WHO IS THE LIBERATING ENTITY OF HUMAN SOCIETY

official source: Subha's'ita Sam'graha Part 11

cross-references: none

this version: is the printed Subha's'ita Sam'graha Part 11, 1st edition, version 
	(spelling mistakes only may have been corrected). I.e., this is the most 
	up-to-date version as of the present Electronic Edition.

	The subject of today's discourse is: Who is the Liberating Entity of the Human Society?  Some people say that human beings attain salvation by their occult powers.  This may or may not be the fact.  What is occult power?  It is the power that people acquire by their occult practices, by their 'cult'.  But they require inspiration, and that inspiration comes from a personal entity, and not from any impersonal entity or entities.  Furthermore, while moving along the path of spirituality, certainly the desideratum, the culminating point is salvation.  And so there must be a Lord, a controlling Entity of that culminating point.  When anyone becomes one with the culminating point, one attains salvation.  So the Lord of the culminating point is the liberating personality - without his Grace, without His help, no one can attain salvation.

	Now who is that liberating personality?  You must remember that each and every entity wants liberation.  And they do not only want liberation, they want liberation of permanent nature, which is salvation - not mukti, but vimukti or moks'a.  Who is that muktida'ta', that giver of liberation?  Some people of passive nature say that it is the time factor.  "A time is sure to come when we will attain salvation."  Such a statement shows that these people have developed a psychology of lethargy: they do not want to do anything and that is why they depend upon the temporal factor.  But this temporal factor, you must remember, is a relative factor: it functions within the realm of relativity, within the realm of so many animate and inanimate entities.  When the temporal factor is itself under bondage, how can it be the cause for salvation?

	Now what is time?  Time is the mental measurement of the mobility of action.  If there is mental measurement, there must be many unit minds to measure it, and there must also be movement - there must be at least three entities.  So ka'la or ka'la shakti or Time cannot be the liberator.  Even Maha'ka'la will play with you but it cannot grant you liberation - it is not within its scope.

	Then is fate or accident the liberator?  Actually fate is a misnomer.  Whatever you do, for that you will have to undergo a reaction; and when the original action is unknown to you, that reaction is called 'fate'.  Suppose your finger comes in contact with fire: while experiencing the reaction, while undergoing the pain, you know the cause, and in that case you will not say that it is fate.  But when the original action is not known to you, you call it fate.  So fate cannot be the muktida'ta' either.

	Some other people say that mukti is accidental, but there is nothing accidental in this world - everything is an incident.  Only when the cause of the incident is not known to us, or when the cause is translated into action within a short span of time, we call it an accident.  So we cannot get liberation accidentally: it is a foolish idea.

	Then should this universe of the quinquelemental  factors be regarded as the muktida'ta' or liberator?  No, certainly not.  They are the causes of more and more bondages, more and more troubles.  And if you worship these paincabhu'tas, these five fundamental factors, your very existence will be converted into them: a glorious living being like a human being will be converted into stone or gold.  (The pain of bondage is equal in the case of stone or gold).  So these quinquelemental factors are not the muktida'ta' either.

	Then is the causal matrix the liberator?  No, certainly not.  The causal matrix can function only with the definite permission of the Causal Consciousness, the Causal Cognition.  Without His approval, the causal matrix cannot do anything. So not even the causal matrix is the cause of creation.

	Then is Sagun'a Brahma, the creator of the universe, the muktida'ta'?  No, Sagun'a Brahma is also not the liberator because He Himself is under the bondage of Prakrti, and in fact that is why we see this universe of varieties.  So Sagun'a Brahma is also not the liberator,

	Then who is the liberator?  The muktida'ta' should not be within the bondages of Prakrti, but He should maintain a close link with the expressed universe.  That consciousness which maintains a close link with the expressed world is the muktida'ta' - who knows all the pains, all the sorrows, all the happiness, all the glories of he expressed universe.  He should be one with the universe, otherwise He will not be in a position to realise the sorrows and pains of the suffering humanity.  That muktida'ta' is known as Ta'raka Brahma in Sam'skrta (ta'raka=trae=n'ak, the liberating faculty).  The word ta'raka is prefixed only to His name and not to the name of Sagun'a Brahma or Nirgun'a Brahma or any other entity or entities.  Lord Krs'n'a has said:

	Paritra'n'a'ya sa'dhu'na'm' vina'sha'ya ca dus'krta'm
 	Dharmasam'stha'pana'rtha'ya sambhava'mi yuge yuge.

	And again:

		Api cet sudura'ca'ro bhajate ma'manayabha'k
		So'pi pa'pavinirmukto mucyate bhavabandhana't.

