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  1. siva.sh/vijnana-bhairava-tantra/48
    देहान्तरे त्वग्विभागम् भित्तिभूतम् विचिन्तयेत् । न किंचिदन्तरे तस्य ध्यायन्नध्येयभाग्भवेत् ॥ ४८ ॥dehAntare tvagvibhAgam bhittibhUtam vicintayet । na kiMcidantare tasya dhyAyannadhyeyabhAgbhavet ॥ 48 ॥One should contemplate on the skin of the body as a mere wall or partition with nothing inside it. By meditating thus, he becomes like the void, which cannot be meditated upon.
  2. siva.sh/vijnana-bhairava-tantra/47
    सर्वं देहगतं द्रव्यं वियद्याप्तं मृगेक्षणे । विभावयेत्ततस्तस्य भावना सा स्थिरा भवेत् ॥ ४७ ॥sarvaM dehagataM dravyaM viyadyAptaM mRgekSaNe । vibhAvayettatastasya bhAvanA sA sthirA bhavet ॥ 47 ॥O gazelle-eyed one, concentrate upon all the constituents of the body pervaded by space, so that the thought becomes steady.
  3. siva.sh/mahabharat/adi-parva/69/38
    मूर्ध्नि चैनम उपाघ्राय सस्नेहं परिषस्वजे सभाज्यमानॊ विप्रैश च सतूयमानश च बन्दिभिः स मुदं परमां लेभे पुत्र संस्पर्शजां नृपः ॥ १-६९-३८ ॥mUrdhni cainama upAghrAya sasnehaM pariSasvaje sabhAjyamAnò vipraiza ca satUyamAnaza ca bandibhiH sa mudaM paramAM lebhe putra saMsparzajAM nRpaH ॥ 1-69-38 ॥'Having affectionately smelled his head and embraced him with love, and being praised by the Brahmins and extolled by the bards, the king experienced supreme joy from the touch of his son.' ॥ 1-69-38 ॥
  4. siva.sh/ramayana/yuddha-kanda/29/15
    हतावेवकृतघ्नौतौमयिस्नेहपराङ्मुखौ । एवमुक्तौतुसव्रीळौतावुभौशुकसारणौ ॥ ६-२९-१५hatAvevakRtaghnautaumayisnehaparAGmukhau । evamuktautusavrILautAvubhauzukasAraNau ॥ 6-29-15''Indeed, both of you are devoid of love and are ungrateful. You stand killed (already). Having spoken that way, both Suka and Saarana felt shy . - ॥ 6-29-15॥
  5. siva.sh/brahma-jnanavali-mala/20
    ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः । अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥ २०॥brahma satyaM jaganmithyA jIvo brahmaiva nAparaH । anena vedyaM sacchAstramiti vedAntaDiNDimaH ॥ 20॥Brahman is real, the universe is mithya (it cannot be categorized as either real or unreal). The jiva is Brahman itself and not different. This should be understood as the correct Sastra. This is proclaimed by Vedanta.
  6. siva.sh/manusmriti/12/34
    त्रयाणामपि चैतेषां गुणानां त्रिषु तिष्ठताम् । इदं सामासिकं ज्ञेयं क्रमशो गुणलक्षणम् ॥ ३४ ॥trayANAmapi caiteSAM guNAnAM triSu tiSThatAm । idaM sAmAsikaM jJeyaM kramazo guNalakSaNam ॥ 34 ॥Know, moreover, the following to be a brief description of the three qualities, each in its order, as they appear in the three (times, the present, past, and future).
  7. siva.sh/brahma-jnanavali-mala/17
    दृग्दृश्यौ द्वौ पदार्थौ स्तः परस्परविलक्षणौ । दृग्ब्रह्म दृश्यं मायेति सर्ववेदान्तडिण्डिमः ॥ १७॥dRgdRzyau dvau padArthau staH parasparavilakSaNau । dRgbrahma dRzyaM mAyeti sarvavedAntaDiNDimaH ॥ 17॥There are two things which are different from each other. They are the seer and the seen. The seer is Brahman and the seen is Maya. This is what all Vedanta proclaims.
  8. siva.sh/brahma-jnanavali-mala/16
    तापत्रयविनिर्मुक्तो देहत्रयविलक्षणः । अवस्थात्रयसाक्ष्यस्मि चाहमेवाहमव्ययः ॥ १६॥tApatrayavinirmukto dehatrayavilakSaNaH । avasthAtrayasAkSyasmi cAhamevAhamavyayaH ॥ 16॥I am free from the three kinds of afflictions- those in the body, those from other beings and those caused by higher powers. I am different from the gross, subtle and causal bodies. I am the witness of the three states of waking, dream and deep sleep. I am the very Self, indestructible and changeless.
  9. siva.sh/manusmriti/12/31
    वेदाभ्यासस्तपो ज्ञानं शौचमिन्द्रियनिग्रहः । धर्मक्रियाऽत्मचिन्ता च सात्त्विकं गुणलक्षणम् ॥ ३१ ॥vedAbhyAsastapo jJAnaM zaucamindriyanigrahaH । dharmakriyA'tmacintA ca sAttvikaM guNalakSaNam ॥ 31 ॥The study of the Vedas, austerity, (the pursuit of) knowledge, purity, control over the organs, the performance of meritorious acts and meditation on the Soul, (are) the marks of the quality of Goodness.
  10. siva.sh/ramayana/yuddha-kanda/12/31
    अनुपायेनकर्माणिविपरीतानियानिच । क्रियमाणानिदुष्यन्तिहवींष्यप्रयतेष्विव ॥ ६-१२-३१anupAyenakarmANiviparItAniyAnica । kriyamANAniduSyantihavIMSyaprayateSviva ॥ 6-12-31"Tasks carried out without proper plan and contrary to the right principles are spoilt like inauspicious oblations offered into sacrificial fire. ॥ 6-12-31॥