This episode is not a vague reflection on “textual integrity.” It is a direct and sustained argument against the post-1978 changes made to Śrīla Prabhupāda’s books by BBT International under the direction of Jayadvaita Swami.
The central claim is simple and uncompromising: no one has the moral, legal, or devotional authority to alter a departed author’s published work—especially when that author explicitly forbade such changes.
Before outlining the case, it is important to understand who is making it!
Graham M. Schweig (Garuda Dāsa) is not an internet critic or a casual observer. He holds two Master’s degrees and a PhD from Harvard University and has spent decades teaching religion and philosophy at the university level. He has published with major academic presses such as Oxford, Columbia, Princeton, Yale, and HarperCollins. He is a trained Sanskritist, theologian, and editor who has worked at the highest levels of academic publishing. Within Vaiṣṇava circles he is known not only as a scholar but as a long-time practitioner deeply committed to Śrīla Prabhupāda’s legacy. In other words, he understands both rigorous editorial standards and the theological weight of disciplic succession. When he says what has been done is “unacceptable” by scholarly standards and “transgressive” by devotional standards, that is not rhetoric. It is the judgment of someone qualified to evaluate both domains.
Now to the arguments.
First: Śrīla Prabhupāda’s own instructions. In letters, conversations, and in his Macmillan contract, he stated that editing was for grammar and punctuation only—not for altering philosophy or style. In 1977 he repeatedly said, “Our books must remain as they are,” and “Whatever is done is done. No more.” He required that revisions be made only with the author’s permission. Once the author has departed, that permission is impossible. Therefore, posthumous revisions violate his expressed will.
Second: False assumption of authority. Prabhupāda granted conservative, provisional authority to assist with copy-editing. BBT editors assumed open-ended authority to revise, harmonize, and “improve” content. That is a categorical shift—from servant to co-author.
Third: Editorial overreach. Approximately 5,000 changes were made to Bhagavad-gītā As It Is alone. Around 77% of its verses were altered. In Śrīmad-Bhāgavatam the changes run into the tens of thousands. These include altering translations where no grammatical error existed, removing theological identifications, shifting meaning, and recasting concise, powerful prose into diluted language. These are interpretive interventions—not typo corrections.
Fourth: Insertion of the editor’s mind into the text. A sentence was changed because it “didn’t make sense” to the editor. When it was shown that it did make philosophical sense, the issue remained: the books are now filtered through the editor’s conceptual limits.
Fifth: Lack of transparency. Substantial changes were made without full disclosure. Scholarly standards require documentation. That was not provided.
Sixth: Legal maneuvering. BBT International registered itself as “author” and listed Śrīla Prabhupāda as “worker for hire.” Whatever the legal strategy, the signal is disturbing.
The alternative presented is clear: preserve the original text and address issues through annotated editions. Rewriting the text is not service. It is substitution.
If we accept that Śrīla Prabhupāda’s books are divinely empowered and that he explicitly ordered “no more changes,” then the post-1978 revisions constitute a transgression—morally, legally, and theologically.
For anyone studying ISKCON history, the integrity of Śrīla Prabhupāda’s original books, the principle of ārṣa-prayoga, or the ongoing debate about BBT International’s post-samādhi editing, there is no clearer example of the underlying problem than the quiet shift found in the Bhagavad-gītā As It Is. Two descriptions of Śrīla Prabhupāda — one from the original edition, one from the newer BBTI edition — reveal two completely different theologies. This is not merely linguistic preference. It is a redefinition of Prabhupāda’s authority, status, and position in the guru-paramparā.
Anyone familiar with the editing controversies surrounding the changed Gītā knows this issue is not about grammar. It is about revelation.
The Original Description: Śrīla Prabhupāda as a Divinely Empowered Ācārya
“HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPĀDA, the leading exponent of the science of Kṛṣṇa consciousness in the West and the world’s most distinguished teacher of Vedic religion and thought is the author of Śrīmad-Bhāgavatam, Kṛṣṇa and many other versions of Vedic literature. He is a fully self-realized devotee of Lord Kṛṣṇa and is the latest disciple in a succession that originally began with Kṛṣṇa Himself. He is the founder and spiritual master of the International Society for Krishna Consciousness which now has centers in major cities throughout the world.” (From the backcover of the original and authorized Bhagavad-gita As It Is, 1972-1977)
The original Bhagavad-gītā As It Is presents Śrīla Prabhupāda according to classical Vaiṣṇava siddhānta. Nothing is minimized. Nothing is secularized. His identity is stated as the tradition itself understands it:
• He is the leading exponent of Kṛṣṇa consciousness. • He is the most distinguished teacher of Vedic religion and thought. • He is a fully self-realized devotee of Lord Kṛṣṇa. • He stands in an unbroken guru-paramparā beginning with Kṛṣṇa Himself. • He is the founder and spiritual master of ISKCON. • His writings are Vedic revelation — śabda-brahma — not ordinary literature. • His authority is divine, not academic.
