In plain words
The greatest of all is what abides in the form of the Ātma, and that alone is constant integrated awareness. So in the Veda they declared, “Prajñānaṃ brahma.” They said, “Ahaṃ brahmāsmi.” That am I. What is Buddhi? So they said, “Buddhi grāhyamatīndriyaṃ.” Buddhi is far beyond all the senses. This natural thing is not Buddhi. What is worldly is not Buddhi. What is physical is not Buddhi. Buddhi belongs to nivṛtti. We put it into what belongs to pravṛtti, and spend our time making use of the Buddhi there.
Prema Is as Dear as Life
The chief of all is the principle of Prema. This very Prema is the Ātma. This very Prema is Jñāna. This very Prema is Śānti. This very Prema is Dharma. This very Prema is Ahiṃsā. Wherever this Prema is, there is no violence at all. Wherever this Prema dwells, there can be no unrest. Wherever the principle of Prema is, Asatya itself cannot enter. Man has only one heart. Not double sofa, not musical chair. If that Prema, that heart, is there, no crazy feelings enter it. So everything merges in Prema. The principle of Prema is as dear as life to everything. Today we forget such a form of Prema, and, fostering worldly kinds of Prema, people are spending their lives as merely natural Prema. A mother's Prema they call vātsalya. What do they call a wife's Prema? They call it moha. What do they call the Prema of relatives? They call it anurāga. The Prema for things they call icchā. But they do not say this is Prema! They said, ‘Only God's Prema, God's alone, is Prema.’ For this they do not use the word Prema. When a mother loves her child, they call it vātsalya. Vātsalya is a fitting name there. When relatives love, they say, ‘Oh, how much anurāga he has!’ When someone loves an object, they say, ‘How much icchā he has for it!’ Why do they not use the word Prema there? There is no right at all to use this word Prema for anything other than the form of God alone.