Letter
PAMHO:2113757 (47 lines)
From: Jayadvaita Swami
Date: 22-Feb-99 06:26
To: Gita Revisions Explained
Subject: Obeisances
------------------------------------------------------------
To
begin this conference, I first offer my humble and respectful obeisances to my
beloved spiritual master, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada,
founder-acarya of ISKCON and author of "Bhagavad-gita As It Is."
I next
offer my respectful obeisances to all the previous acaryas in the disciplic
succession through which this book has been received.
I offer
my respectful obeisances to Srila Bhaktivinoda Thakura, who composed and published
a rendering of Bhagavad-gita into Bengali that Srila Prabhupada surely
consulted.
I offer
my respectful obeisances unto Srila Baladeva Vidyabhusana, the author of the
"Gita Bhusana" commentary. It is to him that Srila Prabhupada
dedicates "Bhagavad-gita As It Is," and Srila Prabhupada mentions his
comments several times in the text.
I offer
my respectful obeisances to Srila Visvanatha Cakravarti Thakura, author of the
"Sarartha Varsani" Gita commentary. Srila Prabhupada has told us that
a comment, in this book, about following the orders of the spiritual master
guided Srila Prabhupada in his own life.
Next I
offer my respects to the original editors of "Bhagavad-gita As It
Is." As I have written elsewhere, "the editors of the first edition
are to be praised. They did a fine job of making a tough manuscript ready to
print."
My
respectful obeisances, also, to all the devotees involved in publishing and
distributing "Bhagavad-gita As It Is" in many different languages of
the world.
I offer
my respectful obeisances to all who read and study "Bhagavad-gita As It
Is." As stated in Bhagavad-gita itself, they worship Lord Krsna by their
intelligence.
And
finally I offer my obeisances to the lotus feet of Lord Sri Krsna, the Supreme
Personality of Godhead, the original speaker of Bhagavad-gita.
By the
grace of Lord Sri Krsna and His devotees, may we all gain a deeper and clearer
understanding of "Bhagavad-gita As It Is."
Hare
Krsna.
Jayadvaita
Swami
(Text
PAMHO:2113757) ---------------------------------------
Text
PAMHO:2114976 (62 lines) [W1]
From: Jayadvaita Swami
Date: 22-Feb-99 19:33
To: Gita Revisions Explained
Subject: The format for texts in this conference
------------------------------------------------------------
Generally,
the texts in this conference will follow the following format:
1ST:
[Text from the First Edition (1972), originally
published
by the Macmillan Company.]
2ND:
[The corresponding text from the Second Edition.]
MS:
[The text from the original manuscripts.]
COMMENTS:
My comments.
A few
words of explanation:
"Original
manuscripts" means different things, according to different Gita chapters.
For the first five or six chapters, it refers to original manuscripts
apparently typed by Srila Prabhupada himself. For the middle six chapters, it
refers to the original transcriptions of his tapes. And for the last chapters
it refers to the old retyped manuscripts from which the 1972 Macmillan edition
was produced. In all cases, "original manuscripts" means the oldest
and most reliable manuscripts in the BBT files.
The
"retyped manuscripts" for the last six chapters were copied from
original transcriptions on which much editing had already been done. The typist
followed the edited version, adding what the editor had added and deleting what
he had deleted. Sometime before 1972, the original transcriptions themselves
were apparently lost. (This loss is why the revisions in the last six chapters
of the Second Edition are particularly light.)
The
text of the manuscripts for all eighteen chapters has been converted into
digital form, and for convenience while traveling I am relying on the digital
version. If this results in any significant errors that later come to my
attention, I shall report them.
Thank
you. Hare Krsna.
============================================================
SUBSCRIPTION
AND COPYRIGHT INFORMATION
This is
an "information-only" conference, not a discussion conference. The
only person who can post texts to it is me. (Queries and comments may be sent
to me privately.)
The
conference is public. If you are a member of COM, the BBT e-mail system, you
can join or leave it on your own--no need to send a request to the Sysop or to
me. E-mail users who are not on COM can join or leave the conference by sending
me a request at <jayadvaita.swami@com.bbt.se>.
The
First and Second Editions of "Bhagavad-gita As It Is" are © 1972,
1983 by The Bhaktivedanta Book Trust. The contents of this message, and of the
conference as a whole, are © 1999 by The Bhaktivedanta Book Trust. All rights
reserved.
Hare
Krsna.
(Text
PAMHO:2114976) ---------------------------------------
New
Text 4883 (31 lines)
From: Jayadvaita Swami
Date: 24-Feb-99 10:42
To: Gita Revisions Explained
Subject: Announcement of the conference
------------------------------------------------------------
Gita
Revisions Explained
In this
conference, I shall present and discuss some of the more interesting,
instructive, and controversial revisions made for the Second Edition of
"Bhagavad-gita As It Is."
Unlike
comparisons published elsewhere, these discussions will include comparisons to
the original unpublished manuscripts. (You can expect to see, as in Krsna's
universal form, "many wonderful things which no one has ever seen or heard
of before.")
I shall
usually publish examples one at a time, one example per message. The messages
will appear as often as I have the time and inspiration to write them. In any
case, there won't be more than one a day.
This is
an "information-only" conference, not a discussion conference. The
only person who can post texts to it is me. (Queries and comments may be sent
to me privately.)
The
conference is public. If you are a member of COM, you can join it on your
own--no need to send a request to the Sysop or to me. E-mail users who are not
on COM can join the conference by sending me a request at <jayadvaita.swami@com.bbt.se>.
Hare
Krsna.
Your
servant,
Jayadvaita
Swami
(Text
4883) ------------------------------------------------
Text
PAMHO:2120226 (72 lines) [W1]
From: Jayadvaita Swami
Date: 24-Feb-99 11:02
To: Gita Revisions Explained
Subject: 10.31, purport: Lord Rama, "of the
Ramayana"
------------------------------------------------------------
Bhagavad-gita
10.31
pavanah
pavatam asmi
ramah
sastra-bhrtam aham
jhasanam
makaras casmi
srotasam
asmi jahnavi
TRANSLATION:
Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I
am the shark, and of flowing rivers I am the Ganges.
PURPORT:
1ST
EDITION: Of all the aquatics the
shark is one of the biggest and is certainly the most dangerous to man. Thus
the shark represents Krsna. Lord Ramacandra, of the Ramayana, an incarnation of
Krsna, is the mightiest of warriors.
2ND
EDITION: Of all the aquatics the
shark is one of the biggest and is certainly the most dangerous to man. Thus
the shark represents Krsna. [end of purport.]
MANUSCRIPT:
Of all the acquatics especially fish
the shark-fish is the biggest amongst them and some of the shark-fish are
dangerous to humankind also, but the shark-fish is amongst the fish. [end of
purport.]
COMMENT:
The
shark may be a dangerous fish, but the locution "of the Ramayana" at
once alerted me that something else fishy was going on. Is Lord Ramacandra a
character from a book, like Alice "of Alice in Wonderland"? Sure
enough, in the original manuscript the text about Lord Ramacandra doesn't
appear; it seems to have been added by the editor.
For
certain, the editor of the First Edition was trying to be helpful. But
sometimes we are better off without help. The word "rama" may of
course refer to Lord Ramacandra--or to Balarama, or even to Krsna Himself.
Nonetheless, our sampradaya acaryas comment here that "rama" refers
to--whom? Lord Parasurama.
Hare
Krsna.
(Text
PAMHO:2120226) ---------------------------------------
New
Text 4895 (81 lines) [W1]
From: Jayadvaita Swami
Date: 26-Feb-99 11:52
To: Gita Revisions Explained
Subject: 4.34, purport: "Nor by independent
study of books. . . "
------------------------------------------------------------
4.34,
purport (right after the Sanskrit quotation "dharmam tu saksad
bhagavat-pranitam):
FIRST
EDITION: Therefore, mental speculation
or dry arguments cannot help one progress in spiritual life. One has to approach a bona fide spiritual
master to receive the knowledge.
SECOND
EDITION: Therefore, mental speculation
or dry arguments cannot help lead one to the right path. Nor by independent
study of books of knowledge can one progress in spiritual life. One has to
approach a bona fide spiritual master to receive the knowledge.
MANUSCRIPT: Therefore mental speculation or dry
arguments cannot lead one to the right path.Neither by self study of the book of knowledge can help
one progress in spiritual life.One has to approach therefore a bonafide
spiritual master for receiving the knowledge.
COMMENT:
According to a message I received not long ago from a correspondent in
Bangalore, some devotees there were pointing to this revision as evidence that
"Bhagavad-gita As It Is" is not really "as it is." The critics
pointed out that the original 1972 edition did not contain the sentence about
the inability to progress by independent study of books. The sentence had been
added by the GBC (so the critics charged) to support a guru system never
desired by Srila Prabhupada.
I take
such criticism as a sign that restoring this sentence from Srila Prabhupada's
manuscript was worth doing.
By the
way: How did the missing portion go missing? Here's a guess. Suppose the
original editor did the text this way: "Therefore, mental speculation or
dry arguments cannot HELP lead one to the right path. Nor can independent study
of books of knowledge HELP one progress in spiritual life." [capitals
supplied] If you jump from the first HELP to the second, leaving out everything
between--a very common sort of typist's error--you get precisely what was
published in the First Edition.
The
First Edition was typeset on a now-extinct "IBM Composer" on which
each typeset line had to be typed twice, making this sort of error even more
likely. When you notice that in the
First Edition the word HELP comes at the end of a line, you can figure that
you've pretty well solved the case: The typesetting person left out one
complete line. The Second Edition restores it.
This
fix illustrates the sort of work done for the Second Edition of
"Bhagavad-gita As It Is." And the response to it illustrates how an
over-suspicious mind and a hyperactive imagination can turn a typist's error
into an international conspiracy.
Hare
Krsna.
New
Text 4913 (84 lines) [W1]
From: Jayadvaita Swami
Date: 27-Feb-99 15:47
To: Gita Revisions Explained
Subject: 1.32-35:
"Kill or be killed"? / "creature comforts" / missing line
------------------------------------------------------------
1.32-35,
translation:
"O
Govinda, of what avail to us are a kingdom, happiness or even life itself when
all those for whom we may desire them are now arrayed on this battlefield? O
Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles,
fathers-in-law, grandsons, brothers-in-law and other relatives are ready to
give up their lives and properties and are standing before me, why should I
wish to kill them, even though they might otherwise kill me? O maintainer of
all living entities, I am not prepared to fight with them even in exchange for
the three worlds, let alone this earth. What pleasure will we derive from
killing the sons of Dhrtarastra?"
1ST
EDITION: Why should I wish to kill them, though I may survive?
2ND
EDITION: Why should I wish to kill them, even though they might otherwise kill
me?
MANUSCRIPT:
why shall I wish to kill them even though I may be killed by them.
COMMENT:
The old version means roughly the opposite of what Srila Prabhupada (and Lord
Krsna) said.
1ST EDITION:
O maintainer of all creatures, . . .
2ND
EDITION: O maintainer of all living entities, . . .
MANUSCRIPT:
Oh the maintainer of all living entities, . . .
1ST
EDITION: [nothing]
2ND
EDITION: What pleasure will we derive from killing the sons of Dhrtarastra?
MANUSCRIPT:
[nothing]
COMMENT:
A line of Sanskrit has been left untranslated:
nihatya
dhartarastra nah
ka
pritih syaj janardana
It's
there in the Sanskrit and in Srila Prabhupada's word for word. The omission
clearly appears unintended. (And it's the sort of omission that scholars and
professors notice.) Supplying such missing lines was routine work for the BBT
Sanskrit editors on all of Srila Prabhupada's later books, a standard set by
Pradyumna Dasa and appreciated by Srila Prabhupada. Here the supplied
translation derives directly from Srila Prabhupada's word-for-word meanings.
Hare
Krsna.
New
Text 4948 (57 lines) [W1]
From: Jayadvaita Swami
Date: 28-Feb-99 13:07
To: Gita Revisions Explained
Subject: 5.16, purport: Krsna consciousness drives
away nescience
------------------------------------------------------------
5.16,
purport:
1ST
EDITION: Therefore, one has to seek out such a bona fide spiritual master and,
under him, learn what Krsna consciousness is. The spiritual master can drive
away all nescience, as the sun drives away darkness.
