In plain words
The elephant is precisely all these limbs together; the limb one held is not, by itself, the elephant. Today in our Bhārata too, just as these blind men held the elephant and described one limb each, many people, in many ways, hold the elephant called Sanātana Dharma, whose form is the universe, and go on describing only the limb they hold. That is, those of the Vedic religion hold one part and describe it: ‘This Dharma is thus.’ Those of the Jain religion hold one limb and describe it: ‘This Dharma is thus.’ Those of the Buddhist religion hold one limb, hold to its dharma, and describe it. Those of the Islamic religion hold one limb and describe its dharma as such. The Christians, all of them, hold one limb and describe it as yet another dharma. These Christians, Muslims, Buddhists, Jains and Parsis hold the one form called Sanātana Dharma and describe only one limb each; none of all these religions has seen the complete form of the elephant. But there is no need to argue over whether what they say is Asatya. They describe the limbs they hold quite well; there is nothing wrong in that. They describe only one part of Dharma; they are not describing the full form of Dharma. So when we want this to show the complete form of Dharma, we must try to develop the harmony of all religions as well. When we tie into one bundle of oneness everyone's feelings, everyone's thoughts, morality and honesty, everyone's rules and observances, it can be called Sanātana Dharma, in the manner of the full Dharma. So no one has the right to hate one another's religion or to argue against it. What right is there to argue in this way over your dharma, your limb. You have experience in one limb only; you do not have the experience of all the limbs. Many people enter such an unknown path, cultivate through these arguments the selfishness of each wanting to win for himself, sink into Ahaṅkāra, and so set about hiding the greatness of this religion.