In plain words
Take a policeman. When he goes on duty, or when an officer comes, he puts on the uniform the Government has fixed. When his duty is over, he goes home from the office, takes off that uniform, hangs it on a peg and puts on his bush-coat and pants. That is the Government's uniform. This is my dress: so he divides them. That seems right enough for the Dharma of Prakṛti. But with God such changes and arrangements do not count at all. Before God, satataṃ yoginaḥ: we must do God's work alone, without a break. Go to the office and attend to your work. This too you should regard as God's work. Take up some business. Regard this too as work God has granted you. This is bhāvādvaita.
There may be any number of bodies. However many names, however many forms, however many states and conditions they pass through, what is in all of them is sound, touch, form, taste and smell. The five elements present in all are one and the same. These five elements are themselves parts of Paramātma. Why make these divisions among these parts? That is why, within this bhāvādvaita, we must firmly believe in kriyādvaita as well. What is kriyādvaita? Whatever work we do, by offering it to please God, all the karmas we do become acts of feeling. It becomes non-dual action itself. Vastvadvaita. There is a third, padārthādvaita. What is padārthādvaita? When we inquire well into things, it becomes clear to us that what is in all of them is one. What is this? Cloth. What is this cloth made from? It is made from thread. What is the thread made from? It is made from cotton. So without cotton there is no thread. Without thread there is no cloth. These three are one. This is padārthādvaita. It is only by dividing them, thread as one thing, cotton as another and cloth as another, that our mind gets confused. It is unable to recognise Satya. When we recognise well this bhāvādvaita, padārthādvaita and kriyādvaita, Satya becomes clear to us. A father has many children. When these children are married, daughters-in-law and sons-in-law come into the family. They all think of him in different ways. The differences are only in these ways of thinking; we cannot but recognise the Satya that the master of the house is one. The wife comes and says, ‘my dear husband’. The son comes and says, ‘father’. The grandchild comes and says, ‘grandfather’. The son-in-law comes and says, ‘father-in-law’. Though each calls him by a different name and each speaks from a different relationship, the person is one, is he not! In the same way, when we think about what is called bhāvādvaita, we understand the Satya that Divinity is everywhere.