In plain words
However long it goes on, pravṛtti, pravṛtti! If we waste our whole life in pravṛtti alone, when will we ever go on and reach nivṛtti? We were born in Dvaita. We must pass the class called Dvaita and join the class called Viśiṣṭādvaita. From the class called Viśiṣṭādvaita we must go on and join the class called Advaita. How happy a boy is when he goes up one class each year! In the same way we too must keep moving on, one class at a time. But what are today's sādhakas like? Just as in ‘Where are you, blanket?’ ‘Right where you threw me,’ they stay wherever they were. They do not move forward even a hair's breadth. Look into it further, and he is going backwards, poor fellow! He is not going forward. If you want to go forward, put the Manas away. Begin sādhana. Then purity of citta comes about. Then in a single moment he becomes worthy of God's grace. However long it may last,
the body will not fail to go, whatever way you nourish and guard it; loss and gain will not fail to come, though you hide in a great forest.
What must come cannot but come; what must go cannot but go. Wherever you go, you cannot hide yourself. What is the reason? Wherever you look, He is there. No place without Him, and no thing that is not He, is to be seen in the world. Saying What is God, or saying Who is God, or Where is God: to these questions we must give no room at all. People come and ask, ‘Where is God?’ Without a doubt, say boldly, ‘I am God’! ‘I am God’ does not concern the body. You are also God. He is also God. Everything is God. ‘The knower of Brahman becomes Brahman itself.’ If he thinks it is not, for him it is not. He says it is not God. But not for you. ‘For me it is. As dear as your mother is to you, so dear is my mother to me. I have my God. Who are you to say my God does not exist? If you do not have Him, perhaps you do not. I have Him, I have Him’: complete faith of this kind the young must go on developing today. We must give no room at all to doubt.