In an Editorial Quiz by Jayadvaita Swami the question is posed:

“Please explain the meaning of ‘This realization is made possible by working with the fruitive being situated in the fixed conception of the self.’” (2.1, purport)

Jayadvaita Swami answers: “Forget it. The sentence is meaningless.”

I am just a Bhakta, I am not a big Swami, nor the head editor for the BBTI. I also never underwent any special education, training in editing or the use of, or manipulation, of the English language. But I love Srila Prabhupada and don’t question his authority. Some time ago someone brought up the fact that this sentence is very different in Srila Prabhupada’s Gita and Jayadvaita’s Gita and asked me how I felt about it. I read it with the devotee that asked me and it was clear to me what Srila Prabhupada says. Recently someone showed me the above public comments by Jayadvaita Swami about Srila Prabhupada’s books. So I will recap the conversation that I had with that devotee, if it is helpful to any one.

First of all, Srila Prabhupada says, “This realization”. If one simply reads the previous sentence in the purport it outlines what “This realization” is. Srila Prabhupada says very clearly “self-realization by an analytical study of the material body and the spirit soul”. Then Srila Prabhupada goes on to say that this realization “is made possible by working with the fruitive being”. Now this is also perfectly clear to me, the fruitive being is just that, a fruitive being/someone (a being) that is still on the furtive platform of existence, someone that is not yet a yogi or a sadhu. So this is the process. We all start where we are, as a fruitive being, that is the position of everyone in the beginning, and by working in Krishna consciousness we, the fruitive beings, can come gradually to higher understandings of the real self. So here Srila Prabhupada finishes the very clear sentence by giving the process by saying, “situated in the fixed conception of the self.” This is the process of Krishna consciousness – the conditioned soul, who is a fruitive being, must gradually become more and more, as Srila Prabhupada clearly says, ’situated in the fixed conception of the real self’. This is the process and the end. This is Krishna consciousness. The process at the beginning and at the end are the same but one gradually progresses within this realization. It is all perfectly clear to me, I don’t know what the difficulty is in understanding this?

With all due respect to the BBTI’s staff, editorial practices, scholarship and realizations, if Jayadvaita Swami is saying that Srila Prabhupada’s Bhagavad-Gita is “meaningless” and he feels “doesn’t make a damn bit of sense” to him, and can’t understand such a simple point as this, then how is it he is freely editing Srila Prabhupada’s transcendentally perfect books?

This reminds me of a billboard I recently saw in front of a church that read, “We don’t change God’s words to fit us, we change ourselves to fit Gods words.”

Srila Prabhupada said in a Bhagavad-gita lecture on 10.4-5, in New York, January 4, 1967:

“You can speculate in any damn thing, and you can write volumes of books. That does not mean that you are a man of knowledge.”

If you would like some of Srila Prabhupada’s original, pure and authorized (pre-1978) books to bring with you in your daily life to distribute, please go to www.KrishnaStore.com

One way to consider whether the revisions published in the 1983 version of the Bhagavad-gita As It Is were necessary is to make a side-by-side comparison of those revisions with the first edition text as published by Macmillan Co. in 1972. It was that text or manuscript to which Srila Prabhupada affixed his seal of approval: “I have received your letter dated May 26, 1972, along with the blue-print copies of Bhagavad-gita As It Is from the Macmillan Company. It is very nice. So I shall be looking forward to seeing the entire manuscript and book sometime around first July, 1972.” (Letter to Jayadvaita, May 28, 1972) Macmillan had previously published a heavily abridged paperback edition, and as Srila Prabhupada later wrote: “I was not very happy, therefore, when I had to minimize our original manuscript.” (Preface, 1972 edition) He was glad to see that Macmillan was publishing his entire manuscript in book form at last.

Srila Prabhupada had been closely monitoring both the preparation of the manuscript and the contract with Macmillan. On February 9, 1972 he had written: “I beg to acknowledge receipt of your letter dated February 9, 1972, along with the two copies of the Macmillan Co. contract. As per your instructions I have initialed same wherever your own initials have appeared. I noticed that in the carbon copy contract, you neglected to initial the last clause (b) of section XX Special Provisions, although you had done so on the original copy. In addition I have the phrase to XII Competative Material as follows, “as well as the 48 pages of illustrations for which the Author reserves the right to publish for any purpose he may determine…” (Letter to Rupanuga, February 22, 1972).

This letter illustrates Srila Prabhupada’s supervision of details. Another example, regarding the purposes in the 1972 manuscript being prepared for Macmillan: “So far changing the wording in the verse or purport of 12:12 as described before, it may remain as it is.” (Letter to Jayadvaita, March, 1972) Interestingly, three words in that purport to 12:12, last, regulated and state, were changed against these instructions – after Srila Prabhupada’s disappearance – during the revision process.

Srila Prabhupada commented in Vrndavan (June 27, 1977), “What can I do? Ultimate, it goes for editorial. They make changes, such changes.” Obviously, Srila Prabhupada is referring here to unnecessary changes out of his control, not all changes. Editing means to make changes, but everyone makes mistakes particular to their service, and the particular mistake that editors tend to commit is the unnecessary changes or hyper-editing of content. And in this case – the 1983 Gita revisions – without the author’s option to review any changes while he was present.

Therefore, notwithstanding the sworn Internet testimonials of various ISKCON officials or reviewers, the technique of rummaging previous drafts or tapes to justify all the changes in a printed book appears dubious – in the absence of a clear directive for such a procedure from the author, Srila Prabhupada.

Be that as it may, in Srila Prabhupada’s absence a side-by-side comparison of purports from the two editions can be made by the light of his clear instructions: “Our editing is to correct grammar and spelling errors only, without interpolation of philosophy or style.” (Letter to Rupanuga, 1970) Also, Srila Prabhupada had warned the original editor of his 1972 manuscript, Hayagriva das, that he should be careful not to make needless changes in Srila Prabhupada’s purports, his “personal ecstasies.”

Random House’s authoritative Webster’s College Dictionary (2005 ed.) defines interpolation: ‘to introduce (something additional or extraneous) between other things or parts; interject; interpose; to alter (a text) by the insertion of new matter, esp. deceptively or without authorization to insert (new, or spurious matter) in this manner.”

The following two columns of excerpts are from purports only, example arranged in a way to make a simple comparison between the two editions. It’s up to the reader to judge by the result whether Srila Prabhupada’s instructions are followed in these revisions of his “personal ecstasies.” ‘Personal ecstasies’ mean that Srila Prabhupada is giving vijnana or realized knowledge. As he said, “My purports are liked by people because it is presented as practical experience.” (May 23, 1977, Vrindavan)

(An analysis of examples of interpolations will follow in Part II)

[NOTE: My appreciations to Sriman Praghosa das, the renowned book distributor, for these purport excerpts from his email to Madhuvisa das on 3/12/98. Thank you very much.]

This is a side-by-side comparison of Srila Prabhuapda’s original Macmillan Bhagavad-gita As It Is (on the left hand side) and ISKCON’s “Revised and Enlarged” edition [on the right hand side].

The Macmillan edition comes from the Bhaktivdanta Vedabase 2003 and does contain some scanning errors, occasionally there are words that have characters in them that are incorrect. ISKCON’s Revised and Enlarged edition comes from the Bhaktivedanta Vedabase 3.1.

Because of the way the diff program we used works in some cases we had to make the format of the Sanskrit verses the same in both books, otherwise the diff program would go crazy. Often in the original editon a Sanskrit verse would be quoted on four lines and in ISKCON’s “Revised and Enlarged” edition it is only quoted on two [longer] lines. So to get a clear comparison we have made the Sanskrit verses on the same number of lines in both books. Also sometimes we had to break a paragraph or join a paragraph in one of the books, again so the diff program would give the proper output.

We have only compared the translations and purports for Chapter 1-18. For clarity we have not compared the word-for-word synonyms, even though there are a lot of changes in the synonyms.

Apart from any scanning errors and the slight format adjustments we had to make you will very clearly see all the changes that have been made between the two versions of Srila Prabhuapda’s Bhagavad-gita As It Is in a way that was never possible before.

