Bondage and liberation are in the mind

[Guest guest]

Namaste to all.

 

There is an interesting dialogue between king Janaka and sage Suka in the Devi

Bhagavatam on the means to liberation, which I am reproducing below. (It may be

noted that in Devi Bhagavatam Suka got married and begot children, unlike in

Srimad Bhagavatam where he was a celibate throughout life. Such differences are

common in the puranas and are not considered material.)

 

Suka-- O king, kindly tell me what is the means to liberation-- austerity,

performance of yajnas, etc., or knowledge " .

 

Janaka said: " I shall tell you what an aspirant for liberation should do.

After being invested with the sacred thread, he should go to a Guru and study

the Vedas. After completing his studies and having given Gurudakshina, he should

enter the stage of the householder by getting married. He should then perform

the rites laid down in the Vedas without attachment. He should be truthful,

compassionate and free from all desires and cultivate purity of mind and body.

He should also beget progeny. He need remain with his family only till his

first-born son gets married. Thereafter he may enter the Vanaprastha Ashrama.

After conquering the six internal enemies, namely, desire, anger, greed,

delusion, pride and envy, he may take Sannyasa. It should be noted that Sannyasa

is only for those who have attained total detachment. Out of the 48 Samskaras

laid down in the scriptures, 40 are for householders and the remaining 8 are for

Sannyasis " .

 

Suka asked: " For a person who has attained Jnana, Vijnana and Vairagya, is it

compulsory to go through all the four Ashramas one after another? Can he not go

straightaway to the Sannyasa Ashrama from Brahmacharya?

 

Janaka: " O young sage! understand that the senses are very powerful. They

cannot be relied upon. Disaster may befall the immature. If a person who is not

yet fit takes Sannyasa and if thereafter desire for food, wealth, children or

other comforts arises in his mind, what is the way out for him? Since vaasanas

will not get extinguished by themselves, a wise man should first eradicate them

before taking Sannyasa. The impact of a fall is greater for a person who is at a

height. A person at the lowest level cannot fall; he can only go up. A person

who wants to climb up has to be very careful. If a Sannyasi falls, there is no

remedy for him. The senses cannot be subdued by force. To attain complete

control over the senses one should go through the Ashramas, one by one. A man of

wisdom will not be affected by the pairs of opposites such as heat and cold,

honour and dishonour, or gain and loss, even if he is a householder. Look at me.

I rule the kingdom, I perform all my duties, I eat what I want and experience

everything. At the same time, am I not liberated? You can also be like that.

Bondage and liberation are both in the mind. If the mind is impure, nothing will

be achieved by bathing in all the sacred rivers. If the mind is controlled,

there can be no talk of bondage or liberation. It is only the mind that makes

distinctions such as friend and foe, and the like " .

 

Suka: " You say that the rituals laid down in the Karma kANDa of the Vedas

should be performed meticulously. But how can the cruel deed of sacrifice of

animals be the means to liberation? Is not the drinking of soma juice in a

sacrifice clearly contrary to Dharma? Are not killing of animals and eating

their flesh unrighteous acts? Moreover, all that can be attained through these

Vedic rituals is enjoyment of the pleasures of heaven for a limited period. They

cannot confer liberation. Heaven is only a chain made of gold, which can bind a

man as effectively as an iron chain. My mind is not at all attracted by such

transient pleasures, which ultimately lead only to sorrow " .

 

The secret of Karma

Janaka: " O wise young sage! You have not yet understood these matters

correctly. You have been looking only at the external appearance of things. That

way you get only superficial knowledge. You have to go deeper to understand

subtle truths. It is not the outward appearance that decides what is righteous

and what is not. This is the secret of Karma. The same action may amount to

injury to a living creature in one situation, but not so in another.

The Vedas declare that the killing of an animal in a Vedic sacrifice is not

violence. If it is done without attachment and craving for the fruit, it is not

violence, but even that would become violence if there is attachment and desire

for the fruit. Any action done without attachment and without the sense of

doership is no action at all and it does not create any bondage.

