In plain words
How many, in this birth, have been born as true human beings? How many, after birth, have been born again? How many, having taken birth, are empty of Dharma and karma? Wandering a whole life through, they cannot find a human birth.
Embodiments of the divine Ātma!
In our Bhāratīya culture, so as to make our humanness blessed, we think of it as the fulfilment of birth or as release from birth, we take up the many kinds of sādhana suited to that, and we try to understand, to some extent, the ending of our birth: all of you know well that this belongs to the Bhāratīya tradition. Every Bhāratīya who is a sādhaka seeks freedom from birth; whether he seeks it recognising that its meaning is riddance, or seeks it imagining some other meaning for what is called riddance, I do not understand. Yet the meaning within freedom from birth is something we must come to know today. That human birth is attained through the divine Ātma is well known to everyone. That births come about only through the divine cause, that through them all our daily round is carried on in this world, and that all such things happen only by the will of the divine Ātma, only through the divine cause: this truth too is plain to see. A portion of the Paramātma itself takes form as the human Ātma, and through it this human Ātma takes up many kinds of sādhana so as to know its own divinity in this world: this is the tradition of us Bhāratīyas. In seeking some kind of riddance from the human birth that came about by God's will, we only become people who reject God's will; we do not become people who follow God's will well. What meaning there is in rejecting God's creation, putting away Prakṛti, which is God's will, and seeking freedom from birth, is not clear.