Corrections

October 13, 2026 · Speakers, counts and source lines checked against the originals

Another reading against the sources found these errors, now corrected. In the Anugita, the brahmana’s wife asks what end awaits her, since a wife reaches the worlds her husband wins and he has laid every rite aside, as section 20 of Ganguli’s Ashvamedha Parva has it; the three gunas are described as section 36 describes them, coupled with one another, resting on one another and following one another, and a simile of flame, heat and smoke that the source does not contain is gone. In the Yaksha Prashna, Yudhishthira addresses Nakula as son of Madri; the page had him call his brother “son.” The Brahma Sutra introduction reads atha and jijnasa in the first sutra as Shankara does in Thibaut’s translation: whoever has the fourfold readiness may take up the inquiry before or after any study of ritual duty, and jijnasa is the desire to know Brahman, fulfilled only in knowing. Its counts are now exact, 555 sutras in 191 adhikaranas by Shankara’s division, and the card for Book 1 names the Samkhya reading of the Upanishads as the view it answers; Buddhism and Jainism are taken up in Book 2. In chapter 5 of the Ashtavakra Gita, a list of four hazards of meditation had been credited to Shankara’s Vivekachudamani; Swami Madhavananda’s translation contains no such list, and the clause is gone.

In Prahlada’s portrait he asks two boons, as the Bhagavata gives them at 7.10.7 and 7.10.15 to 17: that no desire ever sprout in his heart, and that his father’s sin be lifted. The page had counted one. The source lines of The Taming of Kaliya and The War with Bana now name M. N. Dutt’s English translation (1897), from which both were told, with its chapter numbers; they had named only the critical edition. In The Parijata Tree, Indra meets Krishna in battle over the tree, as Dutt tells it in chapter 220; the page had him let it go without a word of blame. In Sita’s portrait, at her return to the earth the goddess Dharani takes Maithili in both arms, as sarga 97 of the Gita Press Uttara Kanda words it; the page had written “her daughter.”

The Vibhishana Gita introduction quotes Rama’s closing words from doha 80 (ka) of the Gita Press Manas, “jaken as rath hoi dridh”; the line it quoted before appears nowhere in the Manas. In part 1 of the Rama Gita, Lakshmana is named as the one who asks, and his request is the single one of shloka 5, teaching by which he may cross the ocean of ignorance with ease; a three-part question the page had given him is gone. In part 1 and in part 6, each shloka heading now stands above its own paragraph; it had stood above the paragraph for the next shloka. The Ashram of Valmiki, and the Birth of Lava and Kusha now gives its cantos as 59 to 75; canto 58, Shukra’s curse, closes the chapter before.

The Lalita Sahasranama introduction and the titles and summaries of parts 5, 6 and 8 now cite only names found in those parts; Sarva-vyapini and Brahma-vidya are not among the thousand, and the Shrividya names fall in part 6, at 585 to 588. In part 7, names 656 and 657 carry what Bhaskararaya’s commentary says in R. Ananthakrishna Sastry’s translation; the readings credited to him before are not in it. In the Vishnu Sahasranama, name 900 reads Avyaya, the imperishable, as the verse has it; the meaning the list gave, the one into whom all dissolves, belongs to Shankara’s reading Apyaya and now stands beside it. The five parts of the Narada Bhakti Sutra now give all 84 sutras in English, rendered from the Sanskrit; the cards for sutras 51 to 66 had stood empty, and in part 5 each heading now sits above the sutras it names.

October 12, 2026 · Chronology, chapter cards and sources checked again

The second reading of every collection found more errors, corrected in both languages. In the birth of Krishna, Ugrasena still reigns at Devaki’s wedding, as the Bhagavata has it at 10.1.30, and Kamsa throws him into prison only after Narada’s visit, at 10.1.69. The Devi Mahatmya card for chapter 2 now has Chikshura, Chamara, Udagra, Mahahanu and Vashkala lead their hosts into battle; those generals fall in chapter 3, and Karala is not named in chapter 2. The Vibhishana Gita introduction and its questions place the dialogue after doha 79 of the Lanka Kanda, with both armies already locked in battle, as its opening lines say. In part 1 of the Rama Gita, verse 8 calls action performed with regard the cause of the body’s birth; a misprint in the Sanskrit had made it the cause of fortune and affliction.

