( V - 53 ) There is thus nothing which can be called 'I' and which undergoes being and non-being: when there is no ego-sense in truth, how can that ego-sense be related, and to whom?
( 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 - 89 ) They who, in pursuit of pleasures, acquire these powers tainted by ignorance, are surely full of ignorance; the sages of self-knowledge do not adopt such a course.
( VI.1 - 81 ) Whatever is cool is the moon, the self.
From this moon arises fire.
The body is made of this moon and this fire.
( VI.2 - 18 ) A sentient ball of iron may visualise within itself the potential existence of a knife and a needle, etc.
Even so, the jiva sees or experiences within itself the existence of the three worlds though, this is no more than a delusion or false perception.
( VI.2 - 175 ) It is beyond description.
At the end of the investigation, utter silence alone remains.
Though engaged in all activities, remains unaffected like space, as if it were dumb.
( VI.2 - 133 ) "May the divine mother, who is endowed with a black body, who consumes the entire universe, who holds the head of Brahma at the tip of her sword, and who wears the garland of the heads of the demons, and who is yet absolutely pure, protect us."
( VI.2 - 76 ) The waters of this extraordinary and supernatural rain mixed with the fires that were still burning.
The two could not defeat or conquer each other, and hence they were ill-matched enemies (because their equal prowess made the conflict interminable and inconclusive).
They were of great strength and power.
Therefore, their collision was extremely fearsome to witness.
( VI.2 - 49 ) One should lead, by persistent right contemplation, even the subtle body to its real state, as the jiva, and then to Brahman.