ALL IS ONE
HAPPINESS
“Identifying the Self with the body in order to seek happiness is like trying to cross a river on the back of a crocodile. When the ego rises, the mind is separated from its Source, the Self, and is restless, like a stone thrown up in the air, or like the waters of a river. When the stone or the river reaches its place of origin, the ground or the ocean, it comes to rest. So too the mind comes to rest and is happy when it returns to and rests in its Source. As the stone and the river are sure to return to their starting place, so too the mind will inevitably -- at some time -- return to its Source“.
Happiness is you own nature. Hence it is not wrong to desire it. What is wrong is seeking it outside, because it is inside.
Sri Ramana Maharshi
UNITY
All including the world seen by you and yourself, the seer of the world, is one only.
All that you consider as I, you, he, she and it, is one only.
What you consider to be sentient beings and what you consider to be insentient, such as earth, air, fire, and water is all one.
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.
He who considers “I am separate,” “you are separate,” “he is separate” and so on, acts one way towards himself and another way towards others. He cannot help behaving 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, you will engage, even unawares, in the evil of differring actions (I.e., partiality). Therefore give up differentiation. All is one only.
If you should ask, “In the world all things appear different; how can I consider all as one? Is there any way of gaining this knowledge? I shall tell you: “In the same tree we see leaves, flowers, berries and branches, different form one another, yet they are all one because all are 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.”
Oh good man! See for yourself if the statement “All is one,” is conducive to good or evil. As far as it is true that only that person can be righteous who regards himself the same as he regards others, and regards others the same as he regards 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 towards that which is good than the knowledge of unity? Certainly other methods cannot lead to a much good as this one. How can anyone love others more than when he considers them to be himself; regard (all) as unity; love (all) as unity. In truth, all is one.
Who can share the mental peace 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, excels even the love of the mother. There is no other means of gaining such love than the knowledge of unity. Therefore, all is one.
Regard the world as a whole, as your undecaying body, and that you are the ever-lasting 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 do harm 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 you 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, it is the knowledge of unity that makes him act. He cannot err. In the world, he is God made visible. All is one.
YOU
Who are you? Are you this body? If so, why are you not aware of the crawling of a serpent on this body when you are in deep sleep? So then can you be this body? No, certainly not. You must be other than this body.
Sometimes in deep sleep you dream. There you identify yourself with someone. Can you be that one? You cannot be. Otherwise what becomes of that individual on you 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 who stands apart from him.
Recall the state of dreamless slumber. What is your state then? Can that be you true nature? Surely you will not subscribe to this belief. Why? Because you are not so foolish as to identify yourself with the darkness of ignorance which obstructs you from knowing the state you are in. (As you are) distinguished from all things around, owing to the capacity to know, how can you admit yourself to be the same as ignorance or blankness? Or, how can it truly be your real nature? It cannot be. When you persist as the knower who knows “this state is the one of dense darkness ignorant of itself,” how can you be that which you (as subject) have experienced and condemned (as object)? Therefore you are also no the dark ignorance of deep sleep. You are other then that.
When it is said that even this gross body is not you, can you be any other thing which is yet further away from you? In the same way that you are not this gross body, you are not any of the objects beyond this body, nor are you the body seen as dream within this body, nor are you the form of ignorance called deep sleep? You are distinct from these three forms and this world.
These three forms can be reduced to two forms, namely, a condition (state) of knowing another as object, and a condition (state) of unawareness of even oneself. The former includes the waking and dream states, where you exist as the cogniser of objects, whereas the latter represents deep slumber where you are unaware of even yourself in the absence of cognition of objects. All you experiences are encompassed in these two conditions. Both of them are foreign to you. You are of a nature that is distinct form these two conditions.
If you ask what that (true nature) is, it is called Turiya, which means the fourth state. This name is used because it was said “the three states of you experience -- waking, dream and deep sleep -- are foreign to you and you 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 forth state represents the waking from this dream. Thus it is more withdrawn than deep sleep, also more wakeful than the waking state. Therefore you 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? II is knowledge which does not particularise anything. It is also not without awareness of itself as awareness. That is to say, the fourht state is that knowing which is not conscious of any other as object, but also not unconscious of itself. He who realises it even for a trice, realises Truth. You are that only.
