God is absolute; therefore the words of God are also God. You cannot make any differentiation. Sākṣāt, directly.
So this is to be understood, that God—His form, His quality, His pastimes, His entourage—everything of God is God. Even sometimes . . . why sometimes? Always—the devotee of God is also God. Just like we chanted this mantra, sākṣād-dharitvena samasta-śāstraiḥ, that "In every scripture the spiritual master is identified as directly God." Sākṣād-dharitvena samasta-śāstraiḥ.
Viśvanātha Cakravartī said, not that any sectarian śāstra, but all śāstra, all scriptures, they admit that the spiritual master is God directly. Sākṣād-dharitvena samasta-śāstrair uktaḥ: "It is said; it is mentioned." Authoritative śāstra, actually bona fide śāstra, it is said. Sākṣād-dharitvena samasta-śāstrair uktaḥ: "It is said."
And sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ: "And that is accepted by all strict followers of transcendental science." Not that somebody admits or somebody does not admit. No. Everyone, sadbhiḥ. Sad-bhiḥ means "by the transcendentalists, those who are actually making progress in transcendental science and those who are . . . objective is to reach the Supreme." They are doing.
Then again, Viśvanātha Cakravartī Ṭhākura says, kintu prabhor yaḥ priya eva tasya. Why the spiritual master should be accepted directly as Nārāyaṇa and God? The Māyāvāda philosophers, they say, "Yes, spiritual master is God and I am God, you are God—everyone is God." No. That is rectified. Everyone is not God. God is God, and living entities are living entities. In the Vedas it is . . . nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13): "He is the prime entity of all entities." So there cannot be two Gods. One God.
As such, if God is one, there cannot be two religion also, because religion means to understand God, to love God. That is religion. And religion means the words of God, just as it is said. So why there should be two religions? There cannot be two religions. There may be some difference according to climate, country, population. There may be some difference in the execution of religion. But on principle there cannot be two religions, because God is one, and religion means the words of God. So how there can be two religions?
We have made two, three, four, five, six, increasing the number of religion. Just like in New York we have seen the United Nation's organization. It is said that united, but there are thousands of flags. Disunited. Because actually they do not want to unite. It is a farce that they have made a United Nation organization. Nobody wants to unite. In the material world how there can be unity? That is not possible.
Material world means everyone wants to enjoy to his satisfaction sense gratification. That is material world. So you want to satisfy your senses, I want to satisfy my senses. Therefore there is struggle, "Oh, this man is enjoying so much, I am unable." Even brother to brother, envious: "Oh, my this brother has increased so much money. He is enjoying." Envious. That is material envy, envious, to be envious.
Therefore the science of God is for persons who are not envious. That is religion. Bhāgavata . . . in the Bhāgavata you will find in the beginning it is said, dharmaḥ projjhita-kaitavaḥ atra paramo nirmatsarāṇāṁ satām (SB 1.1.2): "Here the religion of Bhāgavata is not a cheating religion." Kaitava. Kaitava means cheating. Cheating. And Śrīdhara Svāmī has remarked, commented on the statement, kaitava, he says that atra mokṣa-vāñchā-paryantaṁ nirastam: "Anyone who is trying to become liberated or merge into the existence of God, that is also cheating."
Nirastam: that is also nullified. Nirastam. Why? Why the . . .? A person who is trying to be merged into the existence of God, jñānīs . . . those who are philosophically advancing, they are called jñānīs. The absolute idea is that, "Because I am brahma, and God is also brahma, therefore, as soon as I am freed from māyā, I become one with God."
In one sense it is all right, because God and the living entity, they are of the same quality. As it is stated in the Vedas, nityo nityānām. There are millions and trillions of nitya, eternally. So God is the chief eternal. Therefore quality, eternity, is there both for the living entities and God. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Knowledge, sense, cetanatā, life, activities . . .
So God is also active; the living entities are also active. But His actions and my actions are not comparable. Just like God is creator, I am also creator. So in this way I am one. I have got creative power, God has also creative power. But God creates innumerable universes, and you can create a motorcar. That's all, no more. Or atom bomb—to kill.
You cannot create a planet; you can create a sputnik. With great difficulty it flies in the sky. But God's creation—innumerable planets, they are floating without any machine. Still, the rascal says: "There is no God. I am God." You do like God; then you become God. What you have done like God? You have created a toy flying in the sky. Therefore you are so much proud that you compare yourself with God? This is called demons, demonic. Unnecessarily, without any authority, when a man claims that "I am God," that is demonic.