In plain words
When we enquire into it deeply, our life finds its fulfilment only in the life of society. The reason is this: we are born in society alone, grow up in society alone, live in society alone and come to our end in society alone. We cannot live even a moment apart from society. Sam means oneness. Āj means going. To go towards sameness is the true meaning of samāja. To go towards oneness is the goal of society. The name samāja is given to a body that has brought together in one place the fruits of action that many have earned.
For this society, Satya, Dharma, Śānti, Prema and Ahiṃsā are the five life-breaths. The unity of the inner and the outer region is its breathing in and breathing out. This very thing has also been called Prajñā. It is called constant Integrated awareness: its principle shows itself as the same in the body, in Manas, in the antaḥkaraṇa and in the Ātma too. It has come with man's own nature; it was not formed from anything else. It is a flower. What does this flower rest on? Its petals are what it rests on. Only when it has petals does a flower have beauty. There is no flower without petals. In the same way, each person is like a petal of society. The gathering of such persons is the flower called society. The sacred divinity in these persons must be made manifest.
This chariot of society has four wheels. One is unity. The second is self-mastery. The third is knowledge. The fourth is strength. The wheels made of these four powers are what keep society moving. Within such a nature of society, how are we to nourish humanness? In truth this society does not exist in many forms. It has taken on a single form. This society has no form of the five elements of its own. The form of the individuals' qualities is itself the form of this society. In this world we must demonstrate the harmony of these two, the living being and matter. These two are not different and divided. Only when we rightly grasp the oneness in these two does divinity take shape in it. We must also experience the feeling of it. So the one who experiences, what is experienced, and the experience: this is experiencer, experienced, experience. This itself is seer, seen,
We must not think of these three as three separate things. These are not a triad. This is joined in oneness. Seeing and being seen become one with the one who sees. Without the one who sees, neither the sight nor what is seen has any value at all. That is why the one who sees is himself the doer. That doer is Prajñā. This Prajñā itself they called Brahman. This Prajñā itself they called the Ātma. This Prajñā itself is man's worth. Every action that springs from this Prajñā adds to humanness. Man is not by nature one who lives alone. He alone is man who sows the seeds of Prema among mankind, makes the flowers of forbearance bloom and offers the fruits of Śānti to society.