In plain words
The first sound heard from this Ātma is 'I'. Only after this sound 'I' was born did the whole of creation begin. Without the 'I' there is no creation at all. This that is called 'I', that called Brahman, that called the Ātma: all of these are synonyms. The 'I' without Manas is the Ātma, one's own true nature. The 'I' with Manas is the false self. What is, is the one Ātma alone. That is the 'I'. But to experience the divinity joined with the Ātma, man does many sādhanas. In truth, all the sādhanas undertaken to search for the Ātma are nothing but karmas performed in the state of ignorance. None of these sādhanas is found in the Jñānī. For the Jñānī, the difference between sādhana and its goal does not exist at all. What is, is One alone. Ekaṃ sat. If man does sādhanas to attain such oneness, these are only processes done for the satisfaction of the mind. While Vedānta teaches that Manas itself must be rooted out, the sādhanas done to satisfy Manas only amount to weakening it. If you resolve to do any sādhanas, put far from you the feeling of what is not the Ātma. When you long to attain the bliss of the Ātma, turn your sight toward the Ātma. Other than this, to do sādhanas for attaining Mokṣa, or for Ātma-jñāna, or for the bliss of the Ātma, is a kind of delusion. These are only the workings of the delusion of Manas.
Seeking Mukti, man, the three crores of gods he keeps beseeching, and his sorrows do not go; if he slays the Aham within himself, is he not free, here on this earth itself?
Seeking Mukti, man worships the three crores of gods. When the Veda or the śāstra, the Bible or the Koran, or any scripture at all, reconciles all and teaches the truth that what is, is One, what value is there in the number of three crores? So all these are only the distortions of the delusions of Manas. As long as Manas is there, desires cannot be escaped. As long as desires are there, attachment and possessiveness do not let go. As long as attachment and possessiveness are there, Ahaṅkāra does not leave. Until Ahaṅkāra has gone, Ātma-jñāna does not dawn. So Ātma-jñāna, the bliss of the Ātma and the Dharma of the Ātma come about only through the destruction of Manas; they are not to be had by any other path.