AGLIMPSE INTO SOME OFTHE CHANGES TO Çréla Prabhupäda’s … · 2010-04-21 · There was an earlier and highly-abridged by Çréla Prabhupäda that was published in 1968. It was

His Divine Grace

A GLIMPSE INTO SOME OF THE CHANGES TO

Çréla Prabhupäda’sBhagavad-g t As It Isé ä

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale

çrémate bhaktivedänta-svämin iti nämine

namas te särasvate deve gaura-väné-pracärine

nirviçeña-ç nyavädi-päçcätya-deça-täriëeü

I offer my respectful obeisances unto His Divine Grace

A.C.Bhaktivedanta Swami Prabhup da, who is very dear to Lord

on this earth, having taken shelter at his lotus feet.

äKåñëa

Our respectful obeisances are unto you, O spiritual master, servantof Sarasvati Gosvami. You are kindly preaching the message ofLord Caitanyadeva and delivering the Western countries, which

are filled with impersonalism and voidism.

o ajï na-timir ndhasya j n njana- al kay

cak ur unm lita yena tasmai ri-gurave namaù

à ä ä ïä ä ç ä ä

ñ é à ç

I was born in the darkest ignorance, and my spiritual masteropened my eyes with the torch of knowledge. I offer my

respectful obeisances unto him.

His Divine Grace A.C.Bhaktivedanta Swami Prabhup daä

Founder-Äcärya of ISKCON and greatest exponent ofKåñëa consciousness in the western world.

1

Introduction:

The changing of Çréla Prabhupäda's books has been an ongoing and ever-increasingconcern in the devotee community particularly since his original 1970 unabridgedMacmillan was revised and enlarged in 1983 six years afterhe left this world. Even while he was physically present, much to his displeasure,increasingly unauthorized corrections and changes were showing up in reprints ofhis already published books. While some of his editors at that time were takinginches and even yards, we now have editors who are taking spectacular miles. Thefollowing presentation shows just a fraction of the nearly five thousand changesmade to Çréla Prabhupäda's .

In preparing the working manuscripts for the first printed edition of his books, ÇrélaPrabhupäda engaged his editors in finding and correcting typographical errors andgrammatical irregularities. After the book was published and printed, still to alimited degree, he expected his editors to root out further technical errors in thenext reprints of his books, but never without his consent. Çréla Prabhupäda alsopersonally requested a few additional changes and corrections. Despite hisinstructions, however, many unauthorized changes were showing up in his books.

By 1976 1977, Çréla Prabhupäda was closing the doors to any further editings of hisbooks. This can be seen from some of Çréla Prabhupäda's lectures, letters, recordedconversations, and anectodal accounts from devotees who directly heard from him.Most importantly, it should be known that he never appointed anyone toindependently re-edit any of his books after his physical departure. In fact it waspublicly admitted by Jayädvaita Swami in the 1998 BBT booklet,

, that no one was ever given an order by Çréla Prabhupäda to re-edit his.

It is an essential and enlightening lesson for us all to understand that despite thebest efforts of Çréla Prabhupäda's editors, he was fully aware that there remainedtechnical discrepancies in his books. At the same time he assures us in his preface tothe :

"I must admit my frailties in presenting , but still I am hopeful ofit's good reception by the thinkers and leaders of society on the strength of thefollowing statement of . (1.5.11):

Bhagavad-gétä As It Is


ResponsiblePublishingBhagavad-gétä As It Is

Çrémad-Bhägavatam


,


-

-

tad-väg-visargo janatägha-viplavoyasmin prati-çlokam abaddhavaty apinämäny anantasya yaço 'ìkitäni yacchåëvanti gäyanti gåëanti sädhavaù

2

“On the other hand, that literature which is full with descriptions of thetranscendental glories of the name, fame, form and pastimes of the unlimitedSupreme Lord is a transcendental creation meant to bring about a revolution in theimpious life of a misdirected civilization. Such transcendental literatures, eventhough irregularly composed, are heard, sung and accepted by purified men who arethoroughly honest.” Therefore, devotees are guaranteed all spiritual success byexclusively reading and distributing ’s original and personallyapproved books.

In addition, please refer to the section in this presentation which shows thirty-sevenpaintings from the original that were entirely excluded in the new andrevised edition. Is it possible that Prabhup da would be pleased by this?

