In plain words
When it is led into Asatya, that may well be against Dharma. But what is done with Prema has no connection with adharma at all, not the least. Live in love; all our Dharma we must tend with love. Take a little boy. When that boy does something he should not, his mother gives him a couple of smacks and turns him to the right path. But the meaning of this is not that she has no Prema just because she smacks him. In the same way, Dharma has been making itself known in the world under many kinds of names, the Dharma of the world, common Dharma, personal Dharma, the Dharma of the heart, Sanātana Dharma, and has been spreading to some extent. Sanātana Dharma is none other than the Dharma in which all these Dharmas are blended. With just that in view: ‘All religions point to You alone. All images are none other than Your forms’: this I set out, in some measure, to say. Whatever the Dharma, no Dharma at all teaches us to defy our mother and father, to cheat our teachers, to speak Asatya, or cruelly to take another's life. When each believes in his own religion and each practises well the words of his own religion, there can be no room for upsets of this kind, or for differences of opinion, or for senseless babble of some kinds. If, while saying we have faith in a religion and calling ourselves, ‘I am one of those who believe in that religion’, we turn round and do deeds contrary to that religion, then it is plain how much faith we truly have in that religion. If faith in that religion is truly there, if we have believed that religion's true sayings, then it is not possible at all to walk a path against it. Today all our faiths too look merely like a burqa. To put on the burqa called faith and yet, underneath, to take on a contrary form: that very thing is the ground for calling it adharma.
We Must Believe in the All-pervasiveness of the Paramātma.
Today our Bhakti and śraddhā, and our acts of surrender too, appear as a show, not as proof.