• Bg 1: Observing the Armies on the Battlefield of Kuruksetra
• Bg 2: Contents of the Gita Summarized
• Bg 3: Karma-yoga
• Bg 4: Transcendental Knowledge
• Bg 5: Karma-yoga-Action in Krsna Consciousness
• Bg 6: Sankhya-yoga
• Bg 7: Knowledge of the Absolute
• Bg 8: Attaining the Supreme
• Bg 9: The Most Confidential Knowledge
• Bg 10: The Opulence of the Absolute
• Bg 11: The Universal Form
• Bg 12: Devotional Service
• Bg 13: Nature, the Enjoyer, and Consciousness
• Bg 14: The Three Modes of Material Nature
• Bg 15: The Yoga of the Supreme Person
• Bg 16: The Divine and Demoniac Natures
• Bg 17: The Divisions of Faith
• Bg 18: Conclusion-The Perfection of Renunciation

Two Editions of TLC Compared

The 1968 edition of the Teachings of Lord Caitanya (TLC) was last printed by BBT in 1972.  Its content and words are substantially different from the 1974 BBT (USA) edition and subsequent revisions.  Over 100 pages of the 1968 first printing and the 1974 edition were compared.  Nearly 12,000 words were deleted from one third of the first edition, the equivalent of 24 full pages of text.  At this rate,  the total number of deleted words for the entire book is estimated at 33,000, the equivalent of 66 full pages of text missing from a book 310 pages long.  Substantial information and philosophy was deleted along with the thousands of words.  Clearly, the 1968 first edition contains substantial content not found in the 1974 edition and subsequent revisions.

Method of Counting Deleted Words

How were deleted words determined?  The 1968 and 1974 editions were compared word for word, sentence by sentence. Words that appeared in the first edition but were deleted (omitted) from the 1974 edition were marked as deleted words.  Great care was taken not to count words that were rearranged in the same sentence or which appeared in another nearby sentence or paragraph.  Words that were changed for spelling, capitalization or punctuation were not counted as deleted words.  Words for citation references that were changed to the standard format were not counted as deleted words.  In the following example, none of the words were counted as deleted words:

1968: Srimad Bhagwatam, Tenth Canto, Ninth Chapter, 12th Verse

1974: (Bhag. 10.9.12)

Deleted words were counted whether or not the words were replaced by other words.  In the following example, the words “you” and “I” were counted as deleted from the first edition even though they were replaced by substitutes in the 1974 edition.

“It is not displayed by you or I” (1968, p.1)

“It is not displayed by man or any other creature.” (1974, p. 1)

Results for TLC

The results were extensive.  In 112 pages, 11,831 words were deleted.  In the Introduction alone, 3695 words were deleted from 18 pages, the equivalent of 7.4 full pages of text.  Approximately 40% of the total words were deleted from the Introduction.  In the paragraph describing the ten offenses to the Holy Name, 218 words were deleted out of 524 total words, meaning that 42% of the words in this paragraph were deleted (1968, p. 27-28).

Analysis of the Content of Deleted and Inserted Words

The content of deleted words was examined.  Many deleted phrases, sentences and paragraphs contained information, standards and philosophy that were not rewritten or relocated in the 1974 edition, i.e., they were deleted completely from the book.  The following are examples of deleted information, standards and philosophy; the deleted words are in bold type.

Examples of deleted information include:

1. “Other devotees had approached Chaitanya and asked Him to forgive Junior Haridas, but Chaitanya replied, ‘You all go live with him and forgive him. I’ll stay alone.‘” (1968, p. 3)

2. “…Brahma created the whole human society, animal society, everything.” (1968, p. 14)

Examples of deleted standards include:

1. “… one should not eat anything other than Krishna prasadam (food offered to Krishna)” (1968, p. 28)

Compare with the 1974 version: “One should not indulge in illicit sex life, intoxication, meat eating or gambling.” (1974, p. 30)

2. “but He [Lord Chaitanya] was strict — like a thunderbolt — with those of the renounced order who cheated by the method known as ‘drinking water underwater while taking bath on a fast day.’” (1968, p. 3)

Examples of deleted philosophy include:

1. “Therefore to learn how Krishna’s pleasure can be obtained, you have to study the first Nine Cantos of Srimad Bhagwatam.  In the Tenth Canto, Krishna’s pleasure potency is displayed…(1968, p.8)

Compare with the 1974 version which inserted sahajiyism: “In order to learn how Krsna’s pleasure can be obtained, we must read the Tenth Canto of the Srimad-Bhagavatam in which Krsna’s pleasure potency is displayed…” (1974, p. 11)

2. “If one is unnecessarily envious of a devotee who is trying to spread the Holy Name all over the world, in execution of the order of his spiritual master, such a rascal is the greatest offender at the Feet of the Holy Name.“  (1968, p. 27)

3. “But Krishna Consciousness is so nice that it makes no distinction between man and woman.” (1968, p. 7)

4. Vedic astronomy was replaced with Western astronomy by the insertion of three words, “the earth about”:

“Lord Chaitanya gave a comparable instance in the orbit of the Sun.” (1968, p. 80)

“Lord Caitanya clarified this by comparing His pastimes to the orbit of the earth about the sun.” (1974, p. 93, italics added)

Examples of deleted logic and reasoning

Another category of deletions is logic and reasoning.  In the 112 pages of the TLC so far examined, the word “therefore” was omitted 66 times from the 1968 edition.  Most often, “therefore” was replaced with “since” or “because,” but in 27 instances, “therefore” was not replaced at all.

In a Los Angeles, August 25, 1972 morning lecture, Srila Prabhupada explained his use of the word “therefore”:

So, “therefore,” the word is “therefore.”  “Therefore” means after concluding something. That means the “therefore.” When you talk, when you argue, when you come to the conclusion, then you say “therefore.”  Or when our argument is stopped, then we say “therefore.”

In other words, Srila Prabhupada used this word to speak and write conclusive and convincing statements.  He used “therefore” to emphasize and make certain points so that the reader would use his own logic and reasoning to accept them.  Srila Prabhupada’s use of “therefore” is opposed to dogmatic statements which are written in a style of factual statements.

In addition to the deletions discussed above, the following items were omitted from the revised edition:

* The book’s subtitle: “A Treatise on Factual Spiritual Life”

* The division of chapters into Part I and Part II (see Table of Contents)

* Publisher’s note, Acknowledgement page, the author’s biography, and

* Black and white illustrations.

Two Editions of the Bhagavad-gita Compared: A Preliminary Study

The same method of count and analyze was applied to Srila Prabhupada’s 1972 first edition of the Bhagavad-gita As It Is and the revised 1983 version.  Only the verse translations were examined.  Out of the total 700 verses, in 74% or 521 verses, the words were changed by deletions, insertions or rearrangement.  In three chapters, over 90% of the verses were changed in this way.  Chapter 6 had 43 verses changed out of 47 total; Chapter 11 had 50 out 55; and Chapter 17 had 26 out of 28.  (These numbers do not include verses that were changed only for spelling, punctuation or capitalization.  Only 21 verses, or 3% of the total, are in this category.)

Chapters 1-3, 6, 11 and 18, which contain 49% or 341 of the total 700 verses, were carefully examined to count the number of deleted words.  Of the 341 verses, 227 contained deletions totaling 987 words.  215 verses contained inserted words (which have not been counted yet).  Since nearly 1000 words were deleted from half the Gita verses examined, it is estimated that at least 2000 words were deleted from the verses alone in the 1983 revised edition.

Analysis of the deleted, inserted and re-arranged words in the revised edition revealed philosophical interpolations, that is, the insertion of different ideas.  For example, regarding sense control, “control the lower self by the higher self” (1972) was interpolated to “steady the mind by deliberate spiritual intelligence” (1983, Bg 3.43); and “he who controls the senses” (1972) was interpolated to “a sincere person who tries to control the active senses” (1983, Bg 3.7); “You are the origin without beginning, middle or end” to “You are without origin, middle or end” (Bg 11.19); and “out of fear” to “out of fear of bodily discomfort” (Bg 18.8);

In another example, the word “eternal” was deleted from the revised translation, although the Sanskrit word “nitya” (meaning “eternal”) is included in the Sanskrit verse: “he who  dwells in this body is eternal and can never be slain” (1972) changed to “he who dwells in this body can never be slain” (1983, Bg 2.30).

Other philosophical changes were made by replacing words (indicated in bold type).  For example: “One who is not in transcendental consciousness” (1972) was changed to “One who is not connected with the Supreme [in Krsna consciousness]” (1983, Bg 2.66); and “all material desires born of false ego” (1972) changed to “all material desires born of mental speculation” (1983, Bg 6.24).

The revised edition altered the meaning of numerous verses simply by substituting words that are not synonymous.  The dictionary definitions of the substitutions differ substantially from the first edition words.  For example: “the self-realized soul” (1972) was changed to “a sober person” (1983, Bg 2.13); “coward” to “insignificant” (Bg 2.35); “constant practice” to “suitable practice” (Bg 6.35); “master” to “creator” (Bg 11.37); “right means” to “appropriate means” (Bg 6.36); “deviated” to “bewildered” (Bg 6.38); “factors” to “causes” (Bg 18.13); “threefold basis” to “three constituents” (Bg 18.18); “ignorance and delusion” to “illusion” (Bg 18.25); “corrupt” to “polluted” (Bg 1.40); “one who has been honored” to “a respectable person” (Bg 2.34); “fruitive activities” to “abominable activities” (Bg 2.49); “truly situated in knowledge” to “firmly fixed in perfect consciousness” (Bg 2.58); “impulses” to “qualities” (Bg 3.5); “nourishing” to “cooperation” (Bg 3.11); “work” to “prescribed duties” (Bg 3.22); “sentient beings” to “living beings” (Bg 3.24); “fruitive action” to “fruitive results” (Bg 3.26); “influence of the three modes” to “influence of false ego” (Bg 3.27); “doomed to ignorance and bondage” to “ruined in their endeavors for perfection” (Bg 3.32).

