In plain words
When we turn into beings who trouble our parents, we become beings who receive trouble from our children. … only when we set about the effort to make the parents who bore us happy will the children we bore be ready to give us happiness. When we try to deceive our friends, one day or another we are deceived by a friend. So this Dharma keeps teaching us the truth of yad bhāvaṃ tad bhavati. But without such reflection in our conduct in the present situation, we merely act; and we must recognise the truth that later on we cannot escape tasting its fruit.
We have temples of several kinds. One is the school, the second the eating house, the third the hospital, the fourth the temple. These four are every bit equal to temples for man. But today, by the nature of our Prakṛti, and because humanity has lost its moral character altogether, changes keep coming over our behaviour in step with it. We go to an eating house. When we go to this hotel we order only the dishes we want, eat them, and come out happily. We go to a hospital. We report to the doctor the nature of the illness that has befallen us. The doctor examines us and gives the medicine that suits the illness. Only then is the errand you went to the hospital for done. If instead we went to the hospital today and asked for masala dosa and curd vada, would they serve it to us in that hospital? When we go to a hospital we should discuss only the medicines that bear on the illness. When we go to an eating house we should order only the dishes we want. We should eat. When we go to a school we should discuss and think over our subject, and the lessons our teachers and our professors teach. This is the proper path. They keep teaching us; what remains is the temple. In this very temple people walk off the path. If we go to a hospital, we ask only for what concerns treatment. If we go to an eating house, we attend to what concerns the meal. If we go to a school, we examine precisely what concerns learning. But when we come to a temple, we should attend to the matters that concern God, and we must not discuss other matters. Right here we lose our way. We long for all that is needless. We ask for all that belongs to the world: the transient, the untrue, the impermanent. We are losing the faith that if we are fit for the grace and Prema of God alone, all our tasks will be fulfilled well. Instead of asking for God, as we should, we try to ask for other things.