Narada Bhakti Sutras Lecture 13 Su.15-18 on 13-January-2019
Full Transcript (Not Corrected)
Opening Invocation
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum
pādapadmetayosritvā pranamāmi-muhurumuhu
Spiritual Discourse on Shastra Rakshana and Bhakti
The True Meaning of Shastra Rakshana
So, Shastra Rakshana - Shastra Rakshana means protecting. Shastra Rakshana means not protecting. You are nobody to protect the scriptures. What it means is to follow the scriptures. If you follow the scriptures and if you are very happy, then others will get [inspiration]. Now here also is a psychology.
We don't understand Sri Ramakrishna; we don't understand Swamiji. Really speaking, we don't understand. We only see their external actions, but one thing we notice: people like Sri Ramakrishna are extremely happy people. Then we say, "What is the cause of this happiness?" He gets up early in the morning and he takes God's name, then he takes prasada, then he goes and bows down, he does japa, he does meditation, and he talks about God.
These are all things only we can observe. And therefore, when a person says, "There must be a cause for happiness, and there is no other cause for happiness" - because people have got cars, they may be happy; people have got refrigerators, people have got so much money, etc. This they think is the cause of happiness, but in fact it is not. So, when a person says, "I want to be happy" - everybody wants to be happy - and here is a person who is very happy, and so what is the secret of his happiness? He does these things. Then he comes to the conclusion: "I am a very rational person. Since he is following this, he is happy. If I also follow him, I will also be very happy."
This is called Shastra Rakshana. So why does God keep Jeevan Mukthas? To show the way to other people. How do they show the way? First they follow it, and secondly, they also show through their life. Their life is a matter of tremendous joy.
Recognizing True Saints
That's why one simple fact: How to know whether a sadhu is a good sadhu or not? What is the way to know? You can't know his sacredness. Suppose you find him, that he is "gudi gudi japam." When he looks at his face, it's a castor oil face. Then you don't feel like [seeing him] a second time. But if you see a person [who is] very happy, and we all have intuitive power to find out whether a person is happy or not. How do I know the other person is happy or not? The moment you go into a happy person's presence, you will also be temporarily happy. If you go near fire, you will also get the heat. So then we all want happiness. That is why Shastra Rakshana is necessary.
The Purpose of Saints' Teaching
For many purposes, one purpose is: What do the saints speak? What do they speak? Nothing but scriptures. But when they speak, they simply don't quote Bhagavad Gita and other things. They put it in such a simple manner [that] anybody can get inspiration, understanding through them, because they are not talking like pundits. They are talking like people who really experience it, and they behave also for others to emulate. It's an imitation of Christ.
Just I remember: Jesus Christ, [on his] last day - next day he will be betrayed - twelve of his disciples, you know that famous supper. What did Christ do? He washed the feet of everybody and wiped with his own hands. Then they were [saying], "Master, we are your disciples, you are our Master. Why do you do this?" Then he said, "You observe: being your Master, if I am doing this to you, what should you do to each other?" It's an example. And then the moment he passed away, they started quarrelling with each other. Yes, they started quarrelling - St. Peter and St. Paul, a terrible quarrel. This we don't need to go into that. But he sets the example for us. If we are intelligent, we follow.
Practical Application of Shastra Rakshana
So Shastra Rakshana - they say, in this world also, not only Shastra Rakshana [but] your eating, your meeting people, and other worldly affairs - you be rational. You see what gentlemen do, what righteous people do, follow them. And what they don't do, you also renounce. That means do not get upset. What does that mean? They realize it's wrong. He can break the rules, but he will not break, for two reasons. I mentioned yesterday, what are the two reasons?
Because he practiced it for so many lives, it is impossible for him to break the rules. Secondly, he is not acting. A realized soul has no individuality. It is only God who uses that instrument for the good of other people. Is it not? So he cannot do it.
But then, even worldly affairs also, a devotee - we are not talking about a devotee - you should respect the scripture, and you should behave in such a way as though you are going along with the spirit, so that there is no conflict with other people. And this bhojanadip, yapa, risu also - food, etc. - whatever is suitable to you, because in a family, if there are four people, everybody's stomach condition is not exactly the same.