This description fits perfectly with Prabhupāda’s own statements and the strict understanding of ārṣa-prayoga: when an empowered ācārya speaks, the words are final. You do not alter them, interpret them “for modern audiences,” or adjust them posthumously. His authority derives from Kṛṣṇa — not from a publishing institution.
The New BBTI Description: From Divine Authority to Academic Respectability
“His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda was a teacher in the disciplic line from Kṛṣṇa (the speaker of the Gītā) and was an exemplar in bhakti-yoga, the yoga of devotional mysticism. His translation and commentary are guided by a lifetime of scholarship and enriched by the realizations of a mature practitioner.” (From the backcover of the posthumously edited Bhagavad-gita As It Is)
The revised description in the BBT International edition removes the transcendence. It removes the divine empowerment. It removes guru-paramparā. It removes the ontology of revelation. And it replaces them with the vocabulary of secular Religious Studies departments.
• Prabhupāda becomes a “teacher,” not an empowered master. • His realizations become “experience” rather than self-realization. • His authority becomes “scholarship” rather than śakti. • His mission becomes “devotional mysticism” rather than a divine commission. • His position in the disciplic succession is omitted altogether. • His books are framed as scholarly works, not revealed scripture.
This is the language academics use to describe a respected religious figure. It is not the language used to describe a mahā-bhāgavata delivering Kṛṣṇa’s message unchanged.
The change is intentional, ideological, and foundational.
Why This Change Is a Philosophical Change — Not a Stylistic One
It may look like the back-cover text was simply “updated,” but the shift is far deeper. In Vaiṣṇava theology, the way an ācārya is described is not marketing — it is philosophy. Changing that description changes the conceptual foundations of revelation, authority, and paramparā.
Here is why the newer BBTI description constitutes a genuine philosophical shift:
• The original text affirms Prabhupāda as a self-realized, divinely empowered ācārya standing in a guru-paramparā beginning with Kṛṣṇa. This is core Vaiṣṇava siddhānta.
• The newer text removes all transcendental claims and replaces them with the vocabulary of academic religious studies: teacher, practitioner, exemplar, scholar. This reframing is ideological, not neutral.
• When divine empowerment is replaced by “scholarship,” the source of authority is relocated—from Kṛṣṇa and paramparā to human effort, experience, and education. That is a direct shift in epistemology.
• The original presentation makes Prabhupāda’s books śabda-brahma—untouchable, uneditable, preserved by ārṣa-prayoga.
• The new presentation makes his books appear to be religious literature written by a competent teacher—therefore open to “correction,” “improvement,” and posthumous editing.
• How you describe the guru governs how you treat his words. Reduce him from an empowered ācārya to a spiritual author, and the editorial boundaries disappear.
• Redefining Prabhupāda’s ontological position automatically redefines the ontological status of his books. This is the very heart of philosophy—not of style.
The shift from “empowered ācārya delivering divine revelation” to “scholarly teacher presenting devotional mysticism” is not cosmetic. It is a change in philosophy. And such disobedient philosophical changes form the groundwork for most of what the BBT International has done to Prabhupāda’s books since 1978.
Why the Shift Happened: The Institutional Motives Behind the New Description
These changes do not emerge from nowhere. They serve specific institutional incentives inside BBTI and the modern ISKCON structure. When you examine the newer description, the motives become obvious:
Secular respectability Kṛṣṇa consciousness must appear “safe” to academics, journalists, and interfaith circles. Divine claims are removed. Authority is softened. The ācārya becomes an acceptable subject of Religious Studies rather than a representative of God.
Institutional flexibility If Prabhupāda is framed as a scholar, then the institution replaces him as the ongoing authority. Once his transcendence is removed, reinterpretation and doctrinal adjustment become easy. Editorial intervention becomes normal.
Legal and social safety Absolute guru claims make institutions nervous. Removing transcendence reduces risk — legal, social, and political.
Justifying textual alteration If Prabhupāda is merely a scholar, editors become co-scholars. Posthumous editing becomes an “academic duty.” “Fixing,” “refining,” and “modernizing” the Gītā becomes justified.