 

Suka: " What you say may be true in the case of a person who is free from

desire. But how can one who is under the control of Maya become free from

desire? When even those who have mastered the scriptures are not free from

attachment and aversion, what to speak of the ordinary man? Mere study of the

scriptures will not destroy nescience (ignorance of the Self). Can darkness be

removed by merely shouting 'light, light'? You said, " Look at me " . I have looked

at you carefully. I do not find you to be in any way different from other

worldly men. I see you only as a king possessed of wealth, fame, power and all

objects of enjoyment. Notions of friend and foe, happiness and sorrow, likes and

dislikes-- you have all these as much as anyone else. And you call yourself

Videha (meaning Jivanmukta). This is nothing but vanity. It is like an

illiterate fool bearing the name 'Vidyadhara', a blind man being named

'Divakara' (which means sun) or a beggar having the name 'Lakshmidhara'. The

name 'Videha' given to you is as meaningless as these. It is only a title that

you have inherited from your ancestors who got it somehow, without any reason to

justify it. Whatever that may be, as far as I am concerned, I am not at all

interested in home, wife, children or wealth. I wish to remain free from all

such bondage " .

 

Janaka replied: " O sage, you think you can be free from all bondage if you go

and dwell in the forest. Remember that there are animals there also and you can

develop likes and dislikes towards them. The same five elements which are here

are present in the forest also. How can you be free from any connection with

them? As long as you have a body, you will need food. The thought about food

will be with you even in the forest. Can you become free from thoughts about

your yogadanda (staff), your deer-skin and your water pot? The thoughts I have

about my kingdom are also only of the same nature. It is not the quantity or

quality of what one has that makes for bondage, but it is the sense of

possession. A renunciate attached to his loincloth is not less in bondage than a

king attached to his kingdom. It is the thought that this body is yours that is

the fundamental bondage. Being free from all sense of possession and knowing

that I am not bound, I remain happy all the time, whatever I do. You, on the

contrary, are always sad, thinking that you are in bondage. Giving up this wrong

notion, know that you are never in bondage and that you are ever free and be at

peace with yourself. If you understand this truth, you will realize that a man

fully engaged in action can still be completely liberated " .

 

Conclusion

On hearing these words of Janaka, Suka realized that bondage does not arise

from action, that none can remain without performing any action and that it is

one's attitude towards action that creates the distinction between bondage and

liberation. He took leave of Janaka and returned to his father's hermitage. He

married Peevaree, the daughter of the manes. He begot four sons and a daughter.

Thereafter he left for Kailasa and did penance there. Finally he cast off his

body and attained Videhamukti.

 

Best wishes,

S.N.Sastri

[Guest guest]

advaitin , " snsastri " <sn.sastri wrote:

>

> Namaste to all.

>

> There is an interesting dialogue between king Janaka and sage Suka in the Devi

Bhagavatam on the means to liberation, which I am reproducing below.

 

 

Namaste,

 

The extended dialogue is in Chapters 16-19 of Book I, in Devi Bhagavatam,

which may be read online or downloaded from:

 

http://www.archive.org/details/srimaddevibhagav26vijnuoft

 

 

Regards,

 

Sunder

[Guest guest]

Acquiring that sense of detachment as you rightly said is the whole purpose of spiritual training through secular means.

 

Thanks Sastriji for the post.

 

Regards

 

Balagopal

 

The INTERNET now has a personality. YOURS! See your Homepage.