So Sri Ramakrishna gives the illustration: A mother has four children - a baby, a boy, and a middle-aged - not middle-aged, adolescent and a young one. She prepares and gives exactly the same thing, but not exactly in the same way - whatever is suitable for their stomachs. So that is the general rule for us: that we should not, because we are spiritual, we should not behave oddly, weirdly. That's why people call it weird, you know. "I put this different cap, different japa mala, different botus and all those things." It is only [that] you are attracting the attention of the other people.
Understanding Bhakti: Definitions and Results
Then this much is how to behave. So what did we discuss? What is the definition of bhakti? What would be the result of bhakti? Para bhakti, so he becomes amruta - amruta bhavati, sthapga bhavati, matta bhavati, atmarama bhavati. Then nakinchitvanchati, nashochati, nadvesti, naramate, notsahi bhavati - all these things have been told. Then how does that man should behave in this world? Like anybody else. From outside you don't see any speciality, but from inside, Sri Ramakrishna puts it: there is a kind of sweet which is filled. You know, outside it looks exactly the same, but inside it makes a vast difference.
One is this kadai sutti like that, and another is filled with chhana jalebi. Do you know, do you have any idea - chhana jalebi? You know jalebi? Hopeless jalebi - inside that they put some besan. But there they put the chhana, you know - broken milk, paneer. That paneer is filled. Once you taste that, you will be parama sanyasi towards all varieties of things - automatically renounce the world. It is available in West Bengal. It is a common thing, but you have to ask them: "chhana jalebi." It is costly also.
There is a chhana rasogulla payas. Payas you know? Instead of rice, small small rasogullas will be there. And there is a rasogulla payas - it is rasogulla, inside there is payas. Payas rasogulla, rasogulla payas. So that is what we are talking. It is inside, it is outside, it is everywhere. So beautiful, you have to understand.
The Importance of Proper Spiritual Behavior
So what are we talking about? We have talked about how to behave. What is the - you observe the roots of the scriptures, and outside you behave like anybody else without drawing any attention. At the same time, you are totally different within you. This is the most important issue, because the moment you draw the attention of other people in the name of spirituality, they will fall upon you like a flock of chickens fall upon one chicken whose backside is damaged.
Do you know that? We used to have - for children, in Cherrapani - poultry. I used to observe that. You know what? You see, they lay eggs and sometimes the egg is big, but it damages that - whatever anus, whatever you call it - and then blood will come. The moment other chickens see that blood, they all run after it and they will kill it. Several birds have been killed, because it is terrible like red rag to a mad bull. It is like that.
Society is like that. The moment you find somebody [different], everybody falls [upon them]: "Oh, you are pogo, you are pogo, you are pogo." Even if you are not pogo, they will make him pogo, because whatever you are, you can make the others also exactly the same.
The Path to Attaining Bhakti
So what are we talking about? Now he is telling: How does this bhakti - how does a person attain this bhakti? Until this time he is only talking about what? What are the definitions? What are they? How do we understand what is bhakti, etc., etc.?
So Vishwanath, now this bhakti has to be attained. Sadhana is coming - to the sadhana marga. So the sadhana has to be practiced. This is all only for giving us knowledge. Why is it necessary? Because this is psychology. What is the psychology? Before we can desire something, we have to know - have knowledge of that object. Then only [we know] whether it is desirable, how much it is desirable, and how much price we have to pay, and what is the way to obtain it. It all depends upon having knowledge of this thing. You understand now. So this is very important.
The Infinite Paths to God
Different people have attained this para bhakti through different paths. See the beauty of it. Hinduism, from the very beginning, it says: there are infinite paths to God who is infinite. If God is infinite, there must be infinite paths. Even for a small mountain - not that they have to climb only from one side - you can climb from the east, from the west, from the south, from the north. So if infinity is the nature of God, how many paths will be there? Infinite paths will be there.
So that is what Shri Ramakrishna used to say: "Ekam sat, vipra bahudha vadanti." What is Ramakrishna's life? It is a perfect illustration of that Vedic truth: "Sat ekam" - truth is one. But the path to the truth? Infinite.
Infinite means - I will tell you something. One path is Ramakrishna: "I want to think of God as what? Ramakrishna." "I want to think of God as Rama." "I want to think of God as Krishna, Jesus, Buddha." Now tell me: before the birth of Rama, was there a path called Rama? No, because he was not there. Before the birth of Krishna, was there a path called Krishna path? It is not there. Before the birth of Buddha, there was no Buddha path. Before the birth of Jesus, there was no Jesus path. Before the birth of Ramakrishna, there is no Ramakrishna path.
