Ellam Ondre

Foreword
On another occasioq when I asked Bhagavan to select some reading material for me, he gave me a short-trist of six books: Kaivalya Navanitar& Ribhu Gita, Ashtavakra Gita, Ellam Ondre, Swarupa Saram ard Yoga Vasishtam. He laid particular stress onEllam Ondre, teling me, "If you want mokshawrite, read ard practise the instmctions inEllam Ondre."

--

Living by the Words af Bhagavan

A french devotee who could not speak English ard was living in Sd Rarnamsramam during my last visit asked me to go with him to the Annamalai Ashram for a visit on some personal matter. While I was there translating fortfiis devotee I notice Annamalai Swami's $sol! "Living by the Words of Bhagavan," for sale. I immediately purchased it and while reading through it found tJte reference to "All is One." I sornehow be;arne keen on knowing more
about this book and asked in the Sri Ramanasramam Book Depot if an English trarnlation of this Tamil book was available. Even though it was also mted to be recommended by Sri Bhagavan in "Day by Day with Bhagavaq" no one could gtye me any information about it.

Four or five days before ry departure something made me remember that probab$ in the Aruramalai Ashram I could find out sofir informatian about tlte book. The Ashram malagpr told me it was only available in Tamil and that the last English translation had been printed privately some time around 1950. However, he had a ptnto copy of that translation and allowed me to copy it for myself. Around the same time, a French devotee with wlpm I had earlier discussions about the book came to me and showed me the French tratslalion. In spite of it being printed in Pondicherry, she had purchased it in Paris.

I am now sending it to you because I think that we should rrske ar effort to publish it for the
benefit of devotees and Advaita students, even if it is in the form of a small inexpensive brochure. It appears that this 19th Century, anonymous composition was highly valued by Sri Mahaffihi and for this rffrson alone, I am sure many will be interested in studying it.

----A Letter Fram EuricoM.

S.

Saraivc, Lisbon, Portugal

PREFACE
MEN court happiress and shun misery. It is the same wilh otherbeings also. This holds good for the common mn of marikind. But the higlrer order is bent upon right conduct, enduring patiently the good or evil that it nlay bring. Fellowstrip with these will be lasting, whereas fellowship with ordinary people will not be. Good will resuh to the world through fellowship

with the higher order only.

uwhat is right?" The point is imporlanl but the aruwer has not The question then arises: been found. Wtry? Because what is right is determined by circumstances. However comprehensive a work may be written on the zubject, there will alwrys be circumstances not envisaged by the author. Tlrerefare it becones necessary to realize that state which will enable us to assess the various corditions and determine what is right. That state is one only. There are no states like it. Although it is single, it is exhaordinary that the worldly wise consider it exceedingly rare, Nothing canbe more extraordinary thanthis. That unique state is very clearly taught in the Upanishads. In &is book I have put down the same truth according to my understanding. I have corsidered it my duty. I do not claim originality. The six chapten of this baok are so closely interrelated that some point which may be expected in one chapter may be found in anot}er. Again a few points which rnay not be clear on a superficial reading will become clear upon closer study. More rnay be gathered from major works or Sages. Universal Mother, Master tnre, save us! - The Author

Chapter I - UNITI
1

. A11

including the world

seen

by you and yourself, the setr of the world, is ore only.

2.

All that you consider

as I, yor;, he, she and

it, is one only.

3. What you consider to be sentient beings and what you consider to be insentient, such as earth, air, fire and water is all one. 4. The good which is derived by your corxidering all as ore cannot be had by considering each as separate from the other. Therefore all is orrc. 5. The knowledge of the unity of ail, is good for you and good for o&ers as well. Therefore all

is one.
6. He who sees "I am separate," "you are sepaxate," "he is separate" and so o& acts one way to himself and another way to others. He cannot help doi*g so. The thought "I arn separate, others are separate" is the seed from which grows the tree of differing actions in relation to different persons. How can there be any lryse from righteousness for a person wh knows the unity of himself witho&ers? As long as &e germ of differentiation is there, the tree of ditlering actions will flourish, elrenurxrwares. Therefore give up differentiation. All is one

only. 7. Ask: "If in the world all things appear differenl, how can I consider all as one? Is lhere any way of gaining this knowledge?u The reply is: "In the same tree we see leaves, flowers, berries and branches, different from one another, yet they are all one because &ey are all included in the word 'tree'. Their root is the same; their sry is tte same. Similarly, all tkings, all bodies, all organisms are from the same source and activated by a single life priaciple." Therefore all is one.
8. 0h good man! Is the statement tlnt "All is one," good or evil? Think for yourself. Just as the person will always be righteous who regards hirnself like others and others like himself, how can any evil attach itself to him who knows himself to be otlers and tle o&ers to be himself? Tell me if there is any better way for obtaining good ttrar the knowledge of unity? Certainly other methods cannot be as good as this one. How can anyone love others mcre than when knowing themto be himself, to know them in mity-love as unity, for they are truly one.

