In plain words
All that is seen by the eyes of flesh merges into the womb of time and is subject to change. The eyes of flesh are themselves subject to change. The world that is seen is also something that changes. So for man to see with the eyes of flesh and be satisfied: that is Ajñāna. Eyes are not for men alone. Demons, cattle, birds and beasts have them too. Even ants and mosquitoes have them. Eyes. They too see the world, which is a thing seen and fashioned. Man looks on all that he can see with these eyes of flesh merely as a wonder. He experiences it as worries. But this is not the true vision that belongs to man.
Man must see the world with the eye of Jñāna and rejoice. For man, who is endowed with Vijñāna, Sujñāna and Prajñā, a nature that is satisfied with the eyes of flesh alone is merely a petty nature. Humanness is joined with Divinity. We must acquire the divine vision; it is not a matter of developing only the vision of the flesh. That itself, they said, is dhyāna. Anil Kumar said that dhyāna means dhyāna, dhyeya and dhyāsa, the oneness of these three: that is dhyāna. Dhyāsa: the person who does the dhyāsa. Dhyeya: the one who is meditated upon. Between this dhyāsa and dhyeya, dhyāna is what connects the two. That is Tat tvam asi. Tat, that. Tvam, this. What brings the link between this and that is asi. In the same way dhyāna is what brings close kinship and relationship between dhyāsa and dhyeya. But this is impossible. Man sits for hours on end for dhyāna. But is he able to hold his mind still even for one moment? No. What is the use of doing such dhyāna?
So to waste hours of time for the sake of dhyāna cannot be called worthwhile. Keep your mind on your karmas and carry out your karmas. That is dhyāna. To put dhyāna in a few good, small words: it is giving the mind work. When it is without this work, the mind runs about in many ways. So giving the mind work is itself dhyāna. We must inquire what work, of what kind, to give it. We must give it work that is sacred, bound to the good of others, full of joy and free of selfishness. The inquiry that this work must be done in this way is itself discrimination knowledge. For that discrimination knowledge, determination is very necessary. Only through the oneness of the two, this determination and discrimination, does practical knowledge begin.