Responsible Publishing Why and How the BBT Publishes Introduction Because Srila Prabhupada's books are sacred works, his followers may sometimes wonder: Is it proper to edit them? Is it proper to revise them? In this paper, Srila Prabhupada's publisher, the Bhaktivedanta Book Trust, answers these and related questions. Though the paper especially focuses on Bhagavad-gita As It Is, the questions and answers illuminate the BBT's editorial policies for all of Srila Prabhupada's books. This paper has been prepared by the English editorial department of the BBT and approved by the BBT trustees. If you have any questions about the subject of this paper, please feel free to get in touch with the BBT. Write to: The Bhaktivedanta Book Trust Tel (44)-1923-853333 -------------- Contents Introduction 1. How the Editors Serve Srila Prabhupada's Books by Dravida Dasa 2. "Not a Shabby Thing" What Srila Prabhupada told his editors and publishers about finding and fixing mistakes by Jayadvaita Swami 3. Srila Prabhupada's books in translation "Make it perfect. That is our philosophy." by Jayadvaita Swami 4. Editing: Whom did Srila Prabhupada trust? by Dravida Dasa 5. Letter to Amogha Lila Dasa, by Jayadvaita Swami 6. Ongoing Vigilance What to do if you see editorial errors in Srila Prabhupada's books 7. An Editorial Quiz --------------- 1. How the Editors Serve Srila Prabhupada's Books by Dravida Dasa After Srila Prabhupada's disappearance, the BBT has published revised editions of the Krsna book, Sri Isopanisad, Sri Caitanya-caritamrta, The Nectar of Devotion, and Bhagavad-gita As It Is. In these editions, the editors, after carefully consulting original tapes, manuscripts, and transcripts, restored material the previous editions had lost, obscured, or distorted. Many devotees ask, "Did Srila Prabhupada authorize such revisions?" "Why were the revisions necessary?" "Didn't Prabhupada forbid his disciples to change his books?" "Didn't Srila Prabhupada declare, 'Don't change my words!'?" This paper is meant to address these concerns. First, we need some historical perspective. Srila Prabhupada and His Editors Srila Prabhupada's two main English editors for his books were Hayagriva Prabhu and Jayadvaita Swami. Historically, Hayagriva Prabhu was Srila Prabhupada's first editor. As found in Srila Prabhupada-lilamrta (Volume 2, page 138), here is the history--from July 1966--of how Hayagriva got started:
So, under the direct instruction of Srila Prabhupada, Howard Wheeler, soon Hayagriva Dasa, began his editing career. That means that, with Srila Prabhupada's blessings, he changed Srila Prabhupada's words, fixing the grammar, punctuation, and spelling and making the text read smoothly for modern English-speaking Westerners. Srila Prabhupada did not review every change Hayagriva made. Instead, he trusted Hayagriva's good judgment. And Hayagriva didn't just work on new manuscripts. With Prabhupada's blessings he also went back and revised the already-published three volumes of the Srimad-Bhagavatam, First Canto. Prabhupada wanted those books also to be "put nicely." Srila Prabhupada entrusted Hayagriva with his Srimad-Bhagavatam, and he also trusted Jayadvaita Swami (then Dasa) when Jayadvaita Swami later made some revisions to Hayagriva's work. Here is a remembrance from Jayadvaita Swami:
Srila Prabhupada later wrote to Radhavallabha Dasa (7 September 1976): "Concerning the editing of Jayadvaita Prabhu, whatever he does is approved by me. I have confidence in him." Thus, both orally and in writing, Srila Prabhupada approved Jayadvaita Swami's revisions of the already published First Canto. Moreover, he approved them not by sitting down and going over every change, but by entrusting his editor disciple with the service, having confidence in his intelligence, care, and devotion. This confidence continued up to the day Srila Prabhupada disappeared. Bhagavad-gita As It Is was an extremely difficult manuscript for Hayagriva Prabhu to edit, circa 1967-69. The transcript itself was flawed because the typists scrambled much of Srila Prabhupada's Sanskrit dictation and misunderstood some of the English. The Sanskrit editors were inexpert, and Hayagriva himself was unable to resolve many questions he had on the text. Still, it had to be printed right away; Prabhupada wanted it. The Macmillan Gita was great. It helped make me and thousands of others into devotees, and it provided countless hours of instruction and realization. But it was a vast text produced under trying conditions by inexperienced devotees, and so it had a lot of mistakes. It was not entirely faithful to Srila Prabhupada's original words and meaning. The question is: After Srila Prabhupada's disappearance, should the book have been left as it was, or should the flaws have been fixed? And if so, by whom? Well, if anyone was going to perform the delicate task of correcting the Gita, it was the editor who stayed with Srila Prabhupada till the end, Jayadvaita Swami. ("I have confidence in him.") So "who" would restore the Gita is obvious--Jayadvaita Swami. But "whether" isn't. So let's look at some of the words of Srila Prabhupada's that Jayadvaita Swami restored, and you decide whether this restoration was a great offense against Prabhupada or a service to him and to all the readers of the Gita As It Is, now and in the future, in all the languages of the world. I'll give only a few examples, following the logic of "testing one grain of rice to see if the whole pot is cooked." Some Examples of Restorations to The first example appears in Chapter 8, Text 11, in the first paragraph of the purport. Some uninformed people allege that this is an instance of making concessions to the Mayavadis, jnanis, and yogis by introducing sat-cakra-yoga from out of the blue. You decide whether this charge is justified or specious. (I've left the typographical errors in the original transcript so you can see exactly what the original editors were dealing with, and I've placed restored text in boldface where helpful.) ----------------------------- Bhagavad-Gita As It Is, 8.11 purport, paragraph 1 1972 Macmillan edition: Lord Krsna explains that Brahman, although one without a second, . . . 1983 BBT edition: Lord Sri Krsna has recommended to Arjuna the practice of sat-cakra-yoga, in which one places the air of life between the eyebrows. Taking it for granted that Arjuna might not know how to practice sat-cakra-yoga, the Lord explains the process in the following verses. The Lord says that Brahman, although one without a second, . . . Original Transcript Lord Shri K. has recommended Arjuna practice of yoga (satijacaw) to put the air of life between the two eeybrows. Taking it for accpetance that Arjuna might not be knowing the process how to practice satojacaw yoga, Lord is trying to explain as far as possinble the porcess in the following words. He says that Brahama although one without second ... ----------------------------- Now, besides the original editor's serious omission of a good piece of English text, one of the things that obviously happened here is that the typist couldn't understand the words sat-cakra-yoga on the tape; so he typed in "satijacaw" and "satojacaw." In 1968-69 the Sanskrit editors couldn't check the commentated Gita Prabhupada was referring to while writing his purports, so they just crossed out the mysterious words. In 1983, however, the editors could check the original. So they restored sat-cakra-yoga, here and also in the previous purport, where, among other words, the following sentence had been omitted: "The practice of sat-cakra-yoga, involving meditation on the six cakras, is suggested here." Is Jayadvaita Swami guilty of the crime of whimsically introducing sat-cakra-yoga, or has he performed a valuable service by restoring Srila Prabhupada's lost words? You decide. The next change has brought the charge that Jayadvaita Swami is trying to hide Srila Prabhupada's instruction that one need not read many books. ----------------------------- BG 10.34, synonyms, translation, and purport 1972 Macmillan edition: SYNONYM: dhrtih--faithfulness TRANSLATION: I am fame, fortune, speech, memory, intelligence, faithfulness and patience. PURPORT (2nd paragraph): The six opulences listed are considered to be feminine. If a woman possesses all of them or some of them she becomes glorious. Sanskrit is a perfect language and is therefore very glorious. After studying, if one can remember the subject matter, he is gifted with good memory, or smrti. One need not read many books on different subject matters; the ability to remember a few and quote them when necessary is another opulence. 