In plain words
Since Sat, Cit and Ānanda come in separate forms and separate parts, how can we conceive of the oneness of the three? Though they look separate and different, here is a small example to show the truth of the oneness within them. A lamp has heat, light and a red colour; though these three look separate and different, the nature of the lamp is the coming together of all three. Then what sādhana is fit for humanness to reach this infinite embodiment of Saccidānanda? What close kinship can there be between the infinite and the small? Is this possible? So we may doubt. But such doubt must not make us weak. In the infinite ocean, coolness, whiteness and wetness are present by nature. In the waves that rise from this infinite ocean, too, these three qualities are present just the same. In the same way, in this jīva principle that has risen from the infinite embodiment of Saccidānanda, too, the eternal truths Sat, Cit and Ānanda go on shining. We must not fall into distinctions of small or great.
The divinity that fills everything is the embodiment of Saccidānanda itself. This is also what has been called Godhead. The word "daiva" means "samiṣṭi". Samiṣṭi is Prakṛti, the world fashioned as what is seen. All this Prakṛti is the Māyā of God. Within every object the divine power of Sat, Cit and Ānanda lies hidden. This Prakṛti is wholly joined with pure Consciousness. So the divine power hidden in every object is this embodiment of Saccidānanda. God, then, is Prakṛti and the Saccidānanda principle: the joining of these two is the true meaning of this divinity.
This Saccidānanda is eternal. It is ever present. God means Matter + Being = GOD. We must make a fitting effort to understand so divine a principle. But many kinds of obstacles stand in the way of recognising this supreme principle. Of these, the chief obstacles are four. 1. The obstacle of avidyā. 2. The obstacle of the intellect, 3. the obstacle of false reasoning, 4. viparyaturīyāvastha, or perverse obstinacy.
What is the obstacle of avidyā? I am a jīva; I am not free in all things, I depend on another: it is this feeling of weakness. As long as this weakness remains, man cannot recognise his own true nature. The second, the obstacle of the intellect, means that whatever elders may say and whatever great souls may teach, such a man will not consent at all to take in sacred thoughts. He has no heart at all to listen to what others say.