Srila Prabhupada – “I say straightly that those who comment on Bhagavad-gītā according to their own whims, they’re all rascals.”Lecture BG 07.03 – Montreal – June 3, 1968 What is this Kṛṣṇa consciousness? This Kṛṣṇa consciousness is nothing, is simply a drop in the ocean of these great literatures. Just like there is vast Atlantic Ocean in front of your country, and if you take one drop of Atlantic Ocean water and taste it, then you can understand at least what is the taste of this Atlantic Ocean. That is a fact. If you are intelligent enough, by tasting one drop of water of the Atlantic Ocean you can understand that the taste of the Atlantic Ocean is salty.
Similarly, this Bhagavad-gītā is the essence of all Vedic literature, just like milk is the essence of the blood. Blood . . . the milk is nothing, but it is cow’s blood transformed. Just like mother’s milk. The mother’s milk, wherefrom it comes? It comes from the blood, but transformed in such a way that it becomes nutritious to the child, tasteful to the child. Similarly, cow’s milk also, a most nutritious and valuable food. So it is compared that this Bhagavad-gītā is the milk of the cow of Vedic literature. And the milkman is Kṛṣṇa Himself. And the drinker of the milk is we are—Arjuna, through Arjuna. So these things are there.
So this Bhagavad-gītā is the essence of the Atlantic Ocean of Vedic literature, and this Kṛṣṇa consciousness movement means that we are presenting the . . . that taste of Bhagavad-gītā to the world as it is, without any interpretation. Just like milk, if you get it directly from the milk bag of the cow and taste it, you’ll find very nice. But if you take it and adulterate with something, water, then it is not so tasteful. Similarly, Bhagavad-gītā, if you understand as it is, then you can have the taste of the milk.
But as there are many rascal commentators . . . I say straightly that those who comment on Bhagavad-gītā according to their own whims, they’re all rascals. Just like milk, if you adulterate with water, the taste is gone, and the man who adulterates milk with water, he’s a rascal. He’s condemned. Similarly, Bhagavad-gītā, if you taste as it is, oh, then you’ll relish what is that Vedic knowledge, what is that essence of brahma-saukhyam. You can understand.
So, many people in America, since I came here they asked me to recommend an edition of Bhagavad-gītā in English. There are so many editions of Bhagavad-gītā in your country. Some of them are compiled by your countrymen, some of them compiled by Indians, but all of them different interpretation. Different interpretation. But we should not accept Bhagavad-gītā in different interpretation. We should accept Bhagavad-gītā as it is. Then we can relish.
So we shall very shortly present our Bhagavad-gītā As It Is. It has been taken by Messrs. Macmillan and Company to publish it. Most probably in the month of October it will be published. So I shall request you to read Bhagavad-gītā as it is, without any interpretation. Just like I’ll give you some examples. The first verse of Bhagavad-gītā is stated as follows:
The first word is dharma-kṣetra. The second word is kuru-kṣetra. Now, the meaning is that Kurukṣetra is a place which is considered as the holy place of pilgrimage. Now, this dharma-kṣetra, kuru-kṣetra, is still present. Even in the modern day, if you go to India, it is about hundred miles from New Delhi. There is a place, Kurukṣetra, and which is, according to Hindu rites, Vedic rites, that is a place of pilgrimage. Many people go there, to the sacred place. And in the Vedic literature it is stated that kuru-kṣetre dharmaṁ yājayet: “If you want to perform religious rites, then you should perform at Kurukṣetra.”
So Kurukṣetra is a place of pilgrimage; that is a fact. But unfortunately, even a great man like Mahatma Gandhi, he comments that “Kurukṣetra means this body.” “Kurukṣetra means this body.” Now, wherefrom he got this meaning, “Kurukṣetra means this body,” which is that dictionary, I do not know. But he has interpreted in that way. Similarly, in Dr. Radhakrishnan’s book also the translation is . . . Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65): “My dear Arjuna, you just always think of Me, you just become My devotee, you just offer your all obeisances unto Me, and the result will be that you’ll come to Me, without any doubt.” That means you’ll come to the spiritual planets.
So “Come to Me . . .” Kṛṣṇa lives in Vaikuṇṭha or Goloka Vṛndāvana. These are Vedic literatures’ statement. So how you go to Kṛṣṇa? Kṛṣṇa was there. So what is meant by “come to Me undoubtedly”? Oh, he has . . . he was already there before Kṛṣṇa. Arjuna was already there. What does it mean, “come to Me”? That He has got His own place. That is also stated in the Bhagavad . . . mad-dhāma gatvā punar janma na vidyate (BG 9.25): “Anyone who comes to My place, My abode, he never goes back.”
So in this way, if we accept Bhagavad-gītā as it is . . . but this special verse, man-manā bhava mad-bhaktaḥ, is interpreted by Dr. Radhakrishnan, “It is not up to Kṛṣṇa that we have to surrender.” Now see. Kṛṣṇa says: “directly unto Me,” but he says: “It is not to Kṛṣṇa.” In this way, in different books you’ll find different kind of interpretations. Why? The Bhagavad-gītā is very popular book, and if one has got some nonsense idea, he wants to put forward that nonsense idea through Bhagavad-gītā.
This is going on. But if you want to taste Bhagavad-gītā, then you should accept as it is. Then you’ll relish and you’ll get the benefit. By reading of Bhagavad-gītā, or the essence knowledge, quintessence of all Vedic literature, if you want to taste, just read Bhagavad-gītā as it is and you will be benefited.
So our Kṛṣṇa consciousness movement means that we are presenting Bhagavad-gītā as it is, and in a practical way. Just like we are recommending the members of the Society to chant Hare Kṛṣṇa. That is stated in the Bhagavad-gītā. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14): “Those who are mahātmās, great souls, they are always engaged in glorifying Me.” Satatam. Satatam means always. And who is a mahātmā? Oh. We have got conception that Mahatma Gandhi, a great politician, he is called mahātmā. But in the Bhagavad-gītā the definition of mahātmā is different. In the Bhagavad-gītā you’ll find, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13): “One who is mahātmā, he is not under the control of this material nature. He is under the protection of the spiritual nature.” Daivīṁ prakṛtim āśritāḥ.
Nectar of Instruction 1986 edition changes: BBT has deleted Sanskrit verses, color plates, references, index,Sanskrit pronunciation guide and glossary from Srila Prabhupada’s Nectar of Instruction
In future you don’t do any changes without asking me first. [Letter: Bhargava, May 29,1976]
Do not try to change anything without my permission. [Letter to Radhavallabha, Aug 26, 1976]
The next printing should be again to the original way. [SrilaPrabhupada Conversation, “Rascal Editors,”June 22, 1977, Vrndavana]
Prabhupāda: Yes. I have given glossary. You can follow that principle. Yes. And at the end of each book, glossary, index, will carry weight. [Conversation A – Boston – December 24,1969]
When did Srila Prabhupada ever even ask to change the front cover for this book? Instruction from Srila Prabhupada regarding cover change:“No, the printing of the Gitar-gan cover this fashion is not at all approved by me. You have done most nonsensically. Why change the cover? When people look to see the Bhagavad-gita they expect to see Krishna and Arjuna, not the picture of Krishna with cow. You have done a great mistake by changing the front picture and it will hamper the sale. In future you don’t do any changes without asking me first. Simply because there is no stock of books, we can do anything whimsically??? Is this logic? Gita is not spoken in Vrindaban, it is spoken on the battlefield of Kuruksetra, but this is Vrindaban picture. That chariot driven by 4 horses, that is the real Kuruksetra picture. It is not that because there is no stock we can do whimsically as we like and lose the idea, that is rasa-bhasa. Because there is no bread, you take stone to eat? There is no stock of bread so you will take stone??? The front picture is most important thing and you have changed it. It must remain standard, and not change. Also, the lettering is not nice on the cover. You could have taken a color picture of Krishna and Arjuna and used it black and white (one color) on the front cover. Just as you did with the inside back cover of the Bhagavat darsana, the original picture of Sri Caitanya Mahaprabhu was in color but you have printed it in black and white. You could have done this on the front cover with Krishna and Arjuna on the Battlefield of Kuruksetra, but the cover must not be changed. [Letter: Bhargava, May 29, 1976] Srila Prabhupada speaks about the excellency of his original “Nectar of Instruction”. The Nectar of Instruction has come out very nice. It is very important and must be immediately read by all devotees. In the near future we shall introduce the Bhaktishastri examination for second initiation and this shall be one of the required books of study. Anyone who reads it will immediately understand what Krishna Consciousness is. Some minister in Bombay recently asked me how to create morality amongst the students, because the students are all vagabounds. If this book is introduced for study in the schools and colleges it will give a clear idea of what morality actually is. It is a most important book. [5th January 1976 – Letter to Radhavallabha written from Nellore] The same changed book is sold on amazon websites(1986 or even later editions):https://www.amazon.com/Nectar-Instruction-Bhaktivedanta-Swami-Prabhupada/dp/0912776854/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=&sr= https://www.amazon.in/Nectar-Instruction-C-Bhaktivedanta-Swami-Prabhupada/dp/9383095008
Analysis of changes: 1. Removal of Sanskrit Devanagari scripts in the revised editions Only text one is shown here. The Sanskrit is removed for all verses. Why are these book changes whimsically doing anything they want with the books? Where did Srila Prabhupada ever mention that this Sanskrit must be cut out? I am expecting this printing of our literature, especially Srimad Bhagavatam, with devanagari type and diacritic transliteration will be completely entrusted to you. So you cannot type everything from the IBM. That is not possible. In the IBM machine you shall do the English work and the diacritic transliteration work. So far as the devanagari type is concerned, you have to do it with the help of another machine, and either you will have to paste on the lines or adopt some other device so that they can be joined. That shall be the process. But if we publish our Srimad Bhagavatam exactly in the way I have already begun it, it will be a unique contribution. The scholars only require diacritic marks. Then it is all right. That should be very correct and standard. If there is devanagari character it is still better.
[July 24,1969 – Letter to Pradyumna written from Los Angeles] Here we see that Srila Prabhupada emphasizes on being able to read books both in English and Sanskrit.
