Who has the audacity to "correct" Prabhupada's Books ???

[Guest guest]

Grammatical Mistakes

 

BY SADHUSANGA DAS

 

Dear assembled devotees, all glories to Srila Prabhupada. Please accept my obeisances.

 

Over the past few years there has been an ongoing debate over changing Srila Prabhupada's books. I personally support the 'no change' group, and feel that not one word of His Divine

These are descriptions of Lord Krsna by a pure devotee," replied Nimai. "If anyone finds any mistake, then he is a sinful offender..."

 

Recently, I have come across a nice segment from Caitanya Bhagavat by Sri Vrndavana dasa Thakura Adi Lila Chapter 11. Here, the Supreme Lord Himself states His position on changing the literatures of His pure devotee. Please consider the conversation between Lord Caitanya and Isvar Puri below... the Lord's order is crystal clear.

 

Caitanya Bhagavat Adi Lila Chapter 11

by Sri Vrndavana dasa Thakura

 

Lord Caitanya visited Isvara Puri every evening after teaching his students. Isvara Puri was always glad to see him. Although he did not know that Nimai was the Supreme Personality of Godhead, his love and affection for him flowed unrestrained. He spoke affectionately to the Lord, "I know you are a great scholar. I have written a book about Lord Krsna. I want you to go through it and find the mistakes. This will please me very much."

 

"These are descriptions of Lord Krsna by a pure devotee," replied Nimai. "If anyone finds any mistake, then he is a sinful offender. The pure devotee never writes anything from his imagination, devoid of a scriptural basis. These writings are bonafide and always pleasing to Lord Krsna. When offering obeisances in the temple an ignorant person might make a grammatical mistake in addressing Lord Krsna while a learned scholar would address him using proper grammar. But the Supreme Lord Krsna accepts both their obeisances. The Supreme Lord is not impressed with mere learning, but He is supplicated by the inner mood of surrender of the living entities. Whoever looks for faults in your writings is actually at fault himself because Krsna is fully satisfied by the writing of this pure devotee. Whatever you have written is an expression of your love for Krsna. Who has the audacity to find some discrepancy in it?"

[Guruvani]

I prefer the "unchanged version" myself, but I don't think that the edited version is going to cause one to be misled or lose his Krishna conciousness. Many of the editorial corrections are justifiable, though maybe not so important.

Prabhupada did authorize a number of corrections in his books before he passed. Those corrections should be made as they were approved by Srila Prabhupada himself.

Some of the corrections were to correct the corrections. For example, in the gita, Hayagriva or whoever did the editing changed Prabhupada words in that one verse to "cattle raising" from "cow protection". In cases like this it is important to go back and "correct the corrections" that were made by the original editiors. They made their own share of mistakes and some of this editing of Prabhupada's books is for correcting the mistakes of the editors, not the mistakes of Srila Prabhupada.

[Guest guest]

The changed version simply does not have the potency. It is adulterated.

 

Simply the fact of changing the books is offensive to Prabhupada and guarantees failure - as we have seen.

 

You can justify anything, you can talk grammer all you want. But you cannot imitate pure devotees.

 

What has already been established many times, is that changes were made to align Prabhupada's books with current ISKCON politics. Thus, there are many successive changes with each revised edition. Are people's memory so bad?

 

But that's beside the point. Simply to presume to know the mind of a pure devotee in wanting the changes you make and hiding your imperfections under his name is a game for fools. It is exactly the kind of cheating we get from government and business.

 

That people even discuss this changing of Prabhupada's texts disgusts me. But I guess you have to react to the pretentous gurus.

 

Guess Guest

[Guruvani]

Prabhupada's books should not be changed to conform to ISKCON politics and I totally agree. However, the changes that Prabhupada ordered to be made should be made. The editors who got those instructions from Prabhupada must do their duty to make the corrections Prabhupada ordered to be made.

 

The error in the Gita like "cattle raising was an error made by the editors and Prabhupada originally translated it as "cow protection". This should be corrected.

The only political contaminations that I have seen were in the finishing of the Bhagavatam by Hridayananda Swami and his purports. I have never owned a copy of the finished volumes of the Bhagavatam and never will. I don't care to hear anything from Hridayananda Swami and his slant on ISKCON.

 

If you have found any political editing done by Jayadvaita Swami then I would like to see it. I don't think he has ever really been political in his editing of Prabhupada's books. He is a very pure and sincere devotee and I think it is unfare to call him political.

However, the works of Hridayananda Swami and his purports to the finished volumes of Bhagavatam do contain some political views based on ISKCON politics and I wholesale reject his version of the Bhagavatam.

Prabhupada authorized Pradyumna to finish the Bhagavatam and the GBC does not have the authority to authorize anyone to do what Prabhupada assigned to a specific disciple.

 

Some changes should be made. Prabhupada ordered these changes. If you want to disobey Prabhupada and say that these changes should not be made then that is your mistake and offense.

[Guest guest]

Prabhupada said what he wanted. People are changing it. To say Prabhupada wanted the changes is a form of cheating.

 

One or two changes as in the example you gave? Fine. Are you gonna gear up for a big printing and expense for an isolated word or two? Who cares?

 

Practically, what has actually happened though is thousands of changes and political rhetoric all in the name of cleansing Prabhupadas books. And they change their changes. Always changing.

 

Therefore, leave his books alone! They really are prerfect. I don't want to read what some conditioned jerk thinks spirituality is! Just give me Prabhupada and not some cheap imitation.

 

There are a few places on the net where you can find point by point changes. Take the time to look and know what you are talking about. I pointed out the simple fact that thousands of changes have been made over the years through successive editions. If you have no brain to see the disparity in this, then what can be done? People see what they want to see.

 

Prabhupada emphatically said don't change, don't tamper... they were changing his books even while he was alive. Leaders did not follow Prabhupada's wishes in most cases - especially the crucial ones - and now everything is in ruins.

 

I pointed out that it was offensive to change Prabhupada's words. And no matter how technically correct it is from an academic point of view, you will never infuse it will the spiritual potency a pure devotee can. Rather than improve a spotless work, you introduce your material vision. This is obvious to alot of devotees. Others just don't get it. Not everyone is on the same level.

 

But rather than play it safe and observe the common sense and legality of even mundane men, people boldly tell us what Prabhupada wants and wanted as if they were advanced enough to represent him.

 

I am not such a fool to accept their authority in place of Prabhupada's. I'm giving up infinite wisdom for the opinion of some egocentric fool who can't even practice what he preaches.

 

As far as your comments about Hridyananda, he has probably accomplished alot more than you ever will. That doesn't mean I accept him blindly.

 

But I have seen alot of blind faith in ISKCON regarding homosexual gurus, pedophiles and so on... all endorsed by the GBC. It's all well documented on the net. Hridyananda seems to be part of the cover-up conspiracies, although he didn't have the problems many of his godbrothers did. However, I'm not interested in debating his merits.

 

In any case, all this has been said before on other threads. Search is a powerful feature. Use it.

 

I really have nothing more to add. And I'm not interested in wasting my time. If you don't get it - and you haven't by now - that's fine with me too.

 

Guess Guest

[Guruvani]

I don't think that you need to get too alarmed about this changing of Prabhupada's books issue. After all, Yashodanandan Prabhu (Maharaj), Hansadutta and some others have fought the BBT in court and won the rights to publish all the old, unedited versions of Prabhupada's books and they are doing so and these books are availabe and will continue to be available for those who want them.

You can also download all the old, unedited versions for free by clicking on the banner at the bottom of every page of this website.

If anybody wants the unedited version of Prabhupada's books, then they are easily available FOR FREE over the internet. What more could you ask for. I have all of Praphupada's books on a zip disk. You can get all of Prabhupada's books burned onto one DVD and duplicate it by the thousands if you want. All this bluster about changing Prabhupada's books is not necessary. If anybody wants the unedited versions then they are so easily to be attained.

[yasodanandana]

if i think that edited book are a mistake and an offense i do not like that other people read them even if i have the old ones in my hd or bookshelf

 

like we are not happy if people eat meat even if for us there's plenty of mahaprasadam

[Guruvani]

I disagree with all this "no change" of the books bluster. Jayadavaita Maharaja is a jewel amongst the disciples of Srila Prabhupada and his only intention to to try and improve the books of Srila Prabhupada so that they will be less criticized and ridiculed by the intelligent class of men.(and women)

Maybe uneducated, less intelligent devotees prefer to have Prabhupada's books riddled with errors and mistakes, but this is not acceptable to the intelligent, educated devotees who understand that Prabhuapda's books were published in haste and need much revision and editing.

