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.
Who may be called a paramahamsa? He who, like a swan, can take the milk from a mixture of milk and water, leaving aside the water. He who, like an ant, can take the sugar from a mixture of sugar and sand, leaving aside the sand.
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.
As a toy fruit or a toy elephant reminds one of the real fruit and the living animal, so do the images that are worshipped remind one of the God who is formless and eternal.
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.
The young bamboo can be easily bent, but the full grown bamboo breaks when it is bent with force. It is easy to bend the young heart towards God, but the untrained heart of the old escapes the hold whenever it is so drawn.
You see many stars in the sky at night, but not when the sun rises. Can you therefore say that there are no stars in the heavens during the day? Because you cannot find God in the days of your ignorance, say not that there is no God.
More are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him.
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.