Dwelling in the non-Self (paudgalik ramanata) leads to rebirth, while dwelling in the Self (Atma ramanata) leads to liberation (moksha), within one or two lifetimes.

One who is absorbed in the Self for even a moment, can become the absolute Self (Paramatma).

For how long does one dwell in the Self? Once the complete state as the Self arises, there is indeed no more dwelling (in the Self), is there! The Self (developing I) has indeed become the Self (absolute Self), so the state of dwelling [in the Self] has altogether come to an end!

One cannot break the illusion of the state of doership by himself. Only the Gnani Purush (One who has realized the Self and is able to do the same for others) can break it.  

If sankalp-vikalp (all the relative 'I-ness' and ‘my-ness’ that stems from the belief that ‘I am Chandubhai’) happen, then it can be said that Self-realization has not yet been attained. As one becomes the doer of the sankalp-vikalp, he cannot become nirvikalp (free from the belief that 'I am Chandubhai' and with the right belief that 'I am pure Soul')!

Real' means without [relative] contact (sansarg) whereas 'relative' means with [relative] contact. No one can realize that the 'relative' is so filled with [relative] contacts. It is only when the Gnani Purush breaks that [relative] contact/link for us that 'the real' reveres its own resultant effect (parinaam) [as the Self].

We' [The Gnani Purush] do not fracture your ego, ‘we’ fracture your wrong belief. 

The fruit [result] of renunciation is not liberation, the fruit of Knowledge of the Self is liberation.

The penance and renunciation that one is told to do is actually under the authority of the non-Self (parsatta). So how can that happen? Penance-renunciation, it is all a resultant effect of the non-Self (parparinaam). It is neither an effect of the Self (Swaparinaam) nor is it independent (swadhin).