________________
[24] Gnan Rescues Those Drowning in the River of ...
405
406
Pratikraman
pratikraman, because they are in layers and so each layer goes away with pratikraman. It is not the fault of the mistake or the one making it. It occurs because there are many layers to that mistake.
Questioner: Does that occur because of one's nature or is it because there is lack of awareness?
Dadashri: No, no, no. If one has done the same thing over and over for a thousand lifetimes, then there are that many layers. If it was done for just five lifetimes, then there would be a corresponding amount of layers. And they will still occur again. Say if you take one layer away from an onion, does the onion disappear? You will get another layer, a third layer and so on. Similarly, there are mistakes with so many layers. A mistake with ten layers will be resolved with ten pratikramans and mistakes with fifty layers will require fifty pratikramans to be resolved. There will be a result for the pratikraman for sure. Everything definitely becomes clean.
There should be pratikraman for any atikraman. You have not done any atikraman after coming here and so you do not need to do prarikraman. Pratikraman is necessary only when you do atikraman. Memory? Pratikraman. Desire? Pratyakhyan.
Questioner: Please explain what you mean when You say, 'That which arises in the memory needs pratikraman, and that which arises as desire requires pratyakhyan.'
Dadashri: When it comes into the memory, know that there is stickiness present and repeated pratikraman will make it loose and free you from it.
Questioner: Should we do pratikraman as many times as it comes to memory?
Dadashri: Yes, that many times. You should keep the
intent of pratikraman. It is like this: for them to come to mind, time is required; then they will come. Do they not come to you at night?
Questioner: They come depending upon the circumstances.
Dadashri: Yes, because of the circumstances. Questioner: And what about when desire arises?
Dadashri: Desire means the subtle inner tendencies become evident externally. The intent (bhaav) that you had previously made is now surfacing again and so here you need to do pratyakhyan.
Questioner: Dada, during such times you tell us to say, “This should not be there anymore.' Do we say this every time?
Dadashri: You have to do pratyakhyan in the following manner, 'This is not mine. I am surrendering everything. I had invited all these in ignorance. But today, they are not mine, so I am surrendering them through the mind, speech and body. Now I do not want anything. I had invited this pleasure (sukh) in my ignorant state. Today, this pleasure is not mine and, therefore, I am surrendering it. I surrender it through the mindbody-speech; I do not need anything anymore. You had invited that which you believed gave you pleasure, but your vision (drashti) has changed and, therefore, that so-called "pleasure now appears as illusory, transient pleasure to you. Not only was it not real pleasure, but it was not even false illusory pleasure.
(386) Short Pratikraman The whole goal behind Akram Vignan is 'shoot-on-sight pratikraman. This is the foundation upon which Akram Vignan stands. No one is making mistakes. If you become instrumental in hurting someone, invoke that person's pure Soul, who is