Now their life is - their mantra, we mentioned - avatara's name becomes a mantra, avatara's form becomes an object of [worship]. He himself told: "Now I have become a God, and now many people will worship me." And then his life becomes an inspiration and his teachings become a guidance. All these things happen there. So before Ramakrishna's birth, that was not there. After Ramakrishna's birth, it will be there.
Now how do you know? After 100 years, God may be born in some other form and there will be another path opened through that. And Guru - this is one way of understanding it. All of us have got our Gurus, isn't it? Every Guru is a doorway to the infinity.
The Path of Guru Bhakti
Suppose there are some people [who say]: "My Guru is Parabrahma, Madatma, Jagatatma, Mannadho Jagannadho, Madguru Jagadguru, Madatma Sarvabhutatma" - like that there is a shloka like that. So there are some people [who say]: "I don't know God, but I know my Guru." If he meditates upon his Guru, will he not attain God? So that is one path. It may not be your path. Your Guru may be different. You meditate upon him.
Even a buffalo path is there. There is one Guru - he was a Brahmagnani. One disciple went to him and said, "Sir, please show me the way to God." He described and said, "Meditate upon God." So he went and meditated for 5 minutes - he is better than us! So he came running: "I can't meditate, because all the qualities - he is Nirguna, Nirakara, Nirvisesha - all those things, he is impossible!"
Guru told him: "What do you love most?" "I love my buffalo." So Guru told him immediately: "Now you consider your buffalo as Brahman." So there was a small hut where he can sit comfortably. There is a small doorway where he has to bend and go, but once he sits comfortably - you know many Sadhus' huts will be like that.
So this man went, and after some time the Guru went inside and then he [called]: "Hey, come out!" He says, "Guruji, I can't come out." "Why, what is the problem? You entered very nicely, you can come out very nicely." He said, "No, my horns have grown so big that I can't come [out]." So he understood that where the object of love is there, that can be a path.
Various Forms of Devotional Paths
So Guru Bhakti is a path. Similarly also this Matra Bhakti. Suppose somebody loves - M asks: "Can one meditate upon one's mother?" He says, "Why not? After all, one's mother is Divine Mother." Really, in reality you are not imagining them to be Divine - you are imagining them to be non-Divine. Now you change your attitude. They are none other than Divine only. Mother can be meditated, father can be meditated, Guru can be meditated. In fact, any object can be meditated. Even a small stone also can be meditated. Look through my eyes.
So this is the truth: infinite paths to infinite God. God is only one - whole is one - but infinite paths are there. That's why what happens, you know? If a person had reached the mountain peak through this way, he knows from A to Z that particular path. So what do you think when his disciples come there? What do you think he will teach? Only that path, because he knows it, he attained it, he has got that validity, authenticity. "I went myself, I know this path will take you."
So he normally what he does - he will not become - no realized soul will become any fanatic. It's very important law: if you know anybody is a fanatic, that means he has not realized God at all.
So this Ramana Maharshi - what is the path through which he reached? Vichara. So he teaches also Vichara. But it doesn't mean if some devotee goes [and says], "I want to pray," he says, "Yes, that is also path. You pursue your own path, you will reach there. Sincerity is the only condition. You will reach that path only."
Narada's Teaching on Different Paths
So Narada is telling: "Tat Lakshanane" - Tat means Tasya, Shashthi Vibhakti. Tasya means Bhakter Lakshanane - what are the characteristics? In what way, what path you can attain to that? So "Vachyante" means it is described in different ways. "Nana Mata Bheda" - this person says, "You do this, you will reach God." The other person says, "You do this, you reach God." The other person says, "No, no, you do this." Nana Bheda. Why? Because they all climbed the mountain in their own particular way.
So Sri Ramakrishna also used to illustrate this profound truth with the story of - which story? There was a forest. There was a tree. On the tree there was a peculiar animal called chameleon. So somebody came and said, "Wonderful animal I saw, and what brilliant red!" Other fellow said, "Yes, yes, I also saw the same, but why do you call it red? It is pure green, emerald green." Other fellow says, "It is blue." Like that, different [people saw different colors].
So they could not resolve it. So they went and they found a man who is living under the tree. They asked him: "Sir, a wonderful creature lives [there]." "Yes." "And I saw it as red. Am I right?" "Yes, you are right." "And I saw it, it is green. Is it green?" "Yes, it is green." Then he said, "It is red, it is green, it is yellow, it is blue, and it has all the colours. Sometimes it doesn't have any colour at all." Sometimes it doesn't.
