In plain words
And at this age they set about entering most of all. This age is an age very dear to Ahaṅkāra, envy and their kind. So at such a time we must make the right effort to keep these two from entering us.
As blood is needed for the body, so Bhakti is needed for the Ānanda of the Ātma. This Bhakti itself is man's true strength. This very strength is shaping itself into rakti for the world. This very rakti gives man all his powers. Only through the experience of this strength does virakti too come to us. Only when this virakti comes do we attain Mukti. So rakti without Bhakti never enters us at all. Without that very rakti, not one strength comes to us. Without this very strength, virakti itself does not come to us. Without this virakti, Mukti does not come. So Mukti can never be a special substance or a special place. It is nothing but steadily lessening our desires. We must try, as far as we can, to keep lust, anger and greed among those desires under control. This anger is a great demon. When this anger enters us, Jñāna becomes void. A man with anger has no power of enquiry at all. So to lose this power of enquiry is itself to lose the power of Jñāna. Next, lust. The man of desires does not attain this Bhakti. These desires, grown into desires beyond bounds, spoil the mind. When the mind is unsettled, the true principle of Prema does not come to us. Next, the greedy man never sets about tyāga. He is frightened at the very name of tyāga. So:
If you would kill a miser in this world, you need not beat him, you need not curse him; ask him for money, and he dies on the spot.
… when the miser has no tyāga, he does no karma at all. So lust is destroying Bhakti. Anger is destroying Jñāna. Greed is simply destroying karma. The young people of today must try, as far as possible, to keep lust, anger and greed under control and use them only as much as is needed. We must instil such holy feelings in man, regard this very thing as the chief learning, keep them as our aim, and try to study the worldly kinds of learning.
I have said many times that there are five kinds of knowing we need. All of today's education is merely bookish knowledge. … how long does this bookish knowledge last at all? Its span of life is only a short while. From it we take, to some extent, some chief points, put them into … chief words, and call that superficial knowledge.