BS_Murthy

Though it is a matter of consensus that Bhagvad-Gita in the present length of seven hundred slokas has many an interpolation to it such as chaturvarnyam mayashrustam, but no meaningful attempt has ever been made to delve into the nature and extent, not to speak of the effect of these on the Hindu society at large. 
The methodical codification of interpolations carried out here puts the true character of the Gita in proper perspective. Identified here are hundred and ten slokas of deviant nature and or of partisan character, the source of so much misunderstanding about this book extraordinary, in certain sections of the Hindu fold. 
In the long run, exposing and expunging these mischievous insertions is bound to bring in new readers from these quarters to this over two millennia old classic besides altering the misconceptions of the existing adherents.
The moot point that has missed the attention of all, all along, is that if the Sudras were to be so lowly in the Lord’s creation, how come then the Gita’s architect Krishna, His avatar, and Vyāsa, its chronicler, happen to be from the same lowly Hindu caste fold. Moreover, is it not absurd to suggest that either or both of them had deprecated the station of their own varna (caste) on their own in their very own Gita?
This ‘overdue’ work, may lead the ‘denied’ Hindu castes as well as the favored folks for an objective approach to the in vogue Bhagvad-Gita which could dispel the misgivings of the former and the delusions of the latter, thereby bridging the Hindu emotional gulf with its abridged book that restores its original form. Whether or not one concurs with its propositions, this original work could be of interest to the students of logic and reasoning as well.

Inane Interpolations In Bhagvad-Gita

What characterizes the interpolations in this chapter of 29 verses is the tasteless 'Omnipresence of the Supreme in Brahmins, cows, elephants, dogs and dog eaters' of v18, which could be but an interpolation as it ill-behoves Krishna's eloquence and his sophistication of expression seen throughout the genuine text. 


Moreover, V27-v28 that deal with yogic practices, and V29, which asserts the Supreme as the beneficiary of sacrificial rituals, are but interpolation for reasons that bear no repetition. 


In response to Arjuna's plea at the very outset, Krishna delves into the renunciation of action.  


Act 'n give up in selfsame breath.                                            


sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasi


yach chhreya etayor ekaṁ tan me brūhi su-niśhchitam 


Then, Krishna sets the tone for the self-help with the opening statement thus:


Give up all 'n thou be freed                                                


sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau


tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate


Continuing in the same vein, Krishna affirms that – 


tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ


gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ


Next appears the silly and tasteless description of the Omnipresence of the Supreme in Brahmans, cows, elephants, dogs, and dog eaters!  Wonder if this is not an idiotic interpolation, then what it is only the blind votaries of the Gita 'as it is' can explain


vidyā-vinaya-sampanne brāhmaṇe gavi hastini


śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ


The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.


In contrast, the succeeding verse is the true successor of the former (V17).


ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ                             


nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ


Now, over to the other interpolations -


V27                                                                           


sparśhān kṛitvā bahir bāhyānśh chakṣhuśh chaivāntare bhruvoḥ


prāṇāpānau samau kṛitvā nāsābhyantara-chāriṇau


Keeping external sense objects outside, and eyes in the center of the eyebrows, and also equalizing the incoming and outgoing flow of breath inside the nostrils; 


yatendriya-mano-buddhir munir mokṣha-parāyaṇaḥ


vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ


That person who has restrained his senses, mind and intellect, and whose ultimate goal is liberation, who is devoid of desire, fear and anger; that person is also a monk, he is ever liberated.


The v27 that deals with yogic practices and v28 for its ascetic association with it would not fit even in the Gita's spiritual space and thus are but interpolations for reasons that bear no repetition.  


bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaram


suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati


Having realized Me as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds and the selfless Friend of all living beings, My devotee attains peace. 


This Supreme as the beneficiary of the sacrificial rituals is but an interpolative hat, and thus these four verses are nothing but inane interpolations.


Karma–Sanyasa Yoga (Ch 5)