In plain words
Now, no one says Śrī Śaṅkara, Śrī Īśvara, Śrī Śiva. What is called Īśvara, Śaṅkara, Śiva never takes on a form; it is a svarūpa eternal, Satya, awakened and free; so it is ever auspicious, and this word Śrī was not needed for it. So, because He is the Lord of what is ever auspicious, he said, “śrīpati rūpaṃ”. Only when we recognise this truth well does it become clear to us that Divinity is oneness. There is only one God. Whether Viṣṇu, or Rāma, or Kṛṣṇa, or Īśvara, though we worship Him by many forms and names, honour Him and pray to Him in many ways, this makes clear to us the truth that Divinity is one alone. Saying that Śrī Viṣṇu, the Paramātma, rides on Garuḍa, Śiva rides on Nandi, Brahmā rides on the swan, that Īśvara is Pārvatī's husband, Viṣṇu Lakṣmī's Lord and Brahmā Sarasvatī's lord, in many ways we have brought them down to our own level; and because through that we enjoy the family ties of saṃsāra that satisfy our daily life, we have gone on bringing such ones down to that state, within a fancy that gives us a passing satisfaction. When we think about God in a certain way, along these lines, it is natural that He should be the Master of all the hosts of living things, remain Himself the Lord of all beings, and Himself carry His own principle forward. When they say, “jantūnāṃ narajanma durlabhaṃ”, it becomes clear from this that man too is one part of the jantus. Because it springs from the root jan, it is a jantu. When we enquire in the way of the world, we take jantus to mean certain wild beasts and cattle. But for every form born from a womb, jantu is a name full of meaning. So the name jantu came from being born. Even the rat is indeed a jantu. The rat too brings forth its young from its own womb. So everything that has taken birth bears the name jantu. Another name for jantus is paśus. Paśupati is one name of Īśvara.