9. who can share the nrental peace and freshness of the knower of unity? He has no cares. The Good of all is his orvn good. A rnother considers her children's well-being to be her own well-being. Still, her love is not perfect because she thinks she is separate and her children are separate. The love of a Sage, who has realized the unity of all, far excels even the love of a mother. There is no other mearu of gaining such love than the knowledge of unity.

Therefore all is one.

10. Know that the world as a whole is your rmdecaying body and that you are the everlasting life of the whole world. Tell me if tlrers is any harm in doing so? Who fears to go the harmless way? Be courageous. The Vedas teach this very trutlr- There is no&ing but yourself. A11 good will be yours. Yea, you become the good itself. AII that ottrers gain fromyou will be good only. Who will work evil to his own body and soul? A remedy is applied if there is an abscess in the body. Even if ttre remedy is painful" it is meant to do good only. Such will be some of your actions; they will also be for tlre good of the world. For that reaso& you will not be involved in differentiation. I put it briefly: The knower of tmity will act as one should. In fact, the knowledge of unity makes him act. He caffiot err. In &e world- he is God made

visible. Al1is one.

Chapter tr - YOU
1. who are you? Are you this body? If so, wtry ar you not awarc of a serpent crawling on it when you are in deep sleep? so then can you be this body? No, certainly not. you must be other than this body.

2. Sometimes in sleep you dream. There you identify yourself,with sorneone. Canyou be that one? You cannot be. Otherwise, what becomes of that individual on your waking? You are not he. Furthermore, you are ashamed of having identified yourself with him. Clearly, you a.re not that particularperson. You are the one tlat stands apart from him.
3. Recall the state of dreamless slumber. What is your state then? Can that be your true will not subscribe to this belief. Why? Because you are not so foolish as to identit, yourself with the massive darkrrcss which obstructs you from knowing the state you are in. Discemed by the intellect from the things arormd, how carr you admit yourself to be the same as ignorance orblank? Or, how can it truly be your real nature? It cannot be. you are the knower who knows that this state renrains one of dense darkness veiling your br-re

nature? Surely you

nature. How can you be &at which you have erperienced and condemned? Therefore you are not the dart ignora*ce of deep sleep" You stand apart from this too. 4. When it is said that even this gross body is not you, can you be any other thing which is yet farther away from you? In the sanre way t}rat you are not this gross body, you are not anything farther frorn the body, nor the dream persoq nor the ignorance of deep sleep. You are distinct from these three states and this world. 5. These three states can be reduced to two conditions only-*amely, the one of the subject and object and the other is the ufillwareness of ttre subject itself. The former includes the waking and dream states, whereas the lafier reprreserfs deep slunber. AII your e4periences are comprised in these tlvo conditions only. Both of them are foreign to you. Yourtrue nature remains distinct from tlrern 6. If you ask what that is, it is called turiya, which means the fouth state. Why is this name used? This name is proper because it seems to say the tlree states of your experience-xaking, dream and deep sleep-are foreign to you and your true state is the fourttr, which is different from these three. should the three states, waking, dream and deep sleep, be takento form one long dream, the fourth state represents the waking from this dream. Thus it is more

withdrawn than deep sleep, also more wakeful than the waking state. Therefore your true state is tlnt fourth one which is distinguished from &e waking, dream and deep sleep states. You are tlrat only. What is this fou(h state? It is knowledge which does not particularize anything. It is not unaware of itself. That is to say, the fourth state is Pure Knowledge which is not consciaus of any object, but cot unconscious itself. Only he who has realized it even for a trice, has reatrized the Truth. You are that only.
8. What is there more for him who has gained the fourth state? Practically, it is not possible for anyone to remain forever in that state, that is, tlre state of no particular knowledge. He who has realized the fourth state later wakes up in this world, but for him this world is not as before. He sees tlat what he realizel as the fourth state, shines forth as all this. He will not imagine this world as distirrct from that Pure Krnwledge. Thus what he saw within, he now sees without in a different form. In the place of the differentiation of old, he is now established in the state of nondifferentiation everywhere. Now, he is all, There is nothing distinct from himself. His eyes closed or olre& hos,soever the things may change, his state remains unchanged. This is the stale of Brahrnan. This is the natural etemal slate. You are

that ever-true state.

