Make sure you are reading Srila Prabhupada's original books

The “Revised and Enlarged” edition of Srila Prabhupada’s Bhagavad-gita As It Is distributed by today's ISKCON is very different from Srila Prabhupada’s original Gita. Jayadvaita Swami, who radically changed ISKCON's Gita in the early 80's without any authorization from Srila Prabhupada, says in a note in the Revised & Enlarged edition (1983 printing):
“…the Sanskrit editors where by now accomplished scholars. And now they were able to see their way through perplexities in the manuscript by consulting the same Sanskrit commentaries Srila Prabhupada consulted when writing Bhagavad-gita As It Is.”

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

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

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

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

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

There are hundreds of changes that completely alter the meaning of what Srila Prabhupada says in the original book including many that change philosophical points Srila Prabhupada personally confirmed while giving his classes and hearing his original Bhagavad-gita As It Is read by devotees…

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

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

These 108 changes are only a few examples we have selected to illustrate the fact that ISKCON's current “Revised and Enlarged” Bhagavad-gita, in many cases, presents a completely different message from the one presented in Srila Prabhupada’s original Gita. It’s NOT, NOT, NOT at all the same message one gets by reading Srila Prabhupada’s Bhagavad-gita As It Is! It’s a COMPLETELY DIFFERENT BOOK to Srila Prabhupada's original Bhagavad-gita As It Is.

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

ISKCON have never explained why they have produced a “Bhagavad-gita” which contains hundreds of changes that COMPLETELY alter the meaning of the book when compared to the original version Srila Prabhupada personally read from daily, gave all his classes from and did not ask anyone to “revise and enlarge.” ISKCON’s book is completely different from Srila Prabhuapda’s Gita. There is no authority for all these changes? Srila Prabhupada gave no authority for these changes whatsoever…

Please do not reply to this email, I will not receive it. Instead if you have questions or comments you can post them at:

http://bookchanges.com/108-iskcon-bhagavad-gita-changes/



Please study the following which simply presents the text from Srila Prabhupada's original Bhagavad-gita As It Is followed by the corresponding changed text from ISKCON's "revised and enlarged" Gita. Words displayed in red have been deleted and words in green have been added into ISKCON's changed Gita.

Bg 2.8 P ORIGINAL:

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

Bg 2.8 P REVISED & ENLARGED:

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

(1) It’s only one word changed, but what a difference! In Srila Prabhupada’s Bhagavad-gita we can understand Krsna by reading the Bhagavad-gita and Srimad-Bhagavatam, after all the books are not different from Krsna!! This is no longer possible, according to ISKCON's current Gita.

Bg 2.18 P ORIGINAL:

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

Bg 2.18 P REVISED & ENLARGED:

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

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

Bg 2.25 T ORIGINAL:

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

Bg 2.25 T REVISED & ENLARGED:

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

(3) One would never know the soul is unchangeable by reading they current ISKCON Gita… They concept that the soul is unchangeable has been deleted...

Bg 2.30 T ORIGINAL:

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

Bg 2.30 T REVISED & ENLARGED:

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

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

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

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

Here Srila Prabhupada very clearly stresses that 'nityam' means eternal. But Jayadvaita has “intelligently” removed “eternal” form the current ISKCON translation of this verse!

Bg 2.31 P ORIGINAL:

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

Bg 2.31 P REVISED & ENLARGED:

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

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

Bg 2.40 P ORIGINAL:

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

Bg 2.40 P REVISED & ENLARGED:

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

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

Bg 2.48 T ORIGINAL:

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

Bg 2.48 T REVISED & ENLARGED:

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

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

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

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

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

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

Bg 2.49 T ORIGINAL:

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

Bg 2.49 T REVISED & ENLARGED:

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

(8) This is completely different. The original is all about giving up fruitive activities, it means activities that we perform because we desire to enjoy the fruits or the results of those activities. A devotee only performs activities for the pleasure of Krishna. He never performs any activities because he wants to himself enjoy the results of them. This is the concept of ridding ourselves of all frutitve activities.  Here the emphasis has been taken off “freeing oneself from all fruitive activities.” Also the the meaning of surrender has been changed… Anyhow it’s very different from the translation clearly accepted by Srila Prabhupada in his physical presence.

Bg 2.51 T ORIGINAL:

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

Bg 2.51 T REVISED & ENLARGED:

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

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

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

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

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

Prabhupada: Yes. There is purport?

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

Prabhupada: All right. Finish.

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

Prabhupada: Read it again.

