In plain words
Little by little it makes man weak.
The kleśa of abhinava is being too weak to give up this mind, the cause of this worldly life. The mind alone is the root cause and source of all our bondage. We remain too weak to give up such a mind. That is why we fall prey to sorrows and griefs of many kinds.
The third is the kleśa of asthita. The greedy wish that says, "I must enjoy every object and every pleasure, I must enjoy them," is asthita. If these hopes fail, greed sets in. If we make them bear fruit, Ahaṅkāra sets in. So between their success and their failure, humanness wastes away and wears down little by little, and its purity does not grow in the least.
The kleśa of rāga is longing to get money, gold, goods, vehicles and the like. This kind of kleśa holds man back somewhat, in many ways.
The kleśa of dveṣa is the fifth. It is relying on others to fill one's belly and, when the fruit one hoped for does not come, reviling them. This drags man down to a still lower state. This is the kleśa of dveṣa. This kleśa of dveṣa brings man down from fullness to lowliness. Among birds, they said, the crow is very low. They have looked on it as very mean. Among animals, the donkey too they have looked on as very low. The reason is that the crow never seeks ripe fruit. It keeps tasting only things that have gone bad. The donkey goes on carrying only foul loads. It goes on carrying dirty clothes. That is why they said the donkey is very low among animals. Among men, who is mean? The one who is forever reviling others is the meanest of all, they said. Among birds the crow, among animals the donkey, among men the reviler. The reason: it is a great sin to fail to recognise the embodiment of Saccidānanda present in all, to take Him for an individual, and, with a mind that thinks "we are human", to find fault with this divinity out of attachment and hatred. So we must not think of humanness as something impure, or as bound to a low state, or as weak. Man is the embodiment of Saccidānanda. He is forever shining with Ānanda itself. But because we have fostered the opposite feeling in many ways, he passes out of our sight. God is not something apart. He himself is God. Though he remains himself, because the impurity of attachment and hatred covers him, he cannot know himself. Knowing oneself is the true principle.
All the sādhanas we do today are only ways to remove this veil. Once we remove it, he is simply himself. We must recognise this truth. However many years we spend in sādhana, however many works of Vedānta we read, if we do not remove the impurity of the mind, all of it is no better than time wasted.