॥॥
In plain words
‘Ah! Rāmacandra has come to the forest with Sītā, they say! Who knows, He may come this way and ask, “Mother, will you give Me some fruit?”’ So she fancied. With that feeling she went on tasting each fruit, putting by the ones that were sweet and throwing away the ones that were not. ‘Yadbhāvaṃ tadbhavati’. As each one's holy feelings are, so divinity, the divine, goes on bestowing its grace. But because the sādhaka's inclinations enter into many kinds of paths, God's grace comes to be lost on that account. You have come and stood before a full-length mirror. When you looked into it, your reflection appeared to you. If you bow to the reflection, the reflection too bows to you. If you strike the reflection, the reflection too strikes you.
Is it in your power to get past karma, O man, to get past karma? Though you chant the ghana pāṭhas, though you worship the family deities, though you go off to the dense forests, though you practise severe tapas? (Karma …)
The World Is the Bond of Effect and Cause
Such karmas as you do, such alone is the result that comes to you. Here, what is the full-length mirror? Prakṛti. The original is divinity. Viṣṇu is the cause. Prakṛti is the effect. The bond of effect and cause is the world. So whatever you do in the mirror called Prakṛti, that reflection comes back to you, all of it, in the form of your reaction, reflection, resound. All that is, is one! This is oneness. Original and reflection: both come about through the mirror! Without the mirror there is neither. That is the difference between Prakṛti and Paramātma.
Wondrous, purifying the three worlds, sickles to the creeper of worldly birth, true friends, to the forest of the sages the spring: such are the deeds of Lord Viṣṇu.