Damn real live people, getting in the way of peaceful ideals.

Be careful, though.Aren't I always?No, I think the word for how you usually are is 'reckless.

She preferred imaginary heroes to real ones, because when tired of them, the former could be shut up in the tin kitchen till called for, and the latter were less manageable.

There are always two deaths, the real one and the one people know about.

Since there is no real silence, Silence will contain all the sounds, All the words, all the languages, All knowledge, all memory.

We were so little when you took away all our sins.

It is an illusion that youth is happy, an illusion of those who have lost it; but the young know they are wretched for they are full of the truthless ideal which have been instilled into them, and each time they come in contact with the real, they are bruised and wounded. It looks as if they were victims of a conspiracy; for the books they read, ideal by the necessity of selection, and the conversation of their elders, who look back upon the past through a rosy haze of forgetfulness, prepare them for an unreal life. They must discover for themselves that all they have read and all they have been told are lies, lies, lies; and each discovery is another nail driven into the body on the cross of life.

To be inactive while engaged in activity is the real inactivity (non-doership)!

The puzzle that is created by seeing the —relative' is called worldly life (sansaar)! It would never be this way had one seen the —Real'.

For seventy years we have been brushing our teeth and yet they have not become clean, so is that thing for real or is it a falsity?

All who die, are all worldly beings (sansari – believing the worldly life to be real).

We live here for five to fifty years (in this world, in the relative) and we are searching for beautiful houses there, while where we have to live permanently (moksha; in the Real, Self), there is no work being done for it; and no one is even inquiring about that (place). The world is baseless/disorderly. —Do something for here and do something for there'. We are not saying not to do anything for here. Do both. Don't you have two hands?

If you take an objection in the —relative', it is intellectual rationalism. "We' don't have intellectual rationalism. "We' are abuddha (do not have intellect) in the —relative', and we are a Gnani [the enlightened one] in the —real'.

Imaginary (thinking) leads to bliss of the mind and the true (real thinking) leads to bliss of the Self (Soul).

If one can exactly see the world —as it is'; if one can exactly see the —relative' and the —real', it is shukladhyan (contemplation as the Self, Pure Soul).

A person becomes a real individual when he has set and accurately defined his goal

There is nothing to fear in this world. Whatever happens, it happens to the body-complex [relative-self], right?

Where there is lack of "Gnan' (Knowledge and experience of the Self; real Knowledge) there is worldly existence and where there is "Gnan' (Real Knowledge), there is no worldly existence.

Intent of complete surrender (devotion) is worship itself. Complete surrender with (full understanding and real) knowledge is a very high level of worship. Even the surrender done with relative knowledge (ignorance of one's own real self) can be called worship.

If someone says, the Gnani Purush is happy in the 'Real' but happy or unhappy in the 'relative', then I would say, No, the Gnani Purush Knows the 'relative' as being the 'relative', and therefore He is happy in the relative as well.