[Amalya, Amalya, Amalya, Maharaj, Achha, Tiwariji, Achha, I have been to our Mr. Radhakrishna.] It changes its colour. "I know all of you had experience of the exactly same animal at the same time. Sometimes it doesn't have any colour also." What a beautiful story! Saguna Brahma and Nirguna Brahma. So everything is real, everything is true. That is why Sri Ramakrishna is not a sectarian.
So Narada is telling - here also we observe his humility. What is humility? If you were an ordinary person, you would have said, "The path that I follow is the only path, and everything else is not really valid, not even worth mentioning." He says that this teacher says this, and he is also right, he is also right, he is also right. "And I have my own opinion. You have got freedom to choose what you want." So we will discuss about it.
Different Views on Bhakti
"Definitions of this Bhakti will now be stated in accordance with different views." Very important sutra here, because this is what Sri Ramakrishna is telling: never limit either God - never limit God - but neither limit the paths to God. Infinite paths are there. As many paths, as many faiths, so many paths.
So he mentions just a few. But why does he mention these few? How does he choose? According to different views, which we believe.
Parashariya's View: The Path of Worship
Who is Parashariya? Vyasa. Parashariya means the son of Parashara. Who is that? Vedavyasa. So according to Vedavyasa, intense love for certain activities like pujas is one of the best ways, according to him, to develop Bhakti - to develop Bhakti. Puja, Anuraga - it is love of worship and other similar acts. What are the similar acts? Collecting flowers, making garlands, making sandal paste, and going round the temples, and visiting various punya kshetras. All these so-called external activities - remember them as external activities - they are the way, because he must have followed them, he must have reached the goal. So he is recommending that particular path.
Now what we need to understand specially here is that there is a private opinion among so-called arrogant intellectuals: "This is all meant for lower class people, not for first class people. This is for third class people who can't sit, who can't study scriptures, who can't meditate. It is for them." There is a view there, and Anuraga wants to counter that and says, "Not necessary."
I will narrate an incident. Swami Vivekananda had met Pavahari Baba, and he was highly impressed. In fact, [he] wanted him to initiate him into Raja Yoga, etc. Then what happened? Always Pavahari Baba sits behind a door - rarely he shows his face. But there was - I visited Gazipur - there is that Jhoolna, you know, that they put Radha Krishna swings and then do it. So I saw - Swami Vivekananda must have seen, whether it won or they changed, I don't know.
So then Swamiji was [asking]: "You are a yogi, you are a realized soul. Why do you need all these things?" Because his greatest delight was to decorate Radha Krishna and then go on doing this Jhoolna - swinging him - and lot of devotees used to come. And incidentally, Swami Vivekananda said, "The sweetest human voice I ever heard was Pavahari Baba" - sweetest human voice - of course other than perhaps Ramakrishna himself, and himself also.
So he asked him: "What is all this?" Then Pavahari Baba, very humbly - he did not argue, he did not say anything - one simple word he said. You know what he said? "Why do you think it is for me?" What does that mean? It could be for you, for other people. That is to say, other people's capacity to understand all the spirituality can only be - you know, you decorate nicely.
That's why he gave a beautiful name for all our Hindu devotees: they are "B and B Bhaktas." Every Hindu devotee is a "B and B Bhakta." B means Bhajan, and B means Bhojan. Bhajan and Bhojan devotees. Yes, we are all like that. Suppose you come to me [saying]: "No Bhajan? Today it is Ramakrishna's birthday. What is this? There is no decoration and no singing. Simply people are looking at it. No puja, nothing." And then you go to the temple [where] wonderful Bhajan is going on, and this is one criteria.
Okay, this - imagine they sit, if at all they sit. After two hours, then they announce: "It is time for distribution of prasada." And one fellow comes with a small basket full of patasa. Patasa you know? Air. Patasa means air. So that way - bella, jaggery. This much bella will become this much patasa. They do prasada. Inside what is there? Patasa. Patasa means what? Air. And no talk. Simply he will give up. Next time will you attend the puja?
