In plain words
That is to say, what is its inner meaning? ‘O God! With this gross form called food it keeps my body safe. All the riches of this body too keep it safe with energy of many kinds. The essence that moves in this body takes shape in me as a good mind.’ Gross food becomes the body. Subtle food turns into the mind. The subtlest essence comes out as speech. So man is nothing other than the oneness of these three: body, mind and speech. ‘The proper study of mankind is man,’ it has been said: that is, nothing but the oneness of the three, resolve, word and deed. This is what Vedānta has called the tripuṭī. That is, the heart, that is, resolve; speech and action: the oneness of these three is humanness itself. But in the humanness of today these three do not become one. ‘Manasyanyat, vacasyanyat, karmaṇyanyat durātmanām’: who is he? Durātmanām. ‘Manasyekam, vacasyekam, karmaṇyekam mahātmanām.’ So the oneness of the three is itself a supreme power. The division of these three is merely the nature of the durātmā. Though the Ātma is one, it bears two names, mahātmā and durātmā. This nature of the durātmā will never gain Śānti at all. The reason is that the current called Satya is not there. The current has failed. However many generators one sets up, this current does not come. But this generator must generate the current. Only then will humanness shine well. Humanness means generation; that is, generation is nothing but feeling that all are one. When all are one, that itself becomes a generator. Then the current fails nowhere. What does that mean? The oneness that is in the manyness keeps shining. Though there is current in each individual, in each bulb, the bulb may fail. A small example. For everything there is only one main switch. In our rooms we fit each light separately. If we switch the main switch off, all the rooms go dark.