This is the perfection of education. Gurukula education should be trained up for their character. I have already mentioned in the Srimad Bhagavatam. Simply they should be able to read our books in english and sanskrit, and explain. That is compulsory. [June 24,1976 – Letter to Gopala Krishna written from New Vrindaban, USA]Sanskrit should be compulsory for all our children to learn, and anyone who has elementary knowledge of alphabet and grammar can begin to teach it.[February 28,1972 – Letter to Satsvarupa written from Mayapur]
2. Removing many colour plates and changing the retained ones The original book contains 7 plates, where the revised book contains only 4 plates. Where are the rest gone and why were they removed? Deleted plates: Sri Radha Govind Temple Building PlateSri Radha Govinda Deities PlateLord Krsna lifting Govardhan Hill
Our literature is not sentimental stories. It is meant to be understood by the intelligent class of men. Children and those with child-like mentalities will do better to chant “Hare Krishna” and take prasadam. We cannot water down the philosophy to make it more palatable. Our books must remain as they are. Do not waste your time anymore with such attempts. We are not going to publish it. Whatever books we have got, let them try to understand, and if they cannot then let them chant “Hare Krishna” and take prasadam. (Letter to Lilavati, Mar 31, 1977)3. Removing the references, index, Sanskrit pronunciation guide and glossary Hayagrīva: You have a glossary at the end of the first volume. Is that the type of glossary . . .? Prabhupāda: Yes. I have given glossary. You can follow that principle. Yes. And at the end of each book, glossary, index, will carry weight.
[Conversation A – Boston – December 24,1969] Their last part of the book contains none of the items mentioned above. Why did they remove the Sanskrit index, pronunciation guide, glossary and the references? DId Srila Prabhupada ever approve of deleting anything whimsically? Let us have a look at the table of contents where there is no mention of these things.The left side has the original book, and the right side has the changed book.
————————————————————————————————- Some more quotes against unauthorized book changes:
Svarūpa Dāmodara: Oh, yes. They change so many things in our article. And it was on the telephone. I was speaking to him in Atlanta from Los Angeles. And I told him that “This article should not be printed because they have made so many changes.” And I didn’t like that. Then they answered that “It has already been offset, and BBT policy is always to be rushing. It’s always BBT policy.” Then I told him that “If you sacrifice quality on the strength of rushing, then it is your business, but that’s not my way, so please don’t print it.” But in any case, they have printed anyway that article. And we all had a bad reaction.
Prabhupāda: So you bring this to Satsvarūpa. They cannot change anything. Prabhupada: The rascal editors, they are doing havoc.
Yasoda-nandana: Sometimes they appeal that “We can make better English,” so they change like that, just like in the case of Isopanisad. There are over a hundred changes. So where is the need? Your words are sufficient. The potency is there. When they change, it is something else.
Svarupa Damodara: That’s actually a very dangerous mentality. Yasoda-nandana: What is it going to be in five years? It’s going to be a different book.
Prabhupada: So you… What you are going… It is very serious situation. You write one letter that “Why you have made so many changes?” And whom to write? Who will care? All rascals are there. Write to Satsvarupa that “This is the position. They are doing anything and everything at their whim.” The next printing should be again to the original way.
Tamala Krsna: They should have a board of Satsvarupa and Jayadvaita. Prabhupada: Hm. Tamala Krsna: Those two men are both in Los Angeles now.
Prabhupada: So write them immediately that . “The rascal editors, they are doing havoc, and they are being maintained by Ramesvara and party.” [SrilaPrabhupada Conversation, “Rascal Editors,”June 22, 1977, Vrndavana] You may title this book, Teachings of Lord Kapila, but it must be subtitled, “The Son of Devahuti”. That will remain, do not try to change it. The Americans may like it or not like it, but we must make the distinction between devahuti putra kapila, and the atheistic Kapila. Do not try to change anything without my permission.”[Letter to Radhavallabha, Aug 26, 1976] “Our literature is not sentimental stories. It is meant to be understood by the intelligent class of men. Children and those with child-like mentalities will do better to chant “Hare Krishna” and take prasadam. We cannot water down the philosophy to make it more palatable. Our books must remain as they are. Do not waste your time anymore with such attempts. We are not going to publish it. Whatever books we have got, let them try to understand, and if they cannot then let them chant “Hare Krishna” and take prasadam. Hoping this finds you and your husband well.” [Letter to Lilavati — Bombay 31 March, 1977] “He should not think his authority mistake. He’s such irresponsible man. He should not be given any responsible work. Our first business should see how he is advanced in devotion. We don’t want so-called scholars.“ [Room Conversation — February 27, 1977, Mayapura] Prabhupāda: No, no. First thing is that when you speak of Bhagavad-gītā, it is spoken by Kṛṣṇa. So why there is no Kṛṣṇa photograph?
Guest (1): They didn’t put the picture.
Prabhupāda: Yes. That means you have not understood Kṛṣṇa. Therefore your . . . this so-called Gītā Society is not bona fide. At least even in ordinary feature, suppose if there is political meeting, you keep Gandhi, this photo, Jawaharlal Nehru’s photo, because they are the political leaders. You are preaching Bhagavad-gītā, Gītā-Samītī, and there is not a single picture of Kṛṣṇa.
Guest (1): There is little misunderstanding, that Gītā-Jayantī is for . . .
Prabhupāda: No, first of all answer me this question, then you go to Gītā Jayantī. That, your Samītī is Gītā Samītī, and there is not a single picture of Kṛṣṇa. Yes.
Guest (1): We don’t know about that one.
Prabhupāda: You were not there present? Oh. That’s not . . . I think you were present.
Guest (2): . . . (indistinct)
Prabhupāda: This is misguided.
Guest (2): I never gone there, never been there. They have just named it Gītā Bhavan, that’s all.
Prabhupāda: This is misguided. That’s all. Now, “Gītā Bhavan,” and they have invited me because we are teaching Bhagavad-gītā, and that was Gītā’s jayantī—and the speaker of Gītā is not present? Therefore I say that there are so many places—here also—they are wrongly representing Bhagavad-gītā. So our position is to rectify that wrong propaganda of Bhagavad-gītā.
Guest (2): So that is what we want to know. What is that wrong propaganda?
Prabhupāda: That is one of the instance. There are many instances, many instances, many instances. Just like Dr. Radhakrishnan. In the Ninth Chapter there is verse, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Radhakrishnan says, “It is not to the person Kṛṣṇa.” Where he gets this nonsense idea?
Guest (1): No, that Vivekananda also has said.
Prabhupāda: They are all nonsense! Therefore I say they are all nonsense, who deviates from the original text of the Bhagavad-gītā.
Guest (2): Swāmījī, by declaring other interpretation as nonsense, you do not . . .
Prabhupāda: Yes! You cannot interpret! First of all if you cannot interpret. First of all my proposal, that you cannot interpret.
Guest (2): We’ll come to that, that you are not interpreting correctly does not make me correct. I must be correct also to . . .
Prabhupāda: I am correct so long I present the correct thing, so long I am . . . if I present Kṛṣṇa as it is, then I am correct.
Guest (2): My solution, Swāmījī, most respectfully, is how do you judge that “I am correct”?
Prabhupāda: Because I am presenting what Kṛṣṇa says. First of all you answer this: What is correct, the standard of correctness? You cannot create correctness. When Kṛṣṇa says this, man-manā bhava mad-bhaktaḥ, “You just surrender unto Me, become My bhakta,” how you can say: “It is not to Kṛṣṇa”? This is not nonsense? If I say, “Give me a glass of . . .” Just hear me. If I say, “Give me a glass of water,” if you say, “It is not to Swāmījī,” is that interpretation? [Conversation, ALLAHABAD – January 18, 1971] Conclusion: From this it looks like it has become an aim of some people to destroy all Srila Prabhupada’s original books and change whatever they want in their own whimsical ways. There is a huge need for all of us to stick to the first edition books and stop the book changes in all possible ways. Therefore,it is our duty to stop this cheating immediately and restore what Srila Prabhupada had published in the exact “As It Is” manner.
