In plain words
But that did not satisfy Vikramāditya. He asked what inner meaning lay in thinking the power of intellect greater. ‘Asta svāstha yathā nasvāsthā medhayā kiṃ prayojanaḥ’: asta means interest, and svāstha is steadiness. The oneness of the two, interest and steadiness, is śraddhā. The effect of this śraddhā is Ṛta. What is Ṛta? Ṛta is purity of thought, word and deed. Ṛta is upright conduct. Satya is what recognises this Ṛta and gives it out through speech. ‘Yogaḥ cittavṛtti nirodhakaḥ’: what has mastered all the senses is the fourth mark of this Buddhi. And the fifth is the great principle. There is nothing that surpasses it. This is the divine form itself. So without a Buddhi joined with śraddhā, firmness, Ṛta, Satya, yoga and the great, all this power of intellect is nothing but juiceless fruit! Nothing but a fruitless tree! Nothing but an unlit temple! Nothing but a coin that will not pass! Unable to recognise this nature of the Buddhi, and trusting only the power of intellect, all the intellectuals of today are wasting their own divinity. That is why the Buddhi is the divinity that shines in humanness as Satya and the eternal. ‘Buddhi grāhya matīndriyaṃ’: this Buddhi is beyond the senses. That itself is divinity.
Tāraka is what is free of self-interest and self-gain; māraka is what is bound up with self-interest and self-gain
This is not the Buddhi we use today. Only the Buddhi joined with divinity is Buddhi. Today's Buddhi is merely a limited Buddhi. Even this discrimination is a discrimination tied to self-interest. That is why, in the name of the Buddhi, man today manages to take up a life of self-interest, a life of self-gain. The inner meaning of this lies hidden in the very word svārtha. Sva is oneself, and artha means use. What does sva-artha mean? What is used for one's own use, that is, individual: one's own personal use.