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

This chapter of 30 verses is about understanding the nature of the Supreme through knowing and meditation. However, v20-v23 besides breaking the continuity in the character of the discourse, advocate worship of gods for boon seeking that Krishna, as already seen, has chastised in Ch2, v42-v44. In order to  appreciate that v20-v23 are interpolations, one my see how the original narrative runs, prior to their insertion, and subsequently thereafter.


If thee forsake well and true                                    


daivī hyeṣhā guṇa-mayī mama māyā duratyayā


mām eva ye prapadyante māyām etāṁ taranti te


udārāḥ sarva evaite jñānī tvātmaiva me matam


āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim


Ch7, V19                               


bahūnāṁ janmanām ante jñānavān māṁ prapadyate


vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ 


kāmais tais tair hṛita-jñānāḥ prapadyante 'nya-devatāḥ                               


taṁ taṁ niyamam āsthāya prakṛityā niyatāḥ svayā


Those whose knowledge has been carried away by material desires surrender to the celestial gods. Following their own nature, they worship the devatās, practicing rituals meant to propitiate these celestial personalities.


yo yo yāṁ yāṁ tanuṁ bhaktaḥ śhraddhayārchitum ichchhati


tasya tasyāchalāṁ śhraddhāṁ tām eva vidadhāmyaham


Whatever celestial form a devotee seeks to worship with faith, I steady the faith of such a devotee in that form. 


sa tayā śhraddhayā yuktas tasyārādhanam īhate


labhate cha tataḥ kāmān mayaiva vihitān hi tān


Endowed with faith, the devotee worships a particular celestial god and obtains the


objects of desire. But in reality, I alone arrange these benefits.


antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasām


devān deva-yajo yānti mad-bhaktā yānti mām api


But the fruit gained by these people of small understanding is perishable. Those who worship the celestial gods go to the celestial abodes, while my devotees come to me


avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ


paraṁ bhāvam ajānanto mamāvyayam anuttamam 


nāhaṁ prakāśhaḥ sarvasya yoga-māyā-samāvṛitaḥ


mūḍho 'yaṁ nābhijānāti loko mām ajam avyayam  


Hence, undoubtedly v20 –v23 can be taken as inane interpolations.


Gjnāna Vigjnāna Yoga (Ch 7)