In plain words
That is, it depends on the cosmos. And this dependence on Brahman: what is it for? For Dharma. That is to say: to attain Brahman, you must practise Dharma. Dharmakṣetre kurukṣetre: when we take the inner meaning of these two in this way, we will not set this body on the path of adharma. It has this inner meaning as well: that by the righteous path we must attain the dharmakṣetra that lies within this kurukṣetra, attain Brahman. That is just why they called it the śarīrī. Now, if you ask how this name śarīrī came about: because he is the one who dwells in the body, it has the name dehī. His third name is kṣetrajña. Because he is in the body, which is called the kṣetra, he is named kṣetrajña. So when we take meanings like these, we will never set about leading our life onto a bad path or a wicked one.
The worth of the dehī, who is the Ātma in form, cannot lessen in any way. Bodies may change, but the dehī goes along with you as your constant companion. You may well doubt how that can be. A small example. We may have a betel box. Then, after a while, saying you have no need of the betel box, you may give it to a goldsmith and have it changed into a small tin. Later you may call it a plate, or a cup, or a saucer. Yet box, tin, cup, saucer: the forms and names have changed, but the silver has not changed, has it! In the same way, many changes may come about in our forms and names, and in creation. The Ātma remains unceasingly as the clear heart itself. No change of any kind comes to it. So, hoping that you will fix your aim on that steady, stainless Ātma and in the days ahead give our Bhārata the peace and security it deserves, and blessing you, I bring My talk to a close.
The principal from Delhi put forward an idea. Even if someone comes to fight with you, there is no need to turn round and set about fighting them. Fight with whom? The two bodies are separate. Both bodies are mere inert matter.