yadākṣaiś caritān dhyāyan karmāṇy ācinute’sakṛt |
sati karmaṇy avidyāyāṁ bandhaḥ karmaṇy anātmanaḥ ||
(Śrīmad Bhāgavatam: 4.29.78)
“[How is the mind the cause of saṁsāra?] When one repeatedly performs karmas thinking of objects attained [previously] by the senses, then, since karma [i.e., a karmic reaction] is present and thus [also] avidyā [i.e., the underlying basis of karma is also present], bondage to the karma of the non-ātmā occurs.”
īrṣāśā-lobha-kopāś ca garvo mohaḥ tathā madaḥ |
viṣādaś cāṣṭamaḥ prokta ity ete manaso malāḥ ||
(Unknown Source)
“Envy, desire, greed, anger, pride, delusion, bewilderment, and dejection—these eight are said to be impurities of the mind.”
anityatve kṛta-matir mlāna-mālye na śocati |
nityatve kṛta-buddhis tu bhinna-bhāṇḍe’nuśocati ||
(Mahāsubhāṣita-saṅgraha)
“When the mind is fixed regarding impermanence, it does not lament over [even] a withered garland. When the mind is fixed on permanence, however, it laments over [even] a broken pot.”
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.”
yadā parānanda-guro bhavat-pade
padaṁ mano me bhagaval labheta |
tadā nirastākhila-sādhana-śramaḥ
śrayeya saukhyaṁ bhavataḥ kṛpātaḥ ||
(Excerpted from the Bhāvārtha-dīpikā on Śrīmad Bhāgavatam: 10.87.33)
“O illustrious, supremely blissful guru, when my mind is able to attain a place at your feet, then all the labor of sādhana will be dispelled and I will be able to attain [complete] happiness by your grace.”
vijita-hṛṣīka-vāyubhir adānta-manas turagaṁ
ya iha yatanti yantum atilolam upāya-khidaḥ |
vyasana-śatānvitāḥ samavahāya guroś caraṇaṁ
vaṇija ivāja santy akṛta-karṇadharā jaladhau ||
(Śrīmad Bhāgavatam: 10.87.33)
“O Unborn One [i.e., Bhagavān], those here [i.e., in the ocean of saṁsāra] who abandon the feet of guru and endeavor to subdue the extremely volatile stallion of the untamed mind [even] with conquered senses and vital airs become afflicted by the method [i.e., by the very method, whatever it may be, they take up to try to tame the mind] and beset with hundreds of adversities, just as merchants who have not procured a helmsman are [so afflicted] at sea.”
sadā santuṣṭa-manasaḥ sarvāḥ śivamayā diśaḥ |
śarkarā-kaṇṭakādibhyo yathopānat-padaḥ śivam ||
(Śrīmad Bhāgavatam: 7.15.17)
“All directions are auspicious for one who is always of satisfied mind, just as there is safety from rocks, thorns, and so on for one with shoes on one’s feet.”
santuṣṭyā manaḥ |
(Sārārtha-darśinī-ṭīkā to Śrīmad Bhāgavatam 10.5.4)
“The mind is purified by contentment.”
āhāra-śuddhau sattva-śuddhiḥ, sattva-śuddhau dhruvā smṛtiḥ, smṛti-lambhe sarva-granthīnāṁ vipramokṣaḥ |
(Chāndogya Upaniṣad: 7.26.2)
“When there is purity of food, there is purity of mind. When there is purity of mind, there is steadfast remembrance. When there is retention of remembrance, there is definitive and complete release from all entanglements.”
aprāpye’pi yathā kāme dharme cintā na kiṁ tathā |
alābhe’pi dvayor ekā bhayadā śivadāparā ||
(Mahāsubhāṣita-saṅgraha: 2184)
“Why does one not think of dharma as much as even an unattainable desire? Even if neither are attained, one [i.e., thought of unattainable desires] causes stress and the other [i.e., thought of dharma] causes auspiciousness.”
