.
Ch14, V1
Pass I now thee that knowledge
With which sages free themselves.
paraį¹ bhÅ«yaįø„ pravakį¹£hyÄmi jƱÄnÄnÄį¹ jƱÄnam uttamam
yaj jƱÄtvÄ munayaįø„ sarve parÄį¹ siddhim ito gatÄįø„
Ch14, V2
Knows whoso this reaches Me
Keeps thus births ān deaths at bay.
idaį¹ jƱÄnam upÄÅhritya mama sÄdharmyam ÄgatÄįø„
sarge āpi nopajÄyante pralaye na vyathanti cha,
Now these two interpolations,
V3
mama yonir mahad brahma tasmin garbhaį¹ dadhÄmy aham
sambhavaįø„ sarva-bhÅ«tÄnÄį¹ tato bhavati bhÄrata
The total material substance, prakį¹iti, is the womb. I impregnate it with the individual souls, and thus all living beings are born.
V4
sarva-yoniį¹£hu kaunteya mÅ«rtayaįø„ sambhavanti yÄįø„
tÄsÄį¹ brahma mahad yonir ahaį¹ bÄ«ja-pradaįø„ pitÄ
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 ān body tight
Uses Nature as its threads
Virtue, passion as well delusion.
sattvaį¹ rajas tama iti guį¹Äįø„ prakį¹iti-sambhavÄįø„
nibadhnanti mahÄ-bÄho dehe dehinam avyayam
Ch14, V6
Spirit as well gets well enticed
By the charms of life well-led
Steeped in wisdom and virtue.
tatra sattvaį¹ nirmalatvÄt prakÄÅhakam anÄmayam
sukha-saį¹
gena badhnÄti jƱÄna-saį¹
gena chÄnagha
Hence, it can be said that v3 ān 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 āas is whereā passionate
Go down ladder ever the deluded.
Å«rdhvaį¹ gachchhanti sattva-sthÄ madhye tiį¹£hį¹hanti rÄjasÄįø„
jaghanya-guį¹a-vį¹itti-sthÄ adho gachchhanti tÄmasÄįø„
V19
nÄnyaį¹ guį¹ebhyaįø„ kartÄraį¹ yadÄ draį¹£hį¹ÄnupaÅhyati
guį¹ebhyaÅh cha paraį¹ vetti mad-bhÄvaį¹ so ādhigachchhati
When wise persons see that in all works there are no agents of action other than the three guį¹as, and they know me to be transcendental to these guį¹as, 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.
guį¹Än etÄn atÄ«tya trÄ«n dehÄ« deha-samudbhavÄn
janma-mį¹ityu-jarÄ-duįø„khair vimukto āmį¹itam aÅhnute
It can be seen that besides being intrusive, v19 is also a modified version of the penultimate verse of this chapter
Ch14, V26
Itās by capping his nature
Wavers he not from the path
That which truly leads to Me
And in end he turns Brahman.
mÄį¹ cha yo āvyabhichÄreį¹a bhakti-yogena sevate
sa guį¹Än samatÄ«tyaitÄn brahma-bhÅ«yÄya kalpate
More so, it is only in these three interpolative verses that we see Krishnaās personal involvemt whereas in the rest of the text he presents himself as an impersonal being.
Chapter -15: Purushottama PrÄpti 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.
ÅharÄ«raį¹ yad avÄpnoti yach chÄpy utkrÄmatÄ«Åhvaraįø„
gį¹ihÄ«tvaitÄni sanyÄti vÄyur gandhÄn ivÄÅhayÄt
Then, here follows this obvious interpolation.