Some revisions changed the meaning of the verses by replacing or rearranging many words.  For example: “though I may survive”(1972) changed to “though they might otherwise kill me” (1983, Bg 1.32-35); “Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects” (1972) was replaced by “There are principles to regulate attachment and aversion pertaining to the senses and their sense objects. One should not come under the control of such attachment and aversion” (1983, Bg 3.34).  And “One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments.  That is the highest perfectional stage of renunciation” (1972) was replaced by “One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.” (1983; Bg 18.49).

Additional philosophical changes were made by removing logic and reasoning.  In one verse (see below), the word “thus” was deleted and words were rearranged.  The result was that the revised edition reversed the process, thereby changing the cause into the effect, and the effect into the cause.  “One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.” (1972, Bg 2.64) changed to “But a person free from all attachment and aversion and able to control his senses through regulative principles of the Lord can obtain the complete mercy of the Lord.” (1983, Bg 2.64)

Logic and reasoning was removed from some verses by rearranging or replacing critical words.  In logical arguments, certain words such as “similarly,” “therefore,” “thus,” “if” and “then” indicate conclusions or how to apply reason within the argument.  Different grammatical rules are used in logical arguments.  For example, in a logical argument, the word “similarly” is placed as the first word to identify the beginning of a conclusive statement.  In factual or descriptive statements, the word is used simply as an adverb and placed in a different location, near the verb. In several verses, the revised edition moved the word “similarly” to make it act as an adverb rather than to identify the conclusion.  Consequently, the original philosophical conclusion was changed to a weaker, descriptive statement.

First edition: “As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.” (1972)

Revised edition: “As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.” (1983, 2.22)  See also Bhagavad-gita 3.25 and 3.38.

Srila Prabhupada’s poetic, often epic, style was interpolated frequently and replaced by a conventional, news magazine style.  For example, “subject to destruction” (1972) changed to “sure to come to an end” (1983, Bg 2.18); “foresee” to “see” (Bg 1.30); “verily” to “certainly” (Bg 6.42); “behold” to “see now” (Bg 11.5);  “there is no end, there is no beginning, and there is no middle to all this” to “no end, no middle, and no beginning” (Bg 11.16); “who stands above even Brahma” to “greater even than Brahma” (Bg 11. 37); and “homage” to “respectful obeisances” (Bg 11.37).

Interpolations of style also include the replacement of first edition words with synonyms.  Such changes did not clarify the meaning or correct grammatical errors.  For example, “happiness and distress” (1972) change to “joy and sorrow” (1983, Bg 18.27); “listen” to “hear” (Bg 18.20); “a man” to “a person” (Bg 3.16); “sea” to “ocean” (Bg 11.5); “one who is engaged” to “he who engages” (Bg 11. 55); and “in accordance with” to “according to” (Bg 18. 19)

In some verses, words were arbitrarily rearranged; for example, “ignorance and illusion” (1972) changed to “illusion and ignorance” (1983, Bg 18.72).

In other verses, the commanding, imperative, forceful style suitable for giving orders was changed to a weaker style, more suitable for suggestions.  For example, “Be steadfast in yoga, O Arjuna.  Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.” (1972, Bg 2.48) changed to “Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure.  Such equanimity is called yoga.” (1983, Bg 2.48)

In summary, it is estimated that over 2000 words were deleted from the verse translations alone in Srila Prabhupada’s first edition of the Bhagavad-gita, and that words were inserted in over half of the total verses.  It seems that the revised Gita changed the majority of Srila Prabhupada’s translated verses, including philosophy and style.  Further investigation is required.  In any case, this preliminary study has demonstrated that the revised edition is clearly not the same book.

Conclusion

The count and analyze method produced evidence that conclusively proves that the revised editions of the Bhagavad-gita As It Is and the Teachings of Lord Caitanya are not editorially equivalent to the first editions in philosophy, style or content.  These revised editions contain an undetermined number of interpolations of philosophy and style.  Some examples have been demonstrated herein.  These revised editions mix Srila Prabhupada’s teachings with different ideas without separating (or identifying) one from the other. Thus, for the general reader, it is difficult to identify the interpolations of philosophy and style within the revised editions.  For this reason alone, the revised editions of the Bhagavad-gita As It Is and the Teachings of Lord Caitanya are unreliable for the study of Srila Prabhupada’s teachings.

All changes are highlighted in the following pages. This comparison is based on the original & revised versions as they are presented in the Bhaktivedanta Archives Folio. We have not yet verified if the original and revised Cc’s in the folio are exactily the same as the printed books or not.

Sri Caitanya-caritamrta Adi-lila

Adi 1: The Spiritual Masters
Adi 2: Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead
Adi 3: The External Reasons for Lord Caitanya’s Appearance
Adi 4: The Confidential Reasons for Lord Caitanya’s Appearance
Adi 5: The Glories of Lord Nityananda Balarama
Adi 6: The Glories of Sri Advaita Acarya
Adi 7: Lord Caitanya in Five Features
Adi 8: The Author Receives the Orders of Krsna and Guru
Adi 9: The Tree of Devotional Service
Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree
Adi 11: The Expansions of Lord Nityananda
Adi 12: The Expansions of Advaita Acarya and Gadadhara Pandita
Adi 13: The Advent of Lord Sri Caitanya Mahaprabhu
Adi 14: Lord Caitanya’s Childhood Pastimes
Adi 15: The Lord’s Pauganda-lila
Adi 16: The Pastimes of the Lord in His Childhood and Youth
Adi 17: The Pastimes of Lord Caitanya Mahaprabhu in His Youth

Sri Caitanya-caritamrta Madhya-lila

Madhya 1: The Later Pastimes of Lord Sri Caitanya Mahaprabhu
Madhya 2: The Ecstatic Manifestations of Lord Sri Caitanya Mahaprabhu
Madhya 3: Lord Sri Caitanya Mahaprabhu’s Stay at the House of Advaita Acarya
Madhya 4: Sri Madhavendra Puri’s Devotional Service
Madhya 5: The Activities of Saksi-gopala
Madhya 6: The Liberation of Sarvabhauma Bhattacarya
Madhya 7: The Lord’s Tour of South India
Madhya 8: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya
Madhya 9: Lord Sri Caitanya Mahaprabhu’s Travels to the Holy Places
Madhya 10: The Lord’s Return to Jagannatha Puri
Madhya 11: The Beda-kirtana Pastimes of Sri Caitanya Mahaprabhu
Madhya 12: The Cleansing of the Gundica Temple
Madhya 13: The Ecstatic Dancing of the Lord at Ratha-yatra
Madhya 14: Performance of the Vrndavana Pastimes
Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya
Madhya 16: The Lord’s Attempt to Go to Vrndavana
Madhya 17: The Lord Travels to Vrndavana
Madhya 18: Lord Sri Caitanya Mahaprabhu’s Visit to Sri Vrndavana
Madhya 19: Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami
Madhya 20: Lord Sri Caitanya Mahaprabhu Instructs Sanatana Gosvami in the Science
Madhya 21: The Opulence and Sweetness of Lord Sri Krsna
Madhya 22: The Process of Devotional Service
Madhya 23: Life’s Ultimate Goal–Love of Godhead
Madhya 24: The Sixty-One Explanations of the Atmarama Verse
Madhya 25: How All the Residents of Varanasi Became Vaisnavas

