once krishna said

  satyA vishhNorguNAH sarve satyA jIveshayorbhidA |  satyo mitho jIvabhedaH satyaM cha jagadIdRisham || 1.68 All the attributes of Vishnu are true; the difference between the souls and the Lord is true, the difference between the atma inter se is true. This world of names, objects, deeds etc. is also true.  (world is not false or untruth as how adi shankaracharya said) asatyaH svagato bhedo vishhNornAnyadasatyakam |  jagatpravAhaH satyo.ayaM paJNchabhedasamanvitaH || 1.69 . The only unreality is the supposed difference between Vishnu and His limbs, between Vishnu and His attributes, between Vishnu and His incarnations. Nothing else of the Lord is unreal. This eternal cycle of the universe consisting as it does of five essential differences is real jIveshayorbhidA chaiva jIvabhedaH parasparam |  jaDeshayorjaDAnAM cha jaDajIvabhidA tathA || 1.70 viz., (1) the difference between the supreme Lord and the atma (S) (2) the difference between the atma(s) inter se (3) the difference between th

  kvachid granthAn praxipanti kvachidantaritAnapi |  kuryuH kvachichcha vyatyAsaM pramAdAt kvachidanyathA || 2.3 3. In some places (of the Mahabharatha) verses have been interpolated and in others verses have been omitted in some places, the verses have been transposed and in others, different readings have been given out of ignorance or otherwise. anutsannA api granthA vyAkulA iti sarvashaH |  utsannAH prAyashaH sarve koTyaMsho.api na vartate || 2.4 4. Though the works are really indestructible, they must be deemed to be mostly altered. Mostly all of them have disappeared and not even one crore (out of several crores of slokas) now exists. grantho.apyevaM viluLitaH kimvartho devadurgamaH |  kalAvevaM vyAkulite nirNayAya prachoditaH || 2.5 When the original work itself is so altered in the kali Age, What is there to say of its meaning which is intelligible (even) to the Devas only with difficulty. hariNA nirNayAn vachmi vijAna.nstatprasAdataH || 2.6  under the direction of Hari for its

 Which scriptures should be taken as an authority as per sage madhva sarvottamo hariridaM tu tadAj~nayaivachettuM xamaM sa tu hariH paramasvatantraH | pUrNAvyayAgaNitanityaguNArNavo.asau ityeva vedavachanAni paroktayashcha || 1.29 29. Hari is the most supreme; and this world is capable of moving or understanding command. That Hari is indeed most independent. He is the ocean (repository) of all pervasive, imperishable infinite and eternally good qualities. Such is the saying of the Vedas as will as the teaching of Vyasa. R^igAdayashcha chatvAraH paJNcharAtraM cha bhAratam | mUlarAmAyaNaM brahmasUtraM mAnaM svataH smR^itam || 1.30 30. The four Vedas beginning with Rig Veda, Pancharatra, the Bharatha (mahabharata) , Moola Ramayana and Brahma Sutra are said to be self sufficient authority aviruddhaM cha yattvasya pramANaM tachcha nAnyathA | etadviruddhaM yattu syAnna tanmAnaM kathaJNchana || 1.31 31. Whatever else is not contradictory to these is also authority and not otherwise. Whatever

 A scholar came to Ramana Maharshi and started eating his brains, started discussing scripture. Ramana Maharshi told him again and again, ”Meditate my friend. Nothing will happen from any of this, it is all useless talk. Don’t waste time, your life has already gone by.” But he was an authority on scripture too, he said, ”What are you saying? Useless? These are statements from the Vedas.” And he started giving proofs. And Ramana Maharshi said, ”Okay it’s alright, but meditate.” He said, ”First there will be talk about it only then I will meditate.” He remained stubborn, Ramana Maharshi kept on telling him to meditate, he kept on saying only one thing, ”Meditate, there is nothing more to be said.” When he didn’t listen, Ramana Maharshi picked up his staff... The man freaked out. He had never thought Ramana Maharshi would raise his staff. And Ramana Maharshi started running after him. ... picture it, Ramana Maharshi taking his staff and running after a pandit... Many followers of Ramana M