1983 BBT edition: SYNONYM: dhrtih--firmness TRANSLATION: Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience. PURPORT: The seven opulences listed--fame, fortune, fine speech, memory, intelligence, steadfastness and patience--are considered feminine. If a person possesses all of them or some of them he becomes glorious. If a man is famous as a righteous man, that makes him glorious. Sanskrit is a perfect language and is therefore very glorious. If after studying one can remember a subject matter, he is gifted with a good memory, or smrti. And the ability not only to read many books on different subject matters but to understand them and apply them when necessary is intelligence (medha), another opulence. Original Transcript SYNONYM: dhrtih--firmness TRANSLATION: Amongst the women I am Giti sri and boni and memory, intelligence, firmness and excuse all. PURPORT: Six kinds of opulences like fame, beauty, good speech, memory, remembrance, endurance, excuse all-- these are considered sevomen. All these six kinds of opulences are considered feminine, so if one produces all of them or some of them he becomes glorious. If one is famous as a righteous man that makes a man glorious. The perfect language is the Sanskrit language. Therefore this language is also very glorious. Remembrance, after learning if one can produce the result of learning that is called smirtir. Medha, memory, not only to read many books on many subject matter, but to keep them in the memory and produce them when necessary, that is also another opulence. ----------------------------- There are several items to consider in this text. First is the mistake, in the synonyms and translation, of rendering dhrtih as "faithfulness." Srila Prabhupada had "firmness"-- not the same thing as faithfulness. The old edition goofs by saying about the seven opulences, "If a woman possesses all of them or some of them she becomes glorious" instead of, as Srila Prabhupada had it, "If a person [anyone] possesses all of them or some of them he becomes glorious." In this connection, too, we have the old verse and purport saying that a faithful woman (wife) is glorious. This is of course true--but it has nothing to do with what Srila Prabhupada is saying here! Dhrti means firmness or steadfastness. Though it's a feminine quality, that doesn't mean only women can possess it--it's also one of the ksatriya qualities mentioned in the eighteenth chapter. So in this verse, as Srila Prabhupada originally rendered it, Krsna isn't identifying Himself with "faithfulness," nor in the purport is Srila Prabhupada saying a faithful woman is glorious. Then there are the obvious omissions--the list at the beginning of the paragraph and the sentence "If a man is famous as a righteous man, that makes him glorious." And finally we have the last sentence of the Macmillan purport--an encouragement not to read many books but to know a few thoroughly and quote them. A fine sentiment (when applied to Prabhupada's books), but why should Prabhupada's actual words and meaning be obliterated in favor of this little lesson from the first editor? Why cast away Prabhupada's painstakingly rendered words and immortalize this seriously defective rendering of the purport? Is Jayadvaita Swami guilty of hiding that one need not read many books, or has he restored Srila Prabhupada's words and meaning? Is his work here a crime or a service? You decide. By the way, in light of the last example, it's interesting to note that the Macmillan edition omits the following critical sentence in the purport to 4.34: "Nor by independent study of books of knowledge can one progress in spiritual life." (The manuscript said, "Neither by self study of the books of knowledge can help one progress in spiritual life.") Kind of an important instruction from the founder-acarya, don't you think? ----------------------------- Can someone please explain to me why the entire first paragraph of the purport to 9.26, chock full of essential nectarean instructions from Srila Prabhupada, should not be part of Bhagavad-gita As It Is? It was there in the 1968 abridged Macmillan Gita, was somehow omitted in the Macmillan unabridged version, and was then mercifully restored by Jayadvaita Swami in the revised BBT edition. The next example requires a little effort to follow. Bhagavad-gita 18.31 describes intelligence in the mode of passion, and 18.32 describes intelligence in the mode of ignorance. Srila Prabhupada wrote a purport to 18.32 but not 18.31. Somehow, the original editor took the purport to 18.32 and appended it to 18.31. Since Prabhupada's purport described intelligence in ignorance, the original editor substituted "passion" for "ignorance" throughout. ----------------------------- BG 18.31 and 32 purport Macmillan 18.31, purport Intelligence in the mode of passion is always working perversely. It accepts religions which are not actually religions and rejects actual religion. All views and activities are misguided. Men of passionate intelligence understand a great soul to be a common man and accept a common man as a great soul. They think truth to be untruth and accept untruth as truth. In all activities they simply take the wrong path; therefore their intelligence is in the mode of passion. 1983 BBT edition 18.32, purport Intelligence in the mode of ignorance is always working the opposite of the way it should. It accepts religions which are not actually religions and rejects actual religion. Men in ignorance understand a great soul to be a common man and accept a common man as a great soul. They think truth to be untruth and accept untruth as truth. In all activities they simply take the wrong path; therefore their intelligence is in the mode of ignorance. Original Transcript 18.32 purport Intelligence in the mode of ignorance is always going on the opposite side. That is, such intelligence accept religions which is not actually religion and they accept non-religion which is actually religion. All their activities are on the direction. They understand a great soul as a common man and accepts a common man as a great soul. They accept truth as untruth and accept untruth as truth. In all activities they simply accept the opposite direction therefore their intelligence is supposed to be in the mode of ignorance. ----------------------------- The placement of this purport under 18.31 and the change of "ignorance" to "passion" constitute a serious editorial failure. Knowing the facts surrounding this purport, who would now dare present the blunder as "Prabhupada's words"? ----------------------------- We could provide many more examples, some of great substance--the restoration of dozens and dozens of Sanskrit quotes in the purports, of the Gita-mahatmya verses in the Introduction, of the whole Hare Krsna mantra to the purports of 8.6, 8.13, 8.14, and 8.19, of the proper translations and purports for 