In plain words
Many have been teaching the one Satya in many ways. What came forth from such inquiry are the ancient six darśanas.
Today is no fitting time to look into or to inquire into this sacred Vedic tradition. Though the paths of these six darśanas differ, it has also been teaching the truth that the goal is one. But because the nation today is caught up in diversity and holds to the doctrine called nothingness, there is no opening for the disciplines of these six darśanas. Because materialism has spread through the world, even the climate fit for recognising the power of these six darśanas is failing to form.
Materialism means: keeping the five senses alone as the chief aim; holding that consciousness is formed only by the coming together of these five senses, and that physical change alone is the root of this change in consciousness; its doctrine is that those who hold to such a theory of evolution are materialists. Materialism is inert in nature. It is endowed with limited power. That the power of consciousness should arise from the five senses, which have limited power, is itself against the Vedas. So, condemning materialism, saying that it is not true and that it is inert and bound by limits, and criticising it, spiritualism came into being.
For spiritualism, the Ātma alone is the basis. It is without limit. Teaching this limitless principle of the Ātma, it has been showing that limited materialism is merely an inert form. That is, the Śruti has been showing that in this primal consciousness there is consciousness in three parts, and inert matter joined with one part. So spiritualism has been establishing the truth that consciousness sets inert matter in motion, while inert matter does not bring consciousness into being. This same truth is the authority, too, for the saying that the branches are below and the roots above, as this Bhagavad Gītā says: Ūrdhvamūlam adhaḥśākha. It is consciousness that sets inert matter in motion and brings it forth; inert matter does not bring consciousness into being. There are mighty machines in the world. From these machines it brings forth many kinds of powerful bonds of energy. It is through these machines that going round the earth, or reaching the moon, has come about. But these machines are inert in form. And when we ask whether these machines take on a nature of their own and yield such results, it has been showing that they are in no way self-existent. The one who built such powerful machines is man himself.