In plain words
although the scriptures declare on the one hand, they do not for that reason reject Dharma. Dharma alone is the root from which that supreme truth is declared. The puruṣārthas were determined according to the intellect of the person who regards creation as real. Among these — namely Dharma, artha, kāma and Mokṣa, the fourfold puruṣārthas — the first place was given to Dharma alone. But the principal puruṣārtha, the true goal, is Mokṣa. Artha and kāma, when joined with Dharma, give satisfaction; but it is the welfare-bestowing state of Mokṣa that is the true guide. Just so, since the jīva is of the very nature of desire and Māyā, if among the puruṣārthas Dharma and Mokṣa should vanish from its sight, it is no wonder that it should be wholly immersed in artha and kāma, which remain as its own very nature. In matters of food, fear and sleep, man is no different from an animal; it is the very notions of Dharma and Mokṣa that set man apart from an animal's mentality. Without such notions, man cannot be distinct from a beast.
The eminence of Hindu India is the distinctiveness of its Vijñāna, praised alike by this country's own people and by the peoples of other lands. In every country there exists the belief that God exists; the question of Dharma and adharma exists there too, as do moral precepts, compassion for all creatures, non-violence and the like, and the distinction between truth and falsehood. What shines forth in Bharat in the form of temples exists, in other countries, under various forms and names — as churches, mosques, houses of prayer and shrines. But Bharat has attained a level distinct from other countries: it declares that, among religions, all religions are one and the same. Though they may differ in their outward particulars, all religions declare one and the same truth. The Bharatiya doctrine has established for itself, for prayer to the Divine, a single stone; another takes metal, another wood, as the basis. Divine prayer