Sri Caitanya-caritamrta Antya-lila

Antya 1: Srila Rupa Gosvami’s Second Meeting With the Lord
Antya 2: The Chastisement of Junior Haridasa
Antya 3: The Glories of Srila Haridasa Thakura
Antya 4: Sanatana Gosvami Visits the Lord at Jagannatha Puri
Antya 5: How Pradyumna Misra Received Instructions from Ramananda Raya
Antya 6: The Meeting of Sri Caitanya Mahaprabhu and Raghunatha dasa Gosvami
Antya 7: The Meeting of Sri Caitanya Mahaprabhu and Vallabha Bhatta
Antya 8: Ramacandra Puri Criticizes the Lord
Antya 9: The Deliverance of Gopinatha Pattanayaka
Antya 10: Sri Caitanya Mahaprabhu Accepts Prasada from the Devotees
Antya 11: The Passing of Haridasa Thakura
Antya 12: The Loving Dealings Between Lord Sri Caitanya Mahaprabhu and Jagadananda
Antya 13: Pastimes with Jagadananda Pandita and Raghunatha Bhatta Gosvami
Antya 14: Lord Sri Caitanya Mahaprabhu’s Feelings of Separation from Krsna
Antya 15: The Transcendental Madness of Lord Sri Caitanya Mahaprabhu
Antya 16: Lord Sri Caitanya Mahaprabhu Tastes Nectar from the Lips of Lord Sri Krsna
Antya 17: The Bodily Transformations of Lord Sri Caitanya Mahaprabhu
Antya 18: Rescuing the Lord from the Sea
Antya 19: The Inconceivable Behavior of Lord Sri Caitanya Mahaprabhu
Antya 20: The Siksastaka Prayers

“Consequently, Srila Vyasadeva is a guru. He does not misinterpret the words of Krsna, but transmits them exactly as they were spoken. If we send a telegram, the person who delivers the telegram does not have to correct it, edit it, or add to it. He simply presents it. That is the guru’s business.” (Science of Self Realization Chap. 2)

Regarding your proposed program of editing, the Bhagavatam First Canto is already edited, so when making final typing, you shall simply see it for proofreading. (Letter to Rayrama 15-May-69) This is NOT a comprehensive list!

• Sense Control, Regulative Principles, etc
  • Constant Practice
  • Controling the Mind and Senses
• Mode of Goodness
  • Acting in Goodness Leads to Knowledge?
  • Acting in Goodness Purifies One?
• Fruitive Activities
  • Give Up Fruitive Activities?
  • Renouncing Fruits of Action?
  • Devotees are Not Anxious for Fruitive Rewards?
• Mayavadis, Jnanis and Yogis…
  • Sat-Cakra-Yoga?
  • Reading Many Books?
  • Void Philosophy Causes Frustration?
  • Without Humility Understanding is Harmful?
  • Meditation On Other Than the Visnu Form?
• Spiritual Master
  • Many Spiritual Masters?
  • Not through the Independent Study of Books…
  • Spiritual Master Can Drive Away All Nescience?
• More palitable for the public?
  • Fighting for Krishna?
  • Material Existence is Suffering Only?
  • Sacrificing the Material Body For the Sake of Religion?
  • The Soft Line for Ksatriyas
  • Devotees are Liberated and Their Minds are Peaceful?
  • Brahmacaris Are Austere and Simple?
  • Devotees Should Live Simply?
  • “Faithfulness” is one of the Opulences of a Woman?
• Philosophy
  • The Changeless Soul?
  • Brahma is the “creator god”?
  • We Can’t Create Matter From Nothing? And “Krishna is the supreme creator of all individual souls? “
  • “OM” Eminates From Krishna?
• Various
  • Swans “Digging into” the Lotus Flower?
  • What Happened to the Purport?
  • Brahma has 4, 8, 16, 32, etc heads?

The original edition was more or less a transcript of the original conversation. It was edited, of course, to make the English clear and correct and to make it readable. But basically it remained a transcript of the original conversation.

The 1993 version changes all of this. The book is slashed from 99 pages to 77 pages! And the type is not even smaller! So much has been cut out. In one place four complete pages have been deleted!

All the text has been heavily edited and the whole mood of the book has been completely changed. We have not done anything below about the editing, we have just pointed out a few pieces of text (shown in bold) that have been completely deleted from the new edition.

“…the Sanskrit editors where by now accomplished scholars. And now they were able to see their way through perplexities in the manuscript by consulting the same Sanskrit commentaries Srila Prabhupada consulted when writing Bhagavad-gita As It Is.” (from A Note About the Second Edition, 1986 printing)

The BBT editors may think they are very great scholars, qualified to go back to the original scriptures and “correct” Srila Prabhupada’s translations… But Srila Prabhupada didn’t have so much faith in his “Sanskrit Scholar” disciples…

“…a little learning is dangerous, especially for the Westerners. I am practically seeing that as soon as they begin to learn a little Sanskrit immediately they feel that they have become more than their guru and then the policy is kill guru and be killed himself.” (from a letter to Dixit das on 18 Sep 1976)

There are some typographical errors in the 1972 printing, and if Jayadvaita had simply corrected the obvious typos no one would have been at all concerned.

The problem is Jayadvaita did not just correct the typographical errors. He has also changed so many things. There are thousands of changes which are completely unnecessary, change for the sake of change. Most of the changes make no significant improvement to the book. However these changes alter whole “feel” and style of the book and many devotees do not like the new “style.”

Among his more than 5,000 changes to Srila Prabhupada’s Bhagavad-gita As It Is there are many major changes to the meaning of the text in the original book amid thousands of petty changes which apparently do not change the meaning…

There are hundreds of changes that completely alter the meaning of what Srila Prabhupada says in the original book, and which he confirmed while giving his classes and hearing the book read by devotees…

To give some idea of the changes we have collected 108 of them. This is by no means a complete list. There are hundreds more similar changes that COMPLETELY alter the meaning of the text in Srila Prabhupada’s book, but these 108 changes will give us a small insight as to how different Jayadvaita’s Bhagavad-gita is from Srila Prabhupada’s Bhagavad-gita As It Is.

I guarantee if you take a little time to carefully go through this paper you will be surprised and shocked to see the GBC could allow such meddling with Srila Prabhupada’s books…

These 108 changes are just a few examples we have picked out to illustrate the point that Jayadvaita’s “New, Revised and Enlarged” Bhagavad-gita, in many, many cases, is completely different in the message it presents to Srila Prabhupada’s book. It’s NOT, NOT, NOT at all the same message one gets by reading Srila Prabhupada’s Bhagavad-gita As It Is! It’s a COMPLETELY DIFFERENT BOOK.

Srila Prabhupada completely approved of his original Bhagavad-gita As It Is , he read it himself daily and gave his classes from it. He certainly did not give ANYONE the AUTHORITY to “revise and enlarge” it.

Bg 2.8 P ORIGINAL:

…they can achieve real happiness only if they consult Krsna, or the Bhagavad-gita and Srimad-Bhagavatam–which constitute the science of Krsna–or the bona fide representative of Krsna, the man in Krsna consciousness.

Bg 2.8 P REVISED & ENLARGED:

…they can achieve real happiness only if they consult Krsna, or the Bhagavad-gita and Srimad-Bhagavatam–which constitute the science of Krsna–through the bona fide representative of Krsna, the man in Krsna consciousness.

(1) It’s only one word changed, but what a difference! In Srila Prabhupada’s Bhagavad-gita we can understand Krsna by reading the Bhagavad-gita and Srimad-Bhagavatam, after all the books are not different from Krsna!! But Jayadvaita has adjusted everything for us…

Bg 2.18 P ORIGINAL:

…The body itself is unimportant. Arjuna was advised to fight and to sacrifice the material body for the cause of religion.

Bg 2.18 P REVISED & ENLARGED:

…The body itself is unimportant. Arjuna was advised to fight and not sacrifice the cause of religion for material, bodily considerations.

(2) Arjuna WAS advised by Krsna to “sacrifice the material body for the cause of religion…” But one would never know that by reading Jayadvaita’s version. This is typical of his word juggling. He uses the same words as in the original book but moves them around to get a completely different meaning…

Bg 2.25 T ORIGINAL:

It is said that the soul is invisible, inconceivable, immutable and unchangeable. Knowing this, you should not grieve for the body.

Bg 2.25 T REVISED & ENLARGED:

It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.

(3) One would never know the soul is unchangeable by reading Jayadvaita’s book…

Bg 2.30 T ORIGINAL:

O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.

Bg 2.30 T REVISED & ENLARGED:

O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

(4) If one removes “is eternal” [perhaps by studying the original sanskrit to "correct" Srila Prabhupada's translation] it is NOT the same thing as the book Srila Prabhupada personally read from daily and gave all his classes from. Is it? Why didn’t Jayadvaita Swami listen to Srila Prabhupada’s classes?

“O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.”

Prabhupada: Dehi nityam avadhyo ‘yam dehe sarvasya bharata. Dehe, dehe means body, within the body. This topic began, dehino ’smin yatha dehe kaumaram yauvanam jara. Deha, dehi. Dehi means one who possesses the body. Just like guni. Asthate in prata. The grammatical. Guna, in, deha, in, in prata. Dehin sabda. So the nominative case of dehin sabda is dehi. Dehi nityam, eternal. In so many ways, Krsna has explained. Nityam, eternal. Indestructible, immutable. It does not take birth, it does not die, it is always, constantly the same. Na hanyate hanyamane sarire. In this way, again he says nityam, eternal. (730831BG.LON)

But Jayadvaita has “intelligently” removed “eternal” form his translation of this verse!

