In plain words
It belongs to the whole of the human race. Merely on hearing the name Sanātana Dharma, foreigners are deluded into thinking it is the Dharma of the people of Bhārata. This Dharma, which belongs to humanity, does not belong to one individuality, or one country, or one time. Today many are trying to experience these Dharmas, vast, endless and sacred, with some petty feeling. To explain the small word morality in many ways, Eliot called it the way of life, the chief path of life. His faith was that without morality there is no nation at all. The Sanātana Dharma is one that holds all these essences, all these feelings, all these powers. Today they have put such a Dharma onto a narrow path, and they experience it in observances fit only for recognising one individuality. It does not belong to form alone. It does not belong to observance alone. It belongs to the principle of the Ātma. This Dharma came into being so that we might develop faith in the Ātma. For the people of every country and for every living being, the Ātma is one.
A small example of this. Our body is made up of five sheaths. The first sheath is the annamaya kośa, the sheath of food. The second is the prāṇamaya kośa, the sheath of the life-breath. The third is the manomaya, of the mind. The fourth is the vijñānamaya, of the higher intellect. The fifth is the ānandamaya, of bliss. These five sheaths are there for the people of every country and for every living being. No one can argue that these sheaths exist only for the people of Bhārata and not for other beings or the people of other countries. What is the annamaya kośa? This body is made by food. This body lives by food alone. This body wastes away through food itself. The six changes come about through food itself. So they called the body alone the annamaya kośa. Next, the prāṇamaya kośa. It took shape as the prāṇamaya kośa by the joining of these two: the five organs of action and the five vital airs (prāṇa, apāna, vyāna, udāna, samāna). Then the manomaya kośa. It is the very principle of the mind, made up of resolves and doubts, through the five organs of action and the five organs of knowledge. Then the vijñānamaya kośa. The intellect itself, joined with sound, touch, form, taste and smell, is the vijñānamaya kośa. Then the ānandamaya kośa. It is of three kinds: priya, moda and pramoda. The joy that comes when we hear of a person dear to us, or a thing dear to us, or a matter dear to us: that is priya. The joy that comes when we obtain that dear thing, or matter, or person: that is moda. The Ānanda that comes at the time we enjoy it with that person, that matter, that thing: that is true Ānanda.