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

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

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

Bg 2.57 T ORIGINAL:

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

Bg 2.57 T REVISED & ENLARGED:

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

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

Bg 2.61 P ORIGINAL:

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

Bg 2.61 P REVISED & ENLARGED:

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

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

Bg 2.66 T ORIGINAL:

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

Bg 2.66 T REVISED & ENLARGED:

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

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

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

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

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

Bg 3.3 T ORIGINAL:

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

Bg 3.3 T REVISED & ENLARGED:

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

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

Bg 3.6 T ORIGINAL:

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

Bg 3.6 T REVISED & ENLARGED:

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

Bg 3.7 T ORIGINAL:

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

Bg 3.7 T REVISED & ENLARGED:

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

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

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

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

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

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

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

Bg 3.8 T ORIGINAL:

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

Bg 3.8 T REVISED & ENLARGED:

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

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

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

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

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

Bg 3.9 T ORIGINAL:

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

Bg 3.9 T REVISED & ENLARGED:

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

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

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

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

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

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

Bg 3.20 T ORIGINAL:

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

Bg 3.20 T REVISED & ENLARGED:

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

(17) A few little edits…

Bg 3.20 P ORIGINAL:

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

Bg 3.20 P REVISED & ENLARGED:

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

(18) Interesting…

Bg 3.32 T ORIGINAL:

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

Bg 3.32 T REVISED & ENLARGED:

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

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

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

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

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

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

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

Srila Prabhupada's Original 1972 Bhagavad-gita As It Is is available at:

http://krishnastore.com/books-srila-prabhupada-om-21_38.html

and you can purchase cases at the wholesale price at:

http://krishnastore.com/books-wholesale-om-21_37.html



Please do not reply to this email, I will not receive it. Instead if you have questions or comments on this email you can post them at:

http://bookchanges.com/108-iskcon-bhagavad-gita-changes/


Chant Hare Krishna and be happy!

Madhudvisa dasa.

JAYADVAITA SWAMI ADMITS THERE IS NO AUTHORIZATION TO MAKE CHANGES

JAYADVAITA SWAMI ADMITS THERE IS NO AUTHORIZATION

Vyapaka Dasa: “Do you have explicit instructions from Srila Prabhupada authorizing you to make post-samadhi changes to his books?”
Jayadvaita Swami: “No.” (Published e-mail correspondence between Jayadvaita Swami og Vyapaka Dasa)

Govinda Dasi: “…Jayadvaita Maharaja has said that Srila Prabhupada did not specifically give him the permission to…”
Jayadvaita Swami: “I never got an explicit word from Srila Prabhupada to do this work at an explicit time.” (Conversation between Govinda Dasi and Jayadvaita Swami about the posthumous changes to Prabhupada’s Bhagavad-gita, Honolulu on Jan 19, 2003)

“To my knowledge, Srila Prabhupada never asked us to re-edit the book.” (Jayadvaita Swami’s Letter to Amogha Lila 1986)

“Dear Yasodanandana Prabhu,

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

In answer to your questions, I don’t have any original tape recording of any kind of Srila Prabhupada authorizing the editorial changes in the Gita. And despite scouring the GBC resolutions from 1979-83, I found no reference to the Bhagavad-gita whatsover. It seems the assignment of Jayadvaita Swami to perform that task was unpublished–at least I couldn’t find it in the GBC resolutions made widely available.

Hoping this meets you well, I remain

Your servant,
Dravida dasa [Editor for the BBT(I)]“ (Letter from Dravida Dasa to Yasodanandana Dasa, Date: Wed, 24 Apr 1996 09:45:12 -0700)

So both Jayadvaita Swami and Dravida Dasa, who are the leading editors for the BBT International admits there is no instruction from Prabhupada to edit his Bhagavad-gita, As It Is (or any other of his books).

No Book Changes --- Ramesvara Dasa, Interview, 1979

9 DIRECT QUOTES FROM SRILA PRABHUPADA TO RAMESVARA PRABHU FORBIDDING BOOK CHANGES, AS SHARED IN RAMESVARA'S 300 PG 1979 INTERVIEW, viewable at the following link: http://www.govindadasi.com/ramesvara-das-interview-1979.html

--

"And also at that Mayapur meeting of 1976 we had had meetings with Prabhupada about the Bhagavatam. We prepared for that Mayapur festival a color board which showed all the volumes of the Bhagavatam drawn in for each Canto what the color would be, and Srila Prabhupada approved the color scheme for the Srimad-Bhagavatam for all the reprints. But he warned us emphatically that this must be the very, very last change that is ever to be made in the Srimad-Bhagavatam."

(Ramesvara Dasa, Interview, 1979)

--

"Prabhupada at that time approved the new design for the Krsna Book trilogy, and then he approved the standardization in terms of lettering and so on for the Bhagavatams, and he approved the new color board. That is what the 12 Cantos are going to look like. Prabhupada was very happy to see that we had made a plan. But then he got very grave and said, 'Now, this is the final plan, this is the final approved standard. There can never be any more changes.' He was emphatic, he was insistent, and he pounded it into our heads."

(Ramesvara Dasa, Interview, 1979)
--

"What about the incorrect grammar? Prabhupada's reply, 'You cannot change one comma, not even a comma, not even a punctuation mark; that is the etiquette.' So that was just another one of those super heavy instructions that the etiquette in dealing with a great Acarya's books, is that whatever
he has done, it's eternal, and it can never be changed. And I believe
that all of this was part of Prabhupada's training us. He wanted
to train people who would be entrusted with his books."

