In plain words
Everything is in God alone. With this as its ground, the Veda: Antar bahiśca tat sarvaṃ vyāpya nārāyaṇa sthitaḥ. He who dwells within and without is Nārāyaṇa Himself.
Then in what form is God? Satyaṃ jñānamanantaṃ brahma. God is the embodiment of Satya, of Jñāna, of the Infinite. As for Satya: merely to speak of what was seen as it was seen, of what was told as it was told, of what was uttered as it was uttered, is not Satya. This is a worldly Satya. Real Satya stands untouched in the three times. It is that which changes at no time at all. To recognise such Satya, we must journey on the path of Satya. We must paint in our hearts the Satya that never changes. It is by its reflection that we must journey through the world.
Jñāna. Jñāna is nothing but Caitanya; it is not something bound up with sujñāna, vijñāna and prajñāna. Caitanya is everywhere. What moves man, what sways the trees, what makes the insects crawl: that too is Caitanya. Tyāgarāja spoke of that Embodiment of Caitanya.
In the ant, in Brahmā, in Śiva, Keśava and the rest, O Rāma, You who bear the title of One who dwells there with Prema brimming over, protect me.
So he said. In all living beings, in all objects, He shows Himself as the Embodiment of Caitanya. To recognise this Tattva of Caitanya is the darśana of God. Where is it? That itself is the Infinite. It pervades everything. In whatever way anyone thinks of Him, in whatever way they sing His praise, in whatever way they worship Him, He Himself makes that form of worship, that form of Prema, known, and goes on handing it to others. ‘O God! Stay close behind me, stay at my side, and keep me safe,’ to one who prays so, He stays at his side, He stays close behind him. Such a devotee can hear nothing at all but the sound of a single footfall. ‘O God! Can my troubles not be seen? Do You not see my sorrows?’ To those who pray so, they say, only eyes appear. ‘O God, are my prayers not heard? Do my prayers not reach Your ears?’ To the devotees who pray so, only God's ears keep appearing. Yadbhāvaṃ tadbhavati. According to the feeling of each, God appears to each in that way. That itself is the all-pervading Infinite.
Ānanda. Every man longs for Ānanda. What is that Ānanda like? It is but one. They keep uttering the names of Ānanda, Nityānanda, Paramānanda, Yogānanda, Brahmānanda, Advaitānanda, yet all these kinds of Ānanda are merged in one single Ānanda.