In response to oft-occurring misconceptions about the Gita (the Bhagavad Gita)

(1) The Gita is written / spoken using more than one type of rhyming meter. The visual inspection of the verses in the Gita would be enough to indicate that.

(2) The author of the Gita (viz. the Mahabharata which includes the Gita) is the original Veda Vyasa. However, his name (Veda Vyasa) seems to have been used generically later, even while forming a lineage of authors named Veda Vyasa perhaps. Thus the authorship of various other Puranas (including other religious texts) as Veda Vyasa is in name only. Incidentally, based on the nature of the philosophical contents etc., even the Bhagavad Purana or Srimad Bhagavatam (which appears to have been written later anyway, after the Mahabharata) seems to have a different author “Veda Vyasa” than the “Veda Vyasa” who had authored the Mahabharata.   As explained in the following link (E4), the theological emphasis in the Bhagavad Gita (a part of the Mahabharata) is very different than that in the Uddhava Gita (a part of the Bhagavad Purana), which indicates that the author (“Veda Vyasa”) of the Mahabharata (or the Bhagavad Gita) was not the same person (“Veda Vyasa”) who authored Bhagavad Purana (or the Uddhava Gita), https://drive.google.com/folderview?id=0B_aoi30gM1_nclBINnJpNXpoTDA&usp=sharing (E4)

(3) There are no three divisions of eighteen chapters in the Gita, each with six chapters, according to the subject matter (as dealing exclusively with Karma Yoga, Gyana Yoga and Bhakti Yoga). In fact, the second chapter itself talks mostly about Karma Yoga and Gyana Yoga together. To learn more about these three Yogas (Karma, Gyana and Bhakti) visit the following link, https://drive.google.com/folderview?id=0B_aoi30gM1_nclBINnJpNXpoTDA&usp=sharing (E8)

(4) As for using the Bhavisya Purana as a reference to validate things (e.g. Mahabharata as the fifth Veda), that makes no sense at all. Bhavisya Purana (‘Bhavisya’ meaning future) was probably put together in the past few centuries, and it is nothing more than someone’s fantasy.

(5) Vedas (only three, i.e. Rig, Yajur and Sam) don’t exclude anyone in society on the basis of caste. Caste in the Vedas is not by birth. Gita also does not recognize caste on the basis of birth, but caste in the Gita, like in the Vedas, is only according to “guna” (qualification) and “karma” (assignment in hand).

(6) Gita mentions only three Vedas (Rig, Yajur and Sam), and absolutely no other Veda (e.g. Atharva Veda etc.). However, some people mistakenly assume that Gita mentions more than three Vedas, perhaps in their effort to prove that it a post-Buddha era text. But that has no real basis and is totally absurd.

There are only three genuine original vedas (Rig veda, Yajur veda and Sam veda), and the basis for caste (occupation in family) was not heredity (birth) but only according to guna (qualifications including training) and karma (assignment / task undertaken):