In plain words
All names are in Him. So by whatever name we remember God, the vision of God is one and the same. Some call Īśvara Vibhūtidhāra. That is, the one who wears vibhūti. Yet on Īśvara, who wears vibhūti, no vibhūti is seen! What does vibhūti mean? Those who cannot recognise the meaning of this vibhūti see only physical vibhūti. All wealth is vibhūti. All riches of every precious kind are vibhūti. All powers are God’s vibhūtis. Īśvara is the one who has all splendour. How can you say that such a one has one thing and lacks another?
Embodiments of Prema!
No one can say that God has this and lacks that. God alone is the embodiment of all. We can attain such a form of God easily, through Prema alone. Without Prema we can achieve nothing. If the mother has no Prema for the child, what will become of the child? If the child has no Prema for the mother, what will become of the mother? So, just as the mother has Prema for the child, God has Prema for the devotee. God has boundless Prema for the devotee. There is no parting from it. The two are bound together in oneness. These saṅkalpas move about everywhere. We must develop them into good saṅkalpas. When saṅkalpas are good, the result is bound to take a good shape. What we must learn today is true saṅkalpas. We must take divine saṅkalpas into ourselves. We must believe that we ourselves are embodiments of God. Saccidānanda is our own true form. Go on remembering in that way. If you keep remembering, I am God, I alone am God, you will surely become God. Become God. You yourself will take shape as God. Whether it bears fruit for you or not, think of God constantly. Through this practice, at some time He makes you take on that form. Through good saṅkalpa we can accomplish any sādhana whatever and attain the form of Satya.
Better than practice is knowledge; better than knowledge is meditation; better than meditation is giving up the fruit of action; from giving up comes Śānti at once.