In plain words
What work one is doing in this world, rejecting God's very will, cannot be understood. So, in seeking riddance, we turn into people who reject the will. Seeking riddance is a meaningless thing. For us, seeking oneness is the true path. “Saṃsāro bheda darśanaṃ, jñānaṃ advaitadarśanaṃ,” they said. The difference between these two, this seeing of non-duality and this seeing of difference, is itself the difference between the Paramātma and the human Ātma. For Jñāna, which is the seeing of non-duality, we make many kinds of inquiry, take up many kinds of sādhana, recognise certain authorities of the Vedas and śāstras, and through that it becomes possible for us to attain this seeing of non-duality. We have been experiencing ordinary Jñāna in this world. To see the oneness in the many, to recognise the divine principle within it, to trust that the Ātma, which has no difference, is itself the embodiment of Jñāna, and to lead our life with such feelings: this is said to be sāttvic Jñāna. But in what is called rājasic, you imagine differences of form alone, yours, mine, he, this one, tree, earth, animal and so on, take the pairs of opposites called pleasure and pain into your mind, and try to understand your life through the feeling of duality: this can be called rājasic Jñāna. To fix your sight on names and forms alone, not to trust Jñāna in the feeling of oneness, and to lead yourself into the state of Ajñāna that thinks Jñāna too changes as names and forms change: this too can be called rājasic. Then, the tāmasic: this stands in a state wholly opposed. Not believing in oneness, he fixes his aim on the many alone, and not only fixes it there but becomes empty of Jñāna, and, with nothing but a tāmasic feeling, leads his life into a state where he does not inquire into oneness at all. This can only be called wholly tāmasic. To think, on account of the special worth of the limbs, hands and feet, that the body which crumbles is itself oneself, and so to try to spend one's life in this world: this is the mark of ordinary human beings. When one truly inquires, one can never be the body. Taking this body, which is not one's own, to be oneself, one makes many kinds of relationship through it, and through those relationships one falls into certain kinds of bondage.