In plain words
Here is another example of this. In the world it is an ordinary thing for us to enquire according to place, time and person, keeping in view time, action, cause and duty. What keeps time, action, cause and duty in view is what is called the waking state. You: ‘When did you set out from home?’ ‘I set out at five o'clock.’ ‘By what way did you come?’ ‘I set out by car and came.’ There is a cause for this. What was the saṅkalpa for reaching here? ‘To have Swami's darśan.’ Now, the one who set out from there at five o'clock took an hour's time to reach Bṛndāvanam. You travelled by car and came. This is the duty. The cause was for the sake of Swami's darśan. What was the result here? It gave Swami's darśan. So the time of setting out from there, the vehicle you set out in, the time, what you experienced: the oneness of these four is the right meaning of the waking state. Then, in a dream: you were asleep in Bṛndāvanam. But you dreamt that you were shopping in Delhi at night. Now, when did you set out from this Bṛndāvanam? There is no time. In what did you set out? You know nothing. What did you set out for? There is no cause. There, only the one thing, the duty, stays in memory. But in the waking state, the mind, the citta, the senses, and the feeling that is the principle of the antaḥkaraṇa, all four, are present in the waking state. We see with the eyes. We travel with the body. We hope with the mind. You feel satisfied with the heart. In a dream your body, your senses, your eyes, your limbs, all of them, are in Bṛndāvanam itself. Only the one, the mind's principle, appears to you to have roamed about in Delhi. Here, in the daharākāśa, he is watching his own saṅkalpas, he keeps looking at them, in the daharākāśa. Then, in the cidākāśa, he is the witness. Someone may have a dream. In the dream someone struck his body, set the head apart and the trunk apart, threw them away and went off. He dreams that he himself is looking at the head and the trunk. But at that time you are beyond the body.