In plain words
Our life is most precious, sacred, gentle and virtuous. If such a life has no control, it goes to waste. Cattle, wild beasts, birds and worms have eyes, a nose, a mouth and hands. We have them. They see, and we see. They eat, and we eat. What is the special distinction in man? Beasts, birds and the rest see what is outside. But man, through education, must reflect on what is inward as well.
Without morality and integrity, one is not a man at all
To know what is inward: that alone they called knowledge. This is what they called Prajñā. Prajñā sets out from the antaḥkaraṇa, enters the intelligence and comes out through our mouth. Because it is present in all three, they called it Constant Integrated Awareness. That itself is Prajñā. In the Veda they said, ‘Prajñānaṃ Brahma.’ For Prajñā, we take a very cheap meaning. We think Prajñā means cleverness. This cleverness is used only for scheming, for selfishness and for self-interest. So within our humanness we must give up selfishness and self-interest. ‘Not by action, not by offspring, not by wealth; by renunciation alone have some attained immortality,’ they said. In this renunciation too there must be morality. For man, morality and integrity are like his two eyes. Without these two he is not a man at all. He is only a man in form, not a man of Ānanda. That is the secret of happiness. We think ‘Happy Happy Happy’. Happiness is union with GOD. You are GOD, you are not a man. This my body, this is my mind, this is my Chitta, this is my Buddi, this is my Antahkarana, this is my Indriya. But who am I? Put a question: no one at all is asking this question. I am not a body, I am seperate from body. 'I' is the witness for all. That is the very witness. That is Prajñāna itself. That alone is Awareness. That is the very Ātma principle that takes the lead over all.