In plain words
The whole teaching of the Rāmāyaṇa has shown itself to be the teaching of Advaita. What must be achieved in human life? What must be given up? The Rāmāyaṇa has taught this Satya well. Between women and men there is only a difference of the body; the conditions of the mind are the same for both. When sorrow comes, these suffer and those suffer. In anger these grow fierce and those grow fierce. When hunger comes, these eat and those eat. When troubles come, these suffer and those suffer. What difference is there in this? One may be able to restrain oneself, another may not. Restraint and its absence are both only reflections of the mind, nothing else. So to see Divinity as the same in all is spirituality. Leaning on their individuality, people strut about full of Ahaṅkāra. This is not right. At one time men think that they are the masters, that women do not have the strength men have, that men are the heroes who lead in everything, the brave and the dignified. We imagine that women are weak, that they have no authority, that they cannot achieve this, that their strength and ability are not enough. This too is nothing but a difference in their way of thinking.
A new son-in-law once came to a house. In that house he enjoyed a fine feast and sat down to chew betel. He went on describing himself in many ways: that he was a man of great brilliance, very clever, a great renouncer. Thinking that he had got a son-in-law of such intellect, the father-in-law too went about swaggering like a madman. He announced that in this intellect there was a knowledge of poetry too. Everything needed for the betel was there in the tray. What is needed for betel? Areca nut, the leaf and lime: these three are needed. Though all of these were there, in the Ahaṅkāra of his own ability he resolved to pose some question, to put his wife's younger sister to shame.
‘Of the daughter of the best of mountains, of her husband, of his foe, of his elder brother, of his wife, of her mother-in-law, of the father who begot her, the eldest child, so dear to him: bring the lime now, lady of praised limbs!’
So he said, it seems. Its meaning is this: the daughter of the best of mountains is Pārvatī. Then ‘husband, foe, elder brother, wife, the father who begot the mother-in-law’. Who is the husband? Īśvara. Īśvara's foe is Manmatha. His elder brother is Brahmā; then his wife, and the father who begot the mother-in-law.