2ND
EDITION: . . . learn what Krsna consciousness is, for Krsna consciousness will
certainly drive away all nescience, [etc.]
MANUSCRIPT:
Therefore, one has to find out such bona fide spiritual master who is perfect Krsna consciousness and, has to
learn under such benafide spiritual master what is Krsna consciousness. Such
Krsna consciousness will certainly drive away all kinds o nescience, as the Sun
drives away all kinds o darkness.
COMMENT:
What we
find in the First Edition is philosophically all right. What we find in the
Second Edition is what Srila Prabhupada said.
This
revision is hardly worth mentioning. I bring it up only because some critics
have cited it, seemingly as evidence that the Second Edition whittles away the
importance of the spiritual master. As you can see, what the Second Edition
actually does here is restores Srila Prabhupada's words.
Hare
Krsna.
New
Text 4966 (77 lines) [W0]
From: Jayadvaita Swami
Date: 03-Mar-99 02:20
To: Gita Revisions Explained
Subject: 9.26: "A leaf, a flower. . . "
First paragraph of purport restored
------------------------------------------------------------
9.26:
patram
puspam phalam to yam
yo me
bhakt ya prayacchati
tad
aham bhakt y-upahrtam
asnami
prayatatmanah
If one
offers Me with love and devotion a leaf, a flower, fruit or water, I will
accept it.
Purport
(first paragraph):
1ST
EDITION: [nothing--the purport skips this paragraph]
2ND
EDITION:
For the
intelligent person, it is essential to be in Krsna consciousness, engaged in
the transcendental loving service of the Lord, in order to achieve a permanent,
blissful abode for eternal happiness. The process of achieving such a marvelous
result is very easy and can be attempted even by the poorest of the poor,
without any kind of qualification. The only qualification required in this
connection is to be a pure devotee of the Lord. It does not matter what one is
or where one is situated. The process is so easy that even a leaf or a little
water or fruit can be offered to the Supreme Lord in genuine love and the Lord
will be pleased to accept it. No one, therefore, can be barred from Krsna
consciousness, because it is so easy and universal. Who is such a fool that he
does not want to be Krsna conscious by this simple method and thus attain the
highest perfectional life of eternity, bliss and knowledge? Krsna wants only
loving service and nothing more. Krsna accepts even a little flower from His
pure devotee. He does not want any kind of offering from a nondevotee. He is
not in need of anything from anyone, because He is self-sufficient, and yet He
accepts the offering of His devotee in an exchange of love and affection. To
develop Krsna consciousness is the highest perfection of life. Bhakti is
mentioned twice in this verse in order to declare more emphatically that
bhakti, or devotional service, is the only means to approach Krsna. No other
condition, such as becoming a brahmana. a learned scholar, a very rich man or a
great philosopher, can induce Krsna to accept some offering. Without the basic
principle of bhakti, nothing can induce the Lord to agree to accept anything
from anyone. Bhakti is never causal. The process is eternal. It is direct
action in service to the absolute whole.
COMMENT:
I retrieved this missing paragraph from the 1968 Macmillan *abridged* edition.
Hare
Krsna.
New
Text 4968 (83 lines) [W1]
From: Jayadvaita Swami
Date: 04-Mar-99 14:50
To: Gita Revisions Explained
Subject: 10:26: "Holy fig tree!"
------------------------------------------------------------
10.26.
asvathah
sarva-vrksanam: "Of all trees I am the banyan tree."
WORD-FOR-WORD:
1ST AND
2ND EDITIONS: asvattha--the banyan tree; sarva-vrksanam--of all trees;
MANUSCRIPT:
Asvatthah--the beginning trees, Sarvavrksanam--of all trees;
TRANSLATION:
1ST
EDITION: Of all trees I am the holy fig tree. . .
2ND
EDITION: Of all trees I am the banyan tree. . .
MANUSCRIPT: I am the beginning tree amongst all the
trees;
PURPORT:
1ST
EDITION: The fig tree (asvattha) is one of the most beautiful and highest
trees, and people in India often worship it as one of their daily morning
rituals.
2ND
EDITION: The banyan tree (asvattha) is one of the highest and most beautiful trees,
[etc.]
MANUSCRIPT:
Brilliant tree is the most beautiful and the highest tree, therefore brilliant
tree is the presentation of Krishna. In India people in general worship Indian
tree as one of the daily morning rituals.
COMMENT:
Botanists classify the banyan tree as a species of fig. People in India,
however, do not worship fig trees in general; they worship the banyan.
Though
the banyan is "the holy fig tree" and tulasi is "the holy
basil," people worship the banyan tree and the tulasi plant, not figs and
basils.
Clearly,
"beginning tree," "brilliant tree," and "Indian
tree" are all mis-transcriptions of "banyan tree."
See
also Bhagavad-gita 15.1, which speaks of a banyan (not fig) tree with its roots
up and branches down.
More
about 10.26 in our next message.
Hare
Krsna.
Text
PAMHO:2139838 (84 lines) [W0]
From: Jayadvaita Swami
Date: 06-Mar-99 16:49
To: Gita Revisions Explained
Subject: 10.26 (continued): "The perpetually
living entities"
------------------------------------------------------------
10.26:
asvatthah
sarva-vrksanam
devarsinam
ca naradah
gandharvanam
citrarathah
siddhanam
kapilo munih
Of all
trees I am the banyan tree, and of the sages among the demigods I am Narada. Of
the Gandharvas I am Citraratha, and among perfected beings I am the sage
Kapila.
10.26,
translation:
1ST
EDITION: . . . and amongst sages and demigods I am Narada.
2ND
EDITION: . . . and of the sages among the demigods I am Narada.
MANUSCRIPT:
I am Narada amongst all the sages of demigods,
COMMENT:
No big deal here, but "sage among the demigods" was Srila
Prabhupada's standard translation.
10.26,
purport:
1ST
EDITION: Amongst the perpetually
living entities, Kapila is considered an incarnation of Krsna, and His
philosophy is mentioned in Srimad-Bhagavatam.
2ND
EDITION: Amongst the perfect living
entities, Kapila, the son of Devahuti, is a representative of Krsna. He is considered
an incarnation of Krsna, [etc.]
MANUSCRIPT:
Amongst the perpetually living entities, Kapila, the son of Katumuni is the
presentation of Krishna. Katumuni is considered incarnation of Krishna. And his
philosophy is mentioned in the Srimad Bhagwatam.
COMMENT:
"Perpetually living entities"? *All* living entities are perpetually
living. The Gita text here is siddhanam kapilo munih: "Among the perfect
[Srila Prabhupada would usually say "perfected"] living entities I am
Kapila." So "perpetually living entities" is clearly a
mis-hearing.
Looking
at the manuscript again: the Second Edition should certainly have said
"son of Kardama Muni" rather than "son of Devahuti." (I
don't know how I missed that.) But either name--that of His mother or His
father--serves Srila Prabhupada's purpose of distinguishing the genuine Lord
Kapiladeva from the atheist. In the First Edition, neither parent is mentioned.
Hare
Krsna.
Text
PAMHO:2141159 (46 lines) [W0]
From: Jayadvaita Swami
Date: 07-Mar-99 06:33
To: Gita Revisions Explained
Comment: Text PAMHO:2141294 by Madhava (das) BRS
(Chowpatty, Bombay - IN)
Subject: 1.11, purport: "forced to strip"?
------------------------------------------------------------
1.11,
purport:
1ST
EDITION: being forced to strip naked
2ND
EDITION: being forced to appear naked
MANUSCRIPT:
being forced to become naked
COMMENT:
Draupadi was not forced to strip.
I
suppose I could have edited this further--"while the attempt was being
made to force her to appear naked"--but I didn't. I'm not sure, now,
whether I was being conservative or just lazy. Anyway, I chose to do the
minimum: get rid of "strip."
Hare
Krsna.
New
Text 4998 (55 lines) [W0]
From: Jayadvaita Swami
Date: 07-Mar-99 11:29
To: Gita Revisions Explained
Subject: 7.4: Altogether the wrong word
------------------------------------------------------------
7.4:
bhumir
apo 'nalo vayuh
kham
mano buddhir eva ca
ahankara
itiyam me
bhinna
prakrtir astadha
Earth,
water, fire, air, ether, mind, intelligence and false ego--all together these
eight constitute My separated material energies.
7.4,
translation:
1ST
EDITION: . . . altogether these eight. . .
2ND
EDITION: . . . all together these eight. . .
COMMENT:
A matter of English. The word "altogether" is altogether the wrong
word. "The Random House Dictionary" explains: "The forms
ALTOGETHER and ALL TOGETHER, though often indistinguishable in speech, are
distinct in meaning. The adverb ALTOGETHER means 'wholly, entirely,
completely': an altogether confused report. The phrase ALL TOGETHER means 'in a
group': The children were all together in the kitchen." ALL the eight
elements TOGETHER constitute the Lord's material energies.
Hare
Krsna.
Text
PAMHO:2189368 (65 lines) [W1]
From: Jayadvaita Swami
Date: 16-Mar-99 13:04
To: Gita Revisions Explained
Cc: Varnasrama development
Bcc: krishna@all.com.au
Comment: Text PAMHO:2190468 by WWW: Janesvara (Dasa)
ACBSP (Syracuse - USA) <jdf1@stsi.net>
Comment: Text PAMHO:2199781 by Sucharya (dd) ACBSP
(IC North Carolina - USA)
Subject: 2.31, purport: "Editing
varnasrama-dharma out of the books?"
------------------------------------------------------------
2.31,
purport (last sentence):
[NOTE:
I have capitalized the relevant portions, to make them stand out.]
1ST
EDITION: 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.
2ND
EDITION: 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.
MANUSCRIPT:
To discharge one's specific duty in any field of action and AS ORDERED BY
HIGHER AUTHORITY is the opportunity for being elevated in higher status of
life.
COMMENT:
This revision seems to have become a topic in the "Varnasrama
Development" conference on COM, under the subject heading "Editing
varnasrama-dharma out of the books?" As you can see, the answer is
"No. Restoring what Srila Prabhupada said."
By the
way, I could have further edited the sentence from the First Edition to bring
it still closer to Srila Prabhupada's words. But my goal was to keep the
sentence from the First Edition nearly intact and yet still restore Srila
Prabhupada's point. I believe the revision does that.
Hare
Krsna.
PS for
members of the "Varnasrama Development" conference:
"MANUSCRIPT" refers to the original manuscript of "Bhagavad-gita
As It Is," which for this chapter was apparently typed by Srila Prabhupada
himself.
Text
PAMHO:2191802 (120 lines) [W0]
From: Jayadvaita Swami
Date: 28-Mar-99 05:09
To: Gita Revisions Explained
Subject: 4.34: Surrendering to the spiritual master
------------------------------------------------------------
4.34
tad
viddhi pranipatena
pariprasnena
sevaya
upadeksyanti
te jnanam
jnaninas
tatt va-darsinah
tat—that
knowledge of different sacrifices; viddhi—try to understand; pranipatena—by
approaching a spiritual master; pariprasnena—by submissive inquiries; sevaya—by
the rendering of service; upadeksyanti—they will initiate; te—you; jnanam—into
knowledge; jnaninah—the self-realized; tattva—of the truth; darsinah—seers.
BOTH
EDITIONS: Just try to learn the truth by approaching a spiritual master.
Inquire from him submissively and render service unto him.
1ST
EDITION: . . . The self-realized soul can impart knowledge unto you because he
has seen the truth.
2ND
EDITION: . . . The self-realized souls can impart knowledge unto you because
they have seen the truth.
MANUSCRIPT:
Just try to know the truth of all these by approacing self realised spiritual
master with all submission, enquiries and rendering service unto Him. Such
learned self realised spiritual master initiates knowledge unto you because
they have seen the truth.
COMMENT:
Since
this verse is so important to us, this revision has generated a great deal of
comment and inquiry.
As you
can see, the revision has its basis in Srila Prabhupada's original manuscript.
Srila Prabhupada begins in the singular and ends in the plural. So does the
revised translation.
Of
course, Srila Prabhupada has his singular and plural in the same sentence--his
subject is singular, his verb plural--and this transgresses English grammar. So
I made the first sentence singular, the second plural.
The
revision also lines up with the Sanskrit. The words "upadeksyanti,"
"jnaninah," and "tattva-darsinah" are all grammatically
plural.
