In plain words
They have held these nine paths to be the sādhanas of Nidānavati.
Svarūpātmaka Jñāna is the fifth. ‘With hands and feet everywhere, with eyes, heads and faces everywhere’: that means every limb, every person, is the form of Īśvara. It is the divine form of God. They went on showing that this is the principle of the Ātma, which is oneness. All the feet are His, all the hands are His, all the heads are His, all the eyes are His. That is: all the forms of human beings are, it means, the form of God. So they said, ‘The One who dwells as the inner Ātma of all beings.’ Everyone is an embodiment of God. We must make the effort needed to believe that this humanness, which has come forth from God, is divinity.
Embodiments of Prema! The fool who cannot recognise the humanness in man: how can he recognise the divinity in humanness? We must first of all try to recognise the humanness in man. Only then does divinity become clear to us. This is true education. Education means that which shapes one into a man full of compassion. We keep saying ‘prayer, prayer’. What does prayer mean? It is not begging. It is the sign of the Ātma's Ānanda. It is awakening. It is spreading out the infinite. It is plunging into Ānanda. Apart from this, prayer without heart, calling it prayer, is of no use. God accepts even a heart without words. Words and prayers without heart He does not accept. That is precisely why they called Him Lord of the heart. Only when we believe in the principle of the Lord of the heart can we spread this divinity, at least in some measure. Whomever you revile, it is as if you revile God. Whomever you love, it is as if you love God. So we must foster the principle of Prema. We must not let this demonic quality called envy in at all. The heart of a man whom envy has entered destroys Vijñāna. There is another, a second one. No medicine works on this disease. No doctor can cure it. There is one that yields to no treatment. It is Ahaṅkāra. As long as this envy and Ahaṅkāra are in man, there is no chance for knowledge of the Ātma, or for Vijñāna, prajñāna and sujñāna, to blossom. It is because these two demons get in that they cannot believe in humanness. They cannot recognise humanness. Our body is a temple. In this temple called the body, within the place called the heart, dwells Īśvara-hood, which is divinity. Brahmā, Viṣṇu and Maheśvara, who are the forms of the three guṇas, live in it. Brahmā in one place; Viṣṇu is in Vaikuṇṭha, is in heaven. Īśvara is in Kailāsa: to delude oneself in this way is nothing but the mark of Ajñāna. If they too have each built whole colonies and live each in his own spot, what difference is there any more between them and human beings? If there are differences among them too, Kailāsa mine, heaven yours, Vaikuṇṭha yours, how then can they be any higher than human beings?