In plain words
The second is the prāṇamaya, subtler than that. The manomaya. This is subtler still. From the manomaya one must enter the vijñānamaya. Only after one has crossed this vijñānamaya does one reach the ānandamaya. To reach the ānandamaya kośa, first of all one must merge the annamaya kośa in the prāṇamaya kośa. One must in turn bring this prāṇamaya kośa into the manomaya kośa. The manomaya kośa emerges. How? The annamaya kośa is this body. It is a thing that perishes little by little. One must not hanker after it. So long as it lasts, one must look after its health. One must carry out its due duties. But we must take our aim into the prāṇamaya. What moves and stirs this body? It is the prāṇa called vibration. That very prāṇa called vibration makes this body move in many ways. There is only vibration, but the prāṇa has no intelligence to inquire what is true and what is eternal. For inquiry we must enter the radiation called the manomaya kośa. After that we must enter the vijñānamaya kośa, which is the power of inquiry. That is constant integrated awareness. Once we attain that, Ānanda itself is our wealth. We need not hanker after Ānanda at all. He himself turns into the embodiment of Ānanda. Humanness came into being to attain divinity, not merely to enjoy physical, worldly, natural pleasures and delights. Along with beasts, birds and animals, worms and insects too do the very actions man does. Man sees with his eyes. Beasts, birds and animals, worms and insects see with their eyes. Man hears with his ears. Those worms and insects hear with their ears. Man smells with his nose. They too smell. They too walk on legs. They work with their hands. Sound, touch, form, taste and smell: these five belong to beasts, birds and animals as well. Then in what way is man greater than beasts, birds and animals? They roam about without control. You roam about without control.