In plain words
So you can make the effort to change your citta and your feeling into something good, pure and sacred, by thinking of the good, looking at the good, hearing good words and taking part in good works. So, if you keep from entering in the least into these five faults, faults of sight, faults of hearing, faults of speech, faults of mind and faults of action, the Paramātma appears right there. So only because of faults in our qualities does the Paramātma seem to be so very far away. When you make the qualities pure, the Paramātma reveals Himself right within your own form. Advaita, that ‘you and I are one and the same’: in what Sundaram told you today, when shall we become one? We say ‘I and you are one’. I and you are two not one. I and I are one. You and you are one. Beyond that, to say ‘I and you are one’ is nothing but a delusion; it is not right. Here is a small story, for exactly that reason. There was a disciple with a guru. That day, in some such talks, the guru said, ‘The guru is Brahman, the disciple is Brahman, all is Brahman.’ The guru taught with the feeling ‘The whole world is full of Brahman’. Every day the disciple would come to the guru and say ‘Namaskāram’. Once he had heard this teaching, when the guru came he did not rise, did not give him due respect, did not do namaskāram. Then, ‘What is this, my son! Your behaviour is strange!’ the guru asked. ‘What strangeness is there in me?’ said the disciple. ‘Every day you would do namaskāram and behave with some respect; today you sit there somehow disrespectful and careless, why?’ The guru asked. ‘Svāmi, you said, did you not, that all is full of Brahman. Then what is a guru, what is a disciple? The guru is Brahman, the disciple is Brahman,’ he said. Then, thinking, ‘This teaching has in a way turned back on me myself,’ he took a board and wrote ‘gurubrahma’. Guru in one place, brahma in another. He wrote ‘gurubrahma, śiṣyabrahma, sarvaṃ brahma’. Now brahma became just one, but guru, brahma and śiṣya came apart.