DISAPPEARANCE OF ADVENT (BG. 4.8)

krishnas-appearance

Krishna’s appearance before Vasudava and Devaki

BY: BHAKTA TORBEN

Apr 26, 2015 — DENMARK (SUN) —

Bhagavad- gita As It Is, 4.8:

Original, authorized 1972 edition:

“In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.”

Manuscript:

“In order to deliver the pious devotees, and to annihilate the miscreant non-devotees, as well as to re-establish the principles of religiosity, do I advent Myself millennium after millennium.”

JAS It Is:

“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.”

_______

Additional evidence

The word “advent” is a real Prabhupada word. In his books, lectures, letters conversations etc. it appears around 200 times.

Srila Prabhupada even has the Bg. 4.8 verse read to him on a few occasions, and he does not object to its wording. Why would he, since it was his own chosen words!

Tamala Krishna: Eight: “In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.”
Nine: “One who knows the transcendental nature of My appearance and activities does not upon leaving the body take his birth again in this material world, but attains My eternal abode, O Arjuna.”
Prabhupada: This is very nice. (Bhagavad-gita 4.7-10 — Los Angeles, January 6, 1969)

Nitai: (leads chanting of verse and synonyms) “In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.”
Prabhupada:

paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
[Bg. 4.8]

So the routine work of Krsna, the Supreme Personality of Godhead, how and when He appears. (Bhagavad-gita 4.8 — Bombay, March 28, 1974)

Srila Prabhupada using the word:

Prabhupada: He said that dharma-samsthapanarthaya sambhavami yuge yuge: “I advent to establish the principles of religion.” (Janmastami, Lord Sri Krsna’s Appearance Day Lecture — London, August 21, 1973)

Prabhupada: (chants mangalacarana prayers) His Excellency, the High Commissioner; ladies and gentlemen, I thank you very much for your coming here and participating in this ceremony, Janmastami, advent of Krsna. The subject matter I’ve been ordered to speak on is advent of Krsna. (Janmastami, Lord Sri Krsna’s Appearance Day Lecture — London, August 21, 1973)

Prabhupada: Sri Bhaktisiddhanta Sarasvati Gosvami Maharaja, my spiritual master, his advent day today. (Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada’s Appearance Day, Evening — Gorakhpur, February 15, 1971)

But I will suggest one thing — that you can organize a mass Sankirtana procession on the Advent Day of Lord Caitanya, 22 March, 1970 (Letter to Syamasundara — Los Angeles 21 February, 1970)

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The Book Changes and Gitar Gan

gitar-gan

The Non-Original Gitar Gan with the edited verses from the unauthorized 1983 Bhagavad-gita As It Is (I cannot find a picture of the original Gitar Gan)

By Ajit Krishna Dasa

The Gitar Gan is Srila Prabhupada’s poetic rendition of Srimad Bhagavad-gita in the Bengali language.

So far Gitar Gan has never been translated into English. Online we find a version with the original Bhagavad-gita verses added as a translations (here). On the Vedabase we find a version with BBTI’s edited verses added as translations (also available online). Both are without English word-for-word meanings.

Obviously, none of these are precise translations, since Srila Prabhupada’s Gitar Gan is a poetic rendition and not a literal translation of the Gita.

I would humbly like to submit that there is a GREAT need for a literal English translation of Gitar Gan.

Why?

Because it could be key in deepening our understanding of many of the controversial changes made to Srila Prabhupada’s Bhagavad-gita after his departure:

Bg 11.28:

Original and authorized 1972-edition:

“As the rivers flow into the sea, so all these great warriors enter Your blazing mouths and perish.”

BBT International’s edited 1983 edition:

“As the many waves of the rivers flow into the ocean, so do all these great warriors enter blazing into Your mouths.”

​Are the mouths blazing or are the warriors blazing? Gitar Gan seems to give us the answer:

jvalita tomara ei mukhe

jvalita-firing/flaming/blazing; tomara-your; ei-these; mukhe-mouth

jvalita: blazing (appears twice in the word-for-word synonyms in the Caitanya Caritamrta. Both times is it translated as “blazing”)
tomara: your (can be found 1000+ times in Caitanya Caritamrta).
ei: these (can be found 2000+ times in Caitanya Caritamrta).
mukhe: mouth/in the mouth/on the mouth/and more (found many times in Caitanya Caritamrta).

