In plain words
Why do they die?’ you may ask. For the Ātma there is no such thing as death. They are born and they die only because they fail to recognise the Ātma principle. As long as the Ātma is not recognised, the jīva stays a jīva and God stays God; one who has recognised it merges in God. Why does the Veda say, ‘Ekaṃ eva advitīyaṃ brahma’? Precisely because there is no second, it says, ‘What exists is one alone.’ ‘I am none other than you; you are none other than I.’ ‘Tat tvam asi.’ This is the very word of the Veda. ‘Prajñānaṃ brahma.’ Prajñāna itself is God. Precisely because they do not open this truth out and look at it, many people think, ‘God is one thing, I am another.’
What you should desire is God alone. God is one. You must not make a distinction, thinking Rāma is one and Kṛṣṇa another. Because you keep up this distinction, you have drifted far from divinity and carry on your life as a jīva alone. ‘I and God are one. God is right within me’: if you hold this faith firmly, God will surely reveal Himself. All these feelings of difference were born in you; they were not born in God. God is not apart; He is right within you. You yourself are God. If it were not so, why would the Vedas say, ‘Tat tvam asi’? Why do they declare, ‘Ekaṃ eva advitīyaṃ brahma’? Only when you recognise that what appears as two is in truth one will you experience divine Ānanda.
When you make firm the feeling, ‘God and I are one’, God becomes one with you. Do not think, ‘He is one thing, I am another.’ If you want God in your heart, make your thinking and your heart pure. Only then will you and God become one. In this way there must be oneness with divinity. There must be no duality. When ten ones come together, it becomes 10. Without the one, it cannot become ten. Ten, a hundred, a thousand... What is in all of them is the one. In the same way, Satya is one. Hold on to that one. Put as many zeros beside it as you like; the value grows. That one alone is the hero. That itself is divinity.