Bg 2.31 P ORIGINAL:

…Discharging one’s specific duty in any field of action in accordance with varnasrama-dharma serves to elevate one to a higher status of life.

Bg 2.31 P REVISED & ENLARGED:

…Discharging one’s specific duty in any field of action in accordance with the orders of higher authorities serves to elevate one to a higher status of life.

(5) Why bother with varnasrama-dharma? How can one make spiritual advancement by following varnasrama-dharma? No. One has to surrender to the ISKCON authorities…

Bg 2.40 P ORIGINAL:

If someone gives up self-gratificatory pursuits and works in Krsna consciousness and then falls down on account of not completing his work, what loss is there on his part?

Bg 2.40 P REVISED & ENLARGED:

If someone gives up his occupational duties and works in Krsna consciousness and then falls down on account of not completing his work, what loss is there on his part?

(6) Is it really the same thing to give up “self-gratificartory pursuits” and to give up “occupational duties?”

Bg 2.48 T ORIGINAL:

Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.

Bg 2.48 T REVISED & ENLARGED:

Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

(7) Just see! We get absolutely no hint at all from Jayadvaita Swami’s translation that a devotee is “steadfast in yoga” or a devotee has any “evenness of mind.” However, when Tamala Krsna read the verse to Srila Prabhupada in 1968 (681216BG.LA) Prabhupada had this to say:

Tamala Krsna: “Be steadfast in your duty, O Arjuna, and abandon all attachment to success or failure. Such evenness of mind is called yoga.”

Prabhupada: This is the explanation of yoga, evenness of mind. Yoga-samatvam ucyate. If you work for Krsna, then there is no cause of lamentation or jubilation. Jubilation is there because you are working for Krsna, but there is no cause of lamentation. Yoga-sthah kuru karmani, yogah karmasu kausalam. That is the secret of activities, how you can very diligently work at the same time you are not entangled with the actions. That is the secret. Go on.

Srila Prabhupada very clearly accepts the translation As It Is!!! He does not say “It’s wrong! Please get Jayadvaita Swami to change it…”

Not only does Srila Prabhupada accept the translation As It Is, he says “This is the explanation of yoga, evenness of mind.” And Jayadvaita Swami has completely deleted it!!!

Bg 2.49 T ORIGINAL:

O Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.

Bg 2.49 T REVISED & ENLARGED:

O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

(8) Here the emphasis has been taken off “freeing oneself from all fruitive activities.” Also the the meaning of surrender has been changed… Anyhow it’s different from the translation clearly accepted by Srila Prabhupada in his physical presence.

Bg 2.51 T ORIGINAL:

The wise, engaged in devotional service take refuge in the Lord and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.

Bg 2.51 T REVISED & ENLARGED:

By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].

(9) Krishna! It’s difficult to work out what Jayadvaita is trying to do here! The original translation is so perfectly clear and obvious. After reading it there’s no doubt what it says… “The wise, engaged in devotional service take refuge in the Lord and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.” What’s wrong with that? It’s perfect! When we read Jayadvaita’s translation it’s not at all clear… And the meaning is completely different from the one personally approved by Srila Prabhupada!

Here Jayadvaita Swami has covered up the point that devotees renounce the fruits of action. He doesn’t seem to like this point and often obscures it, but it’s a basic cornerstone of Krsna Consciousness… Whatever fruits our actions produce are not ours! They’re Krsna’s and should be used in Krsna’s service. That’s renouncing the fruits of our actions, we don’t enjoy them ourselves, we use them for Krsna’s enjoyment…

So what did Srila Prabhupada think about the original translation? Did he ask Jayadvaita to change it?

Tamala Krsna: “The wise, engaged in devotional service, take refuge in the Lord and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world.”

Prabhupada: Yes. There is purport?

Tamala Krsna: No. There’s a little more to that sloka.

Prabhupada: All right. Finish.

Tamala Krsna: “In this way they can attain that state beyond all miseries.”

Prabhupada: Read it again.

Tamala Krsna: “The wise, engaged in devotional service, take refuge in the Lord and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.”

Prabhupada: How easy it is. You take to Krsna consciousness, you act in Krsna consciousness, you overcome the cycle of birth and death. And as soon as you overcome the cycle of birth and death, you overcome all miseries. Because birth and death means this material body. The living entity, spirit soul, has no birth and death. And anyone who possesses this material body has to undergo the threefold miseries of the material world. A similar passage is there in the Srimad-Bhagavatam. The other day, as I was speaking to you, nunam pramattah kurute vikarma. All these people, they are acting in a way which they ought not to have done. Nunam pramattah. But they are acting as madmen. Why? Yad indriya-pritaya, for satisfaction of the senses. Nunam pramattah kurute vikarma yad indriya-pritaya aprnoti na sadhu manye. This is not good. Because he does not know that he has achieved this material body by working in that way in his previous life. Again he is working in that way. So he’ll have to accept again this material body, therefore he’s miser. He’s not properly utilizing. Go on.

So it’s obvious Srila Prabhupada approved of, accepted and fully authorized the original translation! He had Tamala Krsna read it and agreed, “Yes, there is purport?” Then he had Tamala read it again, “How easy it is…” There is absolutely no hint Srila Prabhupada even considered anyone would dare to change the translation he personally heard twice here and completely agreed with and approved of…

Chant Hare Krishna and be happy! All glories to Srila Prabhupada and his original books!

Madhudvisa dasa

[99 more changes to come in Part 2 next week...]

All glories to Srila Prabhupada’s ORIGINAL books!

Jayadvaita Swami has started his own “newsgroup” where he aims to “explain” why he “revised and enlarged” Srila Prabhupada’s Bhagavad-gita As It Is even though he openly admits Srila Prabhupada “never asked us to re-edit the book…”.

He has posted one “explanation” of a correction to an obvious typographical error… Actually he corrected many real typographical errors in the original book, perhaps a little more than one hundred, but he made more than five thousand changes!

Jayadvaita does not seem to realize no one is complaining about the correction of real typographical errors… Srila Prabhupada wanted the BBT editors to make sure the books were correct grammatically but he did not give anyone the authority to Revise and Enlarge his books or change his words or change the style! So Jayadvaita can go on and post a little more than one hundred articles to his “newsgroup” describing his one hundred or so bona fide corrections. But what about the other 4,900 changes?

The point he has never addressed in any of his “explanations” is why he has produced a “Bhagavad-gita” which contains hundreds of changes that COMPLETELY alter the meaning of the book when compared to the original version Srila Prabhupada personally read from daily, gave all his classes from and did not ask anyone to “revise and enlarge.” Jayadvaita’s book is completely different from Srila Prabhuapda’s. Where is the authority for all these changes?

Srila Prabhupada gave no authority for such changes… So we will continue looking at some of the changes.

Bg 2.57 T ORIGINAL:

He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.

Bg 2.57 T REVISED & ENLARGED:

In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

(10) Here the principle of being without attachment is completely removed from Jayadvaita’s translation. Of course he may say he has some secret manuscript he has got this information from or he may have studied the Sanskrit and by his great learning in the Sanskrit language decided there was no attachment in the original Sanskrit. But where did he get the authority from to retranslate this verse?

Bg 2.61 P ORIGINAL:

The Yoga-sutra also prescribes meditation on Visnu, and not meditation on the void. The so-called yogis who meditate on something which is not the Visnu form simply waste their time in a vain search after some phantasmagoria. We have to be Krsna conscious–devoted to the Personality of Godhead. This is the aim of the real yoga.

Bg 2.61 P REVISED & ENLARGED:

The Yoga-sutra also prescribes meditation on Visnu, and not meditation on the void. The so-called yogis who meditate on something which is not on the Visnu platform simply waste their time in a vain search after some phantasmagoria. We have to be Krsna conscious–devoted to the Personality of Godhead. This is the aim of the real yoga.

(11) Just see how he works! He has not even deleted any words at all here! He has just added in “on” and “plat” and see the effect it has! The original says anyone who meditates on something other than the Visnu form is wasting his time, but Jayadvaita has to adjust this as what about the impersonalists? They meditate on the impersonal form, etc… Surely they’re not wasting their time?? So has to change Srila Prabhupada’s purport…

Bg 2.66 T ORIGINAL:

One who is not in transcendental consciousness can have neither a controlled mind nor a steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?

Bg 2.66 T REVISED & ENLARGED:

One who is not connected with the Supreme [in Krsna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

(12) “A controlled mind…” In the original we can clearly see there’s no possibility of peace and happiness without a controlled mind, but in Jayadvaita’s translation the mind control has become a “steady mind?” He has also made it very confusing. The meaning is no where near as clear as the original. Who said Jayadvaita was making “better English?” He’s making bewildering English!