[Guest guest]

H.N.Sreenivasa MurthyPranams to all.advaitin , "snsastri" <sn.sastri wrote:>> Namaste to all.> > There is an interesting dialogue between king Janaka and sage Suka in the Devi Bhagavatam on the means to liberation, which I am reproducing below. (It may be noted that in Devi Bhagavatam Suka got married and begot children, unlike in Srimad Bhagavatam where he was a celibate throughout life. Such differences are common in the puranas and are not considered material.) Dear Sri Sasriji, sAShTAMganamaskarams to you.Bondage and liberation are in the mind.The question is :What is mind?Where is the mind?Is it not worth investigating because by an inquiry/enquiry into mind and knowing it one can be free from bondage as well as liberation?Then, how to investigate into the mind itself?With warm and resoectful regards,Sreenivasa Murthy

[Guest guest]

Vanakkam, Pranams to all. New to this group. Aathma Samarpanam. Regarding the question of Mind!, Sage Vashista has dealt with this elaborately with quite a few illustrations in response to question posed by 'Rama's ' on very similar lines in Yoga Vashistam.Regardsnarayana145 <narayana145To:

advaitin Sent: Sat, 6 March, 2010 18:17:48 Re: Bondage and liberation are in the mind

 

 

 

H.N.Sreenivasa MurthyPranams to all.advaitin@ s.com, "snsastri" <sn.sastri@.. .> wrote:>> Namaste to all.> > There is an interesting dialogue between king Janaka and sage Suka in the Devi Bhagavatam on the means to liberation, which I am reproducing below. (It may be noted that in Devi Bhagavatam Suka got married and begot children, unlike in Srimad Bhagavatam where he was a celibate throughout life. Such differences are common in the puranas and are not considered material.) Dear Sri Sasriji, sAShTAMganamaskaram s to you.Bondage and liberation are in the mind.The question is :What is mind?Where is the mind?Is it not worth investigating because by an inquiry/enquiry into mind and knowing it one can be free from bondage as well as liberation?Then, how to investigate into the mind itself?With warm and

resoectful regards,Sreenivasa Murthy

[Guest guest]

advaitin , Venkata Raman Syamalam <venkata_ramans

wrote:

 

> H.N.Sreenivasa Murthy

> Pranams to all.

>

>

> Then, how to investigate into the mind itself?

>

 

Namaste,

 

Ramana Maharshi has described this in the book 'Nan Yar' - 'Who am I?'

 

http://www.happinessofbeing.com/nan_yar.html

 

 

Regards,

 

Sunder

 

 

Regards,

 

Sunder

[Guest guest]

advaitin , " sunderh " <sunderh wrote:

 

> Ramana Maharshi has described this in the book 'Nan Yar' - 'Who am I?'

>

> http://www.happinessofbeing.com/nan_yar.html

>

 

 

Namaste.

 

This one 'definition' of the mind, among many, could be useful from practical

sadhana point of view:

 

mana yeva manuShYANAm kAraNam bandha-mokShayoH |

bandhAya viShayAsaktam muktyai nirviShayam smRtam || (pl. supply source)

 

Meaning: The mind alone is the root cause of bondage as well as liberation. A

mind attached to objects (both external and internal) is causative of bondage

and the mind freed from such compelling attachment is conducive for liberation.

 

The above verse identifies the cause of the problem of bondage and spells out

the means to liberation as well. All sadhana specified in the scripture is

centered on this one goal: freeing the mind of its slavery to objects.

 

From the above we can say that that which is called 'mind' is an inscrutable

power, shakti. When one does not know how to handle this power, he becomes its

victim: it keeps him in bondage. When one, being guided by the Scripture and

the Guru, learns to handle this power, this very same power confers the lofty

boon of liberation. Ultimately, this 'power' is Maya. AvidyA mAyA causes

bondage, vidyA mAyA liberates.

 

Om Tat Sat

[Guest guest]

Dear Murthy-ji,

 

I had written a series of three articles on the mind, which were posted on the

advaitin List as messages Nos 42739, 42779 & 42802. You may kindly refer to

them in addition to the other references given by other members.

Best wishes,

S.N.Sastri

 

 

advaitin , " narayana145 " <narayana145 wrote:

>

> H.N.Sreenivasa Murthy

> Pranams to all.

> Dear Sri Sasriji,

>

>

> The question is :

> What is mind?

> Where is the mind?

>

> Is it not worth investigating because by an inquiry/enquiry into mind

> and knowing it one can be free from bondage as well as liberation?

