In plain words
The oneness of Ātma, mind and speech is the principle of the Trimūrti
The Upaniṣads go on describing divinity in many, many ways. No one is able to recognise their inner meaning. To teach the inner meaning of each single śloka in the Upaniṣads would take a month's time. What does that mean? The Upaniṣads are full of many meanings. So we must take the meaning that fits the time and the occasion. Whatever one says, it stays an inner meaning. There is a little boy. He cannot speak yet. In such a state, if, with his age in mind, you get him to say ‘Rāma’, the little boy then says ‘Lāma’. That too is a meaning. For that age, that is the right meaning. For that age, at that time, ‘Lāma’ is the right meaning. But in our eyes ‘Lāma’ is wrong.
In the same way, the measure of age, the measure of the body, the measure of the time, the measure of the word: only when we take all these measures into account, is this right? Or wrong? So it is decided. Today many Educated Boys, asked to pronounce ‘cāpa’, cannot pronounce it correctly. Asked to say ‘cāpa’, they say ‘cēpa’. Think it over. Only one who has recognised what a cāpa is calls it ‘cāpa’. One who does not know the meaning of ‘cāpa’ cannot say ‘cāpa’, however many attempts he makes. In the Bhāgavata, in the episode of Gajendra's deliverance, Viṣṇu sets out to rescue the king of elephants. Lakṣmīdevī is at His side. There is no fit moment to ask Him where He is going. Then Pōtana tried to describe her state.
Meaning to ask, she sets off at great speed; then, thinking, ‘If I ask, He will not answer me,’ she stops walking; slowly, flustered, faltering, she steps, she does not step, dazed, as she moves her feet.
Will He tell her or will He not? As she runs, the knot of her hair slips loose. There is no setting a foot down.