In plain words
But until we recognise what Satya is, we cannot help living in multiplicity. So long as there is multiplicity, oneness does not come to us.
Today every sādhaka, or the pandit called a jñāni, or gurus of whatever other kind, unable to recognise this Satya, go on teaching reflections, and only in worldly affairs. So long as the eye is there, man does not think of the eye's worth. When his eyes are gone, he can recognise their worth and understand it; in the same way, so long as each limb and each thing is there, we cannot know its worth. Only when we have forgotten it can we come to know its worth. So long as all these worldly things are in our sight, we do not grasp even their worldly worth. Only when we recognise the root Satya that is the basis, asking from what all this world comes forth, does the whole world take shape as one. So all the karmas we do today are only reflections of Ajñāna; they have nothing to do with Jñāna.
Rather than wasting our time asking how this Ajñāna may go, rather than searching out the way for it to go, it is most needed not to dwell on Ajñāna at all but to dwell on God, whose form is Jñāna. The power of inquiry is like a lamp. Lack of inquiry is like darkness. The day this lamp shines, that very day this darkness goes. The day we recognise the principle of the Ātma, that oneness is Satya, that very day our Ajñāna is rooted out. So long as it is seen in a vessel, we take the moving moon to be Satya; when, instead of looking at the moon in this vessel of reflection, we try to look at the moon above, it is ever unmoving, steady and shining
So we must recognise not only the Ātma in one body, not only the reflection of the Ātma in all bodies, but the principle of Brahman, the root foundation beyond everything. This principle of Brahman has no connection with anything at all. That is, because it stands where there is no object at all, it has no connection with anything. Only when there is some kind of matter and some kind of jīva principle, both, does it come to have a connection with them. When one recognises the Satya that neither the jīva nor matter is separate from Brahman, with what more could he have a connection? With this in view the Śrutis said, “Truth is one; the wise speak of it in many ways.” Though what exists is one alone, the pandits have taken this, reflected in rajoguṇa, to be the jīva. Some have made the principle of Brahman, reflected in what is called tamoguṇa, into a second thing, calling it matter. But those at a still higher level have declared the principle of the Ātma reflected in sattva guṇa to be Īśvara; yet this Īśvara principle, the jīva principle and the principle of matter, all three, are only reflections and not the true forms themselves.