In plain words
On our tongue itself they are dancing. The tongue is the stage for words. On the stage there are good figures and there are bad figures; the king keeps coming on, the queen comes on. The attendant keeps coming on. This tongue is the witness. If there were no tongue, a man might be dumb. He eats all sorts of sweet things. He cannot say so, but he himself experiences that sweetness. He cannot say it in words, but he can experience that sweetness for himself. You must begin with experience and reach realisation. You must not waste either time or karma in arguing back and forth. By arguing, enmity grows, but Prema does not grow.
You must believe in God, without fail. To argue that there is no God is sheer folly. You say there is nothing. You say it is not there because it is not seen. Here is a person. He is six feet tall and weighs eighty pounds. He is white in colour. He is bald. All these are marks of the body. Seeing the form, you yourself think that what you saw is the truth. You are looking at the form. Is this all a man is worth? Within him are things you do not know and do not see: kindness, Prema, hatred, sympathy, forbearance; all these are there. You do not see any of these. But can we say they are not there? You say foolishly that whatever is not seen is not there. It is precisely what is not seen that has been proving this humanness.
What is not seen is what makes you hear the secret called the fruit of your karmas, O jīva. Tai tai tai tai, puppet; look at the fun of it, puppet of Māyā!
What is seen gives us no pains or pleasures at all. It is the unseen qualities that bring us pains and pleasures. So to say that what is not seen must not be believed is great folly. Around us there is air. The air is not seen by our eyes. Can we say there is no air? How could you live without air? The air is there. But it is not seen. This is the very teaching Uddālaka gave to Naciketa. "Father! Where is God?" "Be it the Vedas or the śāstras, they say that He is everywhere.