Chapter 1	Ánanda Vacanámrtam Part 15 [unpublished in English]

Karma Brahmeti karma bahu kurviita.

Work is Brahma, and hence, do more and more and still more work. Brahma consists of everything. Work is a microscopic fraction of Brahma. Hence how can work be called Brahma? Whatever human beings do or think, and with whatever method, they move towards Brahma, they impose the ideation of Brahma on them. One who is a “Karmayogii” ascribes Brahmahood to Karma. For the sake of attainment of the Supreme entity one can advance either through the path of knowledge or through the path of Karma. In the same way one can also proceed through the path of Bhakti (devotion).

What is knowledge? It is the understanding, with sharpened intellect, of what is permanent and what is temporary. Besides this, one has to analyse that out of the permanent which one is true and which one is false. It is like the mixture of gold ore with many kinds of stones. First of all the ore has to be smelted and separated and whatever remains is not pure gold. That again, is melted and pure gold is obtained. Thus after removing impurities repeatedly, we get pure gold. Likewise in worldly affairs the human beings, eliminate the unsubstantial and adopt the substantial. And out of the substantial they keep only the cream and reject the dross. Just like that, by constant intellectual analysis, human beings arrive at the Supreme truththis alone is Brahma to the seeker of knowledge. This alone is the path of knowledge.

The followers of “Karmayoga” perform only those deeds which lead them to spirituality. While following the path of Karma it is experienced that there is some distortion in life and that is rejected and a correct path is again adopted. Again while moving it is found that there is still some impurity, which is again rejected, and a still purer path is adopted. The march continues till the Supreme One is attained. The path of devotion is -

Sabái niye sabár májhe lukiye ácha Tumi
Sei to ámár Tumi.

[Taking all with Thee, Thou hast hidden thyself in the midst of all and Thou art mine.]

Everything is the expression of Parama Puruśa. Bearing this in mind the devotees serve all with integrated outlook and move ahead on the path of devotion. The path of the devotees is straightforward, it is blissful right from the beginning. The path of knowledge is a little troublesome and so is the path of action. The workers say “Karma Brahmeti Karma Bahu Kurbiita”. Remember the worker works ceaselessly. While moving on the path, if you happen to discover that some actions, which are not pure by nature and do not bring joy to you, you should outright reject them. Likewise, one has to move ahead step by step. Hence you should go ahead with work as much as you can. And thus in the process of work, you will understand which work is noble, which one is ignoble or repulsive. Hence this saying – “Karma Brahmeti Karma Bahu Kurviita.” This utterance is highly justified. The path of knowledge is something else. I shall discuss it in detail on some other day.

The genuine followers of Karma will surely make ahead.

Chapter 2	Ánanda Vacanámrtam Part 15 [unpublished in English]

You know, in this universe nothing is fixed, nothing is stationary. Everything is on the move, everything has to move. Cessation of movement means death. We know that in a stagnant pond nothing but weeds grow. When weeds grow, the growth of important plants becomes retarded or impeded. That is why we must not give encouragement to stagnancy or immobility of any sort, under any circumstances.

The most essential factor of the human mind is its movement. The Cosmic Mind also is in constant movement. Now, movement can be of two types: extro-internal and intro-external. There should be a perfect balance between these two types of psychic movement. As long as the balance between the two types is maintained, one’s mind is established in equilibrium and equipoise; the mind in this state of balance is recognized as the greatest treasure of human society.

The movement of the human mind arises first in the physical sphere and then shifts towards the psychic sphere. In the second stage the mind moves in the purely psychic sphere. Then, thirdly, the movement is in the psycho-spiritual sphere. And fourthly the movement is in the purely spiritual sphere. When the mind moves, starting from the physical sphere right up to the spiritual sphere, one will have to maintain a balance between extro-internal and intro-external movements of mind. That is why Lord Sadáshiva said: Caturtho samatábhávo [“The fourth requirement for success is equanimity of mind”].⁽¹⁾ In order to attain success in life, especially in spiritual life, the fourth indispensable factor is balance of mind, samatábhávo. In other words, one must maintain the state of psychic equilibrium. In its absence, no progress in any sphere is possible, not even in the spiritual sphere.

As far as you are concerned, you must never encourage any superiority complex, inferiority complex, fear complex, defeatist complex, etc. You are the very children of Parama Puruśa. Hence you are not inferior to anyone. You must not encourage any inferiority complex, for you are the members of the highest and noblest family. I have told you that your Father is the most revered Entity of the universe. Likewise you should not encourage any superiority complex, for this entire universe is the creation of the Supreme Father. No one in this universe is inferior to you. All the created beings of this universe inherit a common patrimony. Therefore it would not be proper for anyone to encourage a superiority complex.

In the same way, you must not give indulgence to any fear complex. Why should you be afraid of anyone? When the Supreme Entity, the Supreme Father Himself, is your constant companion, then why should you fear anyone? You must not be afraid of anyone – neither any human being, nor any theory, nor any doctrine, nor any dogma.

Perhaps you know what “dogma” means. “Dogma” means an idea around which some line is drawn, beyond which it is prohibited to go. “You will have to accept this doctrine, you cannot go beyond it.” This sort of restrictive idea is called a dogma. You should never be afraid of any dogma of this sort. You should also see that no sort of fear complex ever grips your mind. Remember, you are not alone in this world. Not only on this planet; nowhere are you alone. This entire universe is pervaded by Parama Puruśa. We are always sitting on His very lap, we are always sleeping on His lap. Then why should we be afraid of anyone?

Next comes the defeatist complex, or complex of hopelessness. This sort of complex should never be encouraged either. Your path of movement towards Parama Puruśa is always unbarred. So why should you submit to any defeatist complex or complex of hopelessness? The path of your journey towards the Supreme Entity is wide open. Hence, there is no question of defeat for you. So how can the idea of defeat arise?

Now, where lies the greatest fulfilment of human existence? Human existence is an ideological flow. The starting-point of this flow is the supreme positivity, and after passing through the supreme negativity, you will again return to the supreme positivity. In other words, you move forward in your evolution from the stage of crude animality towards subtler humanity. Your final destination is extremely glorious, crowned with supreme effulgence. So where is the scope for you to be afraid of defeat of any sort?

Nothing in this universe is insignificant, and every expression of this universe carries significance. You boys and you girls, every one of you is a VIP – a very important person.

Footnotes

(1) Phaliśyatiiti vishvásah siddherprathama lakśańam;
Dvitiiyaḿ shraddhayá yuktaḿ trtiiyaḿ gurupújanam.
Caturtho samatábhávo paiṋcamendriyanigrahah;
Śaśt́haiṋca pramitáháro saptamaḿ naeva vidyate.
–Shiva Saḿhitá

(There are seven requirements for success in any mission. The first is firm determination: “I must succeed.” The second is reverence. The third is guru pújá, or constant remembrance of one’s spiritual master. The fourth is equanimity of mind. The fifth is control of the senses. The sixth is a balanced diet. The seventh – There is no seventh requirement.)

–Eds.