8.19-20, and of much more. (See Part 5, Jayadvaita Swami's letter to Amogha Lila Dasa, to find out about other restorations.) The point here is not to analyze every restoration Jayadvaita Swami made. That's neither possible here nor necessary. The point is to show that he was doing what he was supposed to do. He was performing his prescribed duty as Srila Prabhupada's editor, just as he had done in Srila Prabhupada's physical presence. With the help of other senior and learned devotees, such as Ravindra Svarupa Prabhu, Garuda Prabhu, and Gopiparanadhana Prabhu, he performed a difficult but necessary service for Srila Prabhupada, for all of ISKCON, and for all readers of Bhagavad-gita As It Is. ---------------------------- Restorations by Dravida Dasa As for myself, I began as a proofreader of Srila Prabhupada's books and BTG magazine in 1973 and started substantial editing in 1975. That year, under the guidance of Jayadvaita Swami, I edited several chapters of the Fifth Canto and the Caitanya-caritamrta during the famous seventeen-books-in-two-months production marathon. So for the last twenty-three years or so, except for a year spent with the Bhaktivedanta Institute at Srila Prabhupada's direct request, I've been steadily editing BBT books or BTG magazine. I will ever believe that if I could show Srila Prabhupada the following restorative changes I've made to his books, he would approve. My first examples are from Sri Isopanisad. The restored text is in boldface. ----------------------------- Sri Isopanisad, Mantra 2, end of purport 1974 edition Even though such God-centered activities may be half-finished, they are still good for the executor because they will guarantee him a human form in his next birth. In this way one can have another chance to improve his position on the path of liberation. 1993 edition Even though such God-centered activities may be half-finished, they are still good for the executor, because they will guarantee him a human form in his next birth. In this way one can have another chance to improve his position on the path of liberation. How one can execute God-centered activities is elaborately explained in the Bhakti-rasamrta-sindhu, by Srila Rupa Gosvami. We have rendered this book into English as The Nectar of Devotion. We recommend this valuable book to all who are interested in performing their activities in the spirit of Sri Isopanisad. Srila Prabhupada's text from 1960 BTG Such God centered activities even though half finished still it is good for the executor because that will guarantee one at least human form of life in the next birth so that he gets another chance of improving his position on the path of liberation. How one can execute God centered activities is elaborately explained in the Bhakti Rasamrita Sindhu by Srila Rupa Goswami and rendered into English by us under the title of Science of Devotional Service of the Lord. We shall recommend this valuable book to all who are interested to guide their activities in the spirit of Ishopanishad. ----------------------------- Mantra 8, purport, 2nd paragraph 1974 edition In the Brahma-samhita there is a similar description of the Supreme Lord. He is described there as sac-cid-ananda-vigraha, which means that He is the eternal form fully representing transcendental existence, knowledge, and bliss. The Vedic literatures state clearly . . . 1993 edition In the Brahma-samhita there is a similar description of the Supreme Lord. He is described there as sac-cid-ananda-vigraha, which means that He is the eternal form fully representing transcendental existence, knowledge and bliss. As such, He does not require a separate body or mind, as we do in material existence. The Vedic literatures state clearly . . . Srila Prabhupada's 1960 BTG In the Brahma Samhita there is a similar description of the body of the Supreme Lord. He is described there as the Sachidananda Vigraha. This means that He is the eternal Form fully representing transcendental existence, bliss and knowledge. He does not require a separate body or mind like us in the material existence. The Vedic literatures distinguish him clearly . . . ----------------------------- Mantra 12, purport, 4th paragraph 1974 edition Since the living being is materially entangled, he has to be relieved from material bondage entirely, to attain permanent relief on the spiritual plane, where eternal bliss, life, and knowledge exist. It is also stated in the Bhagavad-gita (7.23) that the worshipers of the demigods can go to the planets of the demigods. 1993 edition Since the living being is materially entangled, he has to be relieved from material bondage entirely to attain permanent relief on the spiritual plane, where eternal bliss, life and knowledge exist. Sri Isopanisad therefore instructs that we should not seek temporary relief of our difficulties by worshiping the dependent demigods, who can bestow only temporary benefit. Rather, we must worship the Absolute Personality of Godhead, Krsna, who is all-attractive and who can bestow upon us complete freedom from material bondage by taking us back home, back to Godhead. It is stated in the Bhagavad-gita (7.23) that the worshipers of the demigods can go to the planets of the demigods. Srila Prabhupada's 1960 BTG The living being is in the material entanglement and he has got to be relieved from the material bondage for permanent relief in the spiritual plane where eternal bliss, life and knowledge exist. The Ishopanishad therefore directs us that we should not be busy for a temporary relief by worshipping the dependent demigods who can bestow upon us a temporary benefit. But we must worship the Absolute Personality of Godhead Krishna Who is all attractive and can bestow upon us complete relief from the material bondage by going back to home back to Godhead. In the Bhagwat Geeta it is said that the worshippers of the demigods can go up to the planets of the respective demigods. ----------------------------- The next example comes from my favorite chapter of the Krsna book--Chapter 21, "The Gopis Attracted by the Flute." ----------------------------- 1970 edition Krsna was very pleased with the atmosphere of the forest, where flowers bloomed and bees and drones hummed very jubilantly. 1996 edition With the arrival of the beautiful autumn season, the waters in the lakes and rivers became as clear as crystal and filled with fragrant lotus flowers, and breezes blew very pleasantly. At that time, Krsna entered the forest of Vrndavana with the cows and cowherd boys. Krsna was very pleased with the atmosphere of the forest, where flowers bloomed and bees and drones hummed very jubilantly. ----------------------------- For some reason the previous editors omitted the first two sentences, which come right from the original tapes. These are Srila Prabhupada's words, a nectarean translation of the first two verses of SB 10.21. Don't you think Prabhupada would want them restored? I'll wind up with a few examples from the Caitanya-caritamrta. Much of this book was produced at breakneck speed in 1975, during the seventeen-books-in-two-months marathon. Harikesa Swami remembers, "Prabhupada was well aware that the CC was a rush job and there were tons of mistakes. It was understood from the start (when we were in LA starting the marathon) that the book would be revised in a later reprint." You judge whether the following errors should have been left uncorrected forever: ----------------------------- Madhya 19.157, purport 1975 edition If one thinks that there are many pseudo devotees or nondevotees in the Krsna Consciousness Society, one can keep direct company with the spiritual master, and if there is any doubt, one should consult the spiritual master. 