Inane Interpolations In Bhagvad-Gita - BS Murthy (best android ereader .txt) š
- Author: BS Murthy
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Chapter - 17: ShraddhÄtraya-VibhÄga 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 uvÄcha
ye ÅhÄstra-vidhim utsį¹ijya yajante ÅhraddhayÄnvitÄįø„
teį¹£hÄį¹ niį¹£hį¹hÄ tu kÄ kį¹iį¹£hį¹a sattvam Äho rajas tamaįø„
and Krishna begins to clarify
Ch17, V2
Itās oneās nature that tends him
To be virtuous, passionate, or deluded
ÅhrÄ«-bhagavÄn uvÄcha
tri-vidhÄ bhavati ÅhraddhÄ dehinÄį¹ sÄ svabhÄva-jÄ
sÄttvikÄ« rÄjasÄ« chaiva tÄmasÄ« cheti tÄį¹ Åhį¹iį¹u
Then, after Krishna plays his part as a dietician in v7 - v10, come these āsacrificialā ten.
V11
aphalÄkÄį¹
kį¹£hibhir yajƱo vidhi-driį¹£hį¹o ya ijyate
yaį¹£hį¹avyam eveti manaįø„ samÄdhÄya sa sÄttvikaįø„
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
abhisandhÄya tu phalaį¹ dambhÄrtham api chaiva yat
ijyate bharata-Åhreį¹£hį¹ha taį¹ yajƱaį¹ viddhi rÄjasam
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-hÄ«nam asį¹iį¹£hį¹Ännaį¹ mantra-hÄ«nam adakį¹£hiį¹am
ÅhraddhÄ-virahitaį¹ yajƱaį¹ tÄmasaį¹ parichakį¹£hate
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-prÄjƱa- pÅ«janaį¹ Åhaucham Ärjavam
brahmacharyam ahinsÄ cha ÅhÄrÄ«raį¹ 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
oį¹ tat sad iti nirdeÅho brahmaį¹as tri-vidhaįø„ smį¹itaįø„
brÄhmaį¹Äs tena vedÄÅh cha yajƱÄÅh cha vihitÄįø„ purÄ
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
tasmÄd oį¹ ity udÄhį¹itya yajƱa-dÄna-tapaįø„-kriyÄįø„
pravartante vidhÄnoktÄįø„ satataį¹ brahma-vÄdinÄm
Therefore, when performing acts of sacrifice, offering charity, or undertaking penance, expounders of the Vedas always begin by uttering āOmā according to the prescriptions of Vedic injunctions.
V25
tad ity anabhisandhÄya phalaį¹ yajƱa-tapaįø„-kriyÄįø„
dÄna-kriyÄÅh cha vividhÄįø„ kriyante mokį¹£ha-kÄį¹
kį¹£hibhiįø„
Persons who do not desire fruitive rewards, but seek to be free from material entanglements, utter the word āTatā along with acts of austerity, sacrifice, and charity.
V26
sad-bhÄve sÄdhu-bhÄve cha sad ity etat prayujyate
praÅhaste karmaį¹i tathÄ sach-chhabdaįø„ pÄrtha 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
yajƱe tapasi dÄne cha sthitiįø„ sad iti chochyate
karma chaiva tad-arthÄ«yaį¹ sad ity evÄbhidhÄ«yate
Steadfastness in sacrifice, austerity and charity is called Sat, and also, action relation
to these is called Sat.
V28
aÅhraddhayÄ hutaį¹ dattaį¹ tapas taptaį¹ kį¹itaį¹ cha yat
asad ity uchyate pÄrtha 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: MokshaāSanyÄsa 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 āItās his nature but not Spirit / Makes man act by wants inducedā. 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-bhį¹itÄ Åhakyaį¹ tyaktuį¹ karmÄį¹y aÅheį¹£hataįø„
yas tu karma-phala-tyÄgÄ« sa tyÄgÄ«ty abhidhÄ«yate
V12
aniį¹£hį¹am iį¹£hį¹aį¹ miÅhraį¹ cha tri-vidhaį¹ karmaį¹aįø„ phalam
bhavaty atyÄginÄį¹ pretya na tu sannyÄsinÄį¹ kvachit
The three-fold fruits of actionsāpleasant, unpleasant, and mixedāaccrue 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
paƱchaitÄni mahÄ-bÄho kÄraį¹Äni nibodha me
sÄnkhye kį¹itÄnte proktÄni siddhaye sarva-karmaį¹Äm
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 ān fetch bliss.
sukhaį¹ tv idÄnÄ«į¹ tri-vidhaį¹ Åhį¹iį¹u me bharatarį¹£habha
abhyÄsÄd ramate yatra duįø„khÄntaį¹ cha nigachchhati
Ch18, V37
What fail sprint ān serve long run
Virtuous know keep woes at bay.
yat tad agre viį¹£ham iva pariį¹Äme āmį¹itopamam
tat sukhaį¹ sÄttvikaį¹ proktam Ätma-buddhi-prasÄda-jam
Ch18, V38
Itās the way with thy passion
To jump at all that what might tempt
Which would turn sour in due course.
