In plain words
“The noble who have, towards …, an unceasing and deep affection, and enjoyments and good fortune; the gracious who show an equal mind towards all beings, with no distinction of their own and others'; the blessed who take pity on those in hardship and show generosity; the people who, wise in the Dharma of family life, set an example to others: may all these win good fame on earth, walk in the good path, be ever the foremost among their fellows, and with a constant enquiry into Dharma shine forth as the very best of persons!!”
Embodiments of Prema!
The whole world of the moving and the unmoving arises from the one Divinity alone, lives in Divinity itself, and merges in that very Divinity. For creation, preservation and dissolution, Divinity is the root cause. Man arises from saṅkalpa alone, lives by saṅkalpa itself, and in the end merges in saṅkalpa itself. “Yadbhāvaṃ tadbhavati”. So the life of man rests on his saṅkalpas alone. As the saṅkalpa, so the action; as the action, so the fruit; as the fruit, so the goal. In this way man's goal is bound by his saṅkalpas themselves.
We must develop the best saṅkalpas, show forth the best life as an ideal, win the best fruit, and strive to reach the best goal. Human life rests on good qualities and character. Man means one who follows the Dharma of the Ātma, not one who follows the Dharma of the senses. The Dharma of the Ātma itself is the Dharma of man; the Dharma of the senses is the Dharma of the beast. So man must make a fitting effort to turn, not like a beast, into Paśupati. What must arise in man is the feeling of Īśvara, not the feeling of Prakṛti. We must look on the whole of this Prakṛti as the form of Īśvara. Creation itself is the chief sign of the Caitanya of Īśvara.