1996 edition Even if one thinks that there are many pseudo devotees or nondevotees in the Krsna Consciousness Society, still one should stick to the Society; if one thinks the Society's members are not pure devotees, one can keep direct company with the spiritual master, and if there is any doubt, one should consult the spiritual master. Original transcript If one thinks in the Society there are many so-called devotees or there are so many nondevotees, still one should stick to the Society, and if one thinks the Society members are not pure devotees, he can directly keep company or in touch with the spiritual master. If there is any doubt he should consult the spiritual master. ----------------------------- For me, at least, Srila Prabhupada's instruction contained in the omitted material is essential. By what logic should the law books for the next ten thousand years omit it? ----------------------------- Madhya 9.362 translation 1975 edition In this age of Kali, there are no genuine religious principles. There are only the Vaisnava devotees and the Vaisnava devotional scriptures. This is the sum and substance of everything. 1996 edition In this Age of Kali there are no genuine religious principles other than those established by Vaisnava devotees and the Vaisnava scriptures. This is the sum and substance of everything. Original transcript In this age of Kali there is no other genuine principle of religion except Vaisnava devotee and the Vaisnava scripture, devotional books. This is the sum and substance of everything. ----------------------------- So, there are no genuine religious principles in this age, and the Vaisnava devotees and Vaisnava scriptures have nothing to do with genuine religious principles. Are we actually going to have devotees quoting this translation to prove that? Without the revised edition of the Caitanya- caritamrta, they would be perfectly justified in doing so. You decide if I've offended Prabhupada by restoring the translation of this verse, whose meaning Caitanya Mahaprabhu Himself says is marma, the sum and substance of everything! ----------------------------- Madhya 8.257 purport 1975 edition They [the demigod worshipers] at least retain their individuality in order to enjoy life, but the impersonalists, who try to lose their individuality, also love both material and spiritual pleasure. The stone is immovable and has neither material nor spiritual activity. 1996 edition They at least retain their individuality in order to enjoy life. But the impersonalists, who try to lose their individuality, also lose both material and spiritual pleasure. The last destination of the Buddhist philosophers is to become just like a stone, which is immovable and has neither material nor spiritual activity. Original transcript They at least keep their individuality to enjoy life. But the impersonalists, by stopping their individuality, lose all kinds of pleasure, either material or spiritual. The Buddhist philosophers' last destination is to become just like stone. It is immovable, without any activity, whether material or spiritual. ----------------------------- In the mad dash to edit mountains of text in two months, "lose" became "love," the proofreader missed it, and a line of manuscript dropped out of sight. And so this passage became totally meaningless. Some people say it should have stayed that way. We disagree. ----------------------------- And finally, here's my favorite: ----------------------------- Mad 13.137 purport 1975 edition [nothing; existing purport belongs to 138] 1996 edition The mind's activities are thinking, feeling and willing, by which the mind accepts materially favorable things and rejects the unfavorable. This is the consciousness of people in general. But when one's mind does not accept and reject but simply becomes fixed on the lotus feet of Krsna, then one's mind becomes as good as Vrndavana. Wherever Krsna is, there also are Srimati Radharani, the gopis, the cowherd boys and all the other inhabitants of Vrndavana. Thus as soon as one fixes Krsna in his mind, his mind becomes identical with Vrndavana. In other words, when one's mind is completely free from all material desires and is engaged only in the service of the Supreme Personality of Godhead, then one always lives in Vrndavana, and nowhere else. ----------------------------- Who in his right mind would claim that this jewellike purport should be consigned to oblivion? There are dozens and dozens of similar restorations in the 1996 Caitanya-caritamrta. ----------------------------- Conclusion I appeal to all intelligent and sincere devotees to trust, support, and relish the latest BBT editions of Srila Prabhupada's books, with all their valuable corrections and restorations. For those who still prefer the previous editions, I have this one word of caution: You're accepting a lot of "non-Prabhupada" as Prabhupada and missing a lot of what Srila Prabhupada intended those books to say. Like many devotees, I treasure my Macmillan Gita. It's redolent with the old blissful days of early ISKCON. Especially for anyone who grew up in devotional service reading it, the Macmillan Gita is a priceless memento. I wouldn't trade mine for anything. But when I want to read what Prabhupada actually said, I turn to the 1983 edition of Bhagavad-gita As It Is. The simple fact is that it conveys Srila Prabhupada's words and meaning more accurately and more faithfully. Likewise with the 1982 Nectar of Devotion, the 1993 Isopanisad, the 1996 Krsna book, and the 1996 Caitanya-caritamrta. Because when Srila Prabhupada's books are made closer to what Srila Prabhupada said, "Then it is all right." In fact, it's better than all right. The closer to Srila Prabhupada, the better. ---------------------------------------------- 2. "Not a Shabby Thing" by Jayadvaita Swami What Srila Prabhupada told his editors and publishers Publishers revise their books. It's standard practice. You don't perpetuate mistakes. You fix them. Especially when the mistakes are your own (the publisher's own), not the author's. And when publishers make corrections, they don't litter the page with little footnotes to tell you where all the goofs were. The mistakes simply disappear, with the corrected text in its place. In the event that revisions are extensive, it's standard practice to publish an explanation: What was done? Who did it? Why? And that's it. What should matter to the reader, after all, is the text, not the corrections. An exception is made in the case of what is called "critical editions." A critical treatment is usually reserved for ancient and classical manuscripts, in editions intended to enable scholars to minutely study the differences between texts. For example, there's a critical edition of the Sanskrit Mahabharata, noting in detail the differences between various available manuscripts. There are also critical editions of Shakespeare, noting the differences between the "First Folio," "Second Folio," and so on. If we wanted, we could publish a critical edition for every BBT book, showing how the edited version differs from Srila Prabhupada's original dictation. Do you think that critical editions are what Srila Prabhupada had in mind for us to distribute? Were we to publish a critical edition of, for example, Bhagavad-gita As It Is, showing the differences between the first edition and the second, the main service we'd be doing the reader would be to point out to him the hundreds of bloopers and blunders committed in the first edition of the book. Do you think that would help the reader? Would it bolster his confidence in Srila Prabhupada's books? Does he really need to be told, for example, that the first edition spoke of "a planet of trees"? Srila Prabhupada gave no sign that he wanted his books published in critical editions. 
