In plain words
So we must take every kind of education and experience it by putting it to use. We must experience the Ānanda of learning. But we must recognise the truth that it is not the Ānanda of the objects of the senses.
Next comes the second, tapas. What is tapas? It is not leaving wife and children, leaving house and home, going into the forest and living like a bat, head down and feet up. Here tapas means experiencing the oneness of all three, body, speech and mind. This is what they called 'The proper study of mankind is man'. That is, making thoughts, words and deeds one: this is the inner meaning of tapas. Unable to recognise … truth, the foolish, not knowing this good, fall into troubles of many kinds. Whatever heat people undergo, longing only for their own true nature, in order to … Ānanda, that itself is the … of tapas. Learning shows Brahman. Tapas brings one into Brahman. What is Brahman? The all-pervading power. It is in you yourselves. You yourself are its very form. Trying to recognise your own reality: that is tapas. First of all you must try to recognise the truth of 'Who am I?'
This principle of Brahman …s a single wondrous idea of many kinds. It is made up of six kinds of attribute. It is eternal, unmoving, beyond number, free of upādhi, flawless, and without equal or superior. Eternal means that this Brahman-nature is a state with neither birth nor destruction. That is, it has no beginning or end of any kind. The meaning of this word 'eternal' is that which has neither birth nor destruction. Unmoving means that the qualities in it cannot be described or explained: 'Yatovāco nivartante aprāpyamanasāsaḥ'. This Brahman principle is a quality that cannot be described in any way at all. That is the second. The third, beyond number: … qualities are there in plenty in that Brahman principle. Being free of upādhi, it rests on no upādhi whatever, it is said. Never does it have an upādhi or a form, it is said. The mind itself, which we experience as real in daily life, has no form. For every single thing we utter a name. Thus: 'mind, mind'. But we are not trying to … what this form is. We think that we are in great sorrow. What is the shape of worry? It is mentally created fear only. It is only an effect bound up with the mind's way of seeing. So what does 'free of upādhi' mean? It has no upādhi at all. Then the fifth is sheer flawlessness. Into it no fault, no impurity, nothing loathsome can enter at all. Without equal or superior means that what is called an equal, 'equal', cannot enter it.