bbtedit.combbtedit.com/files/jaya-haya_letters_installment_3.pdf3.3\n\nhayagriva had already written...
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Hayagriva responds to these questions in a letter to Satsvarupa and Jayadvaita dated December 12, 1970.My notations in red indicate his responses.
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2.47Radhakrishnan: ". . . Let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction." Nikhilananda: ". . . Neither let your motive be the fruit of action, nor let your attachment be to non-action."Sivananda: ". . . let not the fruits of action be thy motive, nor let thy attachment be to inaction."Srila Prabhupada's manuscript: "Neither bethou the cause of the result of activities neither be thy attachment for not doing thy duties."
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2.51Radhakrishnan: "the wise who have united their intelligence (with the divine). . ."
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2.53We do not have the "enclosed xerox" for this verse. In Macmillan 1968 the verse has no purport. Srila Prabhupada's original manuscript for this purport begins: "Samadhi means Krsna conscious, all inclusive-namely, Paramatma and impersonal Brahman." The next to the last line reads: "There is no question of achieving the result of such activities of conclusive knowledge."For the first line, Hayagriva responded on December 12, 1970, with this suggested revision: "To say that one is in samadhi is to say that one has fully realized Krishna consciousness; that is, one in full samadhi has realized Brahman, Paramatma and Bhagavan." His letter didn't suggest what to do about the next-to-last line, but in Macmillan 1972 it reads: "One is sure to achieve results by such activities and attain conclusive knowledge."
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2.59Nikhilananda: “The objects of the senses fall away from a man practicing abstinence, but not the taste for them. But even the taste falls away when the Supreme is seen.”Radhakrishnan: "The objects of sense turn away from the embodied soul who abstains from feeding on them but the taste for them remains. Even the taste turns away when the Supreme is seen."Macmillan 1968 (and 1972): "The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness."When I say " 'The Supreme' is not mentioned in the Sanskrit," this is not quite true. In "param drstva nivartate," one could translate "param" as "the Supreme." But Srila Prabhupada, in his word-for-word meanings, renders it "far superior things."
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2.64 Neither Hayagriva nor I caught that the principles should be "regulative," not "regulated."
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Notes on 2.591) The objects of sense enjoyment do not fallaway. They remain, but the yogi does not care.2) no "abstains from feeding them" in Sanskrit.The text says, "by regulations and forced restriction."
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These notes are mine. In my letter of December 1, 1970, I queried Hayagriva Prabhu about this verse.
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3.3Hayagriva had already written to me about this verse in his letter to me of October 15, 1970. But since we don't have the letter to which that was a reply, we can't be sure what questions I had raised. In any case, now it is just a question of upper case or lower (and a lingering question about a possible "it").
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3.14-15Radhakrishnan (14): ". . . and sacrifice is born of work."Nikhilananda: ". . . sacrifice is born of action. Know that action arises from the Vedas. . ."Macmillan 1968: ". . . sacrifice is born of man's work. Activity [karma] arises from the Vedas, . . ."When my letter here speaks of "the original," it is referring to Srila Prabhupada's typewritten manuscript.
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3.15 purportManuscript: "Those who have had not followed the Vedic injunction may adopt the principles Krasna consciousness and that will become as effective as one is engaged in the Performance of Ve dic Yajnas or Karmas."1968 Macmillan: "Those who have not followed the Vedic injunction may adopt the principles of Krishna consciousness, and that will take the place of performance of Vedic Yajnas, or karma."I don't know why I said that the original "is not much better." It is much better.
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3.34Macmillan 1968: "Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects, because they are stumbling blocks on the path of self-realization."
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Hayagriva Prabhu responds to these queries in his letter of December 12, 1970.
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This concerns the purport to 4.1
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4.10 purportMacmillan 1968: "their effective hallucinations are sometimes accepted as spiritual visions."Manuscript: "and the effective halucination is accepted as spiritual existence."