---------------------------------- Instructions from Srila Prabhupada Did Srila Prabhupada want his books edited? Yes, he did. And are the BBT editors who continue to correct errors in Srila Prabhupada's books acting under Srila Prabhupada's instructions? Yes, they are. Consider this, from a letter (9 January 1970) to one of Srila Prabhupada's early editors, Satsvarupa Dasa, now Satsvarupa Dasa Goswami:
However much a mess a book may be, if it glorifies Krsna the bona fide devotees will accept it. But Srila Prabhupada clearly and unequivocally instructed that his books should not have mistakes. "We should not present a shabby thing." Whose responsibility is it to make sure that such mistakes do not appear? It is the responsibility of Srila Prabhupada's editors and his publisher, the BBT. Srila Prabhupada instructed his editors to be vigilant against errors. He did not want his books to include mistakes due to editorial negligence. Nor did he want doubtful text simply pushed through. In 1970, when Brahmananda Dasa was in charge of ISKCON Press (the forerunner of the BBT), Srila Prabhupada would sometimes review final manuscripts or proofs for the Krsna book. When on one occasion Srila Prabhupada found an editorial error, he sent Brahmananda this memorable instruction (17 April 1970):
What other discrepancies might there have been? Srila Prabhupada expected his editors to find them--and purge them. The editors did so--but imperfectly, as Srila Prabhupada later brought to the attention of Brahmananda (on 2 June 1970):
Srila Prabhupada was pleased with the book, but he also noted the mistakes. He did not want errors. As Srila Prabhupada had written to Brahmananda earlier (10 December 69):
Six years later, Srila Prabhupada reiterated the same message: The books should not have mistakes. When Ramesvara Dasa was in charge of book publishing in Los Angeles, Srila Prabhupada wrote to him (20 December 75):
At the risk of overloading this paper with quotations, here's one more, from yet another letter to Brahmananda (22 April 1970):
Srila Prabhupada had read the book "sporadically." But to read the book carefully, minutely, and correct all mistakes was a task he assigned to his editors. And he not only assigned a one-time task, but clearly stated the principle involved: No mistakes. The editing must be done nicely. It is this standard, stated by Srila Prabhupada himself, that the BBT continues to uphold as the standard for every one of Srila Prabhupada's books. ------------------------------------------ 3. Srila Prabhupada's Books in Translation by Jayadvaita Swami "Make it perfect. That is our philosophy." Since the BBT now publishes Srila Prabhupada's books in nearly ninety languages, you might be interested to know what Srila Prabhupada said about the editing of his non-English books. It is worth noting, perhaps, that the non-English books are translated from the English ones. If the English ones have errors, the non-English ones are likely to repeat them. As with English, Srila Prabhupada wanted his books published to a high standard in other languages too. As he wrote to Jaya Govinda Dasa on 3 Feb 1970 concerning French and German:
Nor should philosophical mistakes be allowed to appear. As Srila Prabhupada wrote to Tamal Krishna Goswami and Gurudasa (23 August 1971):
To Hamsaduta Dasa (20 January 1972), Srila Prabhupada gave the same message:
Both in English and in the other languages of the world, Srila Prabhupada wanted his editors and publishers to make sure that BBT books would be philosophically faithful and grammatically and linguistically sound. -------------------------------------------------- 4. Editing: Whom did Srila Prabhupada trust? by Dravida Dasa The revisions for the Second Edition of Bhagavad-gita As It Is were done by Jayadvaita Swami. Jayadvaita Swami had served in Krsna conscious book production for nearly ten years during Srila Prabhupada's physical presence. He served first as a typist (one of his early engagements was to retype the entire edited manuscript of Bhagavad-gita As It Is). Later he served as a transcriber (he transcribed much of the Krsna book). He then went on to typesetting, proofreading, and editing. He served as an editor for Srila Prabhupada until Srila Prabhupada's very last days on earth. Critics of the second edition of Bhagavad-gita As It Is are essentially criticizing Jayadvaita Swami. Implicitly or explicitly, they are saying he edited recklessly, heedlessly, without authority. Who does he think he is, to so arrogantly change Srila Prabhupada's words? Yet while Srila Prabhupada was physically present, "changing Srila Prabhupada's words"--that is, editing--was Jayadvaita Swami's prescribed duty. Srila Prabhupada trusted him to do it well. We know of no instance in which Srila Prabhupada expressed anything other than confidence, pleasure, and satisfaction concerning Jayadvaita Swami's editing. Devamrta Swami remembers:
After Srila Prabhupada left, Jayadvaita Swami simply continued his prescribed duty--finding and correcting errors, guarding against needless changes, and making sure that Srila Prabhupada's books came as close as possible to Srila Prabhupada's intended meaning and Srila Prabhupada's original words. Did Srila Prabhupada trust Jayadvaita Swami? See for yourself. On 10 February 1970, Srila Prabhupada wrote him:
In that same letter, in response to questions on how to handle some editing for The Nectar of Devotion, Srila Prabhupada told him:
Here is another remembrance from Devamrta Swami:
On 7 September 1976, Srila Prabhupada sent Radhavallabha Dasa this unequivocal endorsement of Jayadvaita Swami's work:
Even in the famous conversation about "rascal editors," in which Srila Prabhupada blasted BBT editors and managers for making whimsical changes in his books, Jayadvaita Swami emerged not only unscathed, but even endorsed by Srila Prabhupada as a suitable person to guard editorial integrity. In that conversation, in Vrindaban on 22 June 1977, Yasodanandana Swami said to Srila Prabhupada:
In the course of the discussion, in which Srila Prabhupada blasts "rascal editors" left and right, Tamal Krishna Goswami mentions:
And Srila Prabhupada replies:
Svarupa Damodara Dasa (now Swami) was also taking part in the discussion, and at one point Tamal Krishna Goswami repeats a suggestion from Svarupa Damodara that Srila Prabhupada's books be checked and, if need be, revised before being reprinted. Tamal Krishna Goswami says:
