In plain words
The second is Satya. Merely to tell what was seen just as it was seen, what was heard just as it was heard, what was done just as it was done, calling it “Satya, Satya,” does not make it Satya. Trikālābādhyaṃ satyam. Anudvegakaraṃ vākyaṃ satyaṃ priyahitaṃ cayāt. So it must be pleasing and beneficial. Satya must be pleasing. It must not be agitating. You must not speak Satya in a way that hurts others, thinking, “After all, it is Satya.” You must not speak Asatya, thinking, “After all, it pleases others.” It is natural to speak Satya with humility and obedience, by mind, word and body, in such a way that it delights the heart. Students must follow Satya first of all; there is no way round it. Human life is a life of Satya, a sacred life, a divine life of Satya. It is a life worth living. Such a life we are wasting by entering the path of Asatya for selfish gain. The third is asteya. At no time and in no circumstances should we steal the things of others. This feeling we must make our own with the purity of the three instruments. It is not only stealing things. Even in the mind, such a feeling should not enter a man. It is most necessary to develop such asteya.
Then brahmacarya. It is impossible for us to practise it in a worldly way. We must not let the mind enter into bad feelings, bad thoughts and bad acts. True brahmacarya means moving in Brahman at all times. Brahmavid brahmaiva bhavati. Whatever thoughts come, whatever ideas arise, whatever actions you wish to do, to believe all of these to be Brahman's actions is true brahmacarya. With the feeling that all action is for the pleasure of God, to believe oneself to be Brahman and to believe all the actions one does to be Brahman's actions: that is brahmacarya. To recite constantly the Veda, the Śāstra, the Itihāsa, the Purāṇa, the Upaniṣad, the Brahma Sūtra and the other texts that Brahmā made: that is brahmacarya. Brahmacarya is like the foundation of the mansion of life. On this very foundation called brahmacarya the three mansions called the householder's life, the forest-dweller's life and sannyāsa have been rising. If brahmacarya is not pure, secure and firm, the householder's, the forest-dweller's and the sannyāsin's lives are all liable to collapse. So for the mansion of life, brahmacarya is the chief principle. It must be spotless, unshaken, unselfish, and joined with freedom from Ahaṅkāra.
Then the fifth, aparigraha. The Upaniṣads have been teaching that parigraha is a great sin and a fault. Whatever help we give, we must not be ready to accept anything at all as its fruit. It is natural to man to accept a return for actions.