9. There is nothing beyond lhis state. The words, 'inwatd' nnrl 'outward'have no meaning for him. All is ore. His body, ryech and mind carxrct furrction sefishly. Theirworkings will be grace for tlrc good of all. The fragmentary "I" is lost forever. His ego can never revive. Therefore he is said to be libemted here and now. He does not live because his body lives, nor does he die because his body dies. He is eternal. There is nothing otter than he. You are He.

He is gnce. What is Grace? Awareness without the fragrnentary ego. How 10. Who is can one know that there is zuch a state? On$ if one realires it. The Vedas laud such a one as having realized God and become one with Him. Therefore the greatest good that one can derive from the world and the greatest good which one can rerder unto it, is to realize this state. Infact, there are no states besides this. They appesr in the state of ignorance, For him who knows, there is one state only" You are that

fu?

Chapter

III

- GOD

1. Who is God? God is He who has transcerded all thar is seen by us. If transcending this world, is there no relation between Him and this world? Not a particle here is unrelated to Him. Then what is meant by transcending the world? The world comprises us and the objects seen by us. In otirer words, the animate and inanimate together form the world, What shall we say of Him who created the beings and things? Of these two, we say the conscious beings

to be superior. All that we can apprehend is that He belongs to the highest order of beings known to us. Our intellect cafirot proceed further. Thus, our Creator is superior to us; He cannot be apprehended by our intellect; therefore His Narre, Transcended Being, "Kada*ul," mears that He suqlasses our intellect. Hence His Name is "Kadawul" - Transcended Being' CanGod then not be made known to us? Not quite so. In a way, He is known to us. This much of His Grace is enough for us. We have no need for all His Greatness. He has made known so much of His Greatness as will nftice to eradicate our rnisery. Thele is no reason for Him to reveal a jot more of His Power than is necessaqy to rernedy our defects in tlre present state. Thus He is known according to our needs. Nay" He is in our grasp. Hawever limitless, He is within reach of our knowledge to some extent.

2.

3. What is it which brings Him within reach of our knowledge? That He is known as

Being-Consciousness-Bliss.

'/Beinedenotes n

tllat which is imperishable, that which exists forevefshould He become since the Perishable

nature of all leads to the inference that they are lorded overby One who is imperishable, immortal Overlord is God"fris imperishable_q4&geisBeine. 6a1)/

t}is

. This-b absolute Now, wtr4t_lg QSqrglEgqEqlQS$? ey qq{!!!ious{!.e!q we KnowJgd,g-9,_and3g1l{<e gHflg+s.igtellectual knowledge, lnegularity or mistake cannot stain its ac'dbns. [ii--t<rin#ieiige, pure and simple- Frequerfily He teaches us saying, "Your knowledge is itregular ard erring." How order$ are even the insentient objects of His creation! It is known to rnany how an atheist was taught a good Iesson wkn he derided the scheme of things saying, "Why did He make the seed so small for &e banyan tree which is so big?' That an insentient thing is fourd in good order and laterbecomes use&rl, implies a conscious agercy at work. Can a sinryle, insentient thing do something which is possible for unfailing knowledge only? Or, cant it be done by our inadequate knowledge? No, it can never be. Therefore God is said to be Consciorsness (Chit) also.

rse

Noy.yhat p _Bl$51-It

It is Peace which is is the state of beio-gfieq -frq"ql-{-eS,lm&1ffi$ng. ever firll. Were He to desire anything, how could He be better than ourselves? How could we gain Bliss from Him? He Himself would require anotherbeing to fulfill His desires. But who would think Him to be so? ThE state of self-csntentment is that of Bliss also. Therefore He is
called Bliss (Aranda). The Corsciousness and BlisLAte,ir:tr&gble; othpfrdseJ[hgr-wsJ]1*k)come naughTffifiifidually. Hqp*e, He is_knoyp-as.B--etng.Consciousaess"B"liSsllfutcbitananda). - -::a:::::^ :-:': ::^r' ^ ^ -'::'*-) - - - ::-.---- :.;-: ThJq*Qg-4lt_ryin*-S--n-oJ -mly .trarlscsndent but also falls within the reaeh of our"knowledge as
Being-Consciousnes-g-B-1.$s.

