In plain words
He toils for selfishness, for his own ends. He stays bound by desires. Just because these hopes and longings grow, he enters rajoguṇa. Gradually, as we keep suppressing these longings to some extent and make the feeling of God grow in us, worldly longings grow thin, and he brings the feeling of God under his sway. Only then does he take on the sāttvika form. So tamoguṇa and rajoguṇa, joined with a sāttvika feeling, are in our body itself. Where is God? He is in our very sight. For that God to come forth, the guṇas of sattva, rajas and tamas show themselves even in the sight of the eye.
Three quarters of our eye looks black. The white that supports this black is the sāttvika white of the eye. But at the edge between this black and the white, the red that is rajoguṇa shows itself now and then. The eye is the root and support of all creation. In the eye itself the three guṇas come together. In this way, if we inquire into the sacredness that belongs to each word, each sūtra, each mantra in the Ṛgveda, all these are in the human form itself.
That is precisely why our body itself is a yantra. Our in-breath and out-breath are the mantra. This itself is called God's going and coming. They have said that this in-breath and out-breath are themselves the Vedas. So all this going and coming is the in-breath and out-breath; that itself is the form of the mantra; our heart itself is the tantra of all of these. In the yantra called the body, from the tantra called the heart, the mantras called the breath come forth.
The feelings, joined with rāga and tāla, with which we pray to God unceasingly: those are the Sāmaveda. In our daily pūjā we perform worship of every kind, the aṣṭottara, the sahasranāma-arcana and the like. This worship joined with mantras is the Ṛgveda. But they set about giving up the bad qualities, the bad habits and the bad conduct that are in us. This is the true form of the yajō-mantra. We make a fitting effort to face the dangers and sorrows that surround us, to fight them and to overcome them. This itself is the Atharvaṇa Veda. So the Sāmaveda, the Yajurveda and the Atharvaṇa Veda, all of them, are contained in man himself. You need not go searching, asking where God is. This Ṛgveda has made known the truth that God is in oneself. But because man has an outward vision, he performs outward-facing karmas, and for him to enter inward by way of them, all such acts, all the yajñas, yāgas and other rites, have been of some use.
Through one form of karma or another, these Vedas must be made known to the world.