So our Pavahari Baba is telling: "Do you think these people like Ramakrishna - do they enjoy puja or not?" They enjoy puja. Yes, they are not pretending they are enjoying puja for your sake and my sake. They literally enjoy puja. Means anything related to God they will enjoy. Sankirtana going on, they will enjoy it. Meditation going on, they will enjoy it. Bhajan is going on, they will enjoy it. All the rituals are going on, they will enjoy it. Everything they will enjoy. Because "adharam madhuram, vachanam madhuram, madhura adhipate, akhilam madhuram" - whatever is remotely connected with God is the most enjoyable thing for them. They are not pretending. "We have got realized souls - these are all for agnanis." No, they really enjoy it.
So pujas means what? What is important? Externally trying to do many activities [with] God as the central point is called puja. But there is also Swarupavasahi - who can worship God? There is a rule, you know: "Devo bhutva devam yajet" - unless you become godly, you cannot do real puja. That means who appreciates a great musician? Only another great musician appreciates. Who can appreciate Einstein? Only another [great mind]. So that understanding is called appreciation. How can you appreciate? You must have the knowledge, isn't it?
That is the most wonderful thing: that these great souls, they have become God. Who else can really worship the Divine Mother? Who else dares to worship? "Oh Mother, you want me to eat first, and then you will eat later on." And Sri Ramakrishna is eating. What bhava he is eating! He had become the Mother. And then one cat entered. "Mother, you want to receive worship in this form." And he worship[ped]. Whom he is worshipping? Is he worshipping a cat? He is worshipping the Mother. He is seeing the Divine Mother, and he is worshipping the Mother. But for us he is worshipping a cat.
So you all know that Sri Ramakrishna ate before offering. But don't think everyday he was eating. Only on that bhava he ate, to show that "I and Mother are absolutely one." But we can't accept it. Suppose you bring some nice rasagulla, and I am the pujari, and you are sitting, you are witnessing my puja. "Mother, you want me to eat first." And once I start eating, then nothing will be left out. And then, "What selfish pujari!" Even this - these are - even today, our stupid minds judge everything only in a stupid way, even after reading Sri Ramakrishna's story and other things.
So puja - Vyasa says - it is love of worship and other similar acts. What is the essence of what we discussed so far? Definitely enjoying doing puja, etc., and engaged in similar activities [is] one definite path to develop bhakti. Not only that, it is not something as an instrument. Puja is not only an instrument. Puja also is the end point. "I love to do puja. I don't need God - I have God. But I like to express myself in that particular way." And for many people, we have to start only with external puja.
So important point is: it is a path, it is the goal, and it is the way of life after that. And at the same time, the emphasis is [on] anything external. So there are some people who need this kind of thing. That's very important.
Garga's View: The Path of Hearing Divine Stories
But to go now - that's not the way. First make pranams, and then take it. Otherwise, you know, some people - the phala has to be taken. After getting the fruit, what is the rest?
Then he is quoting another acharya, another bhakta who had already reached that stage. "Kathadishu iti gargaha" - Garga is another rishi, another bhakti teacher. They must have been either beforehand - before Narada - or contemporaries. And only one bhakta can recognise another bhakta. So he is telling: "I have seen a person like this. His name is Garga. And he is a genuine devotee. And if you ask him what is the way to develop bhakti, he also teaches." What is it? "Kathadishu iti gargaha."
So what is katha? This intense desire, intense delight - and the more one hears about God, the more the thirst to hear more increases. And that is the way for the development of bhakti, according to that acharya. And that is also true.
So I will also tell you one point, which I will give you a hint now. The point is: there are some people who are following the path of puja, and there are some people who are following the path of listening to the glories, to singing bhajans, and to hearing about shravana, etc. - stories of Bhagavatam, etc. It doesn't mean these people hate the people who are following puja, and the puja followers will hate these people. No. These people's main path is this, but suppose they happen to come to a place where puja is going [on], will they enjoy it or not? They will enjoy, because they are devotees. Devotion is a mental attitude which doesn't allow [one to think] that "this is the only path, that is not." Wherever my God is there, I will enjoy myself thoroughly. So that is one thing.
Then what is this katha? Hearing, reading, listening, writing - and then wherever katha is going on, listening in how many forms? As many forms. Bhajana and also prose, poetry - in whatever form, whether it is sung, whether it is read, in whatever way. The only condition: it should be about God and nothing else.
