In plain words
What is a dhīmanta? The mark of a dhīmanta is not merely having great strength of Buddhi, power of thought and power of intellect, inquiring into everything, doing research and developing science. To let the Buddhi flow into the Paramātma in every way is the mark of a dhīmanta. The mark of a dhīmanta is not to set this Buddhi on a worldly path. To turn this Buddhi wholly towards God is the very mark of a dhīmanta. When you recognise the divine, you will be able to recognise everything. Unfortunately man today forgets the creator, holds on to the creation and carries out all kinds of research. That is why, when we recognise the Creator well, the secret of creation is laid bare to us.
The year: the world that is the form of all is itself the form of the year. He is thought of as the form of the Ātma, with four kinds of glory. Another name of His is ‘Caturātma’. ‘Caturātma’ means the Ātma with three kinds of glory. The first is ‘Vāsudeva’. The second is ‘Saṅkarṣaṇa’. The third is ‘Aniruddha’. When we recognise the principle of these three well, the fourth, ‘Pradyumna’, is easily understood. The very first is ‘Vāsudeva’. Vāsudeva means ‘Īśāvāsyam idaṃ jagat’. He who dwells in the whole world is Vāsudeva. He who has brought the whole world under His sway is Vāsudeva. So Vāsudeva means that He Himself dwells in all beings as the form of the Ātma. He who is present not only in everyone but everywhere is Vāsudeva. This is what they called ‘Antarbahiśca tatsarvaṃ vyāpyanārāyaṇa sthitaḥ’. He who is everywhere, inside and outside, is this very Vāsudeva! Because He is the God who dwells, His name is ‘Vāsudeva’.
The second is Saṅkarṣaṇa. Saṅkarṣaṇa means the one who draws all living beings towards Himself. That is, the one who has made all living beings come forth from Himself.