In plain words
In the same way, when you think 'my body', the body must be apart from you, must it not? So how can you say 'I am the body'? This itself is one fault. Thinking 'I am this body' is itself the fault. But in the world we are deceived in many ways by the feeling 'mine, mine': 'this is my land, this is my house, this is my car, my thing'. As long as you have the house you built, you think 'it is mine'. You sold it; it is not yours. You think 'the car is mine'; as long as you use it, it is yours; after you sell it, it is not yours. Holding these to be momentary, saying 'these are mine, mine', we develop pride and possessiveness for their sake. Nothing is yours. Nothing is you. Even the body is not you. When the body is not you, how can all the things to do with it be you? All of this, merely covered by Māyā, filled by attachment and driven by delusion, keeps going on. All these are only things that come and go in between. Until the marriage, who is the wife and who the husband, nobody can tell. Until the birth, who is the mother and who the son, nobody can tell. Only after he is born do we say, 'He is my son.' Only after the marriage has taken place do we say, 'She is my wife.' Before that, who were they, and who were you? All these are only clouds that met in between, are they not? So there are no lasting ties at all of one with another.
We think 'my people, mine'. That itself is the delusion of the body. No one at all, when he comes, brings even this much cloth. When he goes, he does not even leave an address. If he is really yours, why should he not give an address? Why should he not say where he is going? Nothing is yours. But in this world of mithyā, not trusting the principle that is Satya and trusting what is Asatya, we fall into these plights. You are always you. You belong to no one. No one is yours. What is, is only one. 'Ekaṃ sat viprā bahudhā vadanti': though what is, is only one, we think of it in many ways. There is the master of a house. His wife comes and says, 'my dear husband.' His child comes and says, 'my dear father.' His mother comes and says, 'my dear son.' His daughter-in-law comes and says, 'my dear father-in-law.' All these are only names that belong to the body; the person is only one. He himself is the son, he himself the father, he himself the father-in-law, he himself the elder brother. Each has been calling him by his own tie to him. They have been experiencing him as many kinds of tie.