In plain words
Born in the water itself, staying in the water itself, the water bubble subsides in the water itself: man is the bubble, Nārāyaṇa the water. A word that is Satya, Sāī's word.
Just as a bubble born in the water moves about in the water itself, lives in the water itself and becomes one with the water itself, so for man, born in Ānanda itself, to live in Ānanda itself, move about in Ānanda itself and dissolve in Ānanda itself is the true inner meaning of life. There is no need to doubt, ‘In this world made of what is seen, in this world compounded of the five elements, is it truly possible for man, who lives with the five vital breaths and the five sheaths, to attain unbroken Ānanda?’ Where do we live? Bhūmi, Bhūmā. In the Chāndogya Upaniṣad, Bhūmā means the Divine principle, the Brahman principle. The Ātma principle. The very nature innate to the Ātma is Ānanda. It is ever the very embodiment of Ānanda. ‘Eternal Ānanda, the giver of supreme happiness, Jñāna itself in form, beyond the pairs of opposites, like the sky, the goal of Tat tvam asi and the rest, one, eternal, spotless, stainless, the witness of every mind, beyond all feeling, free of the three guṇas .... Bhūmā’... So, attaining this Ānanda of Bhūmā, we must not give sorrow even the slightest room. Sunk in nothing but Māyā, never conquering Ajñāna, bowed down by selfishness, man is wasting away in sorrow. Hopes all turn, little by little, into cravings; after that they take the form of grief. All the griefs settle and remain as vāsanās. Through the vāsanās, sorrow becomes all the more inescapable.
So we must practise the effort of pressing our desires down, little by little. A man in the grip of sorrow easily gives in to anger, distress, jealousy and envy as well. One who has truly recognised his own true nature, his own reality, does not fall prey to weakness of this kind. All religions teach this very thing. Our feelings of difference are the causes of sorrow. It is into our minds that all these have found their way; the religions did not teach difference. For a life that goes chasing pleasures and riches, forgets humanness itself and falls, religion is not the cause. The mind alone is the cause. The man who has wealth does not care even for the Lord of Kailāsa! As soon as the wealth dwindles, the world comes into view. Vēmana too has been saying this very thing in short lines:
When wealth increases, pride increases; when pride increases, vice grows without cease; when wealth wanes, pride wanes; when pride wanes, vice gives way, Vēmā!
So he said. Truly, in this, our Ahaṅkāra, our authority, our show, our money, gold, goods, vehicles and the like can give only a moment's pleasure.