"If you want moksha write, read and practise the instructions in
The Book - Ellam Ondre (All is One)
"The instant you wake up you will know that waking is better than
this dream." Quote from Ellam
This small but extraordinary book was written in
the 19th century and has been translated from Tamil into English. The author is
unknown. It was popularized by the sage, Ramana Maharshi, who often named it
along with a few others to disciples who were in pursuit of wisdom. This book,
highly saturated in wisdom teachings, names the single most effective method of
attaining to realization (i.e. enlightenment, moksha or liberation). The
Maharshi especially emphasized the book to those who had difficulty reconciling
the concept of multiple gods (as in the Hindu religion) with the Advaitha
concept of a single Universal Creator. This book explains how there is no basic
conflict between these points of view, as long as things are viewed from the
perspective that all the diverse beings and objects in this expansive universe
are essentially parts of a greater whole - or as the book sums it up: All is
MEN court happiness and shun misery. It is
the same with other beings also. This holds good for the common run of mankind.
But the higher order is bent upon right conduct, enduring patiently the good or
evil that it may bring. Fellowship with these will be lasting, whereas
fellowship with ordinary people will not be. Good will result to the world
through fellowship with the higher order only.
The question then arises:
"What is right?'' The point is important, but the answer has not been found.
Why? Because what is right is determined by circumstances. However comprehensive
a work may be written on the subject, there will always be circumstances not
envisaged by the author. Therefore it becomes necessary to realize that state
which will enable us to assess the various conditions and determine what is
That state is one only. There are no states like it. Although it
is single, it is extraordinary that the worldly wise consider it exceedingly
rare. Nothing can be more extraordinary than this. That unique state is very
clearly taught in the Upanishads. In this book I have put down the same truth
according to my understanding. I have considered it my duty. I do not claim
originality. The six chapters of this book are so closely interrelated that some
point which may be expected in one chapter may be found in another. Again a few
points which may not be clear on a superficial reading will become clear upon
closer study. More may be gathered from major works or Sages.
Universal Mother, Master true, save us!
- - - = = = The Author = = = - - -
1. All including the world seen by you
and yourself, the seer of the world, is one only.
2. All that you
consider as I, you, 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
considering all as one cannot be had by considering each as separate from the
other. Therefore all is one.
5. The knowledge of the unity of all, is
good for you and good for others as well. Therefore all is one.
6. He who
sees "I am separate," "you are separate," "he is separate" and so on, acts one
way to himself and another way to others. He cannot help doing so. The thought
"I am 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 lapse
from righteousness for a person who knows the unity of himself with others? As
long as the germ of differentiation is there, the tree of differing actions will
flourish, even unawares. Therefore give up differentiation. All is one
7. Ask: "If in the world all things appear different, how can I
consider all as one? Is there any way of gaining this knowledge?" The reply is:
"In the same tree we see leaves, flowers, berries and branches, different from
one another, yet they are all one because they are all included in the word
'tree'. Their root is the same; their sap is the same. Similarly, all things,
all bodies, all organisms are from the same source and activated by a single
life principle." Therefore all is one.
8. Oh good man! Is the statement
that "All is one," good or evil? Think for yourself. Just as the person will
always be righteous who regards himself like others and others like himself, how
can any evil attach itself to him who knows himself to be others and the others
to be himself? Tell me if there is any better way for obtaining good than the
knowledge of unity? Certainly other methods cannot be as good as this one. How
can anyone love others more than when knowing them to be himself, to know them
in unity-love as unity, for they are truly one.
9. Who can share the
mental peace and freshness of the knower of unity? He has no cares. The Good of
all is his own good. A mother 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 means of gaining
such love than the knowledge of unity. Therefore all is one.
that the world as a whole is your undecaying body and that you are the
everlasting life of the whole world. Tell me if there is any harm in doing so?
Who fears to go the harmless way? Be courageous. The Vedas teach this very
truth. There is nothing but yourself. All good will be yours. Yea, you become
the good itself. All that others gain from you 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 the remedy is painful, it is meant to do good only. Such will be
some of your actions; they will also be for the good of the world. For that
reason, you will not be involved in differentiation. I put it briefly: The
knower of unity will act as one should. In fact, the knowledge of unity makes
him act. He cannot err. In the world, he is God made visible.
