In plain words
This is what Vedānta has named ‘Mukti’.
To believe in oneness: that is spirituality
Embodiments of Prema! Do not think that spirituality means loneliness, or a solitary life. To give up rāga and dveṣa and believe wholly in the oneness of all mankind: that is true spirituality. The oneness of all beings is the very principle of the Ātma. What is the form of the Ātma? If you ask what the form of sugar is, you can describe it: it is white, it is like sand; but who can describe the form of sweetness? It is known only by experience. To describe its form is beyond anyone. In the same way the principle of the Ātma too is understood only by experience; nobody can fix its form. Looked at in the worldly way, the forms and names of sweets such as Mysore pak, gulab jamun, barfi and palkova are different, yet what is in them all is the one sugar, is it not! In the same way, though the forms and names our eyes see in this world are different, the principle of the Ātma in them all is one and the same.
A pure mind is what matters
The gross body in the waking state they named ‘Viśva’, and the subtle body in the dream state ‘Taijasa’. All the experiences of the waking state keep sinking into the inner instrument in the form of saṃskāras. The principle formed by radiant saṃskāras: that is Taijasa. Then the causal body in the state of deep sleep is named ‘Prājña’. The Ānanda in the turīya state, beyond these states of waking, dream and deep sleep, is pāramārthika. Whatever sādhanas man does today, he does them only for outward satisfaction. “A village hall or a rest house, what does it matter? Enough if sleep comes,” as one says; just so, whatever sādhanas you do, what matters is that the mind is pure. If the mind is to be pure, you must develop Prema. Torches and wooden lamps cannot show the peace that is true and eternal; the moment the wind blows with a whoosh, they go out. But there is one lamp that the wind does not put out. That is none other than the lamp of Prema.