But
isn't there a hidden agenda here? Am I not trying to dilute the authority of
the spiritual master?
Simply:
no.
For
evidence, read the next verse, 4.35:
1ST
EDITION: And when you have thus learned the truth, you
will
know that all living beings are but part of Me—and
that they
are in Me, and are Mine.
2ND
EDITION: Having obtained real knowledge from a self-
realized
soul, you will never fall again into such
illusion,
for by this knowledge you will see that all
living
beings are but part of the Supreme, or, in other
words,
that they are Mine.
MANUSCRIPT:
By knowing real knowledge from the self-
realised
soul you would would have no more any illusion
like
this. . .
In a
separate text, I'll go into greater detail about the editing of verse 35. For
now, all that needs to concern us is the opening clause. In the Second Edition,
the verse begins: "Having obtained real knowledge from a self-realized
soul"--singular.
Seen as
a whole, therefore, the revision of these two verses is free from bias as to
singular or plural. In fact, the Second Edition, by including text edited out
of Text 35, emphasizes the need to obtain knowledge "from a self-realized
soul."
In
short: The philosophy is not being changed.
Editing
is not an exact science. As an editor, you look at each word with a critical
eye, and you make value judgments: Is this clear? Is this grammatical? Is this
faithful to what the author wrote?
And--especially
when revising an already published text: Should this word change, or should I
just let it stand as it is?
This
revision to 4.34 was a close choice. And the version chosen is not one I'd go
to battle for. Perhaps for the choice in this verse, history will condemn me. I
suspect not.
Hare
Krsna.
Text
PAMHO:2193447 (71 lines) [W0]
From: Jayadvaita Swami
Date: 29-Mar-99 09:43
To: Gita Revisions Explained
Subject: 4.35: Real knowledge from a self-realized
soul
------------------------------------------------------------
4.35
yaj
jnatva na punar moham
evam
yasyasi pandava
yena
bhutany asesani
draksyasy
atmany atho mayi
yat--which;
jnatva--knowing; na--never; punah--again; moham--to illusion; evam--like this;
yasyasi--you shall go; pandava--O son of Pandu; yena--by which; bhutani--living
entities; asesani--all; draksyasi--you will see; atmani--in the Supreme Soul;
athau--or in other words; mayi--in Me.
1ST
EDITION: And when you have thus learned the truth, you will know that all
living beings are but part of Me—and that they are in Me, and are Mine.
2ND
EDITION: Having obtained real knowledge from a self-realized soul, you will
never fall again into such illusion, for by this knowledge you will see that
all living beings are but part of the Supreme, or, in other words, that they
are Mine.
MANUSCRIPT:
By knowing real knowledge from the self-realised soul you would would have no
more any illusion like this because by that knowldege you would know that all living entities are only parts
and parcel of the Supreme - or in other
words, Mine.
COMMENT:
Obviously,
in Edition One Srila Prabhupada's mention of the self-realized soul, repeated
from the previous verse, has been deleted. In the Second Edition, it has been
restored.
Apart
from that: In Edition One Srila Prabhupada's translation of "na punar
moham evam yasyasi pandava" has been dropped. The Second Edition restores
it: "You will never fall again into such illusion." The Second
Edition also restores his translation for "yena" ("by
which")--"by this knowledge." Similarly, the Second Edition
brings the translation for "atmani," meaning "in the
Supreme," closer in line with what Srila Prabhupada originally said.
Hare
Krsna.
Text
PAMHO:2196177 (81 lines) [W1]
From: Jayadvaita Swami
Date: 30-Mar-99 12:24
To: Gita Revisions Explained
Bcc: krishna@all.com.au
Subject: 2.8, purport: Consult Krsna THROUGH the
bona fide representative
------------------------------------------------------------
2.8,
purport (last line of paragraph four)
Starting
today, I may from time to time add to our usual format the objections of some
critic.
In the
selection below, only one word has been changed. So in each version I have put
the relevant word in ALL CAPITALS.
1ST
EDITION:
...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.
2ND
EDITION:
...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.
COMMENT
BY A CRITIC:
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...[The critic ends his comment in
this way.]
ORIGINAL
MS: . . . they can achieve real happiness if they prefee to consult Krsna or
the Bhaga vat Geeta or Srimad Bhagwatam which are science of Krsna FROM the
bonafide representative of Krsna or the man in Krsna consciousness.
COMMENT:
The
critic is right: That one word does make a difference.
In
Srila Prabhupada's original manuscript, one is advised to consult Krsna or the
scriptures FROM Krsna's representative--that is, through him, or with his help.
As Srila Prabhupada writes in the purport to Chapter One, text 1, "one
should read Bhagavad-gita very scrutinizingly with the help of a person who is
a devotee of Sri Krsna. . . "
In the
First Edition one is advised to consult Krsna and the scriptures OR Krsna's
representative--an either/or proposition.
I leave
it to you decide which advice better matches Srila Prabhupada's original
manuscript and better gets across his intended meaning.
Hare
Krsna.
Text
PAMHO:2198560 (80 lines) [W0]
From: Jayadvaita Swami
Date: 31-Mar-99 10:54
To: Gita Revisions Explained
Subject: 10.37:
"Vasudeva " here is Balarama. And who is Usana Kavi?
------------------------------------------------------------
10.37:
vrsninam
vasudevo 'smi
pandavanam
dhananjayah
muninam
apy aham vyasah
kavinam
usana kavih
Of the
descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna. Of the
sages I am Vyasa, and among great thinkers I am Usana.
10.37,
purport (1st paragraph):
1ST
EDITION: Krsna is the original Supreme Personality of Godhead, and Vasudeva is
Krsna's immediate expansion. Both Lord Krsna and Baladeva appeared as sons of
Vasudeva,
2ND
EDITION: Krsna is the original Supreme Personality of Godhead, and Baladeva is
Krsna's immediate expansion. Both Lord Krsna and Baladeva appeared as sons of
Vasudeva, so both of Them may be called Vasudeva. From another point of view,
because Krsna never leaves Vrndavana, all the forms of Krsna that appear
elsewhere are His expansions. Vasudeva is Krsna's immediate expansion, so
Vasudeva is not different from Krsna. It is to be understood that the Vasudeva
referred to in this verse of Bhagavad-gita is Baladeva, or Balarama, because He
is the original source of all incarnations and thus He is the sole source of
Vasudeva. The immediate expansions of the Lord are called svamsa (personal expansions),
and there are also expansions called vibhinnamsa (separated expansions).
MANUSCRIPT:
Krishna being the original
Supreme Personality of Godhead, and Valadeva he is the immediate expansion of
Krishna. The son of Basudeva, both Lord Krishna and Valadeva appears as the
sons of Basudeva, so Vasudeva can be said both of them that here so far as he
himself is concerned, not that Krishna is different from him. Vasudeva is
immediate expansion. Krishna is another sense does not leave Vrindaban, but al
other Krishna's expansions, they are very confidental subject matter, but still
as it is stated in the Bhavoda it is to be understood that his Basudeva is
Balarama. As he is the original Sourse of all incarnation, similarly He is sole
source of Vasudeva. These expansions are called samsa, personal expansions and
the different expansions are called divunansa, separated expansion.
COMMENT:
Apart
from the content restored here, in the next paragraph Srila Prabhupada speaks,
in the First Edition, about the kavi named Usana. But who is that? Where you
read "Usana" in the First Edition, the original transcription says
"sukacharya" and "Sukarta." A doublecheck with the
commentary of Srila Baladeva Vidyabhusana confirmed what was obvious. So the
Second Edition gets it right: Sukracarya.
Hare
Krsna.
Text
PAMHO:2202214 (60 lines) [W1]
From: Jayadvaita Swami
Date: 01-Apr-99 18:11
To: Gita Revisions Explained
Bcc: krishna@all.com.au
Subject: 2.49, translation: ". . . and
surrender unto the Lord."
------------------------------------------------------------
2.49
durena
hy avaram karma
buddhi-yogad
dhananjaya
buddhau
saranam anviccha
krpanah
phala-hetavah
durena--discard
it at a long distance; hi--certainly; avaram--abominable; karma--activity;
buddhi-yogat--on the strength of Krsna consciousness; dhananjaya--O conqueror
of wealth; buddhau--in such consciousness; saranam--full surrender;
anviccha--try for; krpanah--misers; phala-hetavah--those desiring fruitive
results.
TRANSLATION:
1ST
EDITION: 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.
2ND
EDITION: O Dhananjaya, keep all abominable activities far distant by devotional
service, and in that consciousness surrender unto the Lord. Those who want to
enjoy [etc.]
MANUSCRIPT:
Oh Dhananjaya keep all abominable
activities to far distant place by dint devotional service and in such
consciousness try to surrender unto Him.Those who want to enjoy fruits of work
are misers.
COMMENT:
Note also the word-for-word meanings of "durena" and "avaram
karma."
Hare
Krsna.
Text
PAMHO:2205094 (64 lines) [W1]
From: Jayadvaita Swami
Date: 02-Apr-99 00:46
To: Gita Revisions Explained
Bcc: krishna@all.com.au
Subject: 2.40, purport: "Tyaktva
sva-dharmam" means giving up--what?
------------------------------------------------------------
2.40,
purport (paragraph 2):
(I've
put the relevant words in ALL CAPITALS.)
BOTH
EDITIONS:
tyaktva
sva-dharmam caranambujam harer
bhajann
apakvo 'tha patet tato yadi
yatra
kva vabhadram abhud amusya kim
ko
vartha apto 'bhajatam sva-dharmatah
1ST
EDITION:
"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?. . ."
2ND
EDITION:
"If
someone gives up HIS OCCUPATIONAL DUTIES and works in Krsna consciousness and
then falls down [etc.]"
MANUSCRIPT:
"If
somebody gives up HIS OCCUPZTIONAL DUTIES and work in terms of Krsna c
consciousness and then again fall down . . ."
COMMENT:
The
verse says, tyaktva sva-dharmam. "Sva-dharmam" means "his occupational
duties," not "self-gratificatory pursuits." (See
Srimad-Bhagavatam 1.5.17.)
Hare
Krsna.
Text
PAMHO:2207771 (89 lines) [W0]
From: Jayadvaita Swami
Date: 04-Apr-99 04:25
To: Gita Revisions Explained
Bcc: krishna@all.com.au
Comment: Text PAMHO:2208039 by Nayana-ranjana (das)
HKS (BBT Bombay - IN)
Subject: 3.6-7, translations: A sincere person tries
to control the senses
------------------------------------------------------------
3.6
karma-indriyani--the
five working sense organs; samyamya--controlling; yah--anyone who;
aste--remains; manasa--by the mind; smaran--thinking of; indriya-arthan--sense
objects; vimudha--foolish; atma--soul; mithya-acarah--pretender; sah--he;
ucyate--is called.
TRANSLATION:
1ST
EDITION:
One who
restrains the senses AND ORGANS of action, but whose mind dwells on sense
objects, certainly deludes himself and is called a pretender.
2ND
EDITION:
One who
restrains the senses of action but whose mind [etc.]
MANUSCRIPT:
One who
artificially makes a shows of controlling the senses of action, but cannot
check the mind from thinking of sense objects is certainly called a pretender.
COMMENT:
Someone
seems upset that I've deleted the words "and organs," found in Edition
One. But, as you see, those words were nowhere in Srila Prabhupada's original
manuscript. And for good reason: "senses of action"--what Srila
Prabhupada originally said--fully translates the Sanskrit word
"karma-indriyani." Nothing more needed to be added.
The
extra "and organs" offers only redundancy, confusion, or both. Are we
supposed to restrain the senses and, in addition, the "organs of
action"? Or the "senses of action" plus the "organs of
action"?
We are
supposed to control the karma-indriyas--"the senses of action." Just
as Srila Prabhupada said.
3.7,
translation:
1ST
EDITION:
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.
2ND
EDITION:
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.
MANUSCRIPT:
On the
other hand, if a sincere person tries to control the active sense organs and
begins Karmayoga in Krsna consciousness, without being attached, he is by far
the better.
COMMENT:
No comment needed.
Hare
Krsna.
