In plain words
As long as show and Ahaṅkāra remain, man stays very far from Ānanda. If a plant is to come up, the seed must be sown in the earth. But if the seed is set on a big rock in the open so that everyone may notice it, no plant comes. In the same way, humility alone gives Ānanda, while show is very far from Ānanda. The ocean keeps the precious pearls within itself and pushes out only the worthless snail shells. In the same way, man must recognise the Ātma-principle within him, precious, sacred, eternal, pure and true, and we must disregard this physical principle that is the form of the body, that is name and form. But the man of today lives relying on the strength of his heart and the strength of his muscle; he does not seek to rely on the strength of Dharma, the strength of God.
God simply means the One whose form is the whole. That is, Nārāyaṇa, whose form is the universe, alone is God. Divinity is everywhere, in all forms, in all things. All the sādhanas that sādhakas practise are not for knowing the Ātma. The Ātma is always there. He performs sādhanas so as to remove the non-Ātma. He forgets the form that he really is. He takes a form that is not his as his own and delights in it. He forgets the Ātma.
What exists is one truth alone. That is “I”. This “I, I” exists always. In deep sleep, though a man forgets thoughts of many kinds, he himself does not cease to be. In deep sleep there is none at all of one's body, one's feelings, one's qualities or one's names. But one cannot say that one was not there. “I” is there even in deep sleep. To recognise that principle called “I”, and its existence, is the secret of sādhanas. “I am Gopāla, my father's name is Bhūpāla. My son's name is Nepāla.” In this way man goes on enlarging the nature, the name and form, of himself, his father and his sons, like Hanumān's tail, but he does not try to recognise what his own nature is.
Whose are these names and forms? Fancies of Manas. This world exists only as long as Manas and body exist. The Ātma is the heart itself. The heart is self-luminous. From the heart the light keeps spreading to the brain. That place is the seat of Manas. Because this light of the heart spreads over Manas, this Manas is able to see the world. Without the light of the heart on Manas, this Manas could not see the world at all. It could not experience it. Without Manas itself, there is no world. “Manomūlam idaṃ jagat.” This Manas is the moon. Just as the moon stays invisible to us in the daytime, so this Manas stays invisible when the Ātma is the aim. The moon is not self-luminous. It shines only because the rays of the sun spread over it.