Srila Prabhupada means:

“Due to his impatience, Arjuna was unable to stay on the battlefield and he was forgetting himself on account of the weakness of his mind. Excessive attachment for material things puts a man in such bewildering condition of existence. Bhayam dvitiyabhinivesatah syat, (Bhagavatam 11.2.37): such fearfulness and loss of mental equilibrium take place in persons who are too much affected by material conditions and therefore Arjuna envisioned only painful reverses in the battlefield, namely he was not going to be happy even by gaining victory over the enemy. The words “nimittani viparitani” are significant. When a man sees frustration in some expectation he thinks, “Why I am here?” Everyone’s selfishness is self-centred. No one is interested in the supreme selfishness of Krishna. Arjuna is supposed to show such ignorance of selfishness by the will of Krishna. The real selfishness is Vishnu. The conditioned soul forgets it and therefore suffers the symptoms of bodily derelictions. Arjuna thought that his victory in the battle would be cause of lamentation for him.”

In the 1972 edition, Hayagriva gives:

“Due to his impatience, Arjuna was unable to stay on the battlefield, and he was forgetting himself on account of the weakness of his mind. Excessive attachment for material things puts a man in a bewildering condition of existence. Bhayam dvitiyabhinivesatah: such fearfulness and loss of mental equilibrium take place in persons who are too affected by material conditions. Arjuna envisioned only unhappiness in the battlefield — he would not be happy even by gaining victory over the foe. The word nimitta is significant. When a man sees only frustration in his expectations, he thinks, “Why am I here?” Everyone is interested in himself and his own welfare. No one is interested in the Supreme Self. Arjuna is supposed to show disregard for self-interest by submission to the will of Krsna, who is everyone’s real self-interest. The conditioned soul forgets this, and therefore suffers material pains. Arjuna thought that his victory in the battle would only be a cause of lamentation for him.”

Jayadvaita gives:

“Due to his impatience, Arjuna was unable to stay on the battlefield, and he was forgetting himself on account of this weakness of his mind. Excessive attachment for material things puts a man in such a bewildering condition of existence. Bhayam dvitiyabhinivesatah syat (SB 11.2.37): such fearfulness and loss of mental equilibrium take place in persons who are too affected by material conditions. Arjuna envisioned only painful reverses in the battlefield — he would not be happy even by gaining victory over the foe. The words nimittani viparitani are significant. When a man sees only frustration in his expectations, he thinks, “Why am I here?” Everyone is interested in himself and his own welfare. No one is interested in the Supreme Self. Arjuna is showing ignorance of his real self-interest by Krsna’s will. One’s real self-interest lies in Visnu, or Krsna. The conditioned soul forgets this, and therefore suffers material pains. Arjuna thought that his victory in the battle would only be a cause of lamentation for him.”

Let us focus on the expression “therefore suffers the symptoms of bodily derelictions”

As definition my I-dictionary gives:

dereliction | dɛrəˈlɪkʃ(ə)n | noun [mass noun] 1 the state of having been abandoned and become dilapidated: a 15th-century farmhouse has been saved from dereliction. 

As synonyms it gives:

1 more buildings were reclaimed from dereliction: dilapidation, disrepair, decrepitude, deterioration, ruin, rack and ruin; abandonment, neglect, disuse, desertion, rejection, forsaking.

We could easily say:”therefore suffers the symptoms of bodily dilapidation” or “therefore suffers the symptoms of bodily decrepitude” and “therefore suffers the symptoms of bodily deterioration.”

Dilapidation, decrepitude and deterioration, these three words, among others, are given as synonyms for dereliction. We may therefore conclude that Srila Prabhupada’s choice of the word “dereliction” is just perfect as always. Why interfere? Any change will render the sentence of lesser literary quality and value. Please keep your hands off Srila Prabhupada’s prose! He is the one Who was nicknamed by His Godbother’s “kavi”, the poet, and not you!

And what is the necessity of paraphrasing or plagiarising the following four sentences: “Everyone’s selfishness is self-centred. No one is interested in the supreme selfishness of Krishna. Arjuna is supposed to show such ignorance of (personal) selfishness by the will of Krishna. The real selfishness is Vishnu.” There is absolutely no need whatsoever to paraphrase these four sentences as the meaning is all very clear. While forcibly pulling down Prabhupada-Vani on the level of one’s own material conditioning, the editor not only makes himself useless and irrelevant but also becomes an obstacle in accessing Srila Prabhupada. And this is where the line needs to be drawn and counter action needs to be taken. When will we become receptive to Srila Prabhupada’s message AS IT IS, instead of feeling a need to adapt it to our own small conditioned world and mislead everyone else in the process. It is also an insult to the readers for the editor to think they just dont have the intelligence to follow Prabhupada trail of thought and “I, such a great Prabhupada diksha disciple, have to paraphrase Srila Prabhupada for their understanding.” Perhaps the editor lacks preaching contact with the general world, as opposed to the ISKCON world, because after the distribution of 573 000 000 pieces of Prabhupada literatures, people of the world in general are coming closer to Srila Prabhupada big time and might even teach us a few things. Guru is one and sometimes manifests Himself in unexpected ways and manners. I think I made my point and there is no need for further elaboration or examples.