New
Text 5131 (47 lines)
From: Jayadvaita Swami
Date: 05-Apr-99 11:14
To: Gita Revisions Explained
Subject: 2.30: You can never be slain
------------------------------------------------------------
2.30,
translation:
dehi
nityam avadhyo 'yam
dehe
sarvasya bharata
tasmat
sarvani bhutani
na tvam
socitum arhasi
dehi--the
owner of the material body; nityam--eternally; avadhyah--cannot be killed;
ayam--this soul; dehe--in the body; sarvasya--of everyone; bharata--O
descendant of Bharata; tasmat--therefore; sarvani--all; bhutani--living
entities (that are born); na--never; tvam--you; socitum--to lament;
arhasi--deserve.
TRANSLATION
(CAPITALS
supplied)
1ST
EDITION:
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.
2ND
EDITION:
O
descendant of Bharata, he who dwells in the body can never be slain. Therefore
you need not grieve for any living being.
MANUSCRIPT:
Oh the
descendant of Bharata,the owner of the body is always unfit for being in all
bodies and as such you do not deserve to lament for any one of all living
entities.
COMMENT:
The
word-for-word meanings in both editions are the same, except that for
"tvam" the First Edition said "yourself." In the Second
Edition this has been changed--quite rightly--to "you."
"Tvam" is not a reflexive pronoun, and the English reflexive pronoun
"yourself" doesn't belong here. What fits is the simple
pronoun--"you." "You [not "yourself"] never deserve to
lament." "You [not "yourself"] need not grieve."
The
words "is eternal" (First Edition) do not appear in Srila
Prabhupada's original manuscript. The word "nityam" here means
"eternally"--or, as Srila Prabhupada gives it, "always." It
modifies "avadhyah." Thus, "always unfit for being slain."
Putting that negatively, as the original editor chose to do, the
"always" becomes "never"--"he can never be
slain."
(Text
5131) ------------------------------------------------
Text
PAMHO:2209758 (90 lines) [W1]
From: Jayadvaita Swami
Date: 05-Apr-99 12:24
To: Gita Revisions Explained
Subject: 2.48, translation & word-for-word:
Perform your duty equipoised
------------------------------------------------------------
2.48
WORD-FOR-WORD
MEANINGS
(ALL
CAPITALS supplied):
1ST
EDITION:
yoga-sthah--STEADFAST
IN YOGA; kuru--perform; karmani--your DUTY; sangam--attachment; tyaktva--HAVING
ABANDONED; dhananjaya--O DHANANJAYA; siddhi-asiddhyoh--in success and failure;
samah--THE SAME; bhutva--HAVING BECOME; samatvam--EVENNESS OF MIND; yogah--yoga;
ucyate--is called.
2ND
EDITION:
yoga-sthah--EQUIPOISED;
kuru--perform; karmani--your DUTIES; sangam--attachment; tyaktva--GIVING UP;
dhananjaya--O ARJUNA; siddhi-asiddhyoh--in success and failure;
samah--EQUIPOISED; bhutva--BECOMING; samatvam--EQUANIMITY; yogah--yoga;
ucyate--is called.
MANUSCRIPT:
Yogastha=IN
EQUIPOISED CONDITION,Kuru=do,Karmani=your DUTY,Samgam=attachment,Taktva=GIVING
UP,Dhananjaya=oh ARJUNA,Sidhya siddhyah=success or
success,Samo=EQUIPOSITION,Bhutva=SO BECOMING,Samatvam=EQUANIMITY, Yoga=of the
name, Ucyate=is said.
TRANSLATION
1ST
EDITION:
Be
steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to
success or failure. Such evenness of mind is called yoga.
2ND
EDITION:
Perform
your duty equipoised, O Arjuna, abandoning all attachment to success or
failure. Such equanimity is called yoga.
MANUSCRIPT:
Do your
prescribed duty in equiposed condition.Do such duty without being attached to
success or failure and to remain just in equipoised condition is called Yoga.
COMMENT:
For the
First Edition, the Sanskrit editor revised Srila Prabhupada's original
word-for-word meanings to fit the editor's version of the translation. It's a
good translation and commits no philosophical errors. But here again,
obviously, Edition Two sticks more closely to Srila Prabhupada's original
words.
So if
you want to criticize the version in Edition Two, your criticism should go like
this: The editor has revised the word meanings and translation to make them
closer to what Srila Prabhupada said, but he shouldn't have [for whatever
reasons you may want to give].
Hare
Krsna.
Text
PAMHO:2212983 (59 lines) [W0]
From: Jayadvaita Swami
Date: 06-Apr-99 16:49
To: Gita Revisions Explained
Subject: 4.26, translation: ". . . in the fire
of the senses."
------------------------------------------------------------
4.26,
translation:
1ST
EDITION:
Some of
them sacrifice the hearing process and the senses in the fire of the controlled
mind, and others sacrifice the objects of the senses, such as sound, in the
fire of the sacrifice.
2ND
EDITION:
Some
[the unadulterated brahmacaris] sacrifice the hearing process and the senses in
the fire of mental control, and others [the regulated householders] sacrifice
the objects of the senses in the fire of the senses.
MANUSCRIPT:
Some of
themlike the unadulterated
Brahmacharins sacrifice hearing process and senses in the fire of
controoing the mind,and others the regulated householders sacrifice the objects
of sense gratification in the fire of senses.
COMMENTS:
Srila
Prabhupada's reference to brahmacaris and grhasthas (dropped from the First
Edition) comes directly from the translations and comments of the acaryas.
When
regulated householders perform acts of sense gratification in accordance with
religious principles, they offer to the senses the objects of the senses, as a
sacrifice. Therefore "in the fire of the senses," as Srila Prabhupada
originally had it, was correct.
Hare
Krsna.
Text
PAMHO:2215297 (27 lines)
From: Jayadvaita Swami
Date: 07-Apr-99 16:40
To: Gita Revisions Explained
Subject: 2.51, translation: Great sages or devotees
go back to Godhead
------------------------------------------------------------
2.51,
translation:
1ST
EDITION:
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.
2ND
EDITION:
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].
MANUSCRIPT:
Thus by
being engaged in devotional service of the Lordgreat sages or devotees are able
to get free from the resultant actions of work in the material world and thus
become from the cycle of birth and death and go back to Godhead where there is
no more any miseries.
COMMENT:
Another
verse where the Second Edition more closely matches Srila Prabhupada's original
words.
(Text
PAMHO:2215297) ---------------------------------------
Text
PAMHO:2220393 (69 lines) [W1]
From: Jayadvaita Swami
Date: 08-Apr-99 19:47
To: Gita Revisions Explained
Subject: 10.32, purport: The beginning, middle and end of all creations
------------------------------------------------------------
10.32
sarganam
adir antas ca
madhyam
caivaham arjuna
adh
yatma-vidya vidyanam
vadah
pravadatam aham
Of all
creations I am the beginning and the end and also the middle, O Arjuna. Of all
sciences I am the spiritual science of the self, and among logicians I am the
conclusive truth.
10.32,
purport (paragraph 1):
1ST
EDITION: Among created manifestations, the total material elements are first
created by Maha-Visnu and are annihilated by Lord Siva. Brahma is a secondary
creator. All these created elements are different incarnations of the material
qualities of the Supreme Lord.
2ND EDITION: Among the created manifestations, the first
is the creation of the total material elements. As explained before, the cosmic
manifestation is created and conducted by Maha-Visnu, Garbhodakasayi Visnu and
Ksirodakasayi Visnu, and then again it is annihilated by Lord Siva. Brahma is a
secondary creator. All these agents of creation, maintenance and annihilation
are incarnations of the material qualities of the Supreme Lord.
MANUSCRIPT:
Amongst the created manifestation the first creation is the total material
elements, so that as explained before is this created Mahatmaba is conducted by
Maha Vishnu, Garbodakashayee Vishnu and Kshirodakashayee Vishnu as realized and
again annihilated by Lord Shiva. Brahma is also secondary creator, so all these
creative elements, they are different incarnation of the material qualities of
the Supreme Lord
COMMENT:
Brahma, Visnu, and Siva are the guna-avataras, the incarnations of the material
qualities of the Supreme Lord.
The
rest of this purport will come in the next installment.
Hare
Krsna.
Text
PAMHO:2222525 (125 lines) [W0]
From: Jayadvaita Swami
Date: 10-Apr-99 08:17
To: Gita Revisions Explained
Subject: 10.32, purport (continued): 14 books of
knowledge
------------------------------------------------------------
10.32
sarganam
adir antas ca
madhyam
caivaham arjuna
adhyatma-vidya
vidyanam
vadah
pravadatam aham
Of all
creations I am the beginning and the end and also the middle, O Arjuna. Of all
sciences I am the spiritual science of the self, and among logicians I am the
conclusive truth.
10.32,
purport (paragraph 2):
1ST
EDITION:
Regarding
the spiritual science of the Self, there are many literatures, such as the four
Vedas, the Vedanta-sutra and the Puranas, the Srimad-Bhagavatam and the Gita.
These are all representatives of Krsna.
2ND
EDITION:
For
advanced education there are various kinds of books of knowledge, such as the
four Vedas, their six supplements, the Vedanta-sutra, books of logic, books of
religiosity and the Puranas. So all together there are fourteen divisions of
books of education. Of these, the book which presents adhyatma-vidya, spiritual
knowledge--in particular, the Vedanta-sutra--represents Krsna.
MANUSCRIPT:
About
the advanced education, there are different kinds of books of knowledge just
like the four Vedas and Vedanta Sutra and logic and conclusion, book on
religiosity, the Puranas altogether there are fourtessn divisions of education
books of which Padhagita, the book which imparts future knowledge, especially
the Vedanta Sutras, that is the presentation of Krishna.
COMMENT:
Access
to the Sanskrit commentaries of the acaryas Srila Prabhupada followed made it
possible for the editors of Edition Two to restore Srila Prabhupada's purport
correctly. To enumerate the fourteen books of knowledge, Srila Baladeva
Vidyabhusana quotes:
angani
vedas catvaro
mimamsa
nyaya vistarah
dharma-sastra
puranas ca
vidya
hy etas caturdasa
That's
the list.
And
Srila Baladeva Vidyabhusana further says, paraphrasing Lord Krsna, vidyanam
madhye 'dhyatma-vidya. . . vedanta-vidyaham: "Among all kinds of
education, I am spiritual knowledge--in particular, the knowledge of
Vedanta."
purport
(end):
1ST
EDITION:
Among
logicians there are different stages of argument. The presentation of evidence
is called japa. The attempt to defeat one another is called vitanda, and the
final conclusion is called vada. The conclusive truth, the end of all reasoning
processes, is Krsna.
2ND
EDITION:
Among
logicians there are different kinds of argument. Supporting one's argument with
evidence that also supports the opposing side is called jalpa. Merely trying to
defeat one's opponent is called vitanda. But the actual conclusion is called
vada. This conclusive truth is a representation of Krsna.
MANUSCRIPT:
Amongst
the logicians there are different kinds of stages. During arguments amongst the
two parties, when they followed evidences, that is called japa, when they tried
to defeat one another that is called vitanda, and when they actually come to
the conclusion that is called bado. So the conclusive truth is the
representation of Krishna amongst the logicians.
COMMENT:
Srila
Baladeva Vidyabhusana's commentary discusses and defines vada, vitanda, and jalpa
(not "japa").
Among
logicians these technical terms are well known. Both in the First Edition and
in the Second Edition, the editors tried to clarify what Srila Prabhupada says
they are. For the Second Edition, the BBT Sanskrit editor had the advantage of
being familiar with the terms, actually knowing what they mean, and being able
to read Srila Baladeva Vidyabhusana's explanation.
Whichever
edition you follow, the final conclusion represents Krsna.
Hare
Krsna.
Text
PAMHO:2225693 (63 lines) [W0]
From: Jayadvaita Swami
Date: 10-Apr-99 20:29
To: Gita Revisions Explained
Subject: 10.21, purport: "Among the stars, I am
the moon."
------------------------------------------------------------
10.21,
purport
1ST
EDITION:
Among
the stars, the moon is the most prominent at night, and thus the moon
represents Krsna.
2ND
EDITION:
Among
the stars, the moon is the most prominent at night, and thus the moon
represents Krsna. It appears from this verse that the moon is one of the stars;
therefore the stars that twinkle in the sky also reflect the light of the sun.