(Ramesvara Dasa, Interview, 1979)

--

"...you can get a first hand understanding of how intense Prabhupada was and how concerned he was that in the future no one ever be allowed to make changes in his books. This was more than just a preoccupation with Prabhupada. This was a, you could call this a transcendental phobia, that the entire movement would without any shadow of a doubt be completely wasted and all the work and effort of all the devotees that Prabhupada was directing, as well as his own efforts, would all be ultimately lost if his books were changed. That was his attitude. He expressed that attitude very clearly in 1974 in that conversation, and in that letter you'll see the statements Prabhupada made about how everything will be ruined if his books are changed."

(Ramesvara Dasa, Interview, 1979)

--

"With the BBT, the size of the books, the type of art in the books and so on, on principle, Prabhupada would not allow changes, even if the change was an improvement. Just to teach that principle of don't change."

(Ramesvara Dasa, Interview, 1979)

--

"Prabhupada just explained how everyone's a rascal for daring to touch anything in his books. The greatest anxiety he has is that after he's gone, we will add things to his books that are bogus, we will take things out that are bona fide, we will make changes in his books and the whole work for 10,000 years, his plan Prabhupada was working on, it will all be spoiled by us because of our tendency to change. And Prabhupada gave an example that the disease to do things differently is so inherent in the Americans that for the sake of doing things differently we would walk on our hands rather than our feet."

(Ramesvara Dasa, Interview, 1979)

--

"'Don't you dare change the picture on my book! I have deliberately chosen the picture of Visnu because I want this book to be attracting the Mayavadis and impersonalists.' So that was the first direct instruction that I had received from Prabhupada, which gave me an understanding of how much he would meditate on every facet of his books. The art, the size, the pictures, who the market was. And I began to realize Prabhupada is very much on top of his book design and publishing."

(Ramesvara Dasa, Interview, 1979)

--

"'If you put anything bogus in my book, this is my greatest fear, that you will ruin my book, and the whole book will be ruined because of you!'"

(Ramesvara Dasa, Interview, 1979)

--

"The first of many experiences I've had with Prabhupada literally drilling me, pounding it into my head that you're never allowed to change anything in his books. He trained me so intensely on this point. Even when the changes make sense he wouldn't let me change. Just to train me."

(Ramesvara Dasa, Interview, 1979)

"PRE-SAMADHI EDITORS"

 B.Mark

There are many fools who blindly regurgitate the following slogans which were concocted by the Zoned out Acaryas and their GBC (Gangster Boy Cheerleaders) of Iskcon, including their BBT (Butlers of Better Truth).

Referring to the Ritvik initiation system, they say there is no such thing as “post samadhi initiation” or “posthumous Diksa”. that it is asiddhanta and not part of the Gaudiya Tradition.

So I am surprised that Jayadwaita and his BBT book mangling crew have yet to edit Jagannatha das Babaji’s name out from the list of disciplic succession in the “new improved” Bhagavad Gita. After all, according to the parampara list as written by Srila Prabhupada in CC Adi Lila chapter 1, “Śrīla Viśvanātha Cakravartī Ṭhākura accepted Śrīla Jagannātha dāsa Bābājī”, even though Visvanatha was “post samadhi” by a hundred years.

I hate to give our misguided pre-samadhi editors any more "bright" ideas, but that edited Gita is ruined already, so Jay might as well just continue to show the world what he really thinks about the ideas of the one he claims to be a disciple of.

THE DISCIPLIC SUCCESSION
 Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ. (Bhagavad-gīta, 4.2) This Bhagavad-gītā As It Is is received through this disciplic succession:
 1) Kṛṣṇa, 2) Brahmā, 3) Nārada; 4) Vyāsa, 5) Madhva, 6) Padmanābha, 7) Nṛhari, 8) Mādhava, 9) Akṣobhya, 10) Jayatīrtha, 11) Jñānasindhu, 12) Dayānidhi, 13) Vidyānidhi, 14) Rājendra, 15) Jayadharma, 16) Puruṣottama, 17) Brahmaṇyatīrtha, 18) Vyāsatīrtha, 19) Lakṣmīpati, 20) Mādhavendra Purī, 21) Īśvara Purī, (Nityānanda, Advaita), 22) Lord Caitanya, 23) Rūpa (Svarūpa, Sanātana), 24) Raghunātha, Jīva, 25) Kṛṣṇadāsa, 26) Narottama, 27) Viśvanātha, 28) (Baladeva) Jagannātha, 29) Bhaktivinode, 30) Gaurakiśora, 31) Bhaktisiddhānta Sarasvatī, 32) His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda.
 (Bhagavad Gita INTRO)

