In plain words
Only when we set about driving with concentration on all of them, every one, do we come to no harm. So when we practise such one-pointedness in our daily life, it can in no way be called dhyāna. It is this: to keep the divine place as our goal and to immerse our feeling in the vision beyond these senses is itself the aim of dhyāna. So what is beyond the senses is meditation; what is subject to the senses is concentration. Here is a small example of this. There is a small rose plant. In that rose plant there are many branches, twigs, leaves, flowers and thorns, all together. At such a time, inquiring which is the flower, which are thorns, which are branches, which are leaves: just this is concentration. Only after seeing all these does it become quite clear to us that this is the flower. When the one-pointedness comes that this is the flower, then we try to pluck that flower without the thorns touching us. Once this flower has been separated, it has no connection any more with the plant's leaves, twigs or thorns. Separating the flower from this tree is what they call contemplation. Will you keep this flower in your hand? No: you will offer this flower to God. Now, after this flower has been offered to God, there is no tree, no hand of yours, no flower. It has merged in God. This is called meditation. Your life itself is a rose tree. In it, the many kinds of relationships are themselves the branches. Your qualities are its very leaves. Our diseases are its very thorns. Our Prema itself is its flower. To separate this Prema from these qualities, these diseases and these relationships, and to keep it in your own possession: this itself is, for you, the true contemplation that comes between this concentration and meditation. The very act of keeping this Prema in your possession and offering it to God: there the oneness of these three comes together. This Prema stays pure Prema.