In plain words
In every matter you must compare it with yourself. That is self-enquiry. It is not looking to see how many legs one has and how many hands. As one's own feeling is, so is the feeling of others. As my pains are, so are the pains of others. As my sorrow is, so is the sorrow of others. As pure as my Prema is, so pure is the Prema of others. So we must go on comparing everything with sacred Prema. Then there is no room for hatred at all. And envy has no place whatever. If we are to keep attachment, hatred and envy away, we must develop pure Prema, selfless Prema, Prema without ego. This is true Bhakti. Other than this, doing pūjā, doing japa and doing dhyāna are all merely steps that quiet the restlessness of the mind. To climb onto a terrace, we set up a ladder. The ground is the ladder's support. Above, it must rest against the terrace. Only then can we use the steps in between. The support below is faith. The ladder must rest upon that faith. What leans on the terrace above is Prema. When Prema and faith are both there, we can go up as high as we like. Without these two we cannot climb the ladder. If we wish to climb the ladder in that way, it is impossible. The support and what it supports must both be there. There must be deep faith. There must be sacred Prema. If we gain these two, we need not do any japa or dhyāna.
What are these japa and dhyāna for? Only to gain those two. Once those two are gained, why do we need japa and dhyāna any more? When the very thing you set out to search for strikes against your foot, you need not search any more. Many people think of it as the search for God. Why search for God, who is there wherever you look? First of all, are you searching for yourself anywhere? You need not search for yourself anywhere. If you are searching for yourself, you are surely mad. In the same way, to search for God is to search for yourself. God is right beside you, right in your home, right at your side, right in your eye. You yourself are God. Merely holding to the attachment to the body, holding to these upādhis, you go on saying you are so-and-so. That is not so. Many maharṣis, in the many Vedas, Śāstras, Itihāsas and Purāṇas: of all questions, the question, who am I, is the greatest. There are so many words in this world to learn. But what is the meaning in telling us to leave them all and learn 'Who am I'?