Friday, July 16, 2021, Disappearance day of Sri Vakresvara Pandita Srila Prabhupada explains the Glories to Sri Vakresvara Pandita, compiled by Yasoda nandana dasa
śrīvāsa, haridāsa, rāmadāsa, gadādharamurāri, mukunda, candraśekhara, vakreśvarae-saba paṇḍita-loka parama-mahattvacaitanyera dāsye sabāya karaye unmattaSYNONYMSśrīvāsa—Śrīvāsa Ṭhākura; haridāsa—Haridāsa Ṭhākura; rāmadāsa—Rāmadāsa; gadādhara—Gadādhara; murāri—Murāri; mukunda—Mukunda; candraśekhara—Candraśekhara; vakreśvara—Vakreśvara; e-saba—all of them; paṇḍita-loka—very learned scholars; parama-mahattva—very much glorified; caitanyera—of Śrī Caitanya Mahāprabhu; dāsye—the servitude; sabāya—all of them; karayeunmatta—makes mad. TRANSLATIONŚrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and Vakreśvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 6: The Glories of Sri Advaita Acarya : Adi 6.49-50 vakreśvara paṇḍita--prabhura baḍa priya bhṛtyaeka-bhāve cabbiśa prahara yāṅra nṛtya SYNONYMS vakreśvara paṇḍita—of the name Vakreśvara Paṇḍita; prabhura—of the Lord; baḍa—very; priya—dear; bhṛtya—servant; eka-bhāve—continuously in the same ecstasy; cabbiśa—twenty-four; prahara—a duration of time comprising three hours; yāṅra—whose; nṛtya—dancing. TRANSLATION Vakreśvara Paṇḍita, the fifth branch of the tree, was a very dear servant of Lord Caitanya’s. He could dance with constant ecstasy for seventy-two hours. PURPORT
In the Gaura-gaṇoddeśa-dīpikā, verse 71, it is stated that Vakreśvara Paṇḍita was an incarnation of Aniruddha, one of the quadruple expansions of Viṣṇu (Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna). He could dance wonderfully for seventy-two continuous hours. When Lord Caitanya Mahāprabhu played in dramatic performances in the house of Śrīvāsa Paṇḍita, Vakreśvara Paṇḍita was one of the chief dancers, and he danced continuously for that length of time. Śrī Govinda dāsa, an Oriyā devotee of Lord Caitanya Mahāprabhu, has described the life of Vakreśvara Paṇḍita in his book Gaura-kṛṣṇodaya. There are many disciples of Vakreśvara Paṇḍita in Orissa, and they are known as Gauḍīya Vaiṣṇavas although they are Oriyās. Among these disciples are Śrī Gopālaguru and his disciple Śrī Dhyānacandra Gosvāmī Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.17 :
āpane mahāprabhu gāya yāṅra nṛtya-kāleprabhura caraṇa dhari’ vakreśvara bale SYNONYMS āpane—personally; mahāprabhu—Śrī Caitanya Mahāprabhu; gāya—sang; yāṅra—whose; nṛtya-kāle—at the time of dancing; prabhura—of the Lord; caraṇa—lotus feet; dhari‘-embracing; vakreśvara—Vakreśvara Paṇḍita; bale—said. TRANSLATION Śrī Caitanya Mahāprabhu personally sang while Vakreśvara Paṇḍita danced, and thus Vakreśvara Paṇḍita fell at the lotus feet of the Lord and spoke as follows.Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.18
“daśa-sahasra gandharva more deha’ candramukhatārā gāya, muñi nācoṅ–tabe mora sukha” SYNONYMS daśa-sahasra—ten thousand; gandharva—residents of Gandharvaloka; more—unto me; deha‘-please deliver; candra-mukha—O moon-faced one; tārāgāya—let them sing; muñi nācoṅ—let me dance; tabe—then; mora—my; sukha—happiness.TRANSLATION “O Candramukha! Please give me ten thousand Gandharvas. Let them sing as I dance, and then I will be greatly happy.” PURPORTThe Gandharvas, who are residents of Gandharvaloka, are celebrated as celestial singers. Whenever singing is needed in the celestial planets, the Gandharvas are invited to sing. The Gandharvas can sing continuously for days, and therefore Vakreśvara Paṇḍita wanted to dance as they sang.975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.19 bhāgavatī devānanda vakreśvara-kṛpātebhāgavatera bhakti-artha pāila prabhu haiteSYNONYMSbhāgavatī devānanda—Devānanda, who used to recite Śrīmad-Bhāgavatam;vakreśvara-kṛpāte—by the mercy of Vakreśvara; bhāgavatera—of Śrīmad-Bhāgavatam;bhakti-artha—the bhakti interpretation; pāila—got; prabhuhaite—from the Lord.TRANSLATIONDevānanda Paṇḍita was a professional reciter of Śrīmad-Bhāgavatam, but by the mercy of Vakreśvara Paṇḍita and the grace of the Lord he understood the devotional interpretation of the Bhāgavatam.PURPORTIn the Caitanya-bhāgavata, Madhya-līlā, Chapter Twenty-one, it is stated that Devānanda Paṇḍita and Sārvabhauma Bhaṭṭācārya’s father, Viśārada, lived in the same village. Devānanda Paṇḍita was a professional reciter of Śrīmad-Bhāgavatam, but Lord Caitanya Mahāprabhu did not like his interpretation of it. In the present town of Navadvīpa, which was formerly known as Kuliyā, Lord Caitanya showed such mercy to him that he gave up the Māyāvādī interpretation of Śrīmad-Bhāgavatam and learned how to explain Śrīmad-Bhāgavatam in terms of bhakti. Formerly, when Devānanda was expounding the Māyāvādī interpretation, Śrīvāsa Ṭhākura was once present in his meeting, and when he began to cry, Devānanda’s students drove him away. Some days later, Caitanya Mahāprabhu passed that way, and when He met Devānanda He chastised him severely because of his Māyāvāda interpretation of Śrīmad-Bhāgavatam. At that time Devānanda had little faith in Śrī Caitanya Mahāprabhu as an incarnation of Lord Kṛṣṇa, but one night some time later Vakreśvara Paṇḍita was a guest in his house, and when he explained the science of Kṛṣṇa, Devānanda was convinced about the identity of Lord Caitanya Mahāprabhu. Thus he was induced to explain Śrīmad-Bhāgavatam according to the Vaiṣṇava understanding In the Gaura-gaṇoddeśa-dīpikā, verse 106, it is described that he was formerly Bhāguri Muni, who was the sabhā-paṇḍita who recited Vedic literature in the house of Nanda Mahārāja. Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.77
The three brothers Govinda, Mādhava and Vāsudeva Ghoṣa all belonged to a kāyastha family. Govinda established the Gopīnātha temple in Agradvīpa, where he resided. Mādhava Ghoṣa was expert in performing kīrtana. No one within this world could compete with him. He was known as the singer of Vṛndāvana and was very dear to Śrī Nityānanda Prabhu. It is said that when the three brothers performed saṅkīrtana, immediately Lord Caitanya and Nityānanda would dance in ecstasy. According to the Gaura-gaṇoddeśa-dīpikā (188), the three brothers were formerly Kalāvatī, Rasollāsā and Guṇatuṅgā, who recited the songs composed by Śrī Viśākhā-gopī. The three brothers were among one of the seven parties that performed kīrtana when Lord Śrī Caitanya Mahāprabhu attended the Ratha-yātrā festival at Jagannātha Purī. Vakreśvara Paṇḍita was the chief dancer in their party. This is vividly described in the Madhya-līlā, Chapter Thirteen, verses 42 and 43. Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.115 : PURPORT :
kāśī-miśra, pradyumna-miśra, rāya bhavānandayāṅhāra milane prabhu pāilā ānandaSYNONYMSkāśī-miśra—of the name Kāśī Miśra; pradyumna-miśra—of the name Pradyumna Miśra; rāyabhavānanda—of the name Bhavānanda Rāya; yāṅhāra—of whom; milane—meeting; prabhu—the Lord; pāilā—got; ānanda—great pleasure.TRANSLATIONIn the list of devotees at Jagannātha Purī [which begins with Paramānanda Purī, Svarūpa Dāmodara, Sārvabhauma Bhaṭṭācārya and Gopīnātha Ācārya], Kāśī Miśra was the fifth, Pradyumna Miśra the sixth and Bhavānanda Rāya the seventh. Lord Caitanya took great pleasure in meeting with them.PURPORTIn Jagannātha Purī Lord Caitanya lived at the house of Kāśī Miśra, who was the priest of the king. Later this house was inherited by Vakreśvara Paṇḍita and then by his disciple Gopālaguru Gosvāmī, who established there a Deity of Rādhākānta. The Gaura-gaṇoddeśa-dīpikā (193) states that Kāśī Miśra was formerly Kubjā in Mathurā.. Pradyumna Miśra, an inhabitant of Orissa, was a great devotee of Lord Caitanya Mahāprabhu. Pradyumna Miśra was born of a brāhmaṇa family and Rāmānanda Rāya of a non-brāhmaṇa family, yet Lord Caitanya Mahāprabhu advised Pradyumna Miśra to take instruction from Rāmānanda Rāya. This incident is described in the Antya-līlā, Chapter Five.Bhavānanda Rāya was the father of Śrī Rāmānanda Rāya. His residence was in Ālālanātha (Brahmagiri), which is about twelve miles west of Jagannātha Purī. By caste he belonged to the karaṇa community of Orissa, whose members were sometimes known as kāyasthas and sometimes as śūdras, but he was the governor of Madras under the control of King Pratāparudra of Jagannātha Purī.Books : Sri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree : Adi 10.131
cakravartī śivānanda sadā vrajavāsīmahāśākhā-madhye teṅho sudṛḍha viśvāsī SYNONYMS cakravartī śivānanda—of the name Śivānanda Cakravartī; sadā—always; vraja-vāsī—resident of Vṛndāvana; mahā-śākhā-madhye—amongst the great branches; teṅho—he is; sudṛḍha viśvāsī—possessing firm faith. TRANSLATION Śivānanda Cakravartī, the thirty-third branch, who always lived in Vṛndāvana with firm conviction, is considered an important branch of Gadādhara Paṇḍita. PURPORTThe Gaura-gaṇoddeśa-dīpikā, verse 183, mentions that Śivānanda Cakravartī was formerly Lavaṅga-mañjarī. The Śākhā-nirṇaya, written by Yadunandana dāsa, also names other branches of Gadādhara Paṇḍita, as follows: (1) Mādhava Ācārya, (2) Gopāla dāsa, (3) Hṛdayānanda, (4) Vallabha Bhaṭṭa (the Vallabha-sampradāya, or Puṣṭimārga-sampradāya, is very famous), (5) Madhu Paṇḍita (this famous devotee lived near Khaḍadaha in the village known as Sāṅibonā-grāma, about two miles east of the Khaḍadaha station, and constructed the temple of Gopīnāthajī in Vṛndāvana), (6) Acyutānanda, (7) Candraśekhara, (8) Vakreśvara Paṇḍita, (9) Dāmodara, (10) Bhagavān Ācārya, (11) Ananta Ācāryavarya, (12) Kṛṣṇadāsa, (13) Paramānanda Bhaṭṭācārya, (14) Bhavānanda Gosvāmī, (15) Caitanya dāsa, (16) Lokanātha Bhaṭṭa (this devotee, who lived in the village of Tālakhaḍi in the district of Yaśohara and constructed the temple of Rādhāvinoda, was the spiritual master of Narottama dāsa Ṭhākura and a great friend of Bhūgarbha Gosvāmī), (17) Govinda Ācārya, (18) Akrūra Ṭhākura, (19) Saṅketa Ācārya, (20) Pratāpāditya, (21) Kamalākānta Ācārya, (22) Yādava Ācārya and (23) Nārāyaṇa Paḍihārī (a resident of Jagannātha Purī). ri Caitanya-caritamrta – 1975 Edition : Cc. Adi-lila : Adi 12: The Expansions of Advaita Acarya and Gadadhara Pandita : Adi 12.88 :
Srila Prabhupada answers – “Is Hatha-Yoga same as Bhakti Yoga?”
