Ellam Ondre

By Vaiyai Subramaniam

Page 4

Chapter IV
Peace

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.

3. I 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 conduct.

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 one’s duties.

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.”

Chapter V
Action

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 His.

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 God’s.

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 God’s.

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 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 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.

10. 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 God.

Chapter VI
Ego

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. 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 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. Eh! 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 evenpleasure 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 you.

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. The truth is “I-am-Brahman” (Universal Ego).

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All Is One by Vaiyai Subramaniam

All Is One (Ellam Ondre)

By Vaiyai R. Subramaniam

Ramana Maharshi told one of his closest devotees, “If you want liberation, write, read, and practice the instructions in All Is One.”

Until recently this book was hard to obtain in English. Luckily Sri Ramanasramam has published this new English translation which has been revised to match the original Tamil more closely.

We often end these book blurbs with the two words, “Highly recommended,” meaning of course that we — Realization.org — endorse the book. This time, however, we can say, “Highly recommended by Ramana Maharshi.”

—Editor, realization.org

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This page was published on May 20, 2000 and last revised on May 29, 2017.


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