In plain words
Students! You must recognise one thing. There are eyes. There are ears. There is a mouth, there is a nose; everything is there. If our belief is that these themselves see and these themselves hear, why do the same eyes, same ears, same nose, same tongue not see and hear after death? If the body has become you, why then are you unable to see? But the power that shows is not there. The body is like a big torchlight; the eyes are like the bulbs. The Buddhi is merely like the switch. A new torch, a new bulb, and the switch is on. But no light comes. What is the reason? There are no cells there. So it is only because there are no cells that no light comes to us. Our blood cells are, every one of them, bound up with divine power. But now and then they burn out. Its power collapses; that itself is the divinity in it. So as long as that divine thing is in this body, they go on doing many kinds of work. So taking this to be real, we fall into mishap. Not trusting those who can be trusted, we trust those who cannot be trusted; how long can all those we think of as mine and my people last? Who belongs to whom? The mother and father who raised you up in many ways: do you think they are yours? As long as they are alive, you must honour them. You must serve them. You must satisfy them; this is your duty, your Dharma. But each one has his own duty. When they come, no one brings even a small cloth for anyone. When they go, they do not even leave an address. What tie is there of anyone to anyone? Yet we think a thing like this is real. It is mithyā.
A Vedāntin came to Me. 'Swami! Śaṅkarācārya said, 'Brahma satyaṃ jagan mithyā,' did he not? It is seen before our eyes. We experience it before our eyes. We live in waking, dream and deep sleep. How can this be mithyā?' he asked. 'My dear, leave the world's being mithyā to the world. It will look after itself. Find out first of all whether you yourself are real or mithyā,' I told him. If each one first recognises whether he himself is real or mithyā, he will have recognised the nature of the world. The students of today are just the same. They do not try to recognise what their own nature is. They want to hear about matters in foreign countries. You look into the affairs of foreign lands, what is happening in that country and what is happening in this country; but do you first try to recognise what is happening in your own body?