In plain words
The one who teaches must practise, experience, enjoy, increase it, and try to share it with all. This is the root cause of the growth of atheism in sacred Bhārata today: those who preach do not take up the doing. So purity in thought, word and deed is the true human value. It is not the words Satya, Dharma, Śānti and Prema. Speaking out in words what one has resolved, and putting both the resolve and the word into action. Such purity in thought, word and deed is itself humanity. But today this purity in thought, word and deed is not seen in us at all. What is in the mind is one thing, what is in the word another, and the action takes yet another form. That is why, if we are to attain sacred divinity, we must try to understand oneness as far as we can.
The whole world is the very form of fullness. No separateness is seen in it at all. From the full Brahman the full Jīva-hood arose. When the body falls away from the full Jīva principle, what remains is still full.
That is full, this is full; from the full arises the full; when the full is taken from the full, the full alone remains.
When the full is taken from the full, what is left is full too.
Pūrṇam adaḥ pūrṇam idaṃ pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.
All is full. What remains is full. What is experienced is full. What has passed is full. The present is full; it is only through the delusion of the body that we forget this fullness.
We may perform many actions with the senses and with the body. These are merely the workings of the body; they have no connection with the Ātma. For what the Ātma is, this alone is the right proof. Prajñāna itself is the Ātma. This Prajñāna fills everything: the body, the senses, the inner instruments and speech. They depend upon one another and are bound together inseparably. You think that the eye sees. No, no. The eye is merely like a tool. It is only through the working of Prajñā in the inner instrument that it can see colours, red, black and white. It is not the eyes that see these colours; it is Prajñā itself.