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
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
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.
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