In plain words
Understanding the nature of both, this light that shows and the thing we are able to see, is itself the graceful Sundaram. So the Ātma is the very form in which Satyam, Śivam and Sundaram are blended. Once we have understood and recognised the principle of these three, there is no sādhana at all left for us to do. Once the cooking is done, we have no need at all of firewood or fire.
Then the third line tells us, “To go into the state of samādhi, we have to follow certain kinds of path.” As for how this samādhi comes to us: through prāṇāyāma and pratyāhāra joined together, our senses come to a standstill, the principle of prāṇa gives up its desires, and we experience the light only in the principle of the Ātma; and so all the powers in this body of ours, too, are held in check in a certain way. This samādhi, too, must not be a mere dullness that knows nothing, or a darkness without any intelligence at all. “Jāpyasameta samādhi vidhānaṃ” means it must be samādhi joined with japa. Japa does not mean holding a rosary in your hand and merely turning the beads on it; japa is the constant contemplation of God. Japa is just this: to go on uttering the Name of God without a break, uttering it, if not with the tongue, then at least with the mind. As for japa, it too turns into bhajana. You must make no difference at all between these two, japa and bhaja. When you have turned yourself inward in the mind, samādhi joined with japa is just this: that inward-turned mind worshipping without a break.
Samādhi Means Sama-dhī (an Even Intellect)
Students! Today many kinds of samādhi states have sprung up in the world. What is called samādhi is merely falling down, or, in that fallen state, uttering excited words with some spiritual feeling, or putting the body into a bewildered state: conditions of this kind pass in the world as samādhi. But the condition while in the unconscious, or while in the sub conscious, while in the super conscious, does not earn the name samādhi.