In plain words
So, to press down these thoughts of the Manas to some extent, they set forth dhyāna. Manas has no form of its own made of the five elements. It is only a gathering of thoughts! The state in which we live free of thoughts is the holy nirvikalpa. Nirvikalpa means simply the state free of thought! In that state of nirvikalpa, man is shown to be the embodiment of Ānanda. But when in our lives do we live free of thoughts? In deep sleep we live free of thoughts. After this deep sleep, how cheerful, how clear, how still we are, and with a holy heart we enjoy Ānanda. In short, if you ask in what state we enjoy Ānanda, we enjoy it in deep sleep. Deep sleep means a level, a state, that is free of thought.
When there are no stirrings of the Manas, that is the very root of our Ānanda; if in deep sleep alone, for a few moments, we become fit for so much Ānanda, then when we develop this thought-free state without a break, there will be no doubt at all that we shall enjoy unbroken Ānanda. So dhyāna is nothing but the way of checking thoughts! When we check these thoughts completely, that is the opening to eternal Ānanda. That is why they said, “Bhāvātītaṃ triguṇarahitaṃ.” Of the embodiment of Ānanda. So gurus must try, at least once a day, to reach the holy level where they are free of thought. Only then can gurus be full of Ānanda. Only gurus full of Ānanda are fit to give Ānanda to their pupils. One beggar cannot make another beggar rich. Only a man of means can bring a beggar some measure of happiness. In the same way, only one who is full of Ānanda can, in a way, be fit to give Ānanda. So gurus must conduct themselves in keeping with the aim they hold of the level to which these children are to be led. So, first of all, we must practise sādhanas to make our lives full of Ānanda by our own effort. The three sādhanas called individual sādhana, social sādhana and universal sādhana: a single flower cannot become a garland, a single tree is not a forest, a single person is not a society. So for the principle called society or nation, many individuals must come together; for a forest, many trees must come together. For a garland many flowers must come together; so, when we want to recognise this principle of society, only when the saṃskāra, sādhana and good wealth of many individuals come together can we see the infinite Divinity as one.
As gurus, we must not take on the Ahaṅkāra of merely teaching innocent pupils from a seat of authority. Pride is a throne for Ahaṅkāra. So we must not mount the throne called Ahaṅkāra. Humble: we must set up the seat called humility. To change ourselves in this way is a mark of holy sādhana. We must consider that we have been given the chance to teach boys and girls who are pure, steady and selfless, and that this is our great good fortune.