The Ashtavakra Gita chapter cards now say what their chapters say: in chapter 6 Janaka is boundless as space and the world is like a pot, and chapter 14 is his four verses on a mind empty by nature, its desire melted, with no care left even for liberation. The Avadhuta Gita introduction finds the clearest portrait of the avadhuta in chapter 7; it had said chapter 5. The fourth pada of the Yoga Sutras still recommends Swami Hariharananda Aranya’s commentary and no longer places him in the Kriya Yoga line; he belonged to the Samkhya-yoga tradition of Kapil Math. The Sri Rudram introduction had lost the opening of its second story; the sentence is restored and leads to Daksha’s sacrifice. The introduction to the Stories of Vasistha ascribes the compiling of the shorter Laghu Yoga Vasistha to Gauda Abhinanda by tradition.

In The Ages to Come, the last story of the Harivamsha, the speaker is Vyasa, as Dutt’s translation has it; the page had given the telling to Vaishampayana. In the Anugita, the teaching that no deed perishes is spoken by the Siddha to Kashyapa, as Ganguli’s Ashvamedha Parva tells it in sections 16 to 19. The walk-throughs of the Sri Rudram and the Purusha Sukta were read line by line against Keith’s Taittiriya Samhita and Griffith’s Rig Veda and White Yajur Veda, and the misreadings found were corrected.

October 11, 2026 · A second reading of every collection

Every collection was read again against its sources, and the errors found were corrected in both languages. The Bhagavatam introduction now has Takshaka come on the seventh day, as its own last story has it, and no longer calls the Hanuman Chalisa the essence of the Bhagavata stories. The Mahabharata introduction places the Vishnu Sahasranama in the Anushasana Parva and Kichaka in the Virata Parva, and the Mahabharata card on the homepage now follows the epic to its last two parvas. The Vishnu Sahasranama introduction puts Bhishma’s teaching on kingship, on times of distress and on liberation in the Shanti Parva, and no longer says that he had lain on the arrows for months.

The Avadhuta Gita introduction counts 264 verses, and each of its eight chapter cards now matches its chapter. The Ashtavakra Gita introduction gives Janaka’s actual first question, how knowledge is gained and how liberation will come, credits the line that bondage and liberation are imagination to chapter 2, and marks the laughter of Janaka’s court as popular tradition. The Devi Mahatmya introduction gives the Narayani hymn as seventeen verses, 11.7 to 11.23, and leaves the division of the chapters across the Navratri days to each family’s custom; in chapter 9, verse 24 now says what the verse says, that a crash like a falling thunderbolt drowned Shumbha’s roar. In the Yaksha Prashna the Yaksha speaks as a crane, and Nakula is no longer called the youngest brother. In Vidura Niti the examples of folly are now taken from the seventeen that Vidura names. The Bhagavad Gita introduction counts 34 verses in chapter 13, the English Downloads page counts a closing doha in the Hanuman Chalisa, and the About page no longer mentions recordings that do not exist.

Single facts were checked against their sources. Vajra, whom the Pandavas leave as king at Shakraprastha, is the son of Aniruddha and so Krishna’s great-grandson, in chapter 39 and chapter 40 of the Mahabharata. The Kena Upanishad has 35 mantras, as the reading guides now say. The Bhagavad Gita introduction dates the Brihadaranyaka and Chandogya Upanishads to about the seventh or sixth century BCE, the date most scholars give them. In Devi Mahatmya chapter 6, verse 12, the lion tears the strongest asuras with the fangs behind its lips. The Lalita Sahasranama introduction takes Bhandasura’s story from the Lalitopakhyana of the Brahmanda Purana and describes the Shrichakra’s four triangles pointing upward and five pointing downward, and part 5 counts the seers of the Panchadashi as twelve, Krodhabhattaraka being the name Durvasa bears in that tradition. The Rama Gita introduction names the commentators that the old manuscript catalogues record. Avadhuta Gita chapter 8 explains that the verse for the syllable “dhu” is missing from the text it follows. In the Shiva Purana, Vishvanara’s city is Narmapura, as the Gita Press text names it, on Kaal Bhairav and Grihapati, a title that now names what the story tells. In the story of Jada Bharata, verse 2.13.100 says that only what never comes to bear another name is real. The colophon counts 2,682 paintings; it had said 5,857.

