In plain words
In this Navarātri there is the aṅgārpaṇa pūjā. It is nothing but all the limbs of the body being offered in Śaraṇāgati to the jīva, who dwells in the body! What does ‘Śaraṇāgati’ mean? It is to believe in the divinity in whatever work we do! To be without the feeling that something other than oneself exists: that is Śaraṇāgati. When you think there is a second, that is no Śaraṇāgati at all. It is bound up with the feeling of duality. This duality can never be oneness. The feeling of ‘I’ and ‘he’ must not arise at all. ‘Eko vasi sarvabhūtāntarātma.’ ‘Ekohaṃ bahusyāṃ’: all mantras like these are truths that show forth the unity in multiplicity! How do we do our pūjās? All the pūjās man does are a way of cheating even God. We take a flower. Saying ‘Netraṃ samarpayāmi’, we offer it to God. If we said instead ‘Puṣpaṃ samarpayāmi’, how good that would be. Saying ‘Netraṃ samarpayāmi,’ he keeps the eye; he offers only the flower. Is this not treachery to God? He says ‘Hastaṃ samarpayāmi’. He touches the flower to his hand and offers that flower to God. ‘Hastaṃ samarpayāmi’ means that every act done with this hand must be God's act. ‘Netraṃ samarpayāmi’ means that whatever you see, you must see as the form of God. Only then does this ‘samarpayāmi’ have meaning. Saying one thing, doing another! That is why this turns into treachery to God. Worship of this kind, done for however many ages, done for however many births, cannot make divinity known.
Only when self-interest is given up does perfect Prema take shape
A man who lives in self-interest cannot love anyone fully. Only on the day he gives up self-interest does this perfect Prema take shape. How can a man with self-interest love another? So the husband loving the wife, the child the mother, the mother the child: all love out of self-interest. How can one who loves even his mother for himself love God selflessly?