Of course J.Swa will need to attack the Bhagavatam next…

 Brahmā is the direct recipient of Vedic knowledge from the Personality of Godhead, and anyone discharging his entrusted duties in disciplic succession from Brahmā is sure to gain fame in this life and salvation in the next. The disciplic succession from Brahmā is called the Brahma-sampradāya, and it descends as follows: Brahmā, Nārada, Vyāsa, Madhva Muni (Pūrṇaprajña), Padmanābha, Nṛhari, Mādhava, Akṣobhya, Jayatīrtha, Jñānasindhu, Dayānidhi, Vidyānidhi, Rājendra, Jayadharma, Puruṣottama, Brahmaṇyatīrtha, Vyāsatīrtha, Lakṣmīpati, Mādhavendra Purī, Īśvara Purī, Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara and Śrī Rūpa Gosvāmī and others, Śrī Raghunātha dāsa Gosvāmī, Kṛṣṇadāsa Gosvāmī, Narottama dāsa Ṭhākura, Viśvanātha Cakravartī, Jagannātha dāsa Bābājī, Bhaktivinoda Ṭhākura, Gaurakiśora dāsa Bābājī, Śrīmad Bhaktisiddhānta Sarasvatī, A. C. Bhaktivedanta Swami.
(SB 3.13.8 : PURPORT )

Might as well edit a few taped lectures while he is at it…

“One who has accepted ācārya, he knows things as they are.” Ācāryavān puruṣo veda. So we are receiving knowledge through the ācāryas. Kṛṣṇa spoke to Arjuna, Arjuna spoke to Vyāsadeva. Arjuna actually did not speak to Vyāsadeva, but Vyāsadeva heard it, Kṛṣṇa speaking, and he noted down in his book Mahābhārata. This Bhagavad-gītā is found in Mahābhārata. So we accept the authorities of Vyāsa. And from Vyāsa, Madhvācārya; from Madhvācārya, so many disciplic succession, up to Mādhavendra Purī. Then Mādhavendra Purī to Īśvara Purī; from Īśvara Purī to Lord Caitanyadeva; from Lord Caitanyadeva to six Gosvāmīs; from six Gosvāmīs to Kṛṣṇadāsa Kavirāja; from him, Śrīnivāsa Ācārya; from him, Viśvanātha Cakravartī; from him, Jagannātha dāsa Bābājī; then Gaura Kiśora dāsa Bābājī; Bhaktivinoda Ṭhākura; my spiritual master. The same thing, we are preaching. That is Kṛṣṇa consciousness movement. It is nothing new. It is coming down from the original speaker, Kṛṣṇa, by disciplic succession.
 (Lectures : Bhagavad-gita 2.13 — Pittsburgh, September 8, 1972)

That is guru. Means one who has seen the truth. How he has seen the truth? Through the paramparā system. Kṛṣṇa said this, and then Brahmā said the same thing, then Nārada said the same thing, Vyāsadeva said the same thing, and then disciplic succession, Madhvācārya, Mādhavendra Purī, Īśvara Purī, Lord Caitanya, Ṣaḍ-gosvāmī, Kṛṣṇadāsa Kavirāja Gosvāmī, Śrīnivāsa Ācārya, Narottama dāsa Ṭhākura, Viśvanātha Cakravartī Ṭhākura. In this way. Jagannātha dāsa Bābājī, Gaura Kiśora dāsa Bābājī, Bhaktisiddhānta Sarasvatī. Then we are speaking. The same thing.
 (Lectures : Srimad-Bhagavatam 2.4.1 — Los Angeles, June 24, 1972)

J. and cohort Dravida das already edited the Parampara list in CC Adi 1, but failed to properly address the false post samadhi Diksa that Jagannatha received when Srila Visvanatha Cakravarti accepted him as servitor. Instead he our Mangler in Chief focused on editing Srila Prabhupada’s "bogus" idea that Bhaktivinode was initiated by Jagannatha dasa, and that Bhaktivinode initiated Srila Gaurakishor das babaji

“The direct disciple of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was Śrīla Narottama dāsa Ṭhākura, who accepted Śrīla Viśvanātha Cakravartī as his servitor. Śrīla Viśvanātha Cakravartī Ṭhākura accepted Śrīla Jagannātha dāsa Bābājī, who initiated Śrīla Bhaktivinoda Ṭhākura, who in turn initiated Śrīla Gaurakiśora dāsa Bābājī, the spiritual master of Oṁ Viṣṇupāda Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, the divine master of our humble self.”
 (Original CC Adi Chapter 1)

“The direct disciple of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was Śrīla Narottama dāsa Ṭhākura, who accepted Śrīla Viśvanātha Cakravartī as his servitor. Śrīla Viśvanātha Cakravartī Ṭhākura accepted Śrīla Jagannātha dāsa Bābājī, the spiritual master of Śrīla Bhaktivinoda Ṭhākura, who in turn accepted Śrīla Gaurakiśora dāsa Bābājī, the spiritual master of Oṁ Viṣṇupāda Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, the divine master of our humble self.”
 (Changed CC Adi Chapter 1)

I know, I know, so many changes to make, so little time. Perhaps some one of J. Swa’s divine stature could make an appeal to Kala, the presiding Deity of time, in the form of a request to slow things down a bit so His Magnificence will be able to properly wield his editorial scalpel and undo all the errors Srila Prabhupada left us with and save the entire Jagat from being so grossly misinformed.

