________________
Aptavani-9
463
464
Aptavani-9
how can the two co-exist? He should have a pure and clear inner intent (daanat) without an iota of deception to taste any promise or lure of pleasure. The problem is the old habit of delving into and tasting the pleasures of the mind and body. In doing so one tends to linger there enjoying the temporary pleasures therein (masti).
Questioner: Is the pleasure seeking behavior (masti) that of the prakruti (the non-Self complex of thoughts, speech and body)?
Dadashri: Then who else's? That is the habit he (the relative self has developed, has he not? So You (the enlightened Self) need to tell the non-Self, 'no, I need to go this way, I don't want any masti (transient pleasure). I wish to proceed on my path and attain my goal. These mastis of the prakruti will lead you in a web of entrapment.
That which breaks Your goal is your enemy. How can You afford to have your goal destroyed? Otherwise, such behavior of indulgence is analogous to entertaining sexual thoughts and ideas (abrahmacharya) while wanting to remain on the path of celibacy (brahmacharya). Pleasure will arise within thoughts, but what can you do? Is it not a grave fault? Then naturally, your goal is bound to become infested with the 'disease' Putrefaction will start to invade, will it not?
Here, you have to make the mind so tenacious and firm that whatever happens in this life, even if this body were to leave, in this very life the 'work' needs to be finished and accomplished. Such an unflinching and unwavering decision has to be made. The work will then definitely be accomplished by itself. You have to make this firm, for Yourself. There must not be any sloppiness on Your part. Thereafter, whatever happens is correct. Thereafter you must not worry if some things do not work out. Everything will come along.
What is the extent of your authority (adhikaar) in this? It
is your bhaay - the deep inner intent- of 'I would like to accomplish this much. 'The nischaya - the determining energy of the Self, you must use this authority of yours. And secondly, be careful that you do not allow any external disease of 'Let me give satsang of Akram Vignan to a few people. Care must be exercised in this regard otherwise new diseases will creep in and feed the inner enemies of pride, and lead you astray. It will pull you away on to the wrong path. What becomes of the one who goes astray? There will be no one to save him and bring him back to the main path. Therefore, if you desire liberation do not indulge in 'talking about this. If anyone asks you anything just say, 'I do not know.'
'We are pointing out all the danger zones and pitfalls on the path of liberation. Things will go wrong if we do not point them out. All these mahatmas listening here have come here with tremendous merit karma and hence this speech and this topic has expressed in such exact details. Otherwise how is one to know? And why would 'we' enter into such depths? This matter has come forth in the course of our discussion. Otherwise who had knowledge that such things do indeed go on?
To move on inconspicuously Alochana-to recall and confess wrongdoing - begins from the moment you tell 'us' what and how it has happened. Whatever has happened is immaterial. It is always forgiven. But the moment you tell 'us' exactly as it happened, that is the beginning of alochana. That means you have turned around from that path. Then 'we' clean it all. This path is filled with pitfalls, so be careful. There is extreme danger in it. Do not discuss a word with anyone. And if you want to, come and tell me, I will then tell you. Now you may speak. 'Otherwise, there is grave danger in saying even a word.
The world's salvation will occur, whenever the time comes. When nature makes you ready as the nimit (instrument)