Chapter 3	Ánanda Vacanámrtam Part 15 [unpublished in English]

The fundamental idea behind action is expressed in the following sloka: “Karma brahmeti karma bahu kurviita”.

The fundamental idea behind knowledge is: “Satyam jiṋánam anantaḿ Brahma.”

But the main underlying idea of devotion is:

Bhaktirbhagavato sevá bhaktih premasvarúpinii
Bhaktiránandarúpa ca bhaktih bhaktasya jiivanam.

On the paths of action and knowledge, Parama Puruśa is the goal, the entity to be realized, and there is a definite cult to attain Him, to realize Him. But on the path of Bhakti (devotion), it is the goal itself and not a cult. This is the fundamental difference between devotion on the one hand and knowledge and action on the other.

Bhakti is neither a cult nor an applied science; rather it is the highest stance of a cult. Those who follow the paths of action and knowledge say, “I want to realize the Supreme Entity.” But the idea in the devotee’s mind is, “I want to serve Parama Puruśa.” That is, the idea of service is predominant in Bhakti. This is the meaning of the first part of the sloka:

“Bhaktirbhagavato sevá.” “I don’t want anything from You, I don’t want even to know You, I only want to serve You.” Herein lies the excellence, as well as the superiority of Bhakti.

“Bhaktih premasvarupinii.” The awakening of devotion causes the aesthetic sense – the feeling of beauty that is dormant in one’s heart – to express itself fully.

“Bhaktiránanda rupáca”. What is bliss (Ánanda)? Bliss is the completely balanced state of mind, the highest state of human life. One who experiences bliss is not affected at all by feelings of happiness or sorrow. This sort of mental state, Ánanda or bliss is unassailed by feelings of happiness or sorrows. The bliss that is expressed through both “Ananda” or Bliss-subjectivity and objectivity is known as devotion.

People may say that there is a gulf of difference between subjectivity (internal feelings) and objectivity (external expressions). Why, then, are such contradictory adjectives used about the devotees? The reason is that the unit beings are both individually and collectively associated with Brahmananda (Cosmic Bliss). That is why in the state of devotional bliss there is no difference between subjectivity and objectivity. In the case of Ananda both these terms are used.

“Bhaktih bhaktasya jiivanam.” What is life? It is the expression of vital energy. Because of this expression, the inferential vibrations of the world get scope for reflection. This life is one of reflecting entity. For devotees, devotion alone is life, the expression of their vital energy. Where there is no devotion, when the devotion gets exhausted, the throbbing of their lives also stops. That is why devotees cannot even think of surviving without devotion, devotion is the very expression of their life.

For this reason I said that devotion is fundamentally different from action and knowledge. If we put action and knowledge on one side of a scale, and devotion on the other side, the scale will tilt in favour of devotion. Educated, intelligent and clever people consider the path of devotion to be superior. Devotees, on the other hand, consider the paths of action and knowledge to be those of the fools.

Chapter 4	Ánanda Vacanámrtam Part 15 [unpublished in English]

All the created objects in this cosmological order are dynamic. Nothing is stationary, all have to move, movement is compulsory.

This movement alone is “Dharma”. Different creatures have [[obtained a]] mind for the sake of pleasure. The undeveloped and underdeveloped creatures gradually move ahead in the path of evolution out of great struggle. Out of struggle alone dogs, monkeys and jackals attain their lives.

This has to be accepted, that there is certainly struggle in animal lives. Take for example, case of the wild creature. Now these creatures have to move about in search of food. For instance, there are tigers, deer and boars in the forest. They have to move here and there in search for food. And together with this they have to think where they will go and how they will procure food. Thinking like this, or worrying like this, their psychic development is affected out of physical and psychic clash. Because of this, a little development is effected. After their death all these creatures attain higher bodies of developed creatures. As for instance, you will mark there categories in the dogs also, some of them have more intellect and some have little only. This is also true in the case of human beings.

Kalao shayáno bhavati saiṋjihánastu Dvápara;
Uttiśt́han Tretá bhavati Krataḿ sampadyate carań;
Caraeveti caraeveti.

There was a great scholar named Rohit. There was a rule in those days that students used to go to their teacher’s residence at the age of five. Studying scriptures for twenty to twenty five years, they would return home. This Rohit was conversant with many scriptures. You know, We sometimes call people “pandeya” or Pandit, but all of them are not pandits. In ancient saḿskrta i.e. in ancient vedic language there was a word “Pańd́á”. From that “Panda” the word “Pandaya” is derived.

Ahaḿ Brahmásmi Iti Buddhih Tám Itah Prátap Páńd́itah

“Panda” means self-knowledge “I am Brahma” – one who has attained this realization, one who has realized the self, is a pandit. Nobody becomes a pandit with the word “Pandit” affixed at the end of one’s name. One who is eager to attain this Panda, one who has indomitable urge for this attaining self-realization is known as “Pandeya”. You can see several pandeyas who keep standing with sticks in hand, but really they are not Pandeya, The surname “Pandey” is only at the end of their names. Hence one who has yearning for self-realization, one who is a Sádhaka (Spiritual practitioner) can alone be called Pandey. By adding the suffix “Sńeya” to the word “Panda” the word “Pandey” is derived. Human beings have to march ahead on the path of progress. It will not do to sit idle like Rohit. A great scholar, Rohit returned home after study. He began to say “this world is transitory. Today it is there, tomorrow it will not be. Hence, what is the use of doing work in this temporary and ever changing world? What is the use of individual effort? Hence, I do not like to do meaningless work.” But, that Rohit didn’t speak a single time that he would not take food. Rohit’s old father used to earn his livelihood by hard labour and Rohit, the scholar, used to swallow the food. Indeed he would take food but not work. Really speaking Rohit was a big fool, to eat is also an action, a verb. Respiration is also an action. If one does not work, it does not mean that his respiration will stop. Hence, the father of Rohit said to him – “well Rohit, on this earth human beings will have to labour, they will have to be active, spiritual practice is also a kind of labour. Nothing is attained without diligence. We go on [[doing]] physical work naturally. Spiritual practice begins with the body and towards the end it culminates in spiritual evolution. In the first phase, sadhana is physico-psychic, and in the second stage it is only psychic. In the third stage psycho-spiritual and in the fourth stage it is entirely spiritual – These are the different stages of physico-psycho Spiritual practice.”

Spiritual practice begins from physico-psychic level. For instance somebody does “Prańáyama”. Externally the prańáyama is a physical process but its effect is on the mind. If the body is controlled, mind is also controlled.

Indriyánám Mano Nátha Mano Náthastu Márutah

The controller of the Indriyas – the Sense-organs is mind and the controller of mind is vayu (air). By being goaded by mind the Indriyas get activated. And this mind too is activated by being influenced by aerial factor. Therefore, at its starting-point sádhana is physico-psychic. It starts from [physicality] and then proceeds to psychic stage. In the second stage sadhana is only psychic. Seating at a place quietly and repeating mantra psychically. As for instance, you are doing “Svadhyaya”, studying holy scriptures, listening to noble ideas – all these are psychic. Our mind is certainly vast but not unlimited, infinite. It has its limitation, it has to work. There is nervous system in human body, there are nerve cells in it – with their help we receive vibration from external world and that internal vibration we externalize. And besides the mind there are nerve cells. The brain that exists in the cranium, is the basis of all nerve cells.

