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Aptavani-2
absolutely pure; they have no need or desires for anything. There is no deceit or attachment whatsoever.
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To whom do desires belong?
Actually no being has desires. The Self does not have desires; really speaking, an illusion has arisen. Jain religion has claimed that the Self has desires. Indeed, if the Self were to have desires, it would be considered a beggar. The Self never wishes. It is supreme; how can it have wishes? It is vitarag to begin with. Desires stem from illusion. There will be no desire when there is no ego. The desire is of the ego; can desires ever be of the Self? If the Self did have desires, there would be no difference between it and a vagabond. The Self is the Supreme Self; it is parmatma and it has no need for anything; it never had and never will. But one (the worldly self) has met with an obstacle (antaray). If the ego were to leave, if it were to get dissolved, there would be nothing and there would be liberation. Today the Jains and other religions do claim that the Self has desires. How can it be the Self if it has desires? If one says that the Self has desires, then he has not understood the eternal element of the Self. It means that he does not even know the difference between gold and brass; he is referring to brass as gold. Gold has its own physical properties and remains within its own properties. The Self is parmatmaswarup i.e. it is in its natural attribute. It never leaves its supreme state. It has never left its natural attribute even having come into worldly entanglements. Its knowledge has been veiled, but nothing else. Its knowledge and vision (gnan and darshan respectively) have been veiled, but this has no deleterious effect on the Self. Suffering is for the one who has ego. What harm can come to the Self? It is an abode of eternal bliss. Even a mad person is happy while asleep. He experiences a hint of the Self within even if he sleeps soundly. He will think, 'There is happiness within me. I have not thought about any sensual pleasures nor have I enjoyed any sensual pleasures while I was asleep. Even though I was fast asleep.
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Aptavani-2
where did this happiness come from?" It is because all machinery of the mind, intellect, ego and chit, within him came to a standstill; the machinery driven by the ego came to a halt and happiness emerged the moment it stopped. That is why one feels, I had wonderful sleep. I had wonderful sleep.'
A strong desire for moksha
Dadashri : Do you have a desire to attain moksha or to go to some other place? Where does your desire lie?
Questioner: I have no desire for anything except
liberation.
Dadashri: If you have a desire for liberation and at the same time you see another desire, then realize that you still have other desires that surface occasionally. It's like having two people in your home, for the most part you see only one and the same person everyday, but once in a while you see the other person. Do you then not realize that there is another person there too? Would you not know that? So do you see something else too within you?
Questioner: I do see sometimes.
Dadashri : Is there one or two?
Questioner: I don't know.
Dadashri : You will have to look into that. There is nothing to stop the one who desires only moksha. No one can stop him if he has a strong desire for only moksha. The Gnani will go to his home. He will ask, "Will I need to go to Gnani? Would I not have to meet him?" The answer is no, because his desire itself will bring the Gnani to him. Gnani is an instrument. Everything will come to the one who has a strong desire for moksha and nothing else. But if there are other hidden desires, any deceitful intent (pol; spiritual slack within), then he will not attain anything. However, when the inner deceit become