>

> Then, how to investigate into the mind itself?

>

> With warm and resoectful regards,

> Sreenivasa Murthy

>

[Guest guest]

Subbuji - PraNAms

 

The sloka is from amRitabindu Upanishad. I discussed this in one of my

persepctives.

 

Hari Om!

Sadananda

 

 

--- On Sun, 3/7/10, subrahmanian_v <subrahmanian_v wrote:

 

 

mana yeva manuShYANAm kAraNam bandha-mokShayoH |

bandhAya viShayAsaktam muktyai nirviShayam smRtam || (pl. supply source)

[Guest guest]

advaitin , kuntimaddi sadananda <kuntimaddisada

wrote:

>

 

>

> The sloka is from amRitabindu Upanishad. I discussed this in one of my

persepctives.

>

>

> --- On Sun, 3/7/10, subrahmanian_v <subrahmanian_v wrote:

>

>

> mana yeva manuShYANAm kAraNam bandha-mokShayoH |

> bandhAya viShayAsaktam muktyai nirviShayam smRtam || (pl. supply source)

>

 

 

Namaste,

 

Amritabindu (amRRitabindu) upanishad is also known as Brahmabindu

upanishad.

 

The above quoted mantra also is in:

 

Shatyayani upan. #1;

 

Maitrayani (Maitri) upan. 6:34

 

Tripuratapini upan. 5:3

 

 

 

Regards,

 

Sunder

[Guest guest]

Namaste Sastriji,

 

I was told that keeping in view of the fate of sanyasis in Kali Yuga, Apastambha

has given an option in his Grihya Sutras that if Sanyasi seems to fail in

maintaining his asrama dharma, can turn to Vanaprastha.

 

The general order is : brahmacharya, grihastha, vanaprastha & sanyasa.

 

Supposing, the Sanyasi is not able to stand the tests of senses, can come back

to vanaprastha dharma.

 

Though, this seems illogical, i was told that Apastamba has formulated this

order. But i didn't find this in the smriti. ANy source, pls let me know.

 

regs,

sriram

 

advaitin , " snsastri " <sn.sastri wrote:

>

>> Janaka said: " I shall tell you what an aspirant for liberation should do.

After being invested with the sacred thread, he should go to a Guru and study

the Vedas. After completing his studies and having given Gurudakshina, he should

enter the stage of the householder by getting married. He should then perform

the rites laid down in the Vedas without attachment. He should be truthful,

compassionate and free from all desires and cultivate purity of mind and body.

He should also beget progeny. He need remain with his family only till his

first-born son gets married. Thereafter he may enter the Vanaprastha Ashrama.

After conquering the six internal enemies, namely, desire, anger, greed,

delusion, pride and envy, he may take Sannyasa. It should be noted that Sannyasa

is only for those who have attained total detachment. Out of the 48 Samskaras

laid down in the scriptures, 40 are for householders and the remaining 8 are for

Sannyasis " .

>

>

[Guest guest]

advaitin , " sunderh " <sunderh wrote:>

>

> advaitin , kuntimaddi sadananda <kuntimaddisada@> wrote:

> >

>

mana yeva manuShYANAm kAraNam bandha-mokShayoH |

> > bandhAya viShayAsaktam muktyai nirviShayam smRtam || (pl. supply source)

> >

>

>

> Namaste,

>

> Amritabindu (amRRitabindu) upanishad is also known as Brahmabindu

upanishad.

>

> The above quoted mantra also is in:

>

> Shatyayani upan. #1;

>

> Maitrayani (Maitri) upan. 6:34

>

> Tripuratapini upan. 5:3

 

Thank you Sada ji and Sunder ji, for the references. That this mantra is found

in so many Upanishads speaks for its importance in sadhana.