TRANSLATION: “Your blazing/firing/flaming mouths” (made with the help of several bengali speaking devotees found on facebook).

Anyone who does not agree with this translation, please give us your opinion.

Bg. 2.35​:

Is Arjuna a “coward” or is he “insignificant”?

Bg. 2.30:

Is the soul “eternal”?

Many such questions could be answered if we had an English translation of Gitar Gan.

IMPORTANT: I am not suggesting that we can change in the original Bhagavad-gita As It Is by referring to Gitar Gan. But we might be able to expose many of the needless and offensive changes made by Jayadvaita Swami.

An English translation of the Gitar Gan is therefore an urgent need.

I urge anyone who reads this to help find some qualified Bengali speaking devotees who can and will take up this important task.

Please contact me if you have idea ideas on how to procede with this project.

Your servant,
Ajit Krishna Dasa

“Enter Blazing” – Jayadvaita Swami Commits a Grammatical Error (Bg. 11.28)

universal-formThe Universal Form

Bhakta Torben Nielsen recently made me aware of this change to Bg. 11.28:

Original and authorized 1972-edition:

“As the rivers flow into the sea, so all these great warriors enter Your blazing mouths and perish.”

BBT International’s edited 1983 edition:

“As the many waves of the rivers flow into the ocean, so do all these great warriors enter blazing into Your mouths.”

So-called original manuscript:

There is no verse for 11.28 as the page is missing. But verse 30 mentions the words “blazing mouths”.

This is a very interesting change, because it is of a grammatical nature:

  • In Srila Prabhupada’s original 1972 edition the adjective “blazing” describes the plural noun “mouths”.
  • In BBT International’s 1983 edition the adjective “blazing” describes the plural noun “warriors”.

So which translation is grammatically correct – Srila Prabhupada’s or Jayadvaita Swami’s?

The context

Here we have the verses from Bg. 11.28-30 (original edition):

“As the rivers flow into the sea, so all these great warriors enter Your blazing mouths and perish.” (Bg. 11.28)

“I see all people rushing with full speed into Your mouths as moths dash into a blazing fire.” (Bg. 11.29)

“O Visnu, I see You devouring all people in Your flaming mouths and covering the universe with Your immeasurable rays. Scorching the worlds, You are manifest.” (Bg. 11.30)

We see that Srila Prabhupada describes the mouths of the universal form as “blazing” (Bg. 11.28) and “flaming” (Bg. 11.30), and compares them to a “blazing fire” (Bg. 11.29). There is no “original manuscript” available for Bg. 11.28-29, but the “original manuscript” for Bg. 11.30 also says “blazing mouths”, as mentioned above.

Screen Shot 2015-03-13 at 11.49.21

Plate 31

The painting above this article is Plate 31 from the Bhagavad-gita As It Is. Just like all other paintings in the book it was approved by Srila Prabhupada. On the painting we clearly see that the warriors are entering into the blazing mouths of The Universal Form – just like we are told that they are in the Bg. 11.28, 1972 edition.

Srila Prabhupada’s desire

Based on the above, there is no doubt at all that Srila Prabhupada wanted to use the adjective “blazing” to describe the mouths of the universal form. He never meant to say that the great warriors were “blazing”.

What does the previous acaryas say about Bg. 11.28? (as translated on bhagavad-gita.org)

Sridhara Swami’s commentary:

“As unlimited currents of water helplessly flow in innumerable rivers and are propelled from multiple channels into the ocean, the mighty warriors of the Kaurava and Pandava armies are seen to be helplessly propelled into the flaming, gnashing mouths of the visvarupa or divine universal form of Lord Krishna.” ()

Kesava Kasmiri’s commentary:

“How helplessly do the mighty warriors of the Kaurava and Pandava armies enter into the flaming mouths of Lord Krishna’s visvarupa or divine universal form? As helplessly as unlimited currents of water from innumerable rivers are propelled into entering the ocean.”

