In plain words
Embodiments of Prema! Just as sparks are not apart from the fire, the jīva is not separate from Brahman. How many are born true human beings by birth? How many become human after they are born? How many have lived knowing Dharma, karma and the inner secret? We must take note of the Satya that humanness is not something proved by outward shape alone. Just as one sees the fruit of the silk-cotton tree and mistakes it for a mango, chews a wild cane thinking it sugarcane, or sees a lump of alum and mistakes it for sugar candy, so we must not be deceived by the look of a thing. Humanness does not lie in form alone. We must recognise the Satya that divinity is in humanness.
The jīva and Brahman cannot become one until Mokṣa. Until it reaches the sea, a river keeps its form and name as a river. Once it has reached the sea, it loses its form and name and attains oneness. As long as the principle of the jīva is joined with the body, the Manas, the senses and the antaḥkaraṇa, it remains separate from divinity. It is vital for every human being to recognise the principle called oneness.
The principle of the Ātma is self-luminous
The principle of the Ātma is what makes things shine; it is not made to shine by any other consciousness. It takes the form of the seer of everything. At the time it sees the form of things, the whole world too takes shape as the seen. Though we have eyes, when we are lost in thought we neither hear nor see who is in front of us or what they are saying. The eyes too are only the seen. In another state the Manas too takes shape as the seen. The Manas is nothing but the gathering together of all saṅkalpas. Saṅkalpa-vikalpakātmakaṃ manaḥ: as a cloth exists by the joining of threads, so the Manas takes its form from saṅkalpas. The Buddhi too only follows the Manas. The body, the Manas, the Buddhi, the citta and the antaḥkaraṇa: all these are only the upādhis of the Ātma.
He alone who recognises the principle of Brahman is truly human
The principle of the Ātma knows no change. It is pure consciousness. Death and birth, change and decay, growth and discontent belong to the body alone. The Ātma has no such changes, no stages of decline, no death and birth.
The Eternal One who knows no death and birth, Without beginning, middle or end, the beginningless One, Who is not born, does not die, is not slain, Shines everywhere as the witness of all.
So the very birth of one who tries to recognise the principle of Brahman, the seer of all, is true humanness. But in the humanness of today no such special transformation, no such conduct, is to be seen. This is nothing but a mark of Ajñāna.