In plain words
The sky is the support; the air is what rests on it. The support of the air is the sky. The air is what depends on the sky. Between these two there is an inseparable relation, a mutual support; that is the very relation that exists between God and man. So only when we recognise the inseparable relation, "I in the Ātma and the Ātma in me," and act on it, will this thing called Divinity become clear to us.
In this world humanness has been descending in five kinds of form. All of these have descended precisely according to the kalās. The first is the Nityāvatāra. The second is the Viśeṣāvatāra. The third is the Aviśeṣāvatāra. The fourth is the Līlāvatāra. The fifth is the Pūrṇāvatāra. This very Līlāvatāra may also be called the Aṃśāvatāra. The Nityāvatāra, the Viśeṣāvatāra and the Aviśeṣāvatāra are only forms of the kalās that range from five up to nine. The Pūrṇāvatāra alone is full with sixteen kalās. It is that Pūrṇāvatāra that our forebears have held to be Divinity. In short, every man too is an Avatāra. It is only because he has descended that he has the name Avatāra. It is not that God takes on some special form in this world and appears in the world through a distortion. An elephant, a rat or a man can go to the ocean of God and come back with the Grace of that ocean filled in himself. The elephant, the rat and the man are like vessels. According to the vessel, they can come back filled with the water called Divinity. There may be differences in form, but the water in them is the very principle of God. God, who is present in all, is One. All are embodiments of Avatāra.
To search for God we need not go to any special place. Honour every man. Love every man. This Prema is not a crop grown by tilling the soil. This Prema is not a thing set out in a shop and sold. Whether ruler or common folk, only when one gives up Ahaṅkāra and sets about sacrifice does Prema dawn.
While I remain I, you are not; while you remain you, I am not; in this there is no room for you or for me; when one considers it, what is, is one heart alone.
This heart is not a chair that I and you sit on. It is not a double sofa. It is not a musical chair. That is Ekaṃ sat viprā bahudhā vadanti. That true principle itself is the heart.