In plain words
There is the annamaya body. What gives it the power to move is the prāṇamaya. The third is the manomaya. The fourth is the vijñānamaya. After that comes the ānandamaya. On his journey through life man passes only two stations. He has kept no connection at all with the remaining stations. We put our faith in this body of the annamaya and in the prāṇamaya principle that protects it, but we make no effort to go beyond them, enter the manomaya and vijñānamaya, and then enjoy Ānanda. So neither in the path we follow nor in the things we think of do we recognise the whole truth and act on it. Durlabham mānuṣo dehaḥ. Human birth is hard to attain. Just as sparks fly out from the flames of a fire, these sparks called the jīva principle have come out from this Sat-Cit-Ānanda itself. Whatever power to burn and power to shine there is in fire, the same power to shine and power to burn is present equally in this tiny particle. That is why the Veda said, “Mamaivāṃśo jīvaloke jīvabhūtas sanātanaḥ.” That is, all living beings are parts of Me. Yet, though he is a part of Him, what is the reason he does not recognise that Satya? Man longs for a life of Prakṛti. He extols a world that is impermanent, passing and unreal. He deludes himself that this is permanent, that it is Satya. In this way he moves far from the Ānanda that is eternal Satya.
The Upaniṣads too have taught that true Ānanda is found in tyāga alone. What is this tyāga? Is it tyāga merely to leave house and home and go off to the forest? No. No. It is not something gained merely by performing tapas of every kind, or yāgas and yajñas. If this Ānanda, which is immortality itself, is to be ours, we must bring certain feelings of Prakṛti under control. We must not let the feelings that belong to the mind run loose; we must discriminate between their good and bad. That is, only when we examine what is permanent and what is impermanent will its nature become clear to us. But children do discrimination. How do they do it? They practise discrimination over what suits themselves. He thinks that whatever is favourable to himself is good.