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92. Vayu (air) is imperishable. It is one, indivisible. It exists in everything.

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111. SAT is the one, indivisible. It is the one 'subtle' which is everlasting. CHIT is always changing.

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7. Manas is Jiva; but their positions are different. Jivatman is Paramatman.

8. A man or woman should be educated. What is education? Jiva should know the secret that He is the Paramatman.

9. Paramatman is in Jivatman. The real Mukti is to know the subtle in the gross.

23. Buddhi is the king. Manas is the minister. Manas should be subordinated to Buddhi.

57. 'This world' means Jivatman. The 'next world' means the union of Jivatman and Paramatman.

77. Swami is he who has united the Chit with Sat. Upadhi means the tree of peace. We must take shelter under this 'tree of peace'.

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Paramatman is in Jivatman. The real Mukti is to know the subtle in the gross.

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³What if you recognized this world is an hallucination? ⁴What if you really understood you made it up? ⁵What if you realized that those who seem to walk about in it, to sin and die, attack and murder and destroy themselves, are wholly unreal? ⁶Could you have faith in what you see, if you accepted this? ⁷And would you see it?

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⁴Vision is the means by which the Holy Spirit translates your nightmares into happy dreams; your wild hallucinations that show you all the fearful outcomes of imagined sin into the calm and reassuring sights with which He would replace them. ⁵These gentle sights and sounds are looked on happily, and heard with joy. ⁶They are His substitutes for all the terrifying sights and screaming sounds the ego’s purpose brought to your horrified awareness. ⁷They step away from sin, reminding you that it is not reality which frightens you, and that the errors which you made can be corrected.

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Those who attempt to heal without being wholly joyous themselves call forth different kinds of responses at the same time, and thus deprive others of the joy of responding wholeheartedly.

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To be wholehearted you must be happy. ²If fear and love cannot coexist, and if it is impossible to be wholly fearful and remain alive, the only possible whole state is that of love. ³There is no difference between love and joy. ⁴Therefore, the only possible whole state is the wholly joyous. ⁵To heal or to make joyous is therefore the same as to integrate and to make one. ⁶That is why it makes no difference to what part or by what part of the Sonship the healing is offered. ⁷Every part benefits, and benefits equally.

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In the heart verily is Jivātma. Here, a hundred and one nāḍis arise. For each of these nāḍis, there are one hundred nāḍikās. For each of these, there are thousands more. In these Vyâna moves.
Through one of these, the Udâna leads us upward by virtue of good deeds to the good worlds, by sin to the sinful worlds, by both to the worlds of men indeed.

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In the space outside the Meru, the right apart from the body placed on the left and the right, are the two nadis, Sasi and Mihira. The Nadi Susumna, whose substance is the threefold Gunas, is in the middle. She is the form of Moon, Sun, and Fire, even water also; Her body, a string of blooming Dhatura flowers, extends from the middle of the Kanda to the Head, and the Vajra inside Her extends, shining, from the Medhra to the Head.

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Shashi–Mihira and Ida–Pingala are the same pair of yogic channels, named in different ways. In this context, Shashi (“moon”) refers to Ida, the lunar channel, and Mihira (“sun”) refers to Pingala, the solar channel. Ida is traditionally placed on the left and associated with cooling, receptive qualities; Pingala on the right and associated with warming, active qualities. They flank the central channel, Sushumna.

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In the heart verily is Jivātma. Here, a hundred and one nāḍis arise. For each of these nāḍis, there are one hundred nāḍikās. For each of these, there are thousands more. In these Vyâna moves.
Through one of these, the Udâna leads us upward by virtue of good deeds to the good worlds, by sin to the sinful worlds, by both to the worlds of men indeed.

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In yoga philosophy and the Bhagavad Gita, the "golden chain" refers to Sattva, the highest of the three gunas (fundamental qualities of material nature). While the other two gunas bind the human soul like cheaper metal chains, Sattva binds the soul with a beautiful, seductive chain of gold.

The meta-analogy explains how all three universal energies keep a person bound to the cycle of material existence (prakriti):

• Tamas (The Iron Chain): Binds the soul through ignorance, darkness, laziness, and delusion. It pulls consciousness downward.

• Rajas (The Silver Chain): Binds the soul through passion, fierce activity, ambition, and endless desires. It keeps consciousness locked in a restless middle existence.

• Sattva (The Golden Chain): Binds the soul through an attachment to knowledge, virtue, peace, and spiritual happiness.

Why is Sattva considered a "chain"?

Sattva is pure, illuminating, and full of light. However, it remains a chain because it causes the ego to attach itself to its own purity. A person dominated by Sattva might think, "I am a peaceful person," "I am wise," or "I am spiritually superior." This attachment to being happy, calm, or knowledgeable still creates a boundary between the individual ego and absolute spiritual freedom.

The Ultimate Goal: Transcending the Chains

To reach true liberation (moksha), a practitioner cannot simply stay comfortable in the golden chain of Sattva. According to the Gita, one must use Sattva as a springboard to climb out of Tamas and Rajas, and then ultimately transcend even Sattva to become Trigunatita—one who has risen completely above all three modes of nature.

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