 

PRABHUPADA wanted these errors to be corrected in his books and his disciples like Jayadvaita Maharaja are doing a great servie by correcting the errors in Prabhupada's books.

 

Only the dull and hateful would want to keep the errors in Prabhupada's books. I am glad that there are some disciples who have the wisdom and forethought to make sure that the corrections are made.

[Guest guest]

to not change is good,

but to not accept the scientific facts

and other facts well known to common people

just becaue prabhupada word differed

is not good either beause that means blind faith.

 

truth prevails. (vedic prayer: asato maa sat gamaya).

brahmanas accept truth, tell the truth, live by the truth

(e.g. prabhupada was a varnasrami (hindu) ).

 

jai sri krishna!

 

 

[Guest guest]

Fond in dialectic spiritualism #4 under Interpretation:

 

Hayagriva dasa: Aquinas seems to have encouraged individual interpretation. He writes: “It belongs to the dignity of diving scripture to contain many meanings in one text, so that it may be appropriate to the various understandings of each man to marvel at the fact that he can find the truth he has conceived in his own mind expressed in divine scripture.”

Srila Prabhupada: No. If one’s mind is perfect, he may give a meaning, but, according to our conviction, if one is perfect, why should he try to change the word of God? And if one is imperfect, what is the value of his change?

Hayagriva dasa: Aquinas doesn’t say “change.”

Srila Prabhupada: Interpretation means change. If man is imperfect, how can he change the words of God? If the words can be changed, they are not perfect. So there will be doubt whether the words are spoken by God or by an imperfect person.

Hayagriva dasa: The many different Protestant faiths resulted from such individual interpretation. It’s surprising to find this viewpoint in aquinas.

Srila Prabhupada: As soon as you interpret or change the scripture, the scripture loses its authority. Then another man will come and interpret things in his own way. Another will come and then another, and in this way the original purport of the scripture is lost.

 

Guess Guest

 

[yasodanandana]

i have no problems if we think that, changin places, times and circumstances, some preaching strategies has to be adjusted (provided there are pure devotees available in this world to ask to give us advices), the problem is why change what it is already there written by the acharyas?

 

no one can say that bhaktisiddhanta's gita is less then pure and transcendental... but, many years after, prabhupada feels the need to write new commentaries to face new preaching situations

 

it would be useful, also, to write more literature (books and magazines) to help people to start more easily to study gita , CC, or bhagavatam

 

in this way, i should have no objection to see and buy a jayadvaita maharaja's bhagavad gita ("as it is"............ now in 2003!!!!) as i have bought with great joy my gurudeva's (BVpuriMaharaja) one...... but leaving srila prabhupada's books untouched

 

 

[Guest guest]

Guruvani said: If you have found any political editing done by Jayadvaita Swami then I would like to see it. I don't think he has ever really been political in his editing of Prabhupada's books.

 

Check this out:

 

http://krishna.org/ISKCON/BookChanges/OpenLetterBBT.html

 

Then read this:

 

http://krishna.org/ISKCON/BookChanges/

 

 

If you still feel the same way after reading these articles, get back to us!

[theist]

http://krishna.org/ISKCON/BookChanges/krsna.html

 

 

I don't take a stance against proper editing when needed. But why not make those changes known by noting them on the pages where they occur? A simple thing that should put this controversy to rest.

 

These books will be around for a long time. Three or four generations down the line we don't want this same doubt producing argument plaquing the devotional body like it is now.

 

Just clean it up.

[Guruvani]

I haven't seen anything "political" in these changes made by Jayadvaita Maharaja. They all appear to me to be a difference of grammar and nothing political at all.

 

SHOW ME SOMETHING POLITICAL THAT JAYADVAITA MAHARAJA HAS WRITTEN IN PRABHUPADA'S BOOKS!

 

so far you have only shown differences in grammar and word usage. there is nothing political in these changes made by Jayadvaita Maharaja.

 

I think the charges of "political" are unfair and untrue about Jayadvaita Maharaja. Jayadvaita Maharaja is a naistika-brahmacary his whole life and a very pure soul. You should possibly reconsider your charges against him as he is a very sincere and dedicated disciple of Srila Prabhupada and he is doing his best to try and execute the service Srila Prabhupada gave him to edit his books.

[theist]

My point is the whole debate can be transcended by simply followinf Rupa Vilas's suggestion and Hridayananda's before him.

 

Document the editing in the same volumn.

As it stands now people's faith is being disturbed. And it won't go away on its own.

[Guruvani]

I personally would prefer that only typos or serious grammatical errors should be corrected. I don't really see how the edited portions really contribute anything substantial to the overall understanding of the philosophy.

I don't think that rewording statements is necessary. In all these changes the change is actually unnecessary if you ask me and doesn't really shed any more light on the subject. It is just the personal disagreements with the editor and the original version.

However, these are some of the quarks that we might have to be willing to accept from a disciple of Srila Prabhupada who was assigned that service by Srila Prabhupada. In the process of performing his service he might get a little carried away in the pursuit of perfection, though perfection can be a subjective consideration.

[Subala]

how about translations of BG of other languages - does it fall under "corrections"?

 

I think it does. It does not prevent people becomming KC though.

 

"SB message Even though not properly presented still has a potency to deliver falen souls"....

[yasodanandana]

quote ""SB message Even though not properly presented still has a potency to deliver falen souls"

 

 

but we surely do not want to be responsible of this "not properly presented" !!!

[Guest guest]

Guruvani prabhu, here is a political change:

 

In Srila Prabhupada: The Prominent Link by Dhira Govinda prabhu in the Appendix C section you'll find the following:

 

Caitanya-Caritamrta, Page 1, & Conflict Resolution in ISKCON

 

Below is an exchange of correspondence, referred to in the caitanya-caritamrta-Page 1 section of Srila Prabhupada: The Prominent Link, between Dhira Govinda dasa and a BBT representative. The topic is a change that was made on the first page of the most recent edition of Sri-Caintanya-caritmarita. Following the correspondence I make some comments.

Dec. 19, 1999

 

Dear.....Prabhu,

Please accept my humble obeisances. All glories to Srila Prabhupada.

Below is the letter I sent to....with the BBT question that he has referred to you. Thank you for your attention in this matter. Hare Krsna.

 

Your servant,

Dhira Govinda dasa

 

December 13, 1999

 

Dear ....,

 

Please accept my humble obeisances. All glories to Srila Prabhupada.

I have a BBT-related question.

On my Prabhupada Vedabase, which I obtained from the BBT archives in 1996, a paragraph from the introduction to Chapter One of the Caintanya-caritamrta reads:

“The direct disciple of Srila Krsnadasa Kaviraja Gosvami was Srila Narattama dasa Thakura, who accepted Srila Visvanatha Cakravarti as his servitor. Srila Visvanatha Cakravarti Thakura accepted Srila Jagannatha dasa Babaji, who initiated Srila Bhaktivinoda Thakura, who in turn initiated Srila Gaurakisora dasa Babaji, the spiritual master of Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja, the divine master of our humble self.”

In the recent edition of Caintanya-caritamrta (9-volume edition) the passage reads:

“The direct disciple of Srila Krsnadasa kaviraja Gosvami was Srila Narottama dasa Thakura, who accepted Srila Vivanatha Cakravarti as his servitor. Srila Visvanatha Cakravarti Thakura accepted Srila Jagannatha dasa Babaji, the spiritual master of Srila Bhaktivinoda Thakura, who in turn accepted Srila Gaurakisora dasa Babaji, the spiritual master of Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja, the divine master of our humble self.”

On the Vedabase edition, which I assume is the original version dating back to the 1970’s, it is stated that Srila jagannatha dasa Babaji initiated Srila Bhaktivinoda Thakura, who in turn initiated Srila Gaurakisora dasa Babaji. In the 9-valume edition it is stated "...Srila Jagannatha dasa Babaji, the the spiritual master of Srila Bhaktivinoda Thakura, who in turn accepted Srila Gaurakisora dasa Babaji....”

