In plain words
All forms of Ānanda are bound up in the Ānanda of the heart. No man is to be found in the world who does not long for Ānanda. Even in the smallest task he hopes to taste Ānanda. This Ānanda lies within himself. In the Tattva of Satyaṃ jñānam anantaṃ brahma He is the embodiment of Brahmānanda. Brahma means simply to pervade, to expand. When there is no place without Him, why travel in search of Him? Only when there is no place where He dwells must we travel along some path to take refuge in Him. That is why, when we open the doors of our heart and look, we can see the true form of Ānanda right there. That is why:
When the whole universe is the temple of the Lord of life, where, oh where, is its street door? When the Lord of the universe Himself is right beside you, where is the call, where the door, where the street door?
When the whole universe is one temple, where is its street door! Only when there is such a thing as a street can there be a street door. No place at all is without Him. Then what is the street door?
Pluck the strings of the vīṇā, bind to them the strings of your life, with tears of Ānanda offer up your very self and see Kailāsa itself, O jīva; see the street door!
When you offer up to God your life-breath, your life and all your powers, you will know Ānanda. But is there such Ānanda in us today? Do we believe that such an Ānanda exists? No. The heart is the home of every Ānanda. The sound must begin from that heart. Even if we can do no sādhana, even if our faith cannot settle on any sādhana, we must grasp this truth: the Name of God is everywhere.
‘Kṛśānu bhānuhimakarate,’ said Tulasīdās. It means that the sun, fire and the moon are the visible witnesses of this world. There is no man in the world who does not want these, is there? The āstika, the nāstika, the yāstika, the āstika-nāstika, the yogi, the bhogi, the virāgi, the bairāgi too: not one of them can help longing for these. Without fire itself, the body grows cold. Every man tries to keep this body warm. Without the very brilliance of the sun, no strength or capacity of any kind comes into being. For plants and for people alike to live and to be nourished, the rays of the sun are essential. The moon too is essential.
How has human birth come to us? It came through sins, through Ajñāna, through burning afflictions. To root out our sins, to drive away Ajñāna, to cool our life from its burning and bring it to Śānti: these are most necessary. Fire burns our sins to ashes.