In plain words
Mountains are nothing but stone. Trees are wood. The earth is clay, the body is flesh. All these are nothing but inert. When we recognise the truth that this gross is inert, rāga for it does not enter in at all.
Next, we must carry on a subtle enquiry into what is called the subtle. In the dream state we see many sights. Whose are the eyes that saw them? In this very dream state we hear many sounds. Whose are these ears that hear? In this very dream state we argue and converse in many ways. Who is it that speaks here? Whose is this mouth? In this very dream we eat many kinds of food and taste them. Whose is this tongue? We wander through many places. Whose are these feet? We do many kinds of work. Whose are these hands? Yet this inert body lies on a mat or on a mattress. The limbs of the gross body are not working at all. But in this dream state, whose are these limbs that do so much work? Where have they come from? Who created them? All of them are bound up with illusion. How long are these feelings experienced? Until we wake they remain in experience. The moment we wake, none of them is to be seen. The mansions and terraced houses seen in a dream are not there when the eyes open, are they! So all that was in this dream state takes shape as nothing but Māyā. The waking state is inert, the dream is Māyā, the causal is a reflection. Whose reflection? It is nothing but the reflection of the Paramātma, whose very form is the great cause. So it is only the Virāga that says 'Waking, dream and deep sleep, the gross, the subtle and the causal are not mine' that drives this rāga away.
For such Virāga, enquiry is most necessary. However, many śāstras have been teaching about this enquiry in many ways. For want of people to teach rightly what is in those śāstras and spread it, all these Dharmas that belong to the śāstras are meeting nothing but wrong paths. For a man without Viveka, the śāstra is a great burden. For a man without Vairāgya, there is no Jñāna at all. For one who has no Śānti, the Manas is a very heavy load. For those who do not understand Ātmajñāna, the body itself is a great burden. So it is through troubles of this kind that we suffer diseases. We can tie up even the wind in a bundle. We can break the sky into pieces. We can make the waves in the sea stand still just as they are. But, Embodiments of Prema! No one can make the life-span of man stand still. The life-span is very short. While the life-span lasts, we must try to recognise this principle of the Ātma.