In plain words
Here are some examples that we meet in our everyday worldly life. At night some one or two mosquitoes bite us. Bugs bite. But, unable to bear this pain, we spray poison. But only a few mosquitoes bit; yet all the mosquitoes die. If the bugs that bit were some one or two, the many bugs near them die too. But are we killing only the one that bit? Are we killing only the one that stung? In the same way, because we spend our lives near the wicked and the evil, and because we cannot check that wicked connection, a share in that danger falls to us too. God too, at times when injustice, wrongdoing and misdeeds are taking place, goes on destroying, equally with the wicked, the people who countenance it and cannot check it and the people who cannot stand up to it. He does not look at all at whether this fellow is a scholar or this fellow a simple man, or whether this person is a jñānī or an ignorant person. If you are a jñānī, why could you not stand up to this? Why could you not teach him the truth you know? That very fault is in you too. The very fault of not teaching the wrongdoer rightly is your fault. So we truly become people who have helped in some measure to establish Dharma only when we face, as far as we can, all the injustice, wrongdoing and misdeeds taking place in society and take part in setting it right.
In the Tretā Yuga too, Vibhīṣaṇa, who saw the injustice, wrongdoing and misdeeds that Rāvaṇa was committing, could not bear it. He stood in the way in many ways and went on counselling his brother in a great many ways. But when things went past all bounds, this Vibhīṣaṇa, no longer willing to stay in that place, took hold of the feet of Rāma, the embodiment of Dharma. But the one who committed the wrongs was Rāvaṇa alone. The rākṣasas who gave this wrongdoer Rāvaṇa every kind of encouragement and incitement had to die in this war. These rākṣasas kept applauding all the wrongs he did. These rākṣasas who applauded could not escape receiving their punishment. When our relatives, our sons or those closely bound to us commit a wrong, we become free of fault only when we give that wrong its proper punishment, stand up to it and try to correct it; but whoever has gone on encouraging the wrong and smoothing it over, he too is a wrongdoer. So if we wish to remain free of fault, then where we see a wrong, hear of wrongs, or stand where wrongs are suffered, we must face it in the right way and make some effort to remedy that wrong.