In plain words
This show is of no use to us. Practice is essential for us. The world gains no fruit at all from a man in form alone. We must keep both practice and inquiry. We must put every single thing into practice. Only then will our humanness change into divinity.
God is not in some separate land; God shines in one's own body; sin is not in some separate, foreign land; it clings to the deeds one does.
So sin and merit are not supplied to us from a foreign land. Nor do our friends give them as a gift. Nor can they be bought in any shop. Good or bad, sorrow or joy, all arise from the very deeds we do. That is why: do good, see good, be good, and live a good life. This Ānanda comes to us only through good deeds. This is the right path to God, the royal road. We must serve the people. You may put a question to yourself: What is the way to God. If you put that question to yourself, The best way to Love God is to serve all. That is the answer. But today such wide Prema or such wide service is not to be seen in any human being. We founded this Institute in the hope that at least the students of our institution would help in this to some extent and take it up as helping hands.
Students! However much keenness and devotion you have for your studies, cultivate even more śraddhā and Bhakti toward God. Today, how many educated people there are in the world. There are so many intellectuals. There are so many people of intelligence. But they cannot give the country peace and security. What is the reason? These powers of intellect, these powers of learning, this intelligence, they use for developing themselves alone; the reason is the lack of the broad heart that says ‘Lokāssamastā sukhino bhavantu.’ Just as one uses one's powers of body, mind and Buddhi for oneself, one must use these powers of body, mind and Buddhi for society too. Not only in Bhārata but in other countries too there are very great men of learning. But all of them are taking shape only as men of learning; it is not possible to call them jñānīs.
I have told you the difference between a jñānī and a man of learning.