In plain words
Muslims as Allāh, good Christians as Jehovah, Vaiṣṇavas as the Lotus-eyed One, Śaivas as Śambhu, ever worship Him with joy, and to them all He grants long life, enjoyment, fortune and every other gain, and He protects them: see, the Paramātma is one alone.
Purity of feeling, that itself becomes Bhakti; doing meritorious deeds, that itself becomes worship; giving help to others, that itself becomes tapas: do not forget this good word.
Embodiments of Prema!
In every particle of the world, in every moment of life, in every atom of the body, constantly, at every step, what makes itself directly manifest is the principle of the Ātma alone. Another name for man is Manas. Only the one who has Manas is man; with no Manas at all, he is not even a man. But to recognise the true nature of this Manas is itself man's chief goal. Manas is the very form of the whole web of the arts that heighten rasa. It is the seat of the jīva itself. It is the throne of the principle of Prema. For all troubles Manas alone is the cause. Only when he fills Manas with sacred feelings can man become a man.
What is man's supreme goal, what is his destination, what is his highest purpose: each person keeps inquiring into this for himself. In this very word mānavata his destination, his goal and his ultimate end lie contained. Mā, Ajñāna; na, without; va, acting. The one who acts without Ajñāna: that alone is the meaning of the word mānava. Then what is Ajñāna? Deluding oneself that the body alone is "I", choosing the body alone, keeping the body alone as the chief goal: that is Ajñāna. On the path opposite to this, to believe "I am the indweller; the principle of the indweller alone is mine; the goal of the indweller alone is my destination": that is Jñāna. The form the indweller has put on is itself the body. This body is merely a garment, nothing more. The garment is not oneself, is it? The one who wears this garment, he alone is oneself. By deluding himself that this body alone is "I", man falls prey to such ugly qualities as possessiveness, Ahaṅkāra and ostentation. That is why, because this possessiveness and Ahaṅkāra have sunk deep into him over many births, man is unable to recognise his own Divinity.