The Change Disease and Windows to the Spiritual Sky

 http://www.harekrsna.com/sun/editorials/03-13/editorials9925.htm

BY: RUPANUGA DAS (ACBSP)

When Srila Prabhupada signed the final version of the Macmillan contract for his Complete Edition of the Bhagavad-gita As It Is published in 1972, it included certain additions he made in the following section of that contract:

Competitive Material
XII. During the term of this agreement the Author shall not publish or permit the publication of any material written in whole or in part by him that is derived from or competitive to the Work or the rights herein granted without the prior written consent of the publisher. [Then Srila Prabhupada added]: except for Back-to-Godhead Magazine, and any present or future works using the Work as reference, as well as the 48 pages of illustrations for which the Author reserves the right to publish for any purpose he may determine.

Srila Prabhupada made other notations also, including his right as Author to translate into foreign languages if the publisher failed to do so within 18 months. He then signed as the Author. The contract was dated March 6, 1972 and countersigned by the ISKCON representative, "Rupanuga das Adhikary".

That new Gita was to prove big and heavy and only so many could be crammed into a bookbag, but people were to become immediately attracted to the gorgeous, colorful paintings; besides, where could they find such a book with so many color illustrations, and for how much? It was Srila Prabhupada's transcendent genius to conceive of such a way to reveal to people the deepest philosophy and the highest truths comprehensible to human beings. No other volume of supposed philosophical content could compare to that Gita, decorated as it was with paintings allowing a view of the Spiritual Sky. Along with Prasadam, those paintings were Srila Prabhupada's secret weapons.

Srila Prabhupada was very careful to supervise the subject matters of those paintings. There are hundreds of letters from him to the artists answering myriads of questions about color, poses, backgrounds – everything to give Srila Prabhupada what he wanted to see in those paintings. The artists would propose new paintings and Srila Prabhupada, the infallible art critic, would instruct as to what was transcendentally acceptable and what was not to be allowed.

By 1975, Srila Prabhupada had created the Bhaktivedanta Book Trust (BBT) and moved the ISKCON Press to Los Angeles, his Western World Headquarters. In late 1975 he appointed a new Trustee, Ramesvara das Brahmacari, to oversee the Los Angeles BBT. Ramesvara had been a close assistant to the previous BBT Trustee, Karandhar das. They had done much to facilitate the establishment of new places to distribute books and collection donations. Throughout the 1970's book distribution had progressed from door-to-door to malls, shopping centers, travelling parties, concerts and the airports with their international travellers. Giant book distributers appeared: Buddhimanta, Kesava (Karandhar's brother), Premarnava, et al. Tripurari had discovered the airports. The Christmas Marathon was born and book scores skyrocketed. Book distributors from the West Coast went out to other temples to train devotees in the art. The Los Angeles devotees were the pioneers of book distribution and the waves of enthusiasm spread across the U.S. and Canada and jumped the Atlantic to the British Isles, Europe and down under to Australia. Books were the backbone of the Life Membership program in India.

So by the time Ramesvara assumed his new duties, book distribution had been fully established by Srila Prabhupada as the primary mission of his movement, and Ramesvara's first official meeting with Srila Prabhupada would be to discuss a proposal from the art department. A few years later, in 1978-79, Ramesvara spoke about that meeting, and many others, while being interviewed for an upcoming "biography" of Srila Prabhupada. The many materials gathered worldwide for that project were later reportedly destroyed in a fire at the Gita-nagari farm project, but fortunately Ramesvara's interview transcriptions were still in Los Angeles and ended up in the Archives in North Carolina.

It wasn't until over thirty years later, in 2012, when Ramesvara happened to be visiting the Archives, that he was shown a drawerful of transcripts – his recorded interviews. Subsequently, during a series of telephone conversations he related how he was astonished to discover instructions given him as a BBT Trustee by Srila Prabhupada, instructions he had forgotten about completely. He mentioned how there were some "really heavy" directions regarding changes to the books. Later he showed the transcripts to a senior BBT editor, whose reaction after reviewing them was, "This is trouble", and advised Ramesvara to send copies to the BBT Trustees (which he intended to do anyway). In this connection, Ramesvara related how a year earlier, he had met with the same editor to discuss editorial revisions made to the second chapter of the original 1972 Gita when it was published in 1983. After a very lengthy discussion, the editor would not admit any extraneous changes except a few, which he placed in a category of it "Didn't make any difference", or "It really didn't matter". (Of course the question is, then why do it? Since the basic principle is, after all, arsha-prayoga.)

After reading articles published on the Net, such as "Where Angels Fear to Tread", "It's Your Call", etc., all critical of the current BBT revision policies, and asked his opinion about all the essays, Ramesvara replied, "Great!" There were a number of conversations with Ramesvara prabhu, during which it became clear that he was another constructive critic of the revision policies. The mood of these conversations persisted after he accidently discovered the transcripts. In fact, he admitted with serious regret that he had failed his responsibility to review the revised Gita before it was published in 1983, and that another Trustee at the time had since admitted to him that he hadn't either, and also suspected the same about the other Trustees.

