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shewed the relative importance of each. His teachings are perfect,
thorough and exhaustive. Ever since His manifestation, those teach-
ings have been re-iterated in a thousand forms, they have been adapted
to different powers of understanding and all the modern scriptures of
Hinduism have grown up, round the central point of those teachings.
Men had no longer to complain of teachings. They had to
follow those teachings now and to live up to them. They had to
begin with unselfishness, and end with liberation. New vistas opened
out before the growing spiritual vision of men, vistas of new worlds,
new planes, of masters of Yoga and wisdom, forming every link
between man and Isvara. Possibilities became realities. Liberation
was no longer a word of the lips.
Now liberation is a relative term. First there may be liberation
from the bonds of Triloki only. Or it may be from the limitations
of Janaloka which was the highest possibility with which the Jiva
started. Or it may be liberation from the bonds of the Brahmanda
itself. The last liberation is again two fold in its character. There
may be liberation from all concrete things and all ideas, including
the idea of Isvara Himself or the liberation may lead to the
great Isvara from whom many solar systems proceed. Mukti is not
only liberation from bondage. It is also something more. It is an
acquisition, Starting from the plane of Jana Loka, the Kumaric soul
acquires higher and higher possibilities. He may transcend Jana
Loka. He may transcend even the Satya Loka. But passage across
Satya Loka is not easy in this Kalpa. Mukti in its fullest and
highest sense means freedom from all limitations caused by Prakriti,
caused by Time and Space and identification with Brahman, who is
absolute bliss, absolute consciousness and absolute existence beyond
the limits of Time and Space. This is called Atyantika Pralaya or
absolute dissolution. But this Mukti lean never be obtained till all
the duties of a man are performed. These duties are nothing else
but sacrifices or Yajna. Man must perform each one of his duties he
must perform all that he owes to himself, to all other beings, and last
of allthe highest duty he owes to the Isvara of the Universe the
Lord of Sacrifice, Yajnesvara Himself, " Adhiyajna am I, here in the
body, best of living beings."
The Bhagavatas do not care to go beyond the Yajna Purusha,
They do not care to leave the life of sacrifice, as long as their Isvara
stands out as the embodiment of all sacrifice.
"Salutation to Thee, Bhagavan, let me meditate on Vasudeva.
Salutations to Pradyumna, Aniruddha and to Sankarshana. He who,
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v?