In plain words
To know oneself is true Ānanda. Man today tries to know everything. Himself alone he makes no effort at all to know. He is able to see everything. Himself he cannot see. What is the reason for this? To think there is a second thing in the world, something other, is the root cause of it.
Though everything he sees is God, the ignorant fool laments that he has not seen God. All that sees is God. All that is seen is God. The seeing is God. Only when one regards this triad as one does true Ānanda arise in humanness. But man falls prey to desires that have no end and no limit. Man's wants have no check at all. Desires spring up by themselves like anthills and keep growing. Is he content with these desires? Does he enjoy Ānanda through these wants? The more he enjoys, the more these wants go on increasing; they never set about growing less at all. So where is the end of these wants? What is the result man gets from these wants? Instead of Ānanda, these wants bring about nothing but misfortunes of one kind or another. Instead of happiness, sorrow keeps coming. Yet these wants have no form or name. They are only delusions arising from bewilderment.
As long as these delusions are in man, Brahman is not seen. Only when the delusions are rooted out does Brahman take shape. What is this principle of Brahman, and what is the principle of delusion? To expand the One into the many is the principle of delusion. To see the many as the One is the principle of Brahman. What is everywhere is Brahman itself. To recognise that principle of Brahman, even Nārada, the ṛṣi who roves in the mind, the mind-born son, gave way to many kinds of delusion; to rid himself of these delusions and to attain Brahman, he prayed to Sanatkumāra. 'My son, what is the errand you have come on?' asked Sanatkumāra. 'Svāmī, I must experience Brahmānanda; I must recognise the principle of delusion. I must be able to see Brahman. Grant me such an attainment,' he begged. 'Then what are the qualifications you have for receiving this sacred fruit?' asked Sanatkumāra. He said, 'I have won the power to expound the four Vedas and the six śāstras in full.' At this Sanatkumāra smiled and asked, 'Do you know anything more?' Nārada asked, 'When I have recognised that very supreme principle, the root of every goal, the key to everything, the ground of all the śāstras, what further secret is there in the principle of Brahman?' To that Sanatkumāra said, 'My son, when, though you know so much, you cannot grasp this principle of Brahman, when you cannot behold Brahman, think what the reason for it is.'