In plain words
Only when the sun's rays fall on the moon does the moon shine. In the same way, only in the time of the search for the Ātma do we give value to Manas, which is the moon. This is in the Veda: candramā manaso jāta cakṣosūryorajāyata; in this way the Veda has laid down the relation of object and reflection between Manas and the moon. So, as long as there is no inquiry into the Ātma, we give Manas more strength, more time and more importance. So Manas is not a light that shines of itself. So it is only for one who has Manas that there are freedom and bondage. Only for one who has Manas are there the spiritual, the transcendent and the worldly. Only for one who has Manas are there Prakṛti and the supreme principle; only for one who has Manas is there the sense of difference, woman and man. Every pair of opposites has come about through this Manas alone.
In the world today freedom is of two kinds. Just now there was some debate. At the level of government, this must be done in this way, that must be done in this way: through certain rules we enjoy certain freedoms. We cannot call this freedom. Here it is all only what is called rules and regulations. Then, if we inquire into the individual kind, this too is not freedom. It is only the force of man's will. It is self-interest, followed in order to fulfil what his mind desires. Even in that there is no self-interest. A man is very poor. Being poor, he needs some food. He asks everyone and no one gives him any; then he says, "To satisfy my hunger I shall steal; this is my freedom." For his own selfish end he thinks, "I may steal in this way", but his conscience does not agree. When his conscience does not agree, how does it become freedom? It remains only a freedom bound up with bondage. So when does true freedom come in human life? Only when this Manas is rooted out does true freedom come. Sva-icchā is svecchā. That is freedom; but the actions done with body, senses, Manas and Buddhi are not freedoms.