I’m curious about the reason for the change. Did the original editors make a mistake- e.g. not properly hearing Srila Prabhupada’s voice on tape? Or is it assumed that Srila Prabhupada made a historical mistake when he stated that Srila Jagannatha dasa Babaji initiated Srila Bhaktivinoda Thakura, and the 9-volume editors corrected this mistake? Or for some other reason?

Thank you for your attention in this matter. Hare Krsna.

 

Your servant,

Dhira Govinda dasa

 

[end of letter written by Dhira Govinda dasa]

 

Haribol Dhira Govinda Prabhu

Please accept my humble obeisances. All glories to Srila Prabhupada!

 

Thank you for your inquiry concerning the Caitanya-caritamrta changes. I agonized over this one for some time, consulting several senior devotees before making this change. Here was my thinking: First of all, there is no tape of this passage. Rather, it derives from an excerpt of the CC Srila Prabhupada published in March of 1960 in the BTG. Here is how the passage read there (from the latest VedaBase):

Viswanath Chakrabarty accepted Jagannath Das Babajee from whom Srila Bhaktivinode Thakore was initiated and Srila Gour Kishore Das Babajee the spiritual master of Om Vishnupada Bhaktisiddhanta Saraswati Prabhupad-the Divine spiritual Master of our humble self.

Notice that while Srila Prabhupada does say that Bhaktivinode Thakura was initiated by Jagannatha das Babaji, he doesn't say that Gaura Kishora das Babaji was initiated by Bhaktivinode, which was added in the 1975 edition of the CC. Historically, neither is accurate if we accept the usual sense in which Srila Prabhupada used the word “initiated.” So just on the grounds of bringing the new edition closer to the original words Srila Prabhupada wrote, no longer having Bhaktivinode initiating Gaura-kisora is justified. But we are still left with Jagannatha das initiating Bhaktivinode.

Before we proceed, I tracked down the source upon which Srila Prabhupada based this passage in his BTG and CC, that is the song by Bhaktisiddhanta Sarasvati called “Sri Guru-parampara”. You'll find it in the latest edition of the Songs of the Vaisnava Acaryas, and it is included in the supplementary literature on the latest Vedabase. The actual relationship among all the principals is illuminated there.

The final bit of research that went into my decision was finding support for Srila Prabhupada’s strict use of the word “initiated”. I found this at Adi 11.13:

Among his many disciples, Sriman Srinavasa acarya was the most famous and the most dear, but it doubtful that he was his initiated disciple.

This indicated that in this very book (CC) Srila Prabhupada reserved the phrase “initiated disciple” for a formal initiation, and that he felt that the word “disciple” is perfectly appropriate for someone who receives siksa but not diksa from a superior.

So now we have these considerations:

On the side of not changing the books unless absolutely necessary in the fact that Srila Prabhupada did indeed say that Jagannatha das Babaji initiated Bhaktivinode.

On the side of changing we have this:

How the parampara is listed and perceived is very significant for all devotees. Many devotees know, and soon all devotees will know, that Jagannatha das Babaji did not initiate Bhaktivinode Thakur in any way that is normally understood from Srila Prabhupada’s books, other statements, or practice.

Removing the idea that Bhaktivinode initiated Gaura-kisora (a removal supported by the ms) but leaving the other “initiated” will seem to be a gross oversight, since neither initiation is historically accurate.

Leaving on or both “initiated”s will strongly imply that the use of the phrases “direct disciple” and even “accepted [as his disciple]” indicate formal initiations as we know it in ISKCON, which is far from the truth. (Narottama may have “accepted” Visvanatha as his servitor, but it wasn't on the physical plane, since there is a gap between their lifetimes; likewise between Visvanath and Jagannatha das).

This last was the weighties argument, in my view, for changing the passage.

So, after weighing these arguments carefully and consulting with several learned Godbrothers (who came out in favor of change, but not unanimously) and agonizing for several days, I decided to remove the “initiated”s.

 

Hoping this meets you well, I remain

Your servant,

 

[end of letter written by the BBT representative]

 

Of concern is that the explanation for deleting the word “initiated” seems to be largely based on the understanding of the word “initiated”, “as we know it in ISKCON”. Perhaps when Srila Prabhupada used the word “initiated”, he did so deliberately, and the meaning of the term as it has come to be understood in ISKCON is faulty. That is, instead of making changes in this passage based on what we think Srila Prabhupada may have meant, it may be fruitful to consider that the current conception in the organization of the word “initiated” is not perfectly consistent with Srila Prabhupada’s understanding of the concept.

One possible way that this could be true is by referring to one of the definitions that Srila Prabhupada often gave for diksa, or initiation. Namely, Srila Prabhupada frequently equated diksa with the process of imparting transcendental knowledge, or divya-jnana. In the purport of Madhya-lila, 15:108, Srila Prabhupada quotes Srila Jiva Goswami as follows. “Diksa is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as diksa.” Also, in the purport to Madhya-lila 4:112, Srila Prabhupada writes “Diksa actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.” In a lecture on July 29, 1968, Srila Prabhupada said “This is called initiation. Or initiation from the very beginning. This is called diksa. The Sanskrit term is called diksa. Diksa means...Di, divya-jnanam, transcendental knowledge, and ksa, iksa. Iksa means darsana, to see, or ksapayati, explain. This is called diksa.” This is similarly confirmed in several lectures and conversations (e.g., June 17, 1976 initiation lecture; July 11, 1976 lecture; February 22, 1973 lecture; December 29, 1973 lecture; January 27, 1977 conversation).

Perhaps Srila Prabhupada was referring to diksa, or initiation, in the sense of “transmitting transcendental knowledge” When he used the word “initiated” to describe the relationship between Srila Jagannatha Dasa Babaji and Srila Bhaktivinode Thakur. The ISKCON Governing Body Commission has asserted that Srila Prabhupada is the “preeminent siksa guru” for all ISKCON members and that “ISKCON members shall be trained to place their faith, trust and allegiance first and foremost in the Founder-Acarya who is the preeminent siksa guru for every member of ISKCON.” The Vaisnava who is the preeminent instructor, or siksa guru, and who, more than any other Vaisnava, is worthy of faith, trust and allegiance, may also considered to be the diksa guru, at least in a transcendental sense, though not necessarily in a formal sense.

In expounding these thoughts my hope is that, with a clearer, deeper, and perhaps synthetic understanding of initiation, or diksa, our Vaisnava society may be able to bridge some gaps and resolve some divisive conflicts. This paper makes no pretense to resolve issues, though I believe that the points described herein are important for discussion. Srila Prabhupada wrote (CC Adi 1:35 purport) “A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden.” We know that Vipina Vihari Goswami initiated Srila Bhaktivinode Thakur, but Srila Prabhupada wrote, in the original version of Caitanya-Caritamrita, that Srila Jagannatha dasa Babaji initiated Srila Bhaktivinode Thakur. Perhaps changing Srila Prabhuda’s words is the appropriate solution to resolve this, though perhaps it may also be fruitful to consider other solutions by looking more closely at various definitions of “diksa” and “initiation.” Hare Krsna.

 

 

 

 

 

 

[Guruvani]

Actually, this issue in discussion by Dhira Govinda das and the BBT staff has nothing to do with ISKCON politics or what we consider tampering with Prabhupada's teachings to support GBC policy which violates Prabhupada's orders.

 

Neither version of the parampara that has been presented in this discussion is properly correct. This is due to a linear concept of parampara by some disciples of Srila Prabhupada. They have taken the principle of parampara that they learned from Prabhupada and misinterpreted it in their own misconceived way.

 

Here is the actual disciplic succession according to the strict interpretation of "diksha" as understood from an orthodox school:

 

Krishna das Babaji was the spiritual master of Narottama das Thakur both as siksha and diksha guru.

 

Narottama Das Thakur was the diksha guru of Vishvanatha Chakravarti.

 

Vishvanatha Chakravarti was the diksha guru of Jagannatha das babaji

 

Jaganntha das Babaji was the siksha guru of Bhaktivinode Thakur who took diksha from Vipina Bihari Goswami and then later took Babaji initiation from Jagannatha das babaji. Due to some rift between Bhaktivinode and Vipina Bihari Goswami there is no mention of their relationship given by Srila Prabhupada. However, even though Bhaktivinode had some controversial relationship with Vipini Bihari Goswami, it is never mentioned anywhere that he was re-initiated with formal diksha by anyone else including Jagannatha das Babaji who is only known to be the siksha and babaji guru of Bhaktivinode.

