In plain words
These stand within the seed itself, small as an atom. It is with this in view that the Gītā says, ‘Bījaṃ māṃ sarvabhūtānāṃ.’ When a seed is planted, it grows into a tree. On that tree leaves, flowers and fruits come in plenty. But in each fruit a seed forms. In just the same way, from the one seed called God the vast tree called nature has grown. Within this tree, relationships and kinship have become the branches and twigs. In it our feelings take shape as flowers. Our life takes shape as a fruit. Yet every being dwells in the fruit as its seed. By that same will, everything has gone on taking shape as His form. Though in nature there are many forms, we must strive to experience oneness in our feeling.
O God! I cannot live apart from You. I must stay with You alone. With You alone I must play. With You alone I must bring my life to its end. These are the marks of supreme Bhakti. We must strive to raise up seekers of such supreme Bhakti. We must not show such double standards as praising God in happiness and reviling God in hardship.
Only in the gopikās of the Bhāgavata and in Dharmaja, eldest of the Pāṇḍavas, did such Bhakti go on growing. However many hardships came, however many insults he bore, he never had the least doubt about Kṛṣṇa. In the forest, in the town, wherever he was, he made the conviction ‘You alone are my refuge’ his support.
Whether in the forest or in the sky, whether in the town or in the village, whether on the hilltop or in midstream, You alone are my refuge, Kṛṣṇa.
Because he was filled with such single-minded Prema, he could give others an ideal life.
Now, the Avatāras of God come for certain reasons. Karma is the cause of man's birth. What we receive is a birth founded on this karma. Yet each according to their own karma may take on their various forms. ‘Karmanu bandhani manuṣyaloke,’ it has been said. Then we may wonder to some extent, ‘What karma did God do to take on a human form?’