In plain words
Man has a wife and children. The beast drinks, it eats. Man drinks, he eats. The beast sleeps; it feels hunger. Man too sleeps, and feels hunger and thirst. The beast too has its desires. Then what is the difference between the four-footed beast and the two-footed one? Of all creatures, birth as a man is hard to win. Man too is one who belongs among the animals. But only when the feelings in this animal rise to a higher level does he become a man. In man today, selfishness and self-interest, these two, have settled in like two great ghouls. Because of them he forgets the very world. When man is born into the world, he must shape himself into an ideal human being. For that he must develop the fitting virtues, good thoughts and good conduct. We must not take part in anything in a way that brings harm to others. We must not lead them. Today some born in good families are giving a bad lead, through bad habits and through selfishness. Such people are lower than beasts. All of these live only by the Manas. One who lives by the Manas is equal to a beast. One who lives by the Buddhi is equal to Paśupati. For each and every thing there is a discrimination. Is it right or wrong? You must make the discrimination, "Is it good or bad." Man is failing completely in discrimination. He gives in to every petty thing.
Man must be master, not slave. Today he is becoming a slave to all the senses. He is becoming a slave to the mind. Then how can he become master? Master means that we must be master over our senses. We must keep the senses under our control. Only then can you become master. If, instead of being master, you become a slave, you become one who has handed wickedness to the world itself. Kaikeyī was the great queen. She was the master. But Mantharā was her servant. She became the slave of her servant. You see? Kaikeyī should have kept her servant under her control. But when the master went under the servant's control, she earned a bad name in the world. That is why evil feelings and evil thoughts must not enter humanness. We must not speak bad words. We must not hear bad words. We must not think bad words. We must not do bad deeds. For this there are four people as examples.
Mantharā kept on speaking bad words to Kaikeyī. That is, she gave wicked counsel fit to send Rāmacandra, who is Śrīman Nārāyaṇa, to the forest. She built up faults that were not in Rāma. She taught them to Kaikeyī. Rāma was full of every virtue. Even in Rāma, so full of virtue, she manufactured faults. Kaikeyī listened to such words. Today no one in the world honours Mantharā, who spoke them.