In plain words
The world has not understood this tattva of Prema so very easily. The Bhāgavatam has shown well the truth of how far the bond of kinship, or the understanding, that there is between worldly life and the world goes. Worldly life has been craving for wealth, for worldly comforts, for pleasures and riches, for property and possessions. Nature has been giving everything. Air to breathe, earth to live on, water to drink, food to eat: man today keeps forgetting these natural, inborn Dharmas. Man reaches out greedily for artificial pleasures and comforts. This is the very teaching Śuka gave to Parīkṣit.
This Prakṛti is always filled with ego and possessiveness, with pomp, with desire and anger. So it is only when humanness is set somewhat apart through this Prakṛti and made to enter divinity that these principles of Śānti, forbearance and Prema become ours. Prema can be won through Prema alone; by other paths it is not possible. So, as men who wish to attain divinity, we must develop the supremely pure Prema. This Prema is a form of God. It lives free of fruit. It has no wish for fruit. There is only one fruit. God. God. God. It has no other longing but the longing for God. But is it possible for man today to experience such a life? 'Dharmasaṃsthāpanārthāya sambhavāmi yuge yuge': God comes down as an Avatāra in order to protect Dharma. Every man too comes down only in order to practise Dharma. The body has come for the sake of Dharma itself. 'Śarīramādyaṃ khalu dharmasādhakaṃ': the body has come for the practice of Dharma. But it is right here that we must enquire well. Before the protection of Dharma, the protection of the body is most necessary. Only when we protect the body can we carry out the protection of Dharma through this body. That is why the protection of the body is most necessary for every man. It is on this basis that they said, health is wealth. But what is the protection of the body for? Not for earning worldly pleasures and riches. Is it not for protecting Dharma? What is Dharma? We must make the thought that has arisen in the Manas be spoken in our words, and show the world, in the form of action, the Dharma that has been spoken in our words. When the Manas, the word and the deed are one in a man, that alone is true humanness. When it is one thing in the Manas and the word and the deed are each another, what is its worth? In the humanness of today we must win this accomplishment of the tripuṭi. Dharma never perishes. It is only the practice of Dharma that keeps declining. So today we must make the effort needed to practise Dharma. That alone is true sādhana. When we say sādhana, we mean some japa, dhyāna or yoga: all of these were set up only to make our time worthwhile. For the fulfilment of this birth, this trikaraṇa śuddhi is needed.