God is one. He is the creator, the sustainer and the dissolver of the universe. His relationship to the universe is at best only an extraneous circumstance. In His essence, God has an independent existence quite unrelated to anything else. The highest being, the Supreme Lord, the ruler of the Universe, transcends all particular names and forms. He is beyond the limitations of space and time. He is eternal, formless and immortal. Name and form are the attributes of the mute prakriti. God has no name or form of His own until you clothe Him, howsoever slightly, in prakriti. God is an infinite, intelligent being, all-knowing and all-powerfull. Sweetness cannot be described in words. It can be known only when you put some sweet thing on your tongue. Similarly, God cannot be explained in words and has to be realized by oneself.

God is Chitsakti -- the primary and only cause of the Cosmos. When we conceive of God as intelligence endowed with force we call Him Chit; and when we conceive of God as force endowed with intelligence we call Him Sakti. As intelligence and force are but aspects of the same entity, we can characterise It only by saying that It is; and we therefore sometimes give It the simple name of Sat (i.e., being). God is the soul of all things. He enlivens and inhabits everything in the universe. He enlivens and dwells in all Dieties and Devas (Siva, Vishnu, Ganesa, Devi, Surya, Indra, etc.).

God, having no name or form of His own has to take on some name or form when He is conceived of as an object of worship. Being in His essential nature absolutely formless, in the absolute view He has no form at all; but in the relative view all forms are equally His. The highest being(i.e., absolute Brahman) is devoid of any attributes, any name or any form. But such an absolute conception is not within the reach of most people. Therefore, our scriptures offer many types of Gods (Siva, Vishnu, Ganesa, Devi, etc.) so that devotees can pray, worship and contemplate on them. These different forms suit the temperaments of different types of seekers. Though all these Gods are mere aspects of the highest being, the devotee treats his Gods for all practical purposes as being identical with the Supreme being. For him nothing is greater than his God. Through complete devotion and absorption in the particular God, the devotee ultimately attains the knowledge of the highest being.

If a man says that the Himalaya mountain exists, can another man deny its existence, merely because he has never seen it? Obviously not. Similarly, many sages have seen and realized God. Sankaracharya, Vidyaranya, and Sadasiva Brahmendra are only some of the thousands who have had a direct experience of God. So it is impossible to deny God's existence, merely because we are unable to see Him, due to the darkness of ignorance which covers our eyes.

God is common to all people of the world, irrespective of race or country. All devotees postulate the existence of only one God Who is the creator, the sustainer and the dissolver of the universe. The only distinction is that they use different names to denote God. A Siva bhakta claims that there is but one God Who is the creator, the sustainer and the dissolver of the universe and His name is Siva. The Vishnu bhakta says the same thing of Vishnu. The devotee of Ganesa, Subrahmanya or Devi also says the same thing of his Deity. Each of them is describing the same entity (i.e., God) through different names. Why quarrel over a name? What difference does it make whether you call God, Siva or Vishnu or Devi? Rice, though one, is called by different names. The Tamilian calls it arisi, the Kanadigas call it akki and the Sanskrit Pandit calls it tandula. Similarly, though God is one, He is called by different names. Siva, Vishnu, Devi, etc., are only different names of the same God. What does it matter whether one calls Him Siva, Vishnu or Devi? Only that bhakta will be quarrelsome who cannot dissociate a particular name or a particular form from his conception of God. He is correct so far as his mentality goes. But his bhakti is far below real bhakti. Real bhakti is characterised by the realization that God is above all names and above all forms. A true bhakta realizes that the particular names of God are but convenient ways for trying to express the essentially inexpressible God and His particular forms are only limited aspects of the essentially formless, limitless God. A true bhakta never quarrels about the nature of God. The name or form that you assign to God is of no consequence to Him, for He knows that name or form is not His essence but is accepted or assumed only temporarily for the sake of a particular bhakta.

It is the bounden duty of all to seek God, their maker. Blessings are the monopoly of God and we must all pray for His gracious blessings. If we pray with faith and devotion, the Lord will certainly listen to our earnest prayers. God is ever with you to help you. God can never withdraw Himself or be absent at any time. God is everywhere and everything is carried out by His divine law. Once you begin to feel the presence of God, a joy unknown to you ever before will begin to be felt. Once you experience the bliss of God, you will realize that time is not something to be merely spent in worldly pursuits, but has to be intensively lived in the pursuit and enjoyment of the bliss of God. Then there will be no more room for pessimistic thoughts nor will life seem a blank with no purpose to serve. The thought of His ever-living presence with you will be a great solace to you. However, one must remember that an appeal to the Lord is necessary only when the remedy is not in our hands.

Today God is altogether ignored and this is the cause of all our suffering and misery.

Have firm faith in God, His words and His servants. Have staunch belief in your religion and in Dharma. Do not say you do not have time for God. The busiest of men will have the most leisure and the laziest will always be short of time, for the former utilize time and the latter only waste it. If you really want God, you will have time for Him. If we are honest and sincere in our efforts and follow implicitly the directions of the Sastras and the Guru, the Lord will guide us along the path of progress, solve all our problems and doubts, free us from all worry and trouble and lead us on to the state of realisation of the Supreme Reality, the truth and the bliss of the absolute oneness of all in the undifferentiated Brahman.