In plain words
Bringing close what was seen is moda. Enjoying what was brought close is pramoda. Only after enjoying it do you become one with that thing. The Ānanda that comes in this oneness is itself the kūṭastha lakṣaṇa. Now, when we enquire well whether God is fond of saguṇa upāsana, or fond of nirguṇa upāsana, or fond of saguṇa-nirguṇa upāsana, every one of these three is dear to Him. But we make differences only in the language; not enquiring into the inner meaning in the feeling, we keep our aim on the outward alone. The people of the world love the outward, the people of the world love language; God loves the feeling. So God looks only at the feeling; He takes no notice at all of your language or your outward show. Praying from deep distress, that alone is dear to God. Other than that, petty traits such as ‘In what way is he praying? How much food has he offered? How big a garland has he brought and put on Me?’ can never be found in God at all. When a mother has laid her child in the cradle and is doing her work upstairs, the child may wake up and cry, but the moment the mother hears the child cry she comes running; the child is crying: in what rāga is it coming, that crying? Does the mother look to see in what tāla it is coming? She does not. Just as the mother comes down the moment those who are her children pray in distress, in just the same way, when someone prays with heartfelt distress, wanting God, He is always ready to come and save him, without looking at what kind of sādhanas he has done. God has no differences of any kind. To attribute guṇas to God, who is free of guṇas, is only the fault of our vision, only the fault of our feeling. Here is a small example. A mother has three children. The eldest of those children is of some age. So he is able, to some extent, to understand the affairs of the world. The second is somewhere in the middle. The third is very small. Now, at some time, because some troubles have come up, the government may impose some kind of compulsion.