In plain words
no fruit greater than service is to be seen in anything else.
Not by tapas, not by holy waters, not by the śāstras, not even by japa is the ocean of saṃsāra crossed, without serving the good.
However many pilgrimages we make, our feelings are drawn merely to the worldly, and to that alone. But we are not trying at all to recognise the purity that belongs to the heart.
To seek Mukti for oneself is selfishness. To seek to be saved oneself alone is not Dharma. We must make a fitting effort to save others too. That itself is true service. Even to this day we cannot attain such a broad feeling. However long it may be, it is selfishness, self-interest. Selfishness, self-interest. While we remain in just such a state, how can we understand either the grace of God or Godhood? So first of all we must believe the truth that in humanness there is a holy divinity. One must recognise the truth that the whole world, all of it, is nothing but one's own principle. One must believe it. We must understand the oneness in the manyness. Only then can a man become one who has understood divinity at least in some measure. As long as we sit enjoying selfishness in foolishness of this kind, without understanding such divinity, humanness is not understood. So we must sacrifice selfishness. As long as this selfishness is there, duality cannot be escaped. As long as the feeling of duality is there, we cannot rid ourselves of attachment and hatred. Attachment and hatred themselves are the root cause of man's sorrow. Society does not honour a man who has Ahaṅkāra. One who has anger cannot be free of sorrow. As long as there is greed, he cannot recognise his own broadness. As long as there are Ahaṅkāra, attachment and hatred, man cannot understand himself. Only one who has understood himself becomes able to understand others. First of all one must recognise one's own principle. In every single matter, "I", "I, I", "this I": where is this thing called "I"? For it to be born there must be some place, must there not? From where does this "I" arise? For it to spring up in some part of the body, there must be a place. But when we look at it in the everyday world, we experience this "I, I" with the bodily view. The śrutis have been calling this feeling of "I, I" the heart. When all these śrutis call it the heart, this heart must be some part somewhere in the body. But when we inquire rightly, it is not something that is one part. The heart is what pervades the whole universe. This very heart has the name Ātma. Some others feel that this Ātma is in the heart.