What is Intution?

[Guest guest]

Namaste:

 

Here is my understanding of Intution and how it is explained in

Vedanta. May I request others to provide their insights on this very

important question raised by our new member Sri. Mani. Intuition is

an experience of an awakening mind that is beyond prior knowledge and

logical reasoning. Intuition is the ability to see any event, any

object from a viewpoint of the cosmic whole. An intuitive person is

often creative whose insights do not relate to the past. Poets,

writers and prophets are good examples for persons with such insights.

 

Intuition is the revelation of the `Truth' or an experience of God

realization or Self-realization. Swami Vivekananda profoundly

states, "There are much higher states of existence beyond reasoning.

It is really beyond the intellect that the first state of religious

life is to be found. When you step beyond thought and intellect and

all reasoning, then you have made the first step towards God; and

that is the beginning of life."

 

Once a visitor asked Bhagawan Ramana, "Can you show me the God?"

Bhagawan smilingly replied – "Even if I show you the God, you can't

recognize Him!"

 

According to an episode related to Ramayana, Lord Rama once gave a

beautiful pearl necklace to his most faithful devotee Hanumana in

appreciation of his devoted service. This necklace for the standpoint

of everyone is very valuable because it was made out of pearls. But

Hanuman wanted only Rama and not the pearl necklace! He broke each

each pearl to look for Rama and threw it away saying: "It is useless;

there is no Rama in this." Since Rama was always in his Heart and it

is no wonder that he didn't find Rama in the pearls!

 

In the context of Vedanta, wisdom is an intuitive experience and

knowledge is a instrument for logical reasoning! Also wisdom can help

our logical reasoning but logical reasoning alone can help us to gain

wisdom!!

 

Warmest regards,

 

Ram Chandran

 

advaitin, Advaitin List Moderators

<advaitins> wrote:

> >

> > In this connection, can someone explain to me what

> > exactly "intuition" is? I have come across in many

> > places that "through intuition Brahman is known"! Is

> > intuition voluntary? What is the equivalent word for

> > intuition in Sanskrit?

> >

> > Hari Om.

> >

> > R.S.Mani

[Guest guest]

advaitin, "Ram Chandran" <rchandran@c...>

wrote:

> Namaste:

>

> Here is my understanding of Intution and how it is explained in

> Vedanta.

 

Namaste,

 

There is a wonderful article on this subject by Ken Knight in

the satsangh archives: [an excerpt follows] -

 

/MagazineV2/ReligionofLove.htm

 

".......This feeling of a 'flash' or of 'direct experience' of unity,

knowledge and bliss, is commonly reported by the mystics of all

traditions and brings the 'certainty' described above, it signals the

change from the 'tuition' of the lower intellect to the 'intuition'

of the higher; we may also describe this as going from 'sight'

to 'insight'. In the Bhagavad Gita this is described as going from

jnana to vijnana. There are many other words used such as pratibha

which has been described as follows:

 

' Pratibha otherwise known as para sam-vit or citi sakti in the

agama, is the power of self-revelation or self illumination of the

Supreme Spirit, with which it is essentially and eternally

identical..'

Dr. Gopinath Kaviraj "..........................

 

 

Regards,

 

Sunder

[Guest guest]

In Vedanta intuition is called 'jnaana kshakshu or wisdom eye. When one

is contemplating on any subject intensely with an enquiring mind then

one develops intuition in that direction and solution strikes him or to

be more specific, the solution is revealed to him. A scientist may claim

that he made a 'break-through' and a sage may say that the truth is

revealed to him. When one opens the eyes, the object is revealed

immediately and directly. In the same way when one develops the jnaana

kshakshu he cannot but see the truth immediately and directly -

aprokshan j`naanam.

 

Hari OM!

Sadananda

 

> > > In this connection, can someone explain to me what

> > > exactly "intuition" is? I have come across in many

> > > places that "through intuition Brahman is known"! Is

> > > intuition voluntary? What is the equivalent word for

> > > intuition in Sanskrit?

> > >

> > > Hari Om.

> > >

> > > R.S.Mani

>

>

>

 

 

=====

What you have is His gift to you and what you do with what you have is your gift

to Him - Swami Chinmayananda.

 

 

 

SBC DSL - Now only $29.95 per month!

http://sbc.

[Guest guest]

Ramji and all,

 

Heres my understanding...

