2- 57. Unattached everywhere, not delighted at receiving good nor dejected at coming by evil is poised in wisdom.
2-60. Conquest of the senses is the means for the attainment of excellence here and hereafter.
2.70 The mind of Muni is like the ocean. The sensations brought in by the sense-organs get themselves dissolved in the ocean of consciousness. No modification of the mind such as desires, aversions, longings, feelings and thoughts take shape.
2-71. That man attains peace who lives devoid of longing, freed from all desires and with out the feeling of "I" and "Mine".
3-34 Senses require to be transcended. It is from attachment and aversion that they get their power to function. When these dualities are done away with, the senses cease to be enemies. Likes and dislikes are created by the egoistic attitude. When these hurtful attitude is changed into the helpful devotional attitude, likes and dislikes melt away; the senses in their turn get tamed down. When the life for the individual is converted into the life for the Lord, the senses cease to be enemies.
3-39. Knowledge is covered, by this insatiable fire of desire, the constant foe of the wise. Desire grown to the stature of greed is destructive force and an enemy to all human beings. The mind of man moves away from God allured by weight of lust and greed.
17-28 Whatever is sacrificed, given or performed and whatever austerity is practiced without Sraddha, it is called Asat, O Partha. It is of no account here or hereafter.
17-27 with Sraddha, Steadfastness in sacrifice, austerity and gift is also called "Sat" and action for the sake of the Lord is also called "Sat ".
16-21 Triple is this gate of hell, destructive of the self 1. lust, 2. anger and 3. greed; therefore should one abandon these three.
5-12. Abandoning the fruit of action, the yogi attains peace born of steadfastness; impelled by desire, the non-yogi is bound, attached to fruit.
4-29. There is close relationship between man's mentation विचार-प्रक्रिया and his breathing -the life energy. The regularity or otherwise in the one has a corresponding effect on the other. Unwholesome mentation such as fear, lust and anger disturb and hinder the flow of breath. Calmness, contentment, affection and such like healthy attitudes lead to rhythm in breathing. Conversely, if the flow of breath be voluntarily regulated, its effect on mind is beneficial.
4-15. The knowing aspirant abandons egoism and desire, he does not give up karma.
