In plain words
Nothing at all is given up. With a mountain of hopes held in his heart, a man sets out to break a coconut for God. This is not prayer. This is not Bhakti; this is not Prema. To keep only one's own wishes in one's head is not true prayer. Only a man free of selfishness takes part in serving society. Only those who have done such selfless service gain the right to serve God. First of all, tyāgenaike amṛtatvamānasu: this thing called tyāga we must develop to some extent. This tyāga comes through Prema alone. One who has Prema will give up anything at all. One who has no Prema, who has filled himself with selfishness alone, will not step forward to any tyāga. If we want to make God our intimate, we must recognise this principle of the world well.
God is not only in some one place. You yourself are God. If you put away the difference of the upādhi, realisation comes to you yourself. In the waking state we receive many kinds of experience. We experience the whole world, fashioned from what is seen. We see a world made up of 19 parts. What are those 19 parts? The five organs of action, the five organs of knowledge and the five prāṇas: these are 15. Then Manas, Buddhi, citta and Ahaṅkāra. These are the 19 parts. It is in the waking state that we experience these physical pleasures and joys. Here we are on our guard. What did they call the Ātma-principle in this waking state? They called him Virāṭ-svarūpa. Virāṭ-svarūpa means the form of the world itself. Another name for him is Viśva. What has come forth from this Viśva is the universe. When they inquired into him in another way, they called him Virājaputra. He is the one who stands as the ideal for the world. He who gives Ānanda, he who shows forth the form called Sat-Cit, is Virājaputra. Then, on going into the dream state, he brings the whole world forth by himself, of himself. He himself has created everything. Having created it, he himself has the experience of it. This they called the dream state. In this dream state they called him Tejasa. This one they have called Hiraṇyagarbha. That is, because he keeps everything within himself and creates everything by his own will, he is Hiraṇyagarbha. The third is suṣupti. Suṣupti means sound sleep. What does he experience in sound sleep? Forgetting his very self, absorbed, he enjoys Ānanda alone. There, prajñā alone remains. There they proclaim, ‘Prajñānaṃ Brahma.’ Viśva in the waking state, Tejasa in dream, prajñā in suṣupti: the three are one and the same. When we remove these states, what remains is one alone.