In plain words
As far as you know, you must see that no fault of any kind enters you. By setting the senses on the good path you can attain the realisation of God; you yourselves can become God. Though such great power is in you yourselves, you fail to recognise it, imagine that there is some power other than you, and crave after that power. There is no power whatever greater than you. “Ekaṃ sat viprāḥ bahudhā vadanti”: what exists is one, only one. To search, thinking that a second thing exists, is sheer ignorance. There is no second thing at all in this world. “Eko 'haṃ bahu syām”: what exists is one alone. You yourselves imagine the difference. If you would recognise the oneness, you must restrain the senses.
Ānanda lies precisely in restraining desires
It is a mistake to think that Ānanda comes only when desires are fulfilled. Ānanda is found only when you restrain desires. Only he who restrains his desires attains true Ānanda. He who tries to satisfy his desires falls into deep unrest. What are these desires? All these desires are nothing but the marks of worldly pravṛtti, are they not? There is no happiness at all in this pravṛtti. Imagining that there is happiness in it, you push nivṛtti far away from you.
At first the Buddha went to see many elders, studied great books, and did many sādhanas. But the result he hoped for did not appear. Recognising that all these belonged to pravṛtti, he put those books aside, and gave up seeing the elders and listening to their teachings. He tried to make the five senses God had granted him worthwhile. There is no use in doing sādhanas without making worthwhile the five elements and the five senses God has bestowed. This body is bound to fall, bound to burn, bound to drop away. Sādhanas done with such an impermanent body also give only an impermanent result. Only sādhanas done with a feeling that is eternal and true give a result that is eternal and true. Recognising this truth, the Buddha restrained his senses.