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Válmiki
Yoga-Vāsistha, Book 4: Sthiti-Prakarana (On Ontology or Existence). Chapter 20 - Description of the Mind
Vasistha said: Now Rāma! I have told you all this, in order to explain the nature of the mind to you, and for no other reason.
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.
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.
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 (Viśvarūpa) in its gross state. 1
The mind is styled the purusa or regent of the body, which being brought under subjection, and directed in the right, course, is productive of all prosperity (or supernatural powers).
If the body were the purusa, how could the high-minded Śukra, pass into various forms in his very many transmigrations (as mentioned before)?
Therefore the mind (citta) is the purusa or regent of the body, which is rendered sensible (cetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same.
So inquire into what is great, devoid of attributes and error, and which is easily attainable by everybody. Be deligent in your inquiry, and you will surely succeed to obtain the same.
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 Rāma! apply your mind to truth, and shun whatever is untrue.
Footnotes
1. The first is the human mind, second the mind of Brahmā, and the third is the mind of Virāj.
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