( III - 79 ) O king, what is it that is one and yet is many and in which millions of universes merge even as ripples in an ocean?
( VI.1 - 40 41 ) And, we do not consider them worthy of being taught by us, who consider that god is limited by time and space.
( VI.1 - 6 ) Surely, the infinite and inexhaustible intelligence (consciousness) dwells in all these: however on account of the absence of self-knowledge, it appears to be ignorant of itself and therefore limited and finite.
( VI.2 - 139 ) When thus sleep had been weakened, I saw the world with its sun etc., as if it arose in the heart.
I saw all this where l was.
( V - 91 ) Rama, the notion of an object (of knowledge, of experience) is the seed for both movement of prana and for the clinging to a fancy, for it is only when such desire for experience arises in the heart that such movement of prana and mental conditioning take place.
( VI.2 - 190 ) If that is so, then surely the three worlds are nothing but pure consciousness.
To one whose body is of pure consciousness, there is neither birth or death.
( VI.1 - 44 ) If in the course of time you attain to the experience of that (the self), do not store it in your mind as a memory or ego-sense, to be revived as desire once again.
( V - 12 ) The light of self-knowledge (cid-atma) arose in his heart, free from the least taint of impurity and sorrow, even as the sun rises on the horizon.
( III - 3 ) Though all these forms are of the nature of pure intelligence, on account of self-forgetfulness of this, and of the thought of physical forms, they freeze into the physical forms even as goblins though formless are seen to have forms on account of the perceiver's delusion.