Sat-Chit-Ananda

30/08/2026

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 mucevil 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 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 pro!t 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).

- Ellam Ondre (All is One)
Chapter VI - EGO

Ellam Ondre (meaning "All is One") was written by an anonymous 19th-century author in Tamil.
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30/08/2026

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30/08/2026

104-05. The prarabdha of Jnanis is still active and sprouts in the mind but only to be burnt up by the steady flame of jnana. Pleasure or pain is due to the dwelling of the mind on occurrences. But if these are scorched at their source, how can there be pain or pleasure?

106-08. Jnanis of the highest order, however, are seen to be active because they voluntarily bring out the vasanas from the depth of the mind and allow them to run out. Their action is similar to that of a father sporting with his child, moving its dolls, laughing at the imagined victory of one doll over another, and appearing to grieve over theinjury to another, and so on; so the many-minded Sages have pleasure or pain from work.

109-12. The vasanas not inimical to realisation are not weeded out by the best class of Jnanis because they cannot seek new ones to crowd the old out. Therefore the old ones continue until they are exhausted and thus you find among them some highly irritable, some lustful and others pious and dutiful, and so on. Now the lowest order of Jnanis still under the influence
of their minds know that there is no truth in the objective
universe. Their samadhi is not different from that of the rest.

113. What is samadhi? Samadhi is being aware of the Self, and nothing else — that is to say — it should not be confounded with the nirvikalpa (undifferentiated) state, for this state of samadhi is very common and frequent, as has been pointed out in the case of momentary samadhis.

114-15. Everyone is experiencing the nirvikalpa state, though unknowingly. But what is the use of such unrecognised samadhis? A similar state becomes possible to the hatha yogis also. This experience alone does not confer any lasting benefit. But one may apply the experience to the practical affairs of life. Samadhi can only be such and such alone. (Sahaja samadhi is meant here.)

- Sri Dattatreya (TRIPURA RAHASYA OR THE MYSTERY BEYOND THE TRINITY- CHAPTER XIX).

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It is the nature of mind to roam about. All you can do is to shift the focus of consciousness beyond the mind. Refuse all thoughts except one, the thought "I am". The mind will rebel in the beginning but with patience and perseverance, it will yield and keep quiet. Once you are quiet, things will begin to happen spontaneously and quite naturally, without any interference on your part.

- Nisargadatta Maharaj.

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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.

- Ellam Ondre (All is One)
Chapter V - ACTION

Ellam Ondre (meaning "All is One") was written by an anonymous 19th-century author in Tamil.
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28/08/2026

Guidance from Sri Adi Shankaracharya

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