Vijai R. Subramaniyam
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.
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.
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.
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.
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.
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
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.
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.
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.
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.
page was published on May 20, 2000.