In plain words
The heart itself is the principle of Prema. not physical heart, spiritual heart. This spiritual heart is limitless. That itself is the principle of Prema. To that Prema there is no limit at all. With your narrow feelings you build a limit for it, but in truth it has no limits. It is from that heart that the Manas has come forth. Where does the Manas dwell? It dwells everywhere. Manomūlam idaṃ jagat. What pervades the whole world is the Manas itself. This mind they called Viṣṇu. Viṣṇu means the all-pervading One. The Indweller of all. What was born of the heart is the Manas. That is, what came from the nature of Īśvara is the nature of Viṣṇu. The one who came forth from the Manas is Brahmā. He is aham. So from this aham all things come forth. We say that Brahmā was born from the navel of Viṣṇu. That is, this aham is what came from the restless place of the Manas. In short, the heart itself is Īśvara. The Manas itself is Viṣṇu. Our Ahaṅkāra is Brahmā. Sa Śiva, sa Brahmā, sa Viṣṇu. This is what the Vasiṣṭha Rāmāyaṇa too has been saying. But every one of them dwells in our heart itself.
Those called Brahmā, Viṣṇu and Maheśvara are not beings apart. Look on our heart itself as Īśvara. Think of our Manas itself as Viṣṇu. If we think of our aham itself as Brahmā, there is no room for us to commit any fault or to make any slip. The Manas is very sacred. That is why, Mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ: it is this Manas that is fit even for Mokṣa. Because the dirt that has covered this Manas hides it, it is going astray. If you purify the Manas, there is no other sādhana greater than this. We must not hold one thing in front and another behind in our Manas. Hiding one's own faults, however big, and making much of others' faults, however small: through such bad qualities the Manas gets caked thick with dirt. So all these sādhanas are the ways to purify the Manas. The day we purify this Manas, that day we ourselves can experience the form of God. God is not separate from us. God is not within you. He is not outside you. You yourself are God. We must go on fostering such faith.
At first he said, Ahaṃ paṇḍitāḥ, that is, "I too am a scholar." After full inquiry he said, Ahaṃ na paṇḍitāḥ, "I am not a scholar." You think, "I am only a man." After some time has passed, you come to feel, "I too may become Divinity." We come to the steady state, "I am Divinity itself." This is the chief path Jesus taught. At first He said, "I am the messenger of God." Little by little He said, "I am son of God." After that He said, "I and My Father are one." Crossing such steps, He attained oneness in that Divinity.