In plain words
As long as this is not under control, Ānanda will not come to us. All the experience we have today is only momentary. It is only a fleeting joy. This is only the joy of the senses. The end of this joy is sorrow itself. With this we cannot experience Ānanda. The right path to experience eternal Ānanda, non-dual Ānanda, is the Prema of God itself. So we may study the śāstras. We may recite the Vedas. We may read the Purāṇas. But unless we develop Prema for God, the essence that is in all of them, all these turn out to be of no use. All sādhanas without Prema are only fruits without juice. God has neither anger nor grace at all. Whatever God does, whatever He says, whatever He thinks, He wills it for the happiness of people, for the welfare of the world. We must try well to recognise the principle of Divinity. At times you may think that God is angry. That is a great mistake. But because He feels that, in your future and in your conduct, you are going by very wrong paths, He appears to keep Himself somewhat at a distance. He takes such actions to set you right. But not recognising that truth, you fall into many kinds of misunderstanding and suffer unrest. Only when the mirror is clean does our reflection appear clean. When the mirror is covered with dirt, our reflection too will be dirty. To experience the sweet essence of God's Prema in our heart, a fitting purity of citta is needed. For this purity of citta, this practice of karma is most necessary. All karmas are able to bring about only the purity of the citta. Cittasya śuddhaye karma. So every karma we do, we must try to do with purity of citta, in purity of thought, word and deed. At the time of singing bhajans, we must pray to God in purity of thought, word and deed. If the mind goes one way, the senses another way and the thoughts yet another, there is no use. Just as rāga, tāla and bhāva are needed for our music, so this purity of thought, word and deed is needed in prayer to God. If the pitch slips, we fall out of tune. It is no delight to the ear. If the tāla slips, our mind is thrown into confusion. If the rāga slips, then roga itself comes. If all these are at odds with one another, all of them bring God only dissatisfaction. But for God there are not these two, satisfaction and dissatisfaction. To satisfy you, He shows dissatisfaction. To set you right, He makes His dissatisfaction known.
Whatever we do, we must make the right effort to do it in purity of thought, word and deed. Today in the world we utter the sacred words dāna, Dharma and tyāga. But unfortunately we are developing many kinds of meanings for Dharma, Jñāna and tyāga.