 

Bhaktisiddhanta Saraswati Goswami was initiated by Gaura Kishora Das Babaji who was known to have taken babaji initiation from Bhagavan das Babaji who took babaji initiation from Jagannatha das Babaji.

The actual diksha guru of Gaura Kishora das Babaji is not mentioned or known very precisely, but his position in the parampara is listed as regards to his having taken babaji initiation from Bhagavan das Babaji who took babaji from Jaganntha das Babaji.

 

Srila Prabhupada took formal diksha from Bhaktisiddhanta Saraswati Goswami. We can also see from Prabhupada's presentation of the parampara line that he placed more emphasis on siksha as determining the parampara than formal diksha as he never ever mentioned the actual diksha guru of Bhaktivinode Thakur as being Vipina Bihari Goswami.

 

 

The problem is that the BBT editors had some confusion and misunderstanding that the parampara follows a strict linear line. However, Gaura Kishora das Babaji was not the disciple of Bhaktivinode Thakur but was in the parampara as the disciple of Bhagavan das Babaji.

 

(note here that Bhaktivinode Thakur never took "diksha" from Jaganntha das Babaji but accepted him as "siksha" guru and later took babaji initiation from him)

 

I hope this explains something about this issue and clears up some of the misonceptions about how the parampara system works. Many devotees have a very linear approach to understanding the parampara, but the parampara has branches and sub-branches and we cannot always trace the parampara in a strict linear sequence.

[Guest guest]

Teachings of Lord Caitanya 1968-72 to Present Comparison

 

 

· All Glories To Srila Prabhupada, the 1968, 72 Editions of TLC are the same. After that (1974) many changes took place. Srila Prabhupada didn’t really like those changes and wanted that the original TLC be printed again. That didn’t happen and now we have over 1,108 or the whole TLC was re-written.

 

· Starting in 1969 Srila Prabhupada just wanted diacritic marks and Sanskrit added not that the books be completely changed.

 

· First of all I would like to mention that I’m comparing the 1968 TLC Edition with the 1984 Edition, British. The Revised Teachings of Lord Chaitanya are all the same, just different page numbers.

 

· Practically the whole TLC was re-written. All the changes are small ones. The problem is that there are so many of them and that they are not at all beneficial. I could have the article 1,108 changes. I just entered some of the points that were changed.

 

· First the Acknowledgements (Srila Prabhupada personally thanking some of the first devotees) were taken out.

 

· Chapter titles were put in a different order. BUT WHY? Even these two changes I don’t consider a big deal.

 

Original

 

(The Order for the Chapter titles is different)

 

Chapter 18 The Conversation with Prakasananda

 

Chapter 19 The Goal of Vedanta Study

 

Chapter 20 The Mayavadi Philosophers are Converted

 

Chapter 21 Further Talks with Prakasananda

 

Chapter 28 Relationship with the Supreme

 

Chapter 29 The Transcendental Pastimes of Radha and Krishna

 

Chapter 30 Pure Love for Krishna

 

Chapter 31 The Supreme Perfection

 

 

Revised

 

Chapter 18 The Conversation with Prakasananda

 

Chapter 19 Further Talks with Prakasananda

 

(The Goal of Vedanta Study – same chapter as 19 in the Original but has a different Chapter Name) Actually Chapter 19 doesn’t have very many changes in it just unnecessarily edited.

 

Chapter 20 The Goal of Vedanta Study

 

The Name of this chapter is really The Mayavadi Philosophers are Converted. Not much change. 4 paragraphs of the next chapter were merged into the last part of Chapter 20.

 

Chapter 21 The Mayavadi Philosophers are Converted

 

Chapter 28 Relationship with the Supreme

 

Chapter 29 Pure Love for Krishna

 

Chapter 30 The Transcendental Pastimes of Radha and Krishna

 

Chapter 31 The Supreme Perfection

 

 

Lord Caytania’s Mission

 

Original

 

exacting and consistent-due to the unbreakable system of disciplic succession-of any religious culture in the world.

 

Revised

 

exacting and consistent-due to the system of disciplic succession.

 

 

Original

 

Yet Lord Chaitanya, in His youth widely renowned as a scholar, Himself left us only eight verses, called Sikshastaka, in which His mission and precepts are revealed. Here, rendered by A.C. Bhaktivedanta Swami, are these eight supremely valuable prayers:

 

Revised

 

Although Lord Caitanya, was widely renowned as a scholar in His youth, He left us only eight verses, called Sikshastaka. These suprememly valuable prayers are translated herein.

 

 

Original

 

3.

 

One can chant the Holy Name of the Lord in a humble state of mind, thinking himself lower than the straw in the street, more tolerant than the tree, devoid of all sense of false prestige, and ready to offer all respects to others. In such a state of mind one can chant the Holy Name of the Lord constantly

 

Revised

 

3.

 

One should chant the Holy Name of the Lord in a humble state of mind, thinking himself lower than the straw in the street; one should be more tolerant than the tree, devoid of all sense of false prestige, and ready to offer all respects to others. In such a state of mind one can chant the Holy Name of the Lord constantly

 

· The word should comes from the word shame as in shame on you. Too much prosecution in ISKCON already.

 

 

Original

 

6.

 

O my Lord! when shall my eyes be decorated with tears of love, flowing constantly while I chant Your Holy Name? When will my words be choked up when uttering the Holy Name? And when will all the holes of hair on my body have eruptions by the recitation of Your Name?

 

Revised

 

6.

 

O my Lord! when shall my eyes be decorated with tears of love, flowing constantly while I chant Your Holy Name? When will my voice choked, and when will the hairs of my body stand on end at the recitation of Your Name?

 

 

 

Beginning of Introduction

 

· Next, The nice story about flying from San Francisco to New York and being above the clouds seeing the sun was taken out.

 

(pg.2 Original—pg 2 1984 Version) There is a nice example of this: When I was flying from San Francisco, the plane was above the cloudy ocean. Above the cloud was the sun; and though we came down through the cloud and everything in New York was dim, still, above the cloud, the sun was shining. A cloud cannot cover the whole world; it can't even cover the whole United States, which is not more than a speck in the universe. From the sky the skyscrapers are very tiny, just as from God's position all this nonsense becomes insignificant. I, the living entity, am very insignificant, and my tendency is to come down; but God hasn't got this tendency. The Supreme Lord doesn't come down to Maya, any more than the sun comes under the cloud. But we have the tendency to be controlled by Maya. Māyāvadī, impersonalist philosophers, say that because we are under the control of Maya in this world, when God comes, He is also put under the control of Maya. This is the fallacy of their philosophy.

 

 

 

 

Original (pg. 3)

 

He was a Brahmin, and not rich-but He took sannyasa, the renounced order, and didn't care for the Maya of wife and mother.

 

Revised (pg. 3)

 

Although He was a brahmana and was not rich, He took sannyasa, the renounced order of life, and thus extricated Himself from family entanglement

 

I kind of see the whole spectrum, this is a politically correct move so that a sannyasa wouldn't look so bad after getting caught breaking the 4 regs.

 

 

 

· This next part is an example of how everything is re-written. I still feel that the best way to see the changes for yourself is to just compare the revised TLC and the original TLC books. Take any two page and compare them. This part about Junior Haridas (a sannyasa) was shortened quite a bit.

 

Original (pg. 3 )

 

Junior Haridas, who was important for being a good Kirtan singer, glanced lustfully at a young woman, and he was at once rejected by Lord Chaitanya: "You are living with Me in the renounced order, and yet looking at a woman with lust." This Junior Haridas later committed suicide in despair over his separation from Chaitanya. Other devotees had approached Chaitanya and asked Him to forgive Junior Haridas, but Chaitanya replied, "You all go live with him and forgive him. I'll stay alone." And when the news of Junior Haridas' suicide reached Him, Lord Chaitanya, Who was aware of everything that was happening, said, "Very good, that is very good." A householder devotee of His pleased Chaitanya, and Chaitanya, on learning of the devotee's wife being pregnant, asked that the baby be given a certain auspicious name. So He approved of householders, having sex in a regulated way; but He was strict-like a thunderbolt-with those of the renounced order who cheated by the method known as "drinking water underwater while taking a bath on a fast day."

