However, one should be careful not to discuss these paths with all and sundry. Because, for each one his path will appear as the best. If the person consulted is treading the other path, he will decry the practice of Japa and Dhyana, and treat these with scant respect. He will look down upon them, as if they are very elementary, and as if the Sadhakas are but beginners in school. As a result, one will start doubting the efficacy of one's chosen path; One will get concern where he had joy before, disgust where he had joy before, disgust where he had Prema before. Therefore, reflect within yourself which among these two is sweeter. Or you can approach those who have tasted the nectar of that Nama and ask for the details of their experiences. Do not argue about these things with everyone whom you come across. The time spent in these haphazard disputations is best used for the cultivation of joy through the repeated bringing of the Nama to memory and the meditation on the Form or the Rupa of the Lord. Mere weighing of the pros and cons, like, which is greater among the two, will end with the quick loss of all the success gained after great efforts through Sadhana. Until you become an expert, bring the Nama constantly to memory and repeat it firm and unruffled, either alone or in the company of Bhakthas. Then nothing can ruffle you. Look at the fish! In early stages, it breeds its newly hatched young ones in a quiet shallow spot; then it pushes them into the wide open sea, rough and rude with its monstrous denizens! They can then survive there, courageously, and grow without fear. If the young ones were bred in the open sea from the earliest stage, they would certainly be swallowed up even by minor fishes! So, Nama, Japa and Dhyana have to be practised with a great deal of care, according to a planned routine, and without any discussion with others.

Nowadays, many aspirants are discarding Nama and taking up Yoga and Pranayama. These are fraught with many dangers. To follow them correctly is difficult; even if correctly followed, to preserve and protect the fruits achieved is even more difficult. If a person gropes in the water while spreading the net on the bank, can he find fish in the net? To give up Namasmarna and faith in that path and to sit in Yoga and Tapas is as foolish as hoping to catch fish by this means. If the Nama is taken as the refuge and support, it can be realised tomorrow, if not today. If the name of a thing is known, the thing itself can easily be acquired. But if the name is not known, even if the thing is right in front, it cannot be recognised. Therefore, repeat the Name without intermission and without faltering. By means of Nama, Prema is developed; through Prema, Dhyana of the Lord can be practised. If Prema is deeply rooted in you, the Lord who is composed of Prema becomes your own. However many the paths for the realisation of the Lord, there is none so easy as this.