 

Regards,

subbu

[Guest guest]

advaitin , Sitara Mitali <smitali17 wrote:

>

>

> May I

> offer my view -

> Is it

> not worth investigating because by an inquiry/enquiry into mind and knowing

> it one can be free from bondage

 

 

Namaste,

 

As a supplement to the excellent explanations given by Sastri-ji and

Sitara-ji, the following verses from the Gita - where the word

'mind' occurs, are reproduced in translation. These are the verses that help me

to investigate the mind - the order of investigation is not chapter-wise.

Needless to say, Shankara Bhashya on these verses are required also for study.

(To listen or recite these verses in Sanskrit is incomparably better.)

 

Regards,

 

Sunder

 

 

2.60 For, O son of Kunti, the turbulent organs violently snatch away the mind

of an intelligent person, even while he is striving diligently.

 

2.67 For, the mind which follows in the wake of the wandering senses, that

(mind) carries away his wisdom like the mind (diverting) a boat on the

waters.

-----------------------------

3.6 One, who after withdrawing the organs of action, sits mentally recollecting

the objects of the senses, that one, of deluded mind, is called a hypocrite.

 

3.7 But, O Arjuna, one who engages in Karma-yoga with the organs of action,

controlling the organs with the mind and becoming unattached-that one excels.

 

3.39 O son of Kunti, Knowledge is covered by this constant enemy of the wise

in the form of desire, which is an insatiable fire.

 

3.40 The organs, mind, and the intellect are said to be its abode. This one

diversely deludes the embodied being by veiling Knowledge with the help of

these.

 

3.41 Therefore, O scion of the Bharata dynasty, after first controlling the

organs, renounce this one [A variant reading is, 'prajahi hi-enam, completely

renounce this one'.-Tr.] which is sinful and a destroyer of learning and wisdom.

 

3.42 They say that the organs are superior (to the gross body); the mind is

superior to the organs; but the intellect is superior to the mind. However,

the one who is superior to the intellect is He.

 

3.43 Understanding the Self thus [understanding....thus:that desires can be

conquered through the knowledge of the Self.] as superior to the intellect, and

completely establishing (the Self) is spiritual absorption with the (help of)

the mind, O mighty-armed one, vanquish the enemy in the form of desire, which is

difficult to subdue.

----

 

5.11. By giving up attachment, the yogis undertake work merely through the body,

mind, intellect and even the organs, for the purification of themselves.

 

5.13. The embodied man of self-control, having given up all actions mentally,

continues happily in the town of nine gates, without doing or causing (others)

to do anything at all.

 

5.19. Here [i.e. even while living in the body.] itself is rebirth conquered by

them whose minds are established on sameness. Since Brahman is the same (in

all) and free from defects, therefore they are established in Brahman.

 

5.27-8. Keeping the external objects outside, the eyes at the juncture of the

eye-brows, and making equal the outgoing and incoming breaths that move through

the nostrils, the contemplative who has control over his organs, mind and

intellect should be fully intent on Liberation and free from desire, fear and

anger. He who is ever is verily free.

 

----

 

6.12. (and) sitting on that seat, he should concentrate his mind for the

purification of the internal organ, making the mind one-pointed and keeping the

actions of the mind and senses under control.

 

6.14. He should remain seated with a placid mind, free from fear, firm in the

vow of a celibate, and with the mind fixed on Me by controlling it through

concentration, having Me as the supreme Goal.

 

6.24. By totally eschewing all desires which arise from thoughts, and

restraining with the mind itself all the organs from every side;

 

6.25. One should gradually withdraw with the intellect endowed with steadiness.

Making the mind fixed in the Self, one should not think of anything whatsoever.

 

6.26. (The yogi) should bring (this mind) under the subjugation of the Self

Itself, by restraining it from all those causes whatever due to which the

restless, unsteady mind wanders away.

 

6.27. Supreme Bliss comes to this yogi alone whose mind has become perfectly

tranquil, whose (quality of) rajas has been eliminated, who has become

identified with Brahman, and is taintless.

 

6.35. O mighty-armed one, undoubtedly the mind is untractable and restless.

But, O son of Kunti, it is brought under control through practice and

detachment.

----

 

7.4. This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air,

space, mind, intellect and also egoism.