What lies ahead form him who has gained the fourth state? It is not anyone’s experience that one would remain forever in that state, that is, the state of no particular knowledge (of objects). 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 unity called the fourth state, shines forth as “all this.” He will not imagine this world (existence) as distinct form that (unitary) Knowledge. Thus what he saw within, he now sees without in a different form. In the place of the differentiation (perceived in the waking) of old, he now perceives non-differentiation (in essence) everywhere. Now, he is all. There is nothing distinct from himself. His eyes closed or open, howsoever things evolve, it is for him ever the One state. This is the state of Brahman. This is the state if natural presence. You are that True state.
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; There workings will be of 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.
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 realises it. The Vedas laud such a one as having realized God and become one with Him. Therefore the (true) good which one can derive form the world nd the (true) good which one can render unto it, is to realise this state of non-differentiation. 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.
GOD
Who is God? God is He who has transcended all that is seen by us. If it be asked whether by transcending the world, there exists any relation between Him and this world then the reply is; not a particle here is unrelated to Him. Then the question arises: what is meant by His transcending the world? The world comprises us and the objects seen by us. In other words, the animate and the inanimate together form the world. What shall we say of Him who created these two (groups). Of these two, we hold the conscious beings to be superior. All that we can apprehend is that He belongs to the highest order of being known to us. Our intellect is powerless to proceed further. Thus, our Creator is superiour to our power (of apprehension). Our power, to apprehend and describe, cannot contain Him. Because He surpasses our intellect. He is said to transcend everything. Hence His name is ‘Kadawul’ -- Transcendent Being.
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 makes known so much of His greatness as will suffice to eradicate our misery. There is no reason for Him to reveal more of His Power than is necessary to remedy our defects in the present state. Thus He is known according ot our needs. Nay, He is in our grasp. However limitless, He is within a certain boundary known to us.
What is that boundary which brings Him within reach of our knowledge? It is that He has the distinguishing marks of Being-Consciousness-Bliss. Being denotes that which is imperishable, that which exists forever. Should He become non-existent at any time, the question would arise: 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 ‘having’ Knowledge. This is absolute Knowledge, and it is not like our fickle knowledge. Irregularity or mistake cannot stain its actions. It is Knowledge, pure and simple. As for our knowledge, it requires activation by Him, and manifests irregularity and error otherwise. Frequently He teaches us saying, “Your knowledge is irregular and erring.” How orderly are even the insentient objects of His creation! 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?” Is known to many. Should an insentient thing come to have order and be useful, then a conscious agency is implied already at work. Can an inert, insentient thing ever do something which is possible only for unrestricted knowledge? Or, can it ever be done by our inadequate knowledge? No, it can never be. Therefore, God is said to be consciousness (chit) also.
Now, what is Bliss? It is the state of being free from desire for an ‘other’. 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 fulfill His desires. But who would think Him to be so? The state of self-contentment is that of Bliss also. Therefore He is called Bliss (ananda).
The three -- Being, Consciousness and Bliss -- are inseperable; otherwise, they would become naught individually. Hence He is known in the form of Being-Consciousness-Bliss (satchidananda-rupi). Thus God remains not only transcendent but also falls within the reach of our knowledge as Being-Consciousness - Bliss.
Only he who has gained the fourth state and sees all as one, knows that true state of God, Being-Consciousness-Bliss as it is. Words cannot express nor the ears hear how such a one is united with God; it is a matter of realisation. But there are ways and means for such realisation. They can be spoken if, learned and acted upon. God can indeed be realized by us thus.
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, and 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 having any form so as to remember Him. You hope for His Grace without any effort on you part is utterly fruitless. Should it be possible to have His Grace without any effort on you side, all ought to be alike; there ought to 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 you efforts. God can be realized by effort only.
There is an effort which excels all others. This may, however appear inferior compared to devotion to God with name and form. Nevertheless, this is the superior worship. It is simply the love which you extend to all beings, whether good or bad. In the absence of such love to all, you devotion to God amounts to demeaning Him only. Of what use are you to God? That you seek fulfillment of you desires from God without doing you duty towards the needy in the world must be attributed to the evil of selfishness. In God’s Presence, there is no use for such selfish people. The work that takes place in His presence are all unselfish. Therefore, perceive that all centres are His and that He is in all the centres and thus worship Him. God is truly bound only by such superior devotion.
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 recognise the waxing of good and the waning of evil in you. As your mind matures in this way, it is not as if you go in search of him (the Master) or that he comes in search of you. At the right time the meeting will happen. All are moving in their own paths. Your fitness enables you to meet him, makes you trust him, moves him to teach you the right way, also makes you follow the instructions. That is the straight way to reach God, which is the fourth state. Follow that way. Reach the goal which is Being-Consciousness-Bliss, which is the essence of all things; which is God.