4. He who has

he know

Se"Ag--g$g9lHI$lAUSS" Words cannot er?rcss nor the ears hear how such a one is united with God; it is a matter of realization. But l]ere are ways and means for such realization.
They can be spoken of, leamed and acted upon.
5. He who canbe realized thus, is God. He has no name; we give Him a ruLme. He has no form, we give Him a form. Where is the harm in doing so? What name is not His, or what form is not His? Where is the sound or form in which He is not? Therefore, in the absence of true knowledge of Himyou canrumre Himas youplease orimagine Him as of any form so to remember Him. Your hope for His Grace without any effort on your part is uuerly fruitless. Should it be possible to have His Grace witlrout aty effort on your side, all would be alike; there would be no reason for any difference. He has shown us the ways and means. Make effort, reach the goal, be happy. Your idleness and selfishness make you expect His Grace without your effort. The mle for all is foryou too. Do *ot relax your efforts. God can be realized by your effort only.

6. There is an effort which excels all others. This may, however, appear to be less effective than devotion to God with name and form. Nevertheless, this is the more efficient. It is simply the love whichyou extend to all beings, whethergood orbad. In &e absence of such love to all, your devotion to God amomts to a mere parody. Of what use are you to God? That you seek fulfilment of ycur desires from God without doing your duty towards the needy in the world mustbe atsibuted to your selfishness. In God's presence, there is no use for such. The workings tlnt take place in His presence are all unselfish. Therefore, think that all the Centers are His and He is in all the Centers and thus be devoted to Him. God is truly bound by such high devotion.
7. As you go on ascribing niunes and forms to God and showing love to all because you have understood all names and fomrs to be His, your mind will gradually mature. Just as the taste improves with the ripning of a fruit, so also you will recognize the waxing of good and the waning of evil in you. As your mind matures, there will come a time when you should meet your Master. This is rmt to say tlut you go in search of him or he comes in search of you. At

the right time the meeting will happen. A11 are moving in their own ways. Your fitness brings you together, makes you trust hinr" makes him teach you the right way, also makes you follow the his instructions. That is the straigh{ yryto remh Gcd, which is to gain the fourth slale. You will foUow lhe way and reach your goal which is Being-Consciousness-Eiliss. which is God. 8. The way shown by the Master is final, straight and making for unity It is wetl-fied, natural, and free from pain. When you are following tlre way shown by the master, doubts will not arise; there will be no fear. Are rret fear and doubt the characteristics of the ways of darkness? How can they meet you in the way of Truth shownby the Master? In this marmer, the way will itself speak to you and say that it is the right one. In tlrat way, there will be nothing more for you to do but to meet your Master and leam fmm him. That way will be familiar to you, as the Master and God have made it so, B-efo,re yq15_[rc* had tread-ed the way. He has shown you the way and you are following him. To lmw marry will you show the same way? And how many more will follow tlre same way later? Obviously fear and doubt have no place in ttre way of truth. When once you have laken a step forward you will step back. The master's help is only for tlre frst step forward. You need not do anything foryour master in order to have the way slmwn to you. Know' him to be the messenger of God sent down to disclose the way to the fit who have become ripe by tJreir own efforts in either orboth the directions mentioned earlier. It is God who serds this godly messenger just when you are

ripe. period of ignorarce i!*g3-llslt-Ebd<ti; th9.sqlL".-. y.lt1,,-knorruledge, is fi aevotion to Grio-*ifd iriine ano rorm, oi anE ih66ttrer is karma which is love for atl. Of the trvo divisions of Jnana the practice of the true way shown by the Master is called yoga and the resulting state is called Jnana. It is natural for all to believe in something which is not seen and then to frrd it. Those who do not believe can never find. Thereforc, the believers will gain sornsthing sometime or other and the unbelievers never gain any&ing, You can believe even for t}re sirnple reason ttiat faith in God is not harmfirl. Thereby you can share the good effects. This world is meant only for creating faith in you. This is the purpose of creation. Have faith and you can reach God.

canffi

9. Practice with

fa& inlbe

fiirHfffi*re

10. Though you nxry not believe ail that is said of God, believe at least "There is God. " This seed is very potent in its growth. It is so mighty as to negate all else and fill all by itself. It is so almighty that you will not see anything besides God, fiot even yourself" Tmly, God is all.

