In plain words
This race has one Lord alone: God. To become worthy of the grace of such a God, your positions, your learning, your cleverness, your yogas are of no use at all. He is bound by one thing only: Prema alone. The reason is that Prema is God's nature. God, the embodiment of such Prema, we can attain only through Prema; by any other path He is not to be had. In man too there is Prema. Through that very Prema one must earn the Prema of God, unite the Ātma of Prema with the principle of Prema, and live filled with Prema. We earn money merely by jobs and by business. All this money is impermanent. To earn the spiritual wealth that is permanent and true, we must, through Prema alone, savour the Paramātma, receive His grace, and earn this wealth of Prema.
Prema is like a compass. Now, wherever you place this compass, its needle points to the north alone. In the same way, whatever he does, whatever he sees, whatever he says, whatever he thinks, the vision of a man who is a supreme devotee voices only the word of God. This divine Prema we must practise without any distinction of what is our own and what is another's. This supreme Bhakti is simply like a straight sword. For it there are no distinctions of one's own and another's. Today we are making no attempt at all to understand such a principle of Prema, which is a divine principle. God is the embodiment of supreme Prema. To understand that Prema, some strength is needed. For it, fitness too must be there. Only then can this Prema be understood in the right way. But when you hold to your own feelings and fit even God's Prema to your own feelings, it merely takes shape as a perverted meaning. The divine principle of Prema is not a useless thing. This same Prema, when it turns to Ahaṅkāra, becomes deformed. This same, when it turns to the Ātma, becomes a blessing. So the feeling of the Ātma itself is essential for every human being.
Today we think that all the sādhanas we do are for the search for the Ātma. That is a great mistake. The Ātma is not something to be searched for. It alone is what is everywhere. It itself is the doer, too. It itself is the one who has it done. The whole world is the very form of that Ātma. In the world there is no second thing beside what is called the Ātma. Only when the vision of the Ātma is absent does the feeling of the non-Ātma arise. So this search for the Ātma is nothing but turning our vision round; it is nothing else. Vision does not mean merely the sight we see with our eyes. To enquire, holding to that basis by which the eyes see: that very enquiry is an inner vision.