V9
Åhrotraį¹ chakį¹£huįø„ sparÅhanaį¹ cha rasanaį¹ ghrÄį¹am eva cha
adhiį¹£hį¹hÄya manaÅh chÄyaį¹ viį¹£hayÄn 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.
utkrÄmantaį¹ sthitaį¹ vÄpi bhuƱjÄnaį¹ vÄ guį¹Änvitam
vimÅ«įøhÄ nÄnupaÅhyanti paÅhyanti jƱÄna-chakį¹£huį¹£haįø„
Ch15, V11
This by striving wise realize
Fail though naive in spite of it.
yatanto yoginaÅh chainaį¹ paÅhyanty Ätmany avasthitam
yatanto āpy akį¹itÄtmÄno nainaį¹ paÅhyanty achetasaįø„
that is broken yet again by the digressions in V12 thru V15 thus:
V12
yad Äditya-gataį¹ tejo jagad bhÄsayate ākhilam
yach chandramasi yach chÄgnau tat tejo viddhi mÄmakam
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
gÄm ÄviÅhya cha bhÅ«tÄni dhÄrayÄmy aham ojasÄ
puį¹£hį¹Ämi chauį¹£hadhÄ«įø„ sarvÄįø„ somo bhÅ«tvÄ rasÄtmakaįø„
Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.
V14
ahaį¹ vaiÅhvÄnaro bhÅ«tvÄ prÄį¹inÄį¹ deham ÄÅhritaįø„
prÄį¹ÄpÄna-samÄyuktaįø„ pachÄmy annaį¹ 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 chÄhaį¹ hį¹idi sanniviį¹£hį¹o
mattaįø„ smį¹itir jƱÄnam apohanaį¹ cha
vedaiÅh cha sarvair aham eva vedyo
vedÄnta-kį¹id veda-vid eva chÄham
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 VedÄnt, and the knower of the meaning of the Vedas.
As can be seen, after the above digressive spell, v16 ān v17 put the discourse back on its logical course thus:
Ch15, V16
Perish all beings though in time
Perishes not the Spirit in them
dvÄv imau puruį¹£hau loke kį¹£haraÅh chÄkį¹£hara eva cha
kį¹£haraįø„ sarvÄį¹i bhÅ«tÄni kÅ«į¹a-stho ākį¹£hara uchyate
Ch15, V17
Self Mine Highest that sustains
Is but different from that One
uttamaįø„ puruį¹£has tv anyaįø„ paramÄtmety udÄhį¹itaįø„
yo loka-trayam ÄviÅhya bibharty avyaya Ä«Åhvaraįø„
Hence, the marked verses in boxes are but interpolations
Chapter -16: DaivasuraāSampadāVibhaga 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
tÄn ahaį¹ dviį¹£hataįø„ krÅ«rÄn sansÄreį¹£hu narÄdhamÄn
kį¹£hipÄmy ajasram aÅhubhÄn ÄsurÄ«į¹£hv eva yoniį¹£hu
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 thatās 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 Krishnaās affirmative averments to the contrary thus-
Ch4, V14
Detached Am from what happens
It's this knowledge that frees man.
na mÄį¹ karmÄį¹i limpanti na me karma-phale spį¹ihÄ
iti mÄį¹ yo ābhijÄnÄti karmabhir na sa badhyate
Ch5, V15
Takes not Supreme credit or fault
Grasp none have of this uncouth.
nÄdatte kasyachit pÄpaį¹ na chaiva sukį¹itaį¹ vibhuįø„
ajƱÄnenÄvį¹itaį¹ jƱÄnaį¹ tena muhyanti jantavaįø„
Ch6, V31
Me who sees in all beings
Heās the one that dwells in Me.
sarva-bhÅ«ta-sthitaį¹ yo mÄį¹ bhajatyekatvam Ästhitaįø„
sarvathÄ vartamÄno āpi sa yogÄ« 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 sÄttvikÄ bhÄvÄ rÄjasÄs tÄmasÄÅh cha ye
matta eveti tÄn viddhi na tvahaį¹ teį¹£hu te mayi
Ch9, V29
None I favour; slight I none
But devout Mine all gain Me true
samo āhaį¹ sarva-bhÅ«teį¹£hu na me dveį¹£hyo āsti na priyaįø„
ye bhajanti tu mÄį¹ bhaktyÄ mayi te teį¹£hu chÄpyaham
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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