In plain words
So Kṛṣṇa Janmāṣṭamī is just our observing it as a remembrance of some kind; Kṛṣṇa has no birth at all. We think that He incarnates to establish Dharma. Punishing the wicked and protecting the good, that is. This is only the belief of some. Nor is it the establishing of Dharma either. When we say Dharma, which Dharma? Does He come to protect a worldly Dharma? If so, when He protected Dharma in the Tretā Yuga, why did it decline in the Dvāpara Yuga? When He protected Dharma in the Dvāpara Yuga, why again must Dharma perish in the Kali Yuga? This does not concern worldly Dharma. There is a higher Dharma. That very one is the Dharma of the heart. That Dharma of the heart is declining in man day by day. In what way is it declining? Just because we have turned our sight into outward sight, we foster a mentality that enters only into these objects. We must foster inward sight. As long as we foster outward sight, paśyatīti paśuḥ: one with this outward sight is a beast and not a man, they said. Whoever cultivates inward sight, he alone is a man. However much anyone may describe it, the good and bad in oneself are seen by oneself alone. One's conduct as it is to oneself, one's own true nature, the state in which one is satisfied: that alone is the true state. That itself is self satisfaction. You may say with your mouth, "I am good." But how good you are, you alone know. What does this self mean? The body's self? It is not. That itself is the Ātma. The selfish that says "the body itself is I" must go. The selfish that says "the Ātma itself is I" must come. We must try to live, not infatuated with the body, but infatuated with the Ātma.
Depending on our likes and dislikes, we experience divinity in union and separation. If we hold out green grass in our hand, even an animal comes running. If we take a cudgel in our hand, even an animal runs away. Coming when it hears "I will give", running when it hears "I will beat": these are the marks of a beast. Bearing it all, whether given to, beaten or scolded: that alone is the true Dharma of forbearance. Sahasra śīrṣāḥ puruṣaḥ sahasrākṣa sahasrapāt. All the heads, all the eyes, all the hands are His alone. When everything is His own, where then is anything to call mine? All the eyes are His alone; whatever we see is He. Suppose someone mocks you: you must not think that some second person has mocked you. Think, "The very divinity that is in me has mocked me." What is in that one and in this one is one alone.