In plain words
Human beings are fickle by nature. Humanness goes together with the desires of body and mind, with kāma, krodha and the rest. This is the negative. Join it to the positive that is Divinity. Then even the negative turns positive. In Divinity there are no bodily desires, no wishes of the mind, no kāma or krodha whatever. To ascribe worldly feelings to God, who is beyond the three guṇas, is a great sin. Whatever God does, whatever He sees, whatever He says, all of it is purely for the uplift of His devotees, not for Himself. When God comes in human form, He behaves just like a human being. He strikes one, makes another laugh, and plays games with yet another. On account of such actions, some mistake the Avatāra for an ordinary man. Why, after all, does God take on a body and come down from heaven to earth? He takes on a human form and incarnates in order to set the ideal before human beings, to show His līlās and to fulfil His purpose.
‘I am One; I shall become many’
If someone asks you, ‘What is your name?’, you say, ‘My name is Ranganna’, ‘My name is Somanna’. But Ranganna and Somanna are only names your parents gave you after you were born; they are not your real names. If someone asks, ‘Who are you?’, you must answer, ‘I am simply I.’ The name nobody has given you is ‘I’. ‘I’ is what dwells in each and every one. That itself is the principle of the Ātma. All that remains apart from it is mere invention. Divinity is present in every human being. All human beings are nothing but embodiments of God! ‘I am One; I shall become many’: God, the One alone, has taken on all forms.
Vyaṣṭi, samaṣṭi and sṛṣṭi: these three are inseparably bound together. Sṛṣṭi is what emerged from Parameṣṭhi; samaṣṭi is what came from sṛṣṭi. So in the samaṣṭi all are one. There is no distinction of one being higher and another lower. When anyone abuses anyone, it is just as if he were abusing himself.