----

 

8.7. Therefore, think of Me at all times and fight. There is no doubt that by

dedicating your mind and intellect to Me, you will attain Me alone.

 

8.10. At the time of death, having fully fixed the Prana (vita force) between

the enebrows with an unswering mind, and being imbued with devotion as also the

strength of concentration, he reaches that resplendent supreme person.

 

8.12. Having controlled all the passages, having confined the mind in the heart,

and having fixed his own vital force in the head, (and then) continuing in the

firmness in yoga;

----

 

9.13. O son of Prtha, the noble ones, being possessed of divine nature, surely

adore Me with single-mindedness, knowing Me as the immutable source of all

objects.

 

9.34. Having your mind fixed on Me, be devoted to Me, sacrifice to Me, and bow

down to Me. By concentrating your mind and accepting Me as the supreme Goal, you

shall surely attain Me who am thus the Self.

----

 

10.22. ............................. Among the organs I am the mind, and I am

the intelligence in creatures.

----

 

11.45. I am delighted by seeing something not seen heretofore, and my mind is

stricken with fear. O Lord, show me that very form; O supreme God, O Abode of

the Universe, be gracious!

 

11.49. May you have no fear, and may not there be bewilderment by seeing this

form of Mine so terrible Becoming free from fear and gladdened in mind again,

see this very earlier form of Mine.

----

 

12.2. Those who meditate on Me by fixing their minds on Me with steadfast

devotion (and) being endowed with supreme faith-they are considered to be the

most perfect yogis according to Me.

 

12.8. Fix the mind on Me alone; in Me alone rest the intellect. There is no

doubt that hereafter you will dwell in Me alone. [For the sake of metre, eva and

atah (in the second line of the verse) are not joined together (to form

evatah).]

 

12.14. He who is ever content, who is a yogi, who has self-control, who has firm

conviction, who has dedicated his mind and intellect to Me-he who is such a

devotee of Mine is dear to Me.

----

 

15.7. It is verily a part of Mine which, becoming the eternal individual soul in

the region of living beings, draws (to itself) the organs which have the mind as

their sixth, and which abide in Nature.

 

15.9. This one enjoys the objects by presiding over the ear, eyes, skin and

tongue as also the nose and the mind.

 

----

 

17.11. That sacrifice which is in accordance with the injunctions, (and is)

performed by persons who do not hanker after results, and with the mental

conviction that it is surely obligatory, is done through sattva.

 

17.16. Tranquillity of mind, gentleness, reticence, withdrawal of the mind,

purity of heart,-these are what is called mental austerity.

----

 

18.15. Whatever action a man performs with the body, speech and mind, be it just

or its reverse, of it these five are the causes.

 

18.33. O Partha, the firmness that is unfailing through concentration, with

which one restrains the functions of the mind, vital forces and the organs, that

firmness is born of sattva.

 

18.65. Have your mind fixed on Me, be My devotee, be a sacrificer to Me and bow

down to Me. (Thus) you will come to Me alone. (This) truth do I pormise to you.

(For) you are dear to Me.

============================================================

[Guest guest]

praNAmaH Learned members,

 

May I also suggest 6.6 where both Shankaracharya and Madhusudana Saraswati

have directly used the word kaaryakaraNa saMghaata, implying the BMI

(hence including the mind)? Here is the verse.

 

bandhuraatmaatmanastasya yenaatmaivaatmanaa jitaH .

anaatmanastu shatrutve vartetaatmaiva shatruvat.h .. 6.6..

Of him, by whom has been conquered his very self by the self, his self is

the friend of his self. But, for one who has not conquered his self, his

self itself acts inimically like an enemy.

 

I consider the above verse as Lord Krishna's paraphrasing of the

previously mentioned amRitabindu upanishat verse.

 

Also, In 16.1, the word sattva in sattvasaMshuddhi has been interpreted by

Shankaracharya as referring to 'cleansing of the antaHkaraNa', with

Madhusudana Saraswati using it in the sense of 'cleansing of karaNa'.