If you wish to further explore this subject of book changes, there are some excellentinternet websites that provide detailed information. Simply type into your searchengine: . or . There you will findmany related listings. Please be sure to click on all the links and categories thatappear on each website. These websites are constantly updated, so it is a good idea tocheck them at least once a month. Thanks to the efforts of the devotees whomaintain these websites, and the devotees who have submitted so many excellent andinformative articles to them, there is now great awareness of how ’sbooks are being changed.

Çréla Prabhupäda

Çréla ä

Çréla Prabhupäda

Bhagavad-g té ä

Adi-vani.org Changes to ’s booksÇréla Prabhupäda

This presentation was conceivedand written by a group of concerneddevotees 2008.

Readers are invited to inquire and

correspond with Mah jana d sa at:[email protected]

ä ä

Citations and references from Bhaktivedanta Book Trust. Usedunder authority of Title 17U.S.C. Section 107, Fair Use Exception.

3

There was an earlier and highly-abridged by Çréla Prabhupäda thatwas published in 1968. It was a paperback edition with a blue cover and a black andwhite illustration of four armed Viñëu on the cover. This edition had no Sanskrit,color paintings or photos. It was also decided by the publishers (Macmillan) to leaveout many of the purports that Çréla Prabhupäda had written. This is technically theoriginal edition. However, he was not very happy with that edition, and so the morecomplete and unabridged version first published in 1972 (pictured above) is referredto as the original . The Kåñëa consciousness in this book wasbeautifully manifested, in a manner never before seen in this world. ÇrélaPrabhupäda signed his name to this book and lectured on close to every single versefrom it for over seven years. This book was distributed by the millions and hastouched more lives than anyone could calculate.

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä ORIGINAL EDITION:

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Bhagavad REVISED AND ENLARGED EDITION- :gétä

This edition of the was first published in 1983, about six yearsafter the disappearance of . The book has been through somerevisions since, particularly the paintings. This is the version as it appears now. Ifyou examine this presentation carefully and converse with other devotees who areaware of these book changes, you will begin to discover the full scope of how

’s books have been changed.

Please note that on the original cover of the (which is shown onthe previous page) Kåñëa is holding his personal conchshell P ïcajanya. Thesounding of this conch, combined with those of the P ëòavas, holds greatsignificance. For upon hearing this tumultuous roar, the hearts of the sons ofDhåtar ñöra were shattered, indicating their certain defeat. That being said, pleasenote on the cover of this revised and enlarged , Kåñëa’s conchshell hasbeen replaced by a whip. Kåñëa is certainly depicted in other paintings using a whip,but this is not what chose for his cover.

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Çréla Prabhupäda

ÇrélaPrabhupäda

ää

ä

Çréla Prabhupäda

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Bhagavad-gétä ORIGINAL EDITION:

This Picture of Çréla Prabhupäda and pictures of the three previous spiritual masters- Bhaktisiddh nta Sarasvat Gosv m Mah raj , Gaura Kiçora D s B b j ,and Öh kur Bhaktivinode - were in the original edition.

Çréla ä é ä é ä ä Çréla ä ä ä éÇréla ä

His Divine Grace A.C.Bhaktivedanta Swami Prabhupädathe Founder-Äcärya of ISKCON and greatest exponent of

Kåñëa consciousness in the western world.

6

Bhagavad REVISED AND ENLARGED EDITION:-gétä

In this edition, the pictures of all three previous spiritual masters have been removedand only this changed picture and caption of remains. Please notein this changed caption that

has been deleted.

Çrila Prabhupädagreatest exponent of consciousness in the

western worldKåñëa

His Divine Grace A.C.Bhaktivedanta Swami PrabhupädaFounder-Äcärya of the International Society for Krishna Consciousness

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This wonderfully written foreword by Professor Edward C. Dimock Jr., which was inthe original edition, has been entirely deleted in the revised and enlarged edition.

