In plain words
What we keep calling 'is not', that very thing is; what we keep calling 'is', that very thing is not. the one thing that is, for ever, is God; the universe has become what is not: see this.
Embodiments of Prema!
That which the eyes cannot see, and that which the eyes are able to see: that alone is God. 'Yato vācā nivartante aprāpya manasā saha': Divinity cannot be described, whether by speech or by Manas. God is beyond measure. No measure of proof can lay hold of Him. God is without a second. Ekohaṃ bahusyāṃ. By His own will alone He takes on many forms; and so that people might recognise the Divinity that has taken on these many forms, He Himself kept teaching them to know themselves, through the paths of karma, Bhakti and upāsana, and through the Vijñāna that says Tat tvam asi. He taught them to recognise the oneness that is in the many. He taught them to recognise the truth that the whole of this visible, imagined world is His own reflection.
But man forgot his own true Self, took the body and the senses to be himself, and for the comfort and pleasure of that body and those senses went down many wrong roads. Every man in the world, by one road or another, keeps longing for an unfailing Ānanda. To win this Ānanda he goes on struggling, day and night, in a fight full of anxiety. Yet he is not blessed with that sacred Ānanda. What is the reason? Where is Ānanda? Unable to recognise the truth of what Ānanda is, what its form and nature are, he merely keeps saying 'Ānanda, Ānanda', and lives on in a foolish belief. To long for Ānanda is itself the wrong road here. We do not see Ānanda in this visible, imagined world, nor in possessions and vehicles, nor in pleasures and riches, nor in wife, children and the rest. When the very Ānanda that man longs for and craves is his own true nature, where else would Ānanda appear, as something apart? That is to say: to recognise oneself is true Ānanda.