In plain words
Take the mirror away and the reflection too goes. But the original remains always. Our body itself is the mirror. Only as long as this body lasts does the reflection within it, the jīva principle, come into view. When the mirror called the body and the reflection called the jīva principle are gone, the original, divinity, remains for ever.
This whole world is bound up with Māyā. It is only play, not harm. We may carry on our dealings in it, but we must not get entangled in it. Worldly life is ours to love, not to cling to. Where there is liking there may be friendship, but possessiveness is not something to grow. Not renunciation of action, it is renunciation in action. What we must do is not give up karma. We must root out the faults in karma. The karma we have to do, we must do. But we must try to clear away the faults in that karma. Karma is for the purifying of the citta. Through karma, purity of mind comes about. Of good karma and bad karma alike, Manas is the ground. So our chief sādhana is to clear away the impurities of the mind. When we throw off the veil that covers us, our own true nature simply remains as it is.
Today is Guru Pūrṇimā. Pūrṇimā means the moon's fullness, complete with all sixteen kalās. Manas is the reflection of the moon. The moon is the reflection of Manas. If we are to reach perfect fullness, we must give up the 16 kalās that are in us. What are these sixteen kalās? Pride of caste, pride of strength, pride of youth, pride of beauty, pride of learning, pride of tapas, pride of power, pride of wealth: these are the eight prides. Then there are the six inner enemies. Lust, anger, greed, pride and envy. That makes 14. The guṇas of rajas and tamas. All these together make sixteen. The day we put these sixteen qualities far from us, that day we become pure. It is because these sixteen kalās gather in man that he is left without lustre. They stand in the way of the Brahman principle, which is whole in every kalā. The moon went on increasing all his kalās. But we must try to give up our kalās completely. It is because such faulty feelings grow in humanness that man cannot shine as he truly is.
For this there are five kinds of kleśa. Kleśas means troubles, that is, obstacles. Of these, the very first is the kleśa of avidyā. The second is the kleśa of abhinava. The third is the kleśa of asthita. The fourth is the kleśa of rāga. The fifth is the kleśa of dveṣa.
The kleśa of avidyā is the feeling: I am a jīva, I am not God. I am not free. I am dependent, I am weak: it is this feeling.