And Srila Prabhupada responds approvingly:
To shoot down Jayadvaita Swami, critics would have to argue, we suppose, that he used to be good but sometime after Srila Prabhupada's departure went bad. Yet they have little to argue from. Since Srila Prabhupada's departure, Jayadvaita Swami has taken part in no philosophical heresies (and has spoken out against several), he has maintained his spiritual vows, he has served Srila Prabhupada steadily. He has simply continued his prescribed duties. Which leaves perhaps only one argument left:
And what's wrong with the Gita?
The famous "circular argument":
Then what are we left with? This:
So you have a choice. You can listen to the critics, who supposedly "speak for Prabhupada." Or you can listen to Srila Prabhupada himself. Most likely you'll find this an easy choice. And what about the other active BBT English editor, Dravida Dasa? Srila Prabhupada had confidence in Jayadvaita Swami, and Jayadvaita Swami has full confidence in Dravida. Others may choose to trust neither. May they read the old editions--errors and all--and be happy. -------------------------------------------------- 5. The Revision of Bhagavad-gita As It Is: In 1986, an outspoken critic in West Virginia who was later found utterly deviated from Srila Prabhupada's teachings was leading a propaganda campaign against the second edition of Bhagavad-gita As It Is. Having heard these criticisms, Sriman Amogha Lila Dasa Adhikari, a disciple of Srila Prabhupada's, took an action entirely befitting an intelligent Vaisnava gentleman: He expressed his doubts in a courteous letter of inquiry to the editor, Jayadvaita Swami. The answers Amogha Lila Prabhu received should be of interest to anyone with similar questions. They appear below. ----------------------------- His Grace Sriman Amogha Lila Dasa [July 1986] Dear Amogha Lila Prabhu, Please accept my most humble obeisances. All glories to Srila Prabhupada. I am in due receipt of your letter, dispatched June 21, and have noted the contents carefully. You've heard strongly expressed objections to the second edition of Bhagavad-gita As It Is, and you've written to me because you want to investigate the matter more fully. I've been silent about this, so as not to overindulge in the animalistic propensity of defending. But since you've raised good questions, it's my duty to answer. First: To my knowledge, Srila Prabhupada never asked us to re-edit the book. As you know, and as we kept in mind while doing the work, Srila Prabhupada staunchly opposed needless changes. You write that Kirtanananda Maharaja told you I regretted having done the editing and that if I'd known of his feelings or read his paper commenting on the work I wouldn't have done it at all. This is a misunderstanding. What I regret is that I didn't have the benefit of Kirtanananda Maharaja's comments while the work was still going on, long before the book was published. In fact, a full year before the book went to press, I sent Kirtanananda Maharaja a letter telling exactly what I was doing and why. I included a copy of every change I had made in the translations. And I earnestly asked for any comments, questions, or suggestions he might have. To save us from exactly the kind of controversy he has now raised, the letter pleaded that doubts be voiced then, while time was ample and the work was still on our desks. I sent the same letter not only to Kirtanananda Maharaja but also to every other member of the GBC, most English-speaking ISKCON sannyasis, various other senior ISKCON devotees, and every ISKCON temple president in the English-speaking world. What I regret, therefore, is that those who now speak out were silent when their wisdom was sought. I do not, however, regret undertaking the task of revision, and now I shall tell you why. As mentioned in the "Note about the Second Edition" that appears in the book, the editors of the first edition are to be praised. They did a fine job of making a tough manuscript ready to print. They also, however, made lots of omissions, goofs, and blunders, which I see no need to immortalize in print. I suppose that what disturbs some devotees most is the changes in the translations. As you know, Srila Prabhupada considered the translations less important, and so do I. For me the more important revisions, therefore, are the ones in the purports. Of these there are easily several hundred. To answer your letter, I spent an hour or so going through the book to pull out some samples for you. To examine them you should have before you a copy of both editions--the old one and the new. To look at the samples carefully may take you a couple of hours. But it's the best way I know to answer your questions, and I'm sure you'll find your time well spent. Here goes. There are different categories of corrections. 1. SIMPLE BOO-BOO'S For example, simple obvious spelling errors. Who would be willing to insist that the reference to the province of "Behar" (old edition, page 185) should not be changed to "Bihar"? Chapter 16, verses 1-3, purport. Read the first line of the last paragraph in the old edition. Despite what the purport says, the transcendental qualities add up to 26, not 16. Someone typed a "1" instead of a "2," so the count is off by 10. 2. MISSING EVIDENCE Here's something more serious. In the old edition, dozens and dozens of Srila Prabhupada's Sanskrit quotations--Vedic evidence, sastra-pramana--have simply been edited out. In the Introduction of the new edition, for example, here are some of the quotations you'll find restored: pg. 8: mayadhyaksena prakrti, etc. pg. 12: muktir hitva anyatha rupam, etc. pg. 14: parasya saktir vividhaiva sruyate pg. 17: yad gatva na nivartante, etc. pg. 26: visnu-sakti para prokta, etc. pg. 28: kirtaniyah sada harih pg. 30: tad vijnanartham, etc. These are Srila Prabhupada's words. The Introduction is still available on tape, and you can hear them for yourself. And if you want something bigger, how about this: The old edition, on page 27, adds a verse Srila Prabhupada didn't speak (nehabhikrama-naso 'sti) and then leaves out every one of the renowned verses from the Gita-mahatmya with which Srila Prabhupada's original Introduction concludes. I'm not even slightly sorry that these verses have now been restored. Throughout