In plain words
They want their parents' food. They want their parents' money. But need they not honour them! What cruelty. If you do not honour your parents today, you do not realise it now, but tomorrow, when your own children dishonour you, what is the use of shedding tears then? So if we are to enjoy happiness and peace in the future, we must do right deeds in the present. We must carry out our duty. At this age you do not know it. Tomorrow, when your own children punish you in the same way, how you will suffer! So all that is to come in the future lies, plainly, in the present. Ask yourselves what the cause is of all man's sufferings, all his hardships, all his sorrows. There is only one answer to this. What has passed has passed. Whatever you do, it will not come back. A man's youth and a river's water do not come back. So, past is past, forget the past. When you walked along, you came watching your way. Why turn back now? Then the future. You are thinking about the future for nothing. You have no surety of that future. Where is your courage, your power, to say you will live till tomorrow? Who knows what will become of you before tomorrow? So, future is not sure. live in the present. not ordinary present, omnipresent. This present is very necessary to us. And this present is not the ordinary present. Omnipresent. How? The whole past is in the present. The whole future is in the present. The seed sown before has now become a tree. The seed you have sown is going to come again. So future and past are both in the present. You must take the present carefully. Man today forgets the present. He broods over what has happened. He hopes about what is to come. He forgets the present. That is why all sorrows come. That you cannot reach. This you cannot let go. What you have, you cannot enjoy. What happens then? The bag is empty, the head is shaven; no need to go to Tirupati. What is the use of having this one bare and that one bare? So keep the present in view. In the present, carry out your duty rightly. We will surely get its result. Kaṣṭe phalī! If you work wholeheartedly, a fitting result cannot fail to come. The whole world is like a mirror. Whatever you do, you will surely experience its result tomorrow. If not tomorrow, you will experience it in ten years' time. If not in ten, you will experience it in fifty years' time. This cannot be escaped. That is why: be good, see good, do good. Go and stand before a mirror. Bow to that reflection. That reflection gives that bow back to you. Go before that mirror and punish it hard. It punishes you too. Do you see! Whatever you have done, its reaction comes to us. Go up to a hill, stand there, and “O….” Say it. It too says “O….” That is resound. Then reflection. A photographer presses a switch. A white light flashes. At once it becomes dark. So reaction, resound and reflection are the nature of Prakṛti. We must follow this nature of Prakṛti without fail. There is no escaping following it. This Prakṛti is a mirror. You yourself are the reality. The principle of the jīva is the reflection. Whatever you do in life, it is all reflected in that mirror called Prakṛti.
You must tell this well to the children. ‘My dear child! Knowingly or unknowingly you are falling into mistakes. You are committing sin. You are thinking sinful thoughts. You must not do these things’: so you must sternly correct him. Unfortunately today, at home, mothers and fathers do not punish. Teachers must not punish. If teachers punish at all, that day there is a strike. How then will these children improve? What is education? Its name is śikṣaṇa. So one must correct. That is what was to be undergone in the true gurukula. That is why the people of those days shine pure and radiant even today. So we must surely teach the children. In olden days, what did Madālasā teach her children? She taught very sacred feelings. You are pure. You are greatly wise. You are stainless. Give up this world called saṃsāra. This saṃsāra is a dream. How does this dream come? It comes when you sleep. If you do not sleep there is no dream. If someone asks doctors what makes dreams: ‘If what you have eaten is not digested, a dream comes. Or if something you thought of long ago comes back, a dream comes’: in this way they give many reasons. The cause of the dream is sleep alone. If there is no sleep, no dream comes to us.
In a cradle that is Oṃkāra, spreading the mattress that is Tat tvam asi, laying the child that is awareness there with care, the people of the seven worlds rock it together: jo jo..