In plain words
You practise them for your own sake. You practise them for your own satisfaction.
There is not one thing that God desires. God has no desires at all. That is not the way to please God. God is not set apart, separate from you. If you forget the attachment and hatred that are the breeding ground of such Ajñāna, you become a witness to yourself. It is your own attachment and hatred that keep you far from God. If you root out your attachment and hatred, you yourself become Divinity. It is not that you must do many sādhanas for Divinity and so attain the principle of Brahman, the eternal Satya; that notion is mere delusion. So in the world many kinds of fourfold sādhanas have come into being for us. The sādhanas called yama, niyama, prāṇāyāma and pratyāhāra all came into being. Śravaṇa, manana and nididhyāsana also came into being. But for what purpose did all these come into being? When we inquire what they came into being for, we may believe that they are, after all, for the vision of God. No, no. These fourfold sādhanas, and the sādhanas of yama, niyama and the rest, all of these root out the attachment and hatred that cover the Manas. They are for wiping away the dirt that has covered humanness. The moment purity of citta is formed, he can recognise his own svarūpa. As long as Ahaṅkāra and mamakāra cover this picture, he cannot recognise Divinity in the least.
So we must recognise the truth that these sādhanas came into being to recognise the oneness of that Divinity. All human beings must become single-minded and strive to see the principle of the Ātma, which is Divinity. We must achieve an ideal unity in humanity. Only when we achieve such unity will the principle of the Ātma, which is Divinity, shine forth for us. We already are embodiments of the Ātma. We already are embodiments of Ānanda. We already are drops of nectar. We already are embodiments of immortality. But attachment and hatred have covered it, so that we cannot recognise it. We must drive away this Ajñāna that has covered the principle of the Ātma.
Asking the Paramātma to forgive the faults we commit has been going on at such a natural level. The same practice has been growing among the Christians from time without beginning. In it, devotees committing faults, praying to God to forgive the faults, God granting grace as though He had forgiven: people have been fostering all of this only at the level of a natural delusion. In some churches, too, when many pray over the faults they have committed, the pope or the priest says to them, "I have forgiven you," and they, satisfied with that, pay so much money for this forgiveness: this has been going on.