In plain words
As our feeling is, so is the result. God loves the feeling. The world loves the outward. Seeing the outward, the world may make a mockery of it. But since God loves the feeling, no changes are seen in Him. The sign fit for recognising the Divinity that is everywhere is our feeling itself. Our feeling rests on our actions.
All actions rest on resolves. Each one is a reflection of the innerbeing. What we see in the outer world is only the echoes that rise from us. We must put body and karma to good use in the very matter of purifying our feelings. Today we are doing sādhana. What does sādhana mean? Is it doing japa, or doing dhyāna, or doing bhajan? All these are only steps to a worldly Bhakti. True sādhana: we must remove the absence that is in us. We must remove the feeling of the not-Self. We must remove worldly actions. Keeping the kṣetrajña in view, we must give up the kṣetra. Giving up worldly feelings and developing divine feelings, taking this to be the right sādhana, trusting them to belong to pravṛtti, we must enter on it. What we see, what we hear, what we think, what we eat: all these are only marks of Prakṛti. What is beyond all these is the true feeling. That is the mark of nivṛtti. We must set about recognising this mark of nivṛtti well. Where did this mark of nivṛtti begin? I have told the students many times: from the Ātma, Ahaṃ emerges. Ahaṃ means 'I'. This is God's very first name. Every man, the moment he is born into the world, says 'I'. From this Ahaṃ, Manas emerges. From this Manas, speech arises. So to Ahaṃ, Manas is like a son, and speech is like a grand son. Speech, Manas and Ahaṃ belong to one family. In this triad they are only one. That is Sat-Cit-Ānanda. This Sat-Cit-Ānanda belongs to Manas, to Ahaṃ, to speech and to the body.
Wherever you look, what is there is this Sat-Cit-Ānanda alone. These, Sat, Cit and Ānanda, are the marks of God.