All is one.
1. Who are you? Are you this body? If
so, why are you not aware 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
2. Sometimes in sleep you dream. There you identify yourself
with someone. Can you 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 are not that particular
person. You are the one that stands apart from him.
3. Recall the state
of dreamless slumber. What is your state then? Can that be your true nature?
Surely you will not subscribe to this belief. Why? Because you are not so
foolish as to identify yourself with the massive darkness which obstructs you
from knowing the state you are in. Discerned by the intellect from the things
around, how can you admit yourself to be the same as ignorance or blank? Or, how
can it truly be your real nature? It cannot be. You are the knower who knows
that this state remains one of dense darkness veiling your true nature. How can
you be that which you have experienced and condemned? Therefore you are not the
dark ignorance 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 same way that you are not this gross body,
you are not anything farther from the body, nor the dream person, nor the
ignorance of deep sleep. You are distinct from these three states and this
5. These three states can be reduced to two conditions
only-namely, the one of the subject and object, and the other is the unawareness
of the subject itself. The former includes the waking and dream states, whereas
the latter represents deep slumber. All your experiences are comprised in these
two conditions only. Both of them are foreign to you. Your true nature remains
distinct from them.
6. If you ask what that is, it is called turiya,
which means the fourth state. Why is this name used? This name is proper because
it seems to say the three states of your experience-waking, dream and deep
sleep-are foreign to you and your true state is the fourth, which is different
from these three. Should the three states, waking, dream and deep sleep, be
taken to 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 that fourth one which is
distinguished from the waking, dream and deep sleep states. You are that only.
What is this fourth 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 conscious of any object, but not unconscious itself. Only
he who has realized it even for a trice, has realized the Truth. You are that
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, the 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
that what he realized as the fourth state, shines forth as all this. He will not
imagine this world as distinct from that Pure Knowledge. 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
non-differentiation everywhere. Now, he is all. There is nothing distinct from
himself. His eyes closed or open, howsoever the things may change, his state
remains unchanged. This is the state of Brahman. This is the natural eternal
state. You are that ever-true state.
9. There is nothing beyond this
state. The words, 'inward' and 'outward' have no meaning for him. All is one.
His body, speech and mind cannot function selfishly. Their workings will be
grace for the good of all. The fragmentary "I" is lost forever. His ego can
never revive. Therefore he is said to be liberated 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 other than he. You are He.
10. Who is God? He
is grace. What is Grace? Awareness without the fragmentary ego. How can one know
that there is such a state? Only if one realizes 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 render unto
it, is to realize this state. In fact, there are no states besides this. They
appear in the state of ignorance. For him who knows, there is one state only.
You are that.
1. Who is God? God is He who has
transcended all that 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 other 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 cannot proceed
further. Thus, our Creator is superior to us; He cannot be apprehended by our
intellect; therefore His Name, Transcended Being, "Kadawul," means that He
surpasses our intellect. Hence His Name is "Kadawul" - Transcended
2. Can God 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 suffice to
eradicate our misery. There is no reason for Him to reveal a jot more of His
Power than is necessary to remedy our defects in the present state. Thus He is
known according to our needs. Nay, He is in our grasp. However limitless, He is
within reach of our knowledge to some extent.
3. What is it which brings
Him within reach of our knowledge? That He is known as
Being denotes that which is imperishable, that
which exists forever. Should He become nonexistent at any time, who is His
Destroyer? Who created Him? Since the perishable nature of all leads to the
inference that they are lorded over by One who is imperishable, this immortal
Overlord is God. His imperishable nature is Being (Sat).
Now, what is
Consciousness (Chit)? By Consciousness we mean knowledge. This is absolute
Knowledge, and not like our erring intellectual knowledge. Irregularity or
mistake cannot stain its actions. It is Knowledge, pure and simple. Frequently
He teaches us saying, "Your knowledge is irregular and erring." How orderly are
even the insentient objects of His creation! It is known to many how an atheist
was taught a good lesson when he derided the scheme of things saying, "Why did
He make the seed so small for the banyan tree which is so big?" That an
insentient thing is found in good order and later becomes useful, implies a
conscious agency at work. Can a simple, insentient thing do something which is
possible for unfailing knowledge only? Or, can't it be done by our inadequate
knowledge? No, it can never be. Therefore God is said to be Consciousness (Chit)
Now, what is Bliss? It is the state of being free from desire for
anything. It is Peace which is ever full. Were He to desire anything, how could
He be better than ourselves? How could we gain Bliss from Him? He Himself would
require another being to fulfil His desires. But who would think Him to be so?