Human beings want to do something, they have to do with the help of mind. Take for example, Rama or Shyam is the name of a person. When he performs some action, then the hub behind every action is his individual name, Ram or Shyam. This very psychic force or psychic limitation is known as unit mind. You have a small “I” and encircling that “small I” there is limited field of action. Therefore, your “small I” is not able to do unlimited or infinite action. It is because the unit mind is limited but the “I” feeling which is in you is extended beyond your psychic arena.

You have certainly knowledge in yourself to know that which is outside you. You don’t have capacity but you have eagerness, and a yearning for knowledge, that hunger that you have to go ahead still more. You have to go somewhere else starting with mind. Starting with a limited mind you have to merge it in unlimited mind. This is the third stage of sádhana – the psycho-spiritual stage. Starting from unit “I” feeling and moving towards cosmic “I” feeling is your spiritual practice and this is the third phase of sadhana.

And when your limited mind merges in infinite mind and becomes one with it, that is, when you transform your unit mind into cosmic mind but when you make effort to be free from cosmic “I” and be merged in “Self” – this very effort is purely spiritual.

Now which science operates behind the movement towards the spiritual world. Moving towards the Great by expanding the mind is psycho-spiritual sadhana and merging the mind into the Great and then establishing oneself in Supreme Self is the real science. For this the path of knowledge is there, path of action also there. The path of knowledge is the path towards the world excluding Self.

To pursue the path of knowledge one has to study and learn a lot. In the process of learning, a stage comes when human beings leave the unreal and get established in the real. With the help of the path of knowledge one is able to attain Parama Puruśa. It may also be possible that while studying the burden of knowledge increases a lot and the brain is overstuffed. Because of development in the field of knowledge, the ego also gets puffed up. “I know so much, I know so much”. If a person always says like this he degrades himself. While climbing the mountain suddenly he falls down – this can also be possible. Hence this path of knowledge is risky.

Now, what about action? Human beings have come to the world for work, work has got to be done. In the context is Rohit’s father says [when a person’s face get perspired due to constant labour], the beauty of the face of that person is unprecedented. Since that is the perspiration due to hard labour, its beauty is flawless and unparalleled. Even Indra, the king of gods aspires for befriending such a person. Where face is beautified with perspiration out of hard labour, the king of gods, Indra, becomes a friend to such an industrious person. Hence Rohit, go ahead, go ahead, dońt́ sit like a crude object devoid of lustre. You are a well-read person no doubt, but don’t sit like an inanimate object – “Caraeveti, Caraeveti” – “Move ahead, move ahead”.

In ancient sanskrit language, the verb “Cara” means “to move”. In modern Sanskrit, the verb “Cara” means “to move” while eating. In sanskrit there are many verbs which mean “to move”, as for instance the root-verb “cara” – people say the cattle are grazing. The cattle eat and while eating they move. Just think you are moving on the road while chewing peanuts or chocolates. I shall say you are grazing. The difference is that the cattle are grazing, whereas you are taking chocolate. In modern Sanskrit the word “cal” means to move like that.

“Vraj” is another verb. “Vraj” means to move ahead joyfully. You are moving and at the same time enjoying – in that sense the verb “vraj” is there. In the past people used to visit “Brindavan” for going around “Braj”. Hence that was called “Braja bhúmi”.

In ancient times when the Aryans were moving towards the east from the Middle Asia, they entered India through Iran. First, they came to Afghanistan and then to India. Its name was “Gandhava”. Certainly at that time Afghanistan was part and parcel of India. Its, name was “Gandhar”. The Aryans were the people of cold countries the people of the Caucasia region of Russia. While in Iran, they discovered abundance of food materials and the climate was also congenial. Hence they liked that place very much. When these people were moving and moving joyfully, they named their country “Aryanavraja” that is, the Aryans lived in that country happily. In ancient Iranian language “Aryanabraja”? It got changed into “Iranbej”. At present it is Iran and in Arabic language it is “Pharas”. The word “Persia” is derived from the word “Pharas”. In English language its name is “Iranbej”. Furthermore, suppose someone is moving, he may or may not find joy but he gets the scope of gathering knowledge. In that sense, the word “Pari-ata” is used. “Paryataka” means one who moves and while moving learns.

In Saḿskrta there are many words like this. The verb “Car” means “to move”. In Vaedic Sanskrit “Car” means “to move”.

Kalao shayáno bhavati saiṋjihánastu Dvápara;
Uttiśt́han Tretá bhavati Krataḿ sampadyate carań.

Rohit’s father said to Rohit: “Rohit, when a person is sleeping, his fate is also sleeping, and when one has risen, ones fate also has risen. And when one has started moving ahead, one’s fortune also has started moving ahead. Hence Rohit you should also move forward. Caraeveti, Caraeveti – Move on, move on. Start working, don’t sit like an inert object”. As long as a person is asleep drowned in the darkness of ignorance, one remains seized by static force, one’s fate also remains sleeping. That period in life of a human being is known as “Kaliyuga”. Afterwards when the conscience dawns on him, and he starts thinking that he has to wake up and start working from that very moment onward comes the age of “Dvápara” in his life. In individual life “Dvápara Yuga” begins when his sleep is broken, and he sits up thinking that he has got to begin to work. When one stands up and starts moving ahead, “Tretá” yuga begins in his life after that.

When a person actually starts moving ahead from that moment onward Satya yuga commences Krta Yuga means Satya Yuga. Hence Rohit’s father advised Rohit to move ahead. Now the father of Rohit was an ordinary man whereas Rohit himself was a great scholar. It is an extraordinary matter that the father of Rohit, uneducated or little educated, advises a big scholar like Rohit. In this context who is to be considered a real scholar – Rohit or his father? Really Rohit’s father was a true scholar. The science of knowledge says, “Go ahead with work and in the process of work, if some negative work stands on the way, that negative path has to be given up and proper work has to be done. That which is improper has to be totally avoided.” This itself is known as the science of karma, or karma yoga.

One who does not understand the science of action what kind of action will he do? One who does not have knowledge nor even Karmayoga what will he do? For them also there is a way and their way is the way of devotion. The path of devotion is – “I do not know anything and whatever I do, I do only to please Parama Puruśa. I do work for His satisfaction. I work just to serve Him.” The idea behind service is the idea of devotion. Who is served through devotion? It is Parama Puruśa alone who is served. You can say, “we may or may not serve the humanity but we will certainly serve Parama Puruśa. Service to humanity is service to Parama Puruśa, for the universe is created out of Parama Puruśa. Hence every object of this universe is the creation of Parama Puruśa. Hence serving the world is serving Parama Puruśa – and thereby He becomes pleased.” Suppose you bring good sweets for me but as I don’t eat sweet so much, I eat only a little, hence if instead of giving the sweets to me you give it to some other child, I shall be pleased. Likewise serving Parama Puruśa is serving the world. The world is created out of Parama Puruśa, hence render service as much as you can. Parama Puruśa will be satisfied. Therefore one who is a true devotee, one who follows the real path of devotion will serve humanity to the maximum extent and together with this, whatever else he will do – singing, dancing, doing kiirtan. He will think that Parama Puruśa should remain in everything, seeing everything. Hence Parama Puruśa also wants that he should remain in the midst of his devotees, he should listen to their stories of pain and pleasure and watch their singing and dancing.

