In plain words
That God is in every place. Yet He is seen nowhere! Many people set out to go round the earth. The doubt comes: ‘God is nowhere to be seen!’ But the instruments they look through are different. The mantra that makes God visible is another thing. In truth God is the very form of mantra, not the form of a yantra. So when man describes these qualities, some doubts may arise in him.
The second is līlā-saṅkīrtana. The līlās He played, His acts, His ways: making one weep, making another laugh, bringing tears to one, bringing tears of Ānanda to another.
You who bring tears and take tears away, Embodiment of Consciousness, O little Rāma! You make the yogi a bhogi, You make the bhogi a yogi, O boy Rāma, the fire of the Bhāgavata! You drive men mad and You drive madness away, Saccidānanda, O Sai Rāma!
He makes men mad for God. He takes away the madness for the world. To describe such līlās is what they called the līlā-nāma stotra. In this too some doubts may arise.
Next comes bhāva-saṅkīrtana. What are these bhāvas like? Śānta bhāva. This is the one Bhīṣma followed. Sakhya bhāva. This is the one Arjuna followed. Dāsya bhāva. The one Hanumān followed. Vātsalya bhāva, which Yaśodā knew. Anurāga bhāva, the kind the Gopikās knew. The one Rādhā knew. Madhura bhāva stands out above all the rest. What is the root of this Rādhā's Bhakti? To dwell on the Name of God without ceasing, in an unbroken stream: that is what becomes Rādhā. Rādhā does not mean a woman. All who contemplate in this way are Rādhās. This, they said, is bhāva-saṅkīrtana.
In guṇa-saṅkīrtana and in līlā-saṅkīrtana some faults may creep in. Some excitement may arise. Some exhilaration may set in. Disturbances too may arise. So they said that in the Kali age nāma-saṅkīrtana is the chief. In nāma-saṅkīrtana there is no room for any disturbance or excitement. As you go on and on with it, the joy grows ever greater. In this joy, blame and praise become all one.