In plain words
But when this taking of liberties went beyond all bounds, both sides got together, asking, ‘Who is he, who is he?’, and tried to find out who he really was. He saw his moment and ran off without telling anyone. In truth he was the elder of neither of the two. In just the same way, between the two places, pravṛtti and nivṛtti, a thing called kāma springs up in the middle and goes on wielding great authority on this side and on that. If these two principles, pravṛtti and nivṛtti, take up what we call inquiry, kāma vanishes without a trace. This disease called kāma is not one that dies by any medicine. It is not one that subsides by any effort. Only by the grace of God's Prema is it caught and held. We must set about the effort to become worthy of such Prema of God, of such grace of God. The Gītā too has been teaching that, to win such Prema, the sādhaka must be dakṣa. Dakṣa means one who has learned all the vidyās. One who has learned every vidyā: the vidyā of pravṛtti, the vidyā of nivṛtti, the vidyā of this world, the vidyā of the beyond. There are 64 vidyās. Only one who has learned these 64 vidyās can be called dakṣa. We may have heard the Purāṇic story of Dakṣa. This Dakṣa of the Purāṇas had only daughters. One daughter was Satīdevī. ‘Satīdevī’ is the name of Jñāna-vidyā. So, because this Jñāna-vidyā was with Dakṣa, Īśvara chose Satīdevī for His bride. By choosing her, Īśvara became Dakṣa's kinsman. In the same way, when we want a bond with God, a bond with Īśvara, we must strive to make Satīdevī, the goddess of Jñāna, arise within us. So the sādhaka: only when we gain this Jñāna-vidyā do all the vidyās too not only choose us but carry us across. But today we are sādhakas in name only; we are turning into gluttons. Eating like a grindstone, swelling up like a boulder, sleeping like some Kumbhakarṇa, wasting time. It is on account of such sādhakas that the culture of Bhārata has today become a laughing stock.