In plain words
To restrain Manas, remembering the Name is a very easy path; if you sing of the līlās and the many virtues of God, who is the Self of all in all beings, and rejoice in them, Manas becomes pure, becomes sāttvic. Along with this, you must also eat sāttvic food. For man the tongue is not the only sense; man takes in food through all five senses. What you hear with the ears is food indeed, what you take in as smell with the nose is food indeed, what you see with the eyes is food indeed, what you touch with the skin is food too; all of these must be sāttvic food. You must long for good hearing, good sight, good speech, good taste and good touch, and gain them.
For control of Manas, a solitary place free from the coming and going of the crowd, and lovely surroundings that draw you with the beauty of Prakṛti, give encouragement. But for how long is this solitary living needed? When we light an oil lamp at home and a wind comes, we shut the windows and the door; once the wind has died down, the lamp meets no hindrance, so there is no fear in opening them. In the temple called the body burns the flame called the jīva. Divinity is its light. So that the wind called the feeling of Prakṛti does not put out that lamp, you must shut the windows called the senses securely. That is, so long as attachments and desires for the things of the senses remain, solitary living is indeed needed. Once they have cooled, there is the chance to realise oneness even in this manyness and to enjoy Ānanda.
Is it the influence of Kali, or what? Today people have appeared who spread a seat amid the crowds in the bazaar and do dhyāna! The cause of this is nothing but the desire to be counted by everyone a supreme devotee. From such displays nothing at all is gained. Dhyāna must be done in a solitary place, without others knowing. Do not toil for the praise of others; toil for the praise of the Paramātma. Above all, you must rid yourself of the impurity of the heart. This alone is the aim of all sādhanas. If you keep looking at the impurity and the faults of others, the impurity within you grows. Without looking at their badness and their mistakes, without dwelling on them, without speaking about them, you must look at your own faults alone and correct them; if you have blamed anyone, knowingly or unknowingly, you must at once make amends with repentance and set about putting him right with good words. Then that bad man will turn good. You must not crush him with reproaches. If we reproach others, we become small; we do not become great! Is reviling others so great a deed? If you hurt others, all your words of reviling will dance around you at your last hour.
Every karma of your lifetime stands at the last hour as your support and as your example. A life of reproaching is a wasted life. It does not matter if you do not do dhyāna, japa and the rest; it does not matter if you do not do bhajan. If you lead your life without reviling others, without mocking them, without hurting them, that alone is enough; that itself is a great sādhana. Only when there is no fault at all in your own heart do you have the right to point out the faults of others.