Intuition –visa-a-vis Self Knowledge

[Guest guest]

Dear Ones,

 

HARI OM AND NAMASTE

 

Some of the Group Members have given their views on “Intuition” and my sincere

thanks to them.

 

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.

 

Following further question has come up in my mind. What exactly is the relation

or connection between Brahman and Atma (Jeeva)?

 

Is it any of the following:

 

-Container and content, like banana and its peel

 

-whole and part, Amshi and Amsha

 

-bimba and prtibimba

 

-Cause and Effect

 

-gold and golden chain

 

-or any other

 

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. The connection or sambandha between

Brahman and Atma is Universal i.e. Jeeva Brhma eva, naapara, and therefore does

not depend on the knower, as is the case of any other knowledge, i.e. Vastu

Thantram. What has happened is that one does not have this knowledge due to

ignorance. Though everyone knows that “I exist” which is immediate knowledge not

depending on any means of knowledge, therefore Aparoksha Gnanam, but due to

ignorance one does not know the nature {“Swaroopa”} of his (?) self. Due to

ignorance, one has taken Atma for Anatma and Anatma for Atma, i.e. Thasmin Athat

Budhi and vice versa Athasmin Thatbudhi. This has lead to all problems and

Samsara.

Remedy to ignorance is knowledge. The means of knowledge for knowing Jeeva

Brahma Aikyam is Sabda (i.e. Srutis, particularly Upanishads) and it unfolds,

that the connection or sambandha (?) between Brahman and Atma is that of “gold

and golden chain”. (The other means of knowledge does not work in this case as

the knower and the object to be known is same). Srutis, as all know, further say

the nature or swaroop of Brahman, i.e. “Satyam, Gnanam, Anantham” i.e.

(limitless existence and limitless gnanam) and therefore Anandam, i.e. Satyam

Gnanam Anandam or Sat Chit Anand.

 

Due to various prathibandhas (obstacles) in the form of strong preconceived

notions and habitual errors, it takes a lot of time even years and many janmas

for one to get established in this knowledge, Srotriya and Brahmanishta.

 

With the background of Self Knowledge, one may get some flashing experiences,

which may be result of intuition. But again, such experiences are highly

subjective and are like hallucinations. On seeing a golden chain, one actually

see the gold only in a particular form and when I see all, other than I,

including my body, mind, intellect, etc., I, in absolute sense, see only the

ultimate Brahman, though appearing in different forms with different names, and

Self Knowledge need not necessarily make everything disappear from our sight. (I

quote from one of the mails received “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!" – what exactly Bhagavan Ramana meant is very clear.

Based on our preconceived notions since we have a map or structure even for

Bhagavan, we are unable to recognize Bhagavan shining everywhere and as

everything, (not “in” everything and everywhere), including the one

who is trying to see Bhagavan. )

 

Aparoksha Anubhooti is the result of the knowledge that “I” or Atma or Jeeva is

in absolute knowledge Brahman Itself and therefore Satyam Gnanam Anandam, and

since the Brahmavit Apnoti Param, the Brahmavid always experiences total peace

i.e. Anandam, irrespective of what is happening over Anatma, i.e. including

his(?) Body, Mind, and Intellect, i.e. everything other than “I”.

 

Hari Om

 

R.S.Mani

 

 

 

 

 

 

 

 

 

 

 

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