In plain words
They are great souls who inquire into every form, recognise it, and give the world true sayings; they give Asatya no room at all. In our understanding we may make many meanings of it, and wrong meanings, but the truth of it is known to the great souls alone. The young people of today go through this every day; on just that ground I will give you a fine example. Of those who are here, 99 3/4 will be people who go to the cinema. Now, in this cinema you turn your face towards the front, where the screen is; however long you look, there is only the screen. It is natural to grow impatient that the pictures have not come. After a while the pictures came. If the pictures do not come, we are dissatisfied. When the pictures come, people are so happy that they even wake those who are asleep and sit them up. Do the pictures that came stay right there? They do not. Those pictures are going, new pictures are coming. The pictures that came are going. Again new pictures are coming. Coming and going in this way, not one picture stays steady there. So all the pictures that come and go are mithyā. Since there is no steadiness there, they appear to us as mithyā. But the screen does not come with them, and does not go. The Screen stays as Satya itself. It becomes clear that the Screen is Satya, the pictures impermanent. Next, let us take this very thing as our ground for Sarvaṃ viṣṇumayaṃ jagat. Here we have taken the Screen to be Brahman. All the pictures that come and go we have taken to be the world. It is settled that the world is mithyā, and that the Brahman called the screen is Satya. But when these pictures come, where is that screen, which is Satya? It is merged in the pictures. Without the Screen we cannot see the pictures. But when the pictures come, the screen is merged right inside the pictures. So, sarvaṃ viṣṇumayaṃ jagattu. Since the principle called Brahman is merged within the pictures called the world, there can be no objection at all to believing the truth, sarvamu viṣṇumayaṃ jagat. So, when we are in no state to understand this sacred Vedānta with such inner meanings, to set about finding faults in it can only be called still greater Ajñāna on our part.