 

 

Every Human has a saakshi amsa (observer state -- individual

consciousness) and ahamkara amsa (free will) in them. We identify

with the worldly objects (live) with the ahamkara amsa. The

deviiations arising out of ahamkara state from the saaakshi's

direction gives rise to all the mental modifications ( Chitta

Vritti ). If one by practicing Yoga stops all the mental

modifications and gets rid of ahamkara or synchronizes it with

Saakshi amsa, then such a self realized soul acts upon the intution

(hidden knowlege in every one) or eternal direction.

 

The above all accordingly interperted from Patanjali's Yogasutra.

 

 

Pranams

Srinivasan V

[Guest guest]

Namaste All,

Thank you all for the valuable insights on this which

is pertinent to some questions I am considering at the

moment. Ultimately intuition is the appearance of

coming out of what we are not into what we are, 'Self

revealing Itself in Self' is about as far as words can

go to defining that which is beyond words.

Having said that, the mechanics of the appearance of

an experience in this is interesting as it will allow

us another tool in the process of scratching away at

ignorance. Postings have already explained views on

the mechanics but I would like to add a question as to

the nature of 'memory'. I will come back to that in a

moment.

Recently some friends came round for a day of study of

'Aham' teachings. All except one have had contact with

advaitin teachings, the one who did not is a friend

who had a resounding 'pratibha' experience as a young

man. When he recounts this...which quite correctly he

will not do very often...there is an acknowledgement

in the listener of the veracity of the experience,

almost a stirring of some memory and sharing in the

original experience.

A subsequent e-mail from one person in the group spoke

of this and also of hearing during the day the account

of Ramana Maharshi's 'death' experience. She wrote:

' When there is recognition of the truth the mind

seems to delight in dancing in the sunshine of it all.

There is something that is conjured up when

a voice speaks from scripture. I was particularly

struck by this on Saturday when Richard read of the

"death experience" of Ramana. I have

read this several times in the past in books and on

the walls of the ashram in India and indeed in the

very room where he was supposed to have been struck by

enlightenment but not until I heard it spoken on

Saturday did it strike me!'

 

The word 'strike' here is important as this is the

directness of the intuitive understanding.

 

I am putting below a diagram that was given to me many

years ago which shows the outward flow of insight into

words through a speaker and then into the psyche of

the listener. I wonder if anyone knows of its precise

source in the various traditions of language as it is

not exactly the sphota theory of Bhartrihari, for

example.

If the emanation of the sound into language is not

caught up in the 'short-circuit' of ahamkara in

speaker and listener then the awakening of smrityam

...memory comes into play.

Any comments on the source or relevance of this

diagram please and the nature or function of memory?

 

Om

| smrityam

| |

sphota sphota

| ahamkara |

dhatu dhatu

| |

pada pada

| |

vachana ------------- indriya

 

Many thanks

 

Ken Knight

 

 

 

 

 

 

 

 

 

SBC DSL - Now only $29.95 per month!

http://sbc.

[Guest guest]

advaitin, ken knight <hilken_98@Y...> wrote:

> > If the emanation of the sound into language is not

> caught up in the 'short-circuit' of ahamkara in

> speaker and listener then the awakening of smrityam

> ..memory comes into play.

> Any comments on the source or relevance of this

> diagram please and the nature or function of memory?

>

>

Namaste,

 

The diagram may appear distorted from the original you may

have posted!

 

However, the Tantras have elaborate theories of Sound, and

this may be one of the variations on that theme.

 

Arthur Avalon (John Woodroffe) discuses this in:

 

http://www.sacred-texts.com/tantra/sas/sas19.htm

 

Chapter Nineteen

Creation as Explained in the Non-dualist Tantras

------------------------------

 

Memory by definition is a 'time-space'- bound phenomenon,

and its analysis may not be of much help in transcending it.

 

Memory is the store-house of 'vAsanA-s' or 'saMskArA'-s, and

the aim of sAdhanA or spiritual practice is their elimination, both

by removing those which obstruct (rajasic-tamasic) and streghthening

the favorable (sAttvik), for snapping the 'bondage' of 'saMsAra'.

 

Since 'ahaMkAra' is the root of saMsAra, the diagram

showing 'smrityam' between OM and ahaMkAra is not very convincing.

 

Loss of memory/forgetfulness of one's own 'Real Nature'

(svarUpa) is said to be the cause of ahaMkAra, also termed 'hridaya-

granthi' (the knot of vasanas), as explained in Chandogya Upanishad

7:26:2 ["....when memory remains firm, there is release from all

knots of the heart"].