the new edition the editors have restored dozens and dozens of Sanskrit quotations, large and small, the old edition simply scratched out. For a few more examples, you can look at the purports to the following verses: 2.43, 2.56 (two quotations), 2.63, 9.4, 9.6 (three quotations), 9.7, 9.9, 9.11 (new edition, pg. 469--three quotations), 9.12, 10.15, 11.43 (three quotations). In 11.54, no fewer than eight quotations have been restored. And there are dozens and dozens more. The verses you now see are not editorial speculations, guesses, helpful additions or any other such nonsense. They are the very words of our acarya, jumbled by typists and scratched out by editors in the 1960's, now restored to their place in Srila Prabhupada's book. 3. POINTS WITHOUT PINS Here's another, related sort of omission. Sometimes when Srila Prabhupada comments on a Sanskrit word, the editors have kept the comments but edited out the word. For example see the references to avasam (9.8) and udasina-vat (9.9). Or, at the end of the purport to 13.12: "The beginning of knowledge, therefore, is amanitva, humility." To me, these references add immensely to the value of Srila Prabhupada's purports. With these references, we can clearly see how Srila Prabhupada's comments directly illuminate specific words of the verse. And, again, these are not editorial whimsies-- they're Srila Prabhupada's original words. 4. GLOSSES TOTALLY LOST Sometimes Srila Prabhupada's comments on a word are entirely left out. For example, see his comments on the word na (11.54) and tad-arthiyam (17.27). And these are but examples--there are more. 5. SANSKRIT SLIPS Sometimes the Sanskrit editors just goofed. Example: In 7.18, the Sanskrit quoted in the purport doesn't match the English translation that follows it. Why? Because the Sanskrit editor supplied the wrong Sanskrit verse. (If you check in Ninth Canto, you'll see for yourself.) The new edition has it right. 7.25. A tired typist or sleepy English editor may have helped screw this one up. The prayer the old edition attributes to Queen Kunti was never spoken by Kunti at all. It's from the Isopanisad! The new edition follows the original manuscript and sets things right. 9.29. The Sanskrit editor guessed which verse to put in--and guessed wrong. The correction is obvious. 10.4-5. Is bhayam (old edition, pg. 498) really the word for "fearlessness"? 13.15. Sarvatah pani-padam is not from the Svetasvatara Upanisad at all. It's from the previous verse of the Gita. When the mistake is corrected, you get the brilliant Bhaktivedanta purport of the famous, often misused verse apani-pado javano grahita. 6. MANGLED MEANINGS Sometimes the inexperienced editors just misunderstood the meaning of a Sanskrit verse. Example (a small one). 5.2. Aside from being a pretty tough sentence to read, the old editing of Srila Rupa Gosvami's verse scrambles the meaning. The verse doesn't mean that things related to Krsna, "though they are material," should not be renounced. The point is that because they're related to Krsna, they're not material at all. That's why giving them up, as the Mayavadis do, is dry renunciation. 7. GENERAL BLUNDERS Then there's what you might call good old-fashioned screw-ups. 2.1. Have you ever had to explain the last sentence of this purport? "This realization is made possible by working with the fruitive being situated in the fixed conception of the self." It's just an editorial mistake, and it doesn't make a damn bit of sense. 2.43. In the last paragraph, what are the "four monthly penances"? It should be "four-month penances" (caturmasya). 3.35. In the old edition, look at the second sentence of the purport. How often we've heard devotees insist that their prescribed duties must "complement their psychophysical condition." That may be a good idea. But look in the new book and see what Srila Prabhupada actually said. 7.15. The old purport (bottom of page 383) talks about "the swine who eat the soil." I always thought that strange. Do hogs really eat soil? What the original text says is "the hogs who eat the night soil." But some editor put a question mark next to "night," and out it went. What in the world is "night soil"? Srila Prabhupada knew--it's a polite name for that good old stuff we all know hogs love to eat. 7.15. Two sentences later, a typist has left out a line. If you want to find out what Srila Prabhupada said the foolish worker will untiringly continue to hear of, you have to look in the new edition. 10.27. They once took a "sea journey." Hardly. Our old friend Neal the typist, the college kid who walked into 26 Second Avenue and volunteered to type, simply heard things wrong. It was "sea churning." But back in the old days in the storefront, no one knew the real story. 10.29. A "planet of trees"? Fa-aar out! But if the Swami says so, it must be right. Sorry, boys. Srila Prabhupada never said so. It's Neal the typist again. It's a planet of ancestors (pitas), or pitrs (pronounced "pi-trees"). 10.35. Where has the Lord "already explained" that the Sama-veda is "rich with beautiful songs"? Ask Neal the typist. Or else look in the new book and read things right. 13.2. In the old edition (page 621) you'll read "Sometimes we understand that I am happy, I am mad, I am a woman, I am a dog, I am a cat; these are the knowers." This is straight-out nonsense. It's not right, it's not sacred, and it's not the words of my spiritual master. 15.2. Is the old second paragraph of this purport supposed to stay screwed up and incomprehensible forever? 18.31-32. Back in the 60's, the editors somehow changed the word "ignorance" to "passion" and put the purport in the wrong place. Should it stay there? 8. TOO HELPFUL It's the job of the editor to try to help the reader. But sometimes an editor can be too helpful. Example: 5.28. In the old second paragraph you'll find a reference to the pratyahara (breathing) process." On the manuscript you can clearly see that the editor, for the benefit of readers new to yoga, has penned in the parenthetical word "breathing." But pratyahara is not the breathing process at all--it's the process of withdrawing the senses from their objects. The breathing process is pranayama. Should this goof be granted sanctity merely for its presence on the page? 15.2. "The Gandharvas (fairies)." The editor is being helpful again. But is Narada Muni really a "fairy"? 