Every one of these motives requires the same thing: a quiet lowering of Śrīla Prabhupāda’s divine identity.
The Weberian Pattern: How Institutions Tame Their Founders
Max Weber described exactly what happens after a charismatic spiritual founder departs. The patterns are precise:
• The founder is reinterpreted as a historical figure. • Absolute authority is replaced by bureaucratic authority. • Revelation becomes “tradition.” • Radical spiritual demands are softened for institutional comfort. • Doctrines are edited to fit new cultural expectations. • The living spiritual fire becomes the institution’s heritage instead of its guiding force.
This is not speculation. This is exactly what unfolded in ISKCON after 1977 — and the rewritten Gītā description is one of the clearest examples.
How the New Description Enables Posthumous Editing
Once Prabhupāda is reframed as a respected “teacher” rather than a divinely empowered ācārya, everything changes:
• His books appear to be literature, rather than revelation. • Literature can be edited, updated, and modernized. • Editors become authoritative intermediaries. • ārṣa-prayoga is discarded as outdated superstition. • Post-samādhi editing is normalized. • Authority shifts from the guru to the institution.
The new Gītā description is the theological justification for the changed Gītā — and for every other altered text.
The Consequence: Two Descriptions, Two Theologies
These two descriptions of Śrīla Prabhupāda represent two incompatible worldviews.
• The original description safeguards the purity of Prabhupāda’s teachings. • The newer description prepares the ground for reinterpretation and revision.
• The original affirms revelation. • The new one reduces revelation to scholarship.
• The original protects the guru-paramparā. • The new one replaces it with institutional authority.
• The original makes posthumous editing unthinkable. • The new one makes it inevitable.
This shift is not a detail. It is the philosophical foundation of the entire posthumous editing project.
“As you know, and as we kept in mind while doing the work, Śrīla Prabhupāda staunchly opposed needless changes.” (Jayadvaita Swami, Letter to Amogha Lila, 1986)
This statement is correct. Śrīla Prabhupāda did staunchly oppose needless changes — and this principle is the foundation of ārṣa-prayoga, the principle that the words of a pure devotee are not to be altered by conditioned editors.
The following example — pointed out to us by Bhakta Torben Nielsen in his ebook Blazing Edits — illustrates the issue perfectly.
We look at a posthumous edit introduced by BBT International (BBTI) in the 1983 revised Bhagavad-gita As It Is, specifically 18.2, purport.
Original (Prabhupāda-approved pre-samadhi edition):
“There are many prescriptions of methods for performing sacrifice for some particular purpose in the Vedic literatures.”
Posthumously edited (BBTI edition):
“In the Vedic literature there are many prescriptions of methods for performing sacrifice for some particular purpose.”
This is not a correction. This is not a clarification. This is not a doctrinal improvement.
It is simply a relocation of one phrase — a stylistic reshuffling that has no philosophical or grammatical necessity whatsoever.
What problem did this edit solve?
None.
Was the original incorrect, unclear, or misleading?
No.
Did Srila Prabhupada ever request this change?
No.
Did BBTI give a reason for it?
No.
According to Jayadvaita Swami’s own standard — “Prabhupāda opposed needless changes” — this is precisely the kind of change Śrīla Prabhupāda would not have approved.
Jayadvaita Swami then makes an unnecessary posthumous edit.
That is why this small change becomes a perfect diagnostic tool. It shows that once editors begin altering Srila Prabhupada’s books based on personal preference or literary style, the entire principle of ārṣa prayoga has already been abandoned.
Why This Matters for Bhagavad-gita As It Is
The 1972 first edition was personally approved, lectured from, distributed, and trusted by Śrīla Prabhupāda. The 1983 posthumously edited edition by BBTI was not.
When even a harmless sentence — one that Prabhupāda accepted and used — is needlessly altered, it proves the deeper issue:
Posthumous editing inevitably leads to editorial overreach, because the standard has shifted from “transmit exactly” to “improve according to taste.”
And once that door opens, the rest of the book becomes vulnerable.
At ISKCON Mayapur a devotee, Jitavrata Dasa, was publicly humiliated for speaking the truth about the book changes. He was asked to stop his vyasa puja offering.
Read the complete vyasa-puja offering below (the part that Jitavrata Prabhu was not able to speak has been marked with bold).
Nama Om Vishnu padaya Krishna prestaya bhutale
Srimate Bhaktivedanta swamin iti namine
namas te Sarasvate deve Gauravani pracarine
nirvisesa sunyavadi pascatya desa tarine
Dear Srila Prabhupada ,
please accept my humble obeisances unto your worshipable Lotus Feet.
