In plain words
Subtle within the subtle mind, great within the great thing, shining everywhere as the witness of all, the Ātma is man, and man becomes the Ātma.
Daivaṃ mānuṣarūpeṇa. Jantūnāṃ narajanma durlabham. What is the reason that such eminence, such distinction, has come to be in this humanity? Daivaṃ mānuṣarūpeṇa. God Himself took on the form of man, chose us, and came forth in this world in order to carry us across.
Do not think that the gross form alone is man. This gross body is like an armour laid over the mind, the subtle body that lies within; and beyond both of these, the gross body and the subtle body, there is a causal body as well. Beyond this causal body too there is the great causal body. This frame, the form in which these four are joined, is man. Unable to recognise this truth, man thinks this body of the five elements is real and lasting, and in order to keep it standing he falls into toil upon toil. Four blind men wished to learn the shape of an elephant; one of them felt its belly and decided that an elephant is a wall. Another felt the elephant's ears and believed that an elephant is just like a winnowing fan. The third felt its leg and decided that this elephant is like a pillar. The fourth took hold of the elephant's tail, felt it, and thought, "This is just like a broom, this elephant." In just the same way man believes, ninety-nine parts in a hundred, that the body itself is the man, takes the shape of the body for the shape of man, and goes on forgetting his own true form. Such people may be called blind to Jñāna, nothing more.
Some others have believed that, since man means the mind, man is the shape of this subtle mind, made of saṅkalpas and given to vikalpa.