9. THE RED-PENNED PURPORT When our editors back in the 60's came to a passage too hard for them to figure out, they did what was expedient--crossed it out and kept going. Sometimes it was just a few words, sometimes a sentence or a few sentences, sometimes a whole paragraph. Sometimes, while trying to prune a paragraph, they cut off valuable fruits and flowers. Sometimes they seem to have thought that Srila Prabhupada was being too heavy. Or sometimes a passage just got inadvertently left out. Examples: 8.11. The old edition loses the first two sentences of the purport. 8.6, 8.13, 8.14, 8.19. When Srila Prabhupada spoke the whole mahamantra, the typist often just typed some shortcut, like "HK etc." The new edition restores the full mantra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Just see how in this chapter-- "Attaining the Supreme"--Srila Prabhupada repeatedly emphasizes the chanting of these 16 holy names. 8.28. In the new edition, start reading on page 445, from "The words idam viditva . . . " and go on till the purport ends. Just see all that has been restored. And appreciate, especially, Srila Prabhupada's beautiful exposition of how Krsna consciousness grows, from sraddha up to prema. 9.26. The first edition loses the whole first paragraph. 11.52. In the new edition, page 599, on the last few lines of the page, the fool who offers respect only to the impersonal "something" within Krsna finally gets what he deserves--Srila Prabhupada's boot in his face. 13.5. Srila Prabhupada's gloss on chandobhih has returned to the page, the next paragraph now makes proper sense, and the last paragraph has been recovered. 13.19. Two whole paragraphs lost! For me, Srila Prabhupada's summary of verses 6 through 18 opened up a new understanding of a chapter that had long perplexed me. 16.7. The history of religious editing is not without its humor. Srila Prabhupada's manuscript clearly says, "One should always be careful to keep his body clean by bathing, brushing teeth, shaving, changing clothes, etc." But back in the 60's, we kept our beards--and trimmed off the word shaving. ----------------------------- You've now had a glimpse of the hundreds of omissions and mistakes in the first edition of Bhagavad-gita As It Is. Should what was lost have stayed permanently lost? Should what was screwed up in the 1960's have stayed screwed up forever? I leave it to you to decide. One final point. The first edition of Bhagavad-gita As It Is not only preserved errors and omissions but actually multiplied them when the book was translated into other languages. What does a translator do with something like "the fruitive being situated in the fixed conception of the self"? A translator faced with a passage that seems wrong or doesn't make sense does just what the English editors did in the 1960's--he leaves it contradictory or confusing, he guesses and speculates, or he scratches it out. If you'd like any more information about the second edition of Bhagavad-gita As It Is, please feel free to ask. I'm grateful you've taken the care to inquire. Since both Sridhara Maharaja in Bombay and Ravindra Svarupa Prabhu have asked me for similar information, I'm sending copies of this letter to them. Mail can reach me here at Jhusi up to September 25. Then I'll go to Bombay to renew my visa. Padayatra will be starting by then, and our mailing address will be c/o ISKCON Delhi. Hoping this finds you in good health and a joyful mood, Your servant, Jayadvaita Swami -------------------------------------------------- 6. Ongoing vigilance What to do if you see editorial errors Although the BBT strives to make its books as "clean" as possible, alert readers continue to find genuine editorial errors in BBT books. In particular, BBT translators, who minutely scrutinize the English books, often uncover mistakes. For example: In the word meanings for Srimad-Bhagavatam 5.14.28 (on line 4) we find: "upagudhah--being deeply embarrassed." But in the purport (5 lines up) we read: "The word bhuja-lata-upagudha, meaning 'embraced by beautiful arms which are compared to creepers,'. . . " What happened? It's a clear and simple error: "embarrassed" should be "embraced." Another example: The Eleventh Chapter of Teachings of Lord Caitanya mentions "the Sind province in Siberia." Here, once again, a transcriber misheard a word. "Siberia" should be "Sauvira." The main BBT English editor, Dravida Dasa, keeps a file of such reported errors, book by book. When books are reprinted, he sees to it that confirmed errors are corrected. On COM, the BBT e-mail system, a conference called "(BBT) Errors (in) English Books" provides a place where readers can report suspected errors. To report a suspected error, please write to that conference. The e-mail address is errors.english.books@com.bbt.se Alternatively, you can report your error by mail or fax: Dravida dasa Fax: 1-310-837-1056 Your report will receive diligent editorial attention. ------------------ 7. An Editorial Quiz In the spirit of good fun, you might enjoy taking this quiz. The questions all come from the first edition of Bhagavad-gita As It Is. 1. Please explain the meaning of "This realization is made possible by working with the fruitive being situated in the fixed conception of the self." (2.1, purport) 2. What is the scriptural source for the prayer by Queen Kunti quoted in the purport to 7.25? 3. What are the "four monthly penances"? (Bg. 2.43, purport) 4. Where is the planet of the trees? (10.29, purport) 5. Where has the Lord "already explained" that the Sama-veda is "rich with beautiful songs"? (10.35, purport) 6. What does the purport to 10.22 have to do with the translation? 7. Please explain why Srila Prabhupada refers to pratyahara as the "breathing" process. (5.28, purport) ANSWERS: 1. Forget it. The sentence is meaningless. 2. Forget it. There's no such prayer. The verse is from Sri Isopanisad. 3. The "four monthly penances"? There are no such penances. What was intended were the "four-month penances" (caturmasya). 4. If you find it, let us know. There are some people we'd like to send there. 5. Forget it. The answer is: Nowhere. 6. Nothing. At least not in this edition. 7. He didn't. Some editor penned in the wrong word. To see the right versions for all the texts mentioned in this quiz, please read the second edition of Bhagavad-gita As It Is. END |