In plain words
Nor is it the oneness of the many. The Virāṭ means everything joined together; that is the Virāṭ. The difference here is the very difference between the tree and the seed. In the seed we cannot see the great tree. That is the principle as small as an atom. In that very atom the vast is formed. There can be no tree without a seed and no seed without a tree. The two are inseparably bound, each resting on the other. There is no difference at all between man and God. The very divinity that is in God is in humanness too. But it lies in a state in which we cannot see it. A matchstick is full of fire. But because it has got wet, however you strike it, no fire comes. In just the same way, every man is full of the fire of Jñāna, the divine fire, the fire of radiance. But however many sādhanas we do, however much tapas we practise, however many good deeds we perform, we do not see it at all. It does not reveal itself. What is the reason? Because the mind is soaked in the water of Ahaṅkāra and possessiveness, we cannot see this divine fire. Only when we set this mind, soaked in the water of pride and possessiveness, in the sunlight of Vairāgya will it give a radiant life. Man knows everything. He knows what change is taking place, in which countries and in which activities. But he cannot come to know his own true nature. Whatever he knows, what is the use?
What use is it to master so many kinds of learning? Who can escape what is written on one's brow? If evil thoughts enter one's head, the understanding turns to stone and withers.
Our cleverness is of no use at all for this. Our sharpness of intellect is of no use at all. Our wealth, gold, goods, vehicles and the like, and our Ahaṅkāra, are of no use whatever.