In plain words
These desires are like sleeping on the branches of a tree. In this stupor, who knows in what moment they will come crashing down? Man is not able to recognise this truth. Because of this, even Dharma and artha are going astray. People think that whatever they themselves have decided is Dharma, whatever they have earned is wealth, whatever they have enjoyed is happiness, and whatever they have understood is divinity. All these rest only on their own resolves. Where do these resolves come from? The eyes see, the ears hear, the mouth speaks. Is this merely the function of the senses? Or is there some support behind the senses? If it were the function of the eyes alone, a dead body has eyes too, does it not? Does it see? It has ears too, does it not? Does it hear? No, no. Behind these senses there is a consciousness. What is consciousness? The power that recognises all things is given the name consciousness. This divine power dwells in man in the form of an atom. ‘Aṇoraṇīyān mahato mahīyān’: it is the atom within the atom, and the vast within the vast. If we inquire into this very thing, the seed of a banyan tree is very small. It is a tenth of an ant's head. So tiny a seed grows into a vast tree. So huge a tree lies within that little seed itself, subtle, hidden and unmanifest. By joining with time, it took on a boundless form. What is the cause of this? Time itself is the cause. Because it followed time, the small became boundless. Time is the very form of God. That is why we say, ‘Kālāya namaḥ, kālakālāya namaḥ, kāladarpadamanāya namaḥ, kālātītāya namaḥ, kālasvarūpāya namaḥ.’ Time has so many kinds of names. Just as God has names, so too does time. The paths are different, the religions are different, the minds are different; the goal is one! The Rāmāyaṇa is precisely what shows forth this truth.