The state of self-contentment is that of Bliss also. Therefore He is called
The three - Being, Consciousness and Bliss-are
inseparable; otherwise, they would become naught individually. Hence, He is
known as Being-Consciousness-Bliss (Sat-Chit-Ananda). Thus God remains not only
transcendent but also falls within the reach of our knowledge as
4. He who has gained the fourth state and sees
all as one, only he knows God truly as Being-Consciousness-Bliss. Words cannot
express nor the ears hear how such a one is united with God; it is a matter of
realization. But there are ways and means for such realization. They can be
spoken of, learned and acted upon.
5. He who can be realized thus, is
God. He has no name; we give Him a name. 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 Him you can name Him as you please or imagine Him as of any form so
to remember Him. Your hope for His Grace without any effort on your part is
utterly fruitless. Should it be possible to have His Grace without any 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 rule
for all is for you too. Do not relax your efforts. God can be realized by your
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 which you extend
to all beings, whether good or bad. In the absence of such love to all, your
devotion to God amounts to a mere parody. Of what use are you to God? That you
seek fulfilment of your desires from God without doing your duty towards the
needy in the world must be attributed to your selfishness. In God's presence,
there is no use for such. The workings that 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
7. As you go on ascribing names and forms to God and showing
love to all because you have understood all names and forms to be His, your mind
will gradually mature. Just as the taste improves with the ripening 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 not to say that you go in search of him or he comes in search of you. At the
right time the meeting will happen. All are moving in their own ways. Your
fitness brings you together, makes you trust him, makes him teach you the right
way, also makes you follow his instructions. That is the straight way to reach
God, which is to gain the fourth state. You will follow the way and reach your
goal which is Being-Consciousness-Bliss, which is God.
8. The way shown
by the Master is final, straight and making for unity. It is well-tried,
natural, and free from pain. When you are following the way shown by the master,
doubts will not arise; there will be no fear. Are not fear and doubt the
characteristics of the ways of darkness? How can they meet you in the way of
Truth shown by the Master? In this manner, the way will itself speak to you and
say that it is the right one. In that way, there will be nothing more for you to
do but to meet your Master and learn from him. That way will be familiar to you,
as the Master and God have made it so. Before you, he had treaded the way. He
has shown you the way and you are following him. To how many will you show the
same way? And how many more will follow the same way later? Obviously fear and
doubt have no place in the way of truth. When once you have taken a step forward
you will step back. The master's help is only for the first step forward. You
need not do anything for your master in order to have the way shown to you. Know
him to be the messenger of God sent down to disclose the way to the fit who have
become ripe by their own efforts in either or both the directions mentioned
earlier. It is God who sends this godly messenger just when you are
9. Practice with faith in the period of ignorance is called Bhakti
(path of Devotion); the same, with knowledge, is called Jnana (the path of
Wisdom). Of the two divisions ofBhakti, the one is devotion to God with name
and form, and the other is karma which is love for all. Of the two divisions of
Jnana, the practice of the true way shown by the Master is called yoga and the
resulting state is called Jnana (knowledge). It is natural for all to believe in
something which is not seen and then to find it. Those who do not believe can
never find. Therefore, the believers will gain something sometime or other and
the unbelievers never gain anything. You can believe even for the simple reason
that faith in God is not harmful. 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.
10. Though you may not believe all 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, not even yourself. Truly,
God is all.
Peace - Equanimity - Equal Mindedness
1. What is peace? Although the
world persists when a man is in deep sleep, does he have any cares concerning
it? His mind is tranquil and refreshed. Should his mind be in the same degree
calm and refreshed even when he is face to face with the world and is active
therein, then there is peace.
