Post by Uttamasloka on Nov 21, 2013 22:33:50 GMT -5
As I’ve mentioned in several other threads, I am very open to making changes in my book if it is shown that something I presented is not correct or entirely accurate. Any such changes will improve the quality of my book. In keeping with that mood, I would like to go on the record here regarding a few changes I felt were necessary and which have improved upon these particular sections.
The first change is on page 141 in the section, Is manjari-bhava the highest and only rasa for Gaudiya Vaisnavas?
Here is the original paragraph:
It is said that the manjaris never desire to have direct intimate encounters with Krsna, due to their particular mood of having greater love for Rādhā than Krsna. The fact that most of them are pre-adolescents (11-13) is also a contributing factor. This is because they typically display the attributes of very shy, innocent, giggling young girls, who relish associating with Rādhā and all of Her girlfriends, the older sakhīs, like the priya-sakhīs and the aṣta-sakhīs. (14-16).
I changed it to this:
It is said that the manjaris never desire to have direct intimate encounters with Krsna, due to their particular mood of having greater love for Rādhā than Krsna. The fact that most of them are very young (under 14) is also a contributing factor. This is because they typically display the attributes of younger girls, who relish associating with Rādhā and all of Her girlfriends, the older sakhīs, like the priya-sakhīs and the aṣta-sakhīs. (14-16).
The next change is on page 204 in the section, Meditation on your siddha-deha.
Here is the original paragraph:
In his prayers of longing expressed in Utkalikā-vallarī, Rūpa Gosvāmī is speaking as a female. But he is not speaking as Rūpa-manjari, who is a nitya-siddha gopī, he is speaking in the role of a sādhaka meditating in his siddha-deha identity. He is teaching us by his example. Just as his external sādhana is an example for all Gauḍīya Vaiṣṇavas, similarly, Rūpa Gosvāmī has provided us with an confidential look into his internal rāgānugā-bhajana.
I changed it to this:
In his prayers of longing expressed in Utkalikā-vallarī, Rūpa Gosvāmī is speaking as a female. But he is not speaking as Rūpa-manjari, who is a nitya-siddha gopī, he is speaking in the role of a sādhaka meditating in his siddha-deha identity following the mood of Rūpa-manjari. He is teaching us by his example. Just as his external sādhana is an example for all Gauḍīya Vaiṣṇavas, similarly, Rūpa Gosvāmī has provided us with an confidential look into his internal rāgānugā-bhajana.
Other changes have been made that are editorial in nature, spelling, grammar, etc.
The first change is on page 141 in the section, Is manjari-bhava the highest and only rasa for Gaudiya Vaisnavas?
Here is the original paragraph:
It is said that the manjaris never desire to have direct intimate encounters with Krsna, due to their particular mood of having greater love for Rādhā than Krsna. The fact that most of them are pre-adolescents (11-13) is also a contributing factor. This is because they typically display the attributes of very shy, innocent, giggling young girls, who relish associating with Rādhā and all of Her girlfriends, the older sakhīs, like the priya-sakhīs and the aṣta-sakhīs. (14-16).
I changed it to this:
It is said that the manjaris never desire to have direct intimate encounters with Krsna, due to their particular mood of having greater love for Rādhā than Krsna. The fact that most of them are very young (under 14) is also a contributing factor. This is because they typically display the attributes of younger girls, who relish associating with Rādhā and all of Her girlfriends, the older sakhīs, like the priya-sakhīs and the aṣta-sakhīs. (14-16).
The next change is on page 204 in the section, Meditation on your siddha-deha.
Here is the original paragraph:
In his prayers of longing expressed in Utkalikā-vallarī, Rūpa Gosvāmī is speaking as a female. But he is not speaking as Rūpa-manjari, who is a nitya-siddha gopī, he is speaking in the role of a sādhaka meditating in his siddha-deha identity. He is teaching us by his example. Just as his external sādhana is an example for all Gauḍīya Vaiṣṇavas, similarly, Rūpa Gosvāmī has provided us with an confidential look into his internal rāgānugā-bhajana.
I changed it to this:
In his prayers of longing expressed in Utkalikā-vallarī, Rūpa Gosvāmī is speaking as a female. But he is not speaking as Rūpa-manjari, who is a nitya-siddha gopī, he is speaking in the role of a sādhaka meditating in his siddha-deha identity following the mood of Rūpa-manjari. He is teaching us by his example. Just as his external sādhana is an example for all Gauḍīya Vaiṣṇavas, similarly, Rūpa Gosvāmī has provided us with an confidential look into his internal rāgānugā-bhajana.
Other changes have been made that are editorial in nature, spelling, grammar, etc.