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4.15Macmillan 1968: "as did the ancients"
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4.27My "jnanapidite" is a typo for "jnana-dipite."Radhakrishnan: "Some again offer all the works of their senses and the works of the vital force into the fire of the yoga of self-control, kindled by knowledge."Nikhilananda: "Some, again, offer all the actions of the senses and the functions of the prana as oblations in the fire of self-control, kindled by knowledge."Sivananda: "Some again offer all the functions of the senses and those of the breath (vital energy or prana) in the fire of the Yoga of self-restraint kindled by knowledge.""Jnana-dipite" does literally mean "kindled by knowledge."
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4.40I was wrong about the Sanskrit. "Vinasyati" can literally mean "to perish" or "to be utterly lost or ruined." (The same word appears again in 8.20, where it means "is annihilated.")Radhakrishnan: "perishes."Nikhilananda: "goes to ruin."Macmillan 1968: "go to ruin and perish."
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Hayagriva responds to these queries in his letter of December 12, 1970.
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5.9Srila Prabhupada's typed manuscript says, ". . . he is always conscious of his actual position namely that he is engaged spiritually. His senses are engaged in the sense matter as actions and reactions of the two. In material consciousness his senses are engaged in the matter of sense gratification while in Krsna consciousness the senses are engaged for satisfaction of Krsna's senses."
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My handwriting.Hayagriva responds in his letter of December 12.
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5.18Macmillan 1968: "The humble sage sees with equal vision a learned and gentle Brahmin, a cow, an elephant, a dog, and a dog-eater (outcaste)."Original manuscript: "One who is thus situated in Krsna consciousness does see in equal vision, on account of his true knowledge and humble nature, a learned and gentle Brahmin, a cow, an elephant, a dog and a dogeater outcaste. "
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The blue notes and revisions are all Hayagriva's.
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6.15Radhakrishnan: "The yogin of subdued mind, ever keeping himself thus harmonized, attains to peace, the supreme nirvana, which abides in Me."
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Where did the rest of my sentence go? The next page starts with a new sentence. This is a mystery.
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'p.to." = "please turn over."Since the punched holes on the following page appear on the right side, that page, I assume, is the reverse of this one.
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Despite my complaint, the word "tata" in verse 40 means "my son" or "my friend."
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Srila Prabhupada sent me the missing purports (for 9.16-25 and 9.27) on March 17, 1971.
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Rayarama Dasa served as the final editor for the abridged Macmillan edition of 1968.
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2.59Presumably because of further discussion, the version in the letter differs from Macmillan 1972: "The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness."
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Except as indicated below, the revised versions here were used in Macmillan 1972.
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3.3"Self" doesn't appear in the Sanskrit, and neither Baladeva nor Visvanatha addresses the question at hand. Srila Prabhupada's typed manuscript reads: "The Supreme Personality of Godhead said,' Oh sinless Arjuna, I have already explained to you before that there are classes of men for realising the self.Some of them are inclined to understand it on emperic, philosophical speculation, and others are inclined to know by devotional service." Though Hayagriva says in his P.S. that the synonyms make clear that the verse indicates the "Supreme Self," I don't see anything in the synonyms that might be relevant to the issue. In the purport, Srila Prabhupada writes, "The whole process is to understand the real position of the self in relation to the Superself." So one ultimately has to realize both--the self and the Superself. Macmillan 1972 reads: "The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work."
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4.10 purportThis concerns the line "their ["effective" or "affective"?] hallucinations are sometimes accepted as spiritual vision."
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4.27Macmillan 1972: "Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force [breath], as oblations into the fire of the controlled mind."
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4.35Hayagriva Prabhu is right on target.
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4.40See Hayagriva Prabhu's P.S. on the next page.
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5.8-9Srila Prabhupada's typed manuscript says, ". . . he is always conscious of his actual position namely that he is engaged spiritually. His senses are engaged in the sense matter as actions and reactions of the two. In material consciousness his senses are engaged in the matter of sense gratification while in Krsna consciousness the senses are engaged for satisfaction of Krsna's senses."In Macmillan 1972 the sentence in question is left out completely.
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On December 3 I had written Hayagriva Prabhu that I could send him "completed layouts chapter by chapter." These would presumably have included page numbers.
