In plain words
‘Have you looked outside? Have you looked within yourself?’ Some scholars asked him this. He said, ‘Antarbahiśca tatsarvam vyāpya nārāyaṇasthitaḥ.’ What he kept saying was the Veda's truth, word for word. So how can anyone think him mad? ‘What is God's form like?’ they asked. ‘God is the embodiment of Ānanda,’ he said. ‘The state of Ānanda is itself the form of God,’ he said. His teaching spread through the whole kingdom. ‘Ahaṃ brahmāsmi’, ‘Tattvamasi’, ‘Prajñānaṃ brahma’, ‘Ayamātma brahma’, ‘I am God’: these were what he kept teaching. All the scholars there conceived a hatred for him, went to the king and complained, ‘A fakir has come and is insulting us all.’ Who is a fakir? One who has no fikr. That means one who has no worry. He had no worry of any kind. To every question the king put, he answered only ‘Anal haqvā.’ In the king's presence, to the questions the scholars put from the Vedas, the Purāṇas and the Śāstras, he kept giving secrets and meanings that even they did not know. All the scholars argued that these were wrong meanings. The king agreed. For the king took whatever the scholars of his court said to be right. Who is a kavi? Not one who strings words together: ‘Krānta darśinaḥ kaviḥ’, that is, ‘A kavi is one who has seen the three times,’ he said. That very one is God. What does ‘purāṇaḥ’ mean? ‘The power of consciousness that moves through the city called the body, from the nails to the crown of the head, is itself the purāṇa. In every atom in the body His consciousness is present. That is the principle of purāṇa. Constant Integrated Awareness means prajñā. That is God. He is in your food. He is in your head. He is in your blood. He is in your Buddhi. What is everywhere is the principle of God itself.