We have purchased a copy of the Gītā published by the renowned Gītā Press of Gorakhpur. Upon examination, we found that this particular edition provides the Hindi word meanings, syntactic arrangement (anvaya), and translation of the original verses. Moreover, its price has been kept at merely one anna. This publication has been widely circulated. However, noticing the numerous discrepancies in this publication, we are deeply disheartened, fearing that many more people, after reading this edition, may be misled onto the wrong path.
This publication contains various kinds of discrepancies in many places, from which we can clearly infer that this particular book has been translated by some salaried or hired paṇḍita (scholar). No tattva-vit (one who knows spiritual conclusions) paṇḍita would deliberately introduce such discrepancies in a way that leads people astray.
From the very study of the Bhagavad-gītā, we can understand that unless one receives its meaning through the sāmpradāyika ācārya-paramparā (authorized disciplic succession), one will never truly grasp its purport. The Bhagavad-gītā cannot be understood through unauthorized apasampradāyas (deviated sects) or by worldly superficial scholarship. After reviewing this edition published by Gītā Press, our conviction in this regard has become even more firmly established. Without understanding through the disciplic succession, no one can ever have any real qualification to comprehend the Bhagavad-gītā or any other Sātvata śāstra.
The authors of the Sātvata-saṁhitās are not conditioned souls nor ordinary human beings who are afflicted by defects such as bhrama (illusion), pramāda (error), and other imperfections. Therefore, unlike common beings, there is no scope whatsoever for inconsistency, contradiction, or incoherence in the conclusions of these great personalities.
The Śrīmad Bhagavad-gītā has emanated directly from the lotus mouth of Lord Padmanābha and is non-different from His divine form. Its compiler, Śrīla Vyāsadeva, who is also its worshiper, is a śaktyāveśa-avatāra (plenary empowered incarnation) of the Supreme Lord Himself. Therefore, Vyāsadeva and the Bhagavad-gītā are completely free from the four defects — bhrama (illusion), pramāda (error), vipralipsā (deceit), and karaṇāpāṭava (imperfect senses) — without accepting this one cannot proceed further. However, hired so-called scholars, without properly contemplating the actual meanings of the Gītā, are compelled to introduce distortions in their explanations. If someone, without understanding their own limitations, perceives contradictions in the Supreme Lord and in the writings of His śaktyāveśa-avatāras, then it must be understood that such a person has reached the peak of audacity and arrogance. In the present edition of Gītā Press, how this audacity has manifested can be illustrated by the following few examples, which we will now present. As follows:—
(a) On page 458 of the Gītā Press edition, we find the discussion of verse 16 from chapter 15 of the Bhagavad-gītā. This verse presents the analysis of "kṣara" and "akṣara" puruṣa. There are two kinds of puruṣa: kṣara (fallible) and akṣara (infallible). In this verse, it is clearly stated that all living beings (both liberated and conditioned) are kṣara-puruṣa, whereas the akṣara-puruṣa is kūṭastha (unchanging), acyuta (infallible), paramabrahma (beyond brahmajyoti) Bhagavān. The verse explicitly states: "kṣaraḥ sarvāṇi bhūtāni" (all living entities are fallible).
(b) However, Gītā Press has completely distorted the meaning of the word "bhūtāni", misinterpreting it as "śarīra" (body). But does "bhūtāni" really mean "śarīra" (body) in its actual context? How can the designation of "kṣara-puruṣa" apply to both puruṣa (the soul) and his body? The entire purpose of the Gītā’s opening instruction is precisely to differentiate the eternal self from the body. In the same Gītā Press edition, on page 413, the editor has explicitly defined "puruṣa" as "jīvātmā" (individual soul). If jīvātmā and his body are treated as one and the same, then it is Gītā Press’s responsibility to explain this contradiction, failing which their so-called scholarship will remain questionable. Those whose knowledge is incomplete and speculative are forced into such incoherent interpretations. In one place, puruṣa is interpreted as jīvātmā, while in another place, puruṣa is interpreted as the body — such contradictory explanations are unacceptable from the so-called scholars of Gītā Press. We are deeply saddened by this misinterpretation on the part of Gītā Press because common people are already prone to be misled, and if such distortions further misguide them, then it will be evident that the books published by Gītā Press are not serving the welfare of society but are rather causing harm.
(c) The greatest distortion occurs in the footnote on page 458 of this edition. In this footnote, a serious offense has been committed against Lord Śrī Bhagavān, the speaker of the Bhagavad-gītā, by suggesting that His words contain contradictions. After reading this footnote, we clearly understood that the people behind Gītā Press have no genuine knowledge of the Gītā through an authentic disciplic succession.
The Bhagavad-gītā has explicitly used the terms kṣara and akṣara to refer to two kinds of puruṣa. Similarly, it has referred to prakṛti using the terms "parā" (superior) and "aparā" (inferior). The Gītā clearly distinguishes between prakṛti and puruṣa as two separate fundamental realities. Moreover, Gītā Press itself has identified "prakṛti" with māyā and "puruṣa" with jīvātmā. Therefore, how is it possible that the phrase "kṣara puruṣa" refers to the physical body which is made up of five elements? We want to know this from Gītā Press. Although we have already written about this issue in our English magazine "Back to Godhead," Gītā Press has not given any response till today. For this reason, we are bringing up the matter again.
Our primary concern here is that common people consider the publications of Gītā Press to be neutral and unbiased interpretations. People believe that the books of Gītā Press awaken religious consciousness, and due to this belief, Gītā Press has gained significant popularity, particularly in western regions of India. We were also drawn by this reputation and purchased this particular edition of the Gītā from Gītā Press. However, upon finding so many distortions in it, we are deeply troubled and sorrowful. People are already being misled, and if they are further misguided through such misinterpretations, then it indeed becomes a matter of great concern. It is better not to study at all than to study misleading books since improper spiritual education leads to unlimited harm to the soul. If one does not have proper medicine, it does not mean one should consume poison instead.
If Gītā Press corrects these kinds of distortions in their interpretations, we will be extremely satisfied. If they require our humble assistance in this matter, we will always be ready to help in such a great task. We do not harbor ill intentions towards anyone; however, in the name of nonviolence, humility, and tolerance, we are not willing to support distorted interpretations or encourage falsehood under any circumstances.
