He mentioned the six characteristics of surrender. He mentioned the six characteristics of surrender. That is, to resolve to do what is favorable and to avoid what is unfavorable. So, the inner enemy is certainly unfavorable to God. Avoid it. To abandon it. So, as long as the inner enemy is not removed, it is called a refuge. The inner enemy is not holding us; we are holding it. It is said so in the scriptures. Maharaj said that to consider oneself as such is foolishness. This jiva is the knower of the field, and whatever it desires, it does and it happens. That is why God has placed the fruits of karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → Someone, for example, that brother said something very nice. Once we went to Gir to roam around. So, he told everyone, "Tell us about an extraordinary experience you had here." So he showed the wall, saying, "Look, this was an 11-foot wall." That I jump over the wall. When? If some animal ran after me, I would jump over it, he said. You jump over an 11-foot wall. He said, "Yes, I jump over it." He had jumped over it. This happened once. Now, there is so much effort involved in it. When a crisis comes upon the jiva, how does it act? It does nothing for God. Therefore, we are attached to the inner enemy. Maharaj said that we like it in our jiva. If it is not liked in his jiva, then Maharaj says that the fault lies with the jiva that does wrong. Does wrong. If he understands this, then no kind of bad company, whether external or internal, can harm him. If the jiva learns to take responsibility for its own faults, who is responsible for the wrong it does? The jiva does wrong, and it puts the responsibility on others. It puts the responsibility on others. It puts the blame on someone else. That lust, anger, etc. bother me, and this bothers me, and my nature bothers me. All that is a sign of bankruptcy, so bankruptcy won't do. Such bankruptcy won't work with God. God won't accept that, saying, "Oh, it was your nature, so it's fine; this time I'll allow it and take you to God's abode." There, he would get into trouble if he took such people. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Taking refuge in the inner enemy, taking refuge in time and place—God has called all of these bankruptcy. In the Vachanamrut, it is called bankruptcy. Which Vachanamrut it is, I don't know. Maharaj has said that in the Vachanamrut, it is not said. Maharaj says that if one understands this, then no kind of bad company will bother him. No kind of bad company. And whoever does it, whoever becomes weak by it, the fault lies with their jiva. It is wrong to blame the senses and the inner faculties. What did Maharaj say about that? If someone tells us to jump into a well, do we jump? What if it's a very close friend? If there is a very, very strong affection, a deep affection, and he says, "Jump into the well," then we jump. If we don't know how to swim, we jump if we know how to swim. So Maharaj said that you are going to die. What is the meaning of 'falling into a well'? It doesn't mean jumping in to bathe. You are going to die. So, does anyone die like that? No one dies. So, if one understands that the fault lies with the one who does wrong, then one is liberated. And Maharaj said that the fault lies with the jiva that does wrong. Whatever good is done, it is done by God. If one understands this, then one improves and reforms one's nature. Otherwise, it won't happen. And otherwise, his distress will never cease. The distress does not cease because the inner enemy is greater, or because he has done many such deeds until now, so the distress does not cease—it is not like that. Firstly, it is his bankruptcy, and he is not focused on God's glory. And he doesn't want to give this up. And then again, he keeps complaining. I have this, I have that, I have this, I have that. That's how it is. Swami ji Yes, speak. Yes, speak. Swami, lust and anger are inner enemies. This inner enemy, this inner enemy, is in the form of attachment, isn't it? The inner enemy is in the form of attachment, so? Yes, that's correct. So, what the jiva likes is its enemy. What the jiva likes is its enemy. This is correct. The inner enemy's, meaning what is liked, So, the jiva has the right to change what it likes. The jiva is capable of forming relationships with anyone or cutting off relationships with anyone. To connect with someone and to disconnect from someone. In that, God has given the jiva alone the right, even with the senses and inner faculties. The jiva has the power to disconnect or connect with its own intellect, inner enemies, and everyone else. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details