Náham Tiśt́hámi Vaekuńt́hae Yoginám Hrdaye Na Ca.
Madbhaktah Yatra Gayanti Tatra Tiśt́hámi Nárada.

Parama Puruśa is the supreme repository of knowledge. Can human beings acquire so much knowledge? Can they compete with Parama Puruśa in regard to knowledge? They can not. Human beings possess a small cranium and how much knowledge can there be whereas Parama Puruśa has infinite knowledge? With regard to karma also, human beings can not compete with Parama Puruśa. Knowing everything and being fully established in knowledge and action “Parama Puruśa says,”

Náham Tist́hámi Vaekuńt́he

I don’t stay in Vaekuńt́ha. “Kunt́ha” means contraction. Where mind is contracted, it is known as psychic contraction. For instance, when illiterate persons go to a learned man in that case in the minds of uneducated person an inferiority complex arises. Similarly, when a pauper meets a rich man, in his mind also a sort of contraction comes and where there is no contraction and the mind is completely free. That state of mind is “Vaekuńt́ha”, i.e. There is neither inferiority complex nor superiority complex. When one comes to Parama Puruśa neither inferiority complex nor superiority complex arises in his mind, because Parama Puruśa is His own. Suppose, someone’s father is a great scholar but his son is not much educated. Even then when the son goes to the father, he will not suffer from inferiority complex. “He is my father, my own relation.” Furthermore, the relationship with kith and kin is the relationship of love. No superiority complex or inferiority complex exists in his mind. When you attain Parama Puruśa, there is no “kuńt́ha” (contraction) and therefore that is known as “Vaekuńt́ha”. Vaekuńt́ha does not mean the seventh layer of heaven; Vaekuńt́ha is in your mind; but Parama Puruśa says that He does not remain in Vaekuńt́ha. “It’s not a fact that I am very far from common people, Furthermore, I am not in the heart of the Yogis.” This sounds strange. The existence of mind depends on the psychic propensities. When in pleasure people laugh and when in pain they cry. This is a natural tendency of mind. By special effort, they restrain their propensities. They check them. When the propensities are fully restrained there is, no expression at all. If propensities are checked like this, human beings will neither laugh in pleasure nor cry in pain but the natural thing in human life is to laugh in pleasure and cry in pain. When daughters come from their father’s houses to fathers-in-law’s house their mothers feel very sad. Hence the daughter and the mother clasp each other and cry for a long time; this is natural for human beings. This does not apply in the case of yogis as their hearts’ feelings are completely checked. If something pleasant happens they don’t burst out in joy. Even if the thousands of people die, they remain unaffected. God wants human beings to laugh and cry, sing and dance, eat and feed others. That is why the hearts of yogis are not an ideal abode for Parama-puruśa. Here Parama Puruśa says “I don’t remain in the hearts of the yogis because their hearts are like stone”. Like deserts the [greenness] and tenderness of the plains is not there. Hence Parama Puruśa says:

Madbhaktá Yatra Gayanti Tatra Tiśt́hámi Náradah

Where my devotees laugh, cry, sing and dance and remain intoxicated in my name at that place only I love to remain. This is the path of devotion. I have nothing to say if you become a great scholar, I have also nothing to say if you are a great worker, but if you are great devotees you will enjoy bliss.

This is why, for ordinary people, as well as for extraordinary persons of knowledge, and action the best way is the way of devotion. Do meditation, do kiirtan and bhajan sincerely and together with that, render maximum social service. This is the supreme ideology for an ideal human being.

Chapter 5	Ánanda Vacanámrtam Part 15 [unpublished in English]

Karmańyevádhikáraste má phaleśu kadácana;
Má karmaphalaheturbhúmá te sauṋgo’stvakarmańi.⁽¹⁾

[You have the right to action but not the right to the fruits of the action. You must not do actions that will bind you, but you must not be averse to action, either.]

It is said: “O human beings, you have the right to action, but not to the fruits thereof. So don’t perform any action hoping for certain results, keeping an eye on the results, greedy for the results.” There seems at first glance to be an inconsistency in this statement, or at least a serious misunderstanding of psychology. For such a great personality as Lord Krśńa, at least, to misunderstand psychology or to give defective teachings, is quite unthinkable. Yet the apparent inconsistency remains.

Karmańyevádhikáraste – “You have the right to action.” What does karma mean? The word karma is derived from the root verb kr and the suffix man. The verb kr means “to do something”. You know that a verb is created on the basis of the reaction that a sound produces within the mind; and on the basis of the verb, other words are created – this is the general rule. For instance, the presence of an [annoying] object, or the motion of such an object, may produce a sound like kar kar, and people will say: Cokht́á karkar karche, cokhe váli paŕeche [“My eye is going karkar, feeling a scratching sensation – maybe some dust has gotten in”]. Or people may say: Jinist́á dekhe mant́á karkar karche [“Having seen that unpleasant thing, my mind is going karkar”]. We see the form of the type of wave that arises in the imaginative mind, and on the basis of that we create words – and also on the basis of the action [such as the scratching] itself. A vibration of the colour red comes floating and through the nerves reaches the eye; then a vibration is produced in the mind. Whenever an object vibrates, it has sound and colour as well. The vibration produced by red is itself red in colour. Your eyes also see the colour red. What you see as a result of the vibration in the mind, you call red. Now, what is red to you may be a different colour to someone else. Yet that person will call it red, because his or her mind experiences the same sort of vibration.

The colour you see and call red – which is one particular kind of colour – another person will also see and call red. But the red that you are seeing may not be the same colour that that person is seeing. That person may be seeing a different colour. The colours in the two people’s eyes may be different. It may be that for you it is violet, and for the other person it is yellow. It may also be that you can detect something which someone else cannot. What you call red when you are speaking, someone else does not see as red when he or she speaks – they see something else – but they say “red”. Of course I am not speaking of colour-blindness here, but of normal vision.

At the sight of red, a vibration arises in your mind, and the name that you give to that vibration is “red”. The name you give to what you see with your eyes is “red”.

As mentioned earlier, every vibration has sound; even vibrations in the mind have sound. When you see a certain vibration, you call it t́akt́ake lál [scarlet red], because the sound that colour produced was something like t́ak t́ak t́ak. Similarly, when you see something white, a white colour is produced in your mind and you call it “white”; and because of that vibration, a sound is produced within your mind. That sound is dhav dhav dhav, from which in Sanskrit the word dhava + la = dhavala is derived. Dhavala means “white”. In the Bhojpuri language it is dhaorii. This is how words are created – dhavdhave shádá [perfectly white], t́akt́ake lál [scarlet red]. Nothing comes out of nothing. Everything has a logical history behind it.