Chapter fY - Peace
l. What is peace? Although the world persists whet a man is in deep sleep, does he have any cares conceming it? His mind is tranquil and refreslred. Shorild his mind be in the same degree calm and refreshed even when he is face to face with the world and is active thereirl then tlrere is peace.
2. Can the mind rernain so even when the world confronts us? It depetds upon our estimate of the world. The mind is more excited when one's own propsrty is plundered than when another's prope$y is similar$ plundsred. Of one's own things, the loss of one thing causes greater concern than those of anotlrer. Why? Because our estimate of &e things is the cause of tlre degree of the delight or anxiety conceming thern. Therefore, should one learn to regard all equally, the mind will be extremely peacefirl. Or should all things be considered as our own and highly prized, then too there is ro cause for pain. Why? What will a rnan tegretl The mind. which knows thal univ,-e-$-al-c-qneemis beyond its capacity, must needs b.gcome tryrquil. Also when one feels that one has no claim on anything or that everything is perishable, the mind will remain cool. Thus there wil1 be lasting peace if one looks on all as of the same value. Peace is dependent upon one's intellectual appraisals.
3. I shall now illustrate this. A man wakes up from a dream. His mind is happy or troubled

atrordfu to his opinion of the things seen in tle dream. But on waking his mind remains unaffected by all the happenings in tke dream; it rcmains the same. WIry? Because, only now his mind has learred to value all the matters of the dream equally. He is not sorry for the cessation of &e dream Why? He is convirned tlrat tlre dream is not evedasting and must end on waking. In the same manner, should a man be convinced that he carmotbut wake up sometime from the long dream of the world, his mind will be unchanging. It is the state of freshness. This is the state of Peace.
4. This is not to say that his relation with the world rrill cease. Now only peace and freshness of the mind are his. His actions cannot but vary according to circumstances. The only change in him after the mind has become peacefirl is this: his mind has known tlre truth Ald"become unattached; &erefore, ilj?gtri:_pgaae. His actions @"'

lmirEf,.g[mheffiffiof

o&ers are changing and cannoi be impartial. Thus, the coolness of the mind produces enormous good not only to himself but also to the world at large. Peace shows the way to right conduct.

5. A man walks wittr a lighted lamp in his hand. Can there be ary hostility between the light ald the ups and downs on the way? There carrpt be. B*t light and da*nss carupt be together. The light chases away darkness, it discloses the ups and downs on t}re way and makes the man walk careful$, whetherhe rrxlves up, down, or sidewrys. It rernoves t}te cause of vaincompliaints, suchas, "That snag hurt my foot" or "This hollow made me slip."

Similarly, after peace is gairrc4 the state of peace makes the man neither hate nor antagonize the world. Raflrer it dispels the dad<ness which conceals from our view the true nature of the world and its snags. In the absence of the light of Peace which enables people to adjust themselves to varying circrrnstances, they condemn the world as fuIl of misery, as they would complain of the snags on the road" Therefore a man who has gained the utnrost peace after knowing the whole world as a corylicated dreaq should not be considered either unrelated to the world oruncoroerned with its activities; he done stands in effective concord with it; only he is competent to be a man of actior Thus Peace is that which regulates one's duties.
6. The concern of a man of Peace in the actiofls of ttre world lies in rectifing them. Should he feel fear bfore this world, what hope of reformation can ttrere be, especially from those who esteem it and want to possess it? They are in ttte grip of selfrshness, blirxl to irpartiality. To guide the blind on the way or treat the blindness of the eyq one's eyesight must itself be good. Similarly, it is for him to reform the world who has already discemed his unchanging nature from the changefirl nature of the world and become peacefirl. These camot help serving the world. Why? Can anyone be so hard harted as not to lift up a child when it slips and falls? So also for the wise ones who can rightly appraise the troubles of the world ard help the people. Because he has already withdrawn hisrself f,romthe rnind ard body the sage feels no concem uder the strain of service to the world, just as the life principle does not suffer even when loaded carts pass over the corpse it has left behind &y itsel$. He will not shrink from work or trouble. Only truly realized peace can bestow zuch courage and coolness.
7. To all appearances. Peace will look poor and quite weak. But in effec! it beats all. In tenacity and courage, it surpasses all. After all, $rffis deperds on tlrcse qualities. Even if Mount Mem should topple over, the incidemt wilt h*rd$ produce a gentle srnile in the man peace, or it will leave him unmoved. This sfate is helpfirl both for worldly and spiritual rnatters. True happiness in the wotld is his, and that happiness comes out of release from bondage. Peace means doing good to any one in any manner.