ForewordThe is the best known and the most frequently translated of Vedic

religious texts. Why it should be so appealing to the Western mind is an interestingquestion. It has drama, for its setting is a scene of two great armies, banners flying,drawn up opposite one another on the field, poised for battle. It has ambiguity, andthe fact that Arjuna and his charioteer are carrying on their dialogue betweenthe two armies suggests the indecision of Arjuna about the basic question: should heenter battle against and kill those who are friends and kinsmen? It has mystery, as

demonstrates to Arjuna His cosmic form. It has a properly complicated view ofthe ways of the religious life and treats of the paths of knowledge, works, disciplineand faith and their inter-relationships, problems that have bothered adherents ofother religions in other times and places. The devotion spoken of is a deliberatemeans of religious satisfaction, not a mere outpouring of poetic emotion. Next to theBh gavata-pur a, a long work from South India, the is the text mostfrequently quoted in the philosophical writings of the school, theschool represented by Swami Bhaktivedanta as the latest in a long succession ofteachers. It can be said that this school of Vaiñëavism was founded, or revived, by Çré

-Caitanya Mahäprabhu (1486 1533) in Bengal, and that it is currently thestrongest single religious force in the eastern part of the Indian subcontinent. The

school, for whom is Himself the Supreme God, and notmerely an incarnation of another deity, sees as an immediate and powerfulreligious force, consisting of love between man and God. Its discipline consists ofdevoting all one’s actions to the Deity, and one listens to the stories of fromthe sacred texts, one chants ’s name, washes, bathes, and dresses the of

, feeds Him and takes the remains of the food offered to Him, thus absorbingHis grace; one does these things and many more, until one has been changed: thedevotee has become transformed into one close to , and sees the Lord face toface.

Swami Bhaktivedanta comments upon the from this point of view, and that islegitimate. More than that, in this translation the Western reader has the uniqueopportunity of seeing how a devotee interprets his own texts. It is the Vedicexegetical tradition, justly famous, in action. This book is then a welcome additionfrom many points of view. It can serve as a valuable textbook for the college student.It allows us to listen to a

Bhagavad-gétä

bhakti

mürti

Kåñëa

Kåñëa

ä äëGauòéya Vaiñëava

Kåñëa

Gauòéya Vaiñëava Kåñëa

KåñëaKåñëa

Kåñëa

Kåñëa

Kåñëa

skilled interpreter explicating a text which has profoundreligious meaning. It gives us insights into the original and highly convincing ideas

Gétä

Gétä

-

8

of the Gauòéya Vaiñëava school. In providing the Sanskrit in both Devanagari andtransliteration, it offers the Sanskrit specialist the opportunity to re-interpret, or

debate particular Sanskrit meanings although I think there will be littledisagreement about the quality of the Swami’s Sanskrit scholarship. And finally, forthe nonspecialist, there is readable English and a devotional attitude which cannothelp but move the sensitive reader. And there are the paintings, which, incredibly asit may seem to those familiar with contemporary Indian religious art, were done byAmerican devotees.

The scholar, the student of Gauòéya Vaiñëavism, and the increasing number ofWestern readers interested in classical Vedic thought have been done a service bySwami Bhaktivedanta. By bringing us a new and living interpretation of a textalready known to many, he has increased our understanding manyfold; andarguments for understanding, in these days of estrangement, need not be made.

Professor Edward C. Dimock, Jr.

–

Department of South Asian Languages and CivilizationUniversity of Chicago

9


Çréla Prabhupäda was highly pleased with all the paintings that were in the original. He never requested that any of them be repainted or deleted. Çréla

Prabhupäda was closely involved with the artists as they produced these paintings.He would even pose, for instance, to show how Kåñëa holds His flute. The level of

, the innocent freshness, the bright colors and sheer craftsmanship that wentinto these paintings were absolutely wonderful and astounding especiallyconsidering these young devotee artists had only been in the movement a short time.Çréla Prabhupäda had empowered them. This accomplishment alone speaks volumesfor the potency and purity of Çréla Prabhupäda.

The following pages show a total of thirty-seven full color paintings from theoriginal which have been entirely deleted from the printing of therevised and enlarged edition. In addition, eleven paintings were replaced with newversions (example shown below). Whether these paintings are improvements overthe originals is not the point here. These original paintings were fully approved byÇréla Prabhupäda. There is not the slightest evidence that he wanted thesepaintings, as they appeared in his to be repainted, much less deleted.