The way shown by the Master is final, straight; the way for unity, well-tried, natural, free of fancy and free from travail. 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 convince you that it is the right one. In that Way, there will be no necessity at all for you to meet you Master and learn (further) from him. That way is common to you and you Master and God has made it so. Before you, he had trodden that way. He has shown you the way and you are following him. And how many more will there be who will tread that way shown by you (in turn)? Therefore, fear and doubt have no place in the way of Truth. When once you have taken a step forward you will never retract. The Master’s help is only for the first step forward. You need not do anything for you Master in order to have that way of Truth shown to you. Know him to be the messenger of God, sent down to disclose the way to the fit who have ripened by their own efforts in either or both he directions mentioned earlier. He is God who sends this godly messenger when you are ripe.
Practice with faith during the period of ignorance, is called bhakti; the same, with knowledge is called jnana. Of the two divisions of bhakti, the one is worship of God with name and form, and the other is karma which is love shown (equally) in all worldly affairs. 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. 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 some time and the non-believers never. You can believe at least for the simple reason that faith in God is not harmful. Thereby you become eligible for good to befall you. This world is meant only for creating faith in you. This is the purpose of creation. Have faith; You can reach God.
Though you may not believe all that is said of God, believe at least “There is God.” This sees is very potent in its growth, That seed has such great might that you will not see anything but God -- you will not see even yourself. Truly, God is all.
PEACE
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 that is Peace.
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 that of another. Why? Because our estimate of things is the cause of the degree of the delight of 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? Towards what will a man have regret? The mind which knows that there can be no scope for regrets must needs become tranquil. Also when one understands that one has no claim for anything or that everything is perishable, the mind will remain cool with serenity. Thus there will be lasting peace if one looks on all as having the same value. Peace is dependent upon one’s attitude of mind.
I shall now illustrate this. A man wakes up from a dream. His mind tossed about happy or troubled due to different values he placed on the things seen during the dream. But on waking, his mind remained 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 understands well that no dream is everlasting and must end on waking. In the same manner, should a man be convinced that he cannot but wake up sometime or other from the (long) dream of the world, his mind will be unchanging. It is the state of cool serenity. This is the state of Peace.
This is not to say that his relation with the world will cease. Peace and serenity are only within his mind. 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 thought changeful will always be impartial. But the actions of others are changing and cannot be impartial. Thus, the (joyful) coolness of his mind produces enormous good not only to himself but also to the world at large. Peace shows the way to right conduct.
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 the darkness, it discloses the ups and downs son the way and makes the man walk carefully, while he moves up, down, or sideways. It removes the cause of the vain complaints, such as “That obstruction 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 form our view the true nature of the world and its pitfalls. 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 obstructions on the road. Therefore a man who has gained the utmost Peace after knowing the whole world as a (continuing) dream, should not be considered either unrelated to the world or unconcerned with its activities; he alone is competent to be involved in action on this world. Thus Peace is that which regulates one’s duties.
The concern of a man of Peace with the actions of the world lies in rectifying them. Should even such a one feel fear before this world, what hope of reformation can there be from those who esteem it (as real) and fight among themselves to possess it? They are in the grip of selfishness that blinds the eye of impartiality. To guide the blind on the way, or treat blindness of the eye, one’s eyesight must itself be good. Similarly, it is for him to reform the world for he has already discerned his unchanging nature from the changeful nature of the world and has become peaceful. These persons 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, but for the wise ones, who can rightly appraise the troubles of the world and help the people? Because he has already withdrawn himself form the mind and body, the sage feels no concern under the strain of service of his mind and body to the world, just as the life principle does not smart even when any number of vehicles pass over the corpse it has abandoned. He will not shrink from work or trouble. It is realisation of true Peace which bestows such courage and presence of mind.
To all appearances, serenity appears meak and quite weak. But in action it surpasses all. Nothing has the tenacity and courage that it possesses. After all, success depends on these qualities. Even if mount Meru should topple over, the incident may produce a mere trace of a smile in the man of peace, or it may even leave him unmoved. This state is helpful both for worldly and spiritual matters. True happiness in the world is his alone; true happiness of release from bondage is his alone. Peace means doing good to any one in any manner.
The obstacles to peace are several. They are meant to prove the man. When they confront us we should be wide awake and protect the delicate flower of serenity of mind from their shadows even. If the mind flower be crushed, it will lose its fragrance, freshness and colour; it will neither be useful to you, nor can it be presented to others, nor be worthy of offer to God. Know that you mind is more delicate than even a blossom. By this flower of serenity alone, all your duties to yourself, to others and to God must be discharged. Let your mind remain fresh in serenity throughout. All blessings for the mind are verily that Peace.
