In plain words
That is why, in this pair of the fixed and the moving, we must try to recognise the truth of which is fixed and which moves. To that power of enquiry the learned have gone on giving many names: mīmāṃsā, or enquiry, or the examination of the eternal and the passing. The One, the ruler, the inner Ātma of all beings. What is in everyone is the one God. Truth is one; the wise speak of it in many ways. These wise ones, these ṛṣis, went on giving the one substance names as it seemed to each of them. However many names they gave it, however many forms they changed it into, in however many ways they experienced it, the Divine is one. One. One. We must experience this unity. We must believe in this unity. Only then does difference leave us. Only when difference leaves us do we become people who have checked this attachment and hatred in some measure.
Man today is nothing but selfishness and self-interest. Man lives by this selfishness and self-interest alone; the feeling of sacrifice and largeness of heart is nowhere to be seen. We must try to recognise well the meaning of mānava and the meaning of nara. What does naraḥ mean? Raḥ means impermanent. Naraḥ. That which is not impermanent. So man is the son of immortality. He is not impermanent. Let all the sons of immortality hear. Man is the son of immortality. Only the body may fall away in some measure. It may collapse. It may burn.
The body is made of the five elements; the body must fall one day. The one who dwells in it is without blemish; reckoned truly, He has no birth and death. He bears no mark of the fetters that bind with delusion; seen truly, this indweller is the God of gods, the very form of the Ātma, if you weigh it in your mind.
Only because that indweller is there can the body do every kind of work. Without the indweller the body cannot stay even for a moment. We give the body its value for the sake of the indweller, not the indweller its value for the sake of the body. We must recognise this truth first of all. All women know this. We make many sweet things: Mysore pāk, gulāb jāmun, barfī, pālkova, miṭhāī, jalebī. If we ask what is the chief thing in all of these, it is sugar alone. Without this sugar there is no gulāb jāmun, there is no Mysore pāk. Sugar takes form equally in all of them and makes us believe in this unity. In just the same way, men's forms and names may differ. Their doctrines may differ.