In plain words
This very thing is called ‘Prakṛti’. So every man who has arisen in this Prakṛti must have only the feelings of Īśvara. Every man, too, must recognise the truth that he is the one who has taken form in order to make manifest this creation of Īśvara. Humanness is divine, it is holy. It is worth living. In this world the Avatāras come forth in order to demonstrate the truth that such humanness itself is Divinity. In Divinity, Divinity alone must come forth; Divinity alone must be reflected.
Divinity alone is the basis of the world
Embodiments of the Divine Ātma!
God is not somewhere far away. All of you are embodiments of God. Precisely in keeping with this, they said “Īśvarassarva bhūtānāṃ” and “Īśāvāsyamidaṃ sarvaṃ”. Man binds himself to the petty, transient, impermanent desires of this world, gives himself over to the pull of the senses, and wastes his divine, auspicious, ever-new humanness. Today in the world people think that the spiritual has no connection at all with the physical, and that there is a great difference between the two. This can be called nothing but madness. In every condition, physical, spiritual, moral, worldly, of Dharma and economic, the spiritual flows within as an undercurrent. Today we are forgetting this divine inner meaning. We put our faith in this world, which is Asatya and transient. This world changes at every particle. This changing world has as its basis the Divinity that does not change. Only when we keep in view this principle that is the basis can we have the chance to experience Ānanda in what rests on it. Whatever work we do, whatever path we enter, we must try to carry it on with the divine feeling alone. Man today longs for friendship, strength and wealth, but he does not long for good qualities. Wealth, strength and friendship without good qualities: none of these is lasting. So what must chiefly be in man is good qualities. With such a feeling itself we must go on remembering Divinity.
Satya itself is the form of God
Prakṛti is not useless. When man is filled with Ahaṅkāra, this power of Prakṛti turns into nothing but distortion; when he is turned to the Ātma, it takes shape as good. So, for the distortion or for the good alike, man's own saṅkalpas are the root cause. Everything has arisen from Satya alone. Satya itself is the form of God. Satya itself is divine. That is why they said, “Satyaṃ nāsti parodharmaḥ”. Everything rests on Satya alone. “This whole world was created from Satya alone. The whole of creation, too, lies merged in Satya itself. In this world no place can be seen where the glory of Satya is not. Behold this pure Satya.”