In plain words
In the same way, our mind sets about running off this way and that in all sorts of ways. At such a time, when we set about offering it the principle of God, better than those forms tied to sense objects, when we try to practise the dhyāna and japa fit for it, it will not in the least set about roaming so freely like this. But today man's mind, carrying the saṃskāras of birth after birth, runs in many ways after contemptible things, after contemptible infatuations with sense objects; however much he curbs this mind, he cannot succeed, and in that state man suffers humiliation and meets defeat. Truly, because these desires for sense objects develop a powerful infatuation, their own efforts fail completely. What lies in this is not at all the nature of the mind. When the resolve of the mind and the resolve of the intellect stay steady, we will not set about stepping forward toward anything impure. In such a state we must set about experiencing something in solitude, or join a satsaṅga like this one and at least do some sacred listening. By our doing some practices of this kind, our bad saṃskāras can wane to some extent. But in today's modern age, even this thing called satsaṅga has been flaring up with a kind of perverse feeling and some indecent words. We give all the time it takes to combing our cropped hair. We waste hours upon hours putting on kohl, plaiting our hair, tying ties or pulling on trousers. But at times, ‘Sir! For all these hours you do give time to shaping, in so many ways, a form that is impermanent, transient and Asatya; could you not set about doing five minutes of dhyāna, or five minutes of japa, or five minutes of bhajan?’ — when that is asked, the young people of today say there is no time, and in that state they go on wasting time like this.