In plain words
My name is this. Who gave this name? Mother and father. Who gave this body? This is nothing but the gift of the parents. But who are you? I am not this body. I am not this Manas. I am not this Buddhi. I am not this citta. I am not this antaḥkaraṇa. So all of these are mine. Mine. My mind, my Buddhi, my citta. But who am I? A question. You are apart from them. That is your omnipresent Ātma. This very Ātma, in the body, in the Manas, in the Buddhi, in the citta, in the antaḥkaraṇa, in all of them, abides as the very form of Prajñāna. That is constant integrated awareness. We ourselves are That. It cannot be given up in the least. It cannot waver. This is consciousness. From this consciousness came conscience. But from the conscious came consciousness. Today every man lives in the conscious, but he does not think about consciousness. The conscious has two senses. That is: the one you think you are. That is conscious. The one others think you are, that is conscience. The one you really are, that is consciousness. This is what we must know. That is light. I am in the light: this is conscious. The light is in me: that is conscience. I am the light. This is consciousness. In the Bible it is this: I am the messenger of God. You are all messengers; not misingers. Messengers means the envoys of God. Everyone who has come to proclaim the matter of God to the world must recognise this truth. That is why, first of all, messenger. Messenger means God separate, I separate. I am the messenger of God. But what have I come for? I have come to proclaim the matter of God abroad. ‘Only when I recognise the principle of God can I make this message grow well,’ He reflected. After all His sādhana, at the last: ‘No, no.. I am the son of God,’ He said. Son of God means a relationship has come in. Father and son relation. The father is the original, the son the reflection. Reaction, reflection, resound. It is all the father's own. Step by step: I and My Father are one. That is consciousness.
In the language of Vedānta this itself is Advaita, Dvaita, Viśiṣṭādvaita; Advaita is the chief of them. Within it Viśiṣṭādvaita and Dvaita are contained. So, what is Advaita? A small example for this. Here is milk. We have set this milk with a starter and made it into curd. Then we have churned it. Butter has come out of it. Once the butter was separated, buttermilk came. So from the milk came butter and buttermilk. The butter cannot merge back into the buttermilk from which it came.