In plain words
When you do it, you cover it up. This is not right discrimination. In whatever way you hope that others should honour you, in that way honour others first. However you wish them to think of you, first of all think of them in that way. By students following such holy ideals, the glory, the holiness and the history of the land of Bhārata can grow ever greater in the future.
In human life there is also the law of karma. This karma gives the fruits fit for each thing. Karma is like a spotless mirror. Whatever your form is like, that mirror shows it. Just because it shows it, will you smash the mirror to cover up the fault that is in you? For every act you do, this world gives back the fitting result. This world is like a mirror.
Students! If you stand before a mirror and say 'Namaskāram', your namaskāram comes straight back to you. If you go to strike the reflection in the mirror, it strikes you. So the whole of life is reflection, reaction, resound. The very words you speak come back to you. The very deeds you do give you the fruit fit for them. That itself is reaction. The … with which you revile others come back and revile you yourself. That itself is resound. Students must recognise this truth well. If you inquire truly, there is in man a divine power. And right beside it there is also a power opposed to it. So action and reaction go on.
This whole world is dual in its form. That is why, at times, a man turns blind. However much intelligence he has, at times all of it … … dullness. That is why a man with dual mind is half blind. What is the reason for this? In man there are three guṇas: sattva, rajas and tamas. This is it: here, to rajas, a wicked rākṣasa was born as a son. He himself is rāga. That itself is desire. That itself is kāma. This son called rāga was born to the rajo… … . To the tamoguṇa another rākṣasa was born, called dvēṣa. Because these two, rāga and dvēṣa, are of the rākṣasa's portion, they enter into man and steal his wealth, the knowledge of the Ātma. The one who enters first of all is this rāga. If man is to … … these rākṣasa doings, he must restrain rāga and dvēṣa to some extent. Man today, whatever he does, does it in a contrary … . To us, by nature, it seems right. But if we look at it from the spiritual point of view, it turns out entirely contrary.