In plain words
If, instead, one does only what one likes and says, ‘this is for the pleasure of God’, it is of no use. You must push your likes and dislikes aside. You must perform excellent karmas. You must inquire into what is proper. You must inquire which karmas the Veda enjoins. Then, even if we do not know it, if you act with the firm resolve, with our heart as witness, ‘This is sacred; I am doing it,’ that itself becomes sacred. We need not read the Vedas, the śāstras, the Itihāsas and the Purāṇas. Every word made with purity of citta takes the form of a mantra. What is a mantra? What has gone through manana is mantra. To make firm what has gone through manana is trāṇa. Man-tra: man means manana. Tra means trāṇa. Mantra is manana and trāṇa joined together. To make firm what you have thought of: that is a mantra. On what path? Only on the sacred path of God can it be called a mantra. So man is the embodiment of mantra, the embodiment of tantra. The embodiment of yantra. So man's body itself is the direct basis of these, mantra, tantra and yantra. The body itself is the yantra. Our in-breath and out-breath, So-haṃ, So-haṃ: this is the mantra. The heart, which stands within as the basis of these two, which never came into being, and which sets all of them in play: that is the tantra. The heart is the tantra. The body is the yantra. The in-breath and out-breath are the mantra. So how sacred an embodiment man is!
In what way are we losing such divine humanness? We are losing this divinity through mala, āvaraṇa and vikṣepa. In keeping with this, three vāsanās too have gone into friendship with it and remain so. One is loka-vāsanā, the second deha-vāsanā. The third is śāstra-vāsanā. What is this loka-vāsanā? In this physical world, name and fame must come. Everyone must be beneath me. I alone must be greater than all. Everyone must honour me alone. Nursing narrow feelings of this kind: in this world I must enjoy every kind of pleasure and fortune. I must abound in wealth and gold, goods and vehicles. All these physical things: for how long?
The mansions and terraces seen in a dream are gone when you open your eyes, are they not.
Whatever pleasures and fortunes we enjoy in the waking state, in the state of sleep they all become void. How can things that are there in one state and not to be seen in the other be lasting? These are forms of Asatya. Trikālabādhyaṃsatyaṃ.