( VI.1 - 49 ) Both in the beginning and in the end, it is unmodified homogeneous consciousness.
The momentary and apparent modification in this is but a mild disturbance of consciousness, not a modification at all.
( VI.1 - 103 ) In his heart, unseen and subtle, there is the trace of satva, which is the cause or the revival of body-consciousness.
It is like the flower and the fruit which are potentially present in the seed.
( VI.2 - 73 ) Even so does it become Brahma the creator; even so does it attain (to the state) of Hari or Visnu; even so does it attain (or seemingly become) Rudra or Siva; even so does it seemingly become a worm.
( VI.2 - 107 108 ) Hence, though alive, everything is as if dead; even so, I and you are as if dead, though alive.
( VI.2 - 207 ) people base their understanding on the experience of the moment and, on account of their perverse understanding, they are deluded into thinking that the body alone is the source of experience or awareness.
( VI.1 - 80 ) I shall now describe to you the method of gaining what is attainable (siddhi or powers), towards which the sage of self-knowledge is indifferent, which the deluded person considers desirable, and which one who is intent on the cultivation of self-knowledge is keen to avoid.
( 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.2 - 31 ) The individual personality is vasana or mental conditioning, which disappears on investigation.
However, in a state of ignorance, when one fails to observe it, this world-appearance arises.
( IV - 42 ) O Rama, he indeed is a demon in human form who is not distressed by the impure state of the mind caused by alternating good and evil thoughts, and who is subjected to old age, death and despair.