At this point, one may ask why such important directions given by Srila Prabhupada and included in those interviews were not followed or implemented after he disappeared in 1977? How is it they were forgotten about? The answer is that Ramesvara maharaj became embroiled in the chaotic times after Srila Prabhupada's disappearance, a period of ISKCON history rife with quarrel, hypocrisy and strife, affecting all of the devotees one way or another. The weight of four stars on his shoulders' epaulets - sannyasi, GBC, BBT Trustee and guru – proved problematic, as it did for others of similar rank. Nevertheless, Ramesvara's reputation remains as a most consistent emblem of enthusiasm for publishing and distributing Srila Prabhupada's books and he was certainly an inspiration for many devotees.

Yet another question may be asked: "Why should the transcriptions of Ramesvara das' interview be accepted as authentic or authoritative? Because Ramesvara kept copious notes, a diary, and a list of questions for his meetings with Srila Prabhupada, which were frequent. Srila Prabhupada spent time in Los Angeles, his Western Headquarters and primary location of the BBT. When Ramesvara das joined the Movement he had been a lifetime celibate, with a sharp memory, quick intellect and unbounded energy and enthusiasm, all of which Srila Prabhupada expertly dovetailed to the maximum.

Recorded a few years later, in 1978-79, Ramesvara's interviews were not based on memories of thirty years earlier, when hindsight is often 20-20 vision, sanitized, or inaccurate. In addition to a good memory and quick mind, he kept those good records, all inextricably bound up with his service to Srila Prabhupada, a service which he considered his lifetime engagement. So there are many good reasons for accepting Ramesvara's contribution as both authentic and authoritative. In this connection, it is clear that these unequivocal instructions were intended for future BBT Trustees as well. There is a long list of Trustees who have come and gone, including Harikesa, Bhagavan, Karandhar, Bali Mardan, Hansadutta, et al. A BBT Trustee was created by Srila Prabhupada to be "fiduciary", defined in Webster's Collegiate Dictionary as "a person to whom property or power is entrusted for the benefit of another". In other words, entrusted with the duty to carry out Srila Prabhupada's instructions and act for his benefit and for those designated by him, not for the Trustees' personal interests.

As mentioned before, one of Ramesvara Brahmacari's first duties after taking over as a BBT Trustee was to approach Srila Prabhupada with new proposals from the artists. Srila Prabhupada had been pleased with their work and they knew that the artwork accompanying his books presented his movement as an educational, cultural movement, the post-graduate study of religion. Yet, this transcendental strategy of Srila Prabhupada's was beginning to encounter the American infatuations with creating something new, innovative, up-to-date, modern, cutting-edge, avant-garde, popular, etc., all symptoms of the "change disease", as Srila Prabhupada called it – a pervasive phenomenon always ready to blossom in his ISKCON at an opportune moment. Indeed, if there be one consistent danger Srila Prabhupada had to guard against throughout his manifest presence, the change disease was it.

Ramesvara das didn't realize it then, but it is now clear that he and his associates were getting infected with it. This becomes evident when in 1975, a proposal was mailed to Srila Prabhupada with a copy of a new cover picture for the Isopanisad. Srila Prabhupada replied, "Don't you dare change the picture on my book. I have deliberately chosen the picture of Visnu because I want this book to be attracting the Mayavadis and impersonalists."

Again, in 1975, Radhaballabha, the BBT production manager, the artists, and Ramesvara wanted to "update" the paintings in the Krsna Book about to be reprinted. The thinking was that the paintings were done back in 1968-69 and the artists had gotten much better. So they all got together to discuss what paintings to take out and Ramesvara went to discuss the changes with Srila Prabhupada. At that meeting, before bringing up the Krsna Book, Ramesvara had shown him twenty-four line drawings which had taken the artist a year to finish and were intended for a new printing of the Teachings of Lord Caitanya. As he went through drawing after drawing Srila Prabhupada was becoming more and more angry, describing how they were misrepresentations. "If you put anything bogus in my book – this is my greatest fear – that you will ruin my book and the whole book will be ruined because of you."

Ramesvara then tried to show Srila Prabhupada, page by page, which paintings they wanted to take out and which ones they wanted to put in Krsna Book. Srila Prabhupada pounded on his desk and said how they were ruining his books and had no brain. He analyzed each painting, one by one, and rejected them all. Finally, he gave the instruction that if a painting is replaced it had to be the exact same pastime, same scene, but better technically. But to take out an approved painting and replace it was not allowed. Something may be added but there was no question of removing anything.

Srila Prabhupada sent for the other BBT Trustee at the time (Bali Mardan) and explained how everyone was a rascal for daring to touch anything in his books, and that the greatest anxiety he had was that after he's gone, things will be added to his books that are bogus, changes made that are not bona fide. He said books and the plan for the next 10,000 years could be spoiled because of the tendency to change.

