Summary of the discourse given on 4-3-46 at Prayāg
Those who adhere to proper regular performance of prescribed daily and occasional duties and actions in compliance with the Ved-śāstra, and engage in Bhagavad-Upāsanā in accordance with one’s fitness and authority, through a course of practice as instructed and advised by the Sadguru, are followers of the rājamārga (royal road, main road). They will never have doubts or delusions and will definitely attain their cherished ideals of happiness and peace.
Those who are not aligned with theVed-śāstra, and instead only follow communal or sectarian rules and regulations, or self-willed impulses have, as if, left the main road and instead taken recourse to dirt-roads or alleyways. These alleyways or side-roads also do branch off from the main road itself, but how far along can it take the sādhaka (spiritual practitioner or aspirant) towards his destination, cannot be said, because for the ones who resort to traveling down mud-tracks and rickety pathways, it is not at all unlikely or improbable to get confused and lose their way.
On a narrow path (that is hard to traverse), the constant close proximity of an able, adept and virtuous guide in the form of a Sadguru is indispensable.
But this is difficult for most of the general public, the commoners; therefore, such people have the fear that they might get lost and fall into a ditch, not knowing where they are. Therefore, one must not relinquish the support of the rājamārga.
The duration of life is short. In this short span or period, we must travel as far as we can towards our cherished goal or destination. It is not wise to allow ourselves to get perverted by falling into the tug-of-war of communalism and sectarianism, and waste precious moments of this human life in some idle pursuit. Constrictive and narrow-minded sectarian practices do not lead to any tangible intrinsic well-being.
If in an idol of Viṣnu, the Śaiva does not see his Śiva, or a Śakta his Devī, then they themselves are denying the all-pervasiveness or omnipresence of their own Iṣṭa. With such a narrow circumscribed outlook, the sādhaka himself remains incomplete, immature and fragmented.
The rise of ill-will, hatred and enmity among various creeds, cults and religions is purely a result of not recognizing and acknowledging the omnipresence or all-pervasiveness of their Iṣṭa Paramātmā.
If the adherents or followers of all creeds and religions perceive their Iṣṭa Deva as all-pervasive, omnipresent, then there will never be any hatred or animosity towards any one. Because then, even in the Iṣṭa of others, one beholds the vision of one’s own all-pervasive omnipresent Iṣṭa; and owing to this there will be spread of goodwill amongst all and naturally the inextinguishable flame of universal love will be kindled aglow, leading to the beginning of a truly stable and enduring collective, and the whole world will become an abode of eternal happiness and peace.