In plain words
So the whole essence of the Vedas lies merged in the human form itself. Nothing that is not the Ātma is to be found in the world. Every single thing is of the form of asti, bhāti, priya, the permanent, the eternal, the true. These very ones have also been called Sat-Cit-Ānanda in Sanskrit. Being, awareness and bliss. In this principle we need not go searching for the principle of the Ātma. Though names and forms are merely imagined, it is by clinging to those imagined names and forms that man forgets the Ātma. Such a principle of the Ātma cannot be recognised by learning, nor by any other kind of sādhana.
That very Nārada, who had learned the sixty-four branches of learning so rarely well, could not find boundless Śānti and win supreme Ānanda then, could he?
There was no learning Nārada had not learned. Yet unrest came into such a Nārada now and again and troubled him in many ways. There is a great difference between study and saṃskāra. Acquaintance with books can serve only for the world. You may turn every pustaka, every book, into the mastaka, the head; but you must bring the mastaka into practice, into experience. So, to clear this doubt, he himself went to a ṛṣi. There the ṛṣi questioned him. He told him, ‘Sir, say what the proof of your learning is, what your qualification is.’ That guru was Sanatkumāra. To the question Sanatkumāra put, Nārada went on displaying his skill in learning. Sanatkumāra heard him out as far as he would. At last he curled his lip. ‘Is this all the essence of your learning?’ As long as he listened, Nārada's pride kept swelling beyond all bounds. ‘Aha! A great guru, Sanatkumāra himself, is listening to my mastery of learning!’ he rejoiced. When Nārada had finished it all, Sanatkumāra questions him. ‘All your learning is name alone,’ he said. ‘Maharṣi, is there anything in this world beyond the name?’ asked Nārada. ‘Madman! You think the name is the chief thing; you are deluded. No: greater than the name is speech,’ he said. Greater than speech is the mind; greater than the mind is saṅkalpa. Greater than saṅkalpa is citta. Greater than citta is strength. Greater than this strength is the earth. Greater than this earth is food. Greater than food is water. Greater than water is radiance. Greater than radiance is space. Greater than space is memory. Greater than this memory is prāṇa. Prāṇa itself is the mother. Prāṇa itself is the father. Prāṇa itself is the guru. Prāṇa itself is kin. All is full of prāṇa. This prāṇa itself is the form of rasa. It is the essence of all rasas. This is what the Upaniṣads call raso vai saḥ; ‘So what is your mere name before this rasa?’ he said.