In plain words
In this principle everything is only a form of your own reflection. Because a body is taken, even in the Avatāras there are some reactions, reflections and rebounds. Even in this Avatāra there must be reaction, reflection and rebound. But in this physical world, in order to give an ideal life, such actions have to be done. God has no caste, no "this man is a brahmin, this man a kṣatriya, this man a vaiśya, this one a woman, this one a man, this one a boy, this one an old man"; such feelings of difference belong only to the worldly world, and God has no such relation. Rāma was born in the kṣatriya clan, Kṛṣṇa was born in the Yādava clan, Sai Bābā was born in our kṣatriya clan: to think in this way is only petty feeling. God never has such differences. They never come. So, if we understand the divine principle of the Ātma, no one will give any room at all to this narrow path. All these are narrow principles, narrow feelings. So in this vast world we must grow vast feelings and understand the vast principle of the Ātma. So we must not inquire into spirituality only at some narrow level. Doing some pūjās, doing bhajans, doing dhyāna: we take all these to be signs of spirituality. All these are only disorders of the mind. They are only acts we carry out to satisfy the mind. God alone is our mother. God alone is our father; God alone is our friend. In this way we keep describing God in many kinds of ways. God, mother, father, friend: why such feelings? If you think, "You are I, I am you", that settles it, does it not? But if you say, "You and I are one", it does not quite fit here. Spirituality refutes this completely. You and I are we. It becomes that, but not one, here. I am in you. You are in Me; when the two come together, we become one. We and we are one. There, the two are: the body that has taken a physical form, one; and the principle of the Ātma that is its basis in it, one. That is we. Here too, because a body of physical relation is taken, there is this one.