In plain words
Manas itself is delusion. So, sunk in this delusion, if you want to attain Brahman without getting rid of the delusion, is it possible? Merely seeing your own shadow, you yourself take fright. Seeing your own feelings, you yourself take fright. This itself is Ekaṃ sat. That is the Ātma. Many paṇḍits describe God as the embodiment of Sat, Cit and Ānanda. This is not the right answer. Sat is He Himself, Cit is He Himself, Ānanda is He Himself; in God these are there as three attributes, but they are nothing other than God. Some people believe, 'Some mighty power I do not know is there, something apart from me,' and they meditate. Secretly and in private, on the notion 'some divine power is there apart from me, and I must attain it', they take up many kinds of vows. This is only the working of ignorance. So long as you think that something apart from you exists, you are one sunk in utter ignorance. There is nothing at all greater than you. But for you to prove that it is there is the delusion of your Manas. It is like this: in a dream we go through many scenes, many experiences. How far is this true? Only as long as we are in the dream. Once the dream is over, it is not true. As long as you are in the delusion of Manas, hardship, loss, grief and sorrow, all these are true. Once you have left the delusion of Manas, all this is Asatya.
So all these are a falsehood bound up in the delusion of Manas. Taking this false 'I' as our support, we are casting away the 'I'. With this feeling of identity, 'the body itself is I', we are swelling this Ahaṅkāra within. If we understand just one small thing, we can attain a breadth of feeling as vast as can be. There is nothing in the world other than oneself. All that is, is only the reflection of what is. In worldly matters there are these three: the doer, the deed and the action. But in a matter of the Ātma, in a matter of the spirit, there is no action or deed at all, only the doer. The doer is oneself, the one who has it done is oneself, and what is made to be done is oneself. The Ātma principle, joined with the oneness of these three, is the Caitanya that fills everywhere. This principle of Caitanya cannot be in one place and then be with someone else. Dividing this very Caitanya into three parts, they went on naming it Sat, Cit and Ānanda, so that the ordinary world, on the ordinary path, might be satisfied. This is the reflection of that. 'This is the reflection of this,' so the Vedāntins went on showing.