of

8. The obstacles to peace are several. They are meant to prove the man. When they confrorf us we should be wide awake and keep the delicate flower of the mind distant from even tlrcir shadows. If the flower of the mind be cnrshed, it will lCIse its fragrance, freshness and coloE it will neither be useful to you, nor c:m it be presented to others, nor offered to God. Know that your mind is more delicate than even a blosscm. By mears of a peacefirl mind, all your duties

to yourself, to others and to God must be discharged. Let it release the same freshness throughout. All blessings for the mind are contained in Peace.
9. Unremitting$ worship the God of your Setf with the flower of your mind. Let the children of the mental modes watch this worship, Cradually they will leam to cast away their childish pranks and desire to delight like yourself. As they watch your Feace, &ey will themselves iecoil from their vagaries. Continue the worship patiently. Be not led away by &e vagaries of

the mind. On the contrary, they should become peacefirl by your peace.
10. I shall finish in one word: The essence of all tlrc Vedas is "Peace."

All

must get peace.

Chapter V - ACTION
1. A1l action is God's. His powerhas fixed eachthing into its own irdividualfunction. By His agency the insentient objects and the sentientbeings do tlleirwoft. Atl actions are His.

2. Nl are doing their respective work. So what has God to do with it? We will first consider the sentient beings and, later orq the insentient objects. We are sentient beings. Let us first see whose actions are ours. We all desire a higher state ard woft for it. Elut our achievements are not ruriform. Sometimes the goal is tlre same and so is the work, but why is there a difference in the results? Here God makes us understand that &e action is His. Otherwise all must be alike. The difference in the conditions cannot be accounted for. Can there be anyone who does not wishto improve his positiou? Whatever their intention towards others, thek intention towards themselves is surely honesl. The conditions of people of the same intention arc yet different. This is because all actions are of God. 3. All beings have the same intention; yet their efforts are of different degreeq so also their states. After saying this, tlre question arises: What is effort? Is it not sirnply a mental image? All these imagis have the same origin, namety, the cornmon intention of all. Why then should the image of effort differ in each? Here too God makes us see that all actions are His. 4. If it is said that notwithstanding the same intentiorL the effort annvary according to individual capacity, the questionarises: What is the source of this capacity? It is of the bo6' and mind. The environmer[ may also affect it. One must take acc$unt of all ttre factors before one makes an efforl However, these faetam are not ufider one's control so t]rat the effort may not be equal to tlre task. Therefore all actions are God's5. Agaiq if it is said that the body, the mind and the environment will gradually be rnade to the tash it implies a present incapacity. This is to admit that all actiors are God's.

"qoA

6. Now, is it for good or bad that people do not gain their objectives? It is certainly good. Why? Most of them are selfish. Judge for yourself if tkir success is for the good of the world or otherwise. You may ask: Should not lke attempts of the rmselfish be entirely successfrrl? Though to all appearances they may look unselfislr, yet they are not free from blernishes. These deperd on the ego. If &e imagined unsel{ishness has given rise to a sense of superiority over others, God frustrates their purpose and teaches them that "You are also like others and I govemyou". On the other hand, free frorn selfishness and free from ego is the represenlative of God, within whom the cloud of ego t}lat conceals God does not exist arxl from whom God is ever shining forth- To such a one of fiue purpose (Sattva Sankalpa) all his intentions come out true. God shines forth directly in him. There is no darkness in him. Only he knows the Divine purpse as it is. Through him God fulfrlls tlre purpose of His creation All actions are God's. 7. If it is asked: Is &ere not a single person of true intent? And why should not the world have all blessings in full? The answer, which is a secret, is that the sages who are aware tlnt

