In plain words
All names are His own. Every place is His own. There is no name that is not His, and no body in which He is not, he said. Next, saying that the form of Śrīpati is the chief one, he set out the chief principle of that form. The form of Śrīpati: who is the form of Śrīpati? Many say Viṣṇu, many say Śiva, and in this way it is common to waste time in argument and counter-argument. But Śrīpati means this: God has a name full of meaning, the One endowed with the eight kinds of wealth. So: Śabdabrahmamayī, Carācaramayī, Jyotirmayī, Vāṅmayī, Nityānandamayī, Parātparamayī, Vāṅmayī, Śrīmayī. This eighth svarūpa is called Śrīmayī; and with the thought too that, in the principle of the One whose svarūpa is Śrīpati, this fits the divine Ātma itself, and so that no unrest or dissatisfaction of any kind should arise, he said, “śrīpati rūpaṃ”. This word Śrī: we use the word Śrī only to give auspiciousness to things that are inauspicious. For the thing that is eternally Satya there is no need to use this Śrī. To that which is itself immortality there is no call at all to give this title, the principle of Śrī. Because the bodies made of the five elements, the things that are impermanent, and every thing seen in this world too, seem to us to be somewhat unreal, people use the word Śrī for such things, or use the word Śrī for what deserves honour, and in our Bhārata they have been honouring this in many ways. For the Avatāra forms too, who came to establish Dharma, the bodies remain only for a time and then vanish from our sight; so placing Śrī at the start for such a form is also the reverence of the people of Bhārata. They put Śrī first for Rāma and say Śrī Rāma; they put Śrī for Kṛṣṇa and call Him Śrī Kṛṣṇa; for all names of this kind, for all the great ones besides, and even for a person who wears this impermanent body, like a bubble of water, they have put Śrī, to bring auspiciousness. Because Śivatva is ever auspicious, this word Śrī is not used anywhere at all for the form or the Name of Īśvara.