In plain words
Bringing the Manas under control, not letting it enter into the vāsanās for sense objects, not letting it fall prey to willing and wavering, we must join it to the Buddhi. When we join speech to the Manas, and the Manas to the Buddhi, Praśānti comes. Step by step, we must try to teach even the Buddhi good sense and turn it toward the Ātma. Only when speech is one with the Manas, and the Manas with the Buddhi, does true humanness shine.
The Ātma is infinite. What bears out Satya is the Ātma. Satya is beyond place, time and person. It goes beyond past, future and present. That is why there is no difference at all between the Ātma and Jñāna. Between Jñāna and Satya too, no difference of any kind is to be seen. So we must try to experience the oneness of these three: speech, Jñāna and the Ātma.
Good and bad alike become offerings to God!
There is no need to go searching for where God is. You yourself are God. Your heart itself is God's dwelling. ‘All this is the dwelling of the Lord,’ ‘The Lord of all beings’: God dwells within all. We must believe this Satya firmly. The divine power in us lies hidden, like fire in a matchstick. We must make it manifest through sādhana. Just as fire springs up when we take out the stick and strike it on the box, so when we make the principle of the jīva one with divinity, the light called Jñāna springs up. Every person must try to experience this principle of Jñāna. We must hate no one, hurt no one. Whoever it is you love, that same principle of Prema is in everyone too. So whomever you hate, it amounts to hating the very divine power you have loved. Good and bad alike become offerings to God. Rather than offering the bad, man's duty is to offer God a feeling that is noble, pure and holy. From this comes self-contentment. Only when there is self-contentment does self-sacrifice come too. When we set ourselves to sacrifice, then realisation is won. The root and ground of contentment, sacrifice and realisation is faith. As the food, so the belch. As the feeling, so the fruit. As the deeds, so the standing. Through the doing of karma comes upāsana; through upāsana, Jñāna. Jñāna itself is at one with divinity. That is why we must keep our conduct under control. The man with desires will never find contentment. The man of renunciation has no desires at all. We must take part only in actions that carry equanimity and the spirit of sacrifice.
A life without Prema is simply wasted!
A devotee went before Brahmā: ‘Great one! For whom did you create Mount Meru, that is, the mountain of gold? The man of renunciation has no use for it. Even if you created a thousand such mountains and gave them to the man of desire, his desire would not be quenched,’ he said. Today desires are going so far beyond all bounds. Only when we keep our desires under control can we lead a calm life.
Prema is like the root of life. Life itself is Prema. Without Prema, life is simply wasted. To be able to bear hardships, we must love God. We must try to clear away our sufferings and sorrows through this very Prema. Once we have received the Prema of God, no suffering of any kind will trouble us. Close kinship comes about only through Prema. Without Prema, we have no bond even with our mother and father. Without Prema, we do not even want the body. So we must live with Prema. With Prema we must attain God.