All glories to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Five thousand years ago, a person like Arjuna declined, “Oh, it is not possible for me.” And so many rascals they are trying that yoga system. That is not possible.
Lecture on BG 4.1 — Montreal, August 24, 1968 Prabhupāda: Karma means sense gratification and bhakti-yoga means Kṛṣṇa’s satisfaction.
Devotee: Well, karma-yoga…
Prabhupāda: Karma-yoga means just to dovetail your karma with yoga principles to arrive to the bhakti-yoga.
Devotee: To eventually arrive.
Prabhupāda: Yes. That is karma. That is not bhakti-yoga. But the aim is to arrive at the bhakti-yoga. Is it clear? That’s all. Just try to understand in this way. It is very good.
Devotee (2): Is it the same thing with haṭha-yoga?
Prabhupāda: No, haṭha-yoga is not bhakti-yoga.
Devotee (2): No, but…
Prabhupāda: Haṭha-yoga is a process for making the mind under control if it is properly performed. But generally it is in the name “haṭha-yoga.” I have… Several times… In the Bhagavad-gītā it is stated, haṭha-yoga, how it is to be performed, that you have to perform in a sacred place, alone in a secluded place, sitting like this, seeing like this, eating like this. Who is following those regulations? Nobody is following. So they are, simply it is going on under the name of “yoga,” but actually, nobody is following the principles. That is difficult. That is not possible in this age. Now suppose if you have to perform haṭha-yoga in a secluded place, in a sanctified place and alone. Who is fulfilling these three conditions? Ekākī yata-cittātmā. Ekākī. Ekākī means alone. Śucau deśe. Śucau deśe means very sanctified place. Samaṁ grīvam. This body and the, I mean to say, neck, and the śiraḥ, śiraḥ means this head—they should be in a straight line. And you cannot close your eyes fully. You have to half-close and see the top of your nose. In this way, you sit down always. Never go to sleep. I have seen in my childhood yogi in Calcutta, Kālīghāṭa. He was twenty-four hours sitting. When he was feeling uncomfortable, he had a wooden cot,(?) like that. But he was never sleeping. That is yoga practice. Who is going to do that? It is very difficult. Therefore Arjuna said, “Kṛṣṇa, You are recommending this yoga practice, but it is impossible for me to do.” Five thousand years ago, a person like Arjuna declined, “Oh, it is not possible for me.” And so many rascals they are trying that yoga system. That is not possible. Yes.
Guest (Indian man): …whether my karma or my life is for satisfying senses, how it is going to help for Kṛṣṇa. To connect Kṛṣṇa through devotion. Then you can know…
Prabhupāda: Yes, first of all you have to connect yourself with Kṛṣṇa, then you act according to the direction of Kṛṣṇa.
Srila Prabhupada speaks out against Bhagavad Gita changes – “We are therefore presenting Bhagavad-gītā as it is. We do not change. Why should you change? What right you have got to change?”
“So if you read Bhagavad-gītā as it is, that is mad-āśrayaḥ. But if you interpret Bhagavad-gītā according to your rascal imagination, that is not Bhagavad-gītā. Therefore it is called mad-āśrayaḥ, “Under My protection, as I am tea . . .” We are therefore presenting Bhagavad-gītā as it is. We do not change. Why should you change? What right you have got to change? If Bhagavad-gītā is a book of authority, and if I make my own interpretation, then where is the authority? Can you change the law book according to your interpretation? Then what is the meaning of that law book? That is not law book. You cannot change. Similarly, if you accept Bhagavad-gītā as the book of authority, you cannot change the meaning. That is not allowed. What right? If you have got some opinion, if you have got some philosophy, you can write in your own book. Why you are, I mean to say, killing others and yourself by interpreting Bhagavad-gītā? You give your own thesis in a different way. But these people, they take advantage of the popularity of Bhagavad-gītā and interpret in a different way according to their own whims. Therefore people do not understand what is Kṛṣṇa. That is the difficulty. And the purpose of Bhagavad-gītā is to understand Kṛṣṇa. And all the so-called scholars’ and politicians’ commentary is to banish Kṛṣṇa or to kill Kṛṣṇa—the Kaṁsa’s policy. The Kaṁsa was always thinking of Kṛṣṇa, how to kill Him. This is called demonic endeavor. So that will not help you.”[27th April 1974,Lecture BG 07.01 – Hyderabad]
The Temple ofJagannath at Puri, by Thakur Bhaktivinode. on Sept. 15, 1871 SREE SAJJANA-TOSHANI OR THE HARMONIST VOL. XXVI. \ JULY,; 1928, 442 Chailanya-Era. \ NO. 2.Please find the attachment below that contains a very interesting article by His Divine Grace Om Vishnupada Srila Bhaktivinode Thakur on Jagannath Temple at Puri.
The Power of Spirit Soul by Narasimha das lak The Power of Spirit Soul
By Narasimha das
“Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.”
When having a nightmare, it is generally easy to awaken from the dream. Unfortunately, it is not so easy to end the nightmare of material existence, although, in theory, this can be done as easily as awakening from a bad dream. Our dreams of false material existence is no more substantial than a fleeting nightmare or hallucination. But this enduring illusion is difficult to overcome due to our longstanding habit of working hard for sense enjoyment in this material world.
“This divine energy of Mine, consisting of three modes of material nature, is very difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” (Bhagavad-gita As It Is, 7.14)
Yogis and sages struggle to control their minds and senses to free themselves from illusion. As Srila Prabhupada, however, it is not possible even for great sages and demigods to transcend illusion unless they first surrender to Lord Krishna and engage in His devotional service under the direction of a liberated devotee. The core problem of the conditioned soul is his unwillingness to surrender to Krishna. This may be due to aversion, fear, distrust, delusion, or doubts. Doubts stem from our false idea of self, and our ignorance of the soul, Supersoul, and Kingdom of God. In the Bhagavad-gita, Lord Krishna teaches us that an individual spirit soul exists in every living being. We may theoretically believe in God and spirit, but simple believing may not be enough. We need full understanding or realization. (Srila Prabhupada said that “realization” means our understanding is complete.)
Lord Krishna says in the Bhagavad-gita, “As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Bhagavad-gita As It Is, 2.13)
Lord Krishna further explains: “For the soul, there is never birth nor death. Nor having once been does he ever cease to be. He is unborn eternal, ever-existing, undying, and primeval. He is not slain when the body is slain.” (Bhagavad-gita As It Is, 2.20)
Death is the final change for the body, but the soul is changeless and immortal and thus continues to superficially accept and change bodies perpetually, until he is finally liberated from samsara–the cycle of birth and death—through self-realization.
Persons liberated from mundane conceptions of “self” realize the eternality of the soul. According to the great scriptures like Srimad-Bhagavatam and Sri Caitanya Caritamrita, such persons may then enter the all-pervading effulgence of God, the “Great White Light” (brahmajyoti), which is pure consciousness. In the “white light”, one’s eternal self-identity “merges” into the Absolute Totality, and the soul (jivatma) attains equilibrium in boundless tranquility, yet without awareness of his eternal loving relationship with Lord Vishnu or Lord Krishna. Self-realized Vedic teachers (acharyas) and scripture warn that one may fall from this position of partial liberation. Great saints never accept this kind of impersonal liberation because in this state one may not revive his innate pure love of God (prema-bhakti). Liberated souls confirm that a far better option for a purified person is to fully engage is devotional service to Krishna and in this way revive his eternal identity as a servant of Krishna. Such a fully liberated soul enters the Kingdom of God (Goloka) for eternal blissful life in full freedom and full knowledge. All this is described by pure devotees and avatars of God. All details of this path are recorded in the Vedas, particularly Srimad-Bhagavatam. (Translations and purports by A.C. Bhaktivedanta Swami Prabhupada)
Unfortunately, most people are too dull to take advantage of this science. This is a sad thing about material existence: it makes people dull–and ignorant of God and the meaning of human life. As Srila Prabhupada noted, “People have forgotten what a powerful soul they have.”
“Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.” (Bg. 2.29)
According to all Vedic scriptures, an individual soul (jivatma) resides within the heart of every living being. In his natural state, the soul is full in mystic powers and limitless opulence in terms of eternality, knowledge, freedom, and bliss. The liberated soul lives without fear or anxiety and is free to travel anywhere in the material or spiritual worlds. He needs no assistance of any machine, yogi, or demigod.
“…The great saint Narada is so liberated that he can go to the Vaikuṇṭha planets to see Narayaṇa and then immediately come to this planet in the material world and go to Prayaga to bathe in the confluence of three rivers…. A liberated person who has no material body can go anywhere and everywhere; therefore a living entity is called sarva–ga, which indicates that he can go anywhere and everywhere…” (Cc. Madhya 24.230, Purport)
“From authoritative scripture it is learned that PrahladaMaharaja still lives in Vaikuṇṭhaloka as well as within this material world on the planet Sutala. This transcendental quality of existing simultaneously in different places is another qualification of the Supreme Personality of Godhead. Golokaeva nivasaty akhilatma-bhutaḥ[Bs. 5.37]: the Lord appears in the core of everyone’s heart, yet He exists on His own planet, GolokaVṛndavana. A devotee acquires qualities almost the same as those of the Lord because of unalloyed devotional service. Ordinary living beings cannot be so qualified, but a devotee can be qualified like the Supreme Personality of Godhead, not in full but partially.” (SB.7.4.34, Purport)
“…But although Arjuna is with Krishna in innumerable different material universes at one time, still there is only one spirit soul who is Arjuna. This spirit soul expands into many different bodies and thus you can understand that there are also incarnations of devotees as well as incarnations of Krishna. This is the power of the spirit soul, that it is unlimited. Such conception cannot be understood while one is still in the conditioned state.” (SP-Letter)
“The bestial civilization of eating, sleeping, fearing, and sense-gratifying has misled modern man into forgetting how powerful a soul he has. As we have already described, the soul is a spiritual spark many, many times more illuminating, dazzling and powerful than the sun, moon or electricity. Human life is spoiled when man does not realize his real identity with his soul. Lord Chaitanya appeared with Lord Nityananda to save man from this type of misleading civilization.”