The six stories of the Bhagavatam’s first Skandha are now told as the text tells them, by Suta to Shaunaka and the sages in the Naimisha forest: Kunti’s prayer, Bhishma’s final teaching, the previous birth of Narada, the discontent of Vyasa, Parikshit and Kali and Ashvatthama. Every later story keeps Shuka speaking to Parikshit.

The introduction to part 4 of the Lalita Sahasranama said that names 275 to 396 tell the war with Bhandasura. That war is told in names 64 to 84, in part 1. Part 4 now carries its own title, Cosmic Form, Kamakala, and the Levels of Speech, with an introduction drawn from its own names, and the four part cards on the collection page were corrected to match. In the Anugita, the section on the quarrel of the senses told the parable of the Chandogya and Brihadaranyaka Upanishads. It now tells the Anugita’s own two disputes from sections 22 and 23 of the Ashvamedhika Parva: the mind against the senses, and the five breaths, where Brahma rules that none of them is foremost and that all of them uphold one another.

Earlier the same day, the story cards on the Vishnu Purana and Devi Bhagavata collection pages were checked against the stories they open, among them the cards for Ribhu, Pururava, Harishchandra and the Shakti-pithas, and corrected where they differed; a picture missing from the Ganga and Radha story and from the Devi Bhagavata collection page now shows. In Tulsi, Shankhachud, and the Shalagram, the punishment in 9.24.89 falls on one who swears falsely near Tulsi, as the Gita Press text has it. In chapter 29 of the Mahabharata Karna dies in the afternoon of the seventeenth day, and the picture descriptions say so. On the library page the Upanishads card now states what the collection holds: eleven Upanishads read whole, and the Isha in selected mantras.

October 10, 2026 · Character profiles, Foundations, the Hanuman Chalisa and the homepage passages

The character profiles were checked against the chapters they quote, in both languages. Bhishma carries off the three daughters of the king of Kashi for Vichitravirya alone; Gandhari and Madri come later, as brides for his nephews (Ganguli, Adi Parva CX and CXIII). Karna dies in the afternoon of the seventeenth day, where the profile had said the third watch, and at Draupadi’s svayamvara he strings the bow, Draupadi refuses him, and the shot is never taken. Hanuman brings the herbs from a mountain between Rishabha and Kailasa, as Valmiki tells it in Yuddha Kanda 74 and 101, and the profile no longer calls it Dronagiri. Sita is given in marriage on Janaka’s terms in Bala Kanda 66, as a bride whose price is valor. Krishna at Prabhasa is struck in the heel by Jara’s arrow, as section 4 of Ganguli’s Mausala Parva has it; the pipal tree, which belongs to the Bhagavata’s telling (11.30), is gone from the Mahabharata account. Devi follows the order of Mahishasura’s forms in chapter 3 of the Devi Mahatmya, and in Draupadi her abduction in the forest is cited as Vana Parva 264 to 271.

In The Canon in Time the Avadhuta Gita and the Narada Bhakti Sutra are marked as of uncertain date, and the Ganesha Atharvashirsha stands among the smriti texts, late, about the sixteenth to seventeenth century. The Eighteen Puranas gives the derivation of the word purana as the Puranas’ own, from Vayu Purana 1.203, and no longer calls its list “six of these”, since that list mixes Mahapuranas with the Harivamsha and the Devi Mahatmya.

In the Hanuman Chalisa, the story of its composition in Akbar’s prison is labelled as legend wherever it appears, chaupai 9 is corrected, the herb mountain is no longer called Dronagiri, and an invented quotation in the section on Tulsidas was removed, with the authorship given as traditional. Twelve selected passages from Japji Sahib renders the Mool Mantra in the order of its words.

The passages on the homepage were replaced. Eight of the nine it had shown no longer matched the pages they came from, after those pages were retold. The 73 passages now shown are quoted word for word from the library’s own English and Hindi pages, with a note for each on the Sources page.

October 9, 2026 · Vivekachudamani, Devi Mahatmya, the Bhagavata and the Mahabharata

Over 8 and 9 October the twenty English pages of the Vivekachudamani were retold verse by verse from Swami Madhavananda’s 1921 translation of the 580-verse recension. Where the earlier English had turned a verse’s sense around, it now follows the verse: the definition of mithya at verse 20, doership at verse 99, and verse 138.

