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anabhyāsena vidyānām asaṁsargeṇa dhīmatām |
anigraheṇa cākṣāṇāṁ jāyate vyasanaṁ nṛṇām ||
(Mahāsubhāṣita-saṅgraha)
“The plight [alt., addictions, vices, depravity, misfortune, distress, etc.] of human beings arises from a lack of practice of knowledge [i.e., a lack of adherence to the education they receive], a lack of association with the wise, and a lack of restraint of the senses.”
Read on →: anabhyāsena vidyānām asaṁsargeṇa dhīmatām
ratnākaras tava gṛhaṁ gṛhinī ca padmā
kiṁ deyam asti bhavate jagadīśvarāya |
ābhīra-vāma-nayanāhṛta-mānasāya
dattaṁ mano yadupate tad idaṁ gṛhāna ||
(Rahīma-ratnāvalī)
“Your home is the ocean [lit., the source of jewels], and your wife is Padmā [i.e., Lakṣmī Devī, the goddess of wealth]. What can be given to you, the Lord of the universe [i.e., you who possess everything]? Therefore, to you whose mind has been stolen by the charming eyes of the gopīs, I have given my mind. O King of the Yadus, please accept it.”
Read on →: ratnākaras tava gṛhaṁ gṛhinī ca padmā
ka īpsitārtha-sthira-niścayaṁ manaḥ
payaś ca nimnābhimukhaṁ pratīpayet ||
(Kumāra-sambhava: 5.5)
“Who can oppose the mind firmly resolved upon a desired object or water flowing downwards?”
Read on →: ka īpsitārtha-sthira-niścayaṁ manaḥ
yatraikāgrato tatrāviśeṣāt |
(Vedānta-sūtra: 4.1.11)
“[Where should one perform upāsana?] Where one-pointedness [of mind] occurs, because of [there being] no particulars in that regard [i.e., because śāstra gives no injunctions regarding where upāsana should be performed other than where the mind can become one-pointed].”
Read on →: yatraikāgrato tatrāviśeṣāt
mana ekatra saṁyuñjyāj jita-śvāso jitāsanaḥ |
vairāgyābhyāsa-yogena dhriyamāṇam atandritaḥ ||
yasmin mano labdha-padaṁ yad etac
chanaiḥ śanair muñcati karma-reṇūn |
sattvena vṛddhena rajas tamaś ca
vidhūya nirvāṇam upaity anindhanam ||
tadaivam ātmany avaruddha-citto
na veda kiñcid bahir antaraṁ vā |
yatheṣu-kāro nṛpatiṁ vrajantam
iṣau gatātmā na viveda pārśve ||
(Śrīmad Bhāgavatam: 11.9.11–13)
“Mastering one’s posture and [then] mastering one’s breath, fix the steadied mind in one place alertly through non-attachment and regulated practice. The mind in which a position is attained [i.e., a mind which has become fixed on its object] gradually gives up the dust of karma [i.e., the vāsanās produced by karma], by an increase of sattva shakes off rajas and tamas, and attains perfect repose (nirvāṇa) free from any kindling [i.e., any effects of the guṇas]. Then, in this way, the mind shut in upon the ātmā does not perceive anything external [e.g., sights] or internal [e.g., memories], just as an arrow-maker, his mind absorbed in [crafting] arrows, did not notice in the least a king passing beside him [with a large entourage playing kettle-drums].”
Read on →: mana ekatra saṁyuñjyāj jita-śvāso jitāsanaḥ
idaṁ hi yogeśvara yoga-naipuṇaṁ
hiraṇyagarbho bhagavāñ jagāda yat |
yad anta-kāle tvayi nirguṇe mano
bhaktyā dadhītojjhita-duṣkalevaraḥ ||
(Śrīmad Bhāgavatam: 5.19.13)
“O Master of yoga, that which Bhagavān Hiraṇyagarbha [i.e., Lord Brahmā] has spoken of is certainly expertise in yoga: at the time of death, the wavering mind, abandoning the contemptible body, should be placed with bhakti on you who are nirguṇa.”
Read on →: idaṁ hi yogeśvara yoga-naipuṇaṁ