In plain words
'Allāhu Akbar' [God is Greatest], 'Lā ilāha illa'llāh' [there is no god except Allah] — these are the Muslims' principal mantras. (God is supremely excellent; beyond that, there is no surpassing Ruler of the universe. He alone is worthy of being worshipped — that is the meaning of this mantra.)
There is nothing that surpasses Me. 'Na me parastīti kiñcit' [there is nothing superior to Me] — the meaning of this Bhagavad-Gītā [verse] and the meaning of the Muslim mantra are precisely parallel. For that reason, the Muslim tradition too is an incidental part within the Bharatiya, Hindu tradition.
In this way, the culture of the Bharatiyas — known, ever since man began his pursuit of inquiry into the Ātma, as a treasury of boundless wisdom that serves as a raft for generation after generation of the human race — because it is so boundlessly profound, does not swell or shrink however many rivers, in the form of various different traditions, come and join it, but remains standing firm in the realm of Dharma.
Not only that — being of the nature of the universal Ātma, being all-pervading, and being the cause of everything, it is, beyond dense darkness, of a single form, and it shines as the torch of the victory of wisdom. Understanding that there is no greater merit than being born a human being upon this sacred and great land of culture that is the land of Bhārata, the joy that a human being who has been able to realize this experiences is boundless.
Just as the sparks that fly from fire are neither different from it nor non-different, in that same way the jīva is neither different from Brahman nor non-different. The relation between jīva and Brahman is not merely one of oneness; but it is a relation of effect and cause. Until it attains liberation, the jīva is different from Paramātma. The liberated one, because he has become devoid of the cause of difference, is not different from Paramātma. Both the difference and non-difference of jīva and Brahman depend upon the states of bondage and liberation.
Brahman is self-luminous, self-effulgent. It itself is not an object for any other consciousness; Brahman [itself] knows all objects. All other