 

Intuition is an understanding of perceptual phenomena or

laws operating them, without the use of logic, but which can be

validated later.

 

Revelation is a superior form of intuition that is more

applicable to the spiritual realm.

 

Hope to read more comments on this.

 

Regards,

 

Sunder

[Guest guest]

caught up in the 'short-circuit' of ahamkara in

speaker and listener then the awakening of smrityam

...memory comes into play.

Any comments on the source or relevance of this

diagram please and the nature or function of memory?

=============

 

Ken on that of memory....

 

Its one of the five hurdles, (Right knowledge, wrong knowledge,

fancy, sleep and memory.) that one has to go beyond to

achieve "chitta vritti nirodham" ie., attaining clairvoyance or step

in to contemplative or meditative state.

 

Memory does not allow mental impressions to escape. All we need to

carry on is the growth from the experiments of life not the

transactions of it...

 

The above is part of Patanjali's Ashtanga Yoga..

 

Pranams to all

Srinivasan V

[Guest guest]

--- "V.Srinivasan" <test0001 wrote:

>

> Memory does not allow mental impressions to escape.

> All we need to

> carry on is the growth from the experiments of life

> not the

> transactions of it...

 

Namaste all,

 

Thank you all for your replies to my questions but I

hope we are not straying too far from the original

questioner's needs.

 

Every concept we use has gradations of

superimpositions of meaning and there comes a time

when the even the finest veiling will disappear. As

Sunder writes, memory necessitates time and hence

bondage in forgetting. At its 'densest' memory entraps

in the pleasure/pain cycle but even there it has its

uses in seeking an ethical path, dharma maybe . But my

question related more to its finest veiling when it

may be an 'echo' or 'reflection' of Self revealing

Self in Itself? (That's a question rather than

statement.)

I have persisted in this line of thought only because

of the words of a wise man, the late Shankaracharya of

Jyotir Math, who (in translation) spoke often of 'the

experience of aham being a feeling and memory both.'

I would illustrate this myself with three stories: the

'tenth man', the sharing of the 17 elephants or the

Prodigal Son (of Christ's teaching)

who found himself in a world of famine, eating with

pigs, and 'came to himself' when he remembered the

riches of his father's kingdom.

> > Its one of the five hurdles, (Right knowledge,

wrong

> knowledge,

> fancy, sleep and memory.) that one has to go beyond

> to

> achieve "chitta vritti nirodham" ie., attaining

> clairvoyance or step

> in to contemplative or meditative state.

 

I do understand that these are hurdles but as long as

I start from my dualistic state of ignorance these

hurdles play a magic game of being the means to the

removal of ignorance; the thorn to pluck out the thorn

in the flesh after which both thorns are thrown away.

 

R.S Mani wrote:

>Since there are varying “views” with regard to the

>faculty of intuition, to my little knowledge, I

>feel, intuition cannot be treated as a

>right means of knowledge as against Preception and

>even Inference etc.

 

As always I agree with you but on this site, unable to

see each others eyes through which another level of

communication may be possible, we are stuck with the

written word, rather it is more of a pixellated word,

which is the frozen form of vaikhari. Vaikhari itself

is bound in dualistic impression so if we each try to

describe any form or concept we will come up with

differences.

Eg. The blind men trying to describe the elephant that

came to their village. That each of them had a

different description does not imply that the elephant

does not exist. Maybe there is still something quite

relevant and valuable behind each of our limited

opinions of the meaning of intuition.

 

To return to the original question...and what the

original questioner had in mind I do not know at this

point........may I suggest that questions such as

'What' and 'How' will always lead us to consider the

mechanics and the processes as in this case. This is

valid as long as we remember to throw away the thorns.

Ultimately, maybe we have to ask, 'Who intuits?' for

the 'Who' question will lead us from the vyashti to

the samashti.

>Following further question has come up in my mind.

>What exactly is the

>relation or connection between Brahman and Atma

>>(Jeeva)?

 

 

Easy one. Ayam atma brahma.

>Intuition, to my knowledge, is not a Means of

>Knowledge, like

>Perception, Inference, etc. i.e. Direct, Indirect,

>>(Prathyaksha, Anumana,

>Paroksha, etc). It leads to subjective

>knowledge/experience, and being so,

>such knowledge/experience may differ from individual

>to individual, as

>it is not Vastu Thantram, but Purusha Thantram.

 

I can only offer here my own opinion based upon

accounts of many people that I have researched. There

is that level of 'knowing' that cannot be expressed in

words but yet flows into and informs what we may call

our 'life', bringing with it direction and certainty.

