In plain words
The one who ran such powerful machines is also man himself. Man is the embodiment of consciousness. So it makes clear to us the truth that it is from this consciousness that inert machines strive to move, and that consciousness does not arise from inert matter.
For everything, man himself is the measure, man himself is the basis, man himself is the goal. We can come to recognise that truth as well. To be subject to Prakṛti like a beast and to appear merely as one in bondage is not the distinction of humanness. Rising from the state of nara to that of Nārāyaṇa, not subject to Prakṛti, he has the right to make himself the master who rules over Prakṛti. For a man of intelligence to be bound to saṃsāra and weep, saying, "I have fallen prey to every kind of hardship," is not man's duty. You lament that saṃsāra has bound you. Saṃsāra has no hands, no eyes, no legs, no mouth to swallow you. Your own saṅkalpas are the root cause of your bonds. But it is not saṃsāra: this truth, too, it makes clear. Falling prey to such outward cares, we keep forgetting the Divinity that is eternal Satya.
All things arise from the Ātma alone. Not one object in the world existed before it was born. After this object perishes, too, it does not exist. A thing that is absent at the beginning and at the end we must regard as absent in the middle, too. All that appears in the middle period is a form of illusion, not the form of Brahman. On the seashore we see a pearl oyster shell and take it for a silver coin. Even while we take it for a silver coin, it is a pearl oyster shell. Before this, too, it is a pearl oyster shell. Only your delusion took it for a silver coin; it is not a silver coin. In just the same way, all these that we experience today as the world are only misconceptions; they are not the form of the Ātma. It is the principle of Brahman, eternal Satya, that keeps showing itself to us in the form of this world; the world and Brahman cannot be separate. Sarvaṃ viṣṇumayaṃ jagat: that is, when you recognise the truth that everything is Divinity, every part is Brahman itself. Every tree is a wish-fulfilling tree. The field of action, too, is a holy place. We think that we are doing sādhana in order to recognise such Divinity, which is oneness. We think that all the sādhanas we do are for recognising the Divine Ātma. All the sādhanas we do are not for knowing God. Through these sādhanas you cannot recognise Divinity. You must recognise the truth that these are only sādhanas you practise for your own petty satisfaction, not ones practised for the sake of the Ātma. The bhajans you do, the dhyāna you do, the japa you perform are not for God's sake.