In plain words
Baba rose, came close and laid His hand over the eyes. Nana opened his eyes. The story of a past life appeared. This is my delusion. I do not believe it. My past appears to me. Your past must appear to me, must it not? Once more Baba touched His own eyes, and once more He touched Nana's eyes. Who Baba was before and who Nana was before, both of these appeared to Nana. He fell full length in prostration. Baba! Not knowing, we fall into great foolishness. When we do not know, we do not stay like one who does not know. We act like ones who know. You, though You know, stay like ones who do not know. This is the very difference between God and the devotee. One who acts as if he knows when he does not know is the devotee. One who knows and yet behaves like one who does not know is God. He seems like one who knows nothing; He does everything. He seems like one who does nothing. He draws everything to Himself. He seems like one who draws nothing. This is the very difference between divinity and the nature of the jīva.
If all this is to come to us, we must develop a steady mind, a pure feeling, a mind that does not waver and a vision that is not deluded. Whatever the situation, we must give doubt no room. We must not yield to it in the least. We must not sink under those doubts. We must not swell up over grace. We must make the effort needed to hold to an evenness that neither swells nor sinks. This comes only in complete faith. Divinity does not come wearing a form of its own. Such divinity comes only wearing a human form. God, in human form. Without a human form it is not possible to come near human beings. Purandaradāsa said this: ‘They see a stone cobra, offer it sugar candy, walk round it many times and bow to it. But when that same cobra shows itself, he strikes it with stones and torments it.’ To grant sāmīpya, sārūpya and sāyujya, God takes a human form. Man has the chance to be near man. Man has the intelligence to understand man. The human mind is limited. It is below senses. The divine principle is beyond senses. The one cannot understand the other at all. So, for growing close to man, for making friends with him, for coming near, for holding conversations and for granting a vision, human nature itself is the chief means.