The theory that there are many suns within the universe is not accepted by
Vedic literature. The sun is one, and as by the reflection of the sun the moon
illuminates, so also do the stars. Since Bhagavad-gita indicates herein that
the moon is one of the stars, the twinkling stars are not suns but are similar
to the moon.
MANUSCRIPT:
among
the stars the moon is the chief and therefore the moon is the presentation of
Krishna. It appears however from this verse that the moon is one of the stars,
therefore the stars which twinkle in the stars are also reflected by the sun.
The theory that there are many suns within the universe is not accepted by
Vedic literature. The sun is one and by the reflection of the sun the moon
illuminates similarly the stars. The twinkling stars are not therefore suns as
compared here in The Bhagavad Gita that the moon is one of the stars. Therefore
the stars are as good as the moon.
COMMENT:
In a website
disparaging the Second Edition, one critic suggests (in regard to another
verse) that the Second Edition twists things to try to be "more palitable
[sic] for the public." Hmmm.
Hare
Krsna.
Text
PAMHO:2231447 (86 lines) [W1]
From: Jayadvaita Swami
Date: 13-Apr-99 11:31
To: Gita Revisions Explained
Subject: 10.37, purport: Who is
"Vasudeva"? Who is Usana Kavi?
------------------------------------------------------------
10.37
vrsninam
vasudevo 'smi
pandavanam
dhananjayah
muninam
apy aham vyasah
kavinam
usana kavih
"Of
the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna. Of the
sages I am Vyasa, and among great thinkers I am Usana."
10.37,
purport:
1ST
EDITION:
Krsna
is the original Supreme Personality of Godhead, and Vasudeva is Krsna's
immediate expansion. Both Lord Krsna and Baladeva appeared as sons of Vasudeva.
2ND
EDITION:
Krsna
is the original Supreme Personality of Godhead, and Baladeva is Krsna's immediate
expansion. Both Lord Krsna and Baladeva appeared as sons of Vasudeva, so both
of Them may be called Vasudeva. From another point of view, because Krsna never
leaves Vrndavana, all the forms of Krsna that appear elsewhere are His
expansions. Vasudeva is Krsna's immediate expansion, so Vasudeva is not
different from Krsna. It is to be understood that the Vasudeva referred to in
this verse of Bhagavad-gita is Baladeva, or Balarama, because He is the
original source of all incarnations and thus He is the sole source of Vasudeva.
The immediate expansions of the Lord are called svamsa (personal expansions),
and there are also expansions called vibhinnamsa (separated expansions).
MANUSCRIPT:
Krishna
being the original Supreme Personality of Godhead, and Valadeva he is the
immediate expansion of Krishna. The son of Basudeva, both Lord Krishna and
Valadeva appears as the sons of Basudeva, so Vasudeva can be said both of them
that here so far as he himself is concerned, not that Krishna is different from
him. Vasudeva is immediate expansion. Krishna is another sense does not leave
Vrindaban, but al other Krishna's expansions, they are very confidental subject
matter, but still as it is stated in the Bhavoda it is to be understood that
his Basudeva is Balarama. As he is the original Sourse of all incarnation,
similarly He is sole source of Vasudeva. These expansions are called samsa,
personal expansions and the different expansions are called divunansa,
separated expansion.
COMMENT:
Quite a
lot restored.
Apart
from that, in the next paragraph Srila Prabhupada speaks, in the First Edition,
about the kavi named Usana. But who is Usana? Where you read "Usana"
in the First Edition, the original transcription says, instead,
"sukacharya" and "Sukarta." A doublecheck with the
commentary of Srila Baladeva Vidyabhusana confirmed what was obvious: It's
supposed to be "Sukracarya." The Second Edition gets it right.
Hare
Krsna.
Text
PAMHO:2239836 (77 lines) [W0]
From: Jayadvaita Swami
Date: 15-Apr-99 16:11
To: Gita Revisions Explained
Bcc: krishna@all.com.au
Subject: 3.9, translation: "unattached and free
from bondage"
------------------------------------------------------------
3.9
yajnarthat
karmano 'nyatra
loko
'yam karma-bandhanah
tad-artham
karma kaunteya
mukta-sangah
samacara
yajna-arthat--done
only for the sake of Yajna, or Visnu; karmanah--than work; anyatra--otherwise;
lokah--world; ayam--this; karma-bandhanah--bondage by work; tat--of Him;
artham--for the sake; karma--work; kaunteya--O son of Kunti;
mukta-sangah--liberated from association; samacara--do perfectly.
1ST
EDITION:
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. [ALL CAPS supplied.]
2ND
EDITION:
. . .
and in that way you will always remain free from bondage.
MANUSCRIPT:
Work
for the sake of Visnu has to be performed otherwise all work become the cause
bondage in this material world.Oh the son of Kunti do therefore your prescribed
duties for His satisfaction so that you shall always remain immune from the
bondage.
COMMENT:
A
critic challenges, "Why has Jayadvaita removed the fact one who always
performs his prescribed duties for Krishna remains unattached?" Answer:
Because in Srila Prabhupada's original manuscript, it wasn't there to begin
with.
The
word "unattached," we suppose, would have to be a translation of
"mukta-sangah." Undoubtedly some translators other than Srila
Prabhupada have rendered "mukta-sangah" that way. Fine. But Srila
Prabhupada's translation--"immune from the bondage" (or "free
from bondage")--is entirely adequate (and, by the way, more precise).
There is no need to translate the word twice.
Srila
Prabhupada's purport, by the way, says nothing about remaining unattached. It
does, however, speak about bondage and about acting "in a liberated
state" (in other words, "free from bondage").
Hare
Krsna.
Text
PAMHO:2241888 (75 lines) [W0]
From: Jayadvaita Swami
Date: 17-Apr-99 16:05
To: Gita Revisions Explained
Subject: 10.29, purport: "Among the serpents I
am---" Ananta or Vasuki?
------------------------------------------------------------
10.29
anantas
casmi naganam
varuno
yadasam aham
pitrnam
aryama casmi
yamah
samyamatam aham
"Of
the many-hooded Nagas I am Ananta, and among the aquatics I am the demigod
Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am
Yama, the lord of death."
10.29,
purport
1ST
EDITION:
Among
the many celestial serpents, Ananta is the greatest, as is the demigod Varuna
among the aquatics. They both represent Krsna. . . .
2ND
EDITION:
Among
the many-hooded Naga serpents, Ananta is the greatest, as is the demigod Varuna
among the aquatics. They both represent Krsna. . . .
MANUSCRIPT:
Amongst
the serpents which have got m any rules the Lord is known as Ananta. . . .
COMMENT:
In Text
28 the Lord says, "Of serpents I am Vasuki." Then why does He say in
Text 29 that of serpents He is Ananta? Answer: The serpents in Text 28 have
only one hood; the serpents in Text 29, many. This is indicated in the original
manuscript ("m any rules" is almost certainly a mis-hearing of
"many hoods"), and it is confirmed by the commentary of Srila
Baladeva Vidyabhusana.
Srila
Baladeva Vidyabhusana (10.28) says, sarpanam eka-sirasam madhye vasukir aham:
"Among the serpents with one hood I am Vasuki." And (10.29), naganam
aneka-sirasam madhye 'nantah-seso 'ham: "Among the many-hooded Nagas I am
Ananta Sesa."
In the
First Edition, the purport to Text 29 also has the famous line about "the
planet of the trees," about which nothing further needs to be said.
Hare Krsna.
Text
PAMHO:2243640 (72 lines) [W0]
From: Jayadvaita Swami
Date: 17-Apr-99 16:32
To: Gita Revisions Explained
Subject: 10.33, translation and purport: "Of
creators I am Brahma."
------------------------------------------------------------
10.33,
translation:
1ST
EDITION: . . . and of creators I am Brahma, whose manifold faces turn
everwhere.
2ND
EDITION: . . .and of creators I am Brahma.
MANUSCRIPT:
amongst the creators I am the Brahma.
COMMENT:
The phrase "whose manifold faces turn everywhere" is a legitimate
translation of "visvatomukhah," but it's not what Srila Prabhupada
said. Here, as in many places, the editor for the first edition appears to have
borrowed from some other published translation.
10.33,
purport:
1ST
EDITION:
Among
the creators and living entities, Brahma is the chief. The various Brahma's
exhibit four, eight, sixteen, etc., heads accordingly, and they are the chief
creators in their respective universes. The Brahmas are representatives of
Krsna.
2ND
EDITION:
Among
the living entities who are creators, Brahma, who has four heads, is the chief.
Therefore he is a representative of the Supreme Lord, Krsna.
MANUSCRIPT:
Amongst
the creators, living entities, there are different kinds of creators, but
Brahma who has four heads, he is the chief of all creators, therefore he is the
representationof the Supreme Lord Krishna.
COMMENT:
Srila
Visvanatha Cakravarti Thakura, Srila Baladeva Vidyabhusana, and Srila
Bhaktivinoda Thakura all explicitly state that "visvatomukhah" refers
here to the four-headed Brahma.
Hare
Krsna.
Text
PAMHO:2246689 (116 lines) [W0]
From: Jayadvaita Swami
Date: 19-Apr-99 17:25
To: Gita Revisions Explained
Bcc: Gita critic <krishna@all.com.au>
Subject: 3.20, translation & purport: "Kings such as Janaka. . . "
------------------------------------------------------------
3.20
karmanaiva
hi samsiddhim
asthita
janakadayah
loka-sangraham
evapi
sampasyan
kartum arhasi
karmana--by
work; eva--even; hi--certainly; samsiddhim--in perfection; asthitah--situated;
janaka-adayah--Janaka and other kings; loka-sangraham--the people in general;
eva api--also; sampasyan--considering; kartum--to act; arhasi--you deserve.
TRANSLATION
(ALL
CAPS added)
1ST
EDITION:
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.
2ND EDITION:
Kings
such as Janaka attained perfection SOLELY by performance of prescribed duties.
[etc.]
MANUSCRIPT:
Kings
like Janaka and others attained the perfectional stage only by performance of
prescribed duties.Therefore, even just for the matter of educating the people
in general, you should act like them.
COMMENT:
It's a
small matter, but the First Edition puts "eva" with
"janaka-adayah": "EVEN kings like Janaka." Srila
Prabhupada, in his manuscript, however, puts "eva" with
"karmana," to give "solely by performance of prescribed
duties." Srila Bhaktivinoda Thakura also puts "karmana eva hi"
all together, to mean "by prescribed duties." And Srila Baladeva
Vidyabhusana begins his commentary by saying, sadacara-matra, "simply by
proper activities." The Second Edition restores Srila Prabhupada's
version.
In
"kings like Janaka and others," the words "and others" are
redundant. "Kings such as Janaka" says precisely the same thing,
without the redundancy.
"The
perfectional stage" is equivalent to "perfection."
PURPORT
(ALL
CAPS added)
1ST
EDITION:
Being a
great devotee of the Lord, he was transcendentally situated, but because he was
the king of Mithila (a subdivision of Behar province in India), 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.
2ND
EDITION:
. . .
because he was the king of Mithila (a subdivision of Bihar province in India),
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 [etc.]
MANUSCRIPT:
A great
devotee the Lord like King Janaka was transcendentally situated but because he
was the king of Mithila( a subdivision of Behar province in India) he had to teach
his subjects to follow the example. Lord Krsna and Arjuna His eternal friend
had nothing to do with the battle of Kuruksetra but still they fought to te ch
people in general that violence is also necessary in a situation where good
arguments fail
COMMENT:
The
example King Janaka had to teach his subjects was not simply how to fight
righteously but how to perform prescribed duties. That's what this verse, this
purport, and this entire section of the Gita is about.
The
First Edition leaves out some text, with the result that it has Janaka and his
subjects, rather than Krsna and Arjuna, fighting to teach people in general
that violence is necessary when good arguments fail. The Second Edition
restores the missing text.
Hare
Krsna.
Text
PAMHO:2251839 (50 lines) [W0]
From: Jayadvaita Swami
Date: 21-Apr-99 04:29
To: Gita Revisions Explained
Subject: 3.22, translation: "And yet I am
engaged in prescribed duties."
------------------------------------------------------------
3.22,
translation:
1ST
EDITION: . . . and yet I am engaged in work.
2ND
EDITION: . . . and yet I am engaged in prescribed duties.
MANUSCRIPT:
. . . and yet I am engaged in the prescribed duties.
