In plain words
The mind alone is the cause of man's life, of his bondage and of his honour; my mind alone is what matters for Mukti; the mind alone brings him to hell and makes him forget himself.
Students!
‘Manomūlam idaṃ jagat’. It is the mind that shapes the world and the senses alike. By the power of the mind alone do the senses and the world move. The whole world is a form filled with the five elements. Earth, water, fire, air and space are the five elements. Each of them takes on a form lighter and subtler than the one before. Water is subtler and lighter than earth. Fire is subtler still than water, and very light. Air is subtler still than fire. Space is subtler still than air. In short, earth, water, fire and air have all arisen from space. It is from the movement of space that air is formed. It is through air that fire comes about. Without air, fire cannot grow. It is from the coolness of fire that water arises. It is because water grows dense that it turns into earth. All these are elements that have arisen from the Divine. For all of these, the mind alone is the root cause. This mind is what stands within the body, in the midst of the five sheaths. The annamaya, prāṇamaya, manomaya, vijñānamaya and ānandamaya are the five sheaths. Among these five sheaths, where is the mind? Above the mind is prāṇa, and below it is the Buddhi. Prāṇa and the Buddhi are both of the nature of fire. The mind is of the nature of water. The presiding deity of the mind is the moon. That is why coolness is the nature of the mind. But because there is the fire called prāṇa above it and the fire called the Buddhi below it, the mind keeps turning into water. To flow downward is the very nature of water. It has no nature that rises to a higher level. So the mind journeys ceaselessly along the path of sense objects alone. It keeps following the worldly path alone. It cannot journey to the holy, the noble, the higher level. If the mind's nature is to be set on the upward path, a spiritual citta is most necessary for it.
Every man longs for Ānanda alone. He yearns for it. But how can this Ānanda come to us?