In plain words
When we try to make desire ours, Rāma goes far away from us. That is exactly why:
Whoever is a slave to desire is a slave to the whole world, surely. Conquer desire, and the world itself takes on servitude to you.
If you conquer desire, you can conquer the whole world. To attain such Vairāgya, along the path of Vedānta they have given us four paths, in four ways: sālokya, sārūpya, sāmīpya and sāyujya. But this Vairāgya must be Vairāgya joined with Jñāna; there must not be Vairāgya without Jñāna. They have called this very Vairāgya joined with Jñāna parā Vairāgya. They taught also that the gross itself is sālokya, the subtle itself is sāmīpya, the causal itself is sārūpya; and that when we have recognised the details of these three, come to know their secrets well, and cut through everything bound up with the objects of the senses, sāyujya, the sacred form of the great causal, is attained. This is what has been called the three bodies. And when one has mastered these three bodies and attained sāyujya, the form of that great causal, one comes to recognise, within, the form that is witness to it. To the jīva in this gross form, the very consciousness that casts the reflection in the causal stands as a witness. And the principle in this subtle body, that is, Īśvaratva, delights to some extent within a kind of Ātma principle. It stands as a witness. In this, from the body that is the causal principle, it sets out along certain ways of deep sleep, and there, in the principle called the Paramātma, it keeps standing as the witness. At the time of taking the form of the great causal body, in the turīya state, it becomes purely the witness-hood of Parabrahman and shows itself there. To this, which is free of every upādhi, that very Brahman principle shows Himself as the embodiment of the Witness of all. So, for the effort to merge our jīva principle into that Brahman principle free of upādhis, the principle that stands as the embodiment of the Witness of all, these, sālokya, sāmīpya, sārūpya and sāyujya, are utterly necessary. Since this Brahman principle is without form, in order to know it we make a form for ourselves, and as we practise many kinds of sādhana with that form and keep looking at it, in it a kind of Jñāna that sees and the form that is seen, the two together, dissolve away.