In plain words
My son! This is not something to be told in words. You will have to realise Satya through sādhana, through the guru's gracious glance, through God's grace. I will show you a small illustration for this," he said. He told him to go inside and bring water in a vessel and a little sugar. He brought them, and he told him to put the sugar into this vessel of water. Uddālaka stirred it well. By the time it was stirred, the sugar was not seen. It cannot be grasped by the very hand that brought it. It is not seen by the very eyes that saw it. It is not seen; it cannot be grasped by the hand at all. The sugar is there; but it has dissolved all through this water. In the same way, the vision of God is there. But it lies merged within man. It is not seen by the eyes, by the eyes of skin. It is seen only by the eyes of Jñāna. When you see, you see with the eyes of skin. You must see with the eyes of Jñāna. So to think that direct perception alone is the chief proof is great folly.
There is the indirect too. Fire is not seen, but smoke comes up. Seeing this smoke, we come to the conclusion that there is fire. In the same way, if there were no such thing as Divinity, it would not be possible to live in this world. A small example. A calf was born to a cow. The moment it is born, that mother cleans the calf with her tongue. The moment it has been cleaned, the calf gets up. Until then the calf makes no attempt to stand. When that newborn calf is hungry, who taught it where the milk is! It walks straight up to the udder by itself and drinks the milk. Who taught it this? It is all God's ordaining. Without understanding each thing, out of folly we argue that there is no God; but to think so is great folly. There are many things not seen directly that come to be experienced. If we look at what is our own, we ourselves do not know what saṅkalpa will come up next. Tell them what is good and they will not listen. Because they do not listen, folly keeps growing. Our vāsanās are not going. What are these vāsanās? There are the vāsanās of past births. If one speaks of past life, none of you believe it; what do I care for your belief? I have my own experience. Whether you believe or not, they bear their fruit. Everything has all three: past, present, future. If there were no past, how did the present come? Only because there was once the tree called the past did the seed called the present come. Because there is this seed called the present, the tree called the future comes.