In plain words
Man is endowed with great power
But man, unable to recognise this truth, deludes himself that he is a simpleton, merely ignorant, without power. Man is endowed with great power. This very thing the scientists, having enquired in every way, came to know by discrimination and science, and said, "All is atoms." But the Vedāntins all said, "All is Brahman." The names are different, but the oneness of the two is one and the same. Śakti is Brahman, Brahman is Śakti. In the world one kind of power pervades everywhere. What we do and what we see: all is full of power. Today it appears to us as matter. Today it appears as a living being. In the end the living being and matter turn into power. But the scientists of today gave it the name science and matter. There is no such thing as matter. In this world all is power. When it appears to you, it may be matter. Then afterwards it enters into power again. When it appears to you, it may be a living being. Then that living being too turns back into power. This whole world, which exists with many forms and names, is full of power. What is this power? Power is not merely what the eye sees. It is not what the ears hear. It is not what charms the heart. Power is power. This itself is Divinity. Every substance has a support. There is electrical power in man. That same electrical power is in the world. There is the power of light in man. That same power is in this world. In man there is x-ray power. That same power is in the world. All these powers must have a support. Anything at all must have a support. If the tumblers are on this table, the table is their support. For the table to stand, the earth is its support. Each is the support of another. So the support of all these powers is God. The Vedāntins kept calling these the transcendent powers. But the scientists said super power. The names are different. When you enquire into the world, all stays as one alone.
The eight glories of God
In every human being there are many powers he himself does not know. The scientists kept calling them by many names. They said psychotronic power, bioplasmic power. The Vedāntins kept calling these the transcendent powers. How should we take this? It becomes possible to recognise the power of the Ātma, which lies within, through four: through the power of the mind, the power of concentration, the power of meditation and the power of samādhi. Every individual, power and substance at last becomes one with Divinity itself. But here one must enquire well. We must abide in God, we must attain Mokṣa. We want liberation. How does it come about? One must enquire into this well. God is without form. God is full of power. God is full of light. They have called God in eight ways.
Full of Śabda-Brahman, of all that moves and moves not, full of light, full of speech, full of eternal Ānanda, full of the Highest beyond the high, full of Māyā, full of splendour.
How can one attain the Divinity endowed with these eight powers? Water can merge in water. Air can merge in air. Earth can merge with earth. Since God is without form, if we wish to reach Him, we too must become formless. What does formlessness mean? One must forget attachment to the body. That itself is meditation, they said. That is, on the day we forget attachment to the body, we can become one with God, who is without form. In this way, we must take on the form of whatever we wish to become one with.
The light of life, the light of wisdom, the supreme light
If, instead, one fills oneself with attachment to the body and prays to God with attachment to God, one does not attain the fruit. God is without form. How can one attain such a formless One? So you too must become formless. To become formless, attachment to the body must go. God is full of light. Your nature must shine as the light of life. I am a living being. Mine is the light of life. That is the supreme light. The light of life came from the supreme light alone. So this light of life must merge again in the supreme light. When we forget attachment to the body, then the light of life shines. You will have seen it on the days of Dīpāvali. They take one lamp and light many lamps. So the light that stands as one is the supreme light. Because the many lamps are kindled, they are lights of life.