“The Brahma-saṁhita also confirms that the spiritual body of the Supreme Lord is so powerful that any part of that body can perform the functions of any other part. We can only touch with our hands or skin, but Kṛishṇa can touch just by glancing. We can only see with our eyes; we cannot touch or smell with them. Kṛishna, however, can smell and also eat with His eyes. When foodstuffs are offered to Krishna, we don’t see Him eating, but He eats simply by glancing at the food. We cannot imagine how things work in the spiritual world where everything is spiritual. It is not that Kṛishna does not eat or that we imagine that He eats; He actually eats, but His eating is different from ours. Our eating process will be similar to His when we are completely on the spiritual platform. On that platform every part of the body can act on behalf of any other part.” (Teachings of Lord Chaitanya, Introduction)
“… Some devotee wants to serve Kṛishna as flower; they become flower there. If I want that ‘As a flower I shall lie down at the lotus feet of Krishṇa,’ he becomes flower, voluntarily. And he can change his…, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Kṛishna as cow, he serves Kṛiṣhṇa as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. ye yatha mam prapadyante aāṁs tathaiva bhajamy aham [Bg. 4.11]. That is Kṛishṇa’s all-powerfulness, spiritual life.”
Great devotees are always joyful, yet they feel compassion for unfortunate conditioned souls, who chase illusory political, economic, and social objectives only for the hope of achieving flash-in-the-pan mundane sense gratification. The whole rat race is based on illusory ideas of bodily, familial, national, and cultural identities. Materialists work hard for material progress due to their ignorance of the soul and the nature and identity of Lord Krishna and His Pure Devotees. Such ignorance makes it hard for people to appreciate Srila Prabhupada’s books and teachings.
“A nitya-siddha is one who was never contaminated by material nature. Nitya-siddha never came in contact with material nature… All the associates of Lord Chaitanya are nitya-siddha, or eternally perfect. We should understand that as Lord Chaitanya, Krishna Himself, is transcendental, similarly His personal associates are also nitya-siddha, or eternally transcendental. Simply by accepting that the associates of Lord Chaitanya are eternally free, one is immediately promoted to the transcendental abode of Lord Krishna.” (Narottama das Thakura’s Savarana-sri-gaura-mahima, Purport)
“Gaurangera bhakta-gane jane jane shakti dhare. The purport of this song is that the devotees of Lord Sri Chaitanya Mahaprabhu are very powerful, and each and every one of them can deliver the whole world…” (Cc. Madhya 24.255, Purport)
Srila Prabhupada is the bona fide spiritual master and teacher for this age. He has shown the world the easiest path of liberation by revealing in the glories of Lord Chaitanya, Lord Nityananda, and Their eternally perfect associates. He is the jagat-guru for the Golden Ageof Lord Chaitanya and the empowered representative of Lord Nityananda. Bona fide preachers recruit and train new devotees on behalf of Srila Prabhupada, who imparts genuine diksha and the transcendental knowledge that defeats our illusion and bondage forever.
Srila Sac Cid Ananda Bhaktivinoda Thakura tirobhava tithi [disappearance day] Mayapura, West Bengal time . Saturday, July 10, 2021 [Amavasya dark moon]
A few gems from Srila Prabhupada about Srila Bhaktivinoda Thakura. After fulfilling his responsibility to produce a nice child, one should take sannyāsa and engage in the perfectional paramahaṁsa stage. paramahaṁsa refers to the most highly elevated perfectional stage of life. There are four stages within sannyāsa life, and paramahaṁsa is the highest order. The Śrīmad-Bhāgavatam is called the paramahaṁsa-saṁhitā, the treatise for the highest class of human beings. The paramahaṁsa is free from envy. In other stages, even in the householder stage of life, there is competition and envy, but since the activities of the human being in the paramahaṁsa stage are completely engaged in Kṛṣṇa consciousness, or devotional service, there is no scope for envy. In the same order as Kardama Muni, about one hundred years ago, Ṭhākura Bhaktivinoda also wanted to beget a child who could preach the philosophy and teachings of Lord Caitanya to the fullest extent. By his prayers to the Lord he had as his child Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, who at the present moment is preaching the philosophy of Lord Caitanya throughout the entire world through his bona fide disciples.Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.22: The Marriage of Kardama Muni and Devahuti : SB 3.22.19 : PURPORT
When Lord Viṣṇu appeared in the great arena of sacrifice at the time when King Pṛthu was performing a great sacrifice (aśvamedha), He predicted that the Kumāras would very soon come and advise the King. Therefore Pṛthu Mahārāja remembered the causeless mercy of the Lord and thus welcomed the arrival of the Kumāras, who were fulfilling the Lord’s prediction. In other words, when the Lord makes a prediction, He fulfills that prediction through some of His devotees. Similarly, Lord Caitanya Mahāprabhu predicted that both His glorious names and the Hare Kṛṣṇa mahā-mantra would be broadcast in all the towns and villages of the world. Śrīla Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda desired to fulfill this great prediction, and we are following in their footstepsBooks : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.22: Prthu Maharaja’s Meeting with the Four Kumaras SB 4.22.42
The living entity’s position is herein likened to a dog’s. By chance a dog may have a very rich owner, and by chance he may become a street dog. As the dog of a rich man, he will live very opulently. Sometimes in Western countries we hear of a master leaving millions of dollars to a dog in his will. Of course, there are many dogs loitering in the street without food. Therefore, to liken the conditional existence of the living entity to that of a dog is very appropriate. An intelligent human being, however, can understand that if he has to live the life of a dog, he had best become Kṛṣṇa’s dog. In the material world a dog is sometimes elevated and is sometimes on the street, but in the spiritual world, Kṛṣṇa’s dog is perpetually, eternally happy. Śrīla Bhaktivinoda Ṭhākura has therefore sung: vaiṣṇava ṭhākura tomāra kukura baliyā jānaha more. In this way Bhaktivinoda Ṭhākura offers to become a Vaiṣṇava’s dog. A dog always keeps himself at his master’s door and does not allow any person unfavorable to the master to enter. Similarly, one should engage in the service of a Vaiṣṇava and try to please him in every respect. Unless one does so, he does not make spiritual advancement. Apart from spiritual advancement, in the material world if one does not develop his qualities in goodness, he cannot be promoted to the higher planetary system. As confirmed by Bhagavad-gītā (14.18)Books : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.29: Talks Between Narada and King Pracinabarhi : SB 4.29.30, SB 4.29.31, SB 4.29.30-31
Thakura Srila Prabhupāda: Yes. And so-called educated, they practically guide. You’ll be surprised to know that in 1950, one of my students, he was a government statistics officer. So he went to some village, and he gave me report that the villagers inquired from him that “Babuji, agar angarej ko vote diyayai pasatela (?)”Dr. Arnold Toynbee: Yes.Srila Prabhupāda: You understand Hindi? No.Dr. Arnold Toynbee: No, I don’t. No, no, no.Srila Prabhupāda: No. The inquiry was that “If we again give votes to the Englishmen, will they come and do.” (laughs)Dr. Arnold Toynbee: Yes, yes, yes.Srila Prabhupāda: Yes. So they were feeling the… Actually, in India… In our childhood, we know. Every Indian felt very secure. They never expected that Britishers will go. They were so sympathetic. And now they… This is the pulse felt by that statistics officer. They are not very much satisfied with the present system of government. British administration was very much appreciated by the Indians. Even Bhaktivinoda Ṭhākura appreciated. Bhaktivinoda Ṭhākura, he has written in something, somewhere, that “The Britishers also very nice because they don’t interfere with the religious affairs.” So as soon as they changed their views and tried to divide the Hindus and Muslims, the British Empire lost. According to Queen’s declaration, the Britishers pledged that “They will not interfere with your religious affairs.” Later on, for political purposes, when they interfered with this Hindu-Muslim question, then the British Empire lost.Conversations : 1973 Conversations : July, 1973 : Room Conversation with Dr. Arnold Toynbee, Famous Historian, at his home or office — July 22, 1973, London
Srila Prabhupāda: We are translating the Śrīmad-Bhāgavatam and other Vedic literature. You have seen the sample, original verse, word to word meaning, then translation, then giving a purport.Professor La Combe: You wrote the commentary.Srila Prabhupāda: Yes.Professor La Combe: What is the paramparā from Caitanya?Srila Prabhupāda: From CaitanyaMahāprabhu? Yes. The Six Gosvāmīs: Rūpa, Sanātana, BhaṭṭaRaghunātha, Śrī Jīva, GopālaBhaṭṭa, DāsaRaghunātha. The Six Gosvāmīs. Then from the Gosvāmīs there is Śrīnivāsācārya. Then from him, I think, this KṛṣṇadāsaKavirāja Gosvāmī, and then Narottama dāsa Ṭhākura. Then Viśvanātha Cakravartī Ṭhākura, then Jagannāthadāsa Bābājī, then Bhaktivinoda Ṭhākura, then GauraKiśoradāsa Bābājī Mahārāja, then my GuruMahārāja. Next we are. I am the tenth or eleventh, eleventh from CaitanyaMahāprabhu.Conversations : 1974 Conversations : June, 1974 : Room Conversation with Professor Oliver La Combe Director of the Sorbonne University — June 14, 1974, Paris :