Unremittingly worship the God of your Self with the flower of your mind. Let the children -- 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 form their vagaries of the mind. On the contrary, let them become peaceful by your peace. All must receive peace.
In short: The essence of all the Vedas is “Peace”.
ACTION
All action is God’s. It is His design that each thing should carry out specific functions. By His agency the insentient objects do their work as also the sentient beings. All actions are His.
If it be asked, “All are doing their respective work by themselves. Why bring His agency into this?”. we will first consider the sentient objects. We are sentient beings, let us first see whose are our actions. We all desire a higher state and work for it. But our achievements are not uniform. Now the objective 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 the condition of 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 themselves is surely honest. The conditions of people of the same intention are yet different. This is because all actions are of God.
If it be countered, “All beings have the same intention; but their conditions (status) are different because their efforts are of different degrees,” then the question arises: What is effort? Is it not simply a mental image (preceding effort)? All these images have the same origin, namely intention, which is the same for all. Why then should the image preceding effort differ in each? Here too God makes us see that all actions are His.
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 linked to the individual’s body and mind. The environment may also affect it. One must indeed take account of all the factors before one makes an effort. But the body, mind etc., impose on him certain limitations which he is powerless to alter, and which (in turn) do not allow him to engage in action with all of the effort he would need to call forth to gain his self-interest. Therefore, all actions are God’s.
Again if it is said that the body, the mind and environment will gradually be made equal to the task, it implies a present incapacity. This is to admit that all actions are God’s.
Now, is it for good or bad that persons do not gain their objectives? It is certainly good. Why? The majority are selfish. Judge for yourself if the successes of selfish people augurs for the good of the world or otherwise. You may ask: “Should not the attempts, at least of the unselfish, be entirely successful?” Though to all appearances, they may look unselfish, they are not free form blemishes. These arise due to their ego. If the (imagined) unselfishness has given rise to egoism, i.e., a sense of superiority over others, then there too God frustrates their purpose and teaches them “You are also like others and I govern you.” On the other hand free from selfishness and free form ego is the representative of God. Because God is ever shining forth in him, in other words, the cloud of ego does not exist in him to conceal God from him, all his intentions come out true. He is therefore one of true purpose (satya sankalpa). 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 God’s.
If it is asked: “Is there not a single person of true intent? Why should not the world have all blessing in full?”, the answer involves a subtlety, which is, that the sages who are aware that all actions are God’s become intent upon making 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 entire intention of the sages is to communicate to others God as they have realized Him and His actions. Even so, they do not say, “Know God this very instant,” but they teach the ways and paths to knowledge which they had walked on, and encourage humanity to walk the same way. That 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 these people at once.” Because the sages are free from ego and think “God knows what He should do and does it. What is there for me to say to Him?” Thus they wish only to do their work without any claim over the fruits this work may produce. They have known that God alone dispenses the fruits of actions. They simply watch the course of events in the world and do their work, never thinking of creating a world (order) 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.
Knowing that their actions are transcended by a Higher Power, how could they have vain thoughts that a certain thing should be this way only (and not that way)? No, they could not. They would do any work as a duty. The scriptures say, “Do work, but do not thinks of its fruits.” Just as anger unconsciously overpowers a man even though he is determined not to get angry but to remain cool, so also the sages of true intent (satya sankalpa) may at times get shocked by the iniquities of the world and unwittingly think, “God, let that be made good!” Then it would certainly happen so. This is the root cause of the extraordinary events in the world. Upheavals in the world are the result 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.
Whatever takes place, it is in the natural order of things. Also it is just. Everything happens by His will alone. In truth, it is not wrong to think “He makes the thief steal.” Why? Because the thought “It is He who now brings about for the thief, a punishment which is adequate and just” will temper (our degree of) punishment to be free from excess. Moreover, the knowledge that all actions are God’s results in our not bearing any ill-will towards the thief. 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 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 or 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 an act of God.
Among the fruits of knowledge granted to us by God, the knowledge that all actions are God’s is one such. We are powerless to ask God, “Why do you act thus?” All religions admit similar states of our powerlessness. Because the fruits of our actions are not according to our desire, 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. The law applicable to us is no better then the insentient. 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 God.
EGO
Hey ego, all the evils of the world are due to you. It is in order to crush you, that kings make laws and the wise give instructions regarding truth. In spite of their efforts since time immemorial, alas! 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 (Brahma-aham bhava) called “I-am-Brahman” experience (Brahma-aham bhava).
