In plain words
When we take their own argument as the basis and enquire, their argument is that creation comes about only through the union of human beings. Without the union of human beings creation does not take place. Their argument is that there is no special God for this. Good. We have to accept even this. But who are the parents of this fire? When we are burnt the moment we go near fire, those who are the parents of this fire must surely be beings with power infinitely greater than such a fire! The moment we look at the sun, so many crores of miles away, we suffer from its heat in so many ways. How much more radiant must the parents of a sun with such radiance be. The coolness of this moon, two lakh forty-eight thousand miles away: even while we are so far off we enjoy this pleasantness, this joy. Such a moon too must have parents. They must surely be ones of still greater coolness; so there must be someone with a radiance brighter than fire, a splendour more dazzling than the sun, and a coolness greater than the moon's. Who are they? He, none other, is God.
So, to recognise divinity, ever pure and selfless, and to enquire into the principle of Ānanda, the principle ever true and pure, that much intelligence is not developing in mankind. Such a principle of the Name is most holy. It is most divine. By the Name of Rāma, or by the Name of God, even poison turns into nectar. Mīrā is the living witness of this! Drinking poisoned milk she remembered the Name, 'Kṛṣṇa!'; that milk turned into nectar. So not everyone can recognise either the holiness of God's Name or its power and capacity. So we must make a fitting enquiry to recognise such a principle of the Name. How is this to be done? It must be done with trikaraṇa śuddhi. The Name we utter in speech we must contemplate in the mind. To the Name we contemplate in the mind and utter in speech we must keep tāla in rhythm. That is trikaraṇa śuddhi. Trikaraṇa śuddhi means this: the oneness of these three, mind, speech and body, is trikaraṇa śuddhi. So when we utter the Name of God, we must not merely take note of rāga, tāla and bhāva alone; we must also enquire well, in our heart, into that holy, divine principle of God. Without purity of citta we cannot experience our bhāva in any fitting holiness at all.