In plain words
So yajña does not mean merely building some altars, inviting the ṛtviks, offering up all kinds of materials through them and chanting mantras in this way. We fall into so many kinds of wrong paths only because of the differences of upādhi. When we give up the differences of upādhi, the Consciousness that is Divinity is one and the same in everyone. Here there are differences of sajāti, vijāti and svagata. What is sajāti? When we look at nature, a tree and a tree: these two are of one kind. Let it be any tree at all. It may be a neem tree. It may be a mango tree. It may be a peepal tree. A tree is a tree. That is a difference within one kind; the names may be different. This is the tree kind. This is sajāti. As for kind: here a tree and a stone have no connection. This they called the vijāti difference. What is the svagata difference? When we plant a seed, it grows with many branches and twigs. It takes shape as branches and sub-branches. In it, it brings forth many leaves, flowers and fruits. But however many branches there may be, however many leaves, however many flowers, however many fruits, all of these belong to the one seed and are nothing else. This they called the svagata difference. What is the inner meaning of these three? If you take away form and name, the Consciousness in all of them is one. We said, this is a leaf. Where did this leaf come from? It came from that very seed. We said, this is a flower. Its form and name may be different. But the seed is one. This itself is the proof of the truth that many-ness lies within oneness. The Veda has been showing such things in many ways. But man is not making the effort needed to recognise the inner meanings in this Veda. So in everything there is a close bond and kinship of one with another. If there were no sun at all, there would be no earth either. If there were no earth, there would be no moon at all. Without sun, earth and moon, there would be no world at all. Though these forms and names are different, Divinity is one and the same. It was to make people recognise that Divinity that these yajñas, yāgas and the rest were begun long ago. But no one inquires into their inner meaning; keeping only the outer rites in view, they reject them, thinking that all this is merely people wasting money. There is no other Divinity beyond humanness.
There is no one in this world greater than man. There is no other thing in this world more precious than man. Who is it that sets a price on an object, or a diamond, or gold?