Srila Prabhupāda: Vedas, when Lord Buddha wanted stop animal killing, these rascals came with Vedas. “Vedas there is sacrifice, there is animal killing.” So he thought that these rascals will create botheration. By bringing Vedas, there is… He said, “I don’t care for it.”vedanāmāniyābauddhahayatanāstika vedāśraya nāstikya–vādabauddhakeadhikaSimilarly, these rascals are giving evidence of Rūpa Gosvāmī’s advice, that “Here is Rādhā–kuṇḍa…” But whether you have followed other things.Guest: Vāco vegaṁmanasaḥ…Srila Prabhupāda: Yes. Vāco vegaṁmanasaḥkrodha–vegaṁ, pṛthivīṁsaśiṣyāt. Etānvegān yo viṣa… You are manipulated by the udara–vegam, upastha–vegam. First there is test: etānvegān yo viṣahetadhīraḥ [NoI 1]. Then for him Rādhā–kuṇḍa. Dhīras tatranamuhyati [Bg. 2.13]. He has got three dozen sevā–dāsī, and living in Rādhā–kuṇḍa. My GuruMahārāja wanted to publish Govinda–līlāmṛta. He asked permission of Bhaktivinoda Ṭhākura. So first of all Bhaktivinoda Ṭhākura, “I’ll tell you some day.” And when he reminded, he said, “Yes you can print one copy. If you are so much anxious to print it, print one copy. You’ll read and you will see that you have printed. Not for distribution.” So we are printing all these books for understanding properly. Not that “Here is Rādhā–kuṇḍa. Let us go.” Jump over like monkey. “Here is rāsa–līlā. Immediately…”Acyutānanda: Even in Kṛṣṇa book rāsa–līlā should not be told in public.Srila Prabhupāda: No, why? Kṛṣṇa book must be there, in the book must be there.Acyutānanda: But in public…Srila Prabhupāda: But you should go gradually. You should go gradually. You first of all understand Kṛṣṇa, then kṛṣṇa–līlā. If you have not understood Kṛṣṇa, then you’ll think Kṛṣṇa’s rāsa–līlā is just like we mix with young women. And that becomes as polluted. Because they do not understand Kṛṣṇa. Manuṣyāṇāṁsahasreṣu kaścid yatatisiddhayeyatatāmapisiddhānām [Bg. 7.3]. Kṛṣṇa understanding so easy? If you do not understand Kṛṣṇa how can you go to the Kṛṣṇa’s confidential activities?Acyutānanda: Some of the devotees, they said that it is for liberated souls. So they said, “Well, we are all liberated.”Srila Prabhupāda: Yes. Liberated for going to hell.Devotee: In your Kṛṣṇa book, Śrīla Prabhupāda, you’ve given such clear explanations along with the stories of Kṛṣṇa that it’s very difficult to misinterpret, because you use such clear explanation.Srila Prabhupāda: No, you read all the books first of all. Then you’ll be able to understand.Conversations : 1976 Conversations : August, 1976 : Room Conversation — August 16, 1976, Bombay Rāmeśvara: In the Fifth Canto, you’ve quoted from Bhaktivinoda Ṭhākura that the most sacred place in the whole universe is Śrī Māyāpura-dhāma.Srila Prabhupāda: Yes.Rāmeśvara: In all the universe.TamālaKṛṣṇa: In each universe there is a Vṛndāvana and a Māyāpura. That means in each universe there’s a planet earth like this planet?Srila Prabhupāda: Yes. There are so many planets. Each universe full of planets. Koṭiṣu vasudhādi-vibhūti–bhinnam. There are millions of universes, and in each universe there are millions of planets. Koṭiṣu vasudhādi-vibhūti–bhinnam. (end) Conversations : 1976 Conversations : June, 1976 : Morning Walk — June 7, 1976, Los Angeles :
Ambassador: What was your connection with McGill? I heard from…Srila Prabhupāda: (Sic:) McGill. McGill I was…Ambassador: You preached (?) first in McGill?Srila Prabhupāda: No, I was lecturing only.Atreya Ṛṣi: Śrīla Bhaktivinoda Ṭhākura’s [break]Srila Prabhupāda: He sent his first book…Ambassador: Yes.Srila Prabhupāda: …in 1896. Bhaktivinoda Ṭhākura was the first origin of this movement. But he simply thought of it. And he was expecting some others that willing to take up the work. Well, somebody says that I am the same man. And I was born in 1896. So he wanted to combine the whole civilized nations under this Caitanya Mahāprabhu’s cult, HareKṛṣṇa movement. I think I have given this hint in the Teachings of Lord Caitanya.Conversations : 1975 Conversations : March, 1975 : Room Conversation with Canadian Ambassador to Iran — March 13, 1975, Iran
Srila Prabhupāda: He gave so much service to Kṛṣṇa. From his family maintenance… He could have renounced, but he said that the family has to be maintained. So he… Markaṭa-vairāgya. Bhaktivinoda Ṭhākura was against giving sannyāsa. He didn’t like these bābājīs. They were markaṭa-vairāgya, superficially… Markaṭa-vairāgya means monkey. They live naked, eat fruits, live in the jungle. That is vairāgya. But three dozen wives. Markaṭa-vairāgya. Markaṭa means monkey. Superficially vairāgya, nāgā-bābā. They eat vegetables, fruits, live in the jungle, no house, or, all, everything like vairāgya. But sex. We have… I have seen in Vṛndāvana. They have got a party, each monkey, women’s party, and the male will come to any female, “Now ready,” “Enter.” You can see it. Markaṭa-vairāgya nāhi paraloka dasaya(?).So this should not be encouraged. Then gradually it will deteriorate into… April, 1977 : Conversation: Vairagya, Salaries, and Political Etiquette — April 28, 1977, Bombay ____________________________________________________________________________________________________
Subject: List of Books of Thakura Bhakti vinodaFollowing is a list of selected writings of Srila Bhaktivinoda, which number more than one hundred books, poems and articles authored by the Thakur. 1849 Ula-candi-mahatmya (Bengali) – Verses glorifying the Ula-candi deity of Birnagar 1850 Hari-katha (Bengali) – Topics of Lord Hari – a poem 1850 Llla-kirtana (Bengali) – A poem glorifying the Lord’s Pastimes 1851 Sumbha-Nisumbha-yuddha (Bengali) – Verses about Durga’s battle with the two demons, Sumbha and Nisumbha 1855 This year commenced the beginning of articles published in various periodicals and magazines 1860 Maths of Orissa (English) – Bhaktivinoda Thakura’s visits to various Orissa temples, monasteries 1863 Hjana-grama (Bengali) – The Deserted Village – Thakura Bhaktivinoda’s poem about Ula, the village of his birth. He returned to find it’s population decimated from cholera. 1863 Sannyassi (Bengali) – Poem 1866 Speech (English) – Gautama – Lecture about Gautama Muni and the philosophy of nyaya (logic) 1868 Sac-cid-dnanda-premalankara (Bengali) – Poem composed by The Thakura after his first reading of Caitanya-caritamrta 1869 The Bhagavat: Its Philosophy, Its Ethics, and Its Theology (English) Lecture on Srimad-Bhagavatam (PDF)writings/bhagavata.pdf 1870 Garbha-stotra-vyakhya (Bengali) – Prayers by the Demigods for Sri Krsna, in the womb. From the Tenth Canto of Srimad-Bhagavatam 1871 Thakura Haridasa (English) – About Namacarya Haridasa Thakura’s disppearance, from the engravings on the samadhi tomb at Jagannatha Puri 1871 The Temple of Jaganntha at Puri (English) – The history of the establishment of the great temple in Puri, Orissa, and the hypocrisy of temple priests as opposed to sincere devotional worship in pure love of God.writings/mandir.htm 1871 The Akharas in Puri (English) – Criticisms on monasteries in Jagannatha Puri 1871 The Personality of Godhead (English) 1871 Saragrahi (English) – Poem about the mood of a devotee who knows how to extract the essence of Krsna consciousness from all things 1871 To Love God (English) – An article describing Bhakti as the religion of the soul, based on Christ’s teachings. 1871 The Attibaris of Orissa – Editorial letter challenging a sect of pseudo Vaisnavas in Orissa. 1872 Vedantadhikarana-mala (Sanskrit) – Verses on Vedanata with Srila Bhaktivinoda’s Bengali translations and purports. 1874 Datta-kaustubham (Sanskrit) – 104 verses on philosophy with Sanskrit purports. 1876 Datta-vamsa-mala – A description of the Thakur’s family tree; genealogy of the Datta family of Bali Samaj. 1878 Bauddha-vijaya-kavyam (Sanskrit) – Poem on the defeat of atheistic Buddhism 1880 Sri Krsna-samhita – A major treatise on Lord Krsna and the science of Krsna consciousness. Long introduction on philosophy and historical development of Indian religion. Samhita is 281 Sanskrit verses with purports. Srila Bhaktivinoda explains that his conclusions were revealed to him while in deep spiritual trance.writings/non-sectarian.htm 1881 Sri Sri Kalyan Kalpa-taru – Songbook of 63 Bengali songs describing the Desire-Tree of spiritual life in service to Sri Sri Gaura-Nitai. (RTF)writings/kalyana.rtf 1881Sajjana-tosani (Bengali) – Monthly periodical, 17 volumes extant. 1883 Review of Nitya-rupa-samstha-panam, a book on the eternal nature of the Lord’s Deity form.writings/vigraha.htm 1886 Srimad Bhagavad-gita – Included Sanskrit commentary on Gita by Srila Visvanatha Cakravarti Thakura entitled Sarartha-varsini, along with the Thakura’s elaborate Bengali introduction and Bengali translation and purport of verses, entitled Rasika-ranjana. 1886 Sri Caitanya-siksamrta (Bengali) – Prose work on Lord Caitanya’s instructions and their application in the modern world. 1886 Sri Sanmodana-bhasyam (Sanskrit) – commentary of Lord Caitanya’s Siksastakam, with a Bengali song for each verse that expands on Lord Caitanya’s devotional moods. (RTF)writings/sanmodaya.rtf 1886 Bhajana-darpana-bhasya (Sanskrit) – Commentary on Srila Raghunatha das Gosvami’s Manah-siksa. 1886 Dasopanisad-curnika (Bengali) – Prose book on the essentials from ten principal Upanisads. 