In plain words
Suppose someone criticises you: whom is he criticising? He is criticising himself. What exists is one; there are not two, are there? So we must go on increasing such a feeling of the Ātma day by day. When we increase such feelings, there will be no room at all for attachment and hatred. "The flaw is one alone, the one that lies in our mind," said Vemana. But people go about mad. To come to know what is his own, he casts away what is within him and tries to search for that very thing out in the world again: is this not madness? Forgetting the bangle on his own hand and searching, "Where is my bangle, where, where?": this is the mark of Ajñāna. What you are searching for, what you are longing for, that thing is you; you are forgetting yourself. The reason is nothing but the darkness called Ajñāna. In this darkness called Ajñāna you can see nothing. When you enter a room and see many things, one thing alone you do not see. You see everything, and while you are seeing everything, you do not see yourself. Entering into this thing called the waking state, we search for everything; you fail to search for yourself. One who cannot search for himself, he alone is the ignorant one. If he knows himself, he becomes one who knows everything. That very thing is what the little boy Prahlāda taught his father. Father,
You who conquered all the worlds in a moment cannot conquer the world of the senses, the mind.
Without mastering your own senses, what is the use of conquering so many kings? Only when you have mastered yourself do you become one who has mastered the whole kingdom, one who has mastered the whole universe.
So Kṛṣṇa's principle is the very thing that teaches such a true principle. All is in oneness. I am in you yourselves. That is "Ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ": "Taking shelter in your body, I am in you yourselves in the form of Vaiśvānara, and I carry on everything," He said. If we truly believe such a truth, why would the feeling arise in us that God is outside? We read ślokas. We learn them by heart. We are unable to put them into practice. When we cannot put them into practice, what is the use? At home we have cooked every dish and set it out, and we are fasting. What is the use of having cooked? Since we have cooked, we must eat. Since we have learnt these ślokas, we must practise them. Ślokas not practised must be pushed aside. Ślokas not practised are only a cause of grief.