In plain words
You are writing a letter. While writing a letter, if there were no attention to which letter must come next to which, you could not write the letter. To walk in the bazaar, if there were no attention to where a car is coming, where a lorry is coming, where a man is coming, you could not walk in the bazaar. When you sit down to eat, if there were no attention to where the curry is and where the pickle is, you could not eat it. So in life, from daybreak until you lie down at night, walking, talking, Reading writing, eating, all of it is dhyāna. That is, whatever we fix the mind on, all of that is dhyāna. But in dhyāna there are two kinds of dhyāna. This is prākṛta dhyāna; that is parākṛta dhyāna. This is padārtha; that is parārtha. So to tie up this mind that runs this way and that and turn it towards the Paramātma, that alone is true dhyāna. It is only turning the mind that goes this way towards that way. Turn it that way, and that is enough: we gain Mokṣa. Turn it this way, and that is enough: bondage arises. There is a lock. There is a key. Put the key in the lock and turn it to the left, and it opens. Turn it to the right, and it shuts.
Our heart itself is a LOCK. Our mind is the key. Put it in the heart and turn it god side. Deattachment. Turn it world side: attachment. So to turn the mind to God, that alone is true dhyāna. But not recognising that subtle point, we sit in dhyāna for hours and hours. Of those hours, some hours go into sleep. For some more minutes we sink into needless worries. Why do such dhyāna? Instead of doing such dhyāna, you could do the housework! You could do some service to society. That is better than this dhyāna. What use is dhyāna in which the mind does not stay still even for a single moment? So rather than this dhyāna, love the divinity that is in everyone. That alone is true dhyāna. Love all Serve all. We must recognise the principle of these two. To see one being and hate it, to see another being and love it; to harm one being and love another being: this is not fitting for divinity. So we must recognise the principle of loving everyone.
In this humanness there are five kinds of nature. The divine in man, the human in man, the demonic in man, the animal in man, the base in man. We must recognise these five well.
In man there is a divinity. That is ‘īśāvāsyam idaṃ sarvam’; since the principle of the Ātma is in oneself, when one does not have it, this life becomes worthless.