In plain words
Worship Govinda, worship Govinda, worship Govinda, O deluded mind.
By day man experiences this world through the mind, the citta, the intellect, the senses and the body. At that time he clearly shows himself as an individual, with his own name and form, his own traditions, and his ties and bonds. But in the dream state, though his body takes part in no action of any kind, his senses do not stir in any way, and his eyes see no objects of any kind, in his dream he wanders through many places and feels that he has gone through many states. Wandering through many places, taking part in many affairs, going through states: since he experiences these in the dream, can he recognise that second body of his which is in the dream? The body in waking and the body in the dream have no connection at all. So he lives with two bodies. Of these, is he the waking body? Is he the dream body? Then again, in deep sleep he has no experience at all, yet the moment he wakes he says, ‘I had a good deep sleep.’ But does he give any thought at all to who it was that watched that deep sleep? Does he recognise who it was that knew that deep sleep? When a person who slept, lost to himself, says, ‘I enjoyed a good sleep,’ there must be someone who saw that good sleep, must there not? So the one who is there in waking, dream and deep sleep alike dwells right within him, and takes form as the one he is to recognise right within himself. So the one beyond waking, dream and deep sleep is the true person; there is no sense at all in believing that only the one bound to the body is the person.
Know Yourself, and All Learning Comes into Your Hands
Once Nārada, the mind-born son of Brahmā, went to Sanatkumāra and prayed to him for the teaching of Jñāna; then Sanatkumāra: ‘Sir! What power have you earned? What great deed have you done all this time?