Tamala Krsna: 66: “One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace, and how can there be any happiness without peace?”

Prabhupada: Everyone in this material world, they are after peace, but they don’t want to control the senses. It is not possible. Just like you are diseased, and doctor says that “You take this medicine, you take this diet,” but you cannot control. You are taking anything you like, against the instruction of the physician. Then how you can be cured? Similarly, we want cure of the chaotic condition of this material world, we want peace and prosperity, but we are not ready to control the senses. We do not know how to control the senses. We do not know the real yogic principle of controlling the senses. So there is no possibility of peace. Kutah santir ayuktasya. The exact word is there in the Bhagavad-gita. If you are not engaged in Krsna consciousness, there is no possibility of peace. Artificially, you may try for it. It is not possible. Go on. (681219BG.LA)

Just see! Srila Prabhupada heard this verse personally and immediately he is preaching on the point of sense control! Where does he say “Get Jayadvaita Swami to delete mind control from the translation?” No. He does not say that. He preaches on sense control!

Bg 3.3 T ORIGINAL:

The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.

Bg 3.3 T REVISED & ENLARGED:

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

(12) Just a few of Jayadvaita Swami’s little “corrections…”

Bg 3.6 T ORIGINAL:

One who restrains the senses and organs of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Bg 3.6 T REVISED & ENLARGED:

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Bg 3.7 T ORIGINAL:

On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior.

Bg 3.7 T REVISED & ENLARGED:

On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krsna consciousness] without attachment, he is by far superior.

(13 & 14) This is one of the most amazing changes. Jayadvaita has removed or changed ALL the main points in the original verse! The original clearly says one who CONTROLS his senses by the mind and ENGAGES in works of devotion is by far superior… After reading all of Srila Prabhupada’s other books and hearing his classes one would expect to find this in Srila Prabhuapda’s Bhagavad-gita As It Is.

Jayadvaita’s version is a little different… He’s much more generous. According to him if a “sincere person” TRIES to control the senses and BEGINS karma-yoga [in Krsna consciousness] he is by far superior! One does not even have to control his senses, just “try to”, and he does not even have to be engaged in devotional service, he just has to “begin karma-yoga…” We can note [according to Jayadvaita] one does not even have to make any advancement in karma-yoga, if he just begins karma-yoga and TRIES to control his senses he is by far superior!!

So is there any hint Srila Prabhupada wanted Jayadvaita to make these changes to this verse? Is there any hint Srila Prabhupada was not satisfied with the original translation?

Sudama: Verse number seven: “On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion without attachment is by far superior.”

Prabhupada: Yes. Instead of artificially trying to meditate and control the senses, just engage your senses in the activities of Krsna consciousness and gradually you will be happy. Your senses will be controlled. Go on. (681223BG.LA)

Srila Prabhupada clearly hears the original translation has no objections to it whatsoever! Rather Srila Prabhupada completely agrees with the original translation and EMPHASISES the very points Jayadvaita has DELETED in his translation!! Srila Prabhupada emphasises engaging the senses in Krishna consciousness and thus controlling them. But there’s no hint in Jayadvaita’s translation of engaging the senses in devotional service [just "beginning karma-yoga"??] and there’s no mention of controlling them either [just TRYING to control the senses...]

Bg 3.8 T ORIGINAL:

Perform your prescribed duty, for action is better than inaction. One cannot even maintain his physical body without work.

Bg 3.8 T REVISED & ENLARGED:

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.

(15) This is interesting. Another little “correction.” But Srila Prabhupada heard the original verse many times and never requested that it be “corrected…”

“Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.”

Prabhupada: Krsna never said that “You sit down, lazy.” You must work. And that is intelligence, how to engage a person in some work. That requires governing body. That is intelligence. They should be ready to work, and your intelligence will engage them. And there is sufficient. Why you are constructing so many centers? There is enough work to do. Just like here. All people are coming, and each one can be preached, each one can be convinced of the philosophy. (770121r2.bhu)

There is no indication anywhere that Srila Prabhupada was not satisfied with the original translation AS IT IS…

Bg 3.9 T ORIGINAL:

Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.

Bg 3.9 T REVISED & ENLARGED:

Work done as a sacrifice for Visnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

(16) Why has Jayadvaita removed the fact one who always performs his prescribed duties for Krishna remains unattached?

Did Prabhuapda request this change? Was he unhappy with the original translation??

Sudama: Verse number nine: “Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform prescribed duties for His satisfaction and in that way you will always remain unattached and free from bondage.”

Prabhupada: Yes. Bondage means working for one’s own account. The same example. Just like a soldier is fighting for the country under the command of the commander in chief. The more he’s killing, he’s getting promotion, he’s getting medals. But the same man, when he comes back at home, if he kills one man, he’s hanged. Why? Because that killing and this killing is not the same thing. So one who cannot engage himself cent percent in Krsna consciousness, let him remain in his own position and try to sacrifice for Visnu or Krsna as far as possible. (681223BG.LA)

Once again, no hint anywhere that Srila Prabhupada was not happy with the original translation…

Bg 3.20 T ORIGINAL:

Even Kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Bg 3.20 T REVISED & ENLARGED:

Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

(17) A few little edits…

Bg 3.20 P ORIGINAL:

…because he was the king of Mithila… he had to teach his subjects how to fight righteously in battle. He and his subjects fought to teach people in general that violence is also necessary in a situation where good arguments fail.

Bg 3.20 P REVISED & ENLARGED:

…because he was the king of Mithila… he had to teach his subjects how to perform prescribed duties. Lord Krsna and Arjuna, the Lord’s eternal friend, had no need to fight in the Battle of Kuruksetra, but they fought to teach people in general that violence is also necessary in a situation where good arguments fail.

(18) Interesting…

Bg 3.32 T ORIGINAL:

But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.

Bg 3.32 T REVISED & ENLARGED:

But those who, out of envy, disregard these teachings and do not follow them, are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

(19) So Jayadvaita has made it a little different. But did Prabhuapda ask for the change? NO! He PERSONALLY quoted the original verse AS IT IS!!

Tamala Krsna: Thirty-two: “But those who, out of envy, disregard these teachings and do not practice them regularly are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.”

Prabhupada: Yes. If somebody says, “Oh, why shall I serve God?” all right, then you shall have to serve dog. That’s all. Therefore he is befooled. He does not know that he has to serve somebody. His constitutional position is like that. He cannot escape. So therefore if he denies to serve God, Krsna, then he has to serve maya, illusion, in the hope that “I have become the master.”

Just like in your country the President Johnson was the master. Actually, he was not the master; he was the servant of the country. Now the country has dismissed him. He is no longer master. So our mastership in this material world is like that. Actually, we are servant, but we are thinking master. In a family, I am servant of my wife, I am servant of my children, I am servant of my servants, but I am thinking I am master. “I am master of this family. I am master of this country. I am master of this society.” Nobody is master.

The Caitanya-caritamrta says, therefore, “The master is only Krsna.” Ekale isvara krsna ara saba bhrtya: “Only Krsna, or God, is master, and everyone is servant.” Yare yaiche nacaya se taiche kare nrtya: “Each servant is dancing according to the order of the Supreme.” That’s all. Nobody is master. So this false conception of becoming master is called maya, illusion. Nobody is master. Therefore one who disagrees to become servant of God, he is befooled. It is said, “But those who, out of envy…” He is constitutionally servant, but he is envious: “Why shall I become God’s servant? I shall become God.” You see? Everyone is claiming, “Oh, everyone is God. Why? What is the use of becoming servant of God? I am God.” This is enviousness. So if one refuses to serve God and become envious, “disregard these teachings and do not practice them regularly are to be considered bereft of all knowledge.” Because he is servant, but he is thinking, “I am master. I am not serving anyone.” This is maya, bereft of all knowledge. Go on.

Where is the hint Srila Prabhupada wanted Jayadvaita to changed the translation he heard from Tamala Krsna and then even quotes himself in his explanation? There is no AUTHORITY from Srila Prabhupada to change this verse at all. Srila Prabhupada clearly accepts the original translation AS IT IS…

Chant Hare Krishna and be happy. More changes to come next week…

Your servant, Madhudvisa dasa.

STATISTICAL RESULTS OF THE CHAPTERS 6 AND 11 WITH SHORT EXPLANATION

Modifications 1: Spelling mistakes, commas, punctuation marks.

Some of these modifications are justified, some of them are not necessary. However, it would be ridiculous to protest them.

Chapter 6: 11

Chapter 11: 5

Estimate (whole book): 720

Modifications 2: Modifications according to tape recording.

