In plain words
God remains only the witness of good and bad, and of every circumstance
In such a principle of God, ‘sarvadhī sākṣībhūtaṃ.’ He Himself is the witness of everything. Whoever does a good deed and whoever does a bad one, in whatever circumstance, He remains only the witness. We stage a drama. On the stage the king speaks with great majesty. The minister explains it. The guard stands holding his staff. Whoever speaks whatever words, the light on that stage has nothing to do with this one's words or that one's. Giving light is its only work. Hariścandra is suffering. Candramati is weeping. Lohitāsya has died of a snakebite. Whether she weeps, or he dies, or someone else suffers, the light goes on spreading its brightness just the same. Only the actors go through changes; this is the witness. There is no change in it at all. He is the true Guru.
God is beyond Manas and speech, beyond all feelings
‘Bhāvātītaṃ.’ ‘Yatho vāco nivartante aprāpya manasā saha.’ No one can say of Him, ‘He is like this, He is like that.’ He is beyond feeling. Only if there is a feeling can one speak of good and bad. How can anyone speak of the one who is beyond feeling? So He is the true Guru.
God is beyond the three guṇas, sattva, rajas and tamas
Triguṇarahitaṃ. The sattva, rajas and tamas guṇas. These sattva, rajas and tamas guṇas are the traits of Prakṛti. Only while these three traits are there do pleasure and pain exist. Without these three traits there is no pleasure and no pain. These three guṇas themselves are the cause of every fault. Through them we suffer many sorrows. Who is the one beyond these three guṇas? He is God. He is the Guru. Who is this Guru? Many people keep saying: