In plain words
Just as there is fire within firewood, As oil abides within sesame seeds, Wherever you look, God alone is held within; Believe this, O students!
Students!
Sarvaṃ brahmamayaṃ jagat: no object is to be found in the world that has no connection with God. The whole world is the very form of Brahman. But not everyone has the power to recognise this all-pervasiveness. There is fire in every piece of firewood. Even so, if you bring a lorry-load of firewood, pour water and rice into a pot and set it on that firewood, will it turn into cooked rice? Fire has two states, called inner and outer. The inner fire and the outer fire. The fire that glows within, unseen by the eye, is the inner fire. Though such fire is there, it burns nothing. But the fire that has come out takes on a form and reduces everything to ashes. In just the same way, though God is everywhere, the power and capacity to realise Him face outward in some and inward in others. Every object in the world, all that is inert and all that is conscious, lies in the very womb of God. From a blade of grass up to a mountain, from a drop up to the ocean, from the atom up to the Supreme Brahman, the principle that pervades all is one. Not everyone can realise this divinity, joined in oneness.
The whole world may well be called Nārāyaṇa Himself. Only when the devotee's feelings and the rays of God's Prema come together is this realised. In the believer who says, “God is, God is,” and in the unbeliever who says, “God is not, God is not,” this spiritual fire is ever blazing. In the heart of one who says He is, feelings of Prema keep coming forth. In the heart of one who says He is not, too, feelings of Prema keep coming forth. But the believer's feelings of Prema keep flowing toward the Paramātma. The unbeliever's feelings of Prema keep flowing toward Prakṛti. When he lodges his Prema in the things of Prakṛti, he becomes the cause of his own bondage. When he lets his Prema flow toward the Supreme Principle, this very man becomes free. For bondage and for Mokṣa, the principle of Prema is one and the same. That Prema itself is the form of God.