On this point ordinary people may find some room for doubt. When He declares that He alone is the cause of all good and bad, that everything is born from Him, that even so their faults neither bind Him nor trouble Him in the least, that He has no connection with them and is beyond them all, people may think that man is in no way either the doer or the cause of the good and bad that he does; that whatever is good or bad comes about by God's prompting alone; and that man is not answerable for any sin or merit. True enough. But if one has such faith, a steady, pure, selfless Prema towards Paramātma, what could be more blessed, more meritorious than this? This is what must be known and made firm. The man who knows, “All is God. I have no connection whatever, either in this world or in feeling. I am beyond all these,” he alone is a ‘Satya-jīvi’. But today it has become the habit of people to say only in words, repeating it like parrots, “All is God. I am a puppet in His hand. I am under His control; nothing is mine”; to say of the good alone, “It was I who did it,” and of the bad alone, “God's prompting”; to shout in assemblies till their throats tear that the works and teachings that bring fame and respect, honour and prestige are “the power of my sādhana, my own creation”; and to say of everything that has happened in error, disgrace or dishonour, “These are not mine; I am a mere instrument; God is making all this happen.” It is a new “fashion” too! Such words and games, like a clock's “pendulum”, cannot be true. To hold the firm faith that in the actions of mind, speech and body too, all is God's līlā-vibhūti: that is the true tattva. Good and bad are only defects of man's vision; to impute them to God is contrary to Dharma.