In plain words
All Worldly Ties Are Simply Impermanent
Who is a husband? Who is a wife? She was first born as a child to her parents; later she was given over to you, and after you married her, you set about living that relationship, calling her your wife. Who was she before? When there is no bond at all between one and the other, either in being born or in dying, to think of such a bond as eternal and real is a delusion and nothing else. In floodwaters many tree branches are swept along, and here and there, at certain places, two of them come together and drift apart again; that these two pieces of wood go through ties and attachments, meetings and partings, is a happening of nature. A child born on a tree that belongs to one family is like the wife. A child born on another tree that belongs to another family is like the husband. These two branches leave the tree called the family, join the stream called life, and, with meetings and partings along the way, swim on in this ocean of mighty, tugging waves. This wife and husband are only people who joined in the middle; they are not bound to each other in any way at the beginning or at the end. So, ‘Child, do not fall into delusion for their sake and drive your own true form far from you’: so saying, Śaṅkara asked, “Kātekāntaḥ,” that is, ‘Who is your wife?’ Who is your son? He was born to you as a child only through the fruit of karma from another birth, through the bond of debt; between him and you there is no bond at all. The Bhāgavatam teaches this very thing, half in mockery: this child is one who came only for the sake of the property; he did not come for the sake of the Ātma.
It gave this a grand title: ‘Sons are debtors.’ After a man dies, he experiences pleasure and pain according to what falls to his share, and then, through the clouds, he enters the rain; through those raindrops he enters the crops; from those crops he reaches the parents; and through those parents he takes a form in this world.