In plain words
These two rest on each other. They are inseparable. We must recognise this truth.
Everything in the world has a word. Sorrow: that is a word. Its form is in the pain we suffer. For us, joy; and the form of joy is our own experience itself. This is a hall. This itself is its form. This form itself is its proof. In the same way, each word has its own form. But today's physical scientists are not trying to recognise this truth well. In each dictionary there are many words. Those words have many kinds of meanings, but does he believe all those meanings? Or else he believes this one. In that same dictionary there is the word GOD; surely a form must belong to this word! If there were no such form, how did this word come into this dictionary? Why then does he not believe this one? This is only a personal difference; it does not belong to the collective form. He experiences it in keeping with his own feelings, in keeping with his own narrow nature. So there are two things in the world. One is name, the second is form. Vedānta teaches us to take hold, through the Name of God, of the One the Name names. To take hold of the name by way of the form is hard. In a hall, if you ask for one who wears a shirt, has his hair cropped and is this tall, whom among so many could he bring? If you give a name and say, bring such-and-such a person, then even among a lakh of people, when that name is spoken, that person gets up and comes. Through the name we can easily reach the form. So it has gone on teaching that remembrance alone is the way to cross over.
Students! The knowledge of Bhārata is all the śāstras gathered into one. What this knowledge of Bhārata lacks is not to be seen in any other knowledge either. But you are not able to see the form of that knowledge; you are not able even to try to keep it in practice. So the … power … goes on without being understood. Enter into it. Put it rightly into practice. Through that, joy will come to you. So the knowledge of Bhārata is full of Dharma.