In plain words
He is the Puruṣa. Prakṛti is the one called sadoṣo cañcalo vadhuḥ. It is full of faults. It is fickle, but even in it we must see the Divinity that is steady and without fault.
Embodiments of Prema! We regard the day as a festival, a holy day, merely as Kṛṣṇa's birthday or Rāma's birthday. No fruit at all comes from keeping holy days. We must make the effort to practise the words of the One we believe to be God. If we do not put this into practice, there is no use even if we worship with great devotion and reverence. We may regard this as merely worldly good deeds. We must set about putting at least one or two of them into practice. Of all the Avatāras, the Kṛṣṇa Avatāra is the most attractive. That is why the inner meaning of it lies in the name Kṛṣṇa itself. Karṣatīti kṛṣṇaḥ, they said. The principle of Kṛṣṇa, so it is said, is that which attracts. Kṛṣi tīti kṛṣṇaḥ, they said. Kṛṣi means tilling. Growing crops on the land. Here, so it is said, in the field called the heart, He pulls out the plants called bad qualities and grows the crops called good qualities and good conduct. That is why they said, Karṣatīti kṛṣṇaḥ. But last of all they said, Kuṣ tīti kṛṣṇaḥ. That is, what gives Ānanda. People say, “You are very khuśī!” Khuś has come from the principle of Kṛṣṇa. Kṛṣṇa means the One who tills the heart and gives us the crop called divine Ānanda. Because He has that heart that attracts, He has the name Ātmārāma. What attracts everything is this Ātma; it gives Ānanda. It is from these three that the name Kṛṣṇa has come. Here we must think of one thing more. In the Bhagavad Gītā,
Dharmakṣetre kurukṣetre samavetā yuyutsavaḥ māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya
is the first śloka. What does Dharmakṣetra mean? This is not something in some place far off. First of all, our body itself is the Dharmakṣetra. At the time of birth it is a pure heart, steady, selfless, free of Ahaṅkāra, with no desires at all. He is beyond the guṇas. It is such a human life that they compared to the Dharmakṣetra. As it grows and grows, as the food changes, as tastes develop, as faults of company and bonds get fastened on, more and more troubles keep arising. Some likes and dislikes, too, enter into it. Pride and possessiveness keep growing. Then this turns into the Kurukṣetra. The moment the difference of I and you arises, one thing starts against another.