In plain words
I am not the antaḥkaraṇa. The body, the Buddhi, the citta, the antaḥkaraṇa: you must think of all of them as mine. All of these are tools. You alone are the master of all of them. So when you recognise the Satya, “I am the master, I am the form of all,” this sorrow will not trouble you in the least. With the Buddhi meant to search for the Ātma, man today is trying to search for food. If a mirror is set before you so that you may see your face, and you take the mirror away and set it before someone else, how will your face appear? So you must try to recognise yourself with the mirror called the Buddhi. In the mirror called the Buddhi you must see yourself. That is ‘sākṣāt ākāraṃ’, what is called sākṣātkāra. To see yourself is sākṣātkāra.
When we recognise the Creator, the secret of creation is laid bare to us
Unfortunately, in the world today man forgets himself and tries to search for everything else. Everyone he meets, ‘Who are you? Who are you?’ he asks. But he does not try to ask himself, ‘Who am I?’ Where does a man who cannot recognise himself get the right to ask, ‘Who are you?’ So it is because he sets out to wield a right he does not have that Ajñāna closes over him. This is a great Ajñāna. As long as this Ajñāna surrounds him, as long as he cannot recognise himself, Ānanda does not come to him. Until Ānanda comes, he cannot escape suffering sorrow. So, to teach this divine principle, this oneness, these new years keep coming to warn us. God is the form of time. Because He is the form of time, His name is ‘Saṃvatsarāya namaḥ’. Because He holds all within Himself, another name of His is ‘Saṃvatsara’. Because He holds this very time as His Ātma, another name of His is ‘Kālātmaka’. Another name for time is ‘Dhīmanta’. To protect these dhīmantas, the Paramātma, the form of time, comes down as an Avatāra.