You brilliantly shine as the most glorious servant of your Lordship Sri Sri Radha Madhava.
As time goes by, and as ignorance is dispelled, you are appreciated as the most important personality in our movement ,most definitely because you are the founder acharya under whose guidance everyone must abide in order to understand the instructions of the disciplic succession that are within your books.
You are without a doubt the most merciful guru to empower even today whoever takes shelter of your instructions. We all feel very fortunate to be under the shelter at your Lotus feet. They are guiding us back to Godhead beyond the shadow of a doubt.
It is only because of you that we can find the potency to continue your great mission of bringing immortal happiness to the entire world. Your greatest joy is to see your books distributed far and wide, because your books unlock the doors to the treasure house of pure Love of Krishna.
As time goes by, your Divine presence is becoming more intensely felt because we realize that it is only by your mercy that this movement is carrying on. You are everyone’s well wisher and your spiritual attributes are unfathomable.
As ISKCON is your body, you want to see it flourish and grow beyond material limits, in great spiritual happiness and health for all the generations to come. So many nice devotees have joined your movement and are very much eager to serve at your Lotus Feet with great joy.
Please give us the intelligence to not change the bonafide process that you are giving us, as to avoid causing you so many troubles. It was first given by Krishna and has worked wonders millions of years ago, it is still now working so many wonders and will continue to work wonders in the milleniums to come.
As you are the spirit maintaining ISKCON thru sickness and health, please give us the intelligence to understand the supreme importance of protecting all the original English versions of your books that you have personally approved and rendered thereby eternal.
You have compiled these books with great endeavor, choosing each word and sentence very carefully under the full guidance of Lord Krishna sitting next to you. Your very specific combination of words acts like a powerful mantra to cut thru the illusory energy of Maya and revive our remembrance of Krishna
By changing these word arrangements thinking to know English better than you is the greatest offense as it removes the bonafide value of your writings. You taught us that 5 things permits Kali’s influence to infiltrate our consciousness. Meat eating, intoxication, gambling, illicit sex and if all four are absent then Kali is allowed to reside where there is hording of gold. Our biggest protection is the chanting of a minimum of 16 rounds every day, and keeping the association of the devotees. These simple instructions if carefully practiced will protect us from down falls.
You told Rameswara your BBT Trustee that your greatest fear was that after your departure, bonafide instructions will be taken out of your books and non bonafide things will be introduced, that is why you strictly forbade any book changes and you really made this instruction very clear to him. Unfortunately Rameswara left after a series of unfortunate events and even though these instructions were left in writing when Rameswara was interviewed for the production of your Lilamrta, that interview was never utilized and simply sat in the archives forgotten for over 30 years. As the enemy is invisible but its influence can be seen. Kali has infiltrated somehow or other,maybe someone is hording some gold or breaking the principles who really knows, but somehow Kali has found a way to modify your books, making it look seemingly harmless, claiming the changes will be closer to what you really meant , but Kali has in fact opened wide the doors for future changes. Next Kali will make us believe that watering down the philosophy will greatly increase our membership among those who are especially angry that you are just too strict and conservative with your principles, so better make a few compromises, where is the harm? And then Kali will tell us next that there is no need to chant Jaya Prabhupada , it is not necessary . Kali’s goal is to really minimize your importance and gradually take you out of the picture .Kali says” no no a little book change that is alright,where is the harm we are making the books better, Prabhupada didn’t know how to speak english we are just helping him out especially since now we even know sanskrit better than him”. Is this why you emphatically stressed no book changes,as you could foresee these attacks from the fox like Kali?
Rameswara Prabhu , has witnessed first hand your reactions over some changes the press was planning for your books. He was coming of course to get your approval as you always personally directed every details of your books publications. He saw how very angry you were when presented with so called book changes for the seemingly better, and that was the most frightening experience Rameswara ever had to see you this angry ,he felt very similar to what Hiranyakasipu felt when he saw Lord Nrisimhadeva. Hiranyakasipu was actually so scared that he fought the Lord with his eyes closed. You repeatedly told Rameswara that you do not want your books changed. You also told Hayagriva your editor in 1972 that you had approved all the verses in the Bhagavad Gita and that there was no need to change any of them, that once approved they are eternal. Rameswara carefully noted down all the details of these super heavy lessons and in 1979 he gave a long interview for the Lilamrta describing everything that happened . He had never seen anyone so angry, There were also many others who were involved with the press like Radhaballava das , Bali Mardana, your BBT artists and various editors who received your clear instructions about not changing your books except for the few absolutely needed corrections. When we finished the Chaitanya Caritamrta marathon in 75, Rameswara told you afterwards that in the subsequent printing the finished paintings would replace the unfinished ones. You said no, no book changes, but Prabhupada he said we are just putting the finished paintings in , they are the same paintings .but three times you forbade him to do so, because you wanted to stress and emphasize that no matter how good the reasons seems to be, you did not want your books changed, once approved they are eternal.
