In plain words
Without Satya, Dharma, Prema and Śānti, all the learning one has mastered is worth nothing; without Satya, Dharma, Prema and Śānti, gifts and charity come to nothing; without Satya, Dharma, Prema and Śānti, the fruit of holding high office is nothing; without Satya, Dharma, Prema and Śānti, the gain of many good deeds is nothing. For this mansion of Sanātana Dharma to stand, these qualities are its four walls, you see. What more than this could I make known to you, members of this assembly, honoured for your goodness and virtue!
Will the earth yield a crop because the rains have come, if no seeds are sown? And if those rains do not come, will there be fruit, though the seed is sown? In any case, when the two come together, a great fulfilment is won, be sure of it; in keeping with God's way, the path of human effort yields its good here.
Embodiments of Prema! In the physical world and in science mankind has made progress worth reckoning, but on the moral path it cannot rise above petty fault-finding, narrow feelings, and the selfish, envious, showy, conceited and small turns of the mind. If each of us inquires why these two stand so far apart, so contrary to each other, it becomes clear that the cause is the selfishness hidden in many ways in the inner layers of the human mind. Whatever task a man sets out to achieve, whatever he means to think about, behind all of it selfishness is stirring. It is not only the things of this world that man loves for his own benefit. Man loves even his kin and friends for his own benefit alone. But he does not love them for the benefit of his kin and friends.
Selfishness, selfishness, selfishness. Man cannot recognise the Satya that selfishness is the misfortune that has befallen the divinity within humanness. How can man reach world peace when he cannot take in the vast principle of Jñāna and cannot enter the inmost depths of life? The individual... society... the world. These three are bound up with one another in mutual kinship. The bond among these three is an inseparable bond, a form whose nature is the Trimūrti. The welfare of the individual is itself the welfare of society. The welfare of society is itself the welfare of the nation. So man's chief duty is to make the principle of the Ātma, the divinity within humanness, blossom and shine forth, and to take part in service to society.