In plain words
Man, having gained such freedom, cannot find out what he must do and what he must not, and so he goes on fostering the demonic and forgetting the divine. This is the sway of the Kali age. In this Kali age we must slay the demonic ourselves. Today, the day we slay the demonic, divinity will shine of itself. We must believe all our sādhanas to be just an effort to rid ourselves of the impurity within us.
Embodiments of Prema! If we want to see the divine, if we want to behold the divine, we need not do any special sādhana. We think of all the processes we use to remove the impurity in the mind as a kind of sādhana. They only root out impurity; they do not create the nature of Mādhava. The nature of Mādhava is not something that is made. It shines by nature. It is light by its own light. It is our own true form. But the obstacle, at least, we must remove.
A sculptor shapes a stone in many ways and makes an image. But the sculptor did not take an image out of the stone. This image was already in that stone. What the sculptor did was clear away all its scrap. He did not make that image himself. This image was in the stone all along. When this scrap was cleared away, the stone took on the form of a sculpture. Yet this scrap was part of it. A fine example. In a garden there is a big rock. A sculptor sat on that rock, shaped it in many ways, made an image, and threw all the pieces away in the garden itself. Before, all of this was a single rock. Now that rock has become many pieces. From those pieces he made one large piece into Kṛṣṇa and installed it in a temple. Here this image receives the sixteen services of worship. But there is no one to talk to those pieces. Though there is no one to talk to them, the pieces are saying, "Tat tvam asi." "We are the image installed in that temple," they say. That is, all of it was of one form. One piece may sit in a temple. Another piece may be put to use as some tool, but though these pieces differ in their power and in the uses they are put to, a stone is a stone, isn't it? So we must recognise that basic principle. That is why: the stone you tread on is stone. The stone you bow to is stone, the stone you build with is stone, the stone you break is stone; as the basic principle, the principle of stone is one.
In the same way the embodiment of Saccidānanda is in every object. That is what they called asti, bhāti, priyam. Sat, Cit, Ānanda. These three are the very form of God. To this we have added form and name. Sat, Cit, Ānanda, form and name: these have become a set of five. This set of five is the world.