In plain words
So they said. When we recognise this principle well, there is no room at all for Ahaṅkāra in us. It will not enter us at all. Only then does the consciousness within us shine resplendent.
We can see the all-pervading divine consciousness wherever we are
This consciousness is present in waking, dream, deep sleep and the rest too. Consciousness is present in the gross, the subtle, the causal and the great causal as well. In the three times, in the three worlds, in the three guṇas, it abides. We cannot say that it is in one place or that it is not in another. If we want to see such divine consciousness, we can see it wherever we are. But we must make some effort to remove what covers it. The lamp-bowl, the oil and the wick are there; will the lamp give light? There has to be someone to light it, surely! Flowers, needle and thread are there; does the garland make itself? There has to be someone to string the flowers, surely! Gold and gems are there; are ornaments formed? There has to be a goldsmith to make them, surely! There is learning, there is intellect; can it be gained without a guru? In a book there are the letters A, B, C. But there has to be a guru who says, this one is A, this one is B, this one is C, surely. Otherwise how will you call that ‘A’? Which will you call ‘B’? So there has to be someone who points this out; he is the guide. Without a guide we cannot walk the path. We must strive to seek out such a guide, one of experience, one who knows all. The paths to winning such a divine person are the Vedas, the Śāstras, the Itihāsas and the Purāṇas. By taking refuge only in worldly gurus, we are falling still further.