Bhagavad-gétä

bhakti

Bhagavad-gétä

Bhagavad-gétä

ORIGINAL EDITION: REVISED AND ENLARGEDEDITION:

Plate 5 (1.26-29) When Arjuna saw all the differentgrades of friends and relatives, he became overwhelmedwith compassion.

Plate 3 (1.51-52) When Arjuna saw many of hisfriends and relatives in the opposing army, hebecame overwhelmed.

10

Deleted Deleted

Deleted11

DeletedPlate 2 (1.3) DeletedPlate 3 (1.3)

DeletedPlate 6 (1.33-35) DeletedPlate 9 (2.13)

12

DeletedPlate 13 (3.12)

DeletedPlate 10 (2.22) DeletedPlate 11 (2.62-63)


13




14



15



16


DeletedPlate 37 (15.8) DeletedPlate 38 (16.5, 21)

17

DeletedPlate 30 (10.41) DeletedPlate 32 (11.50)

DeletedPlate 33 (1.26-7) DeletedPlate 34 (14.14, 15, 18)

18



19


Çréla Prabhupäda examining some new paintings, New York, 1972.


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Bhagavad-gétä

Bhagavad-gétä

2.51 ORIGINAL EDITION:

2.51 REVISED AND ENLARGED EDITION:

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

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

Below is an excerpt from a class that Çréla Prabhupäda gave on this verse:

: "The wise, engaged in devotional service, take refuge in the Lord andfree themselves from the cycle of birth and death by renouncing the fruits of actionin the material world.

: Yes. There is purport?

: No. There's a little more to that .

: All right. Finish.

: "In this way they can attain that state beyond all miseries."

: Read it again.

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

: How easy it is. You take to Kåñëa consciousness, you act in Kåñëaconsciousness, you overcome the cycle of birth and death and as soon as youovercome the cycle of birth and death, you overcome all miseries. Because birth anddeath means this material body. The living entity, spirit soul, has no birth anddeath. And anyone who possesses this material body has to undergo the threefold

Tamäla Kåñëa

Çréla Prabhupäda

Tamäla Kåñëa

Çréla Prabhupäda

Tamäla Kåñëa

Çréla Prabhupäda

Tamäla Kåñëa

Çréla Prabhupäda

çloka

21

The following are examples of verses and purports from thewhich have been changed. Included are excerpts

from classes Çréla Prabhupäda gave on some verses. This showsthat he had no objection to them.

Bhagavad-gétä

miseries of this material world. A similar passage is there in the .The other day, as I was speaking to you, . all thesepeople, they are acting in such a way which they ought not to have done.

. But they are acting as mad-men. Why? , for thesatisfaction of the senses.

. This is not good. Because he does not know that he hasachieved this material body by working in that way in his previous life. Again he isworking in that way. So he'll have to accept again this material body, therefore he's amiser. He's not properly utilizing. Go on.

: Çréla Prabhupäda heard this verse twice and has absolutely no objection to it.

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

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

Below is an excerpt from a class on which Çréla Prabhupäda lectured on this verse inLondon, 1973.

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

: . , meansbody, within the body. This topic began,

. , . means one who possesses the body. Just like .in . The grammatical. , in , in, in . . So the

nominative case of is . , eternal. In so many ways, Kåñëahas explained. , eternal. Indestructable immutable. It does not take birth, itdoes not die, it is always, constantly the same. . In thisway, again he says , eternal.

: Çréla Prabhupäda has eloquently used the word "eternal" three times in thislecture and yet "eternal" has been entirely removed from this verse.

Çrémad-Bhägavatamnünaà pramattaù kurute vikarma

Nünaàpramattaù Yad indriya-prétaya

Nünaà pramattaù kurute vikarma yad indriya-prétayaäpåëoti na sädhu manye

Dehé nityam avadhyo 'yaà dehe sarvasya bharäta Dehe dehedehino 'smin yathä dehe kaumäram

yauvanaà jarä Deha dehé Dehé guniAsthate prata Guna deha prata Dehin çabda

dehin çabda deh Deh nityamNityam

Na hanyate hanyamäne çarérenityam

Comment

Çréla Prabhupäda

Comment

Bhagavad-gétä

Bhagavad-gétä



é é

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Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä





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

On the other hand, if a sincere person tries to control the active senses by the mindand begins karma-yoga (in Kåñëa consciousness) without attachment, he is by farsuperior.