COMMENT:
Srila
Prabhupada, in his writings, uses many set phrases: "devotional
service," "internal energy," "fruitive activities,"
"spiritual sky," "regulative principles," "Supreme
Personality of Godhead," and so on. These phrases have distinct and
important meanings.
One of
such phrases is "prescribed duties." Mere "work" and
"prescribed duties" are not necessarily the same. The guy cooking
burgers at McDonald's is "engaged in work," but he is not engaged in
what Srila Prabhupada would call "prescribed duties."
In the
First Edition, "prescribed duties" has been dropped from verses 22,
23, 24, and 26. In the Second Edition the phrase is restored.
Hare
Krsna.
Text
PAMHO:2265897 (55 lines) [W0]
From: Jayadvaita Swami
Date: 25-Apr-99 13:36
To: Gita Revisions Explained
Subject: 3.10, translation: "Living happily and
achieving liberation."
------------------------------------------------------------
3.10:
saha-yajnah
prajah srstva
purovaca
prajapatih
anena
prasavisyadhvam
esa vo
'stv ista-kama-dhuk
TRANSLATION
1ST
EDITION:
“Be
thou happy by this yajna [sacrifice] because its performance will bestow upon
you all desirable things.”
2ND
EDITION:
".
. . will bestow upon you everything desirable for living happily and achieving
liberation."
MANUSCRIPT:
"Be
thou happy by this Yajna, because performance of this will give you all
desirable for living happily and achieving liberation."
COMMENT:
No
comment needed.
Hare
Krsna.
Text
PAMHO:2270429 (74 lines) [W1]
From: Jayadvaita Swami
Date: 27-Apr-99 12:59
To: Gita Revisions Explained
Subject: 3.32: "Doomed to ignorance and
bondage"
------------------------------------------------------------
3.32
ye tv
etad abhyasuyanto
nanutisthanti
me matam
sarva-jnana-vimudhams
tan
viddhi
nastan acetasah
ye--those;
tu--however; etat--this; abhyasuyantah--out of envy; na--do not;
anutisthanti--regularly perform; me--My; matam--injunction; sarva-jnana--in all
sorts of knowledge; vimudhan--perfectly befooled; tan--they are; viddhi--know
it well; nastan--all ruined; acetasah--without Krsna consciousness.
TRANSLATION
1ST
EDITION:
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.
2ND EDITION:
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.
MANUSCRIPT:
Those
who, out of enviousness to the principle of Krsna consciousness,do not perform
it regularluy, they are to be considered to be bereft of all sortas of
knowledgen befooled, and ruined in the matter of perfection.
COMMENT:
The
Second Edition has left out the word "regularly," for no apparent
reason. This seems to be an editorial lapse, of the sort the BBT sets straight
when they come to our attention.
The
more conspicuous change here concerns "doomed to ignorance and
bondage." Srila Baladeva Vidyabhusana glosses the word "nastan"
as "purusartha-vibhrastan," meaning "failing to achieve the
goals of human life." As Srila Prabhupada says in his purport, those who
neglect Krsna's teachings have "no hope for perfection of life." In
other words, they are ruined in their endeavors for perfection. In Srila
Prabhupada's original manuscript, the phrase "doomed to ignorance and
bondage" does not appear.
Hare
Krsna.
Text
PAMHO:2295555 (55 lines) [W0]
From: Jayadvaita Swami
Date: 06-May-99 16:14
To: Gita Revisions Explained [35]
Bcc: Gita critic <krishna@all.com.au>
Subject: 8.17, purport: "the creator god"
------------------------------------------------------------
8.17,
purport (paragraph one):
1ST
EDITION: These four yugas, rotating a thousand times, comprise one day of
Brahma, THE CREATOR GOD, and the same number comprise one night.
2ND
EDITION: These four yugas, rotating a thousand times, comprise one day of
Brahma, and the same number comprise one night.
MANUSCRIPT:
. . . one thousand 4 yugas that is 40 million 300 thousand of years into 1
thousand is equal to 12 hours that is the duration of Brahma's one day. Similarly, he has got one night so it is 24
hours one day and night.
COMMENT:
A website devoted to criticizing the Second Edition
insinuates
that by leaving out the mention of Brahma as "the creator god" the
Second Edition is somehow "changing the philosophy." Of course, the
term "the creator god," although commonly found in books of Indian
philosophy, appears nowhere else in Srila Prabhupada's writings. And, as you
can see, it appears here in this purport--in the First Edition--only because
the editor inserted it. I deleted it--what would you say?--perhaps under the
influence of "the destroyer god." May the preserver god forgive me.
Hare
Krsna.
New
Text 5155 (80 lines) [W1]
From: Jayadvaita Swami
Date: 08-May-99 08:28
To: Gita Revisions Explained
Subject: 10.42, purport: Srila Prabhupada's
concluding words for this chapter
------------------------------------------------------------
10. 42,
purport (concluding words):
1ST
EDITION:
How one
can attain the highest devotional perfection of association with the Supreme
Personality of Godhead has been thoroughly explained in this chapter.
2ND
EDITION:
How one
can attain the highest devotional perfection of association with the Supreme
Personality of Godhead has been thoroughly explained in this chapter. Srila
Baladeva Vidyabhusana, a great acarya in disciplic succession from Krsna,
concludes his commentary on this chapter by saying,
yac-chakti-lesat
suryadya
bhavanty
aty-ugra-tejasah
yad-amsena
dhrtam visvam
sa
krsno dasame 'rcyate
From
Lord Krsna's potent energy even the powerful sun gets its power, and by Krsna's
partial expansion the whole world is maintained. Therefore Lord Sri Krsna is
worshipable.
MANUSCRIPT:
How one
can attain the highest devotional perfection of association with the Supreme
Personality of Godhead has been thoroughly explained in this chapter. This
cyclic succession from Krishna states:
[blank space]
Lord
Krishna is worshipful because by His potential energy even the sun is so
powerful and so highly tempered can by his partial expansion of planetary
energy He is the whole world contained.
COMMENT:
Being
able to read the original commentary enabled the editors to rescue the lost
passage.
The
Sanskrit says, literally (or as literally as I can come without having a
Sanskrit editor by my side): "He by a mere remnant of whose energy even
the sun has so much power, He by whose plenary portion the universe is
maintained--that Lord Krsna, in this Tenth Chapter, is worshiped."
Hare
Krsna.
Text
PAMHO:2317889 (72 lines) [W0]
From: Jayadvaita Swami
Date: 14-May-99 12:52
To: Gita Revisions Explained
Comment: Text PAMHO:2319067 by Internet: R
Krishnamurthy <fbkrish@bheltry.co.in>
Comment: Text PAMHO:2322197 by Ajamila (das) ACBSP
(Goloka Books - GB)
Subject: 2.17, translation: "Know that [that]
which pervades the body is. . . "
------------------------------------------------------------
2.17,
translation:
1ST
EDITION:
Know
that which pervades the entire body is indestructible.
2ND
EDITION:
That
which pervades the entire body you should know to be indestructible.
MANUSCRIPT:
What is
all spread over the body is to be known as indestructible.
COMMENT:
This
one is purely for the sake of English grammar. The structure of the old
sentence can send the reader straight into a roadblock, set up by the misuse of
the word "that." To get technical for a few moments (feel free to
skip this if you'd like), the problem is that the reader doesn't know whether
the word "that" is a pronoun (as in "Give me that.") or a
conjunction (as in "I know that you'll like it."). In fact, in this
sentence it tries to do double duty--that is, to serve as both. It tries to be
a conjunction ("[I want you to] know that. . . .") and at the same
time tries to serve as a pronoun ("that which pervades"). This is
grammatically confusing or illegal.
Grammatically,
it would be ok to say, "Know that that which pervades. . . " But the
double "that" is awkward. Alternatively, one might say, "Know
that which pervades the entire body to be indestructible." But then the
reader encounters "that" at the beginning of the sentence but doesn't
know how to process it--which part of speech to read it as--until he reaches
"to be," near the end.
Fortunately,
following more closely the structure of Srila Prabhupada's original sentence
enables the Second Edition to sidestep the problem.
Those
who believe that transcendental literature ought to disregard all laws of
grammar beyond the most basic (a view that Srila Prabhupada didn't share) are
likely to scorn the above discussion.
Hare
Krsna.
Text
PAMHO:2320581 (78 lines) [W1]
From: Jayadvaita Swami
Date: 15-May-99 16:10
To: Gita Revisions Explained
Subject: 11.8, purport: "Sukadeva Gosvami recites this verse."
------------------------------------------------------------
11.8,
purport:
1ST
EDITION:
They
take Him as a personal friend. The Supreme Person is considered as the
impersonal Brahman by great sages, the Supreme Personality of Godhead by the
devotees, and a product of this material nature by ordinary men. The fact is. .
.
2ND
EDITION:
They take
Him as a personal friend. Therefore Sukadeva Gosvami recites this verse:
ittham
satam brahma-sukhanubhutya
dasyam
gatanam para-daivatena
mayasritanam
nara-darakena
sakam
vijahruh krta-punya-punjah
"Here
is the Supreme Person, who is considered the impersonal Brahman by great sages,
the Supreme Personality of Godhead by devotees, and a product of material
nature by ordinary men. Now these boys, who have performed many, many pious
activities in their past lives, are playing with that Supreme Personality of
Godhead." (Srimad-Bhagavatam 10.12.11)
The
fact is. . .
MANUSCRIPT:
They
took him as a personal friend, and were
playing and the subidioshami recited one verse like this [blank
space] thu he said that here is
the Suprem Person who is considered a s the impersonal Brahma by great sages
and is considered by the devotees as the Sup. Pers. of Godhead and by ordinary
man who is considered as a product of this material nature. Now these boys who
had many, many past activites in their past lifes they are now playing with the
Supreme Personality of Godhead, so the fact is. . .
COMMENT:
The
mis-transcribed "subidioshami" is easy to decipher. And for those
familiar with Srila Prabhupada's favorite verses, the one intended here is
obvious.
Here,
neither Srila Visvanatha Cakravarti Thakura nor Srila Baladeva Vidyabhusana
quotes this Bhagavatam verse. As Srila Prabhupada sometimes said, the purports
are his own personal ecstasies. In this purport, readers of the Second Edition
can relish the ecstatic words from Srila Prabhupada that the First Edition left
out.
Hare
Krsna.
Text
PAMHO:2325326 (56 lines) [W0]
From: Jayadvaita Swami
Date: 17-May-99 09:50
To: Gita Revisions Explained
Bcc: Govinda Madhava (das) HKS (NE-BBT)
Bcc-For: (BBT) Errors (in) English Books
Subject: 2.61, purport: ". . . not the Visnu
form. . . "
------------------------------------------------------------
2.61,
purport:
1ST
EDITION:
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.
2ND
EDITION:
The
so-called yogis who meditate on something which is NOT ON THE VISNU PLATFORM
simply waste their time. . .
MANUSCRIPT:
The so
called Yogis simply waste time in dmeditiating something which is not Visnu
Form and therefore their time is wated in vain serch after phatasmagoria.
COMMENT:
Here
the critics have detected a genuine error. The text should read "not the
Visnu form." The First Edition has it right, the Second Edition wrong. I
don't know how the error came about. The BBT will correct it for future
printings.
My
mistakes are not sacred. The BBT has a consistent policy: The errors of typists
and editors need not be preserved.
Thank
you. Hare Krsna.
Text
PAMHO:2327528 (53 lines) [W0]
From: Jayadvaita Swami
Date: 18-May-99 11:13
To: Gita Revisions Explained
Subject: 10.42, purport: "He is samata. . . no
one is superior to Him."
------------------------------------------------------------
10.42,
purport (paragraph 2):
1ST
EDITION: He is samata, which means that no one is superior to Him. In the
Visnu-mantra it is said that one who considers the Supreme Lord Krsna in the
same category with demigods--be they even Brahma or Siva--becomes at once an
atheist.
2ND
EDITION: He is asamaurdhva, which means that no one is superior to Him and that
no one is equal to Him. In the Padma Purana it is said [etc.]
MANUSCRIPT:
He is the samata. Samata means that nobody is better than Him and nobody is equal
to Him. In the vishnamantra it is said that anybody who calculates the Supreme
Lord Krishna with the label of the demigods even after the standard of Brahma
and Shiva he becomes at once atheist.
