In plain words
No: the eternal and the transient are both joined in it. That is the Ātma-tattva. That is the principle of immortality. A is not the principle of untruth. A is the principle of immortality. But kṣara is the principle of death. It is impermanent. That is the principle of the jīva. Akṣara, the imperishable, joined with kṣara, the perishable, holds the principle of immortality, and so in it the jīva and Brahman are held together in union. The jīva is perishable. God is imperishable. The principle of Prema that dwells in both of these is Bhakti alone. With this Prema we must do all our work.
Śaṅkarācārya said, “Brahman is Satya, Jñāna, the infinite.” Yet he taught that Jñāna is Brahman, and in the Ānandalaharī, teaching it all, he sang: “Worship Govinda, worship Govinda, worship Govinda, O foolish mind.” Even within the Advaita doctrine he entered again into this Bhakti. Worship God. Remember God. Do all your actions. We must do all our actions so as to please God. Only then do they cease to be mere actions and become service. So all the service we do, we must do for those outside with the same feeling with which we do it in our own home. But man today expects everyone to honour him, and does not try to honour others. However many doctrines you have learnt, however many physical pleasures you have enjoyed, however much scientific research you have done, the question is: how many human values have you earned?
Tell Me, without human values how can he be a human being? However much he has earned, if human values are not in us, he is not a man at all. So humanness means that mind, word and deed must all be fitted together as one. If the mind is one thing, the words another and the deed something else, it has no value at all. The unity of these three gives Ānanda. Look at the fan; this fan has three blades. If the three blades look three ways, we get no air. Only when the three turn round together as one do we get air. So in this heart of ours there are three guṇas: sattva, rajas and tamas.