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Srimad Bhagvata Mahapurana: Book 11: Chapter 13: Verses 25-33
(True,) the mind cleaves to the sense-objects and the latter get imprinted on the mind, 0 My sons !The sense'objects and the mind both (however) constitute the body (i.e., an adjunct and essence) of the Jiva, which is essentially the same as I (so that there is no real affinity between the Jiva, on the one hand, and the sense-objects and the mind, on the other, which can therefore be easily transcended by the Jiva by contemplating on its divine essence, its identity with Brahma. Becoming one with Me (and thus realizing its own true nature), the Jiva should (therefore) give up both--viz., the mind clinging to the sense-objects as a result of repeatedly enjoying them and the sense-objects that get imprinted on it (in the form of latencies). Wakefulness, the dream state and deep slumber are the (three) states of the mind (and not of the Jiva), following from (the preponderance of) the (three) Gunas, (Sattva, Rajas and Tamas respectively). The Jiva, however, is conclusively known to be distinct from them as being their witness. Since this identification of the soul with Buddhi (which is responsible for its transmigration) attributes to it the functions of the (three) Gunas, therefore, getting established in Me, the transcendent Brahma (which lies beyond the three states of wakefulness etc.), the Jiva should shake off this identification. Thereafter follows the (mutual) divorce of the sense-objects and the mind. Realizing the bondage of the soul--occasioned by self-identification with one's psycho-physical organism--to be the source of evil (in the shape of obscuring one's blissful nature), and feeling disgusted with it, one should get established in the fourth (transcendent) principle and give up identification with the body etc:, (which is responsible for the transmigration of the soul) and the resultant thought of gratifying the self. So long as the sense of reality of diverse objects does not disappear from the mind of man through arguments, the fool continues to sleep even though he is awake, just like the man who is waking in a dream. (Objective entities like the body) other than the Self having no existence, the differences (of Varna, Mrama and so on) occasioned by them, the (various) destinies (such as the enjoyments of heaven, to be attained by men after death and described in the Vedas) and their causes (in the shape of good and evil actions of various kinds) are (all) unreal with the Self as things seen by a dreaming man. He who while waking perceives outside himself through all his senses objects having properties changing every moment, (nay,) who experiences within his heart in a dream things (shaped by his Vasanas or cravings and) similar to those perceived in the waking state and who in deep slumber withdraws them (all) is one and the same, connected as he is with all the states by memory as their witness and as the controller of the senses. Pondering thus and arriving at the following conclusion about the nature of the Self that the three states of the mind (referred to heretofore and) traceable to the (three) Gunas (or modes of Prakrti) are superimposed on Me (appearing as the Jiva) by My deluding potency (veiling My true nature), cut at the root of egotism, the basis of all doubts (as to whether the soul is different from the body etc., or one with it, whether it is one or there is a plurality of souls and so on) with the sword of wisdom whetted by reasoning, the precepts of saints and the Sruti texts, and betake yourselves to Me seated in your (very) heart.
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