In plain words
As for the form of God, we need not go searching for it somewhere. God dwells in your heart. So they call God the Dweller in the heart. When someone asks, ‘Where have you come from, sir?’, we keep saying that we have come from some big hotel, or that we have come from home, or that we have come from some other kind of place. You are not someone who has come from somewhere. Your place is the heart itself. Your dwelling is the heart itself. Where do you come from, and where do you go? God too does not come from anywhere and does not go anywhere; He stays just where He is. But to give His grace He may appear to people there. Just because He appeared to a devotee in America, you cannot say that He went to America. He is there too. The power of that Bhakti and surrender is the root cause of these visions. So divinity is not something that comes from somewhere or goes off somewhere. Wherever you look, what is there is divinity itself. The universe is the form of Viṣṇu. All this is indeed Brahman. All forms are forms of God. All places are places of God. There is no place without God, no name that is not God, no form that is not God. All forms are His alone. All names are His alone. It was said, ‘Ekaprabhūkā anekanāṃ.’ So we must not think, on account of our names and on account of our forms, that God exists separately here and there. We are servants. The feeling ‘God is the Lord’ must not be in us. The jīva and God are one and the same. Nara and Nārāyaṇa are one and the same. The original and the reflection are both one and the same. In such oneness we must practise sādhanas to some extent and try to recognise divinity. If, from the day we are born until the day we die, we keep travelling in duality alone, when shall we ever experience Advaita? As long as we stay in this duality, two ways of seeing are unavoidable for us. A man with dual mind is half blind. We are going about half blind. Our life is half a life, staying blind. No, no. We must always experience the one divinity alone. We must make the effort it takes to recognise such oneness. While the abhiṣeka was being performed, the paṇḍit was bathing it with milk, with curd and with honey, and he explained that each one has its own meaning.