In plain words
Through these arguments hatred grows, but unity does not. When we go on arguing, it turns into enmity. So students must believe in sense control as most urgent. This age is a very sacred age. A divine age. The royal road to the future. The age that builds the royal road. Today's young men themselves are the uplifters of Bhārata in the future. For students, sense control is the first lesson.
The great power is the very form in which śraddhā, Ṛta, Satya and yoga are blended. The great power is the very form of God. Purity of thought, word and deed dwells in such a great power itself. On that divinity itself Satya shines. That is why it has been said that Satya itself is God. Not only this: śraddhā too is the very form of God. Because 'śraddhāvān labhate jñānam': only through it is Jñāna gained. Who is Jñāna? The very form of God. 'Satyaṃ jñānam anantaṃ brahma,' it has been said. So Satya is the very form of God; Ṛta is the very form of God. Śraddhā is the very form of God. The great power of yoga is the very form of God. Buddhi is the chief dwelling of these five. With this in view it was said in the Veda: 'buddhigrāhyam atīndriyam'. Buddhi is beyond the senses. To compare Buddhi, which is beyond the senses, with the power of intellect is not right.
Students must recognise the difference between Buddhi and the power of intellect. With cleverness you can bring home a good 'O' grade. With cleverness you can carry on arguments. With cleverness you can make fine speeches. All these belong to the world. They are only learning of the natural world. They are only paths of pravṛtti. But Buddhi is the principle of nivṛtti. You must recognise well how near Buddhi stands. At the lowest part is the body. Above the body are the senses. Above these senses is the mind. Above the mind is Buddhi. Above Buddhi is the Ātma. Closest of all to the Ātma is Buddhi. The principle of Buddhi shines only through the Ātma. Buddhi is the very reflection of the Ātma. It is wrong to compare such a sacred Buddhi with the sacred, artificial power of intellect. This cleverness is not beyond the senses. It goes together with the senses. But Buddhi is beyond the senses. Cleverness is of use only to the natural vehicle. As long as there is this difference of vehicles, we do not understand the principle of the Ātma, which is oneness.