EE7.5 - “Kurvanneveha Karmmáńi”

“Kurvanneveha Karmmáńi”

Published in:
Ananda Marga Karma Yoga in a Nutshell [a compilation]
Ánanda Vacanámrtam Part 15 [unpublished in English]

Notes:

official source: Ánanda Vacanámrtam Part 15

this version: is the printed Ananda Marga Karma Yoga in a Nutshell, 1st edition, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Words in double square brackets [[ ]] are corrections that did not appear in the printed version.

Online additional information

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.

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.

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”.

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”.

“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.

“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.

“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.”

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 -

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:

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:”

[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.

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.