But now we see that so many changes have been made, your very clear instructions on this matter have been forgotten in the archives for more than 30 years and as they are now seeing the light of the day we are faced with the difficult task of undoing this blunder, difficult because Kali has brainwashed us and anyone who criticizes these changes is shown the door . Kali ‘s might is right and devotees are scared to talk about this ,because they don’t want to be kicked out of ISKCON. So what to do? We want to correct these transgressions from your orders so that we may qualify to be the recipients of your full mercy .
This is why we pray at your lotus feet to please give us the intelligence to understand how you are too monumentally big for anyone to correct your books . What you wrote was already approved by you, and you did not want it changed in any ways. Please give ISKCON at large the spiritual intelligence to understand this principle of arsa- prayoga. I do not see how we can get your mercy while keeping you in an angry mood over the changing of your books, this is the most serious offense to think that we can touch your writings. Please consider our ignorance and we beg you to please enlighten those who do not see the evil in these activities. Your books are worshipable deities being non different than Bhagavan Sri Krishna and we know them to contain all of your devotional ecstasies. In the first Canto of Srimad Bhagavatam , Chapter five, the verse of text eleven says: On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes , etc. , of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest. The original English version of your books are the seed mantra to all worldwide translations of your books, the ultimate reference in authenticity, that anyone could refer to. What will scholars think when they find out your books were tampered with, they will refuse to study the bogus ones.
No outside influence can stop your ISKCON, but to allow from within that your books may be modified is non different than killing you. You said that you live eternally in your books, but if they are modified then they are no longer your books, Kali has found a way of silencing you by playing the changing game to suit its evil purposes while still presently hiding behind your good name.Do we need to form a Ksatriya force to keep this Kali at bay? Please Srila Prabhupada give us the intelligence to see clearly, guide us on the right path, and inspire your BBT to print all your original versions once again. But I see hope in the horizon , happy days are returning because of your Jayapataka Swami who is getting his visa extended for his visit on this earth, all by the mercy of Lord Nrisimhadeva and by the mercy of his disciples, so that he may finish your big plans for Mayapur. Rameswara your great book distribution general is coming back to hopefully retire in Mayapur. Please illuminate their hearts with your full splendor and please kick Kali far away. Allow us to remain very close to you Srila Prabhupada , let your instruction of no book changes be known in ISKCON at large. Let the truth of your instructions shine. Let us all work united under you, under your unchangeable immortal instructions.
Jaya Sri Sri Radha Madhava, Jaya Supremely powerful Lord Nrisimhadeva, Jaya O most merciful Sri Sri Panca tattva, Jaya o most magnanimous Srila Prabhupada!
In defence of Jayadvaita Swami’s editing of the Bhagavad-gita As It Is BBT International write on their website:
And in the conversation where Srila Prabhupada complained so strongly about “rascals editors,” Srila Prabhupada said about Jayadvaita, “He is good.”
And:
Of course, regarding Jayadvaita Swami, the BBT’s chief editor, Srila Prabhupada wrote, “Concerning the editing of Jayadvaita Prabhu, whatever he does is approved by me. I have confidence in him. (letter to Radhavallabha, 7 September 1976)
But it is a logical fallacy to claim that a thing must possess the same characteristics now as it did in the past.
In Nyaya this fallacy is called Nagna-Matrika-Nyaya / The Logic of the Naked Mother. Srila Prabhupada explains:
This is nagna-matrka-nyaya. We change according to the circumstances. You cannot say that this must remain like this. (Morning Walk, May 5, 1973, Los Angeles)
Srila Prabhupada knew things could change, and he would never commit such a logical fallacy. He explains:
Prabhupada: I have given you charge of this BBT, millions of dollars you are dealing, but it is not for your misuse. As soon as you misuse, that is your responsibility.
Ramesvara: Yes, but he says but still, you’ll know that I’m going to misuse it.