Below is an excerpt from a class that Çréla Prabhupäda gave on this verse in Los Angeles,1968.

: Verse number seven: "On the other hand, he who controls the senses by themind and engages his active organs in works of devotion, without attachment is byfar superior.

: Yes. Instead of artificially trying to meditate and control thesenses, just engage your senses in the activities of Kåñëa consciousness andgradually you will become happy. Your senses will be controlled. Go on.

One who is not in transcendental consciousness can have neither a controlled mindnor steady intelligence, without which there is no possibility of peace. And how canthere be any happiness without peace?

One who is not connected with the Supreme [in Kåñëa consciousness] can haveneither transcendental intelligence nor a steady mind, without which there is nopossibility of peace, and how can there be any happiness without peace?


: "One who is not in transcendental consciousness can have neither acontrolled mind nor steady intelligence, without which there is no possibility ofpeace, and how can there be any happiness without peace?"

Sudämä

Çréla Prabhupäda

Tamäla Kåñëa

23

Çréla Prabhupäda: Everyone in this material world, they are after peace, but they donot want to control the senses. It is not possible. Just like you are diseased, and thedoctor says that "You take this medicine, you take this diet," but you cannot control.You are taking anything you like, against the instruction of the physician. Then howcan you be cured? Similarly, we want cure of the chaotic condition of this materialworld, we want peace and prosperity, but we are not ready to control the senses. Sothere is no possibility of peace. . The exact word is there inthe ä. If you are not engaged in Kåñëa consciousness, there is nopossibility of peace. Artificially you may try for it. It is not possible.

Just try to learn the truth by approaching a spiritual master. Inquire from himsubmissively and render service unto him. The self realized soul can impartknowledge unto you because he has seen the truth.

Just try to learn the truth by approaching a spiritual master. Inquire from himsubmissively and render service unto him. The self realized souls can impartknowledge unto you because they have seen the truth.

...Among the creators and living entities, Brahma is the chief. The various Brahmasexhibit four, eight, sixteen, etc., heads accordingly, and they are the chief creators intheir respective universes. The Brahmas are representatives of Kåñëa.

...Among the living entities who are creators, Brahma, who has four heads is thechief. Therefore he is a representative of the Supreme Lord, Kåñëa.

Kutaù çäntir ayuktasyaBhagavad-gét

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä





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Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä







...The living entity, by accepting his material existence as just so much suffering,can become situated in his spiritual existence.

...The living entity, by accepting his material existence, has become situateddifferently than in his spiritual existence.

...One has to get rid of all three stages of attachment to the material world:negligence of spiritual life, fear of a spiritual personal identity, and the conceptionof void that underlies the frustration of life.

...One has to get rid of all three stages of attachment to the material world:negligence of spiritual life, fear of a spiritual personal identity, and the conceptionof void that arises from frustration in life.

Oh Dhanaïjaya, rid yourself of all fruitive activities by devotional service andsurrender fully to that consciousness. Those who want to enjoy the fruits of theirwork are misers.

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

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Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä





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

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


: "Be steadfast in your duty, O Arjuna, and abandon all attachment tosuccess or failure. Such evenness of mind is called yoga."

: This is the explanation of yoga, evenness of mind.. If you work for Kåñëa, then there is no cause of lamentation or jubilation.

Jubilation is there because you are working for Kåñëa, but there is no cause oflamentation. , . That is the secret ofactivities, how you can very diligently work at the same time you are not entangledwith the actions. That is the secret. Go on.

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

On the other hand, if a sincere person tries to control the active senses by the mindand begins karma-yoga [in Kåñëa consciousness] without attachment, he is by farsuperior.

: The revised and enlarged edition is much more generous. According to thisversion if a "sincere person" TRIES to control the senses and begins karma- yoga [in Kåñëaconsciousness] he is by far superior. One does not even have to control his senses, just "tryto," and one does not even have to be engaged in devotional service, he just has to "beginkarma-yoga..." One does not even have to make any advancement in karma-yoga, if he justbegins karma-yoga and TRIES to control the senses he is by far superior.