These modifications may be justifiable somehow, because the original edition doesn’t follow the tape recording. Well, I can’t say that they ARE justifiable indeed, because personally I wouldn’t dare to face Srila Prabhupada if I revised his books after his disappearance without his unquestionable and direct order to do so, even if all the modifications were completely according to the recordings. There are various considerable facts, NOT to modify the original edition, even if it isn’t completely according to the tape recording, which are discussed later. However, most of this modifications are completely unnecessary anyway, because the meaning remains the same as in the original edition.

Chapter 6: 7

Chapter 11: 5

Estimate (whole book): 540

Modifications 3: Modifications not according to tape recording while the original edition also doesn’t follow the tape recording.

Here it is really difficult to understand the mind of the reviser. The original edition very often does not follow the tape recording exactly, because the recording is of bad quality, or the composed sentences need some edition. Mostly the reviser ignores this (otherwise he had to revise practically each sentence of the book), but sometimes, and it is not understandable why, he modifies the original edition, although it is not necessary and his editions too are usually not according to the tape recording (and they can’t be, because of the indistinct sections). Sometimes there are modifications to the meaning. There are some examples below (see “Examples for Modifications 3″). To properly count this kind of modifications is impossible. The number below is the number of the “groups” of this kind of modifications. Such a group usually consists of one, two, three or more modified sentences.

Chapter 6: 10

Chapter 11: 22

Estimate (whole book): 1260

Modifications 4: Modifications not according to the tape recording while the original edition follows the tape recording. Minimal effects on the message of a sentence.

This are not justifiable modifications. The original edition is correct and it follows exactly the tape recording, but nevertheless the reviser modifies. Usually this modifications seem to be due to make “better” English. All of them are completely unnecessary and the effects on the meaning of the text are minimal. The reviser seems not to like some of Srila Prabhupada’s expressions, and he very often replaces them with his favorites. Sometimes, however, he doesn’t do it. Again there seems to be no system behind this kind of modifications.

Chapter 6: 16

Chapter 11: 33

Estimate (whole book): 2160

Modifications 5: Modifications not according to the tape recording while the original edition follows the tape recording. Effects on the meaning of a sentence.

This are the ones why many devotees are (rightfully) claiming, that the books have been modified. This are full-fledged modifications. The original edition is exactly according to the tape recording, but the reviser nevertheless modifies the text and changes the message of the sentence too. Examples below.

Chapter 6: 2

Chapter 11: 4

Estimate (whole book): 270

EXAMPLES FOR MODIFICATIONS 3

(Modifications not according to tape recording while the original edition also doesn’t follow the tape recording exactly.)

TR=tape recording

OE=original edition

RE=revised edition

Chapter 6 (sparks and fire)

TR: … as there are many minute particles of a spark of the original fire. So these sparks can be covered by the influence of maya, but not the original fire, or Krsna.

OE: … they are minute particles or sparks of the supreme fire, but are not the original fire, or Krsna.

RE: … they are minute particles or sparks of the original fire. So these sparks can be covered by the influence of maya, but the original fire, Krsna, cannot.

Chapter 6 (protection for Krsna)

TR: My dear Krsna, may Supreme Personality of Godhead, who is [indistinct] known protect your legs, the lord, who is known as Maniman protect Your thighs [indistinct] Lord Visnu, who is known as [indistinct: Yajna?] may protect Your legs;

OE: My dear Krsna, may the Lord known as Maniman protect Your thighs; may Lord Visnu who is known as Yajna protect Your legs;

RE: My dear Krsna, may the Lord who is known as Aja protect Your legs; may Lord Maniman protect Your knees; may Lorry Yajna protect Your thighs;

TR: Lord Acyuta may protect Your arms; Lord Hayagriva may protect Your abdomen; Lord Kesava may protect Your heart; Lord Visnu may protect Your arms;

OE: may Lord Acyuta protect Your arms; may Lord Hayagriva protect Your abdomen; may Lord Kesava protect Your heart; may Lord Visnu protect Your arms;

RE: may Lord Acyuta protect Your upper waist; may Lord Hayagriva protect Your abdomen; may Lord Kesava protect Your heart; may Lord Isa protect Your chest; may Lord Surya protect Your neck; may Lord Visnu protect Your arms;

TR: [...] Lord Visnu carries His conchshell may protect Your left side; [indistinct] Godhead Upendra may protect Your upside and Lord Tarksya may protect you from the downside of the earth;

OE: may Lord Visnu with His conchshell protect Your left side; may the Personality of Godhead Upendra protect You from above, and may Lord Tarksya protect you from below the earth;

RE: may Lord Ajana protect Your left side; may Lord Urugaya with His conchshell protect You on all sides; may the Personality of Godhead Upendra protect You from above; may Lord Tarksya protect You on the ground;

Chapter 6 (glories of the devotees)

TR: …because salvation like this, [indistinct: because?] what to speak of others, who are affectionate to Krsna in the relationship of mother to [indistinct] Krsna with great love and affection for the Supreme Personality of Godhead Krsna who is the Supersoul of every living entity.

OE: So what can be said of others, who are affectionate to Krsna in the relationship of mother or father? The pure devotees always serve Krsna with great love and affection, for He is the Supreme Personality of Godhead, the Supersoul of every living entity.

RE: So what can be said of those who are affectionate to Krsna in the relationship of mother, who with great love and affection render service to Him, the Supreme Personality of Godhead and the Supersoul of every living entity?

Chapter 11 (cowherd families arrive in Vrndavana)

TR: In this way, after reaching Vrndavana, the place where everyone lives eternally, very peacefully and happily, they encircled the place by keeping the cars all to[gether]. They began to construct their places of residence.

OE: In this way, after reaching Vrndavana, where everyone lives eternally, very peacefully and happily, they encircled Vrndavana and kept the carts all together.

RE: In this way, after reaching Vrndavana, where everyone lives eternally, very peacefully and happily, they encircled Vrndavana , drew all the carts together in a half circle, and in this way constructed a temporary [!] residence.

TR: Krsna and Balarama, after reaching Vrndavana and seeing the beautiful [indistinct] appearance of Vrndavana, Govardhana on the bank of the river Yamuna, felt very much happy [indistinct: in this way?] this [indistinct: while they're growing?] by Their calves [indistinct] with Their parents and inhabitants of Vrndavana.

OE: After seeing the beautiful appearance of Govardhana on the bank of the river Yamuna, they began to construct their places of residence. While those of the same age were walking together and children were talking with their parents, the inhabitants of Vrndavana felt very happy.

RE: When Krsna and Balarama saw the beautiful appearance of Vrndavana, Govardhana Hill and the banks of the river Yamuna, They felt very happy. As They grew up They began talking with Their parents and others in childish language, and thus They gave great pleasure to all the inhabitants of Vrndavana.

TR: Everyone [indistinct] of Vrndavana felt very much happy, and in the meantime to [indistinct: precisely were] to take care of the calves. The cowherd boys are trained from the very beginning of their childhood to take care of the cows. First responsibility was to take care of the little calves.

OE: At this time Krsna and Balarama were given charge of the calves. The first responsibility of the cowherd boys was to take care of the little calves. The boys are trained in this from the very beginning of their childhood.

RE: Soon Krsna and Balarama had grown sufficiently to be given charge of the calves. From the very beginning of their childhood, cowherd boys are trained to take care of the cows, and their first responsibility is to take care of the little calves.

TR: So Krsna and Balarama were [indistinct: given?] charge of the calves in the [indistinct] in this way Krsna and Balarama along with other little cowherd boys went into the pasturing ground taking charge of the calves [indistinct] playing with playmates.

OE: So along with other little cowherd boys, Krsna and Balarama went into the pasturing ground and took charge of the calves and played with Their playmates.

RE: So along with the other little cowherd boys, Krsna and Balarama went into the pasturing ground and took charge of the calves, and there They played with Their playmates.

EXAMPLES FOR MODIFICATIONS 4

(Modifications not according to the tape recording while the original edition follows the tape recording. Minimal effects on the message of a sentence.)

All examples are according to the tape recording of chapter 6 and 11 and according to the original edition. The modifications are described in brackets.

… but that does not mean that He was less powerful. [that deleted]

We further understand from the Vedic information… [the deleted]

… tremendous vibration both on the earth and the sky… [both deleted]

She fell exactly as Vrtrasura did… [did deleted]

But all such ghosts and evil spirits cannot remain… [the revised edition says: "But no such ghosts and evil spirits can remain..."]

… all the cowherd men who went to Mathura… ["went" replaced with "had gone"]

“Where is this good flavor coming from?” ["flavor" replaced with "fragrance"]

… they began to think that it must… ["began to think" replaced with "thought"]

While the elderly cowherd man were thus… ["elderly" replaced with "elder"]

Nanda Maharaja began to smile, hearing about the… ["began to smile, hearing" replaced with "smiled to hear"]

Considering all these incidences… ["incidences" replaced with "incidents"]

Near Vrndavana there is Govardhana Hill… ["there" removed]

The child of mother Yasoda… [replaced with "Mother Yasoda's child"]

EXAMPLES FOR MODIFICATIONS 5

(Modifications not according to the tape recording while the original edition follows the tape recording. Effects on the meaning of a sentence.)