1886 Bhavavali (Sanskrit) – Verses about rasa, as written by different Acaryas, published along with Bhaktivinoda Thakur’s Bengali song translation of the verses. 1886 Prema-pradipa (Bengali) – A philosophical novel about three men from Calcutta who travel to Vrndavana to meet a Vaisnava. Two are impersonalists who gradually develop devotion to the Supreme Lord, but the third is misled by the mystic yoga process. (Word)writings/pradipa.doc 1886 Sri Visnu-sahasra-nama-stotram – 1,000 names of Lord Visnu from Mahabharata, published by the Thakura with Sanskrit commentary of Srila Baladeva Vidyabhusana. 1887 Sri Krsna-vijaya (Bengali) – The pastimes of Lord Krsna, composed in the 1470’s by Maladhara Vasu (Gunaraja Khan), with Bhaktivinoda’s Bengali introduction. This book was one of Sri Caitanya Mahaprabhu’s favorite books. 1887 Sri Caitanyopanisad (Sanskrit) – Nineteen verses with Bhaktivinoda’s Sanskrit commentary, on Sri Krsna’s appearance as Lord Caitanya Mahaprabhu. 1890 Amnaya-sutram (Sanskrit) -130 aphorisms from Upanisads, with commentary and quotes from various ancient scriptures. Bhaktivinoda’s own Bengali translation called the Laghu-bhdsya on the principle truths of Vaisnava philosophy. 1890 Sn Navadvipa-dhama-mahatmyam (Bengali) – Eighteen chapters describing the complete tour of the land of Navadvipa as traversed by Lord Nityananda. (RTF)writings/navadvip.rtf 1890 Siddhanta-darpanam (Bengali) – Translation of the Sanskrit work by Srila Baladeva Vidyabhusana. It quotes from many scriptures that Srimad-Bhagavatam is the crown jewel of all the Puranas. 1891 Srimad Bhagavad-gita – With Srila Baladeva Vidyabhusana’s Sanskrit commentary, Gita-bhusana. 1891 Sri Godruma Kalpatavi (Bengali) – Collected essays describing Srila Bhaktivinoda’s program of Nama-hatta, the Market Place of the Holy Name. He describes the personnel of the marketplace, how the holy names are purchased, various officers of the market, qualifications of the participants, and descriptions of his actual preaching activities. 1892 Sri Hari-nama – A pamphlet for public distribution, describing the transcendental glories of the holy names, and the ten offenses against the chanting of the holy names. 1892 Si Nama – A pamphlet for public distribution, describing the 100 names of Lord Caitanya in eight songs meant to be sung in kirtana, with three more songs on Lord Caitanya’s glories, and a Bengali essay from Lord Caitanya’s instructions. 1892 Sri Nama-tattva-siksastaka – A pamphlet for public distribution, describing Lord Caitanya’s Siksastaka, with Bengali rpose translation and songs. 1892 Sri Nama-mahima – A pamphlet for public distribution on the eight-verse Sanskrit prayer by Srila Rupa Gosvami called Sri Namastakam, describingthe glories of the holy name of the Lord. Accompanying each verse is the Thakura’s Bengali prose translation and songs. 1892 Sri Nama-pracara – A pamphlet for public distribution with various songs he composed for the general public to sing in kirtana and bhajana, containng the basics of Lord Caitanva’s teachings. 1892 Sriman Mahaprabhur Siksa (Bengali) – Describing Lord Caitanya’s philosophy in eleven chapters (dasa-mula), with purports. (RTF)writings/siksamrta.rtf 1892 Vaisnava-siddhanta-mala (Bengali) – Summary of the basic tenets of Gaudlya Vaisnava philosophy, composed for the general public.writings/mala.htm 1893 Sri Tattva-viveka – A treatise on Realizations of Eternity, Knowledge and Bliss, discussing Lord Caitanya’s teachings compared to other Oriental and Western philosophers. (RTF)writings/viveka.rtf 1893 Soka-satana – A book of 13 Bengali songs for the general public. 1893 Saranagati (Bengali) – A book of 50 songs about Love of God, it has became very famous in India, and its songs are sung daily in hundreds of temples. (RTF) (Balarama font)writings/saranagati.rtf 1893 Gitavali (Bengali) – A book of 73 songs to be sung regularly by devotees. Used as part of daily devotional practice. (RTF)writings/gitavali.rtf 1893 Gita-mala (Bengali) – A book of 80 songs, arranged in five chapters. (RTF)writings/gitamala.rtf 1893 Baula-sangita (Bengali) – A book of 12 songs, intended to help the public understand the difference between the false Baulas (wandering fakirs) and the real Baulas. 1893 Dalaler Gita (Bengali) – A song describing Lord Nityanana’s opening of the Marketplace of the Holy Name in Navadvipa. 1893 Jaiva Dharma (Bengali) – A philosophical novel in 40 chapters, this question and answer dialogue discussions in-depth aspects of the philosophy. (Word)writings/jaiva_dharma_1-6.doc Chapters 1-612-1718-2324-3233-401893 Tattva-sutram – 50 Sanskirt aphorisms with commentary in Sanskrit and Bengali. (Balarama font)writings/tattwa.htm 1894 Vedarka-didhiti – commentary on the Isopanisad, including various commentary and purports on Isopanisad. 1894 Tattva-muktavali – 119 Sanskrit verses composed by Sri Madhvacarya to refute the Sankaracarya impersonalists, with Bhaktivinoda’s Bengali translations. 1895 Amrta-pravaha-bhasya (Bengali) – commentary on Krsna dasa Kaviraja’s Sriu Caitanya-caritamrta. 1895 Hari-bhakti-kalpa-latika (Sanskrit) – A work on pure devotion by an unknown author, which Thakura Bhaktivinoda edited and published in Puri. 1895 Sodasa Grantha (Sanskrit) – Sixteen works by Sri Vallabhacarya, edited and published by the Thakura. 1895 Sri Gauranga-stava-kalpataru (Sanskrit) – A twelve verse poem by Srila Raghunatha dasa Gosvami, edited and published by the Thakura. 1895 Manah-santosani (Bengali) – A translation of the Sanskrit Sri Krsna Caitanyodayavali by Pradyumna Misra, a close relative of Lord Caitanya. 1895 Mukunda-mala-stotram (Sanskrit) – Sixty-two verses glorifying the Lord’s transcendental position, composed by King Kulasekhara. 1895 Sri Laksmi-carita (Bengali) – A short work by Sri Maladhara Vasu, edited and published by Bhaktivinoda Thakura. 1895 Bala-Krsna-sahasra-nama (Sanskrit) – The 1,000 names of Baby Krsna; 1,000 names of Cowherd boy Krsna; 108 names of Krsna; and 1,000 names of Srimati Radharani. 1895 Sriman Mahaprabhor Asta-kaliya-lila-smarana-mangala-stotram (Sanskrit) – An eleven verse poem for Remembrance of Lord Caitanya’s day-long pastimes. 1896 Sri Gauranga-lila-smarana-mangala-stotram (Sanskrit) – 104 Sanskrit verses describing all the pastimes and teachings of Lord Caitanya found in Sri Caitanya-bhagavata and Sri Caitanya-caritamrta, with English introduction on life and precepts of Lord Caitanya. 1896 Sri Ramanuja-upadesa (Bengali) – Sanskrit verses on the life teachings of Sripad Ramanujacarya, with Bengali translation. 1896 Artha-pancaka (Bengali) – Explanatory notes on Sri Pillai Lokacarya’s book on the five principle points of Ramanuja’s philosophy. 1896 Sva-likhita Jivania (Bengali) – A 200-page prose letter written to his son, Lalita Prasad Datta, who requested the details of his father’s personal life. 1897 Brahma-samhita (Bengali) – Edited and published by Srila Bhaktivinoda, with original Sanskrit verses, Srilaq Jiva Gosvami’s commentary, and the Thakura’s Bengali introduction, translations and purports, called Prakasini. 1898 Sri Krsna-karnamrta (Bengali) – Original Sanskrit verses and commentary on Sri Sri Radha-Krsna’s conjugal pastimes by Sri Bilvamangala Thakura, published and edited by the Tahkura with introduction, final Bengali translations and summary. 1898 Piyusa-varsini-vrtti (Bengali) – A commentary on Srila Rupa Gosvami’s Upadesamrta (Nectar of Instruction). 1898 Srimad Bhagavad-gita – edited and published by Srila Bhaktivinoda, with Sanskrit commentary Dvaita-bhasyam by Sripada Madhvacarya. 1898 Sri Goloka-mahatmyam (Bengali) – Original Sanskrit text and Bhaktivinoda’s translations of Sanatana Gosvami’s Brhad-bhagavatamrta. 1899 The Hindu Idols (English) – A 32-page letter of rebuttal to a Christian articile slandering Kali, Durga and Lord Siva. 1899 Sri Bhajanamrta (Bengali) – Original Sanskrit by Srila narahari Sarakara Thakura, an associate of Lord Caitanya, with Srila Bhaktivinoda’s Bengali translation. 1899 Sri Navadvipa-bhava-taranga (Bengali) – 168 verses glorifying the area of Navadvipa. (RTF)writings/taranga.rtf 1900 Sri Harinama-cintamani (Bengali) – Srila Haridasa Thakur’s teachings on the Holy Name. (RTF)writings/harinama.rtf 1901 Srimad Bhagavatarka-marici-mala (Bengali) – Original Sanskrit verses with Bengali prose translations and purports. 1901 Padma Purana (Sanskrit) – Original Sanskrit verses, edited and published by Srila Bhaktivinoda. 1901 Sankalpa-kalpadruma (Bengali) – Original Sanskrit verses, edited and published with Bengali translationsby Srila Bhaktivinoda. 1902 Padma Purana (Bengali) – Published as a supplement to his Harinama-cintamani. 1904 Sat-kriya-sara-dipika (Bengali) – A Sanskrit work from Hari-bhakti-vilasa by Srila Gopala Bhatta Gosvami, with Bhaktivinoda’s prose translation. 1906 Prema-vivarta (Bengali) – Edited and published by Bhaktivinoda Thakura, this book by jagadananda Pandita discusses Sri Caitanya’s philosophy on divine love, and various types of devotees and service. 1907 Sva-niyama-dvadasakam (Bengali) – The last literary work of Srila Bhaktivinoda Thakura before he retired to his cottage at Jagannath Puri. This book of verses of self-imposed vows is Sanskrit verses with Bengali translationsThe following works of Srila Bhaktivinoda Thakur either have no specific publication dates, are extracts from larger works, or are otherwise miscellaneous:
This is an incomplete list of Thakura Bhaktivinoda’s works, excerpted from various sources, including the list compiled by Dasaratha-suta dasa for the book, “The Seventh Goswami”.
