In plain words
‘Sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt’: so one name may be dear to you. You must not hate another name. All names are God's own. A small example. We perform worship with the thousand names. When we do it this way, we take a single flower. Keśavāya namaḥ, Nārāyaṇāya namaḥ, Mādhavāya namaḥ: all these we place on one form; when we say Nārāyaṇa we do not bring another picture of Nārāyaṇa, and when we say Keśava bring a picture of Keśava, and worship in that way. We go on presenting all the names in one form alone. So, ‘Ekaṃ sat viprāḥ bahudhā vadanti’: all these names are the various names the learned have taught. All of these together belong to one form alone. Just as there are many limbs in one body, so there are many names for the one God. But though there are so many names, God is one. Say Kṛṣṇa, say Rāma, say Allah, say Jesus, say Zoroaster, say Guru Prabhu: in whatever way you say it, God is one. So these names grew up according to people's own tastes, but in God there is no difference at all. So we must put away the narrow heart. If you think, “Only this particular name, only this particular form is necessary for me,” what does it come to then? It comes to your experiencing God narrowly, in part. Whoever it may be, whatever form it may be, we must take the divinity present in all equally.
No difference of caste and creed, no difference of woman and man. All are embodiments of God
So on this day, the nineteenth, you must spread this oneness and remove the difference between these religions, saying that the divinity present in all is one. You must put an end to the difference between these religions.
My religion is one. What is that religion? The religion of man; My caste is one.