In plain words
May all indeed be happy; may all be free from illness; may all see what is good; may no one come to sorrow.
Embodiments of Prema!
All things in this world come into being by God's will alone. He Himself sustains this world that has come into being. This world He has sustained, He at last absorbs into Himself. Just as a man takes back into himself the breath he has let out, in the very same way every man's resolve arises in himself; that same man sustains that resolve, the man himself carries through the course those resolves take, and at the very last he absorbs that course back into the man himself. This world, which came into being by God's will, has a name: Viśva. Viśva means spreading of its own accord. Experiencing, of its own accord, with joy. This alone is what spreading rightly means. Whatever the aim, whatever the resolve, whatever the cause with which God willed this universe, man acts against it. Viśva does not mean something formed merely of physical matter. All of this is formed from God's limbs. The whole universe is nothing but the joining together of God's limbs. Viśva means precisely what spreads out with discernment, far and wide. But for such a God, no causes at all arise. Matter may have some causes, but God's will has no cause of any kind. The fitting cause of such a universe is God alone. Truly, this universe is nothing but God's reflection. This Viśva is not one thing and Viṣṇu another. ‘Vi’ means that which is discerning and wide. ‘Ṣṇu’ means the one who has himself taken on form. God Himself, building Himself with many limbs as the form of this world, gave that very form the name Viṣṇu and has gone on acting through it. In this world every object has been formed of five: Sat, Cit, Ānanda, form and name. Now the first, Saccidānanda, is eternal and true. Taking form and name as the base, He has set these remaining two to work. Men's actions are nothing but reflections of these forms and names. But which form, which name, is to act in what way is God's decision. Some beings, covered by rājasic feelings, and some kinds of beings, covered by tāmasic feelings, have lived by the feelings called hatred and envy. For certain reasons they imagine such a God as forms and names and have been leading lives of many kinds. They keep forgetting the Saccidānanda that comes first. Forgetting this Saccidānanda, men are playing about, taking form and name alone to be what matters. Form and name are imagined; they are not lasting. They are not true. They are untrue and impermanent. Taking what is untrue and impermanent as our base, we forget the three causes that are eternal and true. For these reasons they forget, in many ways, even the power of God. Because God wills in the navel through all causes, He has the name ‘Nābhikṛṣṇa’. The very power that arose from this navel bears the name ‘Padmanābha’. Why so? The very resolves that arose in that lotus gathered in the navel. In Him golden wombs arose in great number. That is, because He holds gold in His womb, He has the name ‘Hiraṇyagarbha’.