Pratikraman: The Key That Resolves All Conflicts (Full Version) Pratikraman: The Key That Resolves All Conflicts | Page 619

560
Pratikraman
Drashta (Knower-Seer); it is inclusive of internal renunciation of
the mind, speech and body complex (kayotsarg). No one does
this samayik, do they? This is a completely different type of
samayik.
(528)
Whatever needs to be dissolved, that swabhav (nature)
has to be placed in the samayik and it will dissolve as You
‘know’ it. And the other benefit is that You experience the bliss
of the Self. The Self is still, and so You will experience the bliss
if You ‘make’ the non-Self still. If the external becomes still, then
You will taste the blissful sweetness of it. That is why other
people do samayik, they do kayotsarg (internal renunciation of
mind, speech and body complex) and experience the sweetness
of it within. They thus come to believe that happiness does not
lie in the senses (indriyas); it lies within. Whereas we know that
it lies within, so now we have to do samayik to experience this
bliss, to enjoy the ‘juice, the essence’ of the Self (atmaras).
And others have to do it to become aware that this bliss is there
within.
The Nature of the Mistake and the Intensity
of Interest
‘The Self (Shuddha chetan) knows the nature (swabhav)
of the mind, body and speech and also knows its own nature –
because it illuminates the Self as well as the non-Self (it is ‘swa-
par prakashak’).’
The nature of the Self is to move towards liberation; it is
the Knower-Seer. And after attaining the knowledge of the Self,
You know Your own nature and You also know the habits of the
mind, body and speech. Would You not ‘know’ (jaano) that the
mind is like this, this is the habit of speech, it is not pleasant to
others, it is bad language, etc.? You ‘know’ this and you ‘know’
the ‘other-the non-Self’ as well, because You illuminate the Self
and the non-Self; whereas an agnani (without the knowledge of
the Self) can only illuminate the non-Self but not the Self. He