In plain words
God, whose spotless body is the sky; God, whose eyes are the stars, the moon and the sun; God, whose breath is the all-pervading wind; God, whose sweat is the ocean.
Embodiments of Prema!
There are people who have come to ruin for want of faith, but in this world there are none who have come to ruin by having faith; none, none at all. From ancient times many maharṣis and great souls have performed many sādhanas and made their time worthwhile for the sake of God. Longing to attain Brahmajñāna, aspiring to Ātmajñāna, many others too wandered through many kinds of places, visited great souls and kept listening to their teachings. Acquaintance with a great many books can never be Jñāna. Nor is it Jñāna merely to recognise the whole world of the moving and the unmoving at a single stroke and to know it. What is true Jñāna? He alone is a true jñānī who has recognised the oneness that is present in samaṣṭi and in vyaṣṭi. But how can man today recognise the divinity that is in him? When he cannot recognise even his humanness, how can he recognise the divinity that is in him? How can a person who cannot recognise humanness recognise divinity? That is why, though generations pass and ages change, man makes no effort to change his nature, not even in the least. Books cannot teach us Ātmajñāna, or Brahmajñāna either. Nor can any great soul, whoever he may be, hand it to us. A guru cannot teach it to us in a fitting way. What is the reason? Jñāna. This principle of the Ātma does not appear to us in the outer world. There is no ground in books for proving it. It has to dawn from one's own heart itself. So to search outside for the principle of Jñāna that dwells right within oneself is one great Ajñāna. With this very thought the Buddha tried for six years to put His time to good use.