The word karma is derived from the root verb kr. The verb kr means “to change the position”. Adding the inflection man lends the sense of “assuming a special form”. Now, the verb kr means “move”, “change position”. If an object does not confine itself to a particular place, and does not remain static, it will always be on the move. Rabindranath said: “When I sketch any object, when any object is drawn, it does not lose its mobility.” When you see a picture, you cannot deny that it has mobility. If you say that something is confined within the scope of lines and is presented as a picture and as such it is static, you are wrong, because the idea represented by the picture enters your mind and vibrates it, and you cannot confine those vibrations; you cannot declare anything to be static or inert.

Kii praláp kahe kavi,
Nahe nahe nahe shudhu chabi;
Ke bale, rayeche sthira;
Mari mari sei saondaryya
Nibhe yeta yadi

[What a meaningless utterance the poet has made! No, no, no, it is not simply a picture! Who says it is static? It would be a great tragedy if that beauty vanished.]

Everything in this world is restless. All the ideas in everyone’s minds lie there in seed form. Whatever work you do contains latent mobility, which has to be expressed – but it is a partial expression. How can you give full expression to an entity which is in eternal motion from anádi [beginninglessness] to ananta [endlessness]? You cannot fully confine it within the scope of lines. At one end is anádi and at the other end ananta, so if you try to confine it within lines, where will you put the lines? So a partial form extends from anádi to ananta; it cannot be confined within lines everywhere. Suppose you demarcate something here, and something else over there: what you are doing is demarcating particular parts, partial forms. You can confine only a particular form, a particular projection of the flow of action from anádi to ananta which is progressing continuously in the segmented eternal flow of time. It is in this context that the word karma is derived from the root verb kr plus the inflection man. You grasp only a particular portion, a partial expression of the eternal flow of time – that is karma.

Shrii Krśńa said: Karmańyevádhikáraste má phaleśu kadácana – that is, “You have the right to action but not to the fruits of the actions.” You have a physical body, you have vital energy, and with their help you can move an object from one place to another. The change of position of an object is called karma; it is just a segment of the eternal flow of time. You certainly have the right to action: you have a body, you have vitality, you have arms and legs, you have power to think, you have an ectoplasmic structure, you have so many things; you can certainly do many things.

Even remaining in one place you can go to many different places. Your body and mind can perform many actions. You have certainly the right to get them to do various things. You can also remain idle – Pi-pu-phi-shu.⁽²⁾ You can do anything; everything is in your hands. Hence it is said: “You have the right to action but not to the fruits of the actions.” Actions and reactions are inseparably associated. Wherever there is an action, there is a corresponding reaction, because every action gets either reflected or refracted. The wave produced by the action will be either reflected or refracted. Both reflection and refraction are reactions. So whenever you act, whatever the nature of that work, that is the kind of reflection or refraction it will produce. But that reflected or refracted reaction is not in your hands. To do whatever you do, that is your only right.

So it has been said: “You have no right to the fruits of action.” And as you have no right to, no control over, the fruits of action, you should think carefully before you act. Do work; do good work; do very good work. Once the work is done, you will not be able to withdraw the results. So one must act carefully; the action is in your hand. And if, after acting, you start to worry about the consequences of the action, that will be meaningless. Remember, the reaction will come in a natural way, as a natural dharma [property (of the action)].

Karttrtva karma karmaphala [“Doership, action, result of the action”]. Human beings do the actions, and the results come according to the law of nature – the Lord has nothing to do with it. So when people are in trouble, they say: “Oh God, what have You done to me? What put this into Your mind?” But the fact is that Náráyańa, God, has done nothing, and had nothing in His mind. You have done something and are suffering the consequences. You are in trouble and you are crying out. Many people are like this. But Náráyańa has done nothing. As you have sown, so you now reap. This is the plain truth.

So before doing anything you should think carefully, because the action is in your hand, but not the result – that is in the hand of Prakrti [Cosmic Operative Principle]. Náráyańa neither performs the action nor administers the results. He simply gives Prakrti the opportunity to work within Her own limited sphere; Prakrti does Her duty accordingly. She does not aim to satisfy either your mind or the mind of anyone else. She only aims to please the mind of Náráyańa. Whatever work Náráyańa has given Her the right to do, that is what She does. She has no right to do more than that.

Footnotes

(1) Bhagavad Giitá. –Trans.

(2) Four lazy people were resting in their house when a fire broke out. The backs of those idlers soon started to be licked by the flames. One of them said, Pi (in spite of his pain, he was too lazy to utter the full word pit́ha, “back”). Another said, pu (instead of saying purche, “is burning”). A third said, phi (short for phire, “turning over”). And the fourth said, shu (“lie down”). In this way, through a concerted effort, they more or less completed the sentence Pit́ha purche, phire shu – “Our backs are burning, so roll over, but remain lying down.” –Trans.

Chapter 6	Ánanda Vacanámrtam Part 15 [unpublished in English]

You know that according to the Indo-Aryan custom (commonly called simply “Aryan”) there are certain special techniques for moving different parts of the body following a particular system. The heel of the foot is related to the sound tá, the ball of the foot to the sound dhin, and the toes to the sound dhae. In the kaośikii dance all three are utilized to some extent. But in the táńd́ava dance tá is utilized more than dhin [and dhae not utilized at all].⁽¹⁾ About seven thousand years ago, Sadáshiva first introduced the táńd́ava dance, and so far as the kaośikii dance is concerned, I first introduced it on September 6, 1978. Actually, both táńd́ava and kaośikii are more physical exercises, useful to the body, than they are forms of dance. Kaośikii serves as a medicine for twenty-two diseases – it is a panacea.

The táńd́ava dance is an all-body exercise, by which even the brain and its nerve cells become strengthened. Táńd́ava is a very vigorous exercise. The Sanskrit word tańd́u means “upward jump”, and hence the dance which involves a lot of jumping is called táńd́ava. You know that rice is called tańd́ula in Sanskrit, because while husking the rice with a traditional wooden husking machine the rice grains leap from the paddy husks and scatter all around. Lord Sadáshiva invented táńd́ava as a valuable tool for dharma pracára [the propagation of spirituality], but that does not mean that táńd́ava is easy for everyone to do.

Párvatii lent her cooperation to Shiva in many ways in propagating spirituality. Shiva introduced the táńd́ava dance, and Párvatii introduced the lalita mármika dance. Ananda Marga has accepted the system of combining the lalita mármika dance with kiirtana. Now to create a link between the táńd́ava invented by Shiva and the lalita mármika invented by Párvatii, certain rhythms were invented or discovered. The common term for all these rhythms is tála: the tá of táńd́ava and the la of lalita.

The two of them together, Shiva and Párvatii, did a lot for the all-round development of the people of that dark prehistoric age. In that distant past, Shiva had to invent so many new things – the science of medicine, the science of music, the science of art, the physical sciences, etc. Párvatii would at times ask Shiva various questions, and with the replies which Shiva gave, she acquired the capacity to educate the masses in the science of spirituality. Shiva used to reply gladly to all Párvatii’s questions. The collective name of all those queries is nigama, and the collective name of the answers is ágama. Ágama and nigama together form the basis of Tantra shástra.

