In plain words
Then the one who experiences equanimity both in sorrow and in happiness has the nature of a diamond. That is, whatever hardships, worries and sorrows come to such a person, he regards this alone as his duty: to set about increasing, ever more, his Ānanda and his evenness. However many ways we try to make cuts in a diamond, the more the cuts increase, the more the diamond's value keeps increasing; its value can never go down. Then the one who belongs to the fourth kind goes beyond happiness and sorrow, forgets entirely the very principles of the guṇas, and experiences the svarūpa of the Ātma in Brahmānanda. So man: the nature of iron, the nature of gold, the nature of a diamond, the nature of the Ātma. Of these, the nature of the Ātma alone is eternal Satya; the other three are only petty things, things that undergo the changes of the world. A person who longs to experience this nature of the Ātma must not be bound at all by fear of the world or by attachment to the world. This attachment to the world and this fear drive man far from his duty and make him utterly fallen. This attachment, this fear. For a person who cannot recognise his duty, it is not possible to experience or to attain anything else at all. But a person who cannot recognise such duty may well be called lazy. When a person who would recognise the Soham principle sets out in sloth, he goes very far from his divinity and comes to lose his individuality. In the seat of the Ātma many intervening obstacles keep arising, obstacles that foster many kinds of folly tied to sense objects and become the cause of sorrow.
In the field called the heart there is one wish-fulfilling tree; around it grows a thorny thicket of forest wood; clear away the thorns and make it clean, and the wish-fulfilling tree comes into view.
This very tree they call the Ātma. They have been teaching that the Ātma principle is the very form of this wish-fulfilling tree, the kalpavṛkṣa, the Kāmadhenu.