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Srimad Bhagvata Mahapurana: Book 11: Chapter 23: Verses 40-49
Whatever affliction-caused by any living being, brought about by Providence, or having its source in his own body-thus came to him he took each as his own lot to be worked out by him (and reconciled himself with it) III-treated (as aforesaid) by the basest of men bent on bringing about his downfall (by forcing him to abandon his course of conduct befitting a recluse), and (yet) adhering to his duty and resorting to firmness of a Sattvika type (as depicted in Gita, XVIII. 33), the mendicant sang the following song, The Brahmana said : Neither these people nor any deity nor the self nor the stars nor
Karma nor the Time-Spirit is responsible for my joys and sorrows. The Sruti texts declare the mind alone to be the cause (of our joys and sorrows)-the (same) mind which sets going the course of worldly existence. The powerful mind indeed sets into operation the three Gunas (by giving rise to attachment and aversion etc.), and from the latter proceed actions of various kinds-immaculate (Sattvika or virtuous), black (Tamasika or sinful) and bright (Rajasika or of a mixed type-virtuous as well as sinful); thence crop up (the various) states of existence conforming to the colour (character) of those actions. Co-existing with the thinking mind (as the Inner Controller), yet unattached to its operations, and full of wisdom, God, who is a friend (director) of mine (the Jiva), merely looks on with His unclouded vision. Accepting as its own self the mind, which unfolds the universe within itself, and enjoying the objects of the senses through attachment with the three Gunas, the diva (individual soul) gets bound. Liberality (to the poor), devotion to one's allotted duty, observance of the five Niyamas (viz., 1-external purity, 2-contentment, 3-austerity, 4-study of the scriptures and chanting of the Divine Name and 5-self surrender to God) and the five Yamas (viz., 1-non-violence, 2-truthfulness, 3-non thieving, 4-continence and 5-non-acquisition of property), learning, meritorious acts and noble vows-all find their culmination in control of the mind; for subjugation of the mind (alone) constitutes the highest Yoga (wisdom). Say what is thereto be accomplished through charitable gifts etc., by him whose mind is perfectly calm and collected ? And what other object can be achieved through these gifts etc., by him whose mind is uncontrolled or inert (through languor etc.) ? Indeed others, i.e., the senses (or even the gods presiding over them-viz., Brahma and others) are under the control of the mind. But the mind does not readily come under the control of anyone else; for the god (of a mind) is redoubtable (being the cause of the manifold worldly sufferings) and more powerful than the powerful, so that he who is able to bring it under control is adorable even to the gods. Unable to conquer that enemy (in the guise of the mind), of irresistible tempo, which is (so) difficult to conquer (otherwise than by the Lord's grace), and which torments the (very) vitals, some deluded persons thereupon make friends, neutrals and enemies of men and wage a wicked warfare in this world.
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