2. Can the mind remain so even when the
world confronts us? It depends upon our estimate of the world. The mind is more
excited when one's own property is plundered than when another's property is
similarly plundered. Of one's own things, the loss of one thing causes greater
concern than those of another. Why? Because our estimate of the things is the
cause of the degree of the delight or anxiety concerning them. Therefore, should
one learn to regard all equally, the mind will be extremely peaceful. Or should
all things be considered as our own and highly prized, then too there is no
cause for pain. Why? What will a man regret? The mind which knows that universal
concern is beyond its capacity, must needs become tranquil. Also when one feels
that one has no claim on anything or that everything is perishable, the mind
will remain cool. Thus there will be lasting peace if one looks on all as of the
same value. Peace is dependent upon one's intellectual appraisals.
shall now illustrate this. A man wakes up from a dream. His mind is happy or
troubled according to his opinion of the things seen in the dream. But on
waking, his mind remains unaffected by all the happenings in the dream; it
remains the same. Why? Because, only now his mind has learned to value all the
matters of the dream equally. He is not sorry for the cessation of the dream.
Why? He is convinced that the dream is not everlasting and must end on waking.
In the same manner, should a man be convinced that he cannot but 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 will 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 peaceful is this: his mind has known the
truth and become unattached; therefore, it rests in peace. His actions though
changeful will always be impartial. But the actions of others are changing and
cannot 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
5. A man walks with a lighted lamp in his hand. Can there be any
hostility between the light and the ups and downs on the way? There cannot be.
But light and darkness cannot be together. The light chases away darkness, it
discloses the ups and downs on the way and makes the man walk carefully, whether
he moves up, down, or sideways. It removes the cause of vain complaints, such
as, "That snag hurt my foot" or "This hollow made me slip." Similarly, after
peace is gained, the state of peace makes the man neither hate nor antagonize
the world. Rather it dispels the darkness 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 circumstances, they condemn the
world as full of misery, as they would complain of the snags on the road.
Therefore a man who has gained the utmost peace after knowing the whole world as
a complicated dream, should not be considered either unrelated to the world or
unconcerned with its activities; he alone stands in effective concord with it;
only he is competent to be a man of action. Thus Peace is that which regulates
6. The concern of a man of Peace in the actions of the
world lies in rectifying them. Should he feel fear before this world, what hope
of reformation can there be, especially from those who esteem it and want to
possess it? They are in the grip of selfishness, blind to impartiality. To guide
the blind on the way or treat the blindness of the eye, one's eyesight must
itself be good. Similarly, it is for him to reform the world who has already
discerned his unchanging nature from the changeful nature of the world and
become peaceful. These cannot help serving the world. Why? Can anyone be so hard
hearted 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 and help the people.
Because he has already withdrawn himself from the mind and body the sage feels
no concern under 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
(by itself). He will not shrink from work or trouble. Only truly realized peace
can bestow such courage and coolness.
7. To all appearances. Peace will
look poor and quite weak. But in effect, it beats all. In tenacity and courage,
it surpasses all. After all, success depends on these qualities. Even if Mount
Meru should topple over, the incident will hardly produce a gentle smile in the
man of peace, or it will leave him unmoved. This state is helpful both for
worldly and spiritual matters. True happiness in the world is his, and that
happiness comes out of release from bondage. Peace means doing good to any one
in any manner.
8. The obstacles to peace are several. They are meant to
prove the man. When they confront us we should be wide awake and keep the
delicate flower of the mind distant from even their shadows. If the flower of
the mind be crushed, it will lose its fragrance, freshness and color; it will
neither be useful to you, nor can it be presented to others, nor offered to God.
Know that your mind is more delicate than even a blossom. By means of a peaceful
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. Unremittingly worship the God of your Self with
the flower of your mind. Let the children of the mental modes watch this
worship. Gradually they will learn to cast away their childish pranks and desire
to delight like yourself. As they watch your Peace, they will themselves recoil
from their vagaries. Continue the worship patiently. Be not led away by the
vagaries of the mind. On the contrary, they should become peaceful by your
peace. All must get peace.
10. I shall finish in one word: The essence of
all the Vedas is "Peace."
1. All action is God's. His power
has fixed each thing into its own individual function. By His agency the
insentient objects and the sentient beings do their work. All actions are
2. All are doing their respective work. So what has God to do with
it? We will first consider the sentient beings and, later on, the insentient
objects. We are sentient beings. Let us first see whose actions are ours. We all
desire a higher state and work for it. But our achievements are not uniform.