Now, what is shástra? That which teaches discipline to human beings is called shástra. It usually deals with the dos and don’ts, that is, with what should be followed and what should not be followed, what should be practised and what should not be practised. The book which makes people well aware of the dos and don’ts is called shástra. Shásanát tárayet yastu sah shástrah parikiirttitah – “That which provides clear-cut guidelines and thereby paves the way for the liberation of spiritual aspirants is called shástra.” The root verb trae followed by the suffix d́a becomes tra, which means “that which liberates”.

We see a similar use of tra in the word mantra. A mantra is defined Mananát tárayet yastu sah mantrah parikiirttitah – “The process which, when repeated again and again in the mind, brings emancipation, is called a mantra.” Man + trae + d́a = mantra.

And, tan + trae + d́a = tantra. The Sanskrit root verb tan means to expand, and the verb trae means to liberate; so the scientific process that paves the way for the liberation of human beings [by expansion of their minds] is called Tantra. So the word tantra has two implications, one “expansion” and the other “emancipation”.

You all know that the name of India is Bhárata in Sanskrit. The Sanskrit root verb tan [becoming ta] forms part of the word bhárata. The root verb bhara means “to feed”, so the land which has abundant food to feed its population and where there is enormous scope for psycho-spiritual expansion is called Bhárata. As ta means “that which helps in all-round expansion”, bhara plus ta [plus ań], bhárata, means “the country which supplies abundant food to its population and provides ample scope for psychic and spiritual development” – Bharata sambandhiiya ityarthe Bhárata. Similarly, tantra means “the scientific cult which provides ample scope for all-round expansion in human life and thus paves the way for the attainment of salvation”.

The word tantra has a second derivation. Tan is a Sanskrit root verb, as I have already mentioned.⁽²⁾ However, there is also the sound ta, the acoustic expression of dullness or lethargy. So [in the second derivation], the science which helps human beings to shake off the propensity of dullness or lethargy is called tantra.

Both interpretations of tantra are equally recognized. Shiva was the original propounder of Tantra, and as I said earlier, Tantra has two wings, ágama and nigama. Both these interpretations come from ágama and nigama.

As I said, Párvatii asked Shiva a number of questions, and Shiva replied to those questions in detail. One of the most important was, what are the minimum qualifications of a spiritual aspirant? Shiva said in reply that the minimum qualification of a spiritual aspirant is that he or she must have a human body: and for this neither wealth nor formal education nor social position is necessary. It is enough that one have a physical body. With that body one can carry on the practice of Tantra quite well.

In another important answer to one of Párvatii’s queries, Shiva said that a sádhaka must maintain an equanimity of mind; that is, one who is a real spiritual aspirant must not allow any sort of complex to develop in one’s mind. Any sort of complex – superiority complex, inferiority complex, fear complex, defeatist complex, hopelessness – is detrimental to spiritual progress. When Parama Puruśa is with us as human beings, why should anyone be afraid of anything? When the Supreme Entity, the greatest repository of human knowledge, is always with you, you have no reason to be afraid of anything. He is the loving Father of all created beings, so why should anyone fear anyone or anything? This is why the genuine spiritualist will never allow a fear complex to disturb his or her mind.

Likewise, when that extraordinary Entity is your Father, and you are the loving child of the Cosmic Entity, why should you indulge in an inferiority complex? Under no circumstances are you ever inferior to anyone. Never forget for a moment that you exist within the Cosmic Mind. But again, as this entire universe is the creation of the Supreme Creator, no one is inferior to you either. That is why you can by no logic afford to indulge in any sort of superiority complex in your mind. In fact, all living beings are like your brothers and sisters. No one is superior to you, no one is inferior to you.

Those who believe in casteism in fact go against the fundamental principle of the Universal Family. One and the same creator is the Universal Progenitor, so where is the scope for caste discrimination? All are brothers and sisters, with equal dignity. This is the principle of equality, as enunciated by Lord Shiva. You are not inferior to, nor insignificant by comparison to, anyone; nor are you superior to or more important than others. You must not have any defeatist complex in your mind. When the all-powerful and all-knowing Parama Puruśa is your guide, who can defeat you? Even if this creation falls into complete dissolution, Parama Puruśa will remain with you. He will save you from utter annihilation. So under no circumstances should you indulge in a defeatist complex. This is the advice of Lord Shiva.

Yet another significant remark of Shiva is Varttamáneśu vartteta [“Live in the present”]. You can under no circumstances ignore the present. You have to determine your course of action keeping in view the present. You cannot in any way bypass the hard realities of life. That is, your movement, your activities, everything, should be directed towards Parama Puruśa; but simultaneously, you have to solve all the urgent problems you are facing at the moment. You have to become tremendously active in order to bring about a satisfactory solution to problems of all varieties – the problem of food, the problem of clothing, the problems of housing, of education, of medical care, and other mundane problems. And while trying to solve all these problems, you should always remember Shiva’s advice: that under no circumstances should human beings ignore the hard realities of life.

Footnotes

(1) In one style of táńd́ava the dancer lands always with most of his weight on the heel of the foot, represented by tá. –Eds.

(2) Tan + u = tanu. Tanu means the physical structure of a boy or girl, a minor. The human body usually expands little by little up until the age of thirty-nine years. For that reason the human body up till thirty-nine years of age can be called tanu. But after thirty-nine, the human body should not be called tanu: it is called shariira in Sanskrit. Shariira literally means “that which keeps shrinking”.

Chapter 7	Ánanda Vacanámrtam Part 15 [unpublished in English]

The Giitá says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah. Even if svadharma [humans’ “own dharma”] is without merit and paradharma [the dharma of other beings] is pleasant and delightful, “it is better to perish in svadharma; paradharma is terrifying.” What does the Giitá mean by svadharma? Does it mean the different religions – Vaeśńava Dharma, Shákta Dharma, Hindu Dharma, etc? No, it does not mean that. Svadharma means manuśya dharma [human dharma].

Trees and plants also have a sort of dharma; they are also guided by certain principles. In fact, all living beings do have a dharma common to all of them. But in addition to that common dharma, plants and trees have a specific dharma as well; that is their svadharma. Similarly birds and animals have a specific dharma; that is their svadharma. And humans have their own specific dharma; that is their svadharma. What then is that specific svadharma of humans? It is mánava dharma [human dharma], Bhágavata dharma [divine dharma], whose fundamental pillars are vistára [the principle of expansion], rasa [the principle of total surrender to Parama Puruśa], sevá [selfless service to Parama Puruśa and His creation], and tadsthiti [the final ensconcement in Parama Puruśa]: to expand, to spread out; to be lost in the endless flow of divine feelings; and to derive bliss from that [vistára], rasa and sevá. And the supreme goal of tadsthiti is to attain permanent ensconcement in Parama Puruśa. This indeed is manuśya dharma.

