। ॥ ४२ ॥
In plain words
Here is the answer. A person under Avidyā identifies with the body, takes Ātman to be joined to what is pleasant and painful, wants to gain one and escape the other, yet cannot discern the means. To clear that ignorance little by little, Śāstra first teaches distinctions such as goal, means, and seeker. Then, because Saṃsāra itself is what is unwanted, it uproots the deeper vision of difference—Avidyā, the very root of Saṃsāra—by using teachings of creation and dissolution to reveal how all is one.
Close to the Sanskrit
Here it is said: For one possessed of Avidyā, who has assumed the distinction of body and the rest, who considers Ātman connected with the desired and undesired, who does not discern that means are the way to attain the desired and avoid the undesired, and who wishes to attain the desired and avoid the undesired—does not Śāstra enjoin the distinctions of goal, means, and the rest in order gradually to remove his ignorance concerning them? Since Saṃsāra is of the nature of the undesired, Śāstra then uproots that very vision of difference—Avidyā, the root of Saṃsāra—by showing, through origination, dissolution, and the rest, how oneness is established.