It may be that Sunder's posting is quite correct here

and helps to lift us out of our different

understanding of the original question.

 

 

Sunder wrote:

>Loss of memory/forgetfulness of one's own 'Real

>Nature'

>(svarUpa) is said to be the cause of ahaMkAra, also

>termed 'hridaya-

>granthi' (the knot of vasanas), as explained in

>Chandogya Upanishad

>7:26:2 ["....when memory remains firm, there is

>release from all

>knots of the heart"].

>Intuition is an understanding of perceptual

>phenomena or

>laws operating them, without the use of logic, but

>which can be

>validated later.

>Revelation is a superior form

 

At this point I would like to bring in a bit of smriti

for in the Laws of Manu we find:

Laws of Manu Book 12

 

102. In whatever order (a man) who knows the true

meaning of the Veda-science may dwell, he becomes even

while abiding in this world, fit for the union with

Brahman.

103. (Even forgetful) students of the (sacred) books

are more distinguished than the ignorant, those who

remember them surpass the (forgetful) students, those

who possess a knowledge (of the meaning) are more

distinguished than those who (only) remember (the

words), men who follow (the teaching of the texts)

surpass those who (merely) know (their meaning).

104. Austerity and sacred learning are the best means

by which a Brahmana secures supreme bliss; by

austerities he destroys guilt, by sacred learning he

obtains the cessation of (births and) deaths.

105. The three (kinds of evidence), perception,

inference, and the (sacred) Institutes which comprise

the tradition (of) many (schools), must be fully

understood by him who desires perfect correctness with

respect to the sacred law.

106. He alone, and no other man, knows the sacred law,

who explores the (utterances) of the sages and the

body of the laws, by (modes of) reasoning, not

repugnant to the Veda-lore.

 

We certainly need to remember the Holy Tradition as we

acknowledge the appearance of bondage and seek the

right path of Dharma. Again some help from Manu, 6.92:

 

.. 'Contentment, forgiveness, self-control, abstention

from unrighteously appropriating anything, (obedience

to the rules of) purification, coercion of the organs,

wisdom, knowledge (of the supreme Soul), truthfulness,

and abstention from anger, (form) the tenfold law of

dharma.'

 

That which is being translated in the above as

'wisdom' is a limited bit of English that is unable to

translate 'dhi'.

 

And now we are going in a circle because Gonda, in his

book 'The Vision of the Vedic Poets' translates 'dhi'

as instinct and intuition. He spends many pages then

trying to escape the limitations of those English

words. I have written enough fo now but could do more

on Gonda sometime. Here is one of Gonda's translations

when he is discussing the inspiration of the poets:

RgVeda 10.67.1

imAM dhiyaM saptashIrSNIM pitA na RtaprajAtAM

bRhatImavindat

 

Gonda gives: ' Our father found this seven headed dhih

which is born of rta and firm'

but on this occasion I also like Griffith's

translation,

'THIS holy hymn, sublime and sevenheaded, sprung from

eternal Law, our sire discovered.'

 

I hope that this might give some more insights or

intuitions,

 

Ken Knight

 

 

 

 

 

 

 

 

[Guest guest]

Namaste,

 

For another scholarly discussion on the word 'dhi' John

Gardner's site is a good reference:

 

http://vedavid.org/diss/index2.html

 

The all-important Gayatri mantra also uses the word 'dhi'.

The word 'prAtibha' occurs primarily in Patanjali Yoga Sutra

[iII:33], and again relates to suprasensory perceptions.

 

Regards,

 

Sunder

 

 

 

advaitin, ken knight <hilken_98@Y...> wrote:

>

>

> I can only offer here my own opinion based upon

> accounts of many people that I have researched. There

> is that level of 'knowing' that cannot be expressed in

> words but yet flows into and informs what we may call

> our 'life', bringing with it direction and certainty.

> It may be that Sunder's posting is quite correct here

> and helps to lift us out of our different

> understanding of the original question.

>

>

> Sunder wrote:

> >Loss of memory/forgetfulness of one's own 'Real

> >Nature'

> >(svarUpa) is said to be the cause of ahaMkAra, also

> >termed 'hridaya-

> >granthi' (the knot of vasanas), as explained in

> >Chandogya Upanishad

> >7:26:2 ["....when memory remains firm, there is

> >release from all

> >knots of the heart"].

>

> >Intuition is an understanding of perceptual

> >phenomena or

> >laws operating them, without the use of logic, but

> >which can be

> >validated later.