 

Revised (pg. 4)

 

He was very strict with those in the renounced order, and He even banished junior Haridasa for glancing lustfully at a young woman. The point is that one must take up a particular path and stick to it, obeying all the rules and regulations necessary for success in spiritual life. It was Lord Caitanya's mission that He teach the path of Krsna consciousness to all men and thereby enable them to partake of the immortality of spiritual life.

 

 

 

 

Original (pg. 12)

 

If you want to know that which is inconceivable, you must accept the disciple succession. Because the knowledge is coming down from the Supreme, down, down, down-it is perfect. Suppose a hundred generations before, there was something confidential that your forefather told his son, which has finally been passed down to you. Although you are not in touch with the direct personality, yet because it is coming through disciplic succession, the same truth is expressed.

 

Revised (pg. 16)

 

for that is the system. In this way the Lord sets the example for men. We should not think, however, that the Lord takes a spiritual master because He is in want of knowledge. He is simply stressing the importance of accepting the disciplic succession. The knowledge of that disciplic succession actually comes from the Lord Himself, and if the knowledge descends unbroken, it is perfect. Although we may not be in touch with the original personality who first imparted the knowledge, we may receive the same knowledge through this process of transmission.

 

 

· Next why was this part taken out?

 

· Is this something that has to do with women's lib?

 

 

 

Original (pg. 7)

 

In the Hindu Scripture, the chastity of woman is very much recommended. Why? Because if a woman becomes much addicted in love of her husband, at the time of death she will remember him, and in the next life she is promoted to a man's body. Man's life is better than woman's, because a man has better facility for understanding spiritual science.

 

But Krishna Consciousness is so nice that it makes no distinction between man and woman. In the Bhagavad-gītā you will find: "If somebody, even if he is born in a low family, even a woman or a sudra or a vaishya, anyone who takes shelter of Me is sure to achieve My association." That is guaranteed. And Krishna says that if these people can achieve the highest perfection of life, then why not the real brāhmanas, devotees, and saintly kings? They are sure to achieve the highest perfection.

 

Chapter One

 

Teachings to Rupa Goswami

 

 

Original (pg. 22)

 

"My dear Rupa, please get up. The Lord informed Rupa Goswami about the causeless mercy of Krishna on him, because Krishna had delivered him from the materialistic way of life, which is based simply on pound-shilling-pence.

 

Revised (pg. 23)

 

and asked him to get up. The Lord then informed Rupa Goswami about the causeless mercy of Krishna upon him, for Krishna had just delivered him from a materialistic way of life, based simply on pound-shilling-pence.

 

 

 

Original (pg. 23)

 

Lord Sri Chaitanya Mahaprabhu instructed Rupa Goswami continually for ten days, and He began His teaching as follows:

 

Revised (pg. 25)

 

When Lord Caitanya began His instructions to Rupa Gosvami, He first told him

 

Original (pg. 26)

 

Of being engaged in devotional service,

 

Revised (pg. 28)

 

Living entity’s constitutional position as a servant of Lord Krsna.

 

 

 

 

Original (pg. 26)

 

When the plant of devotional service grows, some animal may come and eat the whole thing or destroy the plant, just like the animal also destroys an ordinary plant. And when some animal takes the green leaves of the plant away, the plant generally dries up. So one has to take precaution about the plant of devotional service not being disturbed by other animals. An animal is used to refer to offenses unto the pure devotee of the Lord, which is called Vaishnava Aparadha. This offense unto the pure devotee is compared to a mad elephant:

 

Revised (pg. 29)

 

After the plant has grown some bit, an animal may come and either eat or destroy it. When green leaves of a plant are taken by some animal, the plant generally dies. The most dangerous animal is considered a mad elephant, for if a mad elephant enters into a garden, it causes tremendous damage to plants and trees. An offense to a pure devotee of the Lord is called vaisnava aparadha, the mad elephant offense.

 

 

Original (pg. 27)

 

As a mad elephant, if it enters into the garden, causes tremendous loss to the plants and trees, so in the devotional discharge, if there is any offense unto the feet of the pure devotee, it creates havoc in the matter of advancing in devotional service. Therefore, one has to defend the plant by fencing it properly; one has to take care, while discharging devotional service, not to commit any offense to the pure devotees. If one is cautious in the matter of not committing offenses unto the pure devotees, then the plant of devotional service is properly protected.

 

 

Revised (pg. 29)

 

In the discharge of devotional service, an offense to the feet of a pure devotee can create havoc. Thus one has to defend the plant of bhakti by tending it properly and taking care not to commit offenses. If one is cautious, the plant can properly thrive.

 

 

 

Original (pg. 27)

 

Offenses are of ten kinds, and they are also known as offenses unto the Holy Name The first offense is to blaspheme great devotees who have tried to spread the Glories of the Holy Name all over the world. If one is unnecessarily envious of a devotee who is trying to spread the Holy Name all over the world, in execution of the order of his Spiritual Master, such a rascal is the greatest offender at the feet of the Holy Name. The Holy Name of Krishna is non-different from Krishna, and Lord Krishna cannot tolerate such offenses as to decry a pure devotee who is spreading His Holy Name all over the world. The second offense is to deny that Lord Vishnu is the Absolute Truth; There Is no difference between His name, quality, form, pastimes, and activities; but one who sees a difference in these different functions of the Supreme Lord is also an offender. In the same way, the Lord being supreme, nobody is equal to or greater than the Supreme Lord. Therefore, if anybody thinks that the Lord or His name is equal to the personality of some demigod, he is also an offender. Such a conception of equality between the Supreme Lord and the demigods is not very congenial to the performance of devotional service

 

Revised (pg. 29)

 

There are ten principal offenses which can be committed against the holy name. The first is to blaspheme the great devotees who have tried to spread the glories of the holy name throughout the world. The holy name of Krsna is nondifferent from Krsna, and one who attempts to spread the holy names throughout the world is beloved of Him. Krsna Himself does not tolerate offenses against His pure devotees. The second offense is to deny that Lord Visnu is the Absolute Truth. There is no difference between His name, quality, form, pastimes and activities, and one who sees a difference is considered an offender. The Lord is Supreme, and no one is equal to or greater than Him. Consequently if one thinks that the Lord's names are nondifferent from the names of demigods, he offends. The Supreme Lord and the demigods should never be considered on the same level.

 

 

 

Original (pg. 28)

 

The third offense is to consider the bona fide Spiritual Master as one of the common men. The fourth offense is to blaspheme Vedic literature and the corollaries of Vedic literature, the Puranas.

 

Revised (pg. 29)

 

The third offense is to consider the bona fide spiritual master to be a common man. The fourth offense is to blaspheme Vedic literature and authorized scriptures like the Puranas.

 

· Authorized scriptures like the Puranas?

 

· The Vedac literature remained the same for millions of years it never did change. Srila Prabhupada didn’t change the Puranas.

 

· What’s the idea of using like the Puranas.

 

· It is the Puranas, not its like Puranas.

 

 

 

Original (pg. 28)

 

The fifth offense is to consider the Glories of the Holy Name as an exaggeration.

 

Revised (pg. 29)

 

The fifth offense is to consider the glories attributed to the holy names to be exaggerations.

 

 

 

Original (pg. 28)

 

The sixth offense is to imagine a perverted meaning of the Holy Name.

 

 

Revised (pg. 30)

 

The sixth offense is to concoct perverted theories about the holy name.

 

 

 

Original (pg. 28)

 

The seventh offense is to commit sinful activities on the strength of chanting the Holy Name. It is understood that by chanting the Holy Name one gets freed from sinful reactions, but that does not mean that one should perversely act sinfully on the strength of his chanting the Holy Name of the Lord. That is the greatest offense.

 

Revised (pg. 30)

 

The seventh offense is to commit sinful activities on the strength of chanting the holy name. It is understood that by chanting the holy names one is free from sinful reactions, but this does not mean that one should act sinfully on the strength of chanting. That is the greatest offense.