viį¹£hayendriya-sanyogÄd yat tad agre āmį¹itopamam
pariį¹Äme viį¹£ham iva tat sukhaį¹ rÄjasaį¹ smį¹itam
Ch18, V39
Ever in day-dreams
End up deluded in dreamlands.
yad agre chÄnubandhe cha sukhaį¹ mohanam Ätmanaįø„
nidrÄlasya-pramÄdotthaį¹ tat tÄmasam udÄhį¹itam
Ch18, V40
Beyond the pale of these natures
None ever exists in three worlds.
na tad asti pį¹ithivyÄį¹ vÄ divi deveį¹£hu vÄ punaįø„
sattvaį¹ prakį¹iti-jair muktaį¹ yad ebhiįø„ syÄt tribhir guį¹aiįø„
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
brÄhmaį¹a-kį¹£hatriya-viÅhÄį¹ ÅhÅ«drÄį¹Äį¹ cha parantapa
karmÄį¹i pravibhaktÄni svabhÄva-prabhavair guį¹aiįø„
The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudrasāare distributed according to their qualities, in accordance with their guį¹as
V42
Åhamo damas tapaįø„ Åhauchaį¹ kį¹£hÄntir Ärjavam eva cha
jƱÄnaį¹ vijƱÄnam Ästikyaį¹ brahma-karma svabhÄva-jam
Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafterāthese are the intrinsic qualities of work for Brahmins.
V43
Åhauryaį¹ tejo dhį¹itir dÄkį¹£hyaį¹ yuddhe chÄpy apalÄyanam
dÄnam Ä«Åhvara-bhÄvaÅh cha kį¹£hÄtraį¹ karma svabhÄva-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
kį¹iį¹£hi-gau-rakį¹£hya-vÄį¹ijyaį¹ vaiÅhya-karma svabhÄva-jam
paricharyÄtmakaį¹ karma ÅhÅ«drasyÄpi svabhÄva-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 karmaį¹y abhirataįø„ sansiddhiį¹ labhate naraįø„
sva-karma-nirataįø„ siddhiį¹ yathÄ vindati tach chhį¹iį¹u
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 oneās prescribed duties.
V46
yataįø„ pravį¹ittir bhÅ«tÄnÄį¹ yena sarvam idaį¹ tatam
sva-karmaį¹Ä tam abhyarchya siddhiį¹ vindati mÄnavaįø„
By performing oneās 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
ÅhreyÄn swa-dharmo viguį¹aįø„ para-dharmÄt sv-anuį¹£hį¹hitÄt
svabhÄva-niyataį¹ karma kurvan nÄpnoti kilbiį¹£ham
It is better to perform oneās own duty, even imperfectly, rather than indulge in anotherās work perfectly for by doing oneās 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
ÅhreyÄn swa-dharmo viguį¹aįø„ para-dharmÄt sv-anuį¹£hį¹hitÄt
swa-dharme nidhanaį¹ Åhreyaįø„ para-dharmo bhayÄvahaįø„
It is far better to perform oneās natural prescribed duty, though tinged with faults, than to perform anotherās prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of oneās duty, than to follow the path of another, which is fraught with danger.
Now, in this dissection of digressions is this digression ā
In the Gita āas it isā, apart from the above Ch3,V35 āCh18,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 ān V28 - yuƱjann evaį¹ sadÄtmÄnaį¹ yogÄ« niyata-mÄnasaįø„ and yuƱjann evaį¹ sadÄtmÄnaį¹ yogÄ« vigata-kalmaį¹£haįø„ - the former, as already seen, being an interpolation. B) Ch9, V34 ān Ch18, V65 - man-manÄ bhava mad-bhakto mad-yÄjÄ« mÄį¹ namaskuru and man-manÄ bhava mad-bhakto mad-yÄjÄ« mÄį¹ namaskuru, as already noted, the former being an interpolation C) Ch16, V7 ān Ch18, V30 - pravį¹ittiį¹ cha nivį¹ittiį¹ cha janÄ na vidur ÄsurÄįø„ and pravį¹ittiį¹ cha nivį¹ittiį¹ cha kÄryÄkÄrye bhayÄbhaye, both being above board.Now back to the subject matter with a reiteration of what was stated in v47, jus in case.
V48
saha-jaį¹ karma kaunteya sa-doį¹£ham api na tyajet
sarvÄrambhÄ hi doį¹£heį¹a dhÅ«menÄgnir ivÄvį¹itÄįø„
One should not abandon duties born of oneās 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-buddhiįø„ sarvatra jitÄtmÄ vigata-spį¹ihaįø„
naiį¹£hkarmya-siddhiį¹ paramÄį¹ sannyÄsenÄdhigachchhati
Ch18, V50
Leads how forsake to Brahman
Know that Wisdom Supreme now
siddhiį¹ prÄpto yathÄ brahma tathÄpnoti nibodha me
samÄsenaiva kaunteya niį¹£hį¹hÄ jƱÄnasya yÄ parÄ
but only to lose it shortly thereafter.
V56
sarva-karmÄį¹y api sadÄ kurvÄį¹o mad-vyapÄÅhrayaįø„
mat-prasÄdÄd avÄpnoti ÅhÄÅhvataį¹ 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
Itās then one would know Me true
That
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