In plain words
So first of all, in this youth of ours, we must work with hands full. We must fill the heart with good feelings. Only when we nourish this kind of life will we be able to understand the oneness in this infinity. We need not give up anything. Even in enjoyment we can experience renunciation. The meaning of this is that if we put away attachment to sense objects and Ahaṅkāra, then whatever work we do, the mind teaches only the purity of evenness. Only when we make this path part of our daily life will we understand divinity well.
We must also first of all understand the word daiva. Daiva means the whole. The whole means that the whole world is divinity itself. In the Gītā they called this the Virāṭ form. Because the whole universe is made of the whole, they have spoken of it as daiva. If we want to experience this divinity, we must understand the Name of God. That is, we must take the meaning that this Name carries. "Nā" means not, there is not. "Ma" means mine. We must take Nāma to mean "not mine". It is not merely names such as Rādhā and Kṛṣṇa. We must practise the Name in the feeling "not mine". If we turn Nāma into ‘nā ma’, that itself becomes nāmasmaraṇa.
The inner meanings in divinity are infinite. In this infinite Name we forget the true meaning and take up a wrong one. The main reason for this is lack of discrimination and ignorance. Attachment to vāsanās is a stronger reason for it. Attachment to vāsanās is simply to forget one's own nature and to lean on the nature of others. It proves Satya to be Asatya and Asatya to be Satya; it believes the lasting to be passing and the passing to be lasting. This ignorance is like a mirror. When we stand before it, our right hand appears as the left hand. The left hand appears as the right hand. That is just its reversal. It proves Satya to be Asatya and Asatya to be Satya.
What is the mark of dullness of understanding? Whatever good things are said, they do not reach the ear. When we feel we should hear good things, this dullness of understanding gathers round our ears in many ways like mosquitoes and tries to keep them away. We let no good matter fully into our ears. If it is bad matter, both ears listen with one-pointed attention. This very thing: