In plain words
One is contained within another.
Completion in Ānanda
These begin with food. Man's nature is not one that is satisfied with food alone. He longs to achieve so many things. Even in what he has achieved he forms ever so many desires. He enters society. He recognises good and bad. He enquires what their cause is. Enquiring, he comes to the conclusion that the whole world is nothing but mithyā. This is what is seen and what is heard. It is made up of reaction, echo and reflection. We must begin it with food and end it with Ānanda. Without Ānanda, what use is it to have so much? So we must start from the annamaya kośa and journey as far as the ānandamaya kośa. We must go from the place called 'I' and reach the place called 'we'. That alone is true fullness. Everyone goes on saying 'I', 'I'. We must achieve oneness. We must see the oneness within the collective principle called 'we'. That itself is the principle of the Ātma.
Divinity is beyond cause
What is the principle of the Ātma? It is made up of asti, bhāti and priya. Ordinarily, when we see a small house, we think its owner is an ordinary man. When we see a great mansion, we think its owner, whoever he is, is very rich. Seeing the house, we speak of the greatness of its owner. Well then, who is the root cause of creation, sustenance and dissolution? Who set the sun, the moon and the rest in their places? Who built this vast universe? Who built such an immense mansion as this? How great is He? With feelings of this kind we must broaden our hearts. If you ask why, if God exists, He is not seen by our eyes: He is not one to be seen by eyes of flesh. When we go to a temple, we close our eyes. What is the reason? Just because God is not one to be seen by eyes of flesh! God is seen only by the eyes of Jñāna. The annamaya world is purely a matter of cause and effect. But the eyes of Jñāna are beyond cause.