In plain words
So:
She who is all Śabda-Brahman, all that moves and moves not, all light, all speech, all eternal Ānanda, all beyond the highest, all Māyā, all splendour.
Everything comes from one vision alone. Little children can learn this. All this while they played the harmonium. You are filling it with just the one air. But when you press the reeds, the sounds sa, ri, ga, ma, pa, da, ni come. One sound alone is the basis of these sounds. This original sound cannot be changed. That itself is your samyak dṛṣṭi. When it is taken, like the reeds, as bound to bodies, bonds of relationship and kinship form with different names and forms. That is why the Buddha came to feel a kind of detachment from life. Which guru can set us on the right path? Which books can show the right path? Which sādhana can bring us to the goal? Which guru can give Ānanda? With the guru himself there is no Ānanda. So they came to regard God Himself as the guru. God is the guru, God is the mother, God is the father, God is everything. Somehow, after your body is born, people think, “He is the father, you are the son.” Before this body was born, who were you? Who was he? This very question came up for Śuka and Vyāsa. The son was leaving him and going away. “Son, son, stop, stop!” he says. He stopped. He came close to his father and stood. “You say ‘son, son’, and you say ‘father, father’. I am not your son, and you are not my father. You are Brahman alone, and I am Brahman alone. Both of us are Brahman alone. But because we have built up the bond of the body, we say father and son.” Then the dawn of Jñāna came to the father. ‘Sarvaṃ khalvidaṃ brahma,’ he said. The Jñāna this little boy has come to know, I did not have! For the body there is youth and old age, but Jñāna has no age at all. ‘Anantovai vedaḥ,’ they said. The Veda is without end.
Students! Truly, all the scenes you put on today are things of great Ānanda.