In plain words
Only the consciousness that is in all living beings and has taken on every form bears the name ‘Sat’. To make a close bond with this divine power, whose form is consciousness, is Satsaṅga. People generally think that to gather with a few people and think of God, or remember the Name, or take part in some good work, is Satsaṅga. This is not Satsaṅga. Satsaṅga is to make the consciousness called Sat, which is within all, all-pervading and all-powerful, the support of one's life.
Only when man recognises the inner meaning of moha does moha leave him
But ‘moha’ stands in the way of such Satsaṅga. What is this moha? Is moha the craving for wealth, for a wife, for sons, and the like? No. Only when man recognises the inner meaning of moha does his moha for this moha leave him. Ma + ūha = moha. ‘Ma’ means limited; ‘ūha’ means dwelling on what is not. Do you see? What does moha mean? Moha is limited, deluded thinking. It has no connection with God. We think we are imagining a principle that lies beyond divinity. No. It belongs to Prakṛti. Through what has this moha come to stay? This very thing they called ‘kāma’. That is, desire. What does ‘kāma’ mean? ‘Kā’ means happiness. ‘Ma’ means limited. Kāma is limited happiness. That is desire. Whatever desires man may desire, they are all limited ones! The divine feeling alone is unlimited! That is the feeling of God. It is the consciousness that is everywhere. These forms of consciousness are not lasting. This consciousness too belongs to Prakṛti. Even this consciousness of Prakṛti takes shape through Sat, Cit and Ānanda. Sat means that which always is. That which is lasting. Cit is complete Jñāna. It is not a knowing that picks up a little of this and a little of that. Cit is the full understanding of the principle of Sat. So both of these are beyond Prakṛti.