In plain words
If gold is in our hand, we can have ornaments of many kinds made. If sugar is in our hand, we can cook whatever sweets we want. The sugar in all of them is one; the gold in all the ornaments is one.
The ornaments differ; the gold is one. The colours of cattle differ; the milk is one. The kinds of beings differ; the jīva is one. Castes and their codes differ; birth is one. The kinds of flowers differ; the worship is one. God is one, not another. The visions differ; God is one.
God may give darśan in one form or another according to each one's feelings and longings, but there is no separate God for each caste, for each religion. That one person's chosen God should be criticised by another, that yet another should criticise someone else's chosen God: this is not a broad heart. Only narrow minds give rise to such mean feelings. Today the life of man longs only for physical comforts. They are needed. But we must also keep in view what is most necessary of all. Today in every field the demon called corruption is dancing the dance of dissolution. Feelings of forbearance such as morality, Prema, Dharma and compassion, and good qualities, are nowhere to be seen. They regard the earning of money alone as the goal of life. They regard the pleasures of the senses alone as the highest aim of life. Is this the duty of man? To be born as a man, to grow up as a man, to be called a man, and then to let it go neglected in such useless work is not the right duty.
Who is nara? Nara simply means the Ātma. From the Ātma alone the elements, beginning with space, arose. These very elements, beginning with space, are called nāra. Nāra means just the whole community of beings. Since He is the support of the communities of beings called nāra, He is named Nārāyaṇa. So Nārāyaṇa is nara himself. Naraḥ. Raḥ means perishing. Naraḥ, the one who does not perish, is Nārāyaṇa. Naraḥ has another meaning. It means the one who leads along the road. Leads along what road? He leads to the supremely holy, sacred place. This nature of nara has many meanings along the path of the Upaniṣads. But they go on understanding these meanings as is right for one, as fits another. These are not the true meanings of the śāstras. You as it suits you, another as it suits another: by dividing it up in this way, the true meaning of the śāstra turns into a wrong meaning, and the wrong meanings too set out as many meanings.