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We have always said there is only one God. The Vedas, Upanishads, and all holy books—the Quran, Bible, Torah, Ramayana, Gita—say only one thing: there is only one God. Because there is only one God. That one God is Nirākāra. Nirākāra Nirāñjanam. Formless and spotless, crystal clear. This is the cosmic consciousness. But how do we know that which has no form is God? How do we know it is spotless? How do we know it is cosmic consciousness? We humans, with our complicated brain, intellect, mind, and emotions, face this problem. When a human comes to realization, they remain in oneness. Without realization, one merely follows their own feelings, thoughts, and intellectual arguments of tarka-vitarka. Then the human intellect is in turbulence, like a boat on the ocean during a storm. When calmness comes, the same sea becomes calm. The consciousness of a person who has attained clarity and a clear relation to God is also like an ocean. On the surface, there may be waves, but the bottom is very calm and beautiful. During a great storm with heavy waves, all creatures in the ocean go down to find peace. Similarly, in the turbulence at the end of the yugas or in Kali Yuga, all saints go deep into their consciousness in peace. Yet, we still don't know which is God and which is not. Recently, I met a wise disciple of Gurujī in Jodhpur. He asked, "Swāmījī, suppose you are meditating and God appears in front of you. How will you say, 'Yes, this is God'?" How will you say it? If Viṣṇu appears with Sudarśana Cakra, Gadā, and Śaṅkha, or if Rāma appears with Dhanuṣ, you may still not be satisfied. If Śiva appears, will you know? With which experience or knowledge can you say with certainty, "Yes, this is God"? It is like seeing a fruit for the first time and saying, "This is the fruit I wanted," without having tested it before. You might say, "Well, I will try." There are two kinds of seekers. One is only trying, and though you try, you do not know the reality. The reality may be with you, but you have no evidence to say, "Yes, this is that." This is the difference between us and the great scholars or spiritual souls. A spiritually developed person does not necessarily give up normal life to go to the forest. As it is said, a tree is recognized by its fruits. You may not know what kind of tree it is until mangoes, lemons, apples, cherries, or plums come on it. Similarly, a spiritually developed person's thoughts, actions, and being become one and unchanging. If you are constantly changing, it means you have not realized yourself; you do not know who you are. When you do not know who you are, you do not know what you are thinking, for tomorrow you may change your mind. We say, "I changed my mind." Why? The mind is not a spare part of a machine to be changed. That was only a trial. Therefore, the Nirguṇa God, whom we have not seen, we can only think, feel, or imagine. But that Nirguṇa God will not give you an answer; you cannot have a dialogue or hold it. So, like the example of the tree recognized by its fruits: if you come from another country or climate where such a tree does not grow, you have never seen it. When that tree begins to give fruits and you eat one, you say, "Oh yes, this is a cherry tree." You ate cherries but did not know what a cherry tree looks like. That tree can be taken as an example of Nirguṇa, and the fruits that come are Saguṇa. First, though there are hundreds or thousands of cherries hanging on one tree, they are all the same cherry. Similarly, there are hundreds or thousands of self-realized saints or incarnations who see with an equal vision. They will not say, "This is the wrong tree, this is a good cherry, this is not a good cherry," whether the cherries are in a neighbor's garden, hanging on your balcony, or very high up. All are the same. The problem is that we do not know this, and we fight: my God, their God, my religion, their religion. These are the troubles humans fight with, because reality is beyond our imagination and thinking. The purpose of human life is to first know thyself. When you know thyself, then you will know others. And when you know others, you will see thyself in others. Bhagwan Śaṅkarācārya said the first step of self-realization is this: that you see yourself in all—humans, dogs, cows, buffaloes, elephants, birds, insects. Therefore, it is said, "Ātmā sohī Paramātmā," that "Viśva prāṇī merī ātmā hai." Each and every entity is myself, and the self is the Paramātmā. This is how the oneness, the Nirguṇa, becomes realized in the reality of the sādhaka's consciousness. As soon as you create duality, then duality is a division or a crack in a wall. You see a wall with no single crack; it is beautiful and good. Earthquakes will take place, and you will see certain cracks. Similarly, when an intellectual or emotional earthquake takes place in someone's brain or heart, we call them a cragged-minded or cragged person. This crack from the earthquake can damage or destroy the house. There is only one chance: a good architect or engineer will come, give supports, and not only put cement in the crack but break the walls one meter or more and then nicely unite them. Similarly, when we sit in meditation, prayers, repeat mantras, read holy books, meet people, give satsaṅg, or listen to satsaṅg, we must analyze how deep and far this crack is. Which satsaṅg can repair it so that I become one with everyone again, so that I know there is only that God which is the reality—the cherry tree and the cherry fruits? There is a difference only because we see no tree, no fruits. Or perhaps the territories have something wrong and cannot give fruits. Therefore, to get this Dejavān bhajan, we say, "Beautiful bhajan." Guru varame chalu