Not completely original scripts found on prabhupadabooks.com‘s Caitanya Caritamrta All glories to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.Till now, it was known that there is no website which contains 100% Srila Prabhupada’s original books. The well known prabhupadabooks.com site is used by many devotees for referencing original books, but some of their scripts have the second edition copies like the Srimad Bhagavatam (1976+), Isopanisad (1974), Teachings of Lord Caitanya (1974) etc. Many devotees still refer to the site for other books, which should be as per the first edition ones. But here in its Caitanya Caritamrta we find that it is not completely original. For example, the purport in this verse (9.261, Madhya Lila) below contains a translation of 1976 Canto 1(1.1.2) whereas the original 1975 edition contains a translation of the 1972 edition. It is unknown when this revision in the Caitanya Caritamrta took place and also why the original books websites display only partially original books. It is therefore a matter of concern now to find a perfect source for complete original works. Below is just a small example out of many that can be found on that site written to it containing some revised translations in between. To read all original books as they are, please click here: https://drive.google.com/drive/u/0/folders/1nHm72gVwAeei95WDkSLf2aw5x-jRXDoF Content of original first print scan of the purport:(Read the book in pdf here: https://drive.google.com/file/d/1yXvTD5Xvk2EkayazT48SUI4bVZnIAnIo/view?usp=sharing)
dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇāṁ satāṁ vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ sadyo hṛdy avarudhyate ‘tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt “Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.” This verse of Śrīmad-Bhāgavatam rejects as cheating processes all religious activities that aim at achieving materialistic goals, including dharma, artha, kāma and even mokṣa, or liberation. According to Śrīdhara Svāmī, the material conception of success (mokṣa, or liberation) is desired by those in material existence. Devotees, however, not being situated in material existence, have no desire for liberation. Srila Prabhupada has given 5 lectures on the first translation of 1.1.2 of Srimad Bhagavatam. There was no need to change it in 1976. Yes, there is no need for corrections for the first and second Cantos. Whatever is there is alright.Once Pradyumna comes to join me here from India, then there will be no need for Nitai das or Jagannatha das to edit the Srimad-Bhagavatam. (Letter to Radhavallabha, May 4, 1976)
Completely rejecting all religious activities which are materially motivated,this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of Bhāgavatam, he becomes attached to the Supreme Lord.
Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.
Now the question is that if the CC was published in 1975, why have they taken a translation from the 1976 unapproved edition? With that being said, it is now necessary to build a website that contains all first edition books with fully correct and accurate transcripts. Srila Prabhupāda: Oh, yes. You have no right. Suppose I have written one book. So I have got some intention. So why should you interpret my intention with your intention? What right you have got? You have no right. If you want to speak something of yours, then you write another book. Why you are taking advantage of my book and misleading others? I want to speak to the public something, I have expressed my opinion in that way. But because it is popular, you are taking advantage of my book and expressing your views. How much cheating, how much cheater you are! Therefore he is suffering, Dr. Radhakrishnan. He has lost his brain. We went to see him, Dr. Radhakrishnan, when I was in Madras. (Room Conversation – April 2, 1972, Sydney Australia)
SvarūpaDāmodara: Oh, yes. They change so many things in our article. And it was on the telephone. I was speaking to him in Atlanta from Los Angeles. And I told him that “This article should not be printed because they have made so many changes.” And I didn’t like that. Then they answered that “It has already been offset, and BBT policy is always to be rushing. It’s always BBT policy.” Then I told him that “If you sacrifice quality on the strength of rushing, then it is your business, but that’s not my way, so please don’t print it.” But in any case, they have printed anyway that article. And we all had a bad reaction.
Prabhupāda: So you bring this to Satsvarūpa. They cannot change anything.
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Prabhupada: The rascal editors, they are doing havoc.
Yasoda-nandana: Sometimes they appeal that “We can make better English,” so they change like that, just like in the case of Isopanisad. There are over a hundred changes. So where is the need? Your words are sufficient. The potency is there. When they change, it is something else.
Svarupa Damodara: That’s actually a very dangerous mentality.
Yasoda-nandana: What is it going to be in five years? It’s going to be a different book.
Prabhupada: So you… What you are going… It is very serious situation. You write one letter that “Why you have made so many changes?” And whom to write? Who will care? All rascals are there. Write to Satsvarupa that “This is the position. They are doing anything and everything at their whim.” The next printing should be again to the original way.
Tamala Krsna: They should have a board of Satsvarupa and Jayadvaita.
Prabhupada: Hm.
Tamala Krsna: Those two men are both in Los Angeles now.
Prabhupada: So write them immediately that . “The rascal editors, they are doing havoc, and they are being maintained by Ramesvara and party.”
Yaśodā-nandana: In the Gurukula we were teaching Īśopaniṣad class to the children. So we took… [break] …Prabhupāda and the words which the recent edition of the Press is wrong. Many changes were brought. They were trying to make better English, but sometimes, to make better English, I think they were making philosophical mistakes also. There is no so much need of making so much better English. Your English is sufficient. It is very clear, very simple. We have caught over 125 changes. They’re changing so many things. We are wondering if this is necessary. I will show you today. I have kept the book.
Srila Prabhupāda: I know that these rascals are doing. What can be done? How they can be relied on? (Rascal editors conversation ,June 22,1977, Vrindavan)]
“There is a verse in Srimad-Bhagavatam that a book or poetry in which the Holy Name of Krishna is depicted, such language is revolutionary in the matter of purifying the material atmosphere. Even though such literature is presented in broken language or grammatical inconsistency or rhetorical irregularity , still, those who are saintly persons adore such literature. They hear such literature, and chant it and adore it, simply because the Supreme Lord is being glorified in this literature. In other words, we are not meant for presenting any literary masterpieces , but we have to inform people that there is a fire of maya which is burning the very vitality of all living entities, and they should guard against the indefatigable onslaught of material existence. That should be our motto.”
(Letter to: Krsna dasa – Los Angeles 13 Feb, 1969)” Our literature is not sentimental stories. It is meant to be understood by the intelligent class of men. Children and those with child-like mentalities will do better to chant “Hare Krishna” and take prasadam. We cannot water down the philosophy to make it more palatable. Our books must remain as they are. Do not waste your time anymore with such attempts. We are not going to publish it. Whatever books we have got, let them try to understand, and if they cannot then let them chant “Hare Krishna” and take prasadam. Hoping this finds you and your husband well.”(Letter to Lilavati — Bombay 31 March, 1977)
You may title this book, Teachings of Lord Kapila, but it must be subtitled, “The Son of Devahuti”. That will remain, do not try to change it . The Americans may like it or not like it, but we must make the distinction between devahuti putra kapila, and the atheistic Kapila . Do not try to change anything without my permission.”
(Letter to Radhavallabha, Aug 26, 1976) ” He should not think his authority mistake. He’s such irresponsible man. He should not be given any responsible work. Our first business should see how he is advanced in devotion. scholars. ” (Room Conversation — February 27, 1977, Mayapura)
Srila Prabhupada spoke out against Bhagavad Gita changes while he was still with us. Unfortunately some disciples ignored his direction due to maya’s influence. For example there have been over 5000 changes or so called legitimate edits to his original Bhagavad Gita manuscript. This is a grave error of common sense by our godbrothers and is one of the main causes of dissension amongst our peers. Some people believe your level of advancement is contingent on the colour of your robes. No! A true sanyasis follows the instructions of Srila Prabhupada in Iskcon. Some peers think they are aloof from the rules and regulations due to seniority say. No! We are peers and we have to listen to our guru and his instructions. The book changes by a few called small group of non samkirtan devotees is demoralizing. The main editor has been a pencil pusher all of his devotional career. No samkirtan austerity or success to his record. How can one make advancement without any austerity. You can’t. Austerity is the wealth of the renounced order not living off the hard work of others. Such pink robed members are stealing in the name of religiosity and it reflects in their speech. They criticize us for chanting Jai Prabhupada in our Kirtan. What foolish thinks foolish speaks. Yet these same pink robe peers have the audacity to correct our gurus writings. I personally like Prabhupada’s unedited Bhagavatam’s from 1962, 1964 and 1965. They give us real insight into his character and the glory of his vision and mission. Here in this conversation we get the direction we need to preserve his books. Srila Prabhupada said, “We are therefore presenting Bhagavad-gītā as it is. We do not change. Why should you change? What right you have got to change?” So if you read Bhagavad-gītā as it is, that is mad-āśrayaḥ. But if you interpret Bhagavad-gītā according to your rascal imagination, that is not Bhagavad-gītā. Therefore it is called mad-āśrayaḥ, “Under My protection, as I am teaching in my books. We are therefore presenting Bhagavad-gītā as it is. We do not change. Why should you change? What right you have got to change? If Bhagavad-gītā is a book of authority, and if I make my own interpretation, then where is the authority? Can you change the law book according to your interpretation? Then what is the meaning of that law book? That is not law book. You cannot change. Similarly, if you accept Bhagavad-gītā as the book of authority, you cannot change the meaning. That is not allowed. What right do you have as a disciple? None you must follow me. If you have got some opinion, if you have got some philosophy, you can write in your own book. Why you are, I mean to say, killing others and yourself by interpreting Bhagavad-gītā? You can give your own thesis in a different way. But many people, they take advantage of the popularity of Bhagavad-gītā and interpret it in a different way according to their own whims. Therefore people do not understand what is Kṛṣṇa. That is the difficulty. And the purpose of Bhagavad-gītā is to understand Kṛṣṇa. And all the so-called scholars’ and politicians’ commentary is to banish Kṛṣṇa or to kill Kṛṣṇa—the Kaṁsa’s policy. Kaṁsa was always thinking of Kṛṣṇa, how to kill Him. This is called demonic endeavor. So that will not help you.” [27th April 1974,Lecture BG 07.01 – Hyderabad] So Prabhupada called changing things a disease. You cannot correct the surgeon that cures you of cancer. In the same way we cannot reinvent the Bhagavad Gita based on our own opinion. Please read only Prabhupada’s original authorized versions and avoid the edited versions post 1978 by a few of our godbrother’s who assumed these lofty roles of editing his books without being very advanced in the Samkirtan mission. There purpose in many ways is to justify the current elected guru system of the gbc which is also unauthorized in the Vaisnava sampradaya. All glories to Srila Prabhupada!
