See also http://www.krishna.com/
newsite/main.php?id=242.

First Edition (1st paragraph):

This is not the interaction of the tenfold elements, as described before. This is actually the means to get out of it.

This is not the interaction of the twenty-four elements, as described before. This is actually the means to get out of the entanglement of those elements. The embodied soul is entrapped by the body, which is a casing made of the twenty-four elements, and the process of knowledge as described here is the means to get out of it.

This is not the interaction of the tenfold elements, as described before. This is actually the means to get out of the enganglement of these twenty-four elements. The embodied soul is entrapped by the casing of the twenty-four elements, and the process of knowledge as described here is the means to get out of it.

The new edition has the right number of elements (the old edition has it obviously wrong) and restores text previously omitted.

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First Edition (1st paragraph):

Of all the descriptions of the process of knowledge, the most important point is described in the first line of the tenth verse: The process of knowledge terminates in unalloyed devotional service to the Lord. So, if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value.

. . . the most important point is described in the first line of the eleventh verse. Mayi cananya-yogena bhaktir avyabhicarini: the process of knowledge terminates in unalloyed devotional service to the Lord. So, if one does not approach. . .

Of all the descriptions of the process of knowledge, the most important thing is described here: mayi ca inanyayogena bhaktir avyabhicarini, described in the first line of the 10th verse: The process of knowledge terminates in unalloyed devotional service to the Lord. So, if one does not approach , or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of particualr value.

Comment: The new edition restores Srila Prabhupada's Sanskrit quotation, previously omitted, and in the process corrects an obvious error: the correct verse is eleven, not ten.

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First Edition (1st paragraph):

But, if one takes to devotional service in full Krsna consciousness, the other nineteen items automatically develop within him. The principle of accepting a spiritual master, as mentioned in the seventh verse, is essential.

. . . the other nineteen items automatically develop within him. As stated in Srimad-Bhagavatam (5.18.12), yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah. All the good qualities of knowledge develop in one who has attained the stage of devotional service. The principle of accepting a spiritual master, as mentioned in the eighth verse, is essential.

But, if one takes to devotional service in full Krishna Consciousness, the other 19 items automatically develop within him. It is stated in the Srimad Bhagawatam: ygsay asti The purport is that anyone who has attained the stage of devotional service, all the good qualities of acquiring knowledge develops in him. The principle of accepting a spiritual master, as mentioned in the 2nd verse, is essential.

The new edition identifies and restores Srila Prabhupada's Sanskrit quotation, and restores his translation of it. And in regard to accepting a spiritual master, again the new edition corrects an obvious error: the correct verse is eight, not seven.

Perhaps in some Sanskrit editions the verses might be numbered differently, but the number mentioned here ought to match what the reader sees before him. And in the second edition it does.

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First Edition (last paragraph):

...If anyone wants to compete with God and at the same time make advancement in spiritual knowledge, he will be frustrated. It is clearly stated that without humility understanding is harmful. To think oneself God is most puffed up. Although the living entity is always being kicked by the stringent laws of material nature, still he thinks, "I am God" because of ignorance. One should be humble and know that he is subordinate to the Supreme Lord.

. . . It is clearly stated that without humility understanding is not truly possible. To think oneself God is most puffed up. Although the living entity is always being kicked by the stringent laws of material nature, still he thinks, "I am God" because of ignorance. The beginning of knowledge, therefore, is amanitva, humility. One should be humble. . .

If anyone wants to compete with God and at the same time wants to make advancement of spiritual knowledge, that is not accepted here, thatis simply nonsense because it is clearly stated that without this attitude any understanding is nonsense. So to think oneself that I am God is the most puffed up way of life. But the beginning is without any pride, the real position is always being kicked up by the stringent laws of material Nature, still if I think that I am God, it is ignorance, simply ignorance that one should think himself as God, always being kicked up by the laws of material Nature. There is no beginning, even, the beginning is amanitam. One should be humble, one should be in humility, that he is subordinate to the Supreme Lord.

A critic condemns this last restoration — concerning humility — as an example of "the changes that appear to have been produced out of the minds of the BBT editors only."

As you can see, the changes were produced from the adi-vani — the original words — of the author, Srila Prabhupada, as found in the original transcription.

What's "clearly stated" (by Krsna in text 12) is not that knowledge without humility is harmful but that it's ignorance (ajnanam yad ato 'nyatha). So I tried to stick closer to Krsna and Srila Prabhupada, neither of whom said anything here about harm.

And the point that amanitva (humility) is the beginning of knowledge is a restoration— it's what Srila Prabhupada said.

Here we can see yet again the spirit that seems to animate much of the criticism hurled against the second edition of Bhagavad-gita As It Is. The critic seizes upon a revision, wrongly assumes it must have sprung from but a mental concoction of the editors, and indignantly broadcasts his discovery to the world. Meanwhile, of course, he ignores (and why?) the several other revisions and restorations in the same purport, all obviously valuable and correct. And by his hasty— and nasty— personal criticism he announces to the world that he has missed the very essence of the text: For what Srila Prabhupada is talking about, we might gently remind him, is humility.

Hare Krsna.

This message also appears on the following web page:

http://www.krishna.com/newsite/main.php?id=242

Interested in the differences between the first and second editions of Bhagavad-gita As It Is? You'll find more than 150 examples at this address:

www.krishna.com/newsite/GitaRevsExplained.html

There you'll see the published versions side by side with the text of the original manuscripts. And the graphic format of the web helps you see at a glance what the revisions are and where they're coming from.

For anyone who has concerns about the editing of Bhagavad-gita As It Is, this is a must-see.

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The First and Second Editions of Bhagavad-gita As It Is are © 1972, 1983 by The Bhaktivedanta Book Trust. Except where I have included quotations from non-BBT sources, the rest of this message, and of the conference as a whole, is © 1999-2003 by The Bhaktivedanta Book Trust International, Inc. All rights reserved.

Hare Krsna.

© dipika.org November 1, 2003