Yoga Vasistha [English], Volume 1-4

by Vihari-Lala Mitra | 1891 | 1,121,132 words | ISBN-10: 8171101519

The English translation of the Yoga-vasistha: a Hindu philosophical and spiritual text written by sage Valmiki from an Advaita-vedanta perspective. The book contains epic narratives similar to puranas and chronologically precedes the Ramayana. The Yoga-vasistha is believed by some Hindus to answer all the questions that arise in the human mind, an...

Chapter XX - Description of the mind

Argument. The delusion of the world and reliance in the true Spirit, which is the same with the heart, soul and mind.

Vasishtha said:—

1. Now Rama! I have told you all this, in order to explain the nature of the mind to you, and for no other reason.

2. Whatever the mind often thinks upon with a strong conviction of its reality, it immediately assumes that form, as the iron-ball becomes ignited by its contact with fire.

3. Therefore the convictions of being or not being, and of receiving or rejecting of a thing, depend upon the imagination of the mind; they are neither true nor untrue, but are mere fluctuations of the mind.

4. The mind is the cause of error, and it is the mind which is the framer of the world. The mind also stretches itself in the form of the universe (Viswarupa) in its gross state. (The first is the human mind, second the mind of Brahma, and the third is the mind of Viraj).

5. The mind is styled the purusha or regent of the body, which being brought under subjection, and directed in the right course, is productive of all prosperity (or supernatural powers).

6. If the body were the purusha, how could the highminded Sukra, pass into various forms in his very many transmigrations (as mentioned before)?

7. Therefore the mind (chitta) is the purusha or regent of the body, which is rendered sensible (chetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same.

8. So inquire into what is great, devoid of attributes and error, and which is easily attainable by every body. Be diligent in your inquiry, and you will surely succeed to obtain the same.

9. Hence whatever is seated in the mind, the same comes to pass on the body; but what is done by the body never affects the mind. Therefore, O fortunate Rama! apply your mind to truth, and shun whatever is untrue.