 

 

Original (pg. 28)

 

The eighth offense is to consider that religious ritualistic performances, austerity or renunciation or the performance of sacrifices are on an equal level with chanting the Holy Name. Chanting of the Holy Name is as good as the Supreme Personality of Godhead, and other pious activities may be a means to approach the Supreme Personality of Godhead, but when they are employed for some material achievement they are called offensive.

 

Revised (pg. 28)

 

The eighth offense is to consider that religious rituals, austerity, sacrifices or other forms of renunciation are equal to chanting the holy name. Chanting the holy name is as good as associating with the Supreme Personality of Godhead. Pious activities are only means to approach the Supreme Personality of Godhead, and they can even be performed for some material reason.

 

 

 

 

 

Original (pg. 28)

 

The ninth offense is that the Glories of the Holy Name of God may not be preached to a faithless person, and to speak about the Glories of the Holy Name unto such persons is also another offense.

 

Revised (pg. 30)

 

The ninth offense is to preach the glories of the holy name of God to a faithless person who is not interested in hearing them.

 

 

 

Original (pg. 28)

 

so if it is found that a chanter of the Holy Name still has material attachment, then that is called an offense.

 

Revised (pg. 30)

 

Thus if one chants the holy names and still has material attachments, he must be committing some offense.

 

 

 

 

 

Original (pg. 29)

 

Another disturbing element is to aspire after material name and fame by discharging devotional service, If one is not particularly careful, then by the process of watering the plant of devotional service, other unnecessary plants, as described above, may grow, and that may hamper the progress of devotional service.

 

Revised (pg. 31)

 

If one is not particularly careful, even by watering the plant of devotional service, unnecessary weeds will grow and hamper progress. The idea is that when one waters a garden, not only does the desired plant grow more rapidly, but the unwanted plants grow also.

 

 

 

Original (pg. 29)

 

Love of Godhead can be awakened from the dormant position by executing pure devotional service. And what is that devotional service? What are its symptoms? These were all described by Lord Chaitanya to Rupa Goswami:

 

Revised (pg. 31)

 

After speaking in this way about devotional service, Lord Caitanya begins to describe devotional service and its symptoms to Rupa Gosvami.

 

Chapter Two

 

Sanatan Goswami

 

Original (pg. 39) First paragrah

 

 

After Lord Chaitanya Mahaprahhu accepted the renounced order of life (sannyāsa), He travelled all over India. During this period, He went to Maldah, a district in Bengal. And in that portion of land there was a village by the name of Rāmakeli. Two government ministers of the Nawab Hussain Shah's regime lived there, namely Dabir Khas and Shakar Mallik, later renamed Sanatan Goswami and Rupa Goswami. They had a chance to meet Lord Chaitanya, and after meeting Him they decided that they would retire from the government service and join His saìkértan movement. The two brothers at once took steps to leave their material engagements, and appointed two learned brāhmanas to perform certain Vedic religious rituals in order to achieve complete freedom for the devotional service of Krishna.

 

Revised (pg. 43)

 

After Lord Caitanya accepted the renounced order of life (sannyasa), He traveled all over India. During this period He went to Maldah, a district in Bengal. In that area there was a village named Ramakeli, where two government ministers of the Nawab Hussain Shah's regime lived. These two ministers were named Dabira Khasa and Sakara Mallika, and they were later to be renamed Sanatana Gosvami and Rupa Gosvami. Being inspired by Lord Caitanya, they decided to retire from government service and join His sankirtana movement.

 

 

This is re-writing history. Rupa and Sanatan Goswami retired after meeting Lord Chaitanya.

 

Chapter Eleven

 

Service to the Lord

 

 

Original (pg. 98)

 

Lord Chaitanya says that those of the Mayavadi, or impersonalist, school may artificially think themselves as one with God, or liberated, but according to Him and to Śrīmad Bhāgavatam, they are not actually liberated. In this connection, He quoted a verse from the Śrīmad Bhāgavatam, Tenth Canto, Second Chapter, in which it is said: “Those who think that they are liberated in the Mayavadi philosophical way, but who do not take to the devotional service of the Lord, even after undergoing the severest type of penance or austerity, and even after sometimes approaching the Supreme post, still, for want of devotional service, fall."

 

Revised (pg. 113)

 

Lord Chaitanya further points out that those of the Mayavadi, or impersonalist, school consider themselves to be one with God, or liberated, but according to Caitanya Mahaprabhu Himself and to Śrīmad Bhāgavatam, they are not actually liberated. In this regard, Lord Chaitanya again quotes a verse from the Śrīmad Bhāgavatam, (10.2.32):

 

 

 

 

Original (pg. 98)

 

This is confirmed in the Rāmāyana, Lankā-kānda. (18.33) There the Lord says, "It is My duty and vow that if somebody surrenders unto Me without any reservation, then I give him all protection." Somebody may develop the idea of enjoying fruitive activities, or liberation, or jnāna, or perfection in the yoga system, but if such a person by chance becomes very intelligent, then he will give up all those paths and engage himself in sincere devotional service to the Lord.

 

Revised (pg. 113)

 

This is also confirmed in the Rāmāyana, Lankā-kānd (18.33),. wherein the Lord says, "It is My promise and duty to give all protection to one who surrenders unto Me without reservation." One may enjoy fruitive activities, liberation, jnāna, or the perfection in the yoga system, but if one becomes very intelligent, then he will give up all these paths and engage himself in sincere devotional service to the Lord.

 

 

 

Chapter Twelve

 

The Devotee

 

 

Original (pg. 104) or first paragraph

 

A person in Krishna Consciousness, fully devoted in the transcendental loving service of the Lord, develops many good qualities, or godly qualities, pertaining to the demigods.

 

Revised (pg. 121)

 

A person in Krishna Consciousness, who is fully devoted to the transcendental loving service of the Lord, develops all the godly qualities, of the demigods.

 

· This above is another over emphasis.

 

 

 

Original (pg. 104)

 

In the Śrīmad Bhāgavatam, Third Canto, Twenty-fifth Chapter, the person in Krishna Consciousness, devoted to the loving service of the Lord, is also described: Such a devotee or person in Krishna Consciousness is always tolerant and merciful. He is a friend to all living entities. He has no enemies. He is peaceful, and he is decorated with all good qualities. These are the symptoms of the person in Krishna Consciousness.

 

 

Revised (pg. 121) also SB. 3.25.21

 

A friend to all living entities. He has no enemies. He is peaceful, and he is possesses all good qualities. These are but a few characteristics of a person in Krishna Consciousness.

 

 

· Which Srimad Bhagavatam?

 

Original (pg. 107)

 

There is no essential difference between a fully surrendered soul and a person in the renounced order of life. The only difference is that a fully surrendered soul has the distinguishing symptom of being completely dependent upon Krishna.

 

Revised (pg. 124)

 

There is no essential difference between a fully surrendered soul and a man in the renounced order of life. The only difference is that a fully surrendered soul is completely dependent upon Krishna

 

Original (pg. 107)

 

Lastly, one should always think of himself as the most fallen, so that Krishna may take care of him.

 

Revised pg. 124)

 

Lastly, one should always think of himself as the most fallen, so that Krishna will take care of him.

 

 

Chapter Thirteen

Devotional Service in Attachment

 

Original pg. (113) End of first paragraph

 

A devotee of Lord Krishna is by nature nonviolent and self-controlled, both in the mind and the senses. Therefore, he does not have to try separately to acquire the qualifications which result from cultivating knowledge and from fruitive activities.

 

Revised (pg. 133)

 

Since a devotee of Lord Krsna is by nature nonviolent, and since his mind and senses are controlled, he does not have to make a special effort to acquire the good qualities which result from cultivation knowledge and performing fruitive activities.

 

Chapter Twenty-Two

The Srimad Bhagavatam

 

Original (pg. 201)

 

Hari! Hari!

 

All the inhabitants of Benares were struck with wonder by seeing the dancing of Lord Chaitanya in ecstasy. Lord Chaitanya, however, checked Himself in His continuous ecstasy, and stopped His dancing when He saw that the Māyāvādī sannyāsīs were also present. As soon as He stopped His chanting and dancing, Prakasananda Saraswati fell at the feet of Lord Chaitanya. Lord Chaitanya tried to stop him and said: "Oh, you are the Spiritual Master of the whole world, jagad-guru, and I am not equal even to your disciple. You should not therefore worship an inferior like Me, Who is not even equal to the disciple of your disciple. You are exactly like Supreme Brahman, and if you fall down at My Feet it is a very great offense on My part. Although you have no vision of duality, still for the teachings of the people in general you should not do this."

