In plain words
I have to go to Bṛndāvana again and come back. You say “Roamer of Mathurā”. I have to go to Mathurā and come back again. Are there planes for going there and coming back? None at all. So it is getting late. You said “Dweller in the heart”. I am right here, close by, am I not? Me, the Dweller in the heart, you call the Dweller in Dvārakā and send off to Dvārakā. This is your fault, not Mine. You said “Roamer of Mathurā”; you send Me off to Mathurā. My Mathurā is your heart itself!’ So He made it known. The heart of every man, too, is the dwelling place of God! Unable to recognise God, who is in such a root seat, we send Him far away and then, by our prayer, bring Him near again.
The consciousness in every person is itself divinity
First of all we must recognise what divinity is. The consciousness in every person is itself divinity. The power of awareness itself is divinity. In the world no person is to be found who lacks this power of awareness. The Vedas called God ‘Prajñānaṃ brahma’. Prajñāna means precisely this power of awareness! It is not something that changes. It is not something that is put together. It is not something that burns away. It is not something that falls apart. It is not something that alters. It is what stays always steady, pure and selfless. This very principle of Prema the Vedas have been calling the Ātma. In search of the Ātma, many ṛṣis searched along many paths, grew weary, and in the very end said, ‘Not this, not this’. Once they looked into the heart. ‘Vedāhametaṃ puruṣaṃ mahāntaṃ ādityavarṇaṃ tamasaḥ parastāt.’ Beyond tamas, God is seen. The Ātma-tattva is not bound up with tamas. It is not dull as a log, gone blunt. Nor is it sāttvic either. It is not rājasic either. In it there is no agitation, no excitement at all. This Ātma-tattva is the divine principle that knows no coming and going. That itself is the principle ever full of Ānanda. Such Ānanda is right within oneself. Such Satya is right within you. So we need not carry on a search for Satya. ‘Ekaṃ sat viprāḥ bahudhā vadanti.’ What is, is one alone; there is no second.