In plain words
God Is Everywhere
If you want God to appear directly, He is not one who appears directly. This Satya is everywhere. Dharma is everywhere. Practise it, experience it, and rejoice in it. Then you can experience it with the contentment of the Ātma. For everything, the conscience stands as witness. If we fail to inquire into this conscience, everything turns into nothing but Asatya. For everything, the Ātma is the witness. That itself is the conscience. You must seek the path fit for such realisation of the Ātma. Where does this Ātma dwell? It dwells everywhere. There is no place at all without the Ātma. It dwells in every person too. It dwells in every living being. It dwells in every creature. But what we see is not its true form. It has no form. Nirguṇaṃ nirañjanaṃ sanātanaṃ niketanaṃ nitya śudda budda mukti nirmala svarūpiṇaṃ. Who can recognise such a principle of the Ātma? To begin with, you say Satya; do you recognise Satya? You cannot recognise even the Satya that is directly perceived. You cannot recognise the life of Satya within your daily life. Satya means saying what was said, telling what was seen, telling what was heard. This alone we take to be Satya. All this is only what the senses perceive. The principle of the Ātma is beyond the senses. How are we to recognise such a principle of the Ātma? We must inquire into our conscience. You need not go off somewhere and search; search the conscience within you. Turn your vision from outward vision to inward vision. All that is seen is the very form of God. That is why the Veda said, “Paśyannapica na paśyati mūḍho.” All that you see is God Himself. But even while seeing God, you do not take it to be God; you believe it to be Prakṛti. But one who has the vision of the Ātma regards the whole of Prakṛti only as God. One who sees this cannot see that. To one who looks with a worldly outlook, the world alone appears, but the Lord of the world does not. “Sarvaṃ viṣṇumayaṃ jagat,” it declared. What is everywhere is the principle of God alone. You think of it as a human form. Forms may differ from one another. The names that suit the forms may differ from one another. But the Ātma in all is one alone.