( III - 15 ) Only knowledge based on ignorance clings to the notion of a world.
In reality, there is no difference in the meaning of the words 'world', 'Brahman or the infinite', and 'self'.
( VI.2 - 94 ) They are seen and also grasped if one rests on satva.
Also, this can happen by the use of magical symbols (mandalas) and formulas (mantras), and by worship performed by someone, at some time, and somewhere.
( VI.2 - 53 54 ) The ocean, the mountain, the clouds, earth, etc., are all the unborn and untreated.
This universe exists in Brahman as the Great Silence (kastha mauna - silence of a log of wood).
( II - 2 3 ) He is truly a liberated sage who by nature is not swayed by sense pleasure, without the motivation of fame or other incentives.
( VI.2 - 190 ) By the realisation of the truth that all objects and substances exist in the self or the infinite consciousness as perverted notions, his hold on those substances (and vice versa) comes to an end.
The wheel of samsara stops by and by.
( V - 34 ) I salute my own self which is the indweller in all beings, which is the consciousness freed from objectivity or conceptualisation and which is the intelligence in all beings.
( VI.2 - 100 ) Whether consciousness is regarded as real or unreal, the person is that alone; what that consciousness considers real is surely real (or, consciousness is real as the person or self).
( VI.2 - 147 ) However, one who has realised that everything is the pure, infinite consciousness, is not affected by the apparent reality.
He remains free, alone, and unaffected.
( VI.2 - 163 ) The mind (citta) is the commander-in-chief, and the senses are the armed forces.
Hence, control of the mind is control (or victory) over the senses.
If one's feet are covered with leather shoes, the entire world is covered with leather.