In plain words
So: to see the Ātma in the body, which is the very form of karma, and to see all beings in the Ātma. This is action in inaction, inaction in action. The enjoyments and riches of this world were not made for a certain few. Every human being has many karmas to perform as his own duty. Brahmacarya, the householder's life, vānaprastha and sannyāsa: there are many karmas to be followed in keeping with these stations and these states.
There are many karmas to be done for one's condition, one's understanding, one's course and one's good end. Chief among them is the ordinance of God. It is by this ordinance that the rains fall. Streams and rivers flow. Crops ripen. The sun rises. The moon shines. All these were made for everyone, and not merely for a few. Every living being has the right to enjoy the pleasures and riches of the earth. But the chief path of Satya is to give up the distinction of one's own and another's, to believe in the divinity everywhere, to forget the worldly notions that are impermanent, transient and unreal, and to experience the feeling of the one Ātma. The karmas one performs for one's own sake are done only by one who lives for karma.
The karmas done for the welfare of the world belong to the jñāni
The karmas done for the welfare of the world are those that belong to the jñāni. We must try well to recognise how Jñāna and ajñāna are brought into harmony. To give up attachment to the body, to grow in attachment to the Ātma, and to root out Ahaṅkāra: that is true renunciation. This comes naturally to the sannyāsī and to the householder alike. So we must bring such sacred histories to life again today. We must understand the philosophy that lies in them. We plant a seed in the earth. It grows into a sapling and becomes a tree, and though its branches, twigs, leaves, flowers, green fruits and ripe fruits appear to us as names and forms of many kinds, every one of them has come from the one seed.