In plain words
Once these good feelings arise, Sarasvatī is what purifies the speech of that feeling. So these, Durgā, Lakṣmī and Sarasvatī, came forth to purify the three instruments and to put the three instruments to good use. Worshipping them, and through that making our humanness worthwhile, we have been worshipping the power of Prakṛti. There is nothing beyond Prakṛti. Even the power that is beyond has taken a subtle form within Prakṛti itself. That is, it has taken the form of Time. That is why they said, ‘Kāla kāla prapannānāṃ kālaḥ kiṃ kariṣyate’. Time swallows the body. But God swallows Time. ‘Kāla kāla prapannānāṃ kālaḥ kiṃ kariṣyate.’ In such a principle, God is present as the form of Time. He is present as the form of the Ātma. So they have called Him the ‘Antarātma’. Do you see? Offering the power of dhī and the power of Dharma to everything, they make it reach divinity too.
Prakṛti is the very form of God
All the names given to God come from Prakṛti itself! So Prakṛti is the very form of God. Today we see Prakṛti. We experience within Prakṛti. But we marvel that we have not seen Prakṛti. This is the weakness in man. We long for a vision of God. We are seeing God. Yet again we say we want a vision. This, they said, is folly. ‘Paśyannapica napaśyati mūḍho!’ You are seeing the Paramātma, in the form of Prakṛti. This is the form of Viṣṇu. This is the Virāṭ form. Seeing this Virāṭ form, you still long to see God again: can there be greater folly than this? What is the Paramātma like? Has He any special form? Any special place? No.
His hands and feet are everywhere, everywhere His eyes, heads and faces; everywhere His ears in the world; He stands enfolding all.