In plain words
In all that is seen, what is known is the divine itself; I am the seer, the awareness that beholds everything; beyond Me there is nothing else at all. This is the truth, the sum of all Vedānta.
No merit, no sin, no pleasure, no sorrow; no mantra, no holy ford, no Vedas, no yajña; I am neither the eating, nor what is eaten, nor the enjoyer; the form of Saccidānanda, the One without a second: Satyam, Śivam, Sundaram.
Embodiments of the divine Ātma!
Pervading all of it, within and without, Nārāyaṇa abides. Where is one to search for the principle of the Supreme Person, who is everywhere, within and without? All the earth is filled with God, so the attachment that says "mine" only brings harm. What is the way to know this fullness, sacred and present everywhere? Well then, can God be reached through sādhanas? Can God be reached through good deeds of many kinds? No. No. No one can reach God through yajñas, yāgas and such rites, nor through deeds of charity and Dharma, nor through the virtues of śama and dama, nor through the disciplines of yama and niyama, nor through bhajans and pūjās. Kṛṣṇa made this very thing clear in the Bhagavad Gītā, in the fifty-third śloka of the eleventh chapter. Then what are these sādhanas for? Many learned men and great souls who have recognised the whole of Satya carry on many sādhanas. What is the inner meaning of this? What use is it to do sādhanas that cannot bring the vision of God? These sādhanas came into being to drive away the impurities of attachment, hatred and the rest that cover man. The inner meaning of sādhana is just this: to strive to remove the jīva nature from oneself and live as one truly is.
Man is by nature the embodiment of Saccidānanda. Sat is the principle that the three times cannot negate, which stands always as one. Cit is the power of understanding that recognises the sameness within and without. Ānanda is the very form of that happiness which is eternal, free of every condition and pure.