In plain words
To experience the principle of the Ātma, which is Divinity, while life lasts: that alone is the true duty of man. We must give up, to some extent, the infatuation that God is somewhere, in some Vaikuṇṭha or in some time. This Vaikuṇṭha, heaven, Kailāsa: all these are care-of addresses. These prayers may well reach Him, but they may arrive late. We must try to recognise the correct address. "Īśvara, of all beings." God dwells in the heart. If you take the correct address, the prayer reaches Him very quickly. That is why in the Bhagavad Gītā, after saying "A part of Myself in the world of the living," He went on to give His own form in the eighteenth chapter, in the sixty-first śloka.
Īśvara dwells in the heart of all beings, Arjuna, whirling all beings, as if mounted on a machine, by His Māyā.
In the sheath that is …, God has His dwelling. "Go to yourself alone for refuge," He said again, in the sixty-second śloka. O! Arjuna, you need not seek Śaraṇāgati in Me. Take refuge in yourself. God, who dwells in all beings, is He absent in you alone? So the Lord of your heart alone is your God. You yourself are God. Merely because you wear a body, you are wrapped in Māyā; not knowing the secret and not practising Dharma, you undergo karma. What is the reason this birth comes? Our own karmas are its root cause. On what basis should we do these karmas? We should do them on the basis of Dharma. Where does this Dharma lead? It brings us to Brahman. So the mansion of human life has four steps: karma, birth, Dharma, Brahman. Through karma alone Dharma is gained. This karma should be done for the sake of Dharma alone. This Dharma alone brings us to Brahman. God is the embodiment of Dharma. The embodiment of Satya.
Such a Bhārat, endowed with Satya and Dharma, is like the heart of the world. Bhārat, the heart of the whole world: is it not the heart of our own hearts as well? Why is man today in such ignorance? Man is bound by seven kinds of fetters. The body is one bond. Karma is the second bond, attachment the third bond. Aversion is the fourth bond. Ahaṅkāra is the fifth bond. Lack of discrimination is the sixth bond, ignorance the seventh bond.