In plain words
Shining in splendour, Śiva has renounced every tie and given up attachment to the body, and remains absorbed in attachment to the Ātma alone. Once Pārvatī Devī: “Īśvara! Day after day, nothing but wandering from village to village begging alms, and not a hut to shelter in! How am I to keep house like this?” she said, so the story goes. Then Śiva, utterly calm: “Pārvatī! What is the use of merely building a house? Even before us, the rats will move into it. To be rid of the trouble of the rats, we will have to keep a cat. For the cat's milk we will need a cow. What is all this household for? We must not wish for it at all,” he taught, so the story goes.
Trikaraṇaśuddhi itself is Jñāna
Once Vikramāditya held a great assembly and, addressing the scholars gathered there: “Is the Buddhi greater? Or is the intellect greater?” he asked. Some scholars said the intellect was greater. But Vikramāditya did not agree. “In the intellect there may be changes of one kind and another, according to a person's conduct. But the Buddhi is very pure. ‘Grasped by the Buddhi, beyond the senses’: all the knowledge of the Ātma that we seek lies contained in the Buddhi itself. So the Buddhi is greater than the intellect,” he said. What has Jñāna been said to be? Trikaraṇaśuddhi itself is Jñāna. That is why it has been said, The proper study of mankind is man. What does Mankind mean? The oneness of body, mind and actions is itself humanness. We must make our body, mind and actions pure. This is trikaraṇaśuddhi. This is Jñāna. But are we doing this? Each must think it over for himself. For this no great toil is needed. First comes purity of the body. Though the holy Gaṅgā is close at hand, some do not bathe. What is the use? Though they have every comfort and convenience, they make no effort to be clean. That is laziness. Tamoguṇa keeps growing in such people. Tamoguṇa is the mark of an animal. We must root it out completely, foster humanness and transform it into divinity.