In plain words
Though man is born full of immortality, he grows up full of untruth and goes on ruining his life. If he gives up the vāsanās for sense objects, he himself will shine as the principle of the Paramātma. Now the arrogance that cries “Aham, aham” is turning human beings into demons. Man's duty is precisely this: to learn the true meaning of the word aham and to shape and correct his conduct to fit it. “Asyaca hasyaca samāhāraṃ ahaḥ,” says the śāstra. Aḥ (Viṣṇu), haḥ (Śakti): the word aham names none other than Viṣṇu joined with Śakti. “Mayākṛtaṃ idaṃ sarvaṃ”: its meaning is, “Through Me alone do all this creation, sustenance and dissolution come about.”
When He Himself is everything, the jīvas too are none other than Brahman! “So surely there is no room at all for good and bad? Yet good and bad do appear, don't they? They do come into our experience, don't they?” some may doubt. But surely it is only after you come to know that all is He Himself, that “Vāsudevas sarvamidaṃ”, that sameness of vision takes shape? Thinking “The body alone is I” only makes this seem good and that seem bad; but if, like Prahlāda, you have grown in the feeling of Nārāyaṇa and gone beyond the sense of name and form, there is no duality at all. For Prahlāda the whole world is only a word, not an object! The whole world has indeed been born from one word; all creation has blossomed, in its many kinds, as the forms of that word's meaning. That is all! That the word appears as objects comes from a fault in our seeing, but we are not separate: the Parāśakti that flows through everything is one and the same.
Embodiments of the divine Ātma! Today man's mind is not as it ought to be, and that alone is the root cause of the world's sorry state. Brahman is not a substance that changes, nor a power that changes. “But why does unrest dance its wild dance in this world that is full of Brahman? Has unrest begun in Brahman itself?” some may wonder. But this is not the world's problem: it is the individual's problem alone! For one who has no Śānti within, there is no Śānti in the world either. If a big bulb is lit before a man who has no eyes, he will still say it is just as dark as ever! But for those who have eyes, there is then nothing but light!
So. For those who have Śānti, the world is never anything but full of Śānti. This is the very mistake people make today in every field! Laying a problem that belongs to the individual on the collective, they make the world impure. In truth, the world has no unrest. It is ever full of Śānti, full of Ānanda. In just the same way, the power to make the world full of Ānanda and full of Śānti for oneself is not in the individual; it is not the individual's lot. That is all!
For this reason he has gone on giving shape to unrest; in the body that is full of death there is immortality, like a ruby in the mud! In the lump of flesh there is Prajñāna; in the form of the jīva there is the awareness of the Ātma; the body will collapse and fall away. Even so, he becomes a breeding ground for wishes and hopes whose very nature is restless. Building up the belief “The body alone is I”, he falls into misery; not only does he waste his whole life, but even at the moment of death he suffers from feelings of dejection, grief, unrest and the like.