The svadharma of human beings, then, is this manuśya dharma, this Bhágavata dharma. What has been stated is that even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.”

Chapter 8	Ánanda Vacanámrtam Part 15 [unpublished in English]

Kurvanneveha Karmmáńi jiijiviśecchataḿ samáh;
Evaḿ tvayi nányatheto’sti na karma lipyate nare.

Human beings have come to work. What is the body? The body is a machine (Yantra). What is the meaning of “Yantra”? Yaḿ + trae + D́a = Yantra - that is, that which is controlling everything. And when one can have this control. It can be done when some work is performed. Therefore work must be done. But how? The answer is, work is to be done with control and self-discipline. And that is the job of a machine. Human body is a machine. If we think deeply, we see that mind is also a machine. That is, what we do with the help of mind, we will do that in a well planned way. Just as working is an action, thinking is also an action.

The word “Kurvan” has been derived from the word “Kurvat”. Kr + shatr makes the word kurvat, the meaning of which is, what is being done or going to be done. “Iha” means, “in this world”. When the body is attached to the world then that stratum is called “Iha” in Saḿskrta. And that stratum to which body is not attached and mind may or may not be attached, mind may or may not be active, is called “Páratra”. Átman, or Self, exists in all the strata. Iha + śńik makes the word “Aehik” and paratra + snik makes the word “Páratrik”. “Aehik” means concerning this world and “Páratrik” means concerning that world.

As I have already said, mind may or may not remain active. The fundamental thing is that when mind goes beyond the scope of body, the mind in the form of seed [[– the saḿskára in the form of seed –]] remains attached to the átman. In that stage saḿskára or the reactive momenta can not do any work whatsoever. After death disembodied souls cannot do anything. Hence human beings have to do any good and noble work, any constructive or benevolent work when they are physically alive.

In the ancient days, there was a popular belief that even the gods were to come down to earth to perform spiritual practice. The reason is, when one does not have a physical existence, one cannot perform action. So long as human being is alive, so long as one possesses one’s physical structure, one cannot but engage one’s body in action. One should not remain idle for a second. Once a leader said, “Árám hárám hyáy” (“Idleness is harmful”). Although many of his sayings are not to be accepted as true, this one saying deserves acceptance.

[The following section was also printed separately as part of “The Real Culprit” in Discourses on Tantra Volume 2. This is the Discourses on Tantra Volume 2, 1st edition, version.]

A question may arise whether the mind can at all function in an entity lacking a physical body. In a disembodied state the mind cannot work, because ectoplasmic structure can never function in that state. The stuff of which the mind is composed cannot function once it is detached from the body, because the mind-stuff functions only when the brain is active and the nerve cells are active. Physical death brings about dissociation of the nerve cells, hence the ectoplasmic structure stops functioning. So when people say that there is a ghost in such-and-such tree, it is totally baseless. The brain of a dead person has already been burnt in the cremation fire or transformed into soil in a grave, so how can it function? A disembodied soul or disembodied mind can never function.

But it is true that often a powerful person will associate his or her ectoplasmic structure with the disembodied mind. Suppose there is a man named Ráma Bábu who has great ectoplasmic strength, great mánasadhátu. (In Ánanda Sútram,⁽¹⁾ the word cittáńu has been used for mánasadhátu). He, employing a portion of his own ectoplasm, activates the disembodied mind according to its saḿskáras [reactive momenta]. In this case the reactive momenta remain associated in the form of seed with the disembodied mind. Now, the disembodied mind has no ectoplasmic structure because it has no physical body. Under the circumstances Ráma Bábu can get that particular disembodied mind or soul to do many things. If people such as this happen to be wicked by nature, they can cause the disembodied entity to hurl pieces of bone, brick, etc., into someone else’s house. Sometimes the cots on which people recline are also found to be tilting. All these actions are done by the ectoplasmic structure of a powerful person, not by that of the dead person.

So to stop this nonsense you should find the real culprit and give the person a good shaking. You will find that the throwing of pieces of bone, brick, etc., will immediately stop. All this comes within the scope of Avidyá Tantra. It often turns out that the person who was responsible for the throwing of the bricks is found sitting quietly in a corner of the burial ground, and their ectoplasmic structure is getting that hapless disembodied soul to do all those wicked things. If you hit their arm with a good stick then their wicked deeds will immediately stop. And when you see a cot rising from the ground with the ectoplasmic strength of that person (though you cannot see the ectoplasmic arm that raises it, as ectoplasm cannot be seen), just brandish a stick at random. It will turn out that the arm of that wicked Tantric gets broken. Perhaps that person was seated three miles away from the actual site of occurrence. These are all interesting things – Avidyá Tantric things.

[end of section that was printed separately as part of “The Real Culprit”]

However, as long as the human beings remain alive in the world they can utilize body, mind and Self. Now what will the Átman or Self do? It will proceed more and more to the internal world. It has got no other function than this. So the function of mind is that it should always remain engaged in virtuous deeds for the purpose of continuous spiritual progress. Physical body also should be utilized constantly for noble deeds. Because if the body is engaged in noble deeds, the mind also remains engaged in virtuous deeds. If a person is a thief by nature whenever they think something in seclusion they will think of thieving. So, his mind will be degraded. Physically, he is not stealing, yet his mind is degrading. On the contrary, when a person is engaged in good deeds his mind also remains engaged in good thoughts and his spiritual progress remains unhindered even though physically he may not be active and imposed saḿskáras which are instrumental for people’s progress or degradation. In a 1200-year-old Buddhist Bengali poem it is said –

Pára gajara soi durjana sauṋga avasara toyi;
Náda na bindu na ravi na shashii mańd́ala.

It means all the created objects in this universe seem to be real to you because they are perceptible to the sense organ. Otherwise, the reality of those external objectivities is not recognized. By nature the human mind is liberated. But the human beings mentally do not consider themselves liberated; rather they think they are in bondage, that is, why the people gradually fall into numerous bondages.

Ujure uju cháŕi ná leo re báḿka

The word “uju” in Saḿskrta is derived from the Saḿskrta word “rju”. “Rju” means straight. The meaning of this line is “don’t accept the crooked path rejecting the straight one”.

That is, just proceed along the path of “suśumná” not along the path of “id́á” and “piuṋgalá”. The word “báḿka” in Prákrta is derived from the Saḿskrta word “bakra”. The modern Bengali word “báṋká” has come from old Bengali “báḿka”.

Nioŕi bohi na kháo re laḿká.

The Saḿskrta word “nikat́a” [[close, near]] became “nioŕi” in old Bengali. The word is no longer used in modern Bengali but is used in Bhojpuri. The word is very [[close]] to the English word “near”. “Bohi” means Bodhi, that is intuition – spiritual realization - “Parinirvána”. The Saḿskrta letter “Dha” becomes “Ha” in Prákrta, e.g. “Badhu” becomes “Bahu”, “Madhu” becomes Mahu, “Sádhu” becomes “Sáhu” and then “Sau”. Similarly Bodhi becomes “Bohi”. So the meaning of above mentioned line is “the intuition is very near to you. You need not go out elsewhere”. That is, to attain spiritual realization you need not wander about. In old Bengali “laḿká” means overseas country – not necessarily Ceylon. The Persian word is “viláyet”. The “laḿká” or chilli which we eat came to India from America about 450 years ago. Prior to that [[piipul and golmaric [black pepper] were]] widely prevalent in India. As chilli came from beyond the sea it was named “laḿká maric”. The funny thing is that now-a-days the word “maric” is no longer used. The people use the word “laḿká”.

