correction: buddhi and shraddah/mumukshutva

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Dear all,Shyamji Pranamsyour below reply made me aware that I used the wrong word, i.e. shravana instead of shraddah. I meant to say shraddah. (Thank you anyway of your short exposition of shravana.)I understand that everything is grace, yes, and also that mumukshutva ultimately can be

understood as a result of viveka.Still, there seems to be a qualitative difference between some sampattis on the one hand and other sampattis on the other hand. For some I have to cultivate buddhis power of decisiveness and discrimination - words, which at least in Roman languages have to do with cutting and dividing.decision (L. decidere "to decide," lit. "to cut off," from de- "off" + cædere "to cut")discrimination (L. discriminare "to divide").They seem to be male qualities whereas others seem to be female qualities owning the quality of joining, not of dividing. The

Kanchi Mahaswamigal included uparati, titiksha and shraddah as feminine qualities. He related their intrinsic quality to their grammatical gender. About mumukshutva I am not sure. Unfortunately I cannot find mumukshutvam in any of the on-line dictionaries, so I do not know its gender.Dhanyaji, in one of your posts you said: Sometimes I wonder if it is always useful to be soabsolutely precise about all of this, lest we loose the general overall view in the particulars.Maybe sometimes I am too particular. Still, what impresses me deeply again and again: how in the scriptures right down to the last detail everything is meaningful and contributes to the expression of truth.Om

ShantiSitaraVon: Shyam <shyam_mdAn:

advaitin Gesendet: Donnerstag, den 25. März 2010, 23:25:13 UhrBetreff: Re: buddhi and shravana/mumukshutva Pranams Sitaraji Shravana is not a mechanical listening to the words of the acharya-upadesha. It is very much an active understanding of the words of the Shruti as unfolded by the Guru. Not only the words have to be understood but memory has to be strong to retain the words and relate previously understood concepts to the

subsequent explanations. Without a prepared buddhi this task is quite simply impossible. Mumukshutva or desire for freedom is directly borne of the intensity of vairagya or dispassion - the intensity of vairagya in turn is directly proportional to the viveka - the capacity to discriminate and ascertain the fundamental problem of samsara and limitation - and thus here to we find that bereft of the capacity for viveka, mumukshutvam is also not likely to be intensive. And what is the intellect but Grace - in fact viveka, vairagya, mumukshutvam, an appropriate Guru, the capacity to hear, assimilate, memorize, etc etc are all Grace. Grace is but Brahman. Hari OM Shri Gurubhyoh namah Shyam--- On Thu, 3/25/10, Sitara Mitali <smitali17 (AT) (DOT) de> wrote:

Sitara Mitali <smitali17 (AT) (DOT) de> buddhi and shravana/mumukshutv aadvaitin@ s.comThursday, March 25, 2010, 10:59 AM Dear all, Pranams buddhis value on the jnana path is immense and central. Its capacities of discrimination and division are basic in viveka which again helps with nearly everything on the path of vedanta. Yet there are two qualities with which the buddhi is of no help at all, at least I cannot see its role: in shravana and in mumukshutva. I also fail to see how these could be "trained". Instead it seems they are pure grace, Ishvara prasada. They happen or they don't.

I would welcome your comments. Om Shanti Sitara . Sie sind Spam leid? Mail verfügt über einen herausragenden Schutz gegen Massenmails.