In plain words
Because they are so, the Manas between them keeps melting. The presiding deity of the Manas is the moon. The moon is coolness. That is why water is cool and stays as water that flows. Wherever you pour water, it goes downward and never upward. Wherever you set fire, it comes only upward and never goes downward. Because the Manas is in man, it sinks down to the low level of sense objects alone. We must see that the Manas, which sinks so to the lower path, travels on the upward path. But the Manas, the Buddhi, the citta, the Ahaṅkāra and the five elements: where were all these born? All came forth from the root-place called Sat-Cit-Ānanda. It is like this: from a blazing pit of fire many sparks fly out. In the same way these five elements fly out as atoms from the one Sat-Cit-Ānanda. If every being enquires into its own birthplace, Sat-Cit-Ānanda itself proves to be its birthplace. Here is an example. It is because we take on a body, choose the senses, let the Manas wander in delusion and sink into the citta that we forget our true home.
What is the root cause of this body? Its very first place is Ajñāna itself. From Ajñāna, the want of Viveka begins. From the want of Viveka, Ahaṅkāra comes. From Ahaṅkāra, hatred begins. From this hatred, attachment arises. Only through attachment do people perform actions. Through the doing of actions alone is the body obtained. So the root cause of this body is Ajñāna itself. What is Ajñāna? To take the truth for untruth and untruth for the truth: that is Ajñāna. You all know this. In the Mahābhārata, Mayāsura, recognising Dharmaja, the eldest of the Pāṇḍavas, as a being of the highest nature, built a great palace for him at the time of the Rājasūya sacrifice. That was called the Mayasabha. The wonder and the marvel of this Mayasabha was that where there was water it looked as though there was none, and where there was no water it looked as though there was. Where there was no door, it looked as though there was a door. Where there was a door, it looked as though there was none. What is, seeming not to be, and what is not, seeming to be: that itself was the magic of this Mayasabha. Duryōdhana and Duśśāsana went into it to see this wonderful hall. They came upon a pool. Thinking, “Surely there is water here,” they lifted their clothes and stepped in. But there was no water in it. When they had gone a little further, there was water, yet it looked as though there was none. Going very fast and full of Ahaṅkāra, they fell into that pool. What is this Mayasabha here?
This universe itself is one great Mayasabha. These Duryōdhana and Duśśāsana are none other than our attachment and hatred. Duśśāsana means one who breaks the rules. For him there is no rule at all.