How to Understand Bondage and Liberation
How to Understand Bondage and Liberation
Speech is nectar-like. Upon hearing it-and through it, attaining union with the Divine-one might ask: why does the human being come into existence in the first place? It is said that, primarily, the duty of a human being is Durjanah sajjanah bhayat-that the wicked should transform into the virtuous. This, in itself, is a profound act of benevolence; for once you become virtuous, you will spare the lives of others. That is why it is said: if a saint, a student, or a watchman is asleep, they should be awakened-for once awake, they will surely do something constructive. Conversely, if a snake, a lion, or a demonic person is asleep, one should pray to God that they remain asleep; the longer they slumber, the better it is for everyone. That is precisely why I was asking: "Ah, what does a saint do? Who is a saint?" A saint is one who exists for the sake of others-much like a tree exists for the sake of others. Thus, the verse goes: Sant vitap sarita gir dharani; parahit hetu inanki karani-Saints, trees, rivers, and mountains; their very existence and actions are solely for the welfare of others. If a saint acts for the benefit of others, what does a tree do? Is it not a saint? What is a cloud? A saint. What is a tree? A saint. What is a river? A saint. What is a mountain? A saint. However, they act without conscious understanding; they lack intellect. Were they to possess intellect, they too might turn selfish or demonic-for it is precisely due to the faculty of intellect that human beings often become self-centered. Yet, he who-despite possessing intellect and understanding-knows full well that an action might entail some personal loss, yet still acts like a tree, a river, a cloud, or a mountain, is truly a saint.
Now, tell me this: if one possesses intellect yet harbors absolutely no self-interest-living entirely for the sake of others-what, then, is Moksha (liberation)? Is this not liberation itself? Therefore, I can give you my written assurance: he who is ceaselessly engaged in acts of benevolence, and who harbors no personal self-interest, is already liberated-and shall remain eternally free. You need not go searching for liberation elsewhere.
When Madan Mohan Malaviya was constructing the university, it was-at that time-considered to be situated outside the city limits of Kashi. Much like this entire stretch-extending from Sapt Sarovar all the way to Kankhal-is considered to be the holy River Ganges; if you take a sacred dip anywhere along this entire course, you receive the exact same spiritual merit. Similarly, in Kumbh Kshetra, if you set up a camp in any ashram, you would consider it a residence in Kumbh. If you have a camp in Prayagraj, it is Kumbh. If you reside anywhere within a radius of four to six to ten kilometers, it would be considered Kalpavas. So, just as this is a pilgrimage, we have to think in this way. Similarly, Kashi University was formerly outside the Kashi region. Now, perhaps it is considered to be in Kashi, I don't know. It was said that he had grown old. He was ill. There was a possibility of leaving his body. Madan Mohan Malaviya was asked to take his body to Kashi. Kashiyam, "Mukti after death." Death in Kashi would bring liberation. He said, "If I can attain liberation by building a university, let it be. I don't want liberation by leaving the school." This means that on one hand, there is the assurance of liberation, and on the other, a school that is so selfless that it can reject liberation. Can anyone be more liberated than that? What do you think?
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