In plain words
The whole world is subject to God; God is subject to Satya; that Satya is subject to the noble; the noble one is the supreme Deity.
“Daivādhīnaṃ jagat sarvam.” This whole world is subject to God. “Satyādhīnantu daivatam.” God is subject to Satya. “Tat satyaṃ uttamādhīnaṃ.” That Satya is subject to the noble. “Uttamo paradevatāḥ”: such a noble one is himself the embodiment of God.
Embodiments of Prema! In those days, when there was no full Jñāna of God, our ancients inquired in many ways; unable to settle who God is, they went on worshipping Prakṛti. But as time went by, the worship of Prakṛti dwindled and the worship of forms grew. Every being that is born is itself a form. What is wrong in worshipping and honouring mother, father, guru and elders? They are all forms, are they not! But in these forms there is Caitanya; there are good qualities at work in them: kindness, Prema, compassion, patience, sympathy and the like. No one can deny this. But in forms of stone there is no Caitanya, no Prema, no Ānanda. Many people have opposed the worship of such inert forms. Yet to oppose the worship of images is itself a kind of Ajñāna. (Pointing with His finger to a flower on the table) This is a flower. This is a tumbler. This finger shows us that this is a flower and this is a tumbler. Only as long as it points do our eyes go to this finger. Once we have seen the flower and the tumbler, our eyes go to them alone, not to this finger. In the same way, images show us God, as a finger points. Once we have seen God, we no longer need these images.