In plain words
Mind, word and deed must all be one. If it is one thing in the mind and another in word and deed, what is its worth? That is why only through the oneness of these three do we come to develop the Dharma called humanness. If we remain human only in name and lose humanness itself, then what are we to understand by humanness? From a man who is human only in form no help at all comes to the world. One must grow into a man of right conduct and right thinking. That is why all the learning we gain must belong to the body, the mind and the Ātma, all three. Today all learning reaches only the head; it does not travel as far as the heart. This is what they called Education in Human Values. But in My view it is not EHV. Three HV. Head H, Heart H, Hand H. This becomes 3H.
Whoever has studied in the world may become a student. Or he may be a learned man. But he cannot be a jñānī. There is a great difference between a jñānī and a learned man. Śrī Rāmacandra studied the four Vedas, the six śāstras and the twenty-four Vedāṅgas. Rāmacandra studied only thirty-four branches of learning. Rāvaṇa learnt sixty-four branches of learning. Rāvaṇa was more learned than Rāma, yet Vālmīki said, ‘Rāvaṇo nāma mūrkhāsau.’ That is, he said Rāvaṇa was nothing but a fool. The inner meaning is this: however many branches of learning one may master, one who is a slave to the senses is a fool. Rāvaṇa was a fool, a slave to the mind and the senses that belong to the outer world. For such senses there is no room at all. The difference between Rāma and Rāvaṇa here lies in three qualities. ‘Sarvalokahite rataḥ’: that is one. One quality is to love the good of the world. The second is ‘sarvajñānasampannaḥ’, that is, to be rich in every kind of Jñāna. The third, they said, is ‘sarve samudita guṇaiḥ’: one who has every good quality. Śrī Rāmacandra was one who sought the good of the world. What is the good of the world? ‘Satyaṃ vada, dharmaṃ cara.’ To speak Satya and to practise Dharma. ‘For its sake I will give up even My life. This is what is right for the protection of the world,’ said Śrī Rāmacandra. He did not only say it. Śrī Rāmacandra was one who took His father's command on His head and sought to prove His father's spoken word true, as Satya itself.
That is why we must first uphold Satya. We must strive to keep the word we have given and the promise we have spoken in the right way. Many have taught it in many ways, even in a few short words. We speak of Satya in many ways. But there is no life in the words.