In plain words
Compassion for all beings is itself the finest meritorious deed of all; harming any living being is itself the great sin. The God who planted the seedlings will not fail to water them. Knowing this truth, you should pour out Prema on everyone, find joy yourself and give joy to others. This alone is the way of life that is truly fulfilled.
The root cause of people in the world going through pleasure and pain is nothing but the fault in their own way of seeing. Their ears are always ready to hear of the faults of others; without stopping to think that whatever they brood on and dwell on is exactly what sticks fast in the citta, they brood on faults alone, shape for themselves lives that are nothing but full of faults, and suffer.
Snakes have two chief traits. One: the snake does not move straight, but goes along twisting and turning. Second: as it moves along like that, it keeps biting whatever it comes upon. Human beings are just the same! A nature that harms everyone who stands in the way of getting what they want, frightening them and causing them pain: this is the natural disposition of human beings.
The snake is full of poison; human beings are full of sense objects! Sense objects and poison are image and reflection! So the two are twins! (Twins). Yet a poisonous snake can be caught with the music of the snake-charmer's pipe! In the same way, human beings who have fallen into the vāsanās for sense objects can be caught through nāmasmaraṇa! Through that music the poison subsides; through this remembrance the desires for sense objects die away. To turn the mind that is full of poison into one full of nectar is itself the supreme goal of every sādhana.
This is attaining sama-citta. They also call it that. Prakṛti is all change; it goes on changing without a pause. Dishes that are sweet, pure and tasty when they are cooked turn poisonous once some time has passed; as time goes by, their form and nature change. People even wait precisely for such changes to come! If no changes took place in the things of Prakṛti, no one would be satisfied. If a newborn child does not grow, the parents grow anxious and set about treating it. Truly, it is through wishes and wants that the longing for sense objects grows; when desires grow, sorrows grow, and Ānanda melts away.
A newborn child has no cravings at all except hunger and thirst; so for it there is always nothing but Ānanda! A child of immortality. So it floats in Ānanda alone. Its citta stays sama-citta, and nothing else. Sama-citta means just this: not in the way of the world, but holding hardship and loss alike, to live neither swelling at pleasure nor sinking at pain! But the word sama has another meaning: Brahman. The citta fixed in Brahman is called sama-citta.