Hey ego, think not your enemy is your common kind. You are perishable whereas He is not. You are conceited as “I” because you always differentiate as harmonises all differences, resolves all into Himself. Moreover you engender enmity towards Him because you see Him as one arisen to kill you. But He has no enmity towards you. How is this? Because you are not to be found in His presence. He regards you as one of His limbs. It is you falsity in His proximity which (falsifies) destroys you. He would not think of killing you because you are of no substance in His sight. Therefore, ego, He is an enemy to you, but you are not an enemy for Him. Briefly put, you are your own enemy. Why? Owing to your greed you flaunted yourself before the Great One as you did elsewhere. Since then you are finished. Therefore, devouring you, making you a (non-existent) darkness, the “I-am-Brahman”, Universal Ego rules as Omni-present Light.
Oh ego, the evils of your doing have no limits. You are not content unless you are exalted above others and others are lowered before you. Endless are you thoughts such as “By what title shall I gain honour?” “In what form shall I appear elegant?” “Do others bow to me?” “Do others obey me in silence?” “Do others talk among themselves that no one excels me?” Alas! How short is your life! And yet how innumerable your thoughts (aspirations)! And how much evil you do! You have deluded yourself that there is happiness in such ideas and in differentiating yourself form all others. This is not to you credit. Why not? Are not others also entitled to all these? What is your fractional share in a thing common to tens of millions (crores and crores) of others? Such being the case, do not desire in vain to rule over all. By your vain desire you bring about sorrow to yourself and others as well. Listen to my friendly advice. Truly speaking, He whom you regard as your mortal enemy is your true friend. He knows how to make you good and great. Surrender to Him. This (“I-am-Brahman”) Universal Ego does not treat you as an enemy but is your true benefactor.
By no means can you now discover what He will make of you in the event of surrendering yourself to Him. However much I may speak of it, you cannot know. It is a matter for one’s experience after surrender to Him. Doubtless He will do nothing less than exalt you to His own 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 is accompanied immediately with agreeable taste and ends with satisfaction of hunger, so also surrender starts with delight and ends with Perfect Bliss, which lies beyond the duality of pleasure and pain. Therefore without doubt you goal is this Universal Ego (“I-am-Brahman” conviction).
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 might? In you presence alone the world (order) marches, 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 such a state would be yours. Start at once; abandon self-conceit. The Universal Ego (“I-am-Brahman” bhava) awaits you.
Do you Intend to wake up from the dream or continue in it? How long will the dream images last? Be not idle, shake off your sleep, wake up! Witnessing your own mental images who do you imagine in vain (based on those images)? Just find out who is it that sees the images. Do not delude yourself that you are (any of) these that rise and sink in you. Wake up. The instant you wake up you will know that your awakening is better than this dream. Get up! The Universal Ego (“I-am-Brahman” experience) waits to rejoice at your awakening.
Fear not the cessation of your present dream. Once you awaken you can see the same dream all the better. You will not have to go through with it as you do now, in delusory drunkenness. You can witness your dream, with great clarity and amusement. It will seem a joke and not a burden. In dream your mental imagery assumes shapes. Wake up and know your dream for a dream only. Avoid the delusion which perceives a dream as the waking state. Know the dream as a dream. For doing that, you must reach the status of “I-am-Brahman”, the Universal Ego.
I have spoken to you for you good and not in my self-interest. Should you not at least believe and act, and then turn away if there is no good in it? How can I help you if even the advice of innumerable sages is to be rejected by you as useless. No state is higher then this. It is for your own good, and through you for others as well (that you realise this truth), show not your conceit even in this matter! Act! The universal Ego, the “I-am-Brahman” awareness is your own personage.
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 contend “for me only, for me only.” When you say “I alone am great.” they protest “Why so? We alone are (great).” All are hostile to you. Owing to the troubles caused by them, your (fevered) imagination increases a million fold. Should you not gain a grandeur by surrendering to (the) One? Then all your enemies will respectfully befriend you. If you but say “All these are yours.” everyone becomes your friend surely. There is One who can grant you that magnanimity and He is the “I-am-Brahman:. Universal Ego.
I shall say one word only. This is not owing to my egoism. It is one of my duties. I shall not say this word (merely) at your or my good, It is said for the good of all. The truth is Brahma shambhava - the Universal “I-am-Brahman” Ego.
Vast Light of Grace,
Transcendental Compassion!
Peace ! Peace !! Peace !!!
OM TAT SAT
