In plain words
Today's material life is in a state of great confusion. Many meanings are seen for the word God. One meaning is that daivamu, God, is what is not dinamu, the day. The right meaning of God is light. That light is present in every human being. Light, brightness, radiance: in this way they have been comparing it with forms that belong to a lamp. Light itself turns into darkness. Darkness too turns into light. Darkness and light, the two, are not seen at one time and in the one place. These very two they have been calling Jñāna and Ajñāna. The absence of darkness is light. The absence of light is darkness. Abhāva means that which is not bhāva.
Bhāva has its meanings. One is to pray to God through bhāva. To pray through the qualities. One is to contemplate Him in another way, through the līlās. One is to contemplate Him through the Name. In the prayers to God, they entered these four paths, prayer of the līlās, prayer of the qualities, prayer of bhāva and prayer of saṅkīrtana, and have been recognising its true form.
For all of them, bhāva, form, Name and kīrtana, the heart itself is the root. That is why:
God is not in some separate land; God is in one's own body itself; sin is not in some foreign land; it clings to the deeds one does.
Neither God nor sin is in foreign lands. It is in one's own body itself. For everything, the body itself is the root cause. Because he is the one who dwells in the body, he came to be called dehī. Because he lives in the śarīra, he came to be called śarīrī. Because he makes his dwelling in the field called the body, he came to be called kṣetrajña as well. ‘Deho devālaya prokto jīvo devas sanātanaḥ.’ The body itself is a temple. The jīva itself is God. We must recognise the difference between the state of the jīva and Divinity. The one who lives taking the body alone as his support is the jīva. The one who lives taking the Manas and the Ātma as his support is God. To say this in small words: the one who sways is the jīva; the one who stays still is God. He is steady at all times. We must be steady. That itself is the mark of Divinity. The one who keeps the mind swinging ceaselessly, like the pendulum of a clock, is the jīva.