cittaṁ tu ceto hṛdayaṁ svāntaṁ hṛn mānasaṁ manaḥ |
(Amara-kośa: 1.4.31)
“The words citta, cetas, hṛdayam, svāntam, hṛd, mānasam, and manas [are synonymous and mean either heart or mind, depending on the context].”
cittaṁ tu ceto hṛdayaṁ svāntaṁ hṛn mānasaṁ manaḥ Read on →
yato niryāti viṣayo yasmiñ caiva pralīyate |
hṛdayaṁ tad vijānīyāt manasaḥ sthiti-kāraṇam ||
(Śabda-sāra)
“Know that from which a viṣaya (object) emerges [upon being identified and conveyed to the manas by the buddhi on the basis of one’s saṁskāras and vāsanās] and into which it disappears to be the hṛdaya (heart) [syn., citta], the cause of the manas’ (mind’s) condition.”
yato niryāti viṣayo yasmiñ caiva pralīyate Read on →
puṁsāṁ kali-kṛtāṁ doṣān dravya-deśātma-sambhavān |
sarvān harati citta-stho bhagavān puruṣottamaḥ ||
(Śrīmad Bhāgavatam: 12.3.45)
“Bhagavān, Puruṣottama, situated in the citta, removes from people all the faults created by Kali existing amid objects, places, and the self.”
puṁsāṁ kali-kṛtāṁ doṣān Read on →
yadi māṁ prāptum icchanti prāpnuvanty eva nānyathā |
kalau kaluṣa-cittānāṁ vṛthāyuḥ-prabhṛtīni ca |
bhavanti varṇāśramiṇāṁ na tu mac-charaṇārthinām ||
(Brahma-vaivarta Purāṇa: cited in Bhakti Sandarbha 99)
“If anyone desires to attain me, they certainly attain me. This cannot be otherwise. In [the Age of] Kali, the life and so forth [i.e., the present actions and future destiny] of those of polluted heart who adhere to varṇāśrama are fruitless, but such is not so for those who seek my shelter.”
yadi māṁ prāptum icchanti Read on →
āśaya-śuddhir nāma cānya-tātparya-parityāgaḥ prīti-tātparyaṁ ca |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 11.14.23; Prīti Sandarbha: 69)
“Thus, in this way, the [extrinsic (taṭastha)] characteristic of prīti is melting of the heart, and [the extrinsic characteristic] of that is horripilation and so forth [i.e., the other sāttvika-bhāvas]. Even when melting of the heart or horripilation and so forth occur to some extent, if purity of the heart (āśaya) has not come about, then still bhakti’s complete manifestation has not occurred. Such has been made known. Purity of the heart (āśaya) [i.e., citta] means abandonment of [all] other intentions [i.e., all desires and aims other than prīti], and intention upon [i.e., desire for and pursuit of] prīti.”
tad evaṁ prīter lakṣaṇaṁ citta-dravas Read on →
cittam cittād upāgamya munir āsīta saṁyataḥ |
yac cittas tanmayo’vaśyaṁ guhyam etat sanātanam ||
(Mahābhārata: 14.51.27)
“Understanding the citta from the citta, the sage should sit restrained. As is the citta (mind), so one inevitably becomes [i.e., one becomes absorbed in, constituted of, and identical to the content in one’s citta]. This is the eternal secret.”
cittam cittād upāgamya Read on →
cittam eva hi saṁsāras tat prayatnena śodhayet |
yac cittas tanmayo bhāti guhyam etat sanātanam ||
(Maitrāyaṇīya Upaniṣad: 6.34.3; Śāṭyāyanīya Upaniṣad: 3)
“The citta (mind) itself is saṁsāra [i.e., the condition of one’s citta is the cause of the perpetuation of one’s bondage in saṁsāra]. Purify it with exertion. As is the citta, so one becomes [i.e., one becomes absorbed in, constituted of, and/or identical to the content in one’s citta]. This is the eternal secret.”
cittam eva hi saṁsāras Read on →
anarthi-tarpaṇaṁ vittaṁ cittam adhyāna-darpaṇam |
atīrtha-sarpaṇaṁ dehaṁ paryante śocyatāṁ vrajet ||
(Mahāsubhāṣita-saṅgraha)
“Wealth that does not satisfy the needy, a mind that is not a mirror for meditation, and a body that does not go to the tīrthas shall become lamentable in the end.”
anarthi-tarpaṇaṁ vittaṁ Read on →
nitya-siddha kṛṣṇa-prema sādhya kabhu naya |
śravaṇādi-śuddha-citte karaye udaya ||
(Caitanya-caritāmṛta: 2.22.104)
“Eternally existent Kṛṣṇa-prema is never something to be produced [i.e., created, lit., accomplished]. It [being eternal existent] manifests into a heart purified by śravaṇa and so forth [i.e., by the practices of sādhana-bhakti].”
nitya-siddha kṛṣṇa-prema sādhya kabhu naya Read on →
samāsaktaṁ yadā cittaṁ jantor viṣaya-gocare |
yady evaṁ brahmaṇi syāt tat ko na mucyeta bandhanāt ||
(Maitrāyaṇīya Upaniṣad: 6.34.5)
“When a living being’s citta is fully attached to the sphere of the sense objects, if it were to become such [i.e., if it were to become instead fully attached] to Brahman, then who would not become liberated from bondage?”
samāsaktaṁ yadā cittaṁ Read on →
