In plain words
He alone who never lies once he has spoken is the learned man; the man who never goes back on his word is the true priest; he alone who has given up desire is strong in the Ātma: this word of Sai is the road that makes Satya known. For one who has known the principle, what need of tapas? For one who has Satya, what need of sādhana? Where there is no lying and no deceit, what need of a sacrifice? Do not forget such good words.
Embodiments of Prema!
This is the age of modern civilisation. It is a time in which technical knowledge flourishes. In such a time a disease that yields to no medicine has spread through every human being. Not in this country alone: in every country whatever, a disease that yields to no medicine has entered into every human being. In one person this disease may have grown severe and advanced; in another it may be at its first stage; but in some it may be troubling them at a middle stage. What disease is this? It is Ahaṅkāra itself. No medicine at all is of any use for this Ahaṅkāra. What is the root cause of this Ahaṅkāra? It is born of the want of Viveka. What is the root cause of this want of Viveka? It is rāga itself. This very rāga has simply been turning into roga, the disease. What is rāga? 'The body is I, and all that belongs to this body is mine': through the attachment to these two, through Ahaṅkāra, this rāga grows stronger and stronger. 'I am this body': that is Ahaṅkāra. 'All that belongs to it is mine alone': that is Mamakāra. Through this Ahaṅkāra and Mamakāra man lives blind.
But there is a medicine to cure this disease. It is not that there is none. For this rāga, Virāga is the medicine. What is this Virāga? Only when we recognise the principle of Virāga well do we understand the way to use it. When we enquire deeply into what is called Virāga, one is the physical. That is the gross. The second is the subtle. The third is the causal. When we recognise the principle of these three, Vairāgya arises easily. The gross is inert.