In plain words
It is for this living that we invent so many names and forms; but looked at with a true eye, what is in them is One! That is “I am One; let Me become many”, as one of the swamis said a few minutes ago. There are so many bulbs. But if we turn off the main switch, all the bulbs become useless. In the same way all human beings are like bulbs of many colours, of many names and forms. Just as one thread runs through all the flowers, “like gems strung on a thread”, so in all the bulbs the principle of the Ātma, which is divinity, is one and the same. When, while teaching that principle in society, we give some room to the view that Rāma is one and Kṛṣṇa another, Brahmā one and Viṣṇu another, Īśvara another, arguments for and against come pouring in. The principle of Brahman dwells in every jīva in the form of the Ātma. That is the very form of the Praṇava, ‘Om, the one syllable, is Brahman’, said the Veda. Of that Brahman they said, “This Ātma is Brahman”: it is that which came as the Ātma. So the Praṇava, Brahman and the Ātma are all of one form. So divinity is not to be seen as something apart in this world. All names are God's, all forms are God's! Yet He alone shines on, eternal and true. The Veda has gone on describing this principle of Brahman by marks of many kinds. It showed it as the very form of the eight glories: “śabdabrahmamayi, carācaramayi, jyotirmayi, vāṅmayi, nityānandamayi, parātparamayi, māyāmayi, śrīmayi”. This is the principle of Brahman, whose form is the eight glories.
Absorption in Bhakti is understood only by devotees and by God
In the Bhāgavatam they have set in certain kinds of attraction, to please devotees, to draw them, and to help them grow in Bhakti and surrender to God.