In plain words
Today in the world many people follow Manas alone. That is why man falls into unrest.
Ours is only bhāva; it is not svabhāva. The Ātma alone is svabhāva. Sva means sālokya, sārūpya, sānnidhya and sāyujya. This is the svabhāva of Brahman. When we think of this svabhāva as the feeling of the Ātma, we see no bad deeds at all. Whatever the colour of the glasses we put on our eyes, in that very colour the world appears. When we take off those glasses we have put on, everything appears different. You are looking at this world through the glass of delusion. If there is bad in you, the whole world appears bad. If you take away delusion, nature appears as nature. All this is the divinity that is oneness. To recognise the oneness in the manyness is natural to Buddhi. To take the oneness for manyness is the working of Manas. It is when man takes Manas for his support and acts as Manas tells him that many kinds of unrest arise. In man's life everything is within limits. Our very body is limited. Our blood pressure is within limits. Our pulse rate is within limits. The temperature is within limits. All our sight is within limits. Hearing is within limits. Sound, touch, form, taste, smell and the rest are all within limits. It is when we push what is within limits into the limitless that we fall into unrest. That is the disease of worldly existence. Our temperature is 98.4°F; this is normal. If it comes to 99°F, a fever has begun. Blood pressure 120/80 perfect normal. If it goes to 90, heart disease has begun. Our eye can see only so far as its light reaches. If it looks at too much light, the retina is burnt. The ear too cannot hear too much sound. When it hears too loud a sound, the eardrum is damaged. Our body itself is a limited company. Within this limited company we must keep to the limit just as far as it should be kept. This very thing Vedānta calls ‘Na śrēyō niyamaṃ vinā’: without niyama there is no śrēyas. For one who keeps niyama, everything is śrēyas. This niyama itself is discipline. Only when we follow this discipline do we become people who truly wear a body.
I have told you many times. The three D's. Discipline, Devotion, Duty. We have devotion, but no discipline. There is discipline, but duty is not done properly. There is a governor. This governor has two bodyguards, one on this side and one on that. For the governor who is the Ātma, duty on one side and discipline on the other, these two must be like bodyguards. Only then will our duty be sacred. We must try to recognise the oneness of these three. Where there is devotion, there is no discipline. Where there is discipline, there is no devotion. When both are there, doing duty properly