In plain words
Wonders are they; for the three worlds they make all pure; they are sickles to the vine of worldly becoming; good friends; for the woods where the sages dwell they are the springtime: the stories of Lord Viṣṇu.
In this world there are pratyakṣa pramāṇa, anumāna pramāṇa, dvaita pramāṇa, advaita pramāṇa and many more. For example, suppose a fire is seen on a hill. That is pratyakṣa pramāṇa. If no fire is seen and only smoke is seen, we look at the smoke and think there may be a fire there. This is anumāna pramāṇa. But even where there is no fire, smoke can come from mist too. So anumāna pramāṇa leaves us in doubt. Since God is beyond the reach of every pramāṇa, He has been called Aprameya. Another name of God is Hiraṇyagarbha. Hiraṇya means gold. It is in His heart. Just as the food that goes into the stomach is digested and its essence spreads to every limb of the body, in the same way this hiraṇya moves through His whole body, and so God is supremely beautiful. God is the power that is the very basis of every being. By His will He creates all beings. God is also called Dakṣiṇāmūrti. Dakṣiṇāmūrti means one who is truly wise, one whose resolves are sacred. If we go on telling them in this way, God has endless names. “Beyond attributes, stainless, eternal, the abode, ever pure, awake, free, of spotless form”: when God of such a nature is in his own heart, why should man be small? First of all we must thrust away this smallness of mind. There is no one greater than man. Divinity is contained in humanity itself. Where is God? The Prema in man is the very form of God. Satya is the very form of God. The pramāṇa of Satya alone is the true pramāṇa. Countries may be different from one another. But Satya is only one! To divide it, saying, “This is American Satya, this is Japanese Satya, this is Indian Satya,” is the mark of petty minds.