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UNDERSTANDING SAMAYIK
559
This path, this opportunity, will never come again and again, so get Your work done. No matter what kind of tuber (problematic karma effect which recurs, usually of pride, greed or sexuality) there is, it will be dissolved with this samayik. This path of ours is one of constant samadhi (the state of the Self which is free from any effects of mental, physical or externally induced pain). However much You remain in 'our' Agna; that much you will be in samadhi. The more You remain in 'our' Agnas, the more You will reap the benefit of samadhi. The Science of the Samayik of Akram Vignan
There is no need for samayik after Self-realization (Atmagnan). Shuddhatma, the Self, is verily samayik. We do not have to do the samayik that the world does no longer. Nevertheless, why do we do the samayik that is done here? In the Akram path, we have gone high (spiritual level of the Self) in the 'lift' (elevator), without having taken care of (settling with equanimity) the discharging karma. The karmic tubers are still intact and so the samayik is done to dissolve these tubers. Large tubers are 'placed' as gneya (that which is to be known) and You 'see' them, as the Knower (Gnata), for forty-eight minutes. Thereby, that tuber will dissolve by that much. If the tuber is large, it will need many hours of samayik. If one takes one hour daily, then such a tuber will be dissolved completely. In this very life, everything will come to dissolution.
What does one do in samayik? Our Gnan is, 'I 'know' the habits of the mind, speech and body and their nature (swabhav) and 'T' (the Self) also 'know' My swabhav (nature).' But what occurs with the nature (swabhav) of those habits? Some habits have a strong nature and some have a mild nature. Now, in the samayik, if You 'place' that nature in it, it will dissolve. If You become the Knower-Seer (Gnata-Drashta) of that nature, then it will begin to dissolve.
What is 'our' samayik like? It is a samayik of the Gnata
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 'swapar 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