Srila Prabhupada said that to do things differently was a disease so inherent in the Americans, that just for the sake of doing it differently they would walk on their hands rather than their feet. At this point in his interview, Ramesvara emphasized how this was just the first of many experiences when Srila Prabhupada intensely trained him how he would never be allowed to change anything in his books, even when the changes "made sense" to Ramesvara. Of course, that was the point the devotees were missing. Such changes couldn't make sense for Srila Prabhupada's purpose, but they would be sensible to those infected with change disease. That's the nature of illusion, maya. And the change disease was considered by Srila Prabhupada to be the biggest maya, a threat to his books.

During the Mayapur Festival in 1976, there was a meeting with His Divine Grace regarding the Srimad Bhagavatam. A color board had been prepared illustrating what the color of each volume would be for all the reprints. He approved of the color scheme for all of them, but warned the devotees that it must be the very last change that is ever made to the Srimad Bhagavatam.

The incidents described herein confirm the previous assertion that Srila Prabhupada had to be constantly on guard against the change disease infecting the BBT staff and his books. In fact, the change disease was always in danger of infecting every aspect of his Society, both from without and within, and he expected the GBC and BBT to be vigilant. Since the time of Srila Prabhupada's manifest presence the change disease has become most prominent in his Society, and it's instructive to note how it has affected the use of his paintings without his being here to watch over them, having left that duty to his disciples.

To reiterate, after examining and rejecting new paintings for the Krsna Book, Srila Prabhupada formulated the following instructions for paintings in his books:

1. If a painting is to be replaced it must be the exact same pastime, same scene, but better technically;
2. to take out an approved painting and replace it with a different one was not allowed; and
3. a painting may be added but there is no question of removing anything.

In other words, Srila Prabhupada was explaining that if he were to replace a painting as they were proposing, it would be only with a better painting technically, with the same scene. But once approved by him, a painting could not be placed; but more, bona fide paintings could be added. The conclusion is that paintings personally approved by Srila Prabhupada were not to be changed or replaced then, or in the future. It's noteworthy that he strongly resisted replacing illustrations or paintings he had previously approved, and often took the time to demonstrate how proposed replacement or additions were misconceived.

To be sure, some other paintings were to escape Srila Prabhupada's scrutiny, like the one on the back cover of the 1977 edition of Srimad Bhagavatam 3rd Canto, Part One. Here is portrayed the birth of Lord Brahma on a lotus high above Lord Garbhodakasayi Visnu, Who is looking up from below while resting upon Sesa Naga. Srila Prabhupada instructed that an illustration is never to be done from a perspective above the Lord, which is obviously a conditioned soul's misconception.

Perhaps the most prominent current example of an advanced stage of change disease affecting the care of paintings is found in the 2010 revised BBT version of the Bhagavad-gita As It Is. In that volume, only two of the original forty-eight paintings are retained for that printing of 50,000. The forty-six omitted paintings included the Disciplic Succession. The two original paintings retained are accompanied by six new ones, for a total of eight color plates: one color photograph of Srila Prabhupada and seven paintings, a numerical reduction from forty-eight to eight, or 83%.

Of the seven new paintings in the 2010 edition, one stands out in a most startling manner, obviously calculated to rivet the reader's attention. That is plate #6, with the caption, "Animal killers do not know that in the future the animal will have a body suitable to kill them. That is the law of nature (p. 542)." The caption is a quote from the purport, which goes on to describe cow slaughter as the grossest type of ignorance.

However, the painting does not actually match the caption. There is blood on the ground, a chopping block in the background with a butcher's meat-cutter embedded in it. A towering brute of a man with a cow's head is about to cut off the head of a cowering creature (?) with a cow's body and a man's head. These are not the "suitable bodies" referred to in the purport. Rather, they are surrealistic fantasies of the artist with no reference anywhere. Such a grisly, macabre scene has no place in Srila Prabhupada's books. It won't be shown here. In fact, in a letter to Rayarama das, the first editor of the Back To Godhead magazine, Srila Prabhupada wrote:

"Regarding propaganda against animal slaughter in BTG. Please do not print any picture showing how a cow is being murdered in our BTG. This will pollute the whole atmosphere. We are not meant for moving anyone's sentiment against animal slaughter… Our propaganda is different to make people Krsna Conscious, which automatically makes them sympathetic against any kind of animal slaughter… just like we follow 5 principles, say for example illicit sex life, we can publish so many pictures of illicit sex life, but that will not advance our cause. Similarly, we may make propaganda against animal slaughter, but that will not advance our cause."

This letter, dated 11/19/68, is a must read because it puts animal slaughter and pious and impious activities in the right Krsna conscious perspective.

Another painting (plate #1), supposed to be a replacement for the original (approved by Srila Prabhupada) of Sanjaya describing the battlefield scene to Dhrtarastra, portrays a fanciful conception of the vision Sanjaya is having. Actually, Sanjaya is envisioning the scene within, but the artist shows a cloud of vapor coming out of Sanjaya's heart, flowing upwards to form a mist above his head and in the mist is expanded a picture of Lord Krsna and Arjuna charging forth on their chariot. But is it really a technical improvement or a matter of style? The mood, and Sanjaya's expression is entirely different from the original.