than all actions are God's, wish to make it krown to others as well. to kqow thal all actions are 9gds:ndrot.ourow:r. @Jhahlessrng in liiett Theref;re-t[eTfiA-tion of the sages is to clearly instnrct others in the knowledge of CoA anO His actions. Even so, tlrey do not say "Know God &is very instant," but they teach the ways and means to knowledge and encourage us it right conduct-this much only. They
do not say, "Be emancipated at once." Wtry? Because this is notpossible forthe common people. Nor do tle sages say to Go4 "Liberate the people at ofice." Because the sages are free from the ego and thinh "God knows what He should do and when to do it What is there for me to say to Him?* Thus they wish only to do their wor\ without any interest in the fruits this work may produce. They have knownthat God alone dispenses the fruits of actions. Simply they watch the course of events in ttre world and do their work, never thinking of creatirrg a world of their own. W$,? To do so is a form of egoism. The creation is as it should be. Everything is in order. All actiors are God's.
8. Knowing their actions are subseryient to the Higber Power, how could they hope to

achieve something dear to their hearts? No, they caffnt. They will do their work simply as a duty. The scriptures say, "Do wortq but do not think of its fruits." Just as anger unconsciously ovelpowers a man even though he is detemrined not to get angry, so also the sages of true intent (Sattva Sankalpa) may be shocked by the iniquities of the world alrd unwittingly think, "God, let tiat be made good!" If so, then it will certain$ happen and good will prevail. This is the cause of some extraordinary events in the world. These extraorditrary events are the results of a wish stealing into the mind of a sage. This is the law of nature. Who can change it? All actions are God's. 9. Whatever takes place, it is in the natural order of, things. Also, it is right. Everything happens by His will alone. In trutlU it is nct wrong to &ink "He makes the thief steal.' Why? Because at the time of punishrnent He also rnakes the thief suffer far the robbery. Thus, there shouldbe rc ill-will directed towardstlre &ief. Such is thg fruit of the knowledge that all actions are God's. Although there is no ill-will towards &e thief, there is a dislike of theft. This is also the result of our knowledge that all actions are God's. How is this? Because &e thief himself dislikes theft Would lie keep quiet if his ownbelongings were stolenby another? He would not. Who canbe unaware that good is right and evil is wrong? Therefore the knowledge that all actions are God's will bring into tk world an era of orderly conduct. Our knowledge does not extend firthel. We can repeat only what we lmow. We need not worry about what lies beyond our knowledge. This too is God's will'
10. One of tlre fruits of knowledge gffiflted to us by God is the knowledge tltat all actions are God's. We are powerless to ask God "Why do you act thus?" Because the fruits of our actions are not always according to our desire, all religions admit similar states of our powerlessness. In other rvords, because our powers are limited, we canaot but say that a1l actions are God's. The law which applies to us, 4plies to insentient objects also. Our law is no better tian theirs. All is one. Even &ough some do not admit that all actions are God's, yet they admit their own incapacity. This itself is the act of God.

Chapter V-I - EGO

1. Oh ego, all the evils of tlre world are from you. To crush you, the kings make laws and the wise give lessons. In spite of their efforts from tirne immemorial, alas! you are yet alive; you simply go into hiding and rerypear again and again. Can there be rr end to you? Yea, it is surely approaching. Another Ego has started to kill you. It is the Universal Ego called "I am Brahman".

2. Eh! ego, think not that your enemy is of your kind. You are perishable whereas He is not. YOu are cOnCeited aS "I" because yOu alwayS differentiate aS "I", "you" and 'he," but yOur enemy is free from this conceit How? He harmonizes all differences, resolves all into Himself.

Moreover, you feel enrnity tawards Him because he has arisen to kill you' But He has no ill-feelings towaxds you. How is this? Because you are not to be found in His presence' He regards fou as a part of His limbs. Your loss in his paxirnity is the working of your own in His sight' tur"rtag H" *o,rla^ rret think of killing you because you are of, no consequerrce More brilfly^pu! you are your own Therefore, ego, you arc His enemy, but He is not yours. as you would enemy. Why? Orvurg to your groa yoo flaunted yourself before-the Great One -tt the Universal Self obscures you by devouring elsewhere. insUnUy, yo" *"t" tott; "refore, you and then shines forth as All-light.
are not content unless you are exalted such as "By what above olhers and others are lowered bef,ore you. Endless arc your desires, others bow to me? Do title shaff I gain honor?" "In what forrn shall I appear elegant?" "P9 others say that no one excels me?". Alas! How short is your in silence?" 3.

