In plain words
People think Nārada means one who makes this one and that one quarrel, a mischief-maker; no, no. Nārada is the one who showed Nārāyaṇa to man. Nārada is the one who taught the oneness of these three, nara, Nārada and Nārāyaṇa. Nārada is a great jñānī. Nārada is the one who taught that man himself is Nārāyaṇa. Nārada is the one who turned oneness into divinity. Nārada is the one who showed the oneness within the many. Such sacred Jñāna the man of today cannot understand. Today there are many intellectuals who divide oneness into many. But those of virtue who make the many one are very few. We must take the many as one. I have told this to the children many times. This is the hand, this is the leg, this is the head, this is the stomach: these are separate limbs; it is all these limbs joined together that make this body. This body is a part of society. For what has society come into being? Society has come into being for oneness. All this rests on Prakṛti. Prakṛti is a limb of God. The body is a limb of Prakṛti. The body, its limbs, the leg, the hand, all of these: so with these limbs we must bring about a close bond of kinship with God. Without this body there is no Prakṛti. That is why we must practise Dharma. What is Dharma? The oneness of mind, speech and body is Dharma. Only one who has experienced the divinity of this oneness has gained true sākṣātkāra. Sākṣāt ākāra itself is sākṣātkāra. Has God a form of His own? No. All forms are His, all names are His; so God has no form of His own. That is why
‘nirguṇaṃ nirañjanaṃ sanātanaṃ niketanaṃ nitya śuddha buddha mukta nirmala svarūpiṇaṃ’, it was said.
All forms are God's. All places are God's. All names are God's. When we picture that feeling in our heart, everything takes the shape of oneness.