In plain words
Though forms and names look different, the principle that is the beginning, the root and the ground of all of them is Sat-Cit-Ānanda itself. Every man too is the very embodiment of Sat-Cit-Ānanda. But because we fall prey to attachment and hatred, we forget this Sat-Cit-Ānanda, give in to physical and worldly desires, and forget our own divine true form.
In every man the gross, the subtle and the causal forms lie within. The form of these three shows itself plainly in every man. The form of these three deities itself has turned into the three guṇas. Only when we strengthen the oneness of these three and offer it up to divinity does the unity in multiplicity come into view.
The three-leafed, of the form of the three guṇas, the three eyes, the three weapons, destroying the sins of three births: one bilva leaf offered to Śiva.
To offer them up to divinity through the oneness of these three is itself the offering of this bilva leaf. In the Telugu land they call it the tamarind shell. The tamarind has been teaching Vēdānta. Inside this tamarind pulp, in the seed, it turns into the form of the fruit. The tamarind shell, the tamarind pulp and the tamarind seed: the form of these three is itself the form of the gross, the subtle and the causal. This itself is unity in diversity. This is the oneness that is in the multiplicity. Without the fruit there is no seed. That is why the gross body is like the tamarind shell. 'Anityam asukhaṃ lōkam': this body is no more than a bubble on the water. Such a body, in gross form, has taken on a form made of food. This:
A house of filth, a basket of servants mruggaḍu with diseases, a tuber that takes on the movement of birth, a thornbush madaga lēni the ocean of worldly life, a bulapārivemmu, if you look; whenever we think of it, never believe this body is lasting, O Manas: take refuge at the Feet of Hari.
… so as to recognise the principle of Hari, they took on this unsteady body. It is the principle of Manas that drives this body and moves it, makes it hear, makes it feel, makes it forget, and absorbs it wholly. We think that the eyes are seeing. We believe that the ears are hearing. We … that the mouth itself speaks. If it is the eyes that see, the ears that hear, the mouth that speaks, then after death the very same eyes, the very same ears, the very same mouth are there. Why is it that they do not see? Why do they not hear, why do they not see?