In plain words
He conducts himself in the recognition that the power that dwells as the atom within the atom and as the vast within the vast is God alone. He strives to experience — from the standpoint of supreme truth — that all beings are one and the same entity, and that every single person in this earthly world is God himself, having taken form. Yet merely holding such convictions does not make one a jñāna-yogi. One must bring these convictions into actual experience, must make them experientially real — this is of the utmost importance. It is not enough for them to be known to the intellect alone; ultimately they must become the very form of one's own life. They must stop being merely a collection of ideas or a collection of doctrines and must instead enter into one's own Ātma. Many things and ideas the intellect accepts today may, tomorrow, come to be seen as their exact opposites. Even the intellect's own acceptance is neither stable nor eternal — ideas are always subject to change, are they not! They are not eternal, true principles. The Ātma, in its entirety, must instead rest upon its own inner conviction — that alone is the theistic principle, and that alone is jñāna-yoga.
In Bharat's own supreme teaching, the Veda is said to be Īśvara-vāṇī. For Bharatiyas, the Vedas alone are the root foundation, the principal authority — declared by the ancient ṛṣis. They are not human speech, not human composition; they have been faithfully preserved through the unbroken line of teacher and disciple. As to whether their origin lay at this time or at that, no one has to this day been able to discover it. Though thinkers have tried, and have offered their own speculative views to some extent, no one who knows the whole of it has yet been found — nor can the question be settled even from now on. It is best simply to believe, on due reflection, that the Vedas are sanātana. At this point we must keep one important thing in mind. All the other faiths in the world, as the ground for their own claim to authenticity, that their message was conveyed — to some, as an embodied, personal God; to others, as great souls; and to others still, as beings born of a portion of the divine —