>

> >Revelation is a superior form

>

> At this point I would like to bring in a bit of smriti

> for in the Laws of Manu we find:

> Laws of Manu Book 12

[Guest guest]

--- Sunder Hattangadi <sunderh wrote:

> Namaste,

>

> For another scholarly discussion on the word

> 'dhi' John

> Gardner's site is a good reference:

>

> http://vedavid.org/diss/index2.html

 

Namaste Sunder,

 

This is an amazing site and a demonstration how to use

cyber space in our studies.

 

I am sure that you have come across this next site

yourself but I only found it recently. It is yet

another helpful tool in our efforts to study the

RgVeda:

http://flaez.ch/rv/

At first I feared that it would all be in German but

this is not the case.

 

 

 

 

 

>

> The all-important Gayatri mantra also uses

> the word 'dhi'.

 

It occurs frequently and I am looking forward to

having an opportunity to search the Vedic references.

 

> The word 'prAtibha' occurs primarily in Patanjali

> Yoga Sutra

> [iII:33], and again relates to suprasensory

> perceptions.

 

May I please quote once more the man who propelled me

on these enquiries in a brief meeting in Varanasi, Dr

Gopinath Kaviraj wrote on pratibha:

'It is said that as the practice continues, and before

the final illumination yet breaks forth, there

dawns...in the fashion of the effulgence of the

morning sun before th actual rise of the orb above the

horizon, an unspeakable splendour in which the entire

universe stands fully revealed. It is a vision in

eternity...simultaneous, truthful, all-comprehending

and serene. It is, so to speak, the vision of the many

reflected in the mirror of the One, and although there

is still a predominance of multiplicity it is at this

stage so throroughly infused with the unity that it is

in a sense identical with it.'

 

 

Ken Knight

>

> Regards,

>

> Sunder

>

>

>

> advaitin, ken knight

> <hilken_98@Y...> wrote:

> >

>

> >

> > I can only offer here my own opinion based upon

> > accounts of many people that I have researched.

> There

> > is that level of 'knowing' that cannot be

> expressed in

> > words but yet flows into and informs what we may

> call

> > our 'life', bringing with it direction and

> certainty.

> > It may be that Sunder's posting is quite correct

> here

> > and helps to lift us out of our different

> > understanding of the original question.

> >

> >

> > Sunder wrote:

> > >Loss of memory/forgetfulness of one's own 'Real

> > >Nature'

> > >(svarUpa) is said to be the cause of ahaMkAra,

> also

> > >termed 'hridaya-

> > >granthi' (the knot of vasanas), as explained in

> > >Chandogya Upanishad

> > >7:26:2 ["....when memory remains firm, there is

> > >release from all

> > >knots of the heart"].

> >

> > >Intuition is an understanding of

> perceptual

> > >phenomena or

> > >laws operating them, without the use of logic,

> but

> > >which can be

> > >validated later.

> >

> > >Revelation is a superior form

> >

> > At this point I would like to bring in a bit of

> smriti

> > for in the Laws of Manu we find:

> > Laws of Manu Book 12

>

>

>

 

 

 

 

 

[Guest guest]

Namaste,

 

Thank you, Ken-ji. Yes, until we have the good fortune to

learn at the feet of a master, such cyber-space waves will serve to

cool us!

 

The description reminds one of theophany in Ch. 11 of Gita,

and Trishanku's exclamations in Taittiriya Upan. 1:10:1, and

Chandogya u. 1:6:6.

 

 

Regards,

 

Sunder

 

advaitin, ken knight <hilken_98@Y...> wrote:

> I am sure that you have come across this next site

> yourself but I only found it recently. It is yet

> another helpful tool in our efforts to study the

> RgVeda:

> http://flaez.ch/rv/

 

> May I please quote once more the man who propelled me

> on these enquiries in a brief meeting in Varanasi, Dr

> Gopinath Kaviraj wrote on pratibha:

> 'It is said that as the practice continues, and before

> the final illumination yet breaks forth, there

> dawns...in the fashion of the effulgence of the

> morning sun before th actual rise of the orb above the

> horizon, an unspeakable splendour in which the entire

> universe stands fully revealed. It is a vision in

> eternity...simultaneous, truthful, all-comprehending

> and serene. It is, so to speak, the vision of the many

> reflected in the mirror of the One, and although there

> is still a predominance of multiplicity it is at this

> stage so throroughly infused with the unity that it is

> in a sense identical with it.'