Meditate upon the Knowledge and Bliss Eternal, and you will also have bliss. The Bliss indeed is eternal, only it is covered and obscured by ignorance. The less your attachment is towards the senses, the more will be your love towards God.

A certain father had two sons. When they were old enough, they were admitted to the first stage of life (Brahmacharya), and placed under the care of a religious preceptor to study the Vedas. After a long time the boys returned home, having finished their studies. Their father asked them' if they had read the Vedanta. On their replying in the affirmative, he asked, “Well, tell me what is Brahman.’ The elder son, quoting the Vedas and other scriptures, replied: “O Father, It is beyond words and thought. It is so and so. I know it all.” And to support what he said, he again quoted Vedantic texts. “So you have known Brahman” said the father,“ you may go about your business. Then he asked the younger son the same quest ion. But the boy remained silent; not a word came out of his mouth, nor did he make any attempt to speak. At this the father replied : “Yes, my boy. You are right. Nothing can be predicated of the Absolute and the Unconditioned. No sooner do you talk of It than you state the Infinite in terms of the finite, the Absolute in terms of the relative, the Unconditioned in terms of the conditioned. Your silence is more eloquent than the recitation of a. hundred verses and the quoting of a hundred authorities. (1117)

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When an unbaked pot is broken, the potter can use the mud to make a new one; but when a baked one is broken, he cannot do the same any longer. So when a person dies in a state of ignorance, he is born again; but when he becomes well baked in the fire of true knowledge and dies a perfect man, he is not born again. (46)

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The waves belong to the Ganges, not the Ganges to the waves. A man cannot realize God unless he gets rid of all such egotistic ideas as "I am such an important man" or "I am so and so". Level the mound of "I" to the ground by dissolving it with tears of devotion.

With sincerity and earnestness one can realize God through all religions. The Vaishnavas will realize God, and so will the Saktas, the Vedantists and the Brahmos. The Mussalmans and the Christians will realize him too. All will certainly realize God if they are earnest and sincere.

One should not think, "My religion alone is the right path and other religions are false." God can be realized by means of all paths. It is enough to have sincere yearning for God. Infinite are the paths and infinite the opinions.

If God is Omnipresent, why do we not see Him ? Standing by the bank of a pool thickly overspread with scum and weeds, you will say that there is no water in it. If you desire to see the water, remove the scum from the surface of the pond. With eyes covered with the film of maya you complain that you cannot see God. If you wish to see Him, remove the film of Maya from off your eyes.

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Men are like pillow-cases. The colour of one may be red, that of another blue, and that of the third black; but all contain the same cotton within. So it is with man; one is beautiful, another is ugly, a third holy, and a fourth wicked; but the Divine Being dwells in them all. (37)

O Mother, I throw myself on Thy mercy; I take shelter at Thy Hallowed Feet. I do not want bodily comforts; I do not crave name and fame; I do not seek the eight occult powers. Be gracious and grant that I may have pure love for Thee, a love unsmitten by desire, untainted by any selfish ends — a love craved by the devotee for the sake of love alone. And grant me the favour, O Mother, that I may not be deluded by Thy world-bewitching māyā, that I may never be attached to the world, to "woman and gold", conjured up by Thy inscrutable māyā! O Mother, there is no one but Thee whom I mav call my own. Mother, I do not know how to worship; I am without austerity; I have neither devotion nor knowledge. Be gracious, Mother, and out of Thy infinite mercy grant me love for Thy Lotus Feet.

A thief enters a dark room and feels the various articles therein. He lays his hands upon a table perhaps, and saying "Not this" passes on. Next he come upon some other article — a chair, perhaps — and again saying "Not this" continues his search, till, leaving article after article, he finally lays his hands on the box containing the treasure. Then he exclaims "It is here!" and there his search ends. Such, indeed is the search for Brahman. (733)