In plain words
Buddhi and Viveka
With the strength of Buddhi there is every chance of achieving great deeds that cannot be achieved with strength of arm, with strength of numbers, with strength of wealth. The chief quality of the strength of Buddhi is Viveka. Man can develop this principle of Viveka only by the search for Satya, only through devotion to Dharma. No one can nourish Viveka without a taste for Satya. In the world, the sun, the moon and the rest go on shining. People fancy that each of them has light of its own. But people cannot recognise that beyond this shining sun, moon and the rest, which belong to Prakṛti, there is one more light, transcendent, unreachable and infinite. People think the physical sun is self-luminous. By that sun's light the moon shines. Though the moon is not self-luminous, it glows only by the light of the sun. In just the same way, people imagine that the light of Buddhi and of Viveka, each following the other, attains the state of shining by itself. The light of Viveka comes from Buddhi; the light of Buddhi comes from the Ātma. But ignorant people keep only the light of Buddhi and Viveka in view and forget the principle of the Ātma, the foundation and the most important of all, and by this very forgetting they lose their humanity.
“Daivaṃ mānuṣarūpeṇa”
That Ātma itself is existence, that Ātma itself is Brahman, that Ātma itself is the Supreme Principle, that Ātma itself is the Paramātma, that Ātma itself is the principle of the Avatāra. But if the formless principle of the Ātma stays in heaven, or in Vaikuṇṭha, or in Kailāsa, it is of no use at all to people. There is no way at all to worship the formless principle of the Ātma. That is why this Rāma Avatāra is that formless principle of the Ātma come among people, taking a form and a shape that suits them, that is in keeping with them, close to them and a fitting help to them. People cannot grasp a principle of the Avatāra that is beyond their reach. The Avatāra takes on a form to be within people's reach and to follow a path that suits them.
Truly, man cannot recognise the principle that is without attributes and without form. Unfortunately, even when the principle of the Ātma, without attributes and without form, takes a form, there is no lack of unfortunate people in the world who, going by their own nature, make it conform to their own humanity and think of it as ordinary humanity. “Just like ours, that form has eyes, ears, nose and mouth. Just like us, He eats, He moves about, He talks. So in what way does this Avatāra differ from us?” With such a narrow feeling, people today keep this divinity at a distance. We must try to recognise what divinity really is. “Daivaṃ mānuṣarūpeṇa”: only because God comes taking a human form do people have a fine chance to believe in Mādhava's nature, to reach it and to experience it. When life is multiplied by the infinite, that very life turns into divinity.