In plain words
There is no fear of sin, no love of God. How then will sacrifice come into us? Sacrifice must come into us. Sacrifice itself is our true enjoyment. These enjoyments themselves are our true diseases. But all the people of today do fall prey even to diseases, yet they are not ready for sacrifice. Whoever it may be: ‘Not through works, nor through offspring, nor through wealth; through renunciation alone did some reach immortality.’ If we are to teach this immortality, we must be ready for such sacrifice. Even a sugar cane: is it not only after we have taken the trouble to chew it well that its sweet juice enters us? So only when we toil does that happiness come to us. ‘Rub on and on, and you become one with it.’ When we rub a certain kind of wood, fire comes forth from it. As you churn and churn, butter rises out of the milk. In just the same way, as you remember and remember, divinity emerges. Without this remembering there is no chance at all for divinity to emerge in us. ‘Rub on and on, and fire is born in the wood.’ Only when the two meet in this way does fire come forth. That power is Jñāna itself. In the Rāmāyaṇa this has been taught as ‘the fire of Jñāna’. In whomever this fire emerges, no sin at all remains in him. Even a spark no bigger than an atom burns to ashes sins as big as mountains. So whatever name we think of, when we think of it with the whole heart, its fruit comes to us. But today we do remember the name, yet not with the whole heart. We remember it with some worldly thing or other. This gives no chance of the right fruit. There will not even be a fruit. Why take the trouble at all? Why Śiva pūjā without purity of mind? Why that observance without purity of self? Why that pot without purity in the cooking? Every person must act with purity of mind. Whatever is done without that purity of mind will bear no fruit at all. So the Rāmāyaṇa has gone on demonstrating ideals of many kinds.