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 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,


Wind as carries scent of flowers                                


śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥ


gṛihītvaitāni sanyāti vāyur gandhān ivāśhayāt


Now, here follows this obvious interpolation.


śhrotraṁ chakṣhuḥ sparśhanaṁ cha rasanaṁ ghrāṇam eva cha


adhiṣhṭhāya manaśh chāyaṁ viṣhayān 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, 


utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam


vimūḍhā nānupaśhyanti paśhyanti jñāna-chakṣhuṣhaḥ


Ch15, V11                                                                


yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam


yatanto 'py akṛitātmāno nainaṁ paśhyanty achetasaḥ


that is broken yet again by the digressions in V12 thru V15 thus:


yad āditya-gataṁ tejo jagad bhāsayate 'khilam


yach chandramasi yach chāgnau tat tejo viddhi māmakam


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.


gām āviśhya cha bhūtāni dhārayāmy aham ojasā                          


puṣhṇāmi chauṣhadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ


Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.


ahaṁ vaiśhvānaro bhūtvā prāṇināṁ deham āśhritaḥ


prāṇāpāna-samāyuktaḥ pachāmy annaṁ 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.


sarvasya chāhaṁ hṛidi sanniviṣhṭo


mattaḥ smṛitir jñānam apohanaṁ cha


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 Vedānt, and the knower of the meaning of the Vedas.


As can be seen, after the above digressive spell, v16 'n v17 put the discourse back on its logical course thus:


dvāv imau puruṣhau loke kṣharaśh chākṣhara eva cha


kṣharaḥ sarvāṇi bhūtāni kūṭa-stho 'kṣhara uchyate 


uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥ


yo loka-trayam āviśhya bibharty avyaya īśhvaraḥ


Hence, the verses without chapter prefix are but interpolations


Purushottama Prāpti Yoga (Ch15)