One cannot completely get rid of the six passions: lust, anger, greed, and the like. Therefore one should direct them to God. If you must have desire and greed, then you should desire love of God and be greedy to attain Him.
As the shell, the pith and the kernel of the fruit are all produced form one parent seed of the tree, so from the one Lord is produced the whole of creation, animate and inanimate, spiritual and material.
Make your meditation a continuous state of mind. A great worship is going on all the time, so nothing should be neglected or excluded from your constant meditative awareness.
As a boy holding to a post or a pillar whirls about it with headlong speed without any fear or falling, so perform your worldly duties, fixing your hold firmly upon God, and you will be free from danger.
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 conciousness.
The magnetic needle always points to the north, and hence it is that sailing vessel does not lose her direction. So long as the heart of man is directed towards God, he cannot be lost in the ocean of worldliness.
God has revealed to me that only the Paramatman, whom the Vedas describe as the Pure Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure. There is much confusion in this world of His maya. One can by no means say that 'this' will come after 'that' or 'this' will produce 'that'.
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.
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.