In plain words
But no creature, however big, that does not know the sweetness and taste of the sugar can separate it. In the same way, can one who has truly tasted the Prema of God, the Ānanda of God, Saccidānanda, go down this needless worldly path? It is the one who does not know it who goes into this worldliness. That is within oneself. All holy and divine feelings spring from oneself.
The Ātma is like a diamond
As is the light of a diamond scattering its brilliance through many facets, so is the light of the Ātma. The facets are many and different, but the diamond is one. In the same way, from this diamond called the Ātma shine rays called many names. The whole world is the one form of Saccidānanda. But man, in the grip of desire, anger and the other qualities, pushes away from himself the ‘treasure of Saccidānanda’ within him. Not recognising this truth, man rides on two horses and comes to grief. The great devotees of today want Prakṛti, and they want the Paramātma too. Had this fool recognised the truth that Prakṛti is not apart, that it is in the Paramātma itself, he would not crave Prakṛti separately. If he recognised the truth that the ghee is in the milk itself, he would not hold milk in his hand and run about after ghee.
Not recitation: practice is needed
The devotees of today, the seekers of today, cannot recognise this holy truth. They make the śāstras, the Vedas, the Upaniṣads, the Bhāgavatam, the Bhāratam, the Granth Sāhib, the Qur'ān and other such books their chief aim, and bow their heads to the commands of the books; but their practice comes to nothing. All such people can be called blind. Does a man become wise merely by knowing that God's principle is told like this in the śāstra, and that God's qualities are described like this in the Upaniṣads? He looks at the books, but he does not look at his own practice. A blind man hears that the world is there, but he does not see the world. There is no difference at all between this blind man and the one who reads the essence of the Upaniṣads, the essence of the Vedas, the essence of the śāstras and preaches it. This one is blind in the physical body; that one is blind in the body of the mind. He says, “I have read so many Upaniṣads, I have looked into so many Vedas, I have read so many śāstras,” but in practice there is nothing. All these books are fit to be practised; they are not books only for recitation. But people today all use these holy books as books for recitation.