In plain words
But though its beginning is not known, it has an end; when is the end? We take it that the end comes only when we move away from this Māyā; truly, without Prakṛti itself there is no jīva at all. Without the jīva itself there is no God at all. When there is no son, the word ‘father’ has no meaning. In the same way, here the sky is one alone. We give it shape in many ways, calling it ghaṭākāśa, maṭhākāśa and paṭākāśa. That is, when it is seen in a vessel we call it ghaṭākāśa. When it is seen above a house we call it maṭhākāśa. When it is seen in a cloth we call it paṭākāśa. All these, the ghaṭa, the maṭha and the paṭa, are only differences of upādhi; the pure, eternal sky is one alone. Though the shapes and changes of the ghaṭa, maṭha and paṭa are each their own, the sky has no connection at all with the change. So though the shapes and changes in men differ, the principle of the Ātma reflected in them stays divine, one and undivided.
Many people in the world, wondering what the cause of this creation is and how this creation comes about, are tossed about by these false notions. To this there is one single answer. What is the cause of our dreaming? Sleep alone is the cause of dreams. Just as the power of sleep is the cause of dreams, the power of Māyā is the cause of creation. In all the scenes seen in a dream, no rule and no order at all can be seen. In the same way, for every thing created in the …, … any kind of order or rule … Rather than sinking into the question… of how this creation proceeds and wasting our time, to seek… the way to make creation worthwhile is most needed.
How was this world born? How will it die? Such inquiry is only a waste of time; first you must come to know what your own state is, you who were created in this world…, in this creation. … what states and turns… you, born in this world, are living through. To recognise… this Satya is most needed. The jīva is bound up with rajoguṇa…; above him, in the higher place, there is the sāttvic…; below him, in the lower place, there is the tāmasic…; the one who stands in the middle place is the jīva; this Īśvara, the sāttvi… reflection, stands in the higher place…. So what has taken… the place of matter is tamoguṇa. So man, who stands in this middle place, must not strive to go down to the lower state; he must set himself to win the upward course, in some measure, with effort. The place of the guru is to teach this principle of the one Ātma. Recognis… this Satya and knowing the sacred root foundation, one… must inquire what the divinity within one's own humanness is.
We keep using the words… ‘spirituality’, ‘spirituality’. What does spirituality mean? Is it doing bhajans, or doing japa, or performing …, or going to holy places? No, no.