In plain words
So yesterday I explained, in the principle of this Tattvamasi, what tat means and what tvam means. With the guru in the place called tadevatvaṃ and the disciple in the place called tvamevatat, the disciple asking to some extent into the inquiry of tat, and the guru telling the disciple the inquiry of tvam: through the oneness of the two, the guru as the disciple and the disciple as the guru reach one single place; and this very thing I also described as the Ānanda of union. So in this we must put away our outward vṛttis, keep the Paramātma as our goal in the place of pravṛtti, and set about bringing the principle of our life into it. By these vṛttis is meant this: the vṛttis are precisely what takes on our gross form. What takes on the subtle form is the guṇa; what takes on the causal form is the citta. When aham, which has the form of sound, joins the principle of Ahaṅkāra, it takes on form as the principle of the sattva, rajas and tamas guṇas. Moving in three forms with the three guṇas, this very thing spreads through the world in the vṛttis that are a kind of Brahmā-Viṣṇu-Maheśvara principle. In this gross world every object we experience too, every principle too, every action too, is counted as nothing but a vṛtti. They have laid down that hearing too is itself a vṛtti. But hearing the Lord's name and remembering the Lord's name are not a vṛtti; they come under sadvṛtti, between pravṛtti and nivṛtti, and through it great souls set about doing certain works. But to turn these vṛttis onto the path of nivṛtti, certain kinds of practice are needed as well. This is what they also call dhyāna. How should we do this dhyāna? What is the inner meaning of dhyāna? There is the chance for us to reach the goal of this dhyāna, or the destination we long for. But today in the world, because so many people speak of so many ways, in so many manners, about this dhyāna, the mind of the sādhakas who practise dhyāna is thrown into confusion in various ways. Here, dhyāna is one word. Dhyāna means the sādhana we do.