( V - 17 ) Resort to the understanding of non-duality, for the truth is non-dual; however, action involves duality and hence functions in apparent duality - thus, let your nature partake of both duality and non-duality.
( VI.2 - 88 89 ) Truly, this was mental, and I had myself become the earth; equally truly, this was not mental, nor did I actually become the earth.
( VI.1 - 101 ) When thus one is freed from psychological conditioning, and the impurities have been removed or purified, the words of the guru enter direct into the innermost core of one's being, just as an arrow enters the stalk the lotus.
( VI.2 - 62 ) I did not remain in one spot, nor did I roam about.
I witnessed all this within the self, which had assumed the form of what I witnessed.
( V - 93 ) When such enquiry is preceded by dispassion and has attained stability by practice, all the noble qualities resort to it naturally.
( VI.1 - 127 ) The theory that Brahman appears as the world (just as rope appears as snake) is meant only for the entertainment of the childish and ignorant.
The enlightened ones rest for ever in the truth which does not even appear to be different.
( IV - 17 ) This world exists only in appearance or imagination and not because one sees the material substances.
It is like a long dream or a juggler's trick.
It is the post to which the mind-elephant is tied.
( VI.1 - 64 65 ) The infinite consciousness, which is the true self of all, is endowed with omnipotence, but the jiva (which is essentially non-different from the self) is endowed with one faculty (appropriate to its notion).
Hence, depending upon the nature of the jiva it enjoys endless powers or limit powers.
( 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.