ELLAM ONDRE ALL IS ONE 1

April 15, 2005

Ellam Ondre - 'All is One'

14-10-46

This morning I told Bhagavan, "Last night, as desired by Uma Devi, I took some of the Polish party around the Hill and on the way explained to them the tradition about the Hill and the various gods of our religion. They said, 'How many gods? How can there be so many gods?' Though I explained it to them they could not understand it all." Thereupon, Bhagavan suggested that they should peruse the book All is One, which had been translated into English, and asked me to find out if typed copies of the English translation were available to give them. I brought three copies from the Mauni. Bhagavan gave one to Uma Devi, one to the girls of the party and had the third in his hands.

- Day by Day with Bhagavan

On another occasion, when I asked Bhagavan to select some reading material for me, he gave me a short-list of six books: Kaivalya Navanitam, Ribhu Gita, Ashtavakra Gita, Ellam Ondre, Swarupa Saram and Yoga Vasishtam.

He laid particular stress on Ellam Ondre, telling me, "If you want moksha write, read and practise the instructions in Ellam Ondre."

- Living by the Words of Bhagavan

A Letter From Eurico M. S. Saraiva, Lisbon, Portugal

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

Four or five days before my departure something made me remember that probably in the Annamalai Ashram I could find out some information about the book. The Ashram manager told me it was only available in Tamil and that the last English translation had been printed privately some time around 1950. However, he had a photo copy of that translation and allowed me to copy it for myself.

Around the same time, a French devotee with whom I had earlier discussions about the book came to me and showed me the French translation. In spite of it being printed in Pondicherry, she had purchased it in Paris.

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

PREFACE

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 right.

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

The Text

Chapter I - UNITY

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 only.

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.

10. Know 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.

Chapter II - YOU

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 this body.

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 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 world.

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 only.

8. What is there more for him who has gained the fourth state? Practically, it is not possible for anyone to remain forever in that state, that is, 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.

(To be continued)

THE MAHARSHI

September/October 1998Vol. 8 - No. 5

Produced & Edited byDennis HartelDr. Anil K. Sharm