In plain words
It is through these five kleśas that man is going very far from the Ātma, cannot have the vision of the Ātma, and cannot experience the Ānanda of the Ātma. These five kleśas cause many troubles to the body made of the five elements. To love the body beyond measure and pour out one's life for its sake: that is avidyā kleśa. It breeds many desires and diseases in man and fills his life with sorrow. Not knowing that the mind is the cause of everything, and thinking that the scene the eye sees is what matters: that is abhinava kleśa. Unable to restrain the mind, unable to let go of the delusion that he is the body, man suffers sorrow. Attachment to the enjoyment of sense objects is asthita kleśa. To long for money, gold, goods, vehicles and the like is rāga kleśa. It subjects man to many kinds of suffering. Then what is dveṣa kleśa? Man goes to others with some desires; if the desires are fulfilled he is pleased, and if they are not, he hates them. It is not ordinary people alone; many devotees too worship God with ever so many hopes. If they are fulfilled, they rejoice; if they fail, they hate even God. These five kleśas make man a prisoner. Only in the turīya state does man find Ānanda. If you want to recognise this pāramārthika principle, you must root out the mind or keep it under control. Little by little you must reduce your attachment to the body.
The body is made of the five elements; the body must fall one day, without fail; the indweller is free of every ill; consider it: for the indweller death and birth and the marks of the bonds of delusion are not; see the truth: this very indweller is the God of gods; consider it in your mind: He is the very form of the Ātma!
As long as there is attachment to the body, the principle of the indweller will not be understood in the least. Attachment to the body stands in the way of the pāramārthika path all the time. Just as the tree lies hidden in the seed as its essence, so all the kleśas lie hidden, very subtly, in attachment to the body itself.