Prabhupada: No. That Krsna knows, when something charge is given. But because you are independent, I know that “Ramesvara is very good boy; let him be in charge.” But you can misuse at any moment, because you have got independence. You can misuse at any moment. At that time your position is different. (Morning Walk — June 3, 1976, Los Angeles)
And here he clearly says that we must evaluate a person based on the present situation:
Prabhupāda: So phalena paricīyate.You have to consider the case, suppose a man was very good now he has stolen something still he is a good man? Present consideration is the judgement… There is a Bengali proverb that seven generations before my forefathers used to eat ghee, ghee butter so still I got this smell.
Devotee (1): Hm.
Prabhupāda: Seven generations before my forefathers used to eat ghee so therefore that smell is still there in my house. Is that very good argument? (Morning Walk – October 8, 1972, Berkeley)
Previously we have dealt with BBT International’s argument here and here.
BBT International’s “Jayadvaita-Swami-is-good-argument” has thus been show to be logically invalid. In other words, it is not enough to say that at one point in time Srila Prabhupada liked Jayadvaita Swami’s editing. We need more. We need to know the present situation.
On top of that we have a few e-books out, documenting that Jayadvaita Swami has transgressed the instructions given by Srila Prabhupada. Please take a look at them:
Govinda Dasi relates how Srila Prabhupada instructed her and other young devotee artists to paint devotional paintings, how he minutely supervised their work and how unfortunate it is that most of these authorized paintings have been removed from Srila Prabhupada’s books.
Ramesvara Prabhu here speaks about the amazing transcendental pastime of creating the many paintings in Srila Prabhupada’s books – especially the Krishna Book.
He explains how Srila Prabhupada often gave personal instructions to each artist regarding the specific paintings they made.
Unfortunately almost all these transcendental paintings have been removed from Srila Prabhupada’s books and replaced with other paintings that were not made under Srila Prabhupada’s supervision and authorization.
“Now, how do we know that… Srila Prabhupada went over things very thoroughly. He went over this drawing. He corrected me, he watched what I was doing, many things. Teachings of Lord Caitanya, we also worked on the drawings for that while we were in Los Angeles, and I’m bringing this up because there’s a similar change in this regard. Teachings of Lord Caitanya originally had five or six black-and-white drawings. In those days we couldn’t afford to print color. So, Gourasundar and I did five or six black-and-white drawings, and Srila Prabhupada very meticulously went over them. He told us exactly what to put. I had never been in the Jagannath temple, I had never even been to India, and I wasn’t allowed in anyway. And he told me everything that was inside, where the pujari sits, Jagannath was up on this thing, it was dark all around—he gave me specific instructions on how to do that drawing; that drawing and all the rest that are in there.
So that’s how meticulous he was. I didn’t work with Hayagriva; Srila Prabhupada was busy working with Hayagriva. I was typing his letters, editing his letters, cooking his chapattis and stuff like that. But Srila Prabhupada was working on his books, OK? Now, those drawings were all removed from the subsequent edition of Teachings of Lord Caitanya, the drawings that Srila Prabhupada personally oversaw. He was quite distressed by this. He said, “Why have you removed those drawings? I had those done. Why did you remove them?” And they put some very nicely, highly beautiful, technically accurate paintings in there. Being an artist, I can relate to this from the artistic point of view. Also the Krsna Book, the artistic paintings, the early paintings were technically not as proficient as the ones that were later substituted for the early ones. But Srila Prabhupada was very distraught. He said, “Why did you remove those early paintings? They were full of bhakti.”” (Govinda dasi and Jayadvaita Swami in Honolulu on Jan 19, 2003)
An essential esoteric point is lost in this speculative edit:
“For one in such Krsna consciousness there are no material activities because everything is done BY Krsna.”
(Bhagavad-gita As It Is, Original 1972 Macmillan 12.2 purport)
“For one in such Krsna consciousness there are no material activities because everything is done BY Krishna.”
(Original manuscript)
“For one in such Krishna consciousness there are no material activities because everything is done FOR Krishna.”
(The changed Bhagavad-gita by Jayadvaita Swami)
This video clip with the Prabhupada-disciple Bhagavat prabhu further illustrates the point:
“When I sit here to write, Krsna comes personally. He dictates to me what to write. I take dictation from Krsna and I write these books.” ~ HDG Srila Prabhupada
(As told by Bhagavat das)
There is also this popular quote:
Guru Das: “Prabhupada, you’re laughing at your own books.”
Prabhupada: “I did not write these books, Krsna wrote them!”
Arsa-Prayoga 
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