In his translations of Visvanath Cakravarti Thakura and Baladeva Vidyabhusana’s Bhagavad-gita commentaries Bhanu Swami also translates Bg. 11.28 as follows:

“As many swift currents of rivers flow towards the sea, so these heroes of the world enter Your flaming mouths.”

The sanskrit

Gaura Krishna Dasa, a student of sanskrit, sent me the following analysis of the sanskrit grammar:

Regarding the change in the translation of Bhagavad gita 11.28.

The word “abhivijvalanti” is in the 1972 edition taken as what in grammar is called a verbal adjective or a participle. A participle is basically a derivative from a verb but belonging in the group of adjectives. This particular participle is a participle in present tense, active voice for parasmaipada verbs. It is in neuter gender, plural number and in the accusative case which clearly indicates that it relates to “vaktraani” which is also in neuter gender, plural number and accusative case.

Sridhara Swami, Visvanath Cakravati Thakur and Baladeva Vidyabhusana have the same grammatical conclusion of this word as a participle and therefore in relation to “vaktraani” attributively, “blazing mouths”.

The “anti” ending in “abhivijvalanti” could preliminarily appear as a finite verb 3rd person in the plural number and present tense related to “nara-loka-viira” (the kings of human society), but this conclusion is in the least very strange. It would, if accepted, be a distortion of historical facts and it must be concluded faulty because this sentense already has a finite verb namely “visanti” meaning entering. So if we for the sake of example maintain “abhivijvalanti” as a finite verb, as it is done in the 1983 edition it would translate “as the many waves of the rivers flow into the ocean, so all these great warriors enter and blaze your mouth”, since “abhivijvalanti” can also not be taken as an adverb describing “visanti” attributively.

Conclusion:

“abhivijvalanti” must be taken as a participle – as done by the previous acaryas and the original 1972 edition – and not a verb as done in the 1983 edition.

Conclusion

The evidence against Jayadvaita Swami’s change is overwhelming:

1. Srila Prabhupada is very clear in his original Gita and his manuscripts – the mouths are blazing. Not the warriors.

2. Srila Prabhupada follows the previous acaryas who says that the mouths are blazing (flaming, gnashing).

3 The painting depicting this event (Plate 31 in the Bhagavad-gita As It Is) shows that it is the mouths of The Universal Form that are blazing.

4. According to sanskrit grammer it is the “mouths” that are “blazing”. Not the “warriors”.

Even if both translations could be correct (which they cannot), there would still be no justification – based on the above analysis – to change Srila Prabhupada’s translation of the verse.

It would not be possible to do this without overriding his own editorial decisions and thus violating the arsa-prayoga principle.

Please see additional evidence here.

Bhaktisiddhanta Sarasvati: “Consider only the spirit”

Bhaktisiddhanta Sarasvati Thakura Maharaja, Sree Sajjani-Toshani, The Harmonist, June 1927, No.1:

“The kind indulgence of the reader is solicited to overlook shortcomings inseparable from the employment of a foreign language and consider only the spirit irrespective of the defective garb in which she might be clothed”

the-harmonist

Performer Edit (Bg. 14.19)

BY: BHAKTA TORBEN

Apr 02, 2015 — DENMARK (SUN) —

Bhagavad-gita As It Is, 14.19:

Original, authorized 1972 edition:

“When you see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then you can know My spiritual nature.”

Manuscript:

“When you see that there is nothing beyond these modes of Nature in all activities — and that the Supreme Lord is transcendental to this, then you can know My spiritual Nature.”

Screen Shot 2015-04-03 at 14.58.14

Jas It Is:

“When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.”

The Original and the manuscript agrees TO THE LETTER. Both the manuscript and the original says `You can know My spiritual nature´, whereas `Jas It Is´ says `he attains to My spiritual nature. The word-for-word says, ‘vetti’- know.

The phrase, ‘no other performer‘ is not found in the original or the manuscript.