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 24 verses deals with all aspects of virtue and evil including how they affect human life. However, V19 which implies that the Lord condemns to hell those who hate Him reads thus:


tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamān              


kṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu


These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world.


But it may be appreciated that this characteristic of the Semitic God that's alien to the forgiving-natured Hindu deities (barring Satyanarayana Swamy, a relatively recent addition to the pantheon, who punishes those that slight him but yet prone to recompense after repentance) is an innovative interpolation that contravenes Krishna's affirmative averments to the contrary thus-


na māṁ karmāṇi limpanti na me karma-phale spṛihā


iti māṁ yo 'bhijānāti karmabhir na sa badhyate


nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ


ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ


sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥ


sarvathā vartamāno 'pi sa yogī mayi vartate  


ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye


matta eveti tān viddhi na tvahaṁ teṣhu te mayi


samo 'haṁ sarva-bhūteṣhu na me dveṣhyo 'sti na priyaḥ


ye bhajanti tu māṁ bhaktyā mayi te teṣhu chāpyaham


and other such averred in many a context in the Gita makes this interpolation the odd thing out therein.


Be that as it may, since He is the indweller in all beings, as postulated by Him, won't the interpolative proposition of v19 amount to self-condemnation!


Daivasura–Sampad–Vibhaga Yoga (Ch16)