Tamäla Kåñëa

Çréla Prabhupäda

Comment

Yoga-samatvaàucyate

Yoga-staù kuru karmäëi yogaù karmasu kauçalam

26

Below is an excerpt from a class from which Çréla Prabhupäda gave on this verse in LosAngeles, 1968.

: Verse number seven: "On the other hand, he who controls the senses by themind and engages his active organs in works of devotion without attachment is byfar superior."

: Yes. Instead of artificially trying to meditate and control thesenses, just engage your senses in the activities of Kåñëa consciousness andgradually you will be happy. Your senses will be controlled. Go On.

: Çréla Prabhupäda heard this verse and has no objections to it. Rather he isemphasizing the very points that were deleted in the revised and enlarged edition.

O Dhanaïjaya, rid yourself of all fruitive activities by devotional service, andsurrender fully to that consciousness. Those who want to enjoy the fruits of theirwork are misers.

O Dhanaïjaya, keep all abominable activities far distant by devotional service, andin that consciousness surrender unto the Lord. Those who want to enjoy the fruits oftheir work are misers.

...The person who is attached to Kåñëa and works for him only is certainly aliberated person, and he is not anxious for fruitive rewards.

...The person who is attached to Kåñëa and works for him only is certainly aliberated person, and he has no anxiety over the results of his work.

Sudämä

Çréla Prabhupäda

Comment

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä

Bhagavad-gétä





27

In conclusion, and to clearly illustrate the extent of this arbitrary and unauthorized editingof Çréla Prabhupäda's works, this article from adi-vani.org by Kåñëa Kåpa Dasi presents theactual number of changes as of this writing.

How many verses were changed in the 1983 revised edition? Overthree-fourths of them, 77% or 541 verses were changed out of 700 total.

Çréla Prabhupäda's 1972 , published by Macmillan Company, wascompared with the BBT revision, first published in 1983. Only the verses were examined.

In 21 verses (3%), only the spelling, punctuation or capitalization was changed, and thewords were left intact. In 520 verses (74%), words were removed, rearranged, or inserted. InChapter 17, 93% of the verses were changed. See the table below for the number changed ineach chapter.

Chapters 1 - 18 : 541 verses out of 700 = 77% changed

Who's counting? 541 Verses ChangedAuthor: Kåñëa Kåpa Dasi

See the table below for the number changed in each chapter.

Verses Changed in the BBT 1983 Revised Edition

Number of Verses Changed Per Chapter



As It Is

Ch 1: 35 out of 46 = 76% changed;Ch 2: 49 out of 72 = 68% changed;Ch 3: 33 out of 43 = 77% changed;Ch 4: 23 out of 42 = 55% changed;Ch 5: 19 out of 29 = 66% changed;Ch 6: 43 out of 47 = 91% changed;Ch 7: 22 out of 30 = 73% changed;Ch 8: 21 out of 28 = 75% changed;Ch 9: 24 out of 34 = 71% changed;Ch 10: 36 out of 42 = 86% changed;Ch 11: 50 out of 55 = 91% changed;Ch 12: 16 out of 20 = 80% changed;Ch 13: 24 out of 35 = 69% changed;Ch 14: 24 out of 27 = 89% changed;Ch 15: 15 out of 20 = 75% changed;Ch 16: 20 out of 24 = 83% changed;Ch 17: 26 out of 28 = 93% changed;Ch 18: 61 out of 78 = 78% changed.

Bhagavad-gétä

28

Çréla Prabhupäda has never left us. He is with us now in full spiritual form andawareness. We must also remember that since his physical departure we can nowbecome closer to him by serving in the mood of separation the highest form of

association as he has emphatically assured us so many times.

(Poem by Çréla Bhaktivinode Öhäkura)

"He reasons ill who tells that Vaiñëavas dieWhen thou art living still in sound!The Vaiñëavas die to live and living

Try to spread the Holy Name around!”

-

-

Epilogue

Çréla Prabhupäda receiving a copy of the newly printedunabridged Macmillan in the

New York Henry Street Temple, 1972.Bhagavad-gétä As It Is

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AGLIMPSE INTO SOME OFTHE CHANGES TO Çréla Prabhupäda’s … · 2010-04-21 · There was an earlier and highly-abridged by Çréla Prabhupäda that was published in 1968. It was