 

Revised (pg. 237)

 

"Hari! Hari!" All the inhabitants of Benares were struck with wonder upon seeing the dancing of Lord Caitanya in ecstacy. However, Lord Caitanya checked His continuous ecstasy and stopped dancing when He saw the Mayavadi sannyasis. As soon as the Lord stopped chanting and dancing, Prakasananda Sarasvati fell at His feet. Trying to stop him, Lord Caitanya said, "Oh, you are the spiritual master of the whole world, jagad-guru, and I am not even equal to your disciples. You should therefore not worship an inferior like Me. You are exactly like the Supreme Brahman, and if I allow you to fall down at My feet, I will commit a very great offense. Although you have no vision of duality, for the sake of teaching the people in general you should not do this."

 

· The original shows quite a bit more humility of Lord Chaitanya.

 

Chapter Twenty Eight

Relationship with the Supreme Lord

 

Original (pg. 249)

 

On hearing this from Rāmānanda Rāyā, Lord Chaitanya rejected it again. By rejecting Rāmānanda Rāyā's third proposal, Lord Chaitanya wanted to demonstrate that simple renunciation is not sufficient. There must be positive engagement. Without positive engagement, the highest perfectional stage cannot be attained. Generally, in the renounced order of life, there are two kinds of philosophers: the goal of one is nirvana, and of the other, the impersonal quality of the Brahman effulgence. They cannot conceive that they can reach beyond, or that there is a Spiritual Sky with Vaikuntha Planets. Because such mentalities cannot have any conception of the Spiritual Planets and activities, therefore Lord Chaitanya rejected the proposal of renunciation.

 

Revised (pg. 298)

 

Lord Chaitanya however, also rejected this third proposal, for He wanted to demonstrate that renunciation in itself is not sufficient. There must be positive engagement. Without positive engagement, the highest perfectional stage cannot be attained. Generally, there are two kinds of philosophers in the renounced order of life. The goal of one is nirvana, and of the other, the impersonal of the Brahman effulgence. Such philosophers cannot imagine that they can reach beyond nirvana and the Brahman effulgence to the Vaikuntha planets of the Spiritual. Because in simple renunciation there is no conception of spiritual planets and spiritual activities. Lord Caitanya rejected this third proposal.

 

The original is sweeter and more personal.

 

· Next is an example of the changes that take place throughout almost every chapter of TLC book.

 

Chapter 31

The Supreme Perfection

 

Original (pg. 268)

 

Rāmānanda Rāyā then humbly submitted: "Because You are asking me to speak on the Pastimes of Radha and Krishna, of course I must obey Your order, and whatever You would like me to say, I will speak in that way." Rāmānanda Rāyā humbly submitted himself as a puppet, and Lord Chaitanya was the puppeteer. So, he wanted to dance according to the will of Chaitanya Mahaprabhu. He expressed that his tongue was just like a string instrument, and "You are the player of the string instrument." So, as Lord Chaitanya would play, Rāmānanda Rāyā would vibrate the sound.

 

Revised (pg. 320)

 

: "Because You are asking me to speak of the pastimes of Radha and Krishna, Rāmānanda Rāyā then humbly submitted, “I will obey Your order, I will speak in whatever way you like.” Thus Rāmānanda Rāyā humbly submitted himself as a puppet before Lord Chaitanya the puppet master.

 

· This first is more personal, actually the original TLC is more personal, and sweeter.

 

Original (pg. 269)

 

"When will my mind be cleared of all dirty things, and when shall I be able to see Våndävana as It is? And when will I be able to understand the literature left by the Gosvamis so that I will be able to understand the transcendental pastimes of Radha and krsna?”

 

Revised (pg. 321)

 

"When will my mind be cleared of all contamination so I will be able to see Våndävana as It is? And when will I be able to understand the literatures left by the Gosvamis so that I will be able to know of the transcendental pastimes of Radha and krsna?”

 

Original (pg. 269)

 

In the material world there may be the temporary awakening of lust, but it disappears after so-called satisfaction. But in the Spiritual World the love between the gopis and Krishna is constantly going on, and it is increasing at every moment.

 

Revised (pg. 321)

 

In the material world there may be the temporary awakening of lust, but it disappears after so-called satisfaction. But in the Spiritual World the love between the gopis and Krishna is constantly increasing.

 

Original (pg. 269)

 

Klim kamadevaya vidmahe puspavanaya dheemahi tanna’ nanga prachodayat. This Kamagayatri is received from the spiritual master when a disciple is far advanced by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.

 

Revised (pg. 321)

 

Klim-kamadevaya is received from the spiritual master when the disciple is advanced in chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.

 

Chapter 32

Conclusion

 

Original (pg. 284)

 

In the Garuda Purana there is a verse in which it is said that, instead of becoming a demigod such as Brahma or Lord Shiva, if one becomes a famous devotee of the Supreme Lord in this Age of Kali, that is very rare. Yudhisthira also, in connection with talks between Narada and Pundarika, said, "After many, many births, if somebody comes to understand that he is the servant of Vasudeva, that person is the most famous, and can deliver all others. Similarly, in the Bhagavad-gītā it said, "Anyone who understands that Vasudeva is everything and surrenders to Him is the most learned and wise man." In the Agni Purana it is said that liberation or transcendental life follows all the devotees of Godhead. In the Brhan– naradiya Purana, it is also stated that even personalities like Brahma and the other demigods do not know the value of a devotee of the Supreme Personality of Godhead. In the Garuda Purana also it is stated that, out of many thousands of brāhmanas, one is prominent who is expert in performing sacrifices; and out of thousands of such brāhmanas who are expert in the performance of sacrifice, one brāhmana who is expert in the Vedanta Sutra is the most famous; and out of many, many thousands of Vedantists, one person who is a devotee of Lord Vishnu is the most famous. There are many devotees of Vishnu, and out of them, one who is an unflinching devotee is eligible to enter into the Kingdom of God. In Śrīmad Bhāgavatam, Third Canto, 13th Chapter, it is also stated that there are many students of the Vedas, but one who is always thinking of the Supreme Personality of Godhead within his heart is the best. In the Narayan prayers it is said that even Brahma if not a devotee of the Lord, He is therefore insignificant, whereas even a bacteria who is a devotee of the Lord is famous.

 

Revised (pg. 340)

 

The Garuda Purana points out that, out of many thousands of brāhmanas, one maybe expert in performing sacrifices, and out of thousands of such expert brāhmanas, one brāhmana maybe expert in the knowledge of Vedanta Sutra, and out of many, many thousands of Vedantists, there maybe one person who is famous as a devotee of Lord Vishnu. There are many devotees of Vishnu, and out of them, he who is unflinching in his devotion is eligible to enter into the Kingdom of God.

 

Original (pg. 288)

 

Ramananda Roy went on to say that those who have no taste for Krishna Consciousness or spiritual life are just like crows who take pleasure in eating the bitter nimba fruit, while the poetic cuckoo eats the seeds of the mango. Similarly, the unfortunate transcendentalists are simply speculating on dry philosophy, whereas the transcendentalists who are in love with Radha Krishna enjoy, just like the cuckoo. Therefore, those who are devotees of Radha and Krishna are the most fortunate persons in the world. Ramananda Roy compared mental speculation with the bitter nimba fruit, which is not at all edible; simply full of dry speculation, and so fit for the crowlike philosophers; however, mango seeds are very relishable, and those who are in the devotional service of Krishna and Radha are like those mango-tasting cuckoos.

 

Revised (pg. 343)

 

Ramananda Raya went on to say that those who have no taste for Krsna consciousness or spiritual life are just like crows who take pleasure in eating the bitter nimba fruit. It is the poetic cuckoo that eats the seeds of the mango. The unfortunate transcendentalists simply speculate on dry philosophy, whereas the transcendentalists who are in love with Radha and Krsna enjoy fruit just like the cuckoo. Thus those who are devotees of Radha and Krsna are most fortunate. The bitter nimba fruit is not at all eatable; it is simply full of dry speculation and is only fit for crowlike philosophers. Mango seeds, however, are very relishable, and those in the devotional service of Radha and Krsna enjoy them.

