In plain words
Crushing out all the impurities of the mind, and planting feelings supremely pure, the vision of Jñāna takes shape and one comes to see the whole universe become Brahman, filled with light.
For one who knows the Tattva, why tapas? For one who holds to Satya, why sādhana? Where there is no falsehood or guile, why a sacrificial rite? This word of Sai is the path that makes Satya known.
For life, birth and death are ordinary karmas. Bhārgava, who had come to know well the secret of birth and death, who had come to know well uttarāyaṇa and dakṣiṇāyana, who had well understood the secrets of the bright and the dark fortnights, was content; he bowed to Pippalāda and wholeheartedly offered him his gratitude, and while he was enjoying that Ānanda, the fourth brahmacārī, Śaurāyani of the line of Garga, came there: Swami! When the host of living beings is asleep, who sleeps? Who among them is awake? Who among them sees dreams? Who, merged in Manas, rapt in Ānanda, forgetting life itself, remains wholly content? Make these secrets known to me and bring me peace of mind, he prayed. When a being sleeps, where does he lay away the faculties of this being? Then Pippalāda: Śaurāyani! As the sun, when it sets, gathers its rays into its own radiance, and when it rises on the next day those rays come back and join it and it enjoys them, so man, when he sleeps, gathers the workings of his senses into the Manas. For that very reason man in the state of sleep cannot see. He cannot speak, he cannot hear, he cannot think. What is the reason? All the workings of the senses lie gathered up in the Manas. Yet in this state of sleep the five prāṇas, become the five fires, stay awake. There, through the ordinary prāṇa, through the principle of samāna and the others, this breathing in and breathing out goes on.