In plain words
From rising from sleep until going to sleep again, for the sake of the belly, spending your life with no limit and no measure, pouring out your learning, forgetting the Lotus-eyed Lord, what great happiness have you gained? Ponder it with care, O man!
People regard this as the main goal of physical life. But once one enters the spiritual field, this looks utterly contrary. Kṛṣṇa did not regard each human being as a human being. ‘Mamaivāṃśo jīvaloke jīvabhūtassanātanaḥ’: you are My part, not separate. You are nothing but My part. The conduct by which you should live as human beings is not in you. Nor is behaving like beasts a need of yours. What you, born of My part, should experience and should desire is something else. My parts are Satya, Dharma, Śānti, Prema and Ahiṃsā. Human beings, who should conduct themselves with these qualities, go about with desire, anger, pride and envy. This is an insult to humanness itself.
Man's qualities change through his very food and pastimes. So we must take balanced food, eating at the proper times, and live like human beings on the right path. But for the man of today, pursuing education is indeed necessary. Study does not become study merely because one has read. What is called education is external, worldly, concerned with the world of nature. This does not deserve the name of education. It has been working through external, worldly purposes. ‘Why be proud, saying, “I have studied”? Ask what the secret in these studies is. Every human being certainly has to learn worldly education. You belong to both, physically and spiritually. These worldly studies serve to some extent as an ideal for life. But spiritual education is very necessary. They are none other than Satya, Dharma, Śānti, Prema and Ahiṃsā. Everyone loves. But that is not true Prema. Only for the sake of bodily, worldly approval do we pretend that there is love. For everything, Satya is the main thing. Dharma arose from this very Satya. There is no Dharma higher than Satya. When Satya and Dharma both come together, Śānti is attained naturally. When Śānti is gained, Prema wells up in us. When Prema comes, violence does not stay even nearby. There is no harming anyone. So first of all we must try to recognise the principle of these, Satya, Dharma, Śānti and Prema, which are inner feelings and inner currents.
Satya does not mean only telling what was seen as it was seen, what was said as it was said, and what was heard as it was heard. It is what arises from the inner feeling. It pays heed to nothing. Those who have achieved Satya are not seen much in the world. Satya is not a thing that everyone can see. Just as the breath comes from the heart, so Satya must arise from our heart. Only then do we have the satisfaction of having spoken the truth. It is not something that is put together. It is eternal. It does not change now and then. For that very reason the Gītā said, first of all, that Satya alone is primary. That itself is the basis. Only when we take that Satya as the basis does Dharma form from it. That Satya itself teaches us what duty man must do and how man's conduct should be. Dharma is nothing but the reflection of Satya. When this Dharma joins with Satya, Śānti arises. Precisely when Satya is one thing and Dharma another, there is no Śānti in us. Only when Dharma joins with Satya is there true Śānti. The delusion that Śānti must be earned from somewhere else is nothing but a mad delusion. Śānti does not exist apart in the world. Śānti comes only when Satya and Dharma come together. When this Satya and Dharma are apart from each other, there is no peace there. It becomes pieces. Only when this Śānti arises does a certain kind of Prema arise within oneself. Śānti and Prema share a close and intimate bond. We act as though we love, but that is not true Prema. Only when it joins with Śānti does this Prema find its true life. Once this Prema is gained, you cannot harm anyone. Prema is on every side. It is in everyone. Prema has no chief place, no chief form, no chief actions.