In plain words
Though the juice is one, the things are different. Yet whichever of them you eat, the sweetness is in them all. From that day to this, arguments for and against these three philosophies, Advaita, Viśiṣṭādvaita and Dvaita, have gone on and on. But today's students believe in none of them and brush them all aside as made up. Now, wherever we look in the world, the principle ‘Brahma satyaṃ jaganmithya’ comes into view. In the same way, this sweetness alone is eternal. Because different things were made from that sweetness, different names and forms came about. But Śrī Śaṅkarācārya, Rāmānujācārya and Madhvācārya, all three, taught Divinity as one. They stressed, ‘The principle of the Ātma is one.’ That very Satya lies enshrined in the Upaniṣadic sayings ‘Ekātma sarvabhūtāntarātmā’, ‘Īśvarassarvabhūtānāṃ’ and ‘Īśāvāsyamidaṃ jagat’. How does that Ātma exist? Wherever you look, all of it is there as the very form of the Ātma. The rain that falls is one, the water that flows is one, the sand that rests on it is one. Everything is Brahman itself. Whatever you look at in the world, all of it is there as the very form of Brahman. For so exalted a principle, people give the one English name ‘Divine’ and leave it at that. Many take this as ‘Deep wine’. They have given its meaning as ‘a sweet intoxicating drink’. Whoever says whatever, the sweetness is one. Taking up this oneness, they have taught this very culture in Bhārata since time without beginning. Whoever we may see, all are embodiments of Brahman! But here there is room for a doubt. ‘I am a human being; this is an animal. Are an animal and a human being one?’ Certainly they are one! But the animal's behaviour is one thing, and yours another. On account of these ways of behaving, people think of them as different; but if you take the principle of the jīva, the two are one. There is no room at all for difference. The principle of the Ātma that is in all things is one. ‘Sarvaṃ brahmamayaṃ jagat.’