In plain words
When one examines one's own fault, one is wise; he who goes hunting out all the faults of others cannot know himself, does not know his own fault: the fool on earth is better than he.
A bullock is valued by its sleekness and its looks. But a man has value by his Buddhi. As Buddhi grows, humanness flourishes. As Buddhi shrinks, the beast in him grows. A bamboo pole is valued by looking at its height and its girth. But sugarcane is valued by its juice. It is because today's humanness cannot recognise the nature of Buddhi, and its working, that man's worth is sliding down. The form is the human form; the Buddhi is a beast's Buddhi. This is called the two-legged beast. So, while the form is the human form, we must develop the Buddhi too into a human Buddhi.
This comes to us through sacrifice and through yoga. Sacrifice plays a leading part in a man's life. Some day or other, either the object gives him up or he gives up the object: there is no escaping sacrifice. When he is not a man of such a sacrificing mind, the world itself forces him to sacrifice. This cannot be escaped. But this sacrifice: what is it we must sacrifice? Is it the sacrifice of outer things, or the sacrifice of wife and children, or the sacrifice of property and possessions? No, no. To sacrifice these is very easy. If a man sets his will to it and tries, he can sacrifice them easily. But this sacrifice is not sacrifice. It may be an indulgence, or it may be a disease.
What is the sacrifice we must make? Desire, anger and greed, these three that face inward: these are what we must sacrifice. Kāmaṃ karmanāśanaṃ, krodhaṃ jñānanāśanam, lobhaṃ bhaktināśanaṃ. This desire, this wanting, destroys karma at the root. The enquiring knowledge of which karma is fit to be done and which karma is not fit to be done is lost. This wanting loses the knowledge of discrimination. That is why it loses the true form of karma. That is why the Upaniṣads said, 'First of all, bow to karma.' Tasmai namaḥ karmaṇe: whatever work you begin, they told us to bow first to that work and then to enter into it. What for? We must bow to this karma so that it may be pure, helpful to others, harmful to none, and an aid to this attainment that has come to me.