In plain words
They have taught many kinds of paths for realising this Brahman principle. But what I feel is that we should sum up the Brahman principle within one short phrase. They say Mokṣa lies in the subtle itself. When delusion goes, Brahman is seen. As long as delusion remains, we do not see Brahman. What is delusion? Imagination. Where does this imagination come from? It comes through the worldly karmas we live through in daily life. How far do these worldly karmas trouble us? These worldly karmas trouble us until sleep comes. The moment we fall asleep, the saṅkalpas go. The mind goes. Along with it the world goes too. Along with this world our sorrow goes too. When we get up again, the saṅkalpas come. Along with the saṅkalpas the world comes. Along with this world sorrow comes. In sleep we wipe out everything. When waking comes again, we rouse it all. Sleep itself is a death. Waking itself is a birth. That is why it is punarapi jananaṃ punarapi maraṇaṃ. Death should come only once. Birth should come only once. For one who dies every day there is no one even to weep. If he dies once, some day, everyone weeps. But if you ask how we are dying now, we die 21,600 times a day. Who is there to weep? Who is there to long for us? Taking in a breath is living. Letting the breath go is dying. This is the chief principle to be recognised in human life. So all things are only what appear to us, and then again it makes them disappear. So all these are in this very body, made of the five elements and bound up with the five sheaths. Only when we examine these five sheaths and push them aside do we attain this principle of Parabrahman.
When we wish to recognise divinity, we must cultivate inner sight to some extent. We must not take what is of nature as our support. This body is impermanent. The things that give you joy are impermanent too. How can impermanent things give lasting Ānanda to an impermanent body? Only divinity, which is eternal and true, gives true Ānanda. That is why we must take this eternal truth as our support. To do so, we must make full faith strong within us. We cannot look for any reason for that faith. So: faith beyond reason. One who looks for a reason for it is no better than a blind person. You love your mother. What reason is there for that? She is my mother. I love God. What reason is there for this? He is my God. That is all the answer there is to it. When they are asked why they love God, many people get all flustered. One who has this kind of confusion is a doubting Thomas.