 

It is very beautiful to see that for latter words in the daivi saMpat verses,

Madhusudana uses the terminology of jIvanmuktiviveka (manonAsha and

so on).

 

Namaste again

Ramakrishna

 

2010/3/9 sunderh <sunderh:

> As a supplement to the excellent explanations given by Sastri-ji and

> Sitara-ji, the following verses from the Gita - where the word

> 'mind' occurs, are reproduced in translation.

[Guest guest]

Thank you Sunder-ji for offering these Bhagavad Gita verses for

contemplation into the nature of the mind. These are excellent to meditate

on.

 

Namaste and love to all

Harsh

 

 

advaitin [advaitin ] On Behalf

Of sunderh

Monday, March 08, 2010 6:09 PM

advaitin

Re: Bondage and liberation are in the mind

 

 

Namaste,

 

As a supplement to the excellent explanations given by Sastri-ji and

Sitara-ji, the following verses from the Gita - where the word

'mind' occurs, are reproduced in translation. These are the verses that help

me to investigate the mind - the order of investigation is not chapter-wise.

Needless to say, Shankara Bhashya on these verses are required also for

study. (To listen or recite these verses in Sanskrit is incomparably

better.)

 

Regards,

 

Sunder

 

 

2.60 For, O son of Kunti, the turbulent organs violently snatch away the

mind of an intelligent person, even while he is striving diligently.

 

2.67 For, the mind which follows in the wake of the wandering senses, that

(mind) carries away his wisdom like the mind (diverting) a boat on the

waters.

-----------------------------

3.6 One, who after withdrawing the organs of action, sits mentally

recollecting the objects of the senses, that one, of deluded mind, is called

a hypocrite.

 

3.7 But, O Arjuna, one who engages in Karma-yoga with the organs of action,

controlling the organs with the mind and becoming unattached-that one

excels.

 

3.39 O son of Kunti, Knowledge is covered by this constant enemy of the

wise in the form of desire, which is an insatiable fire.

 

3.40 The organs, mind, and the intellect are said to be its abode. This

one diversely deludes the embodied being by veiling Knowledge with the help

of these.

 

3.41 Therefore, O scion of the Bharata dynasty, after first controlling

the organs, renounce this one [A variant reading is, 'prajahi hi-enam,

completely renounce this one'.-Tr.] which is sinful and a destroyer of

learning and wisdom.

 

3.42 They say that the organs are superior (to the gross body); the mind is

superior to the organs; but the intellect is superior to the mind.

However, the one who is superior to the intellect is He.

 

3.43 Understanding the Self thus [understanding....thus:that desires can be

conquered through the knowledge of the Self.] as superior to the intellect,

and completely establishing (the Self) is spiritual absorption with the

(help of) the mind, O mighty-armed one, vanquish the enemy in the form of

desire, which is difficult to subdue.

----

 

5.11. By giving up attachment, the yogis undertake work merely through the

body, mind, intellect and even the organs, for the purification of

themselves.

 

5.13. The embodied man of self-control, having given up all actions

mentally, continues happily in the town of nine gates, without doing or

causing (others) to do anything at all.

 

5.19. Here [i.e. even while living in the body.] itself is rebirth

conquered by them whose minds are established on sameness. Since Brahman is

the same (in all) and free from defects, therefore they are established in

Brahman.

 

5.27-8. Keeping the external objects outside, the eyes at the juncture of

the eye-brows, and making equal the outgoing and incoming breaths that move

through the nostrils, the contemplative who has control over his organs,

mind and intellect should be fully intent on Liberation and free from

desire, fear and anger. He who is ever is verily free.

 

----

 

6.12. (and) sitting on that seat, he should concentrate his mind for the

purification of the internal organ, making the mind one-pointed and keeping

the actions of the mind and senses under control.

 

6.14. He should remain seated with a placid mind, free from fear, firm in

the vow of a celibate, and with the mind fixed on Me by controlling it

through concentration, having Me as the supreme Goal.

