In plain words
You make me play in this way. You make him play in that way. You have made him one who worships. You have made me one who is reviled. We must set aside the differences of upādhi and develop the oneness in the two. The upādhis may appear different.
A small example. We planted a seed in the ground. After a week it grew into two leaves. By the end of a year it had grown big. In two years more it had put out branches and twigs. In five years more flowers came into bloom. Within a month this flower turned into a green fruit. Within another month this green fruit turned into ripe fruit. If we think about it now, these upādhis do differ; but here they appear in this way as leaves, branches, twigs, flowers and green fruits. But the seed is only one. If we take only this difference of upādhi, where did these fruits come from? They came from the seed. Where did these leaves come from? They came from the seed. Where did these twigs and branches come from? They came from the seed. Where did this fruit come from? It came from the seed. So the seed alone is the basis of all. That is: bījaṃ māṃ sarvabhūtānām. This itself is the meaning of the Bhagavad Gītā. Again, inside this fruit is the very seed that was planted. So God Himself is a seed for this universe. This body is the branches and twigs. The living beings in these branches and twigs are the fruits. The seed in these fruits is the first seed, the Ātma. Whatever seed you planted, that same seed is again in this fruit. So there is a close kinship between that seed and this fruit. Because of the difference of upādhi you see them as divisions. When the upādhi is set apart, the two are one.
Now a small example. In Vedānta, in the Pañcaśikha, in the Brahma Sūtra, there is a small question. One says, ‘When I was ten years old I saw a certain person on the bank of the Gaṅgā near Calcutta.’ After fifteen years I saw that same person on the bank of the Kāverī. The Gaṅgā is not the Kāverī. That day is not this day. That person's form is not this person's form. Yet that one is this one. This one is that one. You see! If you ask what the upādhis are: the Gaṅgā and the Kāverī. These appeared different. That time and this time are different. This body is not that body. After fifteen years the body has grown. So if you set aside that time, that place and that body, the person is one. So it is only because of the difference of upādhi that you are thrown into so many distortions. The moment he was born, you called him a child. At ten years you called him a Boy. At thirty years you called him a Man.