In plain words
In the dream you saw friends and your parents. Who was it that saw? The eyes; but they stayed closed, didn't they? You are talking in the dream. But your mouth stays closed. In the dream you heard clearly the words your parents spoke. Seeing, hearing and speaking in the dream all happen only by the urging of the mind. In the dream the mind alone spoke, the mind alone heard, the mind alone saw. So all the senses are only sub-senses, not senses existing in their own right. There is one thing at a level beyond the mind, Buddhi and the senses. That is the Ātma. Each sense has its own one work. Apart from that one work, the sense has no power to do another. The eye shows, but it cannot hear. The ears hear, but they cannot see. The mouth speaks, but it cannot hear. Each sense is limited to one power alone. What is beyond these is the Ātma. The Ātma sees, hears and speaks. The Ātma has every power. ‘Buddhi grāhya matīndriyam’: it is beyond the senses. It is grasped by Buddhi alone.
The senses are full of every kind of disease. They cannot show the principle of truth. There is the tongue. When it is healthy, a laḍḍu tastes sweet, a pakoḍā hot, a medicine bitter. Each has its own taste. But if malaria fever comes, even the laḍḍu turns bitter. The disease is at fault. It shows the true as untrue. If the eyes are healthy, colours appear clearly. When jaundice, the yellowing sickness, comes, everything looks yellow. Because of disease, the true takes the form of the untrue. The senses in the body all have their diseases. There is another disease which cannot be cured. That is the disease called Ahaṅkāra. It makes the senses roam about even more unchecked. It has seven elements. Body, karma, attachment, hatred, ignorance, want of discrimination and pride. Attachment and hatred are the twin children of Ahaṅkāra. When attachment and hatred arise, man does many deeds. Abuse, cursing, beating and the like, one thing or another keeps happening.
The body comes into being through karmas. The root cause of birth is karma. If we do right actions, we gain a right birth. Birth comes by karma alone. As the birth, so the attachments and hatreds. If attachment is set on God, many kinds of Bhakti arise: śānta, sakhya, dāsya, vātsalya, madhura and the rest. The one who knew śānta Bhakti was Bhīṣma. Though he lay fifty-six days on the bed of arrows, he bore the pain with great patience, waiting for the holy hour to come and the presence of Paramātma to be granted. This is śānta Bhakti. The example of sakhya Bhakti is Arjuna. Arjuna, all the while saying ‘Bāvā, bāvā’, enjoyed friendship alone. He kept the bond on the level of the body. As long as Arjuna thought in the way of the body, Kṛṣṇa too kept the same bond. Then, for dāsya Bhakti, Hanumān is the ideal. His one concern was to serve Rāma without ceasing.