In plain words
As long as the mind is there, the principle of the Ātma cannot be understood. You must go on forgetting the mind and its ways. What is the mind? It is nothing but a form made of willing and doubting. Only when we give up this willing and doubting is there the principle of the Ātma. When can we give up this willing and doubting? We can give it up in the state of deep sleep. That deep sleep is called the causal form. Waking is the form of the body; dream is the form of illusion. When the cause, the doer and the deed are forgotten, that very state becomes the causal form. We must reach it through inquiry alone; there is no reaching it by any other method. If this mind is to be set on the right road, we must take up good deeds. When we keep doing good deeds, good feelings arise. That is “yad bhāvaṃ tad bhavati”. When right feelings arise in us, the true principle becomes clear to us.
The light of the sun, the light of the moon
What is Jñāna? True Jñāna is the constant union with one's own true form. To make the mind one with this Jñāna is Bhakti. That which is free of feeling is Jñāna. The path of Jñāna is the effort to bring these willings little by little under control. One and the same radiance shines forth in Jñāna and in Bhakti. The sun's own radiance shines in the moon. But in the sun that radiance is hot and blazing. When the same radiance enters the moon, it appears cool and soothing. Yet what is in the moon and what is in the sun is one and the same radiance. But when the moon is there the sun is not seen, and when the sun is there the moon is not seen by us. The principle that makes this light reflect in the sun and in the moon is the one principle of the Ātma alone. The sun's radiance has been likened to Jñāna and the moon's radiance to Bhakti. Jñāna stands as radiance, and Bhakti stands as the form of Ānanda. Bhakti and Jñāna are where one and the same thing begins and where it ends.
The knower is one
We think in terms of doer, deed and doing only for the outer world. This is a mark of Bhakti. The doer is the seeker, the deed is the sādhana, and to realise it in the form of action is the goal. This has been called knowledge, the known and the knower. These three are one. We see it in three forms at three levels; for example (showing a handkerchief): what is this? Cloth. It is not cloth. When you take it apart piece by piece, it is thread. It is not thread. It came from cotton. Without cotton there would be no thread. Without thread there would be no cloth. These three are one. We experience these forms only for our own use. The knower that is in all three is one. In all the sādhanas we do we delude ourselves that we are having many experiences.