In Devi Mahatmya chapter 7 Munda is slain by Kali, as verse 7.21 says. In the Bhagavata, the Prachetas are pacified by Brahma, as in 4.30.46 to 47; a speech from Bhagavata 6.4, spoken there by Soma, had stood in its place. In the Vibhishana Gita introduction the wheels of the chariot of victory are valor and fortitude, and its banner truth and good conduct, as Lanka Kanda 80 of the Ramcharitmanas has it.

In the Mahabharata, Krishna is called invincible in chapter 9, part 5, as Ganguli’s section XXXII has it. In chapter 28, part 2, Sahadeva cuts each of those arrows with five shafts (Gita Press, Karna Parva 23.13). In chapter 18, part 4, a list of six enemies in the heart that Ganguli does not give was removed, and in part 5 the words “I am your servant” follow Ganguli’s section XLIV. The picture descriptions in parts 2 and 3 of chapter 18 now match what the pictures show.

October 8, 2026 · English pages without Sanskrit, the Vishnu Sahasranama and the Mahabharata

The Sanskrit verse blocks were taken off 231 English pages; each verse is carried in English under its verse number. In that pass the English of Devi Mahatmya 5.38 and 11.23 was corrected, and verses that some English pages had left out are now carried: 3a, 14 and 28 of the Shiva Mahimna Stotra, 56b of the Saundarya Lahari and 58 of the Rama Gita, where lines about “the highest secret” without a source were cut.

The Vishnu Sahasranama now glosses all thousand names in Shankara’s numbering. Fifty-four glosses were corrected against Sastry’s 1927 translation of Shankara’s commentary, and the names of verses 60 to 70, missing from the English page, were restored.

In the Mahabharata, Shanti Parva sections 298 to 302, missing until now, are told, and chapter 35 gained a part 4a, Vasishtha and Janaka, Yajnavalkya on Sankhya and Yoga, from section 303. The close of chapter 31, part 4, tells the daughter of Sandilya. Seven English pages that follow Ganguli now note where the Gita Press text reads differently. In the Devi Bhagavata, the Devi Gita now tells its adhyaya 36, the bow of the Upanishad and the debt to the guru, and Madhu, Kaitabha, and the Goddess Yoganidra tells the sages’ doubt of 1.8.

October 7, 2026 · The Ramayana in both languages

Where Valmiki writes khara, the Ramayana pages in both languages now say donkeys; mules remain only where he writes ashvatara (Aranya 43.41, Kishkindha 17.51, Yuddha 10.18). Canto numbers were taken out of the Hindi chapter headings.

Eighteen English Ramayana chapters were brought into line with the Hindi retelling from Valmiki’s Sanskrit, in 196 places, and on twenty-one English pages eighteen headings, subtitles and source notes were corrected.

October 5, 2026 · Titles, repeated scenes and single fixes

In the Devi Bhagavata, the story that was titled for Radha’s curse is now The Descent of Ganga and the Anger of Shri Radha, after what the text tells: Radha’s anger. In the Harivamsha, Putana is called only Kamsa’s nurse. In the Bhagavatam’s Rama Katha, details about a queen and a son that the Bhagavata does not give were removed.

Mahabharata scenes that were told twice are now told once: Bhishma Parva 44 to 45 in chapter 23, Shanti Parva 343 in chapter 35, part 6, and the scene of Duryodhana’s rising in chapter 30. The second part of chapter 23 is labelled “The second afternoon, the third and fourth days”, because it opens on the afternoon of the second day, and the title of chapter 17 again names the unmasking at Virata.

October 4, 2026 · Ninety-four English pages retold from their sources

Ninety-four English pages were retold from their source texts: twenty-one Yoga Vasishtha stories from Vihari-Lala Mitra’s translation, the twenty chapters of the Ashtavakra Gita, and the twenty-seven Devi Bhagavata and twenty-six Vishnu Purana stories from the Gita Press text. In the origin of the Shakti-pithas, the 108 pithas are the limbs together with other places (30.84 to 85). Nara-Narayana and the Appearance of Urvashi now ends where the Devi Bhagavata ends that episode, and Savitri and Satyavan carries its true close, 38.77 to 95. In the Vishnu Purana, the story of Jada Bharata no longer names the Gandaki; in the kings of the future slips in names were fixed and Kosala and Kalinga reassigned; an invented close was removed from the Varaha avatar; and in Mayamoha and King Shatadhanu the king’s births as a dog and a jackal follow the text.

