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 physicians of one class feel the patients and go away, merely prescribing medicine. As they leave the room they simply ask the patient to take the medicine. They are the poorest class of physicians.
If you spent one-tenth of the time you devoted to distractions like chasing women or making money to spiritual practice, you would be enlightened in a few years.
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 sun can give heat and light to the whole world, but he cannot do so when the clouds shut out his rays. Similarly as long as egotism veils the heart, God cannot shine upon it.
A man develops a subtle power as a result of the strict observance of celibacy for twelve years. Then he can understand and grasp very subtle things which otherwise elude his intellect. Through that understanding the aspirant can have direct vision of God. That pure understanding alone enables him to realize Truth.
As for myself, I look upon all women as my Mother. This is a very pure attitude of mind. There is no risk or danger in it. To look upon a woman as one's sister is also not bad. But the other attitudes are very difficult and dangerous. It is almost impossible to keep to the purity of the ideal.
Take the case of the infinite ocean. There is no limit to its water. Suppose a pot is immersed in it: there is water both inside and outside the pot. The jnani sees that both inside and outside there is nothing but Paramatman. Then what is this pot? It is 'I-consciousness'. Because of the pot the water appears to be divided into two parts; because of the pot you seem to perceive an inside and an outside. One feels that way as long as this pot of 'I' exists. When the 'I' disappears, what is remains. That cannot be described in words.