In plain words
They preach with sayings of various kinds, that Īśvara is ever remembering the name of Rāma, ‘Rame Rāme manorame’. Students today take such things to be against the principles of science. There are people too who ask what the inner meaning is, when we say God is one and then Rāma worships Īśvara and Īśvara worships Rāma, each praising the other and chanting His name. You know it: not everyone has the power and the capacity to know the principle of God.
We must not preach and teach in a way that stirs doubts among the people about the stories of the Mahābhārata, the Bhāgavatam and the Rāmāyaṇa
Embodiments of Prema! In our holy histories of Bhārata the nature of the great sages is described in many ways. Poets and scholars may have offered it that way, keeping in view their inner meanings and the conditions of those days. Its inner meaning may be quite different. It is true that those who have mastered the senses are not shaken in this way. But stories that the great sages were so shaken lend themselves, through these books, to the growth of unbelief of many kinds in the world. Great sages and great souls are beyond these religions, castes and classes. So it is very good in your teaching not to speak of religions, castes or classes at all. We must not, merely to excite the people, go into such petty matters and so give room to losing our dignity. By doing this we also give room for the infinite, unbroken divinity to be thought small. When, drawing on the Mahābhārata, the Bhāgavatam and the Rāmāyaṇa, we present to society certain acts God did with contrary meanings, we give room for doubts about those great histories to spread among the people.