In plain words
All the sādhanas we do, we do for purity of the citta. Karma is for the purity of the citta. All our karmas bring about purity of the citta. Just by gaining purity of the citta, divinity does not come to us. With purity of the citta we must offer ourselves up to divinity. When we offer a flower to God, we do not offer a flower that has badly withered and rotted and is good for nothing. Even when we have picked it from the tree that very moment, we take out the insects in it, cleanse it, make it nice and then offer it to God. Just having purity of the citta is not enough. We must offer to God the heart whose citta has become pure. Offering, offering. Not worship: there must be offering. There is a great difference between worship and offering. The gain that comes through this satsaṅga. Sat: the right name for divinity. Sat is what never changes at any time. Sat is what is eternal for ever. We must attain such Sat. Where must we attain it? We must come to know it within ourselves. We must understand well the principle called ‘Sat’. We must enter that satsaṅga. In the morning the paṇḍit said, ‘Water has joined the milk. Without water there is no milk. But because water joins the milk, the milk enjoys great joy. Water and milk, the two, are satsaṅga. That alone is true friendship. We must go on guarding such lasting friendship all the time. But you must for once understand what this friendship is like. When you put milk on the stove and boil it, all the water in it turns to vapour. ‘That water has left me,’ the milk thinks, and unable to bear it, it gets ready to throw its life into the fire. The moment the water parts from the milk, the milk boils up and falls into the fire. ‘I do not want a life without my friend,’ it thinks. It is not the least bit happy at this seperation. When you at once take water and sprinkle it on the milk, it cools down. ‘The bond with the friend I was parted from has come back,’ it rejoices. This is the true bond of Nara and Nārāyaṇa. The bond of the original and its reflection. The bond of the jīva and God. When the jīva is joined with God, God is filled with such Ānanda. But when he sinks into these worldly vāsanās for the objects of the senses, sinks into the pleasures that belong to the world, longs for this mark of pravṛtti and falls into this world fashioned from what is seen, God too grieves very much.