In plain words
This can also be called dullness of the intellect. The third is false reasoning. That is, taking a contrary meaning from everything the elders say. Turning it to mean the opposite. Perverse obstinacy means: I know everything, nobody need tell me anything. Out of the obstinacy that says, "There is no one with the authority to teach me," they forget their humanness and make no effort to understand divinity. What is the reason for this? The whole world is nothing but the sway of Māyā. Māyā makes what is not seem to be, and what is seem not to be; like a reflection seen in a mirror, right appears as left and left as right. This is the mark of the nature of ignorance. Such people see the world only as the world. But those who have recognised the inner principle regard the world as the Lord of the world. The world is nothing other than the form of the Lord of the world. Matter contains energy. Without this energy the world cannot stand. Prahlāda and Hiraṇyakaśipu are the masters who play out the scene of Jñāna and ignorance. Hiraṇyakaśipu saw the pillar only as a pillar. Prahlāda saw the pillar as Nārāyaṇa. So the ignorant, who find only harm in divinity, have multiplied today.
As for removing this ignorance, it is not some separate thing. No special sādhanas are needed to reach God. All the sādhanas we do are not practised for God's sake. They are what each one practises for his own sake. Nothing need be done for God's sake. God does not appear as something apart. Man is himself all along, and when he clears away the impurities of attachment, hatred and the rest that cover him, he shines as he truly is. So all karma is only a way of rooting out this impurity of the mind. In every man the nature of Māyā and the nature of Brahman are joined together. Without this nature of Māyā, the nature of Brahman cannot be recognised. Without the nature of Brahman, the sway of Māyā would count for nothing here.
Waves rise in this infinite ocean. There must be some cause for these waves; without a cause they cannot begin. Because air joins with the water, the form we call a wave comes into being. It is the pressure of this air that turns the water into a wave. Without air, water does not become a wave. This air is Māyā. The water is the one infinite embodiment of Saccidānanda. The waves that rise out of it, these waves that come to an end, are this jīva principle. So for the whole of the jīva principle, the air called Māyā is what matters most. These waves are only reflections, not the original form. How long do we have a reflection? As long as the mirror is there, there is a reflection. Take the mirror away and the reflection goes. But the original remains always. As long as this body is there, there is a reflection.