So this is the path advocated by Garga. Perhaps he was that kind of person. He was not inclined to do puja, but he will be delighted to attend any of such prasangas, upanyasas about God. He will be in an ecstatic state. So he recommends his path, because he reached the goal through that particular path. But he will never be a real devotee - a real spiritual person - he will never be a fanatic. No spiritual person will ever be a fanatic. You have to understand that.
Shandilya's View: Non-Opposition to Self-Contemplation
Then: "Atmaratya Virodheni Shandilya" - there was another great teacher called Shandilya. Shandilya Bhakti Sutras - Swami Aksharaji has beautifully translated Shandilya Bhakti Sutras. So what does he say? "Atmaratya Virodheni Shandilya" - these are Bhakti in so far as they do not clash with the contemplation of the Self, says Shandilya. Little bit difficult shloka, but very easy if we explain what it is.
Follow any path - only condition: "Atmaratya Virodheni Shandilya" - it should not oppose your devotion to God. That means what? Somebody is doing puja, somebody is doing kirtayatra, somebody is even greeting his relatives - for what sake? For the sake of attaining God. There are instances also like that.
So one instance is there. M - he asks Ramakrishna: "My wife says that she will commit suicide if I follow this spiritual path." You have read about it. And he was worried. Why was he worried? Anyway, he came and asked. What was Ramakrishna's reply? "Let her commit suicide." See how nicely he is talking. It appeals to him: "Atmaratya Virodheni Shandilya." Great example, you know, that somehow the response comes.
So this is the general direction: whatever doesn't put an obstruction in our progress towards God [is] absolutely fine. So whatever be the situation - Arjuna has to face [this]. He was a Bhakta, and then he asked God. He says: "Now I have to do all those things. Is that for Atmarati Virodha or Atmarati Avirodha?" The type of activity he has to follow in the battlefield - is it "Atmarati Virodha" or "Atmarati Avirodha"? Is it conducive to the devotion of God, or is it opposed to devotion to God?
No, the answer is both. It depends upon how the person does the action - means fights. If he says, "For my sake I am doing," it is "Atmarati Virodha," because the focus is on what? On God or on himself? "I want to win, I want to have glory, I want to be praised by everybody, I want to get the benefit of this war" - the war spoils, you know, etc. Then it is pure selfishness.
But if the same person does it with the idea that "I am doing all this for the attainment of God" - Atmakamaha - then it is "Atmarati Avirodha." Atmarati means what? Devotion to God. Instead of saying God, we use the word Atma. Rati means what? Complete absorption in God is called Rati. So Atmarati - our devotion to God means what? We only remember God and nothing else. Whatever obstructs my remembrance and enjoyment of God, it is inimical to me. And whatever helps me to remember God and enjoy God, that is favourable for God. This is much more broader.
Three Definitions of Bhakti
So now three definitions he has given. One is from the external point, second is from the - this is Kayika, second is from the Vachika - so the tongue and the ears. Third is from the mind's point of view. Thoughts are more important. Whichever thought is favouring you - it is taking you towards God - and that is Bhakti. That is the path to take to bhakti. So whatever is opposing, that is an obstruction. You will have to make [an effort to remove it].
So here also we will break. What is yoga? What is the definition of yoga? "Chittavritti Nirodhah" - completely remove every thought. But there is another way of saying: don't remove any thought, direct every thought to God. Finish. That is all. You don't need to do anything. After all, by removing thoughts you want to be with God. With thoughts also you want to be with God only. So it depends upon what we want, what we enjoy.
So there are infinite paths. He only mentioned three, and these three - what is the main difference? That they are all taking one to God, but one through external activity, one through Vachika, another is through Manasika. But if you ask Sri Ramakrishna: "Jato mat, tato path" - what does that mean? If we apply this one: "Jato mat, tato path" - there are many faiths, so many paths. How do we apply it?
You also delight in puja, you also delight in listening to the Divine Lord and in singing yourself and in talking with others, etc., and you also, when nobody is there, meditate upon God. Do not allow your thoughts to stray here and there. You follow - you enjoy God through Kayika, Manasika, Vachika in every way.
But do not misunderstand, because if the persons who are following Puja, etc. - they don't have.
ॐ जननीम् शरदाम् देविम् रामक्रिष्णम् जगत् गुर्म्
पादपद्मे तयोः स्रित्वाः प्रणमामि मुहुरुमु
Oṁ jananīṁ śaraḍhāṁ deveṁ rāmakriṣṇam jagad-gurum
pādapadmetayosritvā pranamāmi-muhurumuhu