In plain words
Indecent pictures. See what a change has come even over the children of today.
Whatever sight we see, that feeling enters us. Whatever things we hear, those very things enter our heart. The nose has no doors. They stay open. For the eyes and the mouth alone He has put doors. What for? These two are very important. see no evil, see what is good. See only what is good. If you see anything bad, close your eyes. Do not sit there watching it like that. If you keep looking like that, at your mind's word the flash goes off. That picture comes just like that and settles in you. The body is a camera. The eyes are the lenses. Buddhi is the switch. When you put the switch on, what you see falls on the heart as a picture. So do not look at what is bad. Shut it. Then He put a lid on the mouth. My dear! Speak what is good. Do not speak ill of others. Do not speak words that hurt others. With that very purpose He did this. Tulsidas too gave a simile, a model of this. Rām. As we say Rā, we open the whole mouth. That means all the demons inside, called rajoguṇa and tamoguṇa, fall out. To keep what has fallen out from getting back in, at m the doors shut. So we must send the bad qualities out and shut the door, so that what has come out does not get back in. That is Rā…m. We must first of all recognise the truth that He gave us these senses for this sacred use. These qualities are not for the young alone. They are most necessary for every man. Because love of country has been lost today, we do not understand what tyāga is. Because tyāga has not been understood, the spiritual outlook has gone from us.
Most important of all, we need the spiritual outlook. Without it, there is no life at all. You may think this. “In other countries, in other religions, they do not utter a word about divinity; what are they suffering?” you may ask. But they experience it in different forms and under different names; this spiritual outlook has not vanished from anyone. A small example. Nehru, following their tradition, would always say, “no God.” Whenever he heard something astonishing, “oh! my God!” he would say, without knowing it. You see! It is inside. In some surprise, “oh! my God!” they say. How can what is not there come out? But they cover it up. The feeling of the Ātma is in everyone. The nāstika, the āstika-nāstika, the āstika: in all of them there is divinity. In the nāstikas there is āstikatva. If there were no āstikatva at all, he would not even be a nāstika. See for yourselves. Na and asti became nāsti. Without asti, the very word nāsti does not come. Astikatva is divinity itself! That divinity is joined with nāstikatva. This is Prakṛti. The oneness of these two is Prakṛti. Pra kṛti means this: there is a mosambi. Inside it there is sweet juice. On top it is covered with a bitter skin. Only while this bitter skin is there is the sweetness inside protected. Without this bitter skin, the sweet juice inside has no protection. Just because I paid money and bought the mosambi, do we eat the skin too! No. Though you bought it, you peel off that bitter skin, throw it away and take the sweet juice inside. In the same way, when good joined with bad comes to you, put the bad away and accept the good. This is vibhāga yoga. In the Gītā they called it Kṣetra-Kṣetrajña Vibhāga Yoga. We must make the division. That is discrimination, what is good, what is bad. This discrimination must be in us. In these young people, at this age, some strange feelings will have arisen. Before the feelings come, we must reflect. When I think, “I am a man, not a beast,” then I, a man, must live as a man.
Many children ask, “Swami! We have no freedom at all. The birds enjoy freedom as they please. Why give them so much permission? All the beasts roam free in the forest. Why should our freedom alone be blocked?” You too, enjoy freely. But here you must ask yourselves a question. The birds enjoy the freedom of birds. Man must enjoy the freedom of man. Man must not enjoy the freedom of a beast. So enjoy freedom as a man. For this very reason two dharmas are set out in the Bhagavad Gītā. Svadharma and paradharma. Svadharma means the dharma of the Ātma. Paradharma means the dharma of the body. But when the people of today, the paṇḍits and the brāhmaṇas, read the Bhagavad Gītā carefully and explain it, they have taught only the dharmas of caste as svadharma: “I am a kṣatriya, I am a brāhmaṇa, mine is the brāhmaṇa's dharma.” That is not what svadharma means. Svadharma means the dharma of the Ātma. There is another: sva icchā, svecchā. You must think it over. You are young. In the world there are animals, birds and beasts of every kind. They have no rules of any kind. But for man there are certain rules and laws. Only when you reflect very carefully will there be a chance to take care in time to come. Does anyone perform marriages for them? There are birds. Does anyone hold engagement and marriage functions for all of them? No. They go freely, as they please. Why has marriage been laid down for man alone? What does that mean? My dear! You are a man. You are endowed with Prajñāna, Vijñāna and Sujñāna. One man alone must marry one girl. She is the other half.