sanyunade. My Gurudev, I want to go with you to that world, that country. Which country? Nirguṇa, Brahmaloka. Ke, vairaagana bhe gurvar me chalu sayuna. Loka laaj: loka means the people, this world; laaj means what people are saying, good or bad. For me, it doesn't matter if I give a rock and a base, because I have the dress. The dress is not this cotton or polyester material dress, but I am in that car, and by conscious days, I am covered completely with that. Where I get covered with that is where I get. It means the action by thoughts, the feelings, the being is renounced. Mera jeevan terī pūjā. Oh Lord, my life is only a ceremony to thee. That’s all. Nothing is mine. I am not there. As long as I say "I," there is duality. So why should I say "I"? So dharke vera ganveṣ. So let me die deep in Vairāgya. When Vairāgya is lost, everything is lost. How to get Vairāgya? Mahāprabhujī said in one bhajan: Vairāgya konī hovere binā satsaṅg. Vairāgya nahīṁ hovere binā satsaṅg. Without satsaṅg, one cannot be colored by Hari. Without satsaṅg, there is no true vairāgya. Without satsaṅg, that pure vairāgya cannot be realized. Bina satsaṅg nahīṁ lāge hari ko raṅg. Without satsaṅg, you cannot have that color of God. What is that color of God? Bhakti. Therefore, Kabīr Dājī said: "When my chādar, this body, was born, then give it to the person who is making the color. Who will dye this beautiful soul in a nice color? Who is that one? That is your master. That is called Raṅgrejā." Jab merī chādar ban ghar āyī, Raṅgrejā ko dinī. Raṅgrejā ne aisā raṅgā. He gave such a pure color. Lālo lāl kar dīnī. It became beautiful red. That red means the divine color, divine Śakti, Bhakti. Raṅgarejā ko dīnī. There is also a bhajan said to God Kṛṣṇa: "My Lord, my soul I give to you, my chādar, my cloth. Don’t color it in green or red or blue or white. I’m not asking you about these colors. But, oh Lord, color my soul in your colors." In your colors means that divine consciousness, that bhakti. Please color it in such a way, dive it in such a beautiful color, that even if a laundryman washes that soul for lives and lives, that color will not disappear or get pale. So it doesn’t matter where you go; your bhakti, your vairāgya, your jñāna will never get pale or weak. That is called a sādhaka. That is the aim, and it means you need not renounce anything. Stay at home, but practice, practice, practice. When that comes, then our great master Lalanānjī, a disciple of Mahāprabhujī and my uncle guru, said beautifully in his bhajans. I recall: Chota hama de la guia de hama de nana tap... He said, "Guru Mahārāj, what do you know about me, my condition? Someone says, 'Man, you are such a good person, you think so positively, you are so divine, you are great.' But you don’t know about me. My Gurudev bestowed that grace on me, that mercy on me. Like an arrow targeted, his divine mercy was targeted to me. How I was blessed with that. Nānā tapake nir, out of devotion, bhakti, my tears are flowing. How happy I am. What do you know about my condition, about my being? Oh, my brothers, if you want to know that truth, come to the satsaṅg." Kuṣaṅga—negative thinking, negative words, and negative actions—will put you into negativity, darkness; you are lost in nothingness. Therefore, my dear brothers, sisters, practitioners: practice, practice, practice. Do not lose your faith, whichever religion you believe in, whichever master you believe in. You should have faith. Without faith, you are a bird without wings. When the bird is without wings, the kuśaṅga of the cat will come. The bird tries to move its muscles, but there are no wings to take off. And that kāla, the death brought by kuśaṅga, will put you into that negative dark hole. Janam janam dukha pāyegā. Life after life, we will suffer. We will not get this human life again easily. Therefore, die to your life within; die hard. It is said that a great saint had many problems, but his devotion to God was so strong. He said, "Lord, please don’t notice my mistakes, or please forgive my mistakes. Why? Lord, you are known as one with equal vision. If you know, my Lord, you can liberate me. Otherwise, no one can liberate me." So, samadṛṣṭi—equal vision; ātmā, so’ham, paramātmā—oneness in one. Otherwise, it is said life is living. Even all animals' lives are living, every bird's, every creature's, and humans are also living life. But the difference is this: humans have to come to this realization. Therefore, Guru Varma. Chalūsā on this local audio... Without virāgya, you cannot meditate. Yes, your tongue may be moving, you may be sitting and trying to practice, but your vṛttis are troubling you, your heart is uncertain. There is no vairāgya. When vairāgya is there, then bhakti comes. When vairāgya is not there, bhakti is distanced. When bhakti is distanced, vairāgya is distanced, then greed comes. You cannot make tyāga. When you can’t do tyāga, you have no tapasyā. And when you have no tapasyā, then you have the ego, which is destructive. So every Bhakti, Śakti, Vairāgya, Jñāna, Tyāga, and Tapasyā have a connection; they are created to neutralize other energies, other Śaktis. With this, my dear all, I wish you a very good evening, or a very good morning if you are in a country where the sun will rise soon. I bless you and pray to Mahāprabhujī to bless you with vairāgya, jñāna, and bhakti. Tomorrow we will be on the webcast again. I have to go somewhere, but if I am here, otherwise one of our bhaktas and sannyāsīs will come and speak about this. Till then, all the best. Many have been telephoning me and asking, "How is Māṭājī?" Yes, the holy mother is here, and she’s resting. Thank you for your... Asking deep Nārāyaṇa Bhagavān a key, they wish for Mahādeva key, Mādhava Kṛṣṇa Bhagavān a key. Oṁ śāntiḥ śāntiḥ... Hari.