Sometimes the goal is the same and so is the work, but why is there a difference
in the results? Here God makes us understand that the action is His. Otherwise
all must be alike. The difference in the conditions cannot be accounted for. Can
there be anyone who does not wish to improve his position? Whatever their
intention towards others, their intention towards themselves is surely honest.
The conditions of people of the same intention are yet different. This is
because all actions are of God.
3. All beings have the same intention;
yet their efforts are of different degrees, so also their states. After saying
this, the question arises: What is effort? Is it not simply a mental image? All
these images have the same origin, namely, the common 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
intention, the effort can vary according to individual capacity, the question
arises: What is the source of this capacity? It is of the body and mind. The
environment may also affect it. One must take account of all the factors before
one makes an effort. However, these factors are not under one's control so that
the effort may not be equal to the task. Therefore all actions are
5. Again, if it is said that the body, the mind and the
environment will gradually be made equal to the task, it implies a present
incapacity. This is to admit that all actions are God's.
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 their success is for the
good of the world or otherwise. You may ask: Should not the attempts of the
unselfish be entirely successful? Though to all appearances they may look
unselfish, yet they are not free from blemishes. These depend on the ego. If the
imagined unselfishness 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
govern you". On the other hand, free from selfishness and free from ego is the
representative of God, within whom the cloud of ego that conceals God does not
exist and from whom God is ever shining forth. To such a one of true 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 purpose as it is.
Through him God fulfills the purpose of His creation. All actions are
7. If it is asked: Is there 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 that all actions are God's, wish to make
it known to others as well. There is no greater good than to know that all
actions are God's and not our own. This knowledge contains all the blessings in
itself. Therefore the intention of the sages is to clearly instruct others in
the knowledge of God and His actions. Even so, they do not say "Know God this
very instant," but they teach the ways and means to knowledge and encourage us
in right conduct-this much only. They do not say, "Be emancipated at once." Why?
Because this is not possible for the common people. Nor do the sages say to God,
"Liberate the people at once." Because the sages are free from the ego and
think, "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 work, without any interest in the
fruits this work may produce. They have known that God alone dispenses the
fruits of actions. Simply they watch the course of events in the world and do
their work, never thinking of creating a world of their own. Why? To do so is a
form of egoism. The creation is as it should be. Everything is in order. All
actions are God's.
8. Knowing their actions are subservient to the Higher
Power, how could they hope to achieve something dear to their hearts? No, they
cannot. They will do their work simply as a duty. The scriptures say, "Do work,
but do not think of its fruits." Just as anger unconsciously overpowers a man
even though he is determined not to get angry, so also the sages of true intent
(Sattva Sankalpa) may be shocked by the iniquities of the world and unwittingly
think, "God, let that be made good!" If so, then it will certainly happen and
good will prevail. This is the cause of some extraordinary events in the world.
These extraordinary 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
9. Whatever takes place, it is in the natural order of things.
Also, it is right. Everything happens by His will alone. In truth, it is not
wrong to think "He makes the thief steal." Why? Because at the time of
punishment He also makes the thief suffer for the robbery. Thus, there should be
no ill-will directed towards the thief. Such is the fruit of the knowledge that
all actions are God's. Although there is no ill-will towards the 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 the thief himself dislikes theft: Would he keep
quiet if his own belongings were stolen by another? He would not. Who can be
unaware that good is right and evil is wrong? Therefore the knowledge that all
actions are God's will bring into the world an era of orderly conduct. Our
knowledge does not extend further. We can repeat only what we know. We need not
worry about what lies beyond our knowledge. This too is God's will.
One of the fruits of knowledge granted to us by God is the knowledge that 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 words, because our powers
are limited, we cannot but say that all actions are God's. The law which applies
to us, applies to insentient objects also. Our law is no better than theirs. All
is one. Even though some do not admit that all actions are God's, yet they admit
their own incapacity. This itself is the act of
1. Oh ego, all the evils of the world
are from you. To crush you, the kings make laws and the wise give lessons. In
spite of their efforts from time immemorial, alas! you are yet alive; you simply
go into hiding and reappear again and again. Can there be no 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. Oh 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 enmity towards Him because he has arisen to kill
you. But He has no ill-feelings towards you. How is this? Because you are not to
be found in His presence. He regards you as a part of His limbs. Your loss in
his proximity is the working of your own falsity; He would not think of killing
you because you are of no consequence in His sight. Therefore, ego, you are His
enemy, but He is not yours. More briefly put, you are your own enemy. Why? Owing
to your greed you flaunted yourself before the Great One as you would elsewhere.
