In plain words
We must understand a little the principle of the Ātma, which is the home of the five elements. It is space that gives room to the five elements. This has arisen from the principle of the Ātma. When we understand the principle of the Ātma well, the five elements and the five sheaths alike can be in our control. Only then can the attainment of Ānanda come to us. Ānanda is beyond pleasure and sorrow. For man, pleasure and sorrow are only changes in the mind. The state beyond this pleasure and sorrow is itself Ānanda. That state of Ānanda is itself the principle of Prajñā. This Prajñā pervades everywhere. This is what they called ‘Prajñānaṃ Brahma’. Though this Prajñāna pervades everywhere, we must follow certain paths to recognise it. Because it is the one principle, the same in the body, in the mind, in the Buddhi and in the antaḥkaraṇa, it has the fine name Prajñā. We have to follow the sounds of such a Prajñā. This is what has been called the inner voice. There is no difference between the inner voice and God. The inner voice is God. God is the inner voice. When we follow that inner voice, Ānanda comes to us. But how are we to follow this inner voice? If we want to experience the inner voice, we must subdue the power of the senses that face outward. Only when we have suppressed the inner and outer senses can this inner voice be heard by us quite clearly. What faces outward they named Manas, and what faces inward they named nama. Nama means what is not the mind. As long as the mind holds sway, man keeps following many kinds of paths. Only when he has suppressed this nature of the mind does he take on the form called amanaska. Only in the amanaska state does this inner voice come to us. For the sake of this inner voice we have to do many kinds of sādhana. This is what is called Bhakti and prapatti.
If we are to understand the principle of Bhakti and prapatti, the Prema of God is most necessary. If we are to win the Prema of God, the path of God with form is the right one. In the Bhakti of God with form there are many kinds of paths. Three of them are the chief. Tāmasika, rājasika and sāttvika. In the tāmasika, man worships God through violence, through anger and through show. What is practised through show, through Ahaṅkāra, for the sake of fame and standing, turns into tāmasika Bhakti. Next, rājasika Bhakti. Such a man keeps praying to God for name and fame, for power, for the sake of gaining the right position in his own affairs. The sāttvika devotee, in the spirit of surrender, with the faith that God alone is everywhere, labours at every action for the pleasure of God; whatever he does, he does it believing it to be service to God.