In plain words
So the man who wants the fruit must tend the tree, the branches, the tree's leaves, the tree's bark, all of them. In the same way, when we want to gain the fruit called Jñāna, we must tend the tree called the body, the branches called the senses and the leaves called the feelings in the right way. To keep these on the right path, we cultivate the nine kinds of Bhakti. They are śravaṇam, kīrtanam, Viṣṇu-smaraṇam, pāda-sevanam, vandanam, arcanam, sneham and ātma-nivedanam. Only when we follow these nine paths too in the proper way do we become fit to gain the fruit. But what is it that all these actions do? All these actions bring purity of the citta. Through purity of the citta comes the attainment of Jñāna. Through the attainment of Jñāna we can reach our true nature. Kaivalya, Kailāsa, hell: none of these is in some separate place.
Sin is not set apart in some foreign land; it is bound up with the deeds one does. God is not set apart in some other country; He is bound up with the deeds one does.
So sin and merit both lie within our own actions. But when we do every action to please God, every action takes on a sacred form.
Embodiments of the divine Ātma! We must recognise the truth that this divine Ātma is in everyone. Ātma means Brahman itself. All of you are embodiments of Brahman. Brahman means consciousness. No principle without consciousness can be found in the world. So we must regard that very consciousness as divinity, keep it always as our aim, and follow our worldly life with a spiritual vision. For this whole world there is one Creator alone. He Himself is what is called the Brahman-principle. The Satya that is everywhere is God. All that changes is only these bodies. Taking the changing bodies as our base, we must experience the divinity that does not change. All this manyness rests on oneness alone. This very thing the sages put as Ekaṃ sat vipra bahudhā vadanti. What is, is one alone; yet they have gone on describing it in many forms.
Embodiments of Prema! We must not forget the consciousness that is the principle of the Paramātma. Worldly learning, worldly power, worldly pleasures and riches: how long can they stay with us? All these are things that change. The body that enjoys them changes too. How can changing things give changeless Ānanda to a changing body? So only the changeless Ātma-principle gives you changeless Ānanda. That does not mean we should give up worldly life.