COMMENT:
"Samata" is obviously wrong, "asamaurdhva" obviously right.
("Samata" means "equanimity." See Bg. 10.5.) The verse from
the Padma Purana is one that Srila Prabhupada quoted often.
More
from this purport in the next message.
Hare
Krsna.
Text
PAMHO:2331289 (43 lines) [W0]
From: Jayadvaita Swami
Date: 19-May-99 09:46
To: Gita Revisions Explained
Comment: Text PAMHO:2334444 by Internet: R
Krishnamurthy <fbkrish@bheltry.co.in>
Subject: 10.42, purport: The case of the missing
mission
------------------------------------------------------------
10.42,
purport (start of the 2nd paragraph):
1ST
EDITION: [nothing]
2ND
EDITION: There is a Mission that
regularly propounds that worship of any demigod will lead one to the Supreme
Personality of Godhead, or the supreme goal.
MANUSCRIPT:
There is a regular proponent of mission to advertise that one can worship any
form of demigods and that will lead one to the Supreme Personality of Godhead
or the Supreme Goal.
COMMENT:
Hare Krsna.
Text
PAMHO:2333016 (67 lines) [W0]
From: Jayadvaita Swami
Date: 20-May-99 09:24
To: Gita Revisions Explained
Subject: 18.66, purport: various kinds of knowledge
and religion
------------------------------------------------------------
A
member of the conference has written to me, "At some point I was hoping
you could put up a comparison of the old and new 18.66 The new one cites Haribhaktivilasa and is
much clearer than the old one." So I'll do as he asks.
18.66,
purport (paragraph 1):
1ST
EDITION: The Lord has described various kinds of knowledge, processes of
religion, knowledge of the Supreme Brahman, knowledge of the Supersoul,
knowledge of the different types of orders and statuses of social life,
knowledge of the renounced order of life, knowledge of nonattachment, sense and
mind control, meditation, etc.
2ND
EDITION: The Lord has described various kinds of knowledge and processes of
religion--knowledge of the Supreme Brahman, knowledge of the Supersoul, . . .
MANUSCRIPT:
The Lord has described in The Bhagavad Gita about various kinds of knowledge
and process of religiosity as a knowledge of the Supreme Brahma--knowledge of
the Supersoul and knowledge of the different types of order and status of
social life, the knowledge of the renounced order of life, knowledge of non-attachment,
controlling the senses, controlling the mind, meditation, etc.
COMMENT:
Srila Prabhupada is commenting on what the "sarva-dharma" is that one
has to give up. The sentence begins, "The Lord has described various kinds
of knowledge and processes of religion," and the rest of the sentence
lists what they are. The Second Edition makes this clear. The First Edition
does not.
The
manuscript version we are looking at is half-edited. Unfortunately, for this
chapter it is the oldest manuscript we have.
More on
this purport in the next message.
Hare
Krsna.
Text
PAMHO:2338367 (72 lines) [W0]
From: Jayadvaita Swami
Date: 20-May-99 09:54
To: Gita Revisions Explained
Subject: 18.66, purport: Anukulyasya sankalpah. . .
------------------------------------------------------------
18.66,
purport (paragraph 2):
1ST
EDITION: In the Eighth Chapter it was said that only one who has become free
from all sinful reactions can take to the worship of Lord Krsna.
2ND
EDITION: In the Seventh Chapter it was said. . .
MANUSCRIPT:
In the Eighth Chapter, it has been said. . .
COMMENT:
No such statement is made in the Eighth Chapter. The verse Srila Prabhupada is
citing is clearly from the Seventh Chapter (7.28): yesam tv anta-gatam papam.
18.66,
purport (paragraph 3):
1ST
EDITION: According to the devotional process, . . .
2ND
EDITION: The process of surrender to
Krsna is described in the Hari-bhakti vilasa (11.676):
anukulyasya
sankalpah
pratikulyasya
varjanam
raksisyatiti
visvaso
goptrtve
varanam tatha
atma-niksepa-karpanye
sad-vidha
saranagatih
According
to the devotional process, . . .
MANUSCRIPT:
This surrender process is described in the [blank space] Anukulyasya asamkalpah pratikulyasya
parjanam. To surrender unto Krishna is described in the B. .....
according to devotional process. . .
COMMENT:
The Second Edition restores the missing verse. The rest of the paragraph is
essentially a paraphrase of that verse, which is quoted in the commentaries of
both Srila Baladeva Vidyabhusana and Srila Visvanatha Cakravarti Thakura.
Hare
Krsna.
Text
PAMHO:2340161 (93 lines) [W0]
From: Jayadvaita Swami
Date: 23-May-99 10:17
To: Gita Revisions Explained
Subject: 1.1, translation: "What did my sons
and the sons of Pandu do?"
------------------------------------------------------------
1.1.,
translation:
dhrtarastra
uvaca
dharma-ksetre
kuru-ksetre
samaveta
yuyutsavah
mamakah
pandavas caiva
kim
akurvata sanjaya
dhrtarastrah
uvaca--King Dhrtarastra said; dharma-ksetre--in the place of pilgrimage;
kuru-ksetre--in the place named Kuruksetra; samavetah--assembled;
yuyutsavah--desiring to fight; mamakah--my party (sons); pandavah--the sons of
Pandu; ca--and; eva--certainly; kim--what; akurvata--did they do; sanjaya--O
Sanjaya.
TRANSLATION
1ST
EDITION: Dhrtarastra said: O Sanjaya, after assembling in the place of
pilgrimage at Kuruksetra, what did my sons and the sons of Pandu do, being
desirous to fight?
2ND
EDITION: Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu
assembled in the place of pilgrimage at Kuruksetra, desiring to fight, what did
they do?
MANUSCRIPT:
Dhritarastra said O samjaya, My sons and the sons of Pandu after being
assembled in the pilgrammage of Kurukshetre with the desire to fight, what did
they do?
COMMENT:
Though
"desirous to" is historically defensible, to a modern reader it is
likely to sound strange. The standard idiom is "desirous of." Thus
according to the respected authority on English usage "The Careful
Writer," by Theodore Bernstein:
DESIROUS
Takes
preposition *of*.
And so,
with "desirous," we would have "desirous of fighting."
Which sounds stiff and clumsy. Following the language Srila Prabhupada uses in
the "word-for-word" section, the new version avoids the problem
entirely.
NOTE
ALSO: In the purport Srila Prabhupada writes that Dhrtarastra "inquired
from his secretary Sanjaya, 'What did they do?' " In the Second Edition
translation, Dhrtarastra asks the question in those very words; in the old
translation, they never quite appear.
By the
way, the new version, like the original manuscript, more closely follows the
structure of the Sanskrit, which builds up to Dhrtarastra's question--"What
did they do?"
FINALLY:
To have missed the distracting echo that results from the juncture of the words
"PanDU DO," the usually astute ear of the editor must have fallen
asleep. The new version rescues the book from this deep--pardon me--du do.
(Note
for Austrian readers: If you don't catch the joke, inquire from anyone who
knows American baby talk.)
Hare
Krsna.
Text
PAMHO:2342883 (50 lines) [W0]
From: Jayadvaita Swami
Date: 24-May-99 11:30
To: Gita Revisions Explained
Subject: 1.36, purport: Rama-rajya
------------------------------------------------------------
1.36,
purport (ALL CAPS supplied):
1ST
EDITION: For example, Lord Rama was so saintly that people WERE anxious to live
in His kingdom (Rama-rajya). . .
2ND
EDITION: For example, Lord Rama was so saintly that people EVEN NOW ARE anxious
to live in the kingdom of Lord Rama (rama-rajya) . . .
MANUSCRIPT:
Such head of the state requires to be saintly and Lord Rama was so much so that
people STILL NOW ARE anxious to have the kingdom of Lord Rama ( Rama Rajya)
COMMENT:
The old version simply loses the intended meaning.
Modern
Indian politicians have often appealed to the people's desire for "Rama
Rajya." (And so the play on words by pundits twitting Italian-born Sonia
Gandhi: "Rome Rajya.")
Hare
Krsna.
Text
PAMHO:2346359 (86 lines) [W0]
From: Jayadvaita Swami
Date: 25-May-99 20:31
To: Gita Revisions Explained
Subject: 8.3, purport: 5 kinds of offerings, 5 kinds
of fire
------------------------------------------------------------
8.3:
sri-bhagavan
uvaca
aksaram
brahma paramam
svabhavo
'dhyatmam ucyate
bhuta-bhavodbhava-karo
visargah
karma-samjnitah
TRANSLATION
The
Supreme Personality of Godhead said: The indestructible, transcendental living
entity is called Brahman, and his eternal nature is called adhyatma, the self.
Action pertaining to the development of the material bodies of the living
entities is called karma, or fruitive activities.
8.3,
purport (end of paragraph 2, start of paragraph 3):
1ST
EDITION: [Nothing.]
2ND
EDITION: This process is called karma.
The
Chandogya Upanisad describes the Vedic sacrificial process. On the sacrificial
altar, five kinds of offerings are made into five kinds of fire. The five kinds
of fire are conceived of as the heavenly planets, clouds, the earth, man and
woman, and the five kinds of sacrificial offerings are faith, the enjoyer on
the moon, rain, grains and semen.
MANUSCRIPT:
This process is called karma and is very nicely described. By offering
sacrifices by the sacrificial method in the Vedic literature the sacrificial
altar is considered the heavenly planet, the cloud and the earth and the man
and the woman, the 5 kinds of fire and the offering are considered faith, and then
by this process the living entity is described as travelling downward from
after ???????? the moon planet, and the rains and the grains, and the semina.
In this way by interaction of 5 kinds of offering and 5 kinds of fire the
process of karma is described in the Vedic literature.
COMMENT:
Access to the original commentaries enabled the Sanskrit editor to properly
decipher Srila Prabhupada's original text. Srila Prabhupada will refer again to
the Chandogya Upanisad and the fivefold sacrifice in the purports to 8.16 and
8.26.
Though
Srila Prabhupada's purport doesn't explicitly say so, and the editors weren't
going to add it, the fires and offerings match like this:
The
pious karmi performing sacrifice has faith, which he offers into the
"fire" of the heavenly planets. There he becomes "the enjoyer on
the moon." When his pious credit is exhausted, this enjoyer descends--as
the second offering--to the second "fire," the clouds. From the
clouds he descends, as Srila Prabhupada says, as rain. This rain--the third
offering--is thus offered to the third "fire"--earth. From the earth,
as a result, come grains, which--as the fourth offering--are offered to the
fourth "fire"--man. The grains become semen, which--as the fifth
offering--is offered into the fifth "fire"--woman.
In this
way, as Srila Prabhupada writes, the karmi "perpetually comes and goes on
the material path."
Hare
Krsna.
Text
PAMHO:2348651 (54 lines) [W0]
From: Jayadvaita Swami
Date: 26-May-99 12:28
To: Gita Revisions Explained
Bcc: Gita critic <krishna@all.com.au>
Comment: Text PAMHO:2400398 by Ajamila (das) ACBSP
(Goloka Books - GB)
Subject: 2.18, purport: "not sacrifice the
cause of religion"
------------------------------------------------------------
2.18,
purport:
1ST
EDITION: Arjuna was advised to fight and to sacrifice the material body for the
cause of religion.
2ND
EDITION: Arjuna was advised to fight and not sacrifice the cause of religion
for material, bodily considerations.
MANUSCRIPT:
Arjuna was advised to fight
without consideration of the material
bodyand sacrifising the cause of religiosity.
COMMENT:
The
original manuscript speaks about "sacrificing the cause of
religiosity," not "sacrificing the material body." The meaning
intended by Srila Prabhupada's grammar is "without [excessively]
considering the material body and [thereby] sacrificing the cause of
religiosity."
Srila
Visvanatha Cakravarti Thakura, in his commentary on this verse, gives the same
message. After discussing the difference between body and soul, he says,
paraphrasing Lord Krsna, tasmad yujyasveti sastra-vidhitasya sva-dharmasya
tyago 'nucita iti bhavah: "Therefore you should fight. In other words, it
is inappropriate for you to give up the religious duty prescribed for you in sastra."
Hare
Krsna.
