In plain words
It is for us ourselves to turn into sugar. Now we are people who eat sugar. If we ourselves turn into sugar, we will have no desire at all for sugar.
'brahmavid brahmaiva bhavati': it is to become Brahman oneself. It is religion that brings about such a change. Religion is that which changes this one who was a fool into a human being and takes him from the human to the divine. Today we are using religions so sacred, so divine, in petty matters. Religion. Realisation is religion. To recognise our own principle: that is Religion. We must realise ourselves. Who are we? Who are we? Who are we? This is the teaching of Vedānta. What does Vedānta mean? The end of that which says 'I, I, I' is Vedānta. The end of this 'I' is Vedānta. The Veda itself is dvaita. In all these, many kinds of teaching went on being given in the world. In the middle period Śaṅkara arose, meaning to protect these religions again. He set out to teach the harmony that is in all religions. This they called the Advaita religion. Advaita means the oneness that is in the many. It was just such oneness that he went on teaching. What was the reason that Advaita did not last for ever in this world? Because the teaching was Advaita and the practice was dvaita, this Advaita religion did not have that much firmness. When we hold all to be one, why should we call the world false, saying 'brahma satyaṃ jagan mithyā'? And then what was the reason for bringing forth another, saying 'sarvaṃ viṣṇumayaṃ jagat'? It was just because Advaita was taught within a path of dvaita of this kind that Advaita came to lack the strength it needed. There must not be a feeling of difference of this kind, that one is the Master and another the servent. At a tender age Śaṅkara travelled all over the world, argued with everyone and won victory. If you want to argue with others and win, there has to be a desire there, has there not? This desire, this wish, this longing, belongs to dvaita. It does not belong to Advaita. It was through just this kind of thing that argument and counter-argument started, and one after another arose.
Rāmānuja spoke of Viśiṣṭādvaita. What is Viśiṣṭādvaita? Though persons, matters and things are separate, in all of them there is one portion, divinity. Rāmānuja went on regarding this divinity as a portion. When there is one thing called a portion, there is another opposite to it, is there not? When there is an object, a reflection comes. Only when there is Sound does a resound come. Only when there is reality does a thing called a reflection come. So here there are Reflection, Reaction, Resound.