In plain words
To strive to live worldly life not merely for a livelihood but with the highest purpose of life as its goal: that itself is the path to Mokṣa. Every action we do, we must regard as God's action. This body is a temple for God. But this temple does not stand in some one place. It is a moving temple. Wherever it moves, there God goes. There can never be a temple without God. That they call a ruined temple. They do not call it a temple. When is it that ruined temple? Only when this jīva perishes. Then what lies there as a corpse is what they call the ruined temple. But men today, though they live as Śivam, are turning into śavam, into corpses. They are dedicating this life merely to selfishness and self-interest. Entering into selfless actions, keeping in view the divinity that serves others, we must understand divinity. So we must rise to the level of recognising the state of this truth: that God is not set apart somewhere, that God is in us, that we ourselves are embodiments of God. First of all, we must do right actions. We must develop the right feeling in these actions. Only when our resolves are good will the fruit of our life be good.
Embodiments of Prema! Giving no room at all to bad resolves or bad thoughts, we must try to nourish good resolves and good thoughts. We must use our time to the full in God's work. But man gives this no zeal or encouragement at all. There are twenty-four hours in a day. He uses twenty-three hours and fifty-five minutes for selfish ends, and cannot gain even a little happiness or Śānti. Of the five minutes left, one minute at dawn, one minute at noon, three minutes in the evening: in these five minutes he hopes for so great a reward. Doing namaskāra once is not enough to win the fruit. Do even that namaskāra with a pure feeling. Even if you do not do namaskāra, never mind; the result will come. We must also recognise the inner meaning of this namaskāra. Namaskāra means bringing together both these five fingers and these five fingers and making the ten fingers one. Only when we make the five organs of action and the five organs of knowledge one does God's grace come to us, in the oneness within manyness itself. In this way, without making our feelings one, we make only our fingers one. We must do this namaskāra too with humility and obedience and with a right sense of discrimination. Go towards Guntur and Bezwada, and some people say, ‘Namaskāramaṇḍi.’ What is that! Even those namaskāras come at you like blows. With words like these, feelings like these, conduct like this, what is the use of our doing namaskāra?