In plain words
This bud may one day turn into a flower in bloom. Or it may drop before ever it opens. They have said that those who give divinity to the world are āstikas, and those who do not give that divinity to the world are nāstikas. Now, this tumbler is on the table. Those who have seen this tumbler can say plainly, ‘This tumbler is on this table.’ Then those who have not seen it may say, ‘This tumbler is not here.’ Even the one who says ‘it is not’ must have seen the tumbler before. Those who say ‘it is’ must first have seen the tumbler. One who has not seen it has no right to say it is or it is not. Both of them have well understood what the tumbler is. In the same way, if a man says ‘God is not, God is not’, he can say ‘this is not’ only if he has seen God at some time. If he himself had never truly seen God, of what could he say it is not? So even the one who says He is not is bringing home the truth that God is.
Māyā keeps veiling the divinity that is in humanness. Māyā is simply a delusion. Here, it is not a snake. Even saying ‘this is a rope’: only when he has seen a snake at some time and has seen the rope can he say, ‘This is not a snake; it is a rope.’ If another is to say, ‘This is not a rope; it is a snake’, he must have seen both, the rope and the snake. Only one who has seen both can say both, ‘this is not a rope, it is a snake’ and ‘it is not a snake, it is a rope.’ But to see a snake and call it a rope, to see a rope and call it a snake: right there a Māyā closes in. In bright light no one sees a rope and calls it a snake. Only when there is no light and it is a little dim does he grow afraid, wondering, ‘Is this a snake?’ When he switches the light on again, he decides, ‘This is not a snake; it is a rope.’ That is, the man of Jñāna, the one who has Jñāna, decides that the snake is a snake and the rope a rope. One without Jñāna sees the rope and mistakes it for a snake, sees the snake and mistakes it for a rope. This Jñāna is the very form of God. Only when this divine feeling dawns in man can he recognise Satya as Satya.
There is no Asatya anywhere in the world. Asatya is the absence of Satya. It is only a delusion. So what fills everything, what is everywhere, what moves everywhere, what roams in all beings: all of it is Brahman. But because man's sight has entered a narrow path, this appears as many. All the differences seen in the world are only the manifestation of the one undivided substance. A man who wants the fruit, when he is narrow-hearted, keeps only the fruits and flowers in view. But a man of broad feeling keeps the tree, the branches, the leaves, the bark and the roots, all of them, in view and tends them.