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Badnām-Gita’s Spoiler Slokas

By Murthy, BS

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Book Id: WPLBN0100303695
Format Type: PDF eBook:
File Size: 0.1 MB
Reproduction Date: 7/20/2021

Title: Badnām-Gita’s Spoiler Slokas  
Author: Murthy, BS
Language: English
Subject: Bhagvad-Gita, Non Fiction, Hindu society, Hindu caste system, Caste discrimination, Caste prejudices, Dalits, Sociology, Social sciences, Human rights, Human dignity, Hindu social reforms, Social grievances , Religion, Hindu scriptures, Social suppression, Social discrimination, Sociology, Indic studies, Caste studies, Social studies, Interpolations in Bhagvad Gita
Collections: Authors Community, Hinduism Today
Publication Date:
Publisher: Self Imprint
Member Page: BS Murthy


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Murthy, B. B. (2021). Badnām-Gita’s Spoiler Slokas. Retrieved from

It is for the Shudras to realize that in reality, the Bhagvad-Gita was the pristine work of their progenitors that in time got polluted by the others, and it is time for them to reclaim it albeit by ridding it of its obnoxious insertions as was done by the author in his Bhagvad-Gita: Treatise of Self-help sans 110 inane interpolations. In so far as the misconception about Gita’s advocacy of violence is concerned, as and when the interpolative issue is settled, rid of their own biases against it, its detractors would be able to appreciate that it only exhorts man to take up cudgels for justness in its fight against unjustness regardless.

The Bhagavad-Gita was eulogized as “the most beautiful, perhaps the only true philosophical song existing in any known tongue” by the 19th Century Prussian philosopher William von Humboldt but Vijay Mankar, the Ambedkarite of the day, avers that it is a rotten work deserving to be thrown into a dustbin for “it advocates inequality of man based on caste, stigmatizes women as an inferior kind and legitimizes violence”. Neither Humboldt was alone in praising the Gita for he had the illustrious company of many a Western thinker such as Arthur Schopenhauer, Albert Einstein, Aldous Huxley, Henry David Thoreau, Ralph Waldo Emerson, only to name a few, nor Mankar lacked company to castigate it as a book of bigotry, for Ambedkar the Dalit intellectual, who piloted the Indian Constitution, was unsparing about it. Whatever, these extremely divergent opinions about this antique work continue to persist to the hurt of the Hindu polity what with some perceiving it as the ‘epitome of wisdom’ even as the others avoid it treating it as a ‘Brahmanical tome’ of social oppression. Be that as it may, the irony of it all is that even its protagonists fail to benefit from this ‘book of wisdom’ owing, in part, to its very postulations that keep its skeptics away from it. This endeavour is an ardent attempt to put the crooked record straight for the public good.

The Gita eulogizers, in its present-form, must ponder over as to how these verses of inequality in the revered work jell with the much touted Hindu ethos of vasudhaika kutumbakam (world is one family). In so far as the Gita’s admirers among the Whites, it can be said that having internalized the Semitic religious ethos of the God’s alleged partiality towards certain races and also given the prevalence of slavery in their societies, they saw nothing perverse in the inequity of the castes in the Hindu religious fold that its interpolations espoused. Ridden of the following 110 spoiler slokas, the Gita acquires the clarity of expression and thought required for its comprehension and contemplation. Ch. 3: s9 –s18, s24 and s35 (12 slokas); Ch.4: s11 - s 13, s24- s32 and s34 (13 slokas); Ch.5: s18 and s27 -29 (4 slokas) ; Ch. 6: s10-s17 and s41 -s42 (10 slokas) ; Ch.7: s20 –s23 (4 slokas) ; ch.8: s5, s9- s14 and s23-s28 ( 13 slokas) ; Ch.9: s7,s15-s21, s23-s25, and s32-s34 (14 slokas) ; Ch.11: s9- s14 and s29 (7 slokas) ; Ch.13: s10, s22 and s30 (3 slokas) ;Ch.14: s3 -s4 and s19(3 slokas) ; Ch.15: s9 and s12- s15 (5 slokas ); Ch.16: s19 (1 sloka) ; Ch.17: s11- s14 and s23- 28 (10 slokas) and Ch.18: s12, s41-48, s56 and s61(11 slokas ).


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