 

 

Chapter 21

Further Talks With Prakasananda

 

Original (pg. 192)

 

Sripad Sankaracharya has unceremoniously obscured the Krishna Consciousness described in the Purusa Vedanta Sutra by manufacturing an indirect interpretation, and giving up the direct interpretation. But unless we take all the statements of Vedanta Sutra as self-evident, there is no need to study Vedanta Sutra. To interpret the verses of Vedanta Sutra according to one's own whimsy is the greatest disservice to the self-evident Vedas.

 

So far as Omkara Pranava is concerned, He is considered the sound incarnation of the Supreme Personality of Godhead; as such Omkara is eternal, unlimited, transcendental, supreme, and indestructible. He is the beginningless, and He is the beginning, middle and end. When one understands the Omkara as such, then he becomes immortal. One should know Omkara as a representation of the Supreme situated in everyone's heart. Anyone who understands Omkara and Vishnu as one and the same and all-pervading, never laments the material world, nor does he remain anymore as a Sudra.

 

Although He (Omkara) has no material form, He is unlimitedly expanded, and has unlimited form. By understanding the Omkara one can become free from the duality of the material world and be placed in Absolute Knowledge. Therefore, Omkara is the most auspicious representation of the Supreme Lord. Such is the description of the Mandukya Upanishad. One should not foolishly interpret such a description of the Upanishad, and say that because the Supreme Personality of Godhead "cannot" appear Himself in this material world in His own form, therefore the sound representation Omkara is here. By such a false interpretation, Omkara comes to be considered as something material, and the eulogizing of Omkara is misunderstood as simply an exhibition of His value. Actually, Omkara is as good as other incarnations of the Supreme Lord.

 

The Lord has innumerable incarnations, and Omkara is one of them, as an incarnation of the alphabet. As stated in the Bhagavad-gītā: "Amongst the letters I am Omkara". This means that Omkara is non-different from Krishna-that is the right interpretation. The impersonalist, however, gives more importance to the Omkara than to the Personality of Godhead, Krishna. In fact, however, any representational incarnation of the Supreme Lord is non-different from Him. Such an incarnation or representation is as good spiritually as the Supreme Lord. Omkara is therefore the ultimate representation of all the Vedas.

 

Revised (pg. 229)

 

In this way Lord Caitanya condemned attempts at indirect interpretation of the Vedanta-sutra, and all the sannyasis present were struck with wonder by His explanation. After hearing the direct interpretation, one of the sannyasis immediately declared, "O Sripada Caitanya, whatever You have explained in Your condemnation of the indirect interpretation of omkara is most useful. Only a fortunate person can accept Your interpretation as the right one. Actually, every one of us now knows that the interpretations given by Sankara are all artificial and imaginary, but because we belong to Sankaracarya's sect, we take it for granted that his interpretation is the right one. We shall be very glad to hear You further explain the Vedanta-sutra by direct interpretation." In this way Lord Caitanya condemned attempts at indirect interpretation of the Vedanta-sutra, and all the sannyasis present were struck with wonder by His explanation. After hearing the direct interpretation, one of the sannyasis immediately declared, "O Sripada Caitanya, whatever You have explained in Your condemnation of the indirect interpretation of omkara is most useful. Only a fortunate person can accept Your interpretation as the right one. Actually, every one of us now knows that the interpretations given by Sankara are all artificial and imaginary, but because we belong to Sankaracarya's sect, we take it for granted that his interpretation is the right one. We shall be very glad to hear You further explain the Vedanta-sutra by direct interpretation."

 

· I give up on chapter 21. The last part of Chapter 20 has the first part of 21. I can’t seem to work with this.

 

Prabhupada: This is law. So religion, you cannot manufacture religion. Religion means the word of God. And if yearly or quarterly you change the words, that is not religion. That is not religion. That is mental concoction. Therefore we are presenting Bhagavad-gītā as it is. No change. Others, they are interpreting in their own way. That is not Bhagavad-gītā. That is something else. (to devotee) Keep it there. He will take. In the words of God there is no question of changing. You cannot change. As soon as you make a change, immediately it is material; it has nothing to do with spiritual world.

 

· There are many letters by Srila Prabhupada praising devotees for their editing work. Starting in 1975 Srila Prabhupada didn’t seem so pleased anymore.

 

Conversation Vrndavana 1975

 

Prabhupada: Not certain other comment. The Vallabhacarya, he brought his Subodhini-tika, and he was great admirer of Caitanya Mahaprabhu, and he said that "I have written one commentary which is far better than the comments given by Sridhara Svami." So that was disapproved by Caitanya Mahaprabhu. If you disapprove previous acarya or if you become more intelligent than previous acarya, then you are not acarya. This is... This was Caitanya Mahaprabhu's... He disapproved. Our process is evam parampara-praptam imam rajarsayo viduh. We cannot disregard. Sridhara is the original commentator of Bhagavata. If you say that "I am better than Sridhara Svami," then you immediately become rejected. If I say... Just like there are some people, they create some avatara, and they say, "This avatara is better than Krsna"--immediately rejected. Immediately. He must know his value. This was... Caitanya Mahaprabhu said svami, Sridhara Svami, so he also sarcastically remarked, svami na mane yei jana vesyara bhitare tare kariye ganana. Svami means husband also. So if some woman says that "I don't care for my husband," Caitanya Mahaprabhu, "Then he's a prostitute. She is a prostitute." This is Caitanya Mahaprabhu. You cannot disregard svami. Not that... They were

 

Letter to: Satsvarupa

--

San Francisco

23 December, 1967

 

My Dear Satsvarupa,

 

I also do not like too much editorial work. This too much editorial work on Gitopanisad has created some misunderstanding between the editorial staffs. Anyway, in future, one man should edit it and be sufficient for our printing. And I do not want that Lord Caitanya's Teachings should be edited again and typed again and

 

Letter to: Satsvarupa

Tittenhurst

26 October, 1969

 

I want that in all of our books, magazines and other writings the scholarly presentation be given in all instances, so for every Sanskrit word there must be the appropriate spelling and diacritic marks.

 

Discussion with BTG Staff

--

December 24, 1969, Boston

 

Satsvarupa: Then words like Krsna's "pastimes,entourage," His "will."

Prabhupada: No, small.

Satsvarupa: Small.

Prabhupada: Yes.

Hayagriva: The possessions of Krsna, small.

Prabhupada: Small.

Satsvarupa: His hands and feet, small.

Brahmananda: Lotus feet?

Prabhupada: Yes.

Satsvarupa: Lotus flower?

Prabhupada: Yes. All small. Simply name. Stick to name.

Hayagriva: The pronoun, Krsna, "who." The pronoun "who," that's not...

Prabhupada: No, no. Use small.

Hayagriva: Thank you. There's so many... That causes a headache for everyone.

 

 

 

Letter to: Brahmananda

--

Los Angeles

20 March, 1970

 

I think all our books can be printed in such small booklets, part by part, and they will be easily saleable. Take for example TLC. If we issue part by part like that, it will be about 5 books. So people will easily buy, and our purpose will be served. Discuss the idea with your colleagues.

 

Somehow or other, we shall overflood the market with Krishna Conscious literature. That will create our prestige, and being cheap distribution, many people will learn our philosophy. Another point is that while BTG is delayed, you can sell these.

 

 

 

Letter to: Karandhara

--

Tokyo

2 May, 1972

Los Angeles

 

 

My dear Karandhara,

 

Please accept my blessings. I am just now in receipt of your special-delivery letters dated April 29, 1972, and I am very much encouraged by the contents.

 

I am also very much pleased to hear from you that you have sold 100 sets of paperback Krishna Book in one day, and that you have re-ordered from Dai Nippon. Gradually, we shall replace the literatures which are currently popular with our own style of transcendental literature. I have tried it: any page you open, that is wonderful reading matter. My ambition is to spread these books far and wide all over the world so that everyone shall read at least one of our books and that will change his life. If only 1% become devotees, that will change the world.

 

I think that eventually we can print TLC in paperback also.

 

Your ever well-wisher,

 

A. C. Bhaktivedanta Swami

 

 

 

· Srila Prabhupada wanted that TLC be distributed widely the newer version has all the sweetness taken out, and is more impersonal.