Text
PAMHO:2351531 (74 lines) [W0]
From: Jayadvaita Swami
Date: 26-May-99 18:59
To: Gita Revisions Explained
Subject: 2.20, translation: "Having once been. . . "
------------------------------------------------------------
2.20,
translation:
na
jayate mriyate va kadacin
nayam
bhutva bhavita va na bhuyah
ajo
nityah sasvato 'yam purano
na
hanyate hanyamane sarire
na--never;
jayate--takes birth; mriyate--dies; va--either; kadacit--at any time (past,
present or future); na--never; ayam--this; bhutva--having come into being;
bhavita--will come to be; va--or; na--not; bhuyah--or is again coming to be;
ajah--unborn; nityah--eternal; sasvatah--permanent; ayam--this; puranah--the
oldest; na--never; hanyate--is killed; hanyamane--being killed; sarire--the
body.
1ST
EDITION:
For the
soul there is never birth nor death. Nor, having once been, does he ever cease
to be. . . .
2ND
EDITION:
For the
soul there is neither birth nor death at any time. He has not come into being,
does not come into being, and will not come into being. . . .
MANUSCRIPT:
For the
soul there is no birth,death either at any time neither does he come into
being,will become no has so become.
COMMENT:
Clearly,
Edition Two more closely follows Srila Prabhupada's original manuscript.
Christian
philosophers, as far as I know, believe that God creates the soul, which then
lives forever. Having once been, he never ceases to be. The Bhagavad-gita has a
different point of view. According to Vaisnava philosophy, the soul is never
created; it is a beginningless and endless part of God.
Note,
also, that in Edition One the translation and the word-for-word meanings match
poorly. Now you know why.
Hare
Krsna.
Text
PAMHO:2353691 (47 lines) [W0]
From: Jayadvaita Swami
Date: 27-May-99 20:45
To: Gita Revisions Explained
Subject: 1.2, word-for-word: "approaching
nearby"
------------------------------------------------------------
1.2.,
word-for-word
1ST
EDITION: upasangamya--approaching nearby;
2ND
EDITION: upasangamya--approaching;
MANUSCRIPT:
upasangamya--approaching nearby;
COMMENT:
Well, "approaching nearby" is what Srila Prabhupada said--but it's
redundant. Duryodhana did not "approach nearby his teacher." He
approached his teacher, period.
Hare
Krsna.
Text
PAMHO:2357073 (78 lines) [W0]
From: Jayadvaita Swami
Date: 29-May-99 11:10
To: Gita Revisions Explained
Subject: 1.2, translation: "arranged in
military formation"
------------------------------------------------------------
1.2
sanjaya
uvaca
drstva
tu pandavanikam
vyudham
duryodhanas tada
acaryam
upasangamya
raja
vacanam abravit
sanjayah
uvaca--Sanjaya said; drstva--after seeing; tu--but; pandava-anikam--the
soldiers of the Pandavas; vyudham--arranged in a military phalanx; duryodhanah--King
Duryodhana; tada--at that time; acaryam--the teacher; upasangamya--approaching;
raja--the king; vacanam--words; abravit--spoke.
TRANSLATION
1ST
EDITION:
Sanjaya
said: O King, after looking over the army GATHERED by the sons of Pandu, King Duryodhana
went to his teacher and BEGAN TO SPEAK the following words:
2ND
EDITION:
Sanjaya
said: O King, after looking over the army ARRANGED IN MILITARY FORMATION by the
sons of Pandu, King Duryodhana went to his teacher and SPOKE the following
words.
MANUSCRIPT:
Samjaya
said, "O the king, Dyryodhan, the king after looking over THE MILITARY
PHALANX ARRANGED by tthe sons of Pandu went to the teacher and BEGAN TO SPEAK
in the following words.
COMMENT:
In the
old edition, the idea of a specific military formation (vyudham) is omitted. In
the new edition, I revised "phalanx" to "military
formation" because a phalanx (originally) is a particular type of
formation peculiar to ancient Greek warfare. Greek columns on the Battlefield
of Kuruksetra didn't seem right. Hence the revision. In retrospect:
"Phalanx" has come to refer to any military formation, so perhaps I
should have been less picky. But at any rate, the new translation gets in the
idea that the old one left out.
Srila
Prabhupada typically said "began to speak" or "began to
say" when the meaning is simply "spoke" or "said."
Such a phrase as "began to speak" is more apt when followed by
something like "but was cut off" or "but changed his mind and
fell silent." In later books, the BBT editors routinely trimmed off the
"began to."
Hare
Krsna.
Text
PAMHO:2359158 (41 lines) [W0]
From: Jayadvaita Swami
Date: 30-May-99 08:36
To: Gita Revisions Explained
Subject: 1.3, translation: "your intelligent disciple"
------------------------------------------------------------
1.3.,
translation:
1ST
EDITION: . . . your intelligent disciple, the son of Drupada.
2ND
EDITION: . . . your intelligent disciple the son of Drupada.
COMMENT:
For those who know the rules of English punctuation, the comma makes it seem as
though Drstadyumna, who is being referred to, was the ONLY intelligent disciple
of Dronacarya. Which he wasn't.
Hare
Krsna.
Text
PAMHO:2361759 (65 lines) [W0]
From: Jayadvaita Swami
Date: 31-May-99 11:21
To: Gita Revisions Explained
Comment: Text PAMHO:2437632 by Ajamila (das) ACBSP
(Goloka Books - GB)
Subject: 1.4, translation: "great fighters like
Bhima and Arjuna"
------------------------------------------------------------
1.4.
atra
sura mahesv-asa
bhimarjuna-sama
yudhi
yuyudhano
viratas ca
drupadas
ca maha-rathah
atra--here;
surah--heroes; maha-isu-asah--mighty bowmen; bhima-arjuna--to Bhima and Arjuna;
samah--equal; yudhi--in the fight; yuyudhanah--Yuyudhana; viratah--Virata;
ca--also; drupadah--Drupada; ca--also; maha-rathah--great fighter.
TRANSLATION
1ST
EDITION: Here in this army there are many heroic bowmen equal in fighting to
Bhima and Arjuna; there are ALSO great fighters like Yuyudhana, Virata, and
Drupada.
2ND
EDITION: Here in this army are many heroic bowmen equal in fighting to Bhima
and Arjuna: great fighters like Yuyudhana, Virata and Drupada.
MANUSCRIPT:
Here is this military arrangement there are many heroic bowmen equally strong
in fight like Bhima and Arjuna alsothere are great fighters like Yuyudhana,
Virata, and Drupadas.
COMMENT:
A misreading caused by a missing punctuation mark in the original manuscript.
The great fighters like Yuyudhana, Virata, and Drupada *are* the heroes equal
to Bhima and Arjuna. The proper reading is "Bhima and Arjuna also."
But the editor has mistakenly put the period after "Arjuna" and
shifted the "also" to modify "there are," thus demoting
Yuyudhana, Virata and Drupada to also-rans.
Hare
Krsna.
Text
PAMHO:2364460 (59 lines) [W0]
From: Jayadvaita Swami
Date: 31-May-99 21:42
To: Gita Revisions Explained
Subject: 1.18, translation: "Greatly
armed"?
------------------------------------------------------------
1.18
. . .
saubhadras ca maha-bahuh
sankhan
dadhmuh prthak prthak
. . .
saubhadrah--Abhimanyu, the son of Subhadra; ca--also; maha-bahuh--mighty-armed;
sankhan--conchshells; dadhmuh--blew; prthak prthak--each separately.
1.18,
translation:
1ST
EDITION: . . . and others, O King, such
as the son of Subhadra, greatly armed, all blew their respective conchsells.
2ND
EDITION: . . . and others, O King, such as the mighty-armed son of Subhadra,
all blew their respective conchsells.
MANUSCRIPT:
and all others, Oh the King,such as the son of Subhadra who is greatly armed
allblew their respective conchshells
COMMENT:
Who is it that's "greatly armed"? Only the son of Subhadra or all the
others too? In the old version, this is unclear. In the new version, the
ambiguity has disappeared. Plus we know by now that the Sanskrit word
maha-bahuh (original ms for the word-for-word: "strong armed") means
that Abhimanyu had great arms--the kind made with bones and muscle--not great
swords and arrows.
Hare
Krsna.
Text
PAMHO:2367913 (71 lines) [W0]
From: Jayadvaita Swami
Date: 02-Jun-99 10:36
To: Gita Revisions Explained
Subject: 1.20, translation: "the situated sons
of Dhrtarastra"
------------------------------------------------------------
1.20
atha
vyavasthitan drstva
dhartarastran
kapi-dhvajah
pravrtte
sastra-sampate
dhanur
udyamya pandavah
hrsikesam
tada vakyam
idam
aha mahi-pate
atha--thereupon;
vyavasthitan--situated; drstva--looking upon; dhartarastran--the sons of
Dhrtarastra; kapi-dhvajah--he whose flag was marked with Hanuman;
pravrtte--while about to engage; sastra-sampate--in releasing his arrows;
dhanuh--bow; udyamya--taking up; pandavah--the son of Pandu (Arjuna);
hrsikesam--unto Lord Krsna; tada--at that time; vakyam--words; idam--these;
aha--said; mahi-pate--O King.
TRANSLATION
1ST
EDITION: O King, at that time Arjuna, the son of Pandu, who was seated in his
chariot, his flag marked with Hanuman, took up his bow and prepared to shoot
his arrows, looking at the sons of Dhrtarastra. O King, Arjuna then spoke to
Hrsikesa [Krsna] these words:
2ND
EDITION: O King, at that time Arjuna, the son of Pandu, seated in the chariot
bearing the flag marked with Hanuman, took up his bow and prepared to shoot his
arrows. O King, after looking at the sons of Dhrtarastra drawn in military
array, Arjuna then spoke to Lord Krsna these words:
MANUSCRIPT:
Oh the king,at that time Arjuna the son of Pandu who was seated on the chariot
with flag marked with Hanuman and while just he was about to throw his arrows
taking up the bow,he said unto Lord Krsna as follows after looking on the
situated sons of Dhritarastra.
COMMENT:
The old translation loses the word "vyavasthitan." Srila Prabhupada
translates it merely as "situated" ("the situated sons").
It means, more precisely, "situated in an array." (In the
word-for-word for text 21, Srila Prabhupada gives nearly the same
word--avasthitan--as "arrayed on the battlefield.")
Hare
Krsna.
Text
PAMHO:2370903 (74 lines) [W0]
From: Jayadvaita Swami
Date: 02-Jun-99 21:51
To: Gita Revisions Explained
Subject: 1.37-38, translation: "their hearts
overtaken by greed. . . "
------------------------------------------------------------
1.37-38:
yady
apy ete na pasyanti
lobhopahata-cetasah
kula-ksaya-krtam
dosam
mitra-drohe
ca patakam
katham
na jneyam asmabhih
papad
asman nivartitum
kula-ksaya-krtam
dosam
prapasyadbhir
janardana
yadi--if;
api--even; ete--they; na--do not; pasyanti--see; LOBHA--by greed;
UPAHATA--overpowered; CETASAH--their hearts; kula-ksaya--in killing the family;
krtam--done; dosam--fault; mitra-drohe--in quarreling with friends; ca--also;
patakam--sinful reactions; katham--why; na--should not; jneyam--be known;
asmabhih--by us; papat--from sins; asmat--these; nivartitum--to cease;
KULA-KSAYA--in the destruction of a dynasty; KRTAM--done; DOSAM--crime;
PRAPASYADBHIH--by those who can see; janardana--O Krsna.
TRANSLATION
1ST
EDITION: O Janardana, although these men, overtaken by greed, see no fault in
killing one's family or quarreling with friends, why should we, WITH KNOWLEDGE
OF THE SIN, engage in these acts?
2ND
EDITION: O Janardana, although these men, THEIR HEARTS overtaken by greed, see
no fault in killing one's family or quarreling with friends, why should we, WHO
CAN SEE THE CRIME IN DESTROYING A FAMILY, engage in these acts of sin?
MANUSCRIPT:
All though these men do not find out the fault ,on account of being overtaken
by greed at heart,of killing the family,quarreling with friends and similar
acts. Oh Janardan why should we engage ourselves in this acts of sin inspite of
our knowledge of crime in the destruction of family.
COMMENT:
See lobha-upahata-cetasah and kula-ksaya-krtam dosam prapasyadbhih.
Hare
Krsna.
Text
PAMHO:2372042 (55 lines) [W0]