In plain words
This is the ordinary dharma that comes to a natural, physical body. Truly, the wonder is that we stay in this world at all. A small example of this. There is a bicycle tyre, or a car tyre. If one small pin pricks it, all the air in it escapes. While the prick of so small a pin lets all the air out of a tyre, this tyre that is the body has nine kinds of punctures. This air does not escape. Everyone should wonder at it. So, to offer fitting gratitude for having kept our body standing for so long in our life, we must set our body to sacred works. In that body we must set about understanding the principle of that Gāyatrī, the Haṃsa Gāyatrī, repeated by the one whose form is the breath going in and the breath going out. So, everywhere there is nothing but God's form. Everywhere there is nothing but God's power. Now, it is no fitting trait for us to keep only the body as our aim and to think, ‘The body alone is my support; it is the chief thing in this world.’ If we regard the body as an instrument and keep as our aim the principle of the Ātma alone, which is divinity, there is the chance to enjoy nothing but Ānanda everywhere. A few minutes ago Pāge said, “Ādityavarṇaṃ tamasaḥ parastāt.” This saying of the Upaniṣad says that what sees is not your eyes: God Himself is showing it through His own eyes. So you are deluded when you think, ‘I am seeing with my eyes.’ No: you are seeing only with the eyes of God. But in this world, where all is full of God, we need not grieve for the sake of this body, which is impermanent, transient and Asatya, like a bubble on water. Must we grieve over the body? Another poet, stirred with feeling, said that this is not the mark of a human being:
When you were born you cried; when you die you will cry; in between you cry over so many things; when the decline of Dharma was coming about, did you cry to lift it up again? Did you cry to see your own form of Satya? What did you cry for? Did you cry for the sake of crying?!