In plain words
He had studied the six śāstras and the four Vedas thoroughly and set an example in many ways. So mighty, so learned, so powerful as he was, Rāvaṇa could not rid himself of the darkness called Ajñāna that lay within him. That very Ajñāna which is the root cause of man's creation, sustenance and dissolution settled firmly in this Rāvaṇa. Had this Jñāna been in him, he would have had no birth and no death.
The eternal one, who has neither death nor birth, without beginning, middle or end, the one who has no beginning, himself unborn, undying, never slain, abides everywhere, shining forth as the Ātma.
That itself is the light of Jñāna. It has no death and no birth. Rebirth is nowhere to be seen. Birth again and death again come only to one who lives in this Ajñāna; but one who has no such birth again, who lays no foundation for rebirth, is truly the very embodiment of Jñāna. To light a lamp, four things are most necessary. The lamp-bowl that holds it. Into it you must pour the oil called Prema. You must set in it the wick called one-pointedness of the citta. You must bring to it the light called the Jñāna of the tattva. Only when these four come together does the light of Jñāna blossom in man. This bowl is none other than Vairāgya. This Prema is none other than the oil. One-pointedness of the citta is the wick itself. The Jñāna of the tattva is the very matchbox. Only when these four come together is there a chance for the flame to burn. So, first of all, the bowl is most necessary. For every sādhana, Vairāgya is very necessary. Vairāgya does not mean merely
leaving wife and children to go off to the forest; to give up the evil feeling within your feeling, that becomes renunciation; that itself becomes yoga.
First of all we must purify our feelings. Only then does purity of the citta come.