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 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 'unnumbered' in others, for reasons none explained, which reads thus:  


prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha


etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava


asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu


nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu


Single-pointed devotion in me through unwavering yoga, going to solitary locations and disinterest in the assembly of people.


Maybe it's 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.  


prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv api


vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān


kārya-kāraṇa-kartṛitve hetuḥ prakṛitir uchyate


puruṣhaḥ sukha-duḥkhānāṁ bhoktṛitve hetur uchyate  


puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇān


kāraṇaṁ guṇa-saṅgo 'sya 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.


upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥ


paramātmeti chāpy ukto dehe 'smin puruṣhaḥ paraḥ


Hence, owing to its digressive nature v22 is an interpolation.


V30                                                                                             


prakṛityaiva chakarmāṇi kriyamāṇāni sarvaśhaḥ


yaḥ paśhyati tathātmānam akartāraṁ sa paśhyati


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.


ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithak


brahma-sūtra-padaiśh chaiva hetumadbhir viniśhchitaiḥ


Kshetra–Kshetragjna Vibhāga Yoga (Ch13)