In plain words
We put aside old clothes and put on new clothes. But we do not put aside old feelings and take up new ….
We whitewash every house. What is the reason? All the old things must go, and new feelings must enter us. We give newness only to the house we live in. But we give no newness to the principle of the body, the principle of the jīva. If the house is a dwelling for us, the body is a dwelling place for the jīva. Are we giving it, too, the newness it should have? However long it is, these old things, only … settle down in it. But new, sacred feelings do not enter within. So on this Sankrānti we must put away these old filthy things and bring in new, sacred feelings. …krānti means change. Sankrānti means that we must change, through things that belong to the good.
Sārūpya, sālokya, sāmīpya, sāyujya. This letter 'sa' is a good sign of divinity. Sālokya means being in a world that belongs to the good. We say, 'Hey, which world are you in?' That is, '… are you thinking about?' Sāyatattva is sālokya. Sāmīpya means coming near. Sārūpya means Brahma…t brahmaiva bhavati, that is, the two taking shape as one. Sārūpya is what makes you recognise the truth that all is one: giving up differences such as 'you' and 'I', and casting away 'one's own, another's' … differences. Sāyujya means …. Rivers that flow all the year, sacred rivers like the Gaṅgā, the Godāvarī, the Kṛṣṇā, the Kāverī and the Tuṅgabhadrā, all flow from very far …. Coming from very far away, they turn through many bends, gather many impure …, and flow along with foam and mud. But once more in the sea …, all those bends are gone. The river casts off even its qualities. It … even its form. It casts off even its name. By the time it reaches the sea, it takes on the sea's form and the sea's …. Once it has reached the sea, who can point out the Godāvarī? Who can point out the Gaṅgā? The water of the Gaṅgā is very sweet. But it has lost that. By joining the sea as one, it attains non-duality itself. Whether it is the jīva state, divinity or humanness, it …. The two become one. That is what sāyujya is. Attaining that principle of sāyujya …, we must begin with sālokya. Beginning at sālokya, we must not stop our journey short of sārūpya. If we set out from our village meaning to come to Prasanthi Nilayam and stop … in the middle, there is no Prasanthi Nilayam, and there is no place you set out from. Neither is there. Both …, it becomes a sannyāsa left hanging in the air. There, there is no place of your own; here, there is no place of another's. The place in the middle is just like Triśaṅku's heaven.