In plain words
There must surely be a giver of life who built this building called Prakṛti. There is someone who created this earth. There is one who placed fire inside wood. If water was created, surely it was by mixing the two, oxygen and hydrogen. Otherwise water could not be formed. So we try to develop, to some extent, the principle that already exists; but to create a principle that does not exist is beyond man's power. We must recognise the Satya that all these come about only by God's decision, His will and His effort. When we recognise this Satya, we can see progress of many kinds. First of all we must take up what is called Satya. truth is God: we must put this Satya into practice. We must hold it as our very life. Satya itself is the form of God. Once upon a time, in the Upaniṣad, a pupil came to a guru. This is a story from the Upaniṣad. ‘My son! I will take you into my band of pupils; tell me the names of your mother and father,’ he said. Such were the ways of the ancient gurukulas. The boy did not know his father's name. Then, saying, ‘Gurujī! I will ask my mother,’ he went home. When he went to ask his mother, his mother was much distressed. She did not want to tell her son her secret. For a while she tried to evade it. The reason was that the mother was a courtesan. She could not say who the father was. In such circumstances, however hard she tried to keep it hidden from her son, he would not let go. ‘You must tell me who my father is. Otherwise I will not even try to learn. I need learning,’ he insisted, and would not be moved. To satisfy her son, she let out her secret. ‘My son, I am in a position where I cannot say who your father is; in some weakness I took a wrong path,’ she said, and told him no more. He heard how things stood. He went to the guru. ‘My mother is a courtesan, so I cannot say whose son I am,’ he said, clearly and simply. Then the guru rejoiced. My son! Such a keeper of Satya in speech must be my pupil; so from today I give you the name Satyakāma. That Satyakāma is the one named Jābāli. He became a great ṛṣi.
To one who speaks Satya, great powers and great learning, however many, can come. Such people become worthy of the guru's grace as well. Speaking Satya, entering the path of Satya, living a life of Satya, let us become one with Satya. For our birth, for our life, for our goal, Satya alone is the ground. So, there is no Dharma higher than Satya.
Our life is for the sake of sādhana. We were born as human beings. It is not to eat and roam about like beasts and birds. what is the purpose of life? What is the inner meaning of our life? God knows. We were setting out for the plane. A student was studying at a college. He came up there and asked, ‘What is the purpose of life?’, without a trace of shame. Within man himself lies a mighty power. We must bring this power forth, through it make our humanness worthwhile, and go on to divinity. We were born as a body, and then died as a body. We were born as a tree; as a tree we must die. We were born as a beast; as a beast we must die. We were born as a man; as a man we must die. Then we must be born as Mādhava. That is the way the promotion must go. There must be no demotion. If, born simply as human beings, we fall among the beasts and walk the beasts' way, that is not the right mark. So we must make the effort to give some value to the divinity within humanness. Bringing forth the collective form within us, the divinity within us: between him and me there is no separateness at all, no difference. All are mine: in building up such a close bond of Prema, the members of our Seva Dal must grow in what is right. We must give no room to the Ahaṅkāra that says, ‘I am doing service.’ Service roots out Ahaṅkāra. It makes the Ātma principle grow. A servant bends his back and works without any pride or sense of ‘mine’. Truly, wherever pride and the sense of ‘mine’ are, there he is no servant. He is nothing but Ahaṅkāra in form. Today, because these three, selfishness, envy and Ahaṅkāra, are present, we fall prey to these ghosts, goblins and demons. Man's welfare lies in developing Śānti, forbearance and the principle of Prema. Sacrifice, Prema and forbearance: these three qualities are the marks of humanness. One who lacks these three qualities is a man in outline only, not a man in substance.
Suppose there is a patient. That patient goes through many kinds of suffering. For your part, you must hold to forbearance. Without letting in the fear that the illness may somehow catch you, you must take sacrifice upon yourself. You must look after the patient with Prema. What state may come to me tomorrow? As the feeling, so the becoming. When I give today, I become fit to receive tomorrow. That is why in our Bhārata people say, ‘One must have given, to be born.’ If today we serve no one, tomorrow no one will serve us. Not outsiders alone. Even those in our own home will not. As the flour, so the bread. As the seed, so the plant. So we must set our feelings right, make our hearts pure, and be ready to step forward in service to society with divine Prema. When we enter on work of this kind, God Himself stays with us as our companion and keeps giving us His help and support.