In plain words
That has to be carried. What hardship it becomes! Keeping it safe is hard too. Hand over those ten thousand naye paise to Me. Take a hundred-rupee note. These ten thousand naye paise and the hundred-rupee note are both of one value. Keeping a hundred-rupee note is easy. For it is light. Ten thousand naye paise are a weight. It is not possible to keep them. It is very heavy. It gives trouble both ways. That is why: "‘Sarva-dharmān parityajya’: give Me these ten thousand naye paise, the many Dharmas. ‘Yoga-kṣemaṃ vahāmy aham.’ I will give you the hundred-rupee note." When God says so with so much Prema, fools go on carrying these ten thousand naye paise. But if he stays steady like this, he will not accept the hundred-rupee note at all. If you have this hundred-rupee note with you, it is as if the ten thousand naye paise were with you. If you make a complete offering to God, He Himself looks after everything. But man cannot do it. What is the reason? He longs to enjoy the joy that has begun in this mundane world, in this physical life. The state of man today is this: he sits in a car. He surrenders to the driver. He sleeps comfortably. He does not know where the man will take him or how he will go. He surrenders wholly to him alone. "My dear fellow! Take me safely," he says. He sits. At night before going to sleep he surrenders to the Gurkha. He shuts the door and lies down nicely. He surrenders to a Gurkha. He surrenders to a driver. Even fine, costly clothes he hands over to the washerman, and surrenders to him. "Hey, wash them well and bring them back," he says. But he does not come forward to surrender to God. It is this great power of Prakṛti that grips and torments him. You see! If we inquire into every small matter in the world, to what a low level we are sinking! We think of ourselves, "man, man." On what grounds are you proud?
In this discrimination, who are our protectors? Who are our punishers? Who am I? Who is He? Where has this "I" come from? Without Him, where am I? People do not set about such an inquiry at all. With Vijñāna waning in their humanness, they pass their time in this world resting on the pleasures of Prakṛti alone. This is not the right mark of humanness. Of course you must live. Of course you must have desires! Of course you must hope for your welfare! None of these is wrong. But in what way should you hope? We must inquire in keeping with that. When we behave against it, humanness itself wanes. We eat a fruit.