( 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?
( III - 80 ) Even so, when the world is assumed to be real, the self is not seen: but when this assumption is discarded, consciousness is realised.
( VI.2 - 33 ) Notions and ideas gradually cease to arise and to expand in one who resolutely refrains from associating words with meanings, in his own mind - whether these words are uttered by others, or they arise in one's own mind.
( III - 19 20 ) The memory of the past is hidden, and you two have risen again.
Death is but waking from a dream.
( V - 24 ) When people speak of god they imply what is inevitable, what is beyond their control and the events of natural order.
( VI.1 - 105 ) For, if one confides his unhappiness to a friend, it is greatly ameliorated, even as the heavy and dark cloud becomes light by shedding rain.
( VI.2 - 163 ) To the enlightened, the waking, the dreaming, and the deep sleep states, are only the turiya; for, in the turiya, there is no ignorance.
Therefore, though there appears to be a diversity in it, it is non-dual.
( V - 21 ) Craving is the root of all sorrow, O Rama: and the only intelligent way is to renounce all cravings completely and not to indulge them.
( V - 11 ) O unsteady mind!
This worldly life is not conducive to your true happiness.
Hence, reach the state of equanimity.
It is in such equanimity that you will experience peace, bliss and the truth.