( VI.2 - 155 ) That which is inevitable cannot be averted by anyone at any time.
It is not altered by an amount of effort.
( III - 40 ) As is his understanding so is his mind, for it is the understanding that is the mind; yet, its direction can be changed by great effort.
( VI.2 - 38 ) Since both the subject and the object of experience are consciousness, the object merges in the subject, like water with water.
Thereby, experience arises.
Otherwise, if this were not so, there could be no experience, as between two pieces of wood.
( VI.2 - 170 ) The wise man, by his very nature, enjoys the company of such a bosom-friend, along with the latter's consort.
That friend is known as one's own action.
( VI.1 - 114 ) Even as sentient beings create and experience diverse objects in their own day-dreams, this world-appearance is the day-dream of Brahman.
( V - 35 ) What relationship can exist between us (the self) and the cravings which spring from notions of existence and non-existence and from the senses?
Who or what binds the space and by whom is the mind bound?
( VI.2 - 61 62 ) The supreme truth or consciousness is indestructible by weapons, fire, wind, and water.
It is not realised by those who do not know it.
The universe, which is the heart of this truth, is also like it; it is neither born, nor does it die.
Experience of its existence and non-existence arises with the rising and cessation of the appropriate notion.
( VI.1 - 106 ) "O friend, I do not see either good or evil in doing this.
Therefore, O wise one, do what you wish to do.
Because the mind rests in perfect equilibrium, I see only the self everywhere.
Hence, do what you wish to do."
( VI.2 - 43 ) The ignorant regard this samsara as real.
In reality, it does not exist at all.
What does exist after this appearance is rejected, is in fact the truth.
But it has no name!