Háte kaḿkana ná leo dápana.

“There are bangles on the wrist. To see these bangles, one need not use a mirror.” A mirror is called Adarshi or “Darpańa” in Saḿskrta. From Darpana it became Dápana in old Bengali. In Marathi language a mirror is called Aŕsá. Now-a-days the word Darpańa is no longer used. The word Áyaná in the sense of mirror is a Persian word.

Áppane appa bujhta niyamana.

“You can analyse your own mind and find for yourself how pious or impious, how simple or crooked you are.” To understand that you need not have to take the help of another person. You can very well judge that by yourself.

Áppane appa bujhta niyamana
Pára gajara soi durjana sauṋga avasara toyi.

“This mind, when it is in the company of virtuous persons can easily take one to one’s ‘Iśt́a’ and when in bad company it can bring about one’s downfall.”

Bám dáhin yo phala biphalá
Saraha bhanai báppá uju vát́a bhaelá.

The name of the poet is Saraha; about 1200 years ago during the Buddhist period he was born. The poet says “O human beings, move on, on your right and on your left there are deep chasms. If you move slightly away from the path you will fall into deep water.” The word “bapra” in Saḿskrta becomes “bappa” in Prákrta, “báppá” in old Bengali, and [[“báppá” → “bápá” → “bábá” → “bápu”]] in modern Bengali. The word “bápá” was also used in Bengali about 150 years ago but it is no longer used now. There is a saying by Kśaná -

Yadi dekha mákunda copá ek pá ná yáo re bápá

The poet Saraha says, “Look my child, the straight path is safe”. One should remember, “Kurvanneveha karmmáńi jiijiviśecchataḿ samáh”. To do virtuous deeds human beings are in possession of body and self. But once they die nothing remains. So do as much pious deed as you can and aspire to live a hundred years. To do the noble deed you can expect to live a 100 years, not for other purposes. When we were flying towards Europe over the Mediterranean Sea a member of our team said:

Yata pái tata khái
Kháoyár báŕá káj nái.

[Let’s eat as much as we get because there is no work higher than eating.]

The person was really eating a good deal. I deliberately avoid mentioning his name. You know there is a proverb in Bengali: “Bolum kathá sabár májhe / Yár kathá tár práńe báje” [“I spoke the word before all but the person for whom it is meant understands it”].

Then they asked for my opinion about the poem or the couplet. I said, “It is good but I propose to add two more lines:”

Dekhe shune mepe khái -
Khábár janya ási nái.

[Let us eat after proper verification, because after all our life is not meant for eating.]

In fact why have we come to this world? Certainly to do some good work. But when a vehicle runs, when an engine functions it needs fuel, water, coal, etc. Now, when human beings have come on to this world to perform some actions they require some food. Actually, they have come for the work and not for eating. And hence they should try to perform more and more action as long as they live, even if they survive for 100 years.

“Samá” means year. “Shataḿ Samáh” means a hundred years. Many people are under the wrong impression that perhaps the people in ancient times lived long lives. In my opinion this idea is not very correct. Had it been so, then why is it maintained in the shloka, “you should aspire to live a hundred years”. It is not true that many people lived a hundred years. Then only the lifespan of a hundred years was considered to be something covetable. In fact the people would not lived very long years. Life in those days was full of struggles. A gorilla in a wild environment lives about 22 years. If it is brought to a zoo and provided with good food and if it is kept free from any worries and anxieties then the gorilla may live about 28-29 years. Life in a zoo is comparatively safe – free from worries of wild life. Life in ancient days was not in the least carefree. It was full of struggles and dangers. There were struggles amongst human beings, between human beings and animals, and between animals. So human life was rather short-lived. Now the average longevity of human being is on the increase. People of those days would bless the juniors – “Shata sharadaḿ jiiva” – Live a hundred autumns. That shows that the lifespan of a hundred years was not usually the longevity of an average person. “Shata sharadaḿ jiiva,” “Shatáyurbhava” [“Live a hundred years”].

In this connection I am reminded of a very funny story. Once Mahaprabhu Chaitanya went to visit his ancestral village. In those days when people would undertake tours to distant places they would journey either on foot or by boat. Mahaprabhu was a very humorous person. Usually intellectually or spiritually developed persons become a little humorous. When Mahaprabhu returned to Navadviipa, the people asked him, “Would you please narrate what are the things you visited there in your ancestral village.” He answered, “Well, I saw many things. It is a very beautiful green land. The more you move towards east of Navadviipa the land is more and more green. How lovely is Bengal.” The attendants of Mahaprabhu said, “We would also accompany you next time”. Mahaprabhu said, “No, I don’t want you to accompany me”. The attendants wanted to know the reason why? Mahaprabhu replied, “Well, you may go or you may accompany me if you want, but mind you, never touch the feet of the elderly brahmins in obeisance”. They said, “How strange, O Lord! People pay obeisance to elderly brahmins to seek their blessing; certainly we will do that.” Mahaprabhu said, “You may pay obeisance to them but don’t seek their blessing”. A little surprised they asked, “Why should we not seek their blessing?” Mahaprabhu said, “Because while blessing you they will say, ‘Shatáyurbhava’. [[But]] they pronounce ‘sha’ as ‘ha’. So ‘Shatáyurbhava’ will be pronounced as ‘Hatáyurbhava’, which virtually means ‘May you die.’ What a dangerous thing”!

Let us come back to our original topic. So let people live for a hundred years or more and engage themselves in noble deeds.

Nányathe tehasti na karma lipyate nare.

If a person wishes to live a hundred years for the promotion of human welfare his life will really be a meaningful existence. Such a person will never fall into the bondages of reaction, because all of his actions are intended for public welfare.

Karma kare yei jan phalákáuṋkhii hay
Vańiker mata sei váńijya karay;
Phal lobhe karma kare lubdha bali táre
Punah punah lobhe páŕe naraka dustare.
Ami yáhá karma kari phalakáuṋkhii nai
Samarpan kari sarva Iishvarer tháṋi.

Thus if people continue to perform deeds for public welfare then they will be able to avert the bondages of action. They will not be required to be reborn in a world to reap the consequences of their actions. Good deeds produce good reactions and bad deeds produce bad reactions. To reap the good reaction and bad reaction they will not be required to come to this world, if they perform deeds with the sole intention of public welfare and not any other intention. Then they can avoid being trapped into bondages of actions. Then the welfare of others brought about by his deeds will be considered a reward for his deeds. This is the life of a real person – a righteous person. This is the reason for which human beings have come to this world.

Footnotes

(1) Shrii Shrii Ánandamúrti, Ánanda Sútram, 1962. –Eds.