Text in square brackets has been inserted by the reviser.

Chapter 6

Similarly, Putana [had] killed so many babies before meeting Krsna [and she mistook Him to be like them] but now she was accepting the snake that would kill her immediately.

… may the Lord of Svetadvipa, Narayana, protect [the core of] Your heart;

The modifications are described in brackets.

Chapter 11

… therefore Krishna might have seen His parents exchange fruits and other things by bartering grains…

[the word "exchange" has been exchanged with "acquire" (There is a difference if you exchange or acquire something...)]

The vendor who came to sell fruits saw this and was very much captivated by the beauty of the Lord, so he immediately accepted…

["he" (the vendor) replaced with "she" (Prabhupada does not say in the Krishna-book that the vendor is a women, although we'll know this, when we read the Srimad Bhagavatam. The reviser often uses his understanding of the Bhagavatam to modify the words of Srila Prabhupada.)]

The child of Mother Yasoda, who is the reservoir of pleasure for the demigods and who is the maintainer of saintly persons, caught hold of the beaks of the great gigantic duck and…

["beaks of the great gigantic duck" replaced with "great gigantic heron by the two halves of his beak" (Again, someone seems to understand the Bhagavatam better. He may write a commentary, but his modifications are not what Srila Prabhupada dictated for the Krishna-book.)]

They were full of anxieties, but they could not turn their faces from the vision of Krsna.

["They were full of anxieties" replaces with "Indeed" (Indeed, no one knows why this has been replaced with "indeed".)]

EXAMINATION OF CHAPTER SEVENTY-EIGHT AND CHAPTER EIGHTY-EIGHT

This are both longer chapters. Only modifications 5 will be described. (Modifications not according to the tape recording while the original edition follows the tape recording. Effects on the meaning of a sentence.)

The modifications are described in brackets.

Chapter 78

Some offered Him respectful obeisances, and those who were elderly great sages and brahmanas offered Him blessings by standing up.

["respectful" replaced with "respects by standing up and then paying" and "by" replaced with "after"]

The Lord’s position is always transcendental, and because He is omnipotent He can act as He likes without being obliged to the material laws and principles.

["to the material laws" replaced with "to follow the material laws"]

Chapter 88

… favors received from Lord Siva are not actually beneficial to the conditioned souls, although apparently such facilities seem opulent.

["apparently" replaced with "materially"]

When by the grace of the Lord a devote becomes freed from all designation, his devotional service is actually naiskarmya.

["becomes" replaced with "is"]

Yamaraja advised his followers that persons who have never uttered the holy name of the Lord…

["that persons" replaced with "that only persons" (Little word, big difference.)]

… so a devotee’s distressed condition is not the same as the distressed condition of a common karmi.

["distressed condition" replaced with "distress" two times]

As such, the benedictions derived from demigods are appreciated by the less intelligent class of men.

["appreciated by" replaced with "appreciated only by" (Again: little word, big difference.)]

The compassion of Lord Siva was aroused because the demon was offering his flesh into the sacrificial fire. This is natural compassion. Even if a common man sees someone preparing to commit suicide, he will try to save him.

[In the revised edition we read: "The compassion of Lord Siva was aroused NOT because the demon was offering his flesh into the sacrificial fire BUT BECAUSE HE WAS ABOUT TO COMMIT SUICIDE. This is natural compassion. Even if a common man sees someone preparing to commit suicide, HE WILL try to save him."]

They cannot show their meritorious power by discovering something which can save man from death…

["discovering" replaced with "inventing"]

Anyone who hears this history with faith and devotion certainly becomes liberated from material entanglement…

["certainly becomes" replaced with "is certainly"]

In addition, a whole paragraph (The text starting with “The demons are described as duskrtinas, miscreants…”) has been moved and modified although it appears in the original edition at the same place as on the tape recording.

FURTHER CONSIDERATIONS ON MODIFICATIONS

Revised edition is a step back

We can see that in the revision way more text has been modified NOT according to the tape recording than according to the tape recording. The system of revision is not at all understandable and seem to depend rather on the weather than on any definable principles. Every sane man would consider the revision a step back.

“We have better understanding now” is ridiculous

Sometimes it is said, that “now we have better understanding”, “we are now advanced Sanskrit scholars” and so on. But this is not true. The truth is that although the devotees in the 60′ and 70′ usually were no “great” Sanskrit scholars and grammarian, they had the better spiritual understanding. They may have not been one of this dried up and proud Sanskrit scholars, but their spiritual understanding was way more nobler than mere material education. This spiritual knowledge is the driving force behind Srila Prabhupadas ISKCON and not some superficial understanding of grammatical rules and etc. And the proof for this better spiritual understanding is if we simply compare the former enthusiastic and expanding ISKCON with the dark and ailing ISKCON nowadays.

Additionally this devotees of the 60′ and 70′ realized their direct association with their spiritual master, and didn’t think of him as a “ghost” or a “disembodied being” or that he is “no longer accessible”. The editors of the original editions had the opportunity to ask Srila Prabhupada about certain things, and Srila Prabhupada advised them how to do the editions and the translations. So, how is it possible for a reviser nowadays, barely equipped with the old and hissing tape recordings, some of them missing, with a fire of scandals around him, to do a better job than the original editors? This is ridiculous.

The worst modification

Srila Prabhupada used the English language in his very special way and this is one of the things why his followers love him. Someone who doesn’t love Srila Prabhupada, can’t appreciate this, he only sees failures and bad grammar. It is a disaster if one tries to manipulate the chanting of Srila Prabhupada in the name of “better English”. Actually he injures the books and this is a big offense. It is as if someone tries to revise Shakespeare’s works in the name of “modern language” or if he wants to revise the Srimad Bhagavatam in the name of “better Sanskrit”. Once, one of the devotees of Lord Caitanya replaced the word “mukti” with “bhakti” in one verse, and even although it somehow seems to enhance the verse, Lord Caitanya didn’t like it. One word – what to say of a revision!

Srila Prabhupada’s books consist of three levels. The first level are the words, the next level is the meaning and the highest level is the transcendental sound or the chanting, the essence of Srila Prabhupada’s books. This is were Srila Prabhupada lives together with Krishna and it is this chanting that makes his books so unique and supernatural. If someone looks into this books, he looks into the face of Srila Prabhupada and Sri Krishna himself. This books are like jewels and we should be very, very careful with this most valuable treasure. It is completely unacceptable to offer this books as a sacrifice to some frustrated empiric pedants. They won’t see the face of Krishna even if there is “better English”. It requires a change of heart and not a change of English.

Only about 4 % of the book have been checked and there were no serious modifications to the main philosophy of Krishna-consciousness. The reviser doesn’t put things like “to much devotional service makes you fall down” or “the members of the parampara sometimes engage in all kind of sinful activities” into the mouth of Srila Prabhupada as some may have suspected. There are many modifications to the meaning of a sentence, sometimes serious ones, but the worst modification comes from the heart of the reviser. In the revision it is no longer the humble disciple who serves Srila Prabhupada with his editing ability. The reviser does not want to preserve the teaching of Srila Prabhupada as it is, but tries to enhance the same with his “better English” and his “better understanding of the Bhagavata”. He thinks that he can do a better job than the first editor and even than Srila Prabhupada himself. He thinks that his position is equal and even better than that of the guru. This pride pollution is subtle, but actually it is the worst modification in the book and it is like the poison of the snake that pollutes the whole tub of milk.

CONCLUSION

No revision needed!

It is not objectionable if spelling mistakes, obvious errors and missing commas are very carefully corrected. But all other modifications are not needed; there is no need for a revision. The revised editions are not authorized. No true disciple would revise the books of his spiritual master in the way described and demonstrated above; especially not without necessity and without explicit, incontestable and direct order to do so. Srila Prabhupada supports the misguided disciples with all opportunities to humbly correct their errors and prove to be true disciples and no Vaishnava will blame them if they humbly correct their errors – on the contrary!

We see that the empiric pedants are not even satisfied with the revised editions of the books, and they’ll never be satisfied. Now they even add “if this is what Prabhupada really said…” to their litany of fault-finding. And the devotees are unhappy with the revisions, even members of ISKCON. This is the wrong way.

We already have the jewels – the original editions and translations of Srila Prabhupadas books; published, translated and edited under the best possible circumstances, from Vrndavana with love, with the invaluable acknowledgment and benediction of Srila Prabhupada himself. What necessity is there for a revision?

Chant Hare Krishna and be happy!

All glories to His Divine Grace A.C.Bhaktivedanta Swami Prabhupada!