In plain words
In it there is the principle of the Ātma. This too is we. So, if we recognise the principle of these two, we need none of these relations at all: You, mother, father, friend. So the two are one. There is no such thing as two. Though it appears as two, in it there is one alone. Right here, these two appear to you before your eyes as two (the speakers), but these two together are heard as one. What is seen is two; what is heard is one. So the feeling of the body as the self and this principle of the heart, these two, must be joined as one. That is the sādhana we must do.
Students! Spirituality means becoming one in God. God and you are not separate. You are God; God is you. When you develop this faith from this level, there is no need to offer any kind of prayer any more. But some people say it in words, "You and I are one", and in practice it is nil. A guru gave a disciple a mantra: Śivoham. He told him to chant this word, Śivoham. "Swami! What does Śivoham mean?" said the disciple. Śivoham: I am Śiva. "Ah, that is true: I am Śiva, I am Śiva," he keeps thinking. If he truly thinks that it means to recognise the divinity, believe it and remember it with all his heart, no differences will come there. A friend came. As he was chanting Śivoham, he said, "Sir, what is the meaning of this?" He told him the meaning, that Śivoham means "I am Śiva". "If you are Śiva, what should Pārvatī be to you?" he said. If he truly believed, he could say, "Pārvatī too is I", could he not? To "What is Pārvatī to you?" he said, "Sacrilege, sacrilege! Pārvatī is greater than I." If we go by such a bodily relation, all these disorders arise. So we do not need these feelings at all, of such a mother and father. We must not foster this physical relation at all. If you foster such a relation, "You are I, I am you", brahmavit brahmaiva bhavati. Then there will be no room for any differences. This is true freedom. This is true svecchā; that is sva-icchā; so svecchā is not merely something that is somewhere. It is not something we have earned. We ourselves are freedom.
That is why, speaking of Dharma in the Bhagavad Gītā, He spoke of svadharma and paradharma.