 

6.24. By totally eschewing all desires which arise from thoughts, and

restraining with the mind itself all the organs from every side;

 

6.25. One should gradually withdraw with the intellect endowed with

steadiness. Making the mind fixed in the Self, one should not think of

anything whatsoever.

 

6.26. (The yogi) should bring (this mind) under the subjugation of the Self

Itself, by restraining it from all those causes whatever due to which the

restless, unsteady mind wanders away.

 

6.27. Supreme Bliss comes to this yogi alone whose mind has become perfectly

tranquil, whose (quality of) rajas has been eliminated, who has become

identified with Brahman, and is taintless.

 

6.35. O mighty-armed one, undoubtedly the mind is untractable and restless.

But, O son of Kunti, it is brought under control through practice and

detachment.

----

 

7.4. This Prakrti of Mine is divided eight-fold thus: earth, water, fire,

air, space, mind, intellect and also egoism.

----

 

8.7. Therefore, think of Me at all times and fight. There is no doubt that

by dedicating your mind and intellect to Me, you will attain Me alone.

 

8.10. At the time of death, having fully fixed the Prana (vita force)

between the enebrows with an unswering mind, and being imbued with devotion

as also the strength of concentration, he reaches that resplendent supreme

person.

 

8.12. Having controlled all the passages, having confined the mind in the

heart, and having fixed his own vital force in the head, (and then)

continuing in the firmness in yoga;

----

 

9.13. O son of Prtha, the noble ones, being possessed of divine nature,

surely adore Me with single-mindedness, knowing Me as the immutable source

of all objects.

 

9.34. Having your mind fixed on Me, be devoted to Me, sacrifice to Me, and

bow down to Me. By concentrating your mind and accepting Me as the supreme

Goal, you shall surely attain Me who am thus the Self.

----

 

10.22. ............................. Among the organs I am the mind, and I

am the intelligence in creatures.

----

 

11.45. I am delighted by seeing something not seen heretofore, and my mind

is stricken with fear. O Lord, show me that very form; O supreme God, O

Abode of the Universe, be gracious!

 

11.49. May you have no fear, and may not there be bewilderment by seeing

this form of Mine so terrible Becoming free from fear and gladdened in mind

again, see this very earlier form of Mine.

----

 

12.2. Those who meditate on Me by fixing their minds on Me with steadfast

devotion (and) being endowed with supreme faith-they are considered to be

the most perfect yogis according to Me.

 

12.8. Fix the mind on Me alone; in Me alone rest the intellect. There is no

doubt that hereafter you will dwell in Me alone. [For the sake of metre, eva

and atah (in the second line of the verse) are not joined together (to form

evatah).]

 

12.14. He who is ever content, who is a yogi, who has self-control, who has

firm conviction, who has dedicated his mind and intellect to Me-he who is

such a devotee of Mine is dear to Me.

----

 

15.7. It is verily a part of Mine which, becoming the eternal individual

soul in the region of living beings, draws (to itself) the organs which have

the mind as their sixth, and which abide in Nature.

 

15.9. This one enjoys the objects by presiding over the ear, eyes, skin and

tongue as also the nose and the mind.

 

----

 

17.11. That sacrifice which is in accordance with the injunctions, (and is)

performed by persons who do not hanker after results, and with the mental

conviction that it is surely obligatory, is done through sattva.

 

17.16. Tranquillity of mind, gentleness, reticence, withdrawal of the mind,

purity of heart,-these are what is called mental austerity.

----

 

18.15. Whatever action a man performs with the body, speech and mind, be it

just or its reverse, of it these five are the causes.

 

18.33. O Partha, the firmness that is unfailing through concentration, with

which one restrains the functions of the mind, vital forces and the organs,

that firmness is born of sattva.

 

18.65. Have your mind fixed on Me, be My devotee, be a sacrificer to Me and

bow down to Me. (Thus) you will come to Me alone. (This) truth do I pormise

to you. (For) you are dear to Me.

============================================================

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

---