( VI.2 - 177 ) All this is natural to nature (whatever it may be), even if a cause may be assumed.
Even the word 'nature' that is used here is a figure of speech.
( VI.1 - 11 ) The truth which is omnipresent and which is pure consciousness devoid of objectivity, is referred to variously as consciousness, self, Brahman existence, truth, order and also as pure knowledge.
( VI.2 - 190 ) O Rama, for want of a cause, there is no illusion either.
All this (I, you, and all the rest of it) is the one infinite peace.
( VI.2 - 166 ) Knowledge of the self, knowledge of the unreal, absence of knowledge, knowledge that the truth is other than the appearance - all these are but the lay of the infinite consciousness, and they are the manifestations or expansions of self-knowledge.
( VI.1 - 2 ) The state of mind of the liberated ones who are still living and who see both the supreme truth and the relative appearance, is known as satva (transparency).
( III - 66 67 ) When one is firmly established in the oneness of the infinite consciousness, whether he is quiet or actively engaged in work, then he is considered to be at peace with himself.
( VI.2 - 213 ) In each of all these things, the Lord himself is the doer and the enjoyer or experiencer.
For, everything is Brahman, who is beginningless and endless, and the ordainer of everything.
( I - 3 ) This world-appearance is a confusion, even as the blueness of the sky is an optical illusion.
I think it is better not to let the mind dwell on it, but to ignore it.
( VI.2 - 135 136 ) "Right from Brahma, down to the blade of grass, all beings are subject to two forms of birth: the first is Brahma's creation, and the other is illusory creation.