SAMYAK KARMA'NTA (PERFECT FINISH)

official source: A'nanda Vacana'mrtam Part 19

cross-references: also published in Ananda Marga Karma Sannya'sa in a Nutshell, 
	Ananda Marga Karma Yoga in a Nutshell

this version: is the printed Ananda Marga Karma Sannya'sa in a Nutshell, 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.

         Since ancient times the mind has had to undergo transformations as a result of its association with different objects on it. Accordingly each object was given a particular name. This associative resultant transformation was in turn dependent upon transitory factors like time, space and person. Suppose you see a white object. The moment it comes within the range of your vision, the rays of light from that object are reflected on the retina of your eyes; at the same time the reflection is also transmitted deeper. In fact, the visual sensation is not subjected to the eyes only. It is the mind that actually perceives everything with the help of the visual organ. And in reality eyes are simply the gateways of organ. The real organ is situated at a particular point within the brain from where the act of vision is completed. Human mind in consonance with the vibration occurring in the brain recognizes the white, red or black colours of objects. There is a 'positive' movement connected with this process of conception. Suppose one has a sensation of an object of white colours. Then that vibration of white colour received externally in brain, will naturally give rise to a sympathetic vibration within the mind. That vibration is certainly a 'verb' in nature--neither noun nor adjective. When it is movement it is verb. White colour-- vibration has an accoustic vibration like the sound of dhab, dhab, dhab. What type of white we say dazzling white (in Bengali dhab dhabe shada'). This accoustic vibration of dhab, dhab, dhab, is actually a verb from which the word dhabala in sanskrit has been originated. From that accoustic root verb namely dhab in sanskrit is formed. Verb means, action. By adding suffix 'al' and 'la' and 'da' with the root verb dhab, we get the word dhabala which means receptacle of the verb dhab. The words like dhaul, 'dhaura', dhauri (dhauri in Bhojuri) have originated from the word dhabala. A large portion of Rarh (Western portion of West Bengal) was known as dhabalabhum or dhalbhum even in recent past. Dhabala Deva was the king of that Dbabalabbum State. Therefore originally all words in any language are actional faculties that's verbal in nature. Action (Karma) is the prime cause of all existential entities and inertia is the root cause of their annihilation. That is why I say you are to march ahead with the highest aspirations and this will bring you to the highest state of allround fulfillment.

Now what is the import of the word Karma (action)? In Sanskrit this word is derived from the root verb Kri with suffix 'man'. Here suffix 'man' has been added. A suffix is that form of word which is added to a root verb. In Sanskrit, the suffix is termed as 'pratyaya' whereas prefix is called as upasarga. A prefix is preceeded to a root verb, making it more expressive with newer significances. And the function of suffix (pratyaya) is to give the proper sense of each word. Hence each verb is rendered in a particular manner when suffix (pratyaya) is added to it. Each suffix is selected with this viewpoint. For example, there is a root verb Patha (to read) in Sanskrit. In order to denote the sense of completion of act of reading, we write in Sanskrit 'pathitam pustakam' (The book has been read). But suppose you are teaching a student. In that case, the word pathita (to teach) is derived from the root verb 'path', using a different suffix 'nich' and 'kta'. In the same way the word pathitum (denoting) patha dhatu, suffix tum-Pathitub. Similarly, when you are personally involved in work you say in Bengali Korchi (I'm doing). But when you get the same work done by somebody else you say Karacchi (done by others). There are same expressions in Hindi also--i.e., mei Karuwata hom (I get the work done by some third entity). In this way there are three forms of conjugation in Hindi--that is Karna', 'kara'na' Karua'na').

Now what is our main duty on this earth? It is to undertake different activities upon ourselves as far as practical. There are innumerable tasks but human capacity is limited. Therefore, you are bound to seek cooperation from others in many activities. Suppose you are thirsty. Do you start digging the surface your self, then draw a glass of water from the bucket and drink? Certainly not. You normally quench your thirst by drawing water from someone's well. Or you may take help from others in making a well. You may also seek the services from others, to draw water from the well, instead of doing yourself. Clearly the human beings cannot do everything themselves. So many tasks are to be completed with coordinated cooperation from all. The work which is not singularly possible is to be materialized with the help of others. Either do your job yourself or get the same done--but keep on doing. This rule is universally applicable for each human being.

All activities are basically for the welfare of the entire humanity. It is impossible in practice that one is full of vital energy but is effortless--doing no work. It is also not possible that one performs action but is not having vital energy time, totally effortless is impossible in practice. Similarly one who is very much in the midst of work but having no vitality at all is also a myth. The true definition of Karma (action) is the relative change of position of an object. That is a particular object has changed its location from one place to another at a given time. How does this change occur? The faculty which causes this transhipment of objects is Karma (action). Karma is the greatest amongst all great qualities for human beings. It is by the quality of their actions that a person gets recognition and admiration. So perform your duties exquisitely. An ideal person always performs their duty perfectly as well as invoking the efforts of others whenever necessary.

No one likes to do repititive work always. So, participation is sought. The methods of work are also different for different persons. The excellence of a person is determined according to efficiency of these methods. Remember you are to accomplish properly the unfulfilled task on hand. One Shiila amongst the eight Shiilas of Bhuddhist Philosophy is Samyakkarma'nta,i.e., the perfect finishing of a job. This signifies that whatever may be undertaken by a person must be completed meticulous and flawlessly allowing no room for any defect to remain. Finish should always be perfect.

22 June 1980, Mokama
A'nanda Vacana'mrtam Part 22