In plain words
Just because the pots broke, the potter did not break. The clay did not take another form. In the same way, there is an ornament. This ornament is an effect. Its nimitta kāraṇa is the goldsmith. The gold is the upādāna kāraṇa. However many jewels you turn it into, the gold cannot be changed. So God, who is the upādāna kāraṇa, Himself becomes the very form of the nimitta kāraṇa and, as the Creator, fashions pots and ornaments of many forms and names. But we must try to recognise the oneness of the two, the nimitta-mātra and the upādāna kāraṇa. If there is clay and no potter, pots are not made. If there is a potter and no clay, he cannot make pots. Only when both are there, this potter and the clay, do pots get made. So the upādāna kāraṇa is Divinity itself. The Creator is the power that is the nimitta-mātra. The bodies are like the pots. With these pots we do many kinds of karma, get our work done, and gain comfort and joy. But when one falls, it breaks. When the time draws near, the body falls away. Yet the nimitta kāraṇa and the upādāna kāraṇa remain, eternal, for ever. Pot is useless. The one is use, the second is misuse. Today, are we putting our bodies to good use? Or are we misusing them?
Divinity Has Five Names
Divinity has five names. The first is the Para-nāma. The second is the Vyūha-nāma, the third the Vibhava-nāma, the fourth the Antarātma-nāma, the fifth the Arcana-nāma. In this way the Name of God works in the world with five names. Para-nāma means dwelling in Vaikuṇṭha. Vaikuṇṭha means that which is never blunted: that is Vaikuṇṭha. That which knows no change is Vaikuṇṭha. There the Supreme Lord dwells with the Para-nāma. No one can enter there. He Himself goes on seeing everything. He goes on hearing everything.