In plain words
You have fallen asleep. In this sleep you board a train and go. While you travel, many stations come. You see many passengers. In it you go on living your life in all kinds of songs and talk. But in this state of sleep, where did this train come from? It is the making of your own mind. Where did these stations come from? It is the making of this mind. Where did all these passengers come from? All of it is the making of your own mind. In this dream scene he has been experiencing what is all made up by the mind. Not only this. You have imagined and created yourself. This is the Hiraṇyagarbha principle. So in the waking state we have been seeing all things. In some of what is made up we come under the sway of place, time and circumstance. But in the dream state there is nothing of the nature of place, time and circumstance. Let us enquire into the difference between waking and dream. We have heard that a meeting will be held here at four o'clock. You set out from the city at half past three. The time there is half past three. How did you set out? You set out by car. As for reaching here, you reached here at four o'clock. Why did you come? You came to take part in the meeting. What is the reason for coming to the meeting? To hear Swami speak. The time is half past three. The action is setting out by car. The reason is to hear Swami's words. The duty is reaching here at four o'clock. In waking there are time, action, reason and duty. In a dream you set out and reached Delhi. When did you set out? No time. In what did you travel? There is no reason. Why did you go to Delhi? What the reason is, you do not know. What is the duty? These two are not understood. A dream is that which has no time, action, reason or duty. Waking is that which is joined with time, action, reason and duty. So the Virāṭ form is that which is joined with time, action, reason and duty. The Hiraṇyagarbha form is that which has no time, action, reason or duty. We ourselves experience both of these. Who is the one who experiences? It is not one in waking, another in dream and yet another in deep sleep. The states are different, but the person is one alone. The one who experienced outside, the one who experienced in dream, the one who experienced in deep sleep, all three are one alone. But because we take them as three states, they have appeared to us as different.