In plain words
Merely because you cannot see it, merely because you cannot hear it, merely because you do not understand it, to argue that it does not exist is a folly. Even if you set a big, powerful light before a blind man, for him there is only darkness. However big a light you show him, he will say only that it is dark. What is the reason? Since he has no eyes to see that light, for him it is always nothing but dark. In the same way, there are some foolish people whose disbelief leaves them without eyes: however sacred the divine principle that stands revealed before his very eyes, such a one is in no state to believe it, and he cannot let go of his folly. Here is another for this. We may understand it clearly. A blind man too has a body. But he cannot see his own body. He cannot describe his own limbs. He cannot recognise his blemishes or his beauties. But merely because he cannot see it, merely because he cannot recognise it, has he no body? He has a body, but since he has no eyes to see, he cannot see even his own body. In the same way, though we have the divine Ātma-svarūpa, the sacred Ātma-svarūpa, the svarūpa of Parabrahman, because we lack the eye called wisdom we cannot see that svarūpa. You cannot argue that Parabrahman does not exist merely because you yourself cannot see Him. You must eat and then tell the taste; you must go down and then tell the depth. To sit on the bank of a tank and fancy the depth to be so much, to put a thing on a plate and believe its taste to be like this, is merely an imagination. Those in the world today who do not believe in the things of God and argue back and forth in many ways are just such people, caught in this kind of imagination. Here is a little story about this. A guru was sitting in a cave. Deeply troubled, and seeking God, a sādhaka came near that place, meaning somehow to see the great soul and have his eye of Jñāna opened, and into the cave he went, that sādhaka. As he went on and on, a long way off he saw a very small lamp.