In plain words
However many good qualities there may be, bad qualities too keep entering into man. Wherever one looked in the kingdom, the name and fame of Bali Cakravarti kept growing. The moment this name and fame had spread in many ways, Ahaṅkāra entered into him. This very Ahaṅkāra is a royal road to man's downfall. There is no room in man for Ahaṅkāra. At the sight of what does he grow proud?
His hands and feet are everywhere, everywhere His eyes, heads and faces; everywhere His ears in the world: He stands, enveloping all.
When everything is God alone, what is there to look at and grow proud? He himself is no more than an instrument. The body is not his. Manas is not his. The Buddhi is not his. His own antaḥkaraṇa is not his. All of these are reflections of the Ātma. Today there is Manas, Manas, Manas, and it has many kinds of reflections. These are called the aspects of Manas. Manas, Buddhi, citta and Ahaṅkāra: these four are all reflections of Manas. In name there are four, but in all of them Manas has taken on oneness. When it is with saṅkalpas and vikalpas, it is called Manas. When it comes to a state of decision, it is called Buddhi. At the time it thinks, its name is citta. At the time it expresses individuality, it is called Ahaṅkāra. There is a brāhmaṇa. That brāhmaṇa is only one, but they call the one who cooks the cook-brāhmaṇa, the one who does pūjā the priest-brāhmaṇa, and the brāhmaṇa who reads the almanac the almanac-brāhmaṇa. All these are names that come from their callings. In the same way the one Manas has gone by changing names according to its workings. At the time it makes saṅkalpas, its name is Manas. "Manas is of the nature of saṅkalpa and vikalpa," it is said. It is this same Manas that enters into deciding between good and bad. Then it is called Buddhi. It is the one that has the knowledge to examine what is lasting and what is passing. That is why it has come to be called Buddhi. The whole life of man rests on these four alone. But this Manas rests on the senses. Manas likes to enjoy the pleasures and riches of the senses. The life of these senses joined with Manas is ordinary humanity. Such humanity is a life filled with pleasure and pain. As long as there is the enjoyment of the senses, man has no Śānti at all. Only when he puts the sway of the senses far from himself, so that it is not there at all, is there Śānti for him. So first of all the looks we cast must be sacred looks. The eyes delight at seeing a sight. Through this delight Śānti comes to the mind. But that does not mean we should try to see every sight the mind longs for. It is precisely by taking such a wrong road that the mind turns impure.