आचार्यो ब्रूयात्---अविद्याकृतमेतद्यदिदं दृश्यतेश्रूयते वा, परमार्थतस्त्वेक एवात्मा अविद्यादृष्टेः अनेकवत्आभासते, तिमिरदृष्ट्या अनेकचन्द्रवत् ।' यत्र वा अन्यदिवस्यात्', 'यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति ','मृत्योः स मृत्युमाप्नोति', 'अथ यत्रान्यत्पश्यतिअन्यच्छृणोति अन्यद्विजानाति तदल्पं, अथ यदल्पं तन्मर्त्यमिति','वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ','अन्योऽसावन्योऽहम् ' इति भेददर्शननिन्दोपपत्तेरविद्याकृतं द्वैतं'एकमेवाद्वितीयम्', 'यत्र त्वस्य', 'तत्र को मोहः कः शोकः 'इत्याद्येकत्वविधिश्रुतिभ्यश्चेति ॥ ४० ॥
In plain words
The Ācārya answers: Everything seen or heard is formed by Avidyā. In Paramārtha, Ātman is one; through Avidyā's vision it only appears many, as diseased sight makes one moon appear as several. Śruti therefore condemns difference: 'Where something else seems to be'; 'Where Dvaita seems to be, one sees another'; 'One goes from death to death'; 'Where one sees, hears, or knows another, that is small, and the small is mortal'; 'A change is only a name arising in speech; clay alone is real'; and 'He is one, I am another.' Other passages establish oneness: 'One alone, without a second'; 'But where everything for him...'; and 'There, what delusion, what sorrow?'
Close to the Sanskrit
The Ācārya should say: Whatever is seen or heard is made by Avidyā. In Paramārtha, Ātman is one alone, but through the sight of Avidyā it appears as though many, just as impaired sight makes one moon appear many. Dvaita is made by Avidyā, for the Śrutis properly condemn the vision of difference: 'Where there is something else, as it were'; 'Where there is Dvaita, as it were, one sees another'; 'He goes from death to death'; 'Where one sees another, hears another, knows another, that is small, and what is small is mortal'; 'A modification is only a name arising in speech; clay alone is real'; and 'He is one, I am another.' The Śrutis enjoin oneness with passages such as 'One alone, without a second,' 'But where everything for him...,' and 'There, what delusion, what sorrow?'