In plain words
The very moment he heard those words, “Hā! What a sinner I am!” said Lakṣmaṇa, and he sank down on the ground! When Śrī Rāma asked in astonishment what had happened, “Brother! Is there something apart that can be called a wish of mine? Is not Rāma's command itself my wish? ‘Decide for yourself whatever place you like and build a leaf hut there’: what harsh words those are! What a heart-rending command!” he said. This is precisely the true spirit of prapatti: we must sit in the chariot called God's command and travel on the journey of life; only then is there ease.
You do imagine now that you are seated in that chariot, but your Manas, your heart, your body, none of them is in that chariot. For that attainment, neither hard sādhanas nor giving up food and drink is needed. It is enough to do nāmasmaraṇa with Prema, with an understanding free of selfishness.
All night long you sang bhajan in one unbroken stream in the presence of the Ātmaliṅga; for this they use the name akhaṇḍa bhajan. But akhaṇḍa bhajan is not this; bhajan done for only a few hours earns the name khaṇḍa bhajan. As long as there is life, without a break, to stay immersed in the feeling of Sohaṃ: that itself is the akhaṇḍa Gāyatrī sādhana, the akhaṇḍa haṃsa japa, the akhaṇḍa Sohaṃ upāsana.
The presiding deity of Manas is the moon; the moon was born of Manas; Manas too, like the moon, has 16 kalās. On the fourteenth day of the dark fortnight, 15 of those 16 merge, and only one kalā more remains. The moon is the original; Manas is its reflection. So, if you turn all the nights into day by thinking of God, the destruction of Manas is gained on this very Śivarātri. Manas is nothing but a bundle of desires; if there are no desires, Manas itself will not be there: this is what is special about Śivarātri; if, not letting Manas go even to food and drink, you keep it carefully in the remembrance of Parameśvara alone, the destruction of Manas is won: that is the teaching of Śivarātri.
With some kind of longing, and with the eagerness to come here, all of you are truly most fortunate indeed to be present on such an occasion, in such a gathering, in such a presence. Among so many crores of living beings, if you alone were able to come, if you were able to see the Liṅgodbhava, there is no doubt that your lives have been fulfilled. Till now you may have taken part in many most holy, Vedic-ordained karmas, and in satsaṅgs; but the merit of beholding the great moment when the Liṅga emerged in the One whose form is the Liṅga, and of crossing over by it — the Liṅga that Kapiladeva taught in the Vedas and Upaniṣads, round as a maṇḍala, whose form is the daśāṅgula, embodying time and space — has come to you alone.
At the time of the Avatāra, Kapiladeva's mother called out to all the gods, “Come, come, have the sacred darśan!”, and that is precisely why she came to have the name “Devahūti”; through having had such a sacred darśan, this fulfilment of your birth has come to you.