Ehl ego, the evils of your works have no limits. You

others obey"me

life! Andyet to how muchdo you aspirel Ard how much evil you do! You have deluded

"Do

yo"*"ff tir"t

there is happiness in suitr ideas ar.d in differentiating yourself from all others.

Thisisnottoyowgooa..wnry'not?Arenotothersalsoentitledtoall&ese?Whatisyour Such being the case, do share in things whiitr are common to millions and millions of otters?
yourself and to not desire in-vain to mle over all. By your vain desire you bring about evil to regard as yogr mortal othe6. Listento my friendly advice. iruty speat<ing, He whomyou greatness and blessings' enemy is your friend. He knows how to make you wortlry of true not tleat you as an el6my but is your gleatest Sunendei to Hirn This Univenal Ego does
benefactor.

will make of you unless you zurrenderyourself to Him. However much I may spak of i! you cannot ulderstand' It is a matter of experience' not perplexed Doubfless He will Oo nothing less than ixalt you to His state- Therefore, be
4. By no means canyou discoverwhatHe

ifjoy does not about your future; direcfly surrender yourself. You can always tum away Just as the drinking of milk starts with an o.,r"rt t" you from the very instant of surrender. satisfaction of hunger, so also surrelder starts with delight agrceabfe aste ard ends *itn Bliss, which lies beyond even pleasure and pait Therefore your goal, aid ends with Perfect without doubt, is this Universal Ego (I-am-Brahman)'

*"

yours' The Vedas 5. What will be your new name after surrender? There is no name besides of religrous teachings is yourself. Then what is laud you; the world praises you; the essence yo"rt. Ttrcre is noJomr which is notyours' What is installed in the youriormt All forms you; what is describedinthe Vedas isyou; festivities and celebrations iemples of worship is ,r" u[ fo, you. Now what-can be your power? In your presence the world is active; each is to yourbeing' what it is, L..uor" of you. Bde{ly said; ail &ings glon$ vou and,beal witness will be your state' They are duty bound io do so. You would aot have even dreamt that this Start at once, be not self-conceited- The Universal Ego awai8you'

will the dream 6. Do you wish to wake rry from your dream or contnue in it? How long yo* sleep, wake upl You are witnessing your own mental oif images last? Be not idle, "trrt" the imales and imagining more and more. It is all invain. Just fmd out who it is tlat sees not deludeyourself thatyou are these that rise ard sink inyou, wake ug' The visions. Do The instant you wake op yoo will know ttnt *uLiog is betier than this dream. cet up! Universal Ego waits to rejoice al seeing you awake'
7

the .Fear not the cessation of the present egg dream' Once you are awake you will enjoy no longerbe deluded and will observe it with cheerful same all the more. Youwill you will have detachment, unconfused. The fol& of all appearances will be understood and In dream your *uotui it*gery ass.,mes shapes. On waking you know tt" no burdens. po not mistake dream-for ttre waking state- Knowahe dream as drearn For as just a dream. wake from the doing so, you must reach the sfate of "I-am-Brahman" (Universal Ego) and

E*

illusion of the ego.

8. I have instnrcted you foryour good and not ilr my own interest. If you believe me, you should act upon what I have taught you. on the other hard, if you see no good ln what t have said, then turn away from this ideal. How can I he$ you if ny advici and all the advice of the saints do rret make any imllression on you? No state is higher than this. Believe me, it is for your good that you realize this truttq and throughyou o{ers may realize the same. Be free from self-conceil start at once. Realize that the universal Ego is your own. 9 Oh ego, see how you are a sliave to all and therefore suffer. How pitiable is your state! All are hostile to you! When you say "for me only," aII otlrers wiII alsscontend '*or me only, for

by others, mental funages increase a million fotd. Shouli you not rise above them and profit by surrenderiug to a Master? Thea all your enemies will befriend you. If you say to others, "All tlrcse are yours," everyone becomes your friend. There is only One who can make you that magnanimous and that is 'nl-am-Brahman" (Universal Ego).
10. I shall say one word only and this is not owing to my egoism. It is simply my duty. I do not say this word just foryour or my good alone. It is for the good of all. The truth is "I-am-Brahman" (Universal Ego).

Whenyou T 9rrly". the troublessay "I am greaf.," they protest, "WhSr? We are also.', All an hostileto you. Owing to caused your