Reality

The Lord is near those who call upon Him in truth, and who ask Him for the things that are truly important, such as salvation.

Ignorance is the lack of the divine ability to see the supramental Truth; it is the part of our consciousness that does not perceive, as opposed to the part that sees and knows the truth.

The distinction between knowledge and ignorance starts with the hymns of the RigVeda, where knowledge means being conscious of the Truth and what is right, and ignorance is being unconscious of the Truth and what is right, opposing it and creating false or negative effects.

The Jivas are distinct from God and matter. According to Madhva, the difference between Brahman and Jiva is real.

Serve, love, give, purify, meditate, and realize

The Eternal is beyond time. Brahman is timeless, an eternal reality that transcends time.

God can be realized through truth alone.

The root cause of a person's suffering is their pride. Even if someone makes a sacrifice, they can still get caught up in their own pride. What is the point of such a sacrifice? It is pride, or ego, that should be sacrificed. That is where true happiness and bliss are found.

We have been given this human life to understand the all-pervading, omnipresent God. This knowledge can only be given by someone who has themselves realized God. Life becomes truly happy only after meeting such a God-realized person.

There the sun does not shine, neither the moon nor the stars; these lightning-flashes do not shine there — how then this fire? Only when He shines does all else shine after Him. By His light all this is illuminated.

There the sun does not shine, nor the moon and stars, nor these lightnings — let alone this fire. By its light alone all this shines; the whole world is illumined by its radiance.

Brahman alone is this immortal reality—before, behind, to the south, to the north, below and above, spread in every direction. Brahman alone is this whole world, this universe—the supreme.

There the sun does not shine, nor the moon and stars; lightning does not shine there—much less this earthly fire. Everything shines following that alone which shines; by its radiance, all of this is illumined.

O Bharata, all beings are unmanifest in their beginning, manifest in their middle state, and unmanifest again at their end. What is there to lament in this?

What is unreal has no existence; what is real never ceases to be. Those who see the truth have seen the nature of both.

Krishna told Arjuna that having even one occult power would prevent him from realizing God.

If the slayer thinks 'I slay' and the slain thinks 'I am slain' — both of them fail to know. This one neither slays nor is slain.

The knowing Self is never born, never dies — it did not come from anything, nor did it become anything. Unborn, eternal, everlasting, ancient — it is not slain when the body is slain.

That which is invisible, unseizable, without lineage, without colour, without eyes or ears, without hands or feet—eternal, all-pervading, infinitely subtle, undecaying—the source and womb of all beings: the wise perceive it directly.

It is not inwardly conscious, not outwardly conscious, not conscious in both directions, not a dense mass of consciousness, not conscious, not unconscious. It is unseen, beyond transaction, beyond grasp, beyond inference, unthinkable, indescribable — its very essence is the certainty of the one Self, the cessation of all appearance, peaceful, auspicious, non-dual. This is what is considered the fourth. This is the Atman. This is to be known.