In plain words
We cannot be. Merely knowing that there is enough food in our kitchen room will not fill our stomach. Or satisfaction does not come to us the very moment we hear that the thing we like is in the market.
Does all the darkness, look, come to an end on this earth through news of a lamp? Is the hunger of the hungry appeased by hearing how the five kinds of dishes are cooked?
In the same way, however much you urge and instruct a man without money about money, his poverty cannot end. Then again, for one who has fallen ill, however much you describe many kinds of medicine, his illness cannot end. Only when we have gained, to some extent, the medicine fit for the illness, the food fit for the hunger, the light fit for the darkness, does it bring some satisfaction. So today we must take this as the second step: knowing the principle of jīva, Īśvara and Prakṛti, and, after knowing it, beholding it. This very step they called “draṣṭum”. But the very moment we see, we cannot hold on to Ānanda or to experience. Only when you have become one with it can you clearly experience its svarūpa and its svabhāva too. This very thing they called “tatvena praveṣṭum”. We must enter into it and become that itself. For this, we need to follow certain paths. This very thing our Vedānta has been offering as the five kinds of ākāśa. The first is the ghaṭākāśa, the second the jalākāśa, the third the daharākāśa, the fourth the cidākāśa and the fifth the mahadākāśa. Now, here, the principle that believes this very body of the five elements, made up of hands, feet and limbs, to be oneself, and is called ‘I, I’, is said to be the ghaṭākāśa. That is, believing chiefly in his body, his place, the principle of his life, and holding only to the marks of the body in this way, ‘I am so-and-so, I belong to such-and-such a gender, I am of such-and-such an age’, he confines the true principle called ‘I’ within the principle that utters his age and his form and name too.