In plain words
We think that singing bhajans to rāga and tāla is Bhakti. What do we think dhyāna is? We think that closing the nose and sitting in a corner doing dhyāna is dhyāna. Sitting in a corner with a veil over the head can never be dhyāna. We think it is enough to hold a rosary in one hand, listen to all sorts of things with the ears, look about here and there with the eyes and keep turning the beads: this itself we truly take it to be. What do we think Jñāna is? We think that learning a book by heart is Jñāna. What do we think sannyāsīs are? We think that if a man wears the ochre cloth he is a sannyāsī. On this much value alone, the fools in Bhārata who believe in dhyāna, Bhakti and japa are growing day by day. Though we wear these outward garbs of Prakṛti, believe only in actions of Prakṛti and enter on paths of Prakṛti, our sins are not scattered at all.
Merely by tying on the ochre robe Bhakti does not become a gooseberry in the palm of the hand; by uttering a mantra with the mouth the sin that was done is not scattered; by taking the Gītā in hand and shouting aloud merit does not pile up in our house; he in whom the words he speaks and the deeds he does are in harmony, he alone becomes a sādhu.
This is the true sign of a sādhu. The Lord of all who dwells in every being is one. To hold the feeling of evenness that says so is the very foundation of true Bhakti and surrender. So we must not criticise anyone in any way. Contempt for any being whatever goes to Keśava. Whoever we despise, we become those who have despised Keśava.
Embodiments of Prema! Above all, what we must know today is the remembrance of the Name. This is the chief light of life for the Kali age. If we travel holding this light, we can roam the whole kingdom. The one who wears sandals on his feet can enter any thorny path whatever. But do not set about trying to pick out all the thorns in the world. The easy path for everything is the remembrance of the Name. The remembrance of the Name itself is the way through. In this Kali age there is nothing greater than the remembrance of the Name. In the world there are a great many who have read all the Vedas and all the śāstras thoroughly. There are those who have grasped their meaning. What is the use? Do they experience it in practice even a little?