Every Harivamsha page now credits Dutt’s translation, with chapter numbers from the critical edition. Gokul became Vraja as in Dutt, and scenes absent from his text, Trinavarta, a yaksha’s curse and a prison scene, were removed. In the Uddhava Gita Uddhava’s pleas follow the source order, and an invented ranking of the paths gave way to Krishna’s own words at 11.14. Gajendra now carries the full hymn, 8.3.2 to 29, and the rescue in the order of 8.3.30 to 33.

In the Mahabharata, the Makara array of the fifth to seventh days belongs to the Pandavas and the Pramohana weapon to Dhrishtadyumna (chapter 23, part 3); in the beginning of the exile Madhava is Krishna, and Indrasena goes to Dwaravati. Passages that had been missing are now told: Virata Parva 67 to 72 in chapter 17, Karna Parva 94 to 96 in chapter 29, and Ashvamedhika Parva 52 to 58 and 91 to 92 in chapter 37, part 3, so that the Ashvamedhika Parva is told in full.

A cross-check of the new Yoga Vasishtha pages against Swami Venkatesananda’s abridgement corrected three places: the seven brothers in Kundadanta, Chudala’s first visit in the elephant of Vindhya, and the twenty-one days in the hundred Rudras. In Ashtavakra Gita chapter 17 the citation of Gita 4.34 was corrected to tattva-darshinah.

October 3, 2026 · Yoga Vasishtha, illustrations, Ashtavakra Gita and single fixes

Twenty English Yoga Vasishtha stories were retold in full from Vihari-Lala Mitra’s translation, and the facts of 38 Hindi stories were corrected to it: years, counts, names, speakers and the order of events. A cross-check against Swami Venkatesananda’s abridgement corrected seven places where Mitra’s printed text slipped, among them Prahlada’s boon, Bali’s future reign as Indra and the famine in Parigha’s kingdom.

All 2,677 illustrations on the site were reviewed one by one. The 43 that showed impossible anatomy (a third arm, fused heads, a limb with no body) have been removed.

Seventeen Sanskrit verses of the Ashtavakra Gita were corrected to the printed text, including 2.3 and 18.27 (“na janati”).

The Mahabharata introduction now calls Vyasa the grandfather of the Pandavas and the Kauravas. Gita chapter 12 no longer carries a closing sentence that the chapter does not say. Devi Mahatmya chapter 7 now counts 26 verses. The Vishnu Purana collection counts its 26 stories correctly.

September 12, 2026 · Passage maps and character journeys

Mahabharata episode 8 now gives its actual extent: Gita Press Adi211 to 233, corresponding here to Ganguli CCXIV to CCXXXVI. The earlier 200 to 225 label and opening scope summary did not match the chapter’s narrative.

Draupadi’s profile now retains her tears and the assembly’s dissent, and distinguishes the Mahabharata Sauptika 16 conclusion from the appeal concerning Ashvatthama’s mother in Bhagavatam 1.7.42 to 48. Related absolute-silence and target descriptions were narrowed to the passages actually supported.

Karna’s profile now describes his promise as not killing four brothers, and removes the claim that he never reproached his circumstances. His answer to Kunti includes that reproach. Both profiles have linked reading journeys and exact source notes.

September 12, 2026 · Text and context

The Hindi and English Vishnu Sahasranama introductions now identify Vyasa as Vasishtha’s great-grandson, Shakti’s grandson, and Parashara’s son. The opening verse is labeled as the first nine names, correcting the former count of eight. These changes were compared with the Gita Press Mahabharata, the Sanskrit text, and Swami Krishnananda’s presentation.

The repeated Ramkali and Sidh Gosht description has been corrected across angs 876 to 1106. The review compared all 231 affected pages and 18 boundary samples with Sahib Singh’s Guru Granth Darpan and Sant Singh Khalsa’s independent translation. Nine additional boundary pages were corrected. For example, ang 1000 belongs to Maru, while Sidh Gosht runs through Ramkali on angs 938 to 946.

Within these 240 pages, repeated biographies and unsupported historical template notes have been removed. Mixed-author pages no longer place every shabad under one author’s name. The displayed scripture and Hindi meanings remain unchanged. The review covered the surrounding context; the translations themselves and the remaining angs were outside its scope.

The Adi Granth entrance now explains its Devanagari and Hindi presentation and distinguishes private study from taking hukam. Harivamsha is described as twenty selected retellings. Foundations now gives one consistent first course, and the reading-guide index matches the five revised three-stop journeys.