In plain words
What, really, is dhyāna? To be without any unsteadiness in the mind, without any illusion, without a tie to anything at all. Wherever man is, there the mind is. ‘Manayeva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ’: of bondage and of Mokṣa alike, the mind itself is the cause. What is Mokṣa? To experience Ānanda that is eternal Satya: that itself is Mokṣa. This Ānanda does not come from somewhere outside; it springs from the depth of our own heart. The mind is exceedingly restless. All these bonds and kinships are fashioned by Māyā. Only after a marriage does the bond of wife and husband come about between the two. Even before that, you were there, and she was there. Where did this bond and kinship come from? It is merely a bond of the mind! The very power of illusion! To take powers of Māyā like these for mighty powers is a great mistake. First of all, we must remove this power of Māyā. Only when this Māyā falls away does everything become known.
You yourself are Brahmā, you yourself are Viṣṇu, you yourself are Śiva
Embodiments of Prema! Even that Māyā is joined with Prema. Nowhere is anything seen that is without Prema. All is full of Prema. All these bonds and kinships arise through Prema alone, grow through Prema alone, and wane through Prema alone. Being born, growing and waning: these three are all bound up with Prema itself. People carry out sādhanas of many kinds. These sādhanas have arisen from delusion. Neither Brahmā nor Viṣṇu nor Maheśvara appears in any single sādhana. All these things that appear are nothing but the feelings of our heart.
In the world there is no Brahmā; there is no Viṣṇu; there is no Īśvara. All that exists is the one humanness alone. But if, not believing this Satya, you enquire into humanness wanting Divinity, what will appear? Humanness alone appears. You imagine that you have seen Viṣṇu in humanness. But Viṣṇu does not come from somewhere else. The form you imagine is not Viṣṇu. That is your delusion. There is no Viṣṇu, no Brahmā, no Īśvara either. There is only one: man.