How to Understand Bondage and Liberation

How to Understand Bondage and LiberationSpeech 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: "e;Ah, what does a saint do? Who is a saint?"e; 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, "e;Mukti after death."e; Death in Kashi would bring liberation. He said, "e;If I can attain liberation by building a university, let it be. I don't want liberation by leaving the school."e; 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?