If you can give up duality, Brahman alone remains, and you know yourself to be that Brahman, but to make this discovery continuous meditation is required. Don't allocate periods of time for this. Don't regard it as something you do when you sit with your eyes closed. This meditation has to be continuous. Do it while eating, walking and even talking. It has to be continued all the time.

Rise above the dualities, the opposites. See this whole world as the bubbles on the surface of water. See people as bubbles on the surface of the Brahman, of the Infinity...Water bubbles up, rises up. Like that, everybody is rising and having their own games and plays and dissolving back into the Infinite.

By knowing Brahman one achieves Immortality here [in this body]. There is no other way to its attainment.

Brahman alone is real, the world is the appearance [of Brahman]; and there is ultimately no difference between Brahman and Atman, individual self.

He who knows this Brahman, hidden in the cave of the heart, cuts asunder even here the knot of ignorance.

Just as a stone, a tree, a straw, grain, a mat, a cloth, a pot, and so on, when burned, are reduced to earth (from which they came), so the body and its sense organs, on being burned in the fire of Knowledge, become Knowledge and are absorbed in Brahman, like darkness in the light of the sun.

Self, the internal illuminator, alone is Brahman.

The impersonal aspect [of God] (Nirakara, Nirguna) is called Brahman, or 'unknowable' by Herbert Spencer, 'will' by Schopenhauer, Absolute Noumenon by some 'substance' by Spinoza. The personal aspect (Sakara) of that Being is termed 'Ishvara' or Allah, Hari, Jehova, Father in Heaven, Buddha, Siva, etc. Just as vapour or steam is formless, so also God is formless in His unmanifested or transcendental state.

The fetters of the heart are broken, all doubts are resolved, and all works cease to bear fruit, when He (Brahman) is beheld who is both high and low.

A bona fide spiritual master, under the guidance of authorities, can turn anyone to the Vaisnava cult so that naturally he may come to the topmost position of a brahmana.

What delusion, what sorrow, can there be for him who beholds that oneness [of the jiva and Brahman]?

What Brahman is cannot be described. All things in the world — the Vedas, the Puranas, the Tantras, the six systems of philosophy — have been defiled, like food that has been touched by the tongue, for they have been read or uttered by the tongue. Only one thing has not been defiled in this way, and that is Brahman. No one has ever been able to say what Brahman is.

The world is illusory, Only Brahman is real, Brahman is the world.

Neither numbers nor powers nor wealth nor learning nor eloquence nor anything else will prevail, but purity, living the life, in one word, anubhuti, realisation. Let there be a dozen such lion-souls in each country, lions who have broken their own bonds, who have touched the Infinite, whose whole soul is gone to Brahman, who care neither for wealth nor power nor fame, and these will be enough to shake the world.

The Sages gave to the Supreme the name A-U-M which stands as the root of all language. The first letter ‘A’ is the mother-sound, being the natural sound uttered by every creature when the throat is opened, and no sound can be made without opening the throat. The last letter ‘M,’ spoken by closing the lips, terminates all articulation. As one carries the sound from the throat to the lips, it passes through the sound ‘U.’ These three sounds therefore cover the whole field of possible articulate sound. Their combination is called the Akshara or the imperishable word, the Sound-Brahman or the Word God, because it is the most universal name which can be given to the Supreme.

The gods and seers of yore who knew It (Brahman) attained eternal peace—and not others.

Lord Shiva is seated deep in everyone’s heart. He is Nirguna (One who is without form or its attributes). He is Nirakaar (Has no shape or form), and He is the Para-Brahman (Supreme transcendental Consciousness) that is all pervading. Believe in this. This is Rudra Puja

That is the purpose of spirituality: to realize yourself as that Brahman … Vedanta says you and the other are not separate. You and the other are one reality.

He who sees himself in all beings, by means of his true understanding, first attains unity with all and then realizes the eternal Brahman.

The pure mind is itself Brahman; it therefore follows that Brahman is not other than the mind of the sage.

Right discrimination is of two kinds: analytical and synthetical. The first leads one from the phenomena to the Absolute Brahman, while by the second one knows how the Absolute Brahman appears as the universe.

The rishis of old attained the Knowledge of Brahman. One cannot have this so long as there is the slightest trace of worldliness. How hard the rishis laboured ! Early in the morning they would go away from the hermitage, and would spend the whole day in solitude, meditating on Brahman. At night they would return to the hermitage and eat a little fruit or roots. They kept their mind aloof from the objects of sight, hearing, touch, and other things of a worldly nature. Only thus did they realize Brahman as their own inner consciousness.

Those who are absorbed in Brahman become immortal.