The next plate, supposed to show Krsna preaching to Arjuna, appears to be a technical improvement in detail when compared to the original, but Lord Krsna is the one standing, while Arjuna is seated without a sign of intense grief while he is overwhelmed with compassion for his relatives and others. In the original, Arjuna's bow has slipped from his hand and his hand is to his bowed head. In the replacement, Arjuna is sitting down calmly, his right arm loosely draped over his knee. Nice detail on the armor, but the mood of the composition is lost.

The next painting (plate #3), supposedly an improvement over plate #7 in the original Gita, is an entirely different scene, a different subject matter. The composition leaves so much to the imagination that it is difficult to decipher, embellished as it is with another misty cloud above. And finally, the "changing bodies" plate #4, replacing the original plate #8 as a technical improvement. The original portrays two verses in the 2nd chapter, 13 and 22, but the replacement leaves out 22.

There aren't any more color plates in the book to examine, but it is clear that none of the replacements meet the requirements explained by Srila Prabhupada and noted by Ramesvara das. And above it all, they are replacing paintings originally approved by His Divine Grace for the Bhagavad-gita As It Is. And he made it clear that illustrations he certified could not be replaced. In other words, these changes were extraneous, unnecessary products of the change disease as defined by Srila Prabhupada.

Of course, one is tempted to wonder, what was the logic for all the changes in the first place? Was it just a case of giving an artist the chance to put something in a book? Or simply keeping artists engaged? Srila Prabhupada did give permission for the BBT to compose books from his lectures, and they're doing it, so there is plenty of room for new bona fide paintings.

In any case, a prominent characteristic of those infected with the change disease is their expertise for making excuses for doing what they do. But all such rationalizations and word jugglery evaporate in the bright light of the real reason: just for the sake of doing it differently. That's it.

As far as adding new paintings after Srila Prabhupada's manifest lila, it's a matter of mature realization. His Divine Grace's standards were high, the purity of the illustrations had to be consistent with that of the verses and purports they accompanied. And Srila Prabhupada, the transcendent critic, could tell what was what. The meditations of the fortunate artists of the time were guided by Srila Prabhupada, personally.

But now paintings being added to Srila Prabhupada's books or to publications composed of his lectures must be carefully conceived and scrutinized for spiritual content and validity. Only advanced devotees should have final approval of what is to go into books published in Srila Prabhupada's name or the BBT's name. And what was already there at Srila Prabhupada's departure must remain. In this connection, there are many paintings out there now by newer artists portraying figures that are too human-like, that appear to be renditions of posing human beings, composites of photographs, etc., without the lotus-like eyes and other transcendental features or just plain bhakti prevalent in the illustrations composed for Srila Prabhupada. Technique alone is no substitute.

The revised Bhagavad-gita As It Is remains a case study on the change disease when it goes unchecked, including the layout and content editing as well as the omitted paintings. Srila Prabhupada so impressed Ramesvara das with his constant concern that in the future no one be allowed to make change in his books, that he called it Srila Prabhupada's "transcendental phobia". According to Ramesvara, Srila Prabhupada believed, beyond any doubt, that the whole movement, all his work and all the devotees' work, would ultimately be lost if his books were changed. That was the unequivocal opinion.

Of course, regarding the paintings, present day BBT editors can say they didn't know any better because all these instructions were not passed on to them, etc. But that doesn't matter. They know now, because Ramesvara sent them all copies of his interviews months ago. And the paintings, at least, can be fixed back the way Srila Prabhupada wanted, in the foreign editions as well – in the next printing – if Srila Prabhupada's wishes are taken seriously. That remains to be seen.

But the conclusion must be that unnecessary changes to Srila Prabhupada's books have created a bad precedent. After all, if the books, Srila Prabhupada-vani – the spear-head of Lord Caitanya's Movement – can be changed, then anything goes. Hence, the change disease in the so-called ISKCON mainstream is reaching pandemic proportions. Just when a member of ISKCON outside the mainstream thinks, "Now I've seen it all", another innovation appears in the ongoing metamorphosis of that mainstream.

Yet the cure for the change disease, the immediate antidote for all of its current various manifestations in Srila Prabhupada's ISKCON, including Deity worship, management, initiations, preaching, etc., is quite possible if one attitude is clearly understood at the outset by all: put simply, we need to let Srila Prabhupada have his way. And there are plenty of Srila Prabhupada's disciples still standing who know very well what that way is, having lived through it. It's not a question of reform, rather one of revival, but a revival of ISKCON Ais., or ISKCON As It Is.

The following is a sampling, twenty-five, of the total forty-six color plates eliminated in the 2010 edition, referred to on the face page as simply the "2nd Edition by His Divine Grace". It's enough of a sampling to reveal just how many windows to the Spiritual Sky the readers of that edition have been missing.

Images Bhaktivedanta Book Trust