In plain words
He was never caught in any bond. If we wish to receive Dakṣiṇāmūrti's grace, we must follow Dakṣiṇāmūrti's path. Man must live as a human being; he must not turn into an animal. Only when he nourishes human qualities can he call himself a human being. Otherwise he is in danger of turning into an animal. Kāma, krodha, lobha, moha, mada and mātsarya are strongest in animals above all. Every person must keep reminding himself, ‘I am a human being, not an animal.’ ‘I am not merely a human being. I am God,’ each one must believe. In recognising this Satya, Manas, Buddhi, citta, the senses and Ahaṅkāra all stand in man's way.
I say, ‘This is my handkerchief.’ So the handkerchief is one thing and I am another. You say, ‘This tumbler is mine.’ So you are not the tumbler. In the same way, you say, ‘This is my body.’ So the body is one thing and you are another. When you say ‘my mind’, you are one thing and the mind another. Then who are you? Is it not because you stand apart from all these that you can say, ‘This is my body, my mind’? So you are you! You are not the body. Not the mind. Not Buddhi. Not citta. Not the senses. Not the antaḥkaraṇa. You have become bound precisely by taking all these on to yourself. Through each one of them we are cultivating a quality of its own.
Only when the three, areca nut, betel leaf and lime, are put together is tāmbūla made. The red colour comes only when lime is added. But you should not put in too much of it. You should put in only a little. In the same way, man must keep every single responsibility within a limit. Only when a man keeps to a limit in everything can he live as a man. If he crosses the bounds, he is no longer a man; he becomes a demon. Man must live as man. In the word ‘mānava’, ‘mā’ means Māyā, mamatā. ‘Na’ means without. ‘Va’ means conducting oneself. So only when you conduct yourself without Māyā do you become a true human being. The one who taught this sacred wisdom is Dakṣiṇāmūrti Himself. Though you have taken on a body, you should have no connection with the body at all.
Embodiments of Prema! What is in us and what matters most is Prema itself! What our mother first gave us was Prema itself. Love is God, live in love. Prema itself is God. You must live in Prema alone. Whomever you see, you must regard as an embodiment of God. When someone who hates you comes face to face with you, you must bow to him too. Only then do you become a true human being.
The mind is witness to the mind; the guṇa is witness to the body; foolishness is witness to the fool; Swami is witness to all.
We must not be fools. Only when we fall in with fools do sorrows and divisions of every kind come upon us.
Embodiments of Prema! Within this world there is not one who is not a fool. But among them there are different levels. The one who contemplates God without ceasing is the very best. ‘Always, at all times, everywhere, contemplation of Hari.’ You must remain in the contemplation of God without ceasing. You must put even your body into God's work. Your very life must become filled with God. Only when man leads a ‘divine life’ does his Buddhi blossom. Only when you develop ‘devotion’ does your life take a ‘divine’ form. Your humanness finds its fulfilment. Your birth is redeemed. First you must live as true human beings. Only then can you attain the nature of Mādhava. In the Tretā Yuga, at first they looked upon Rāma simply as Rāma. But after He crushed Rāvaṇa and subdued wicked qualities, Rāma became God in the eyes of the people.
As long as we are bound up with kāma, krodha, lobha, moha, mada and mātsarya, we cannot experience Ānanda. You must always be full of Ānanda. For God is the embodiment of Ānanda.