( V - 59 ) What remains is the sentient jiva.
But, it is involved in subject-object relationship.
That which is the object of knowledge or comprehension is not the self.
( IV - 36 ) Consciousness reflecting in consciousness shines as consciousness and exists as consciousness; yet to one who is ignorant (though considering oneself as wise and rational) there arises the notion that there has come into being and there exists something other than this consciousness.
( VI.2 - 198 ) Who can measure the greatness of one who is free from exultation and depression, who does what has to be done, when it has to be done, and how it is to be done, and who sees what is to be seen, as it is.
( V - 14 ) What foolish man will endeavour to show a colourful forest to one who refuses to see?
( VI.1 - 70 71 ) That is known as moksa or liberation when ignorance ceases through self-enquiry, when the jiva becomes no-jiva instantly, and when the mind becomes no-mind.
( VI.1 - 103 ) When there is neither the mind nor even the satva in the body, then, like snow melting in the heat, the body dissolves in the elements.
( VI.1 - 7 ) All prosperity and all adversity, childhood, youth, old age and death, as also suffering, what is known as being immersed in happiness and unhappiness and all the rest of it: all these are the extensions of the dense darkness of ignorance.
( VI.2 - 46 ) The yogi is then seen to be in a state of continuous and unbroken meditation, firmly established in amandatine meditation or samadhi (vajra-samadhana) like a mountain.
( VI.2 - 52 ) This illusory apprehension of the objective world, which goes by the name 'avidya' or 'ignorance', does not in fact exist; it is as real as water in the mirage (sound without substance).