	Paritra'n'a'ya sa'dhu'na'm:  The Lord comes for the paritra'n'a of sa'dhus.  What is the meaning of paritra'n'a?  Trae+lyut'=tra'n'a.  Tra'n'a means to grant relief, but He does not come merely for granting relief.  He comes for paritra'n'a, that is, for tra'n'a of permanent nature.  Paritra'na'ya sadhu'na'm: who are the sa'dhus?  Simply wearing white or saffron robe does not make a person a sa'dhu.

		Ja'tasyahi jagati jantavah sa'dhu'jiivita'h
		Ye punarneha ja'yante shes'a'h jat'haragardhava'
		Pra'n'a'h yatha'tmano'bhiis't'a'h bhu'ta'na'mapite tatha'
		A'tmaopanyena bhu'ta'na'm' daya'm'kurvanti sa'dhavah.

	Those who are completely pure, whose inner and outer lives are pure, are sa'dhus; others are, as the sloka says, simply donkeys in human bodies; gardabha means 'donkey.'

	Pra'n'a'ha yatha'tmano'bhiis't'a'h bhu'ta'n'amapi te tatha': the life of each and every entity is very dear to them; all love their lives very much. Those who share this same sentiment of love for other living beings - that is, they feel that "just as my life is very dear, very beloved to me, so other lives are also very dear to me" such people are called sa'dhus.  So the Lord says, Paritra'na'ya sa'dhu'na'm, for the permanent relief of these sa'dhus; vina'sha'ya cadus'krta'm (vi-nash+ghain=vina'sha.  Vina'sha means vis'hes'a na'sha, "complete destruction", after which there is no chance for life again.

	Vina'sha'ya ca dus'krta'm.  Dus'krta'm means those who are engaged in undesirable activities.  But what are the undesirable activities?  Those which are not liked by Parama Purus'a are undesirable activities.  Stealing may not be undesirable for a thief but it is undesirable for Parama Purus'a; hence those who are engaged in theft are dus'krta'm.  Dharmasam'stha'pana'rtha'ya sambhava'mi yuge yuge.  Sam'stha'pana means "placing an entity in its proper place."  Merely placing an entity is stha'pana, and placing it in its proper place is sam'stha'pana.  Dharmasam'stha'pana'rtha'ya sambhava'mi yuge yuge: 'To place dharma in its proper place."  Here Lord Krs'n'a does not say bhava'mi yuge yuge; bhava'mi means to come into being, to be expressed in the realm of physicality.  But He does not say bhava'mi.  He says sambhava'mi.  Sambhava'mi means samyak ru'pen'a bhava'mi.  Each and every entity and particle is His expression, and so He is born daily in thousands and millions of lives - He is bhava'mi each day.  So he does not say bhava'mi, He says sambhava'mi.  "I express myself in a special form with special faculties."

	And who is He?  He is the Lord of the culminating point for each and every spiritual aspirant.  The Lord that controls and inspires the march towards liberation, comes here in a special form.  And when does He come?  Yuge yuge.  Yuge means at a critical juncture when the world's problems cannot be solved by ordinary humans, not even by sadvipras.  At such critical junctures, which are known as yugasandhi in Sam'skrta, He has to come.  Sambhava'mi yuge yuge:  He says, "I come during each and every yuga.  Yuga means the time when one phase of movement of the human society comes to an end and another phase begins: that juncture is called yuga.

So one must remember that one may or may not attain salvation by dint of one's own spiritual practices: one will have to depend on His Grace.  And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one.  You may depend on Him completely, and your dependence on Him is called sharan'a'gati.  This sharan'a'gati is the only reply to all spiritual questions.  Thus He clearly says,

		Api cet sudura'ca'ro bhajate ma'manyabha'k
		So'pi pa'pavinirmukto mucyate bhavabandhana't.

		Daevii jyes'a' gun'amayii mama ma'ya' duratyaya'
		Ma'meva ye prapadyante ma'ya'meta'm' taranti te.

	"This Ma'ya' is a dangerous force.  The dexterous hands of Ma'ya' create so many problems, and these problems are dangerous: Aghat'ana ghatana pat'iiyasii ma'ya'.  It is very difficult for human beings to surmount the effect of Ma'ya'.  But I am there.  Those who have resorted to sharan'a'gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life.  Even sinners should depend upon me - I am here to help them.

	U'ta'mrtasyesha'no:  He is not only the Lord of heaven, He is the Lord of hell also.  U'ta' means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him.  Api cet sudura'ca'ro bhajate mamananyabha'k.  "Even if the sinner of sinners resorts to sharan'a'gati, to complete surrender, then so'pi pa'pavinirmukta - they will be freed from all kinds of sins": mucyate bhavabandhana't.  "They must attain salvation, for I am the granter of salvation."

18 February 1979, Bangalore