Instantly, you were lost; therefore, the Universal Self obscures you by
devouring you and then shines forth as All-light.
3. Oh ego, the evils of
your works have no limits. You are not content unless you are exalted above
others and others are lowered before you. Endless are your desires, such as "By
what title shall I gain honor?" "In what form shall I appear elegant?" "Do
others bow to me? Do others obey me in silence?" "Do others say that no one
excels me?". Alas! How short is your life! And yet to how much do you aspire!
And how much evil you do! You have deluded yourself that there is happiness in
such ideas and in differentiating yourself from all others. This is not to your
good. Why not? Are not others also entitled to all these? What is your share in
things which are common to millions and millions of others? Such being the case,
do not desire in vain to rule over all. By your vain desire you bring about evil
to yourself and to others. Listen to my friendly advice. Truly speaking, He whom
you regard as your mortal enemy is your friend. He knows how to make you worthy
of true greatness and blessings. Surrender to Him. This Universal Ego does not
treat you as an enemy but is your greatest benefactor.
4. By no means can
you discover what He will make of you unless you surrender yourself to Him.
However much I may speak of it, you cannot understand. It is a matter of
experience. Doubtless He will do nothing less than exalt you to His state.
Therefore, be not perplexed about your future; directly surrender yourself. You
can always turn away if joy does not overtake you from the very instant of
surrender. Just as the drinking of milk starts with an agreeable taste and ends
with the satisfaction of hunger, so also surrender starts with delight and ends
with Perfect Bliss, which lies beyond even pleasure and pain. Therefore your
goal, without doubt, is this Universal Ego (I-am-Brahman).
5. What will
be your new name after surrender? There is no name besides yours. The Vedas laud
you; the world praises you; the essence of religious teachings is yourself. Then
what is your form? All forms are yours. There is no form which is not yours.
What is installed in the temples of worship is you; what is described in the
Vedas is you; festivities and celebrations are all for you. Now what can be your
power? In your presence the world is active; each is what it is, because of you.
Briefly said, all things glorify you and bear witness to your being. They are
duty bound to do so. You would not have even dreamt that this will be your
state. Start at once, be not self-conceited. The Universal Ego awaits
6. Do you wish to wake up from your dream or continue in it? How
long will the dream images last? Be not idle, shake off your sleep, wake up! You
are witnessing your own mental images and imagining more and more. It is all in
vain. Just find out who it is that sees the visions. Do not delude yourself that
you are these that rise and sink in you. Wake up. The instant you wake up you
will know that waking is better than this dream. Get up! The Universal Ego waits
to rejoice at seeing you awake.
7. Fear not the cessation of the present
ego dream. Once you are awake you will enjoy the same all the more. You will no
longer be deluded and will observe it with cheerful detachment, unconfused. The
folly of all appearances will be understood and you will have no burdens. In
dream your mental imagery assumes shapes. On waking you know the dream as just a
dream. Do not mistake dream for the waking state. Know the dream as dream. For
doing so, you must reach the state of "I-am-Brahman" (Universal Ego) and wake
from the illusion of the ego.
8. I have instructed you for your good and
not in my own interest. If you believe me, you should act upon what I have
taught you. On the other hand, if you see no good in what I have said, then turn
away from this ideal. How can I help you if my advice and all the advice of the
saints do not make any impression on you? No state is higher than this. Believe
me, it is for your good that you realize this truth; and through you others may
realize the same. Be free from self-conceit. Start at once. Realize that the
Universal Ego is your own.
9 Oh ego, see how you are a slave to all and
therefore suffer. How pitiable is your state! All are hostile to you! When you
say "for me only," all others will also contend "for me only, for me only". When
you say "I am great," they protest, "Why? We are also." All are hostile to you.
Owing to the troubles caused by others, your mental images increase a million
fold. Should you not rise above them and profit by surrendering to a Master?
Then all your enemies will befriend you. If you say to others, "All these are
yours," everyone becomes your friend. There is only One who can make you that
magnanimous and that is "I-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 for your or my good alone. It is for the good of all.