In plain words
All karmas are offered to God alone. The reason is this: from the Ātma the aham is born. From this aham thoughts are born. From thoughts speech is born. So the ground of speech is thought. The ground of thought is the aham. The ground of the aham is the Ātma. So all the karmas we do we do only on the ground of the Ātma. All karmas, and all words too, we speak only on the ground of the Ātma. All our saṅkalpas we resolve only on the ground of the Ātma. The Ātma is the father. The aham is the son. Thought is the grandson. Speech is the great-grandson. All of them belong to one family. So our speech must be for the pleasure of God. Our thoughts must all be for the pleasure of God. Our aham too must be for the pleasure of God. Only then is it Ahaṃ brahmāsmi. That itself turns into Brahman. That Brahman itself is Prajñā. So everything springs from Prajñā alone. This very thing they called brahmacarya. This is the fourth human value.
The fifth is aparigraha. That is, in today's language, in this world, we use it to mean that we must not accept another's property, gifts or charity. That is not its right meaning. It means that whatever work we do, we must do these karmas without hoping for the fruit and without asking for any return; we must do karmas free of any wish for return. We must do karmas free of Ahaṅkāra. We must do karmas free of pride and of the sense of mine. We must do karmas free of selfishness and self-interest. This itself is aparigraha. But today we do every karma out of selfishness and out of self-interest. We do karmas out of pride and the sense of mine. We do these karmas out of this Ahaṅkāra. That is why these cannot become karmas of humanness. So if we are to nourish human values, we must do karmas joined in this way with the three guṇas, joined with purity of all three instruments. We must do these karmas free of the fruit. Whatever pūjās we perform, whatever vratas we keep, whatever pilgrimages we go on, they are karmas done for the sake of some gain of our own; pūjās free of the fruit, karmas free of the fruit, sādhanas free of the fruit, we are not doing today. This is not a human value. The reason is this: though in humanness there is the divinity called the divine, we fall into the common man's dullness, sink into desires that belong to Prakṛti, and lose Ānanda. Jñāna must be wholly filled with sacrifice. What is filled with sacrifice is itself Jñāna. What is filled with attachment can never be Jñāna.
Sītā was born of the earth. She saw the golden deer. She was filled with Jñāna. But the moment attachment began, she put Dharma, Satya, and Rāma Himself far from her. The day this Sītā turned to Jñāna and sacrifice, that very day she was united with Rāma. Having lost this Sītā, who was filled with Jñāna, Rāma made many efforts and sādhanas, in many ways, to win that Jñāna.