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Yoga Vashishtha 3.89.41–54
(These verses teach the primacy of the mind in the subtle body of a person)
भानुरुवाच।
भावाभावाः शरीरस्था नृप शक्ता न बाधितुम्।
भावितं तीव्रवेगेन मनसा यन्महीपते ॥ ४१॥
तदेव पश्यत्यचलं न शरीरविचेष्टितम्।
न काश्चन क्रिया राजन्वरशापादिका अपि ॥ ४२॥
तीव्रवेगेन संपन्नं शक्ताश्चालयितुं मनः।
तीव्रवेगेन संयुक्तं पुरुषा ह्यभिवाञ्छितात् ॥ ४३॥
मनश्चालयितुं शक्ता न महाद्रिं मृगा इव।
ममेयमसितापाङ्गी मनःकोशे प्रतिष्ठिता ॥ ४४॥
देवागारे महोत्सेधे देवी भगवती यथा।
न दुःखमनुगच्छामि प्रियया जीवरक्षया ॥ ४५॥
गिरिर्ग्रीष्मदशादाहं लग्नयेवाब्दमालया।
यत्र यत्र यथा राजंस्तिष्ठाम्यभिपतामि वा ॥ ४६॥
तत्रेष्टसंगमादन्यत्किंचिन्नानु भवाम्यहम्।
अहल्यादयितानाम्ना मनसेन्द्राभिधं मनः ॥ ४७॥
संसक्तमिदमायाति न स्वभावादृते परम्।
एककार्यनिविष्टं हि मनो धीरस्य भूपते ॥ ४८॥
न चाल्यते मेरुरिव वरशापबलैरपि ।
देहो हि वरशापाभ्यामन्यत्वमिव गच्छति।
ननु धीरं मनो राजन्विजिगीषुतया स्थितम् ॥ ४९॥
एतानि चात्र मनसां न च कारणानि राजञ्शरीरशकलानि वृथोत्थितानि।
चेतो हि कारणममीषु शरीरकेषु वारीव सर्ववनखण्डलतारसेषु ॥ ५०॥
आद्यं शरीरमिह विद्धि मनो महात्मन् संकल्पितो जगति तेन शरीरसङ्घः।
आद्यं शरीरमधितिष्ठति यत्र यत्र
तत्तद्भृशं फलति नेतरदस्य पुंसः ॥ ५१॥
मुख्याङ्कुरं सुभग विद्धि मनो हि पुंसो देहास्ततः प्रविसृतास्तरुपल्लवाभाः।
नष्टेऽङ्कुरे पुनरुदेति न पल्लवश्रीर्
नैवाङ्कुरः क्षयमुपैति दलक्षयेषु ॥ ५॥
देहे क्षते विविधदेहगणं करोति
स्वप्नावनविव नवं नवमाशु चेतः।
चित्ते क्षते तु न करोति हि किंचिदेव
देहस्ततः समनुपालय चित्तरत्नम् ॥ ५३॥
दिशि दिशि हरिणाक्षीमेव पश्यामि राजन्प्रिययुवतिमनस्त्वान्नित्य मानन्दितोऽस्मि।
तव पुरप्रकृतीनां यत्फलं दुःखदायि
क्षणमथसुचिरं तत्तन्न पश्यामि किंचित् ॥ ५४॥
Suryadev continued:
3.89.41–49
> O King, the appearances and disappearances that dwell in the body cannot obstruct anything. O Lord of the Earth, whatever is intensely contemplated by the mind...
> ...that alone is seen as unmoving, not the movements of the body. O King, no actions at all—not even those of boons or curses—can affect it.
> The mind that is filled with intense force can be moved. Men are able to stir a mind that is joined with intense force away from what it desires.
> They are no more able to move the mind than deer can shake a great mountain. My dark-eyed beloved is established in the sheath of my mind...
> ...just as the Goddess Bhagavati resides in a lofty temple of the Gods. I do not follow sorrow when my dear one protects my life...
> ...like a mountain that feels no heat in the fierce summer when it is covered by a bank of clouds. O King, wherever and in whatever way I stand or fall...
> ...there I experience nothing other than union with my beloved. This mind, named Indra and attached to Ahalya by name...
> ...comes only through its own nature and not from anything else. O steadfast King, the mind of a resolute person that is fixed on a single purpose...
> ...cannot be moved even by the force of boons or curses, just as Mount Meru cannot be moved. The body may seem to change under the power of boons and curses, yet the firm mind of a resolute person remains steadfast in its aim of victory.
3.89.50–54
> These bodily fragments that arise in vain are not the causes of the mind, O King. The mind alone is the cause of these little bodies, just as water is the cause of all the juices in the forest trees and creepers.
> Know, O great-souled one, that the mind is the first body here. The multitude of bodies in the world is projected by it. Wherever that first body (the mind) abides, there the results appear strongly for a person; nowhere else.
> O fortunate one, know the mind to be the main sprout of a person. From it the bodies spread out like the leaves and tender shoots of a tree. When the sprout is destroyed, the beauty of the leaves does not reappear; but the sprout itself does not perish when the leaves wither.
> When the body is injured, the mind quickly creates ever-new groups of various bodies, just as in a dream-forest. But when the mind is injured, the body produces nothing at all. Therefore carefully protect the jewel of the mind.
> O King, in every direction I see only the deer-eyed one. My mind is fixed on that dear young woman, and so I remain always filled with joy. Whatever painful result may come from the people of your city—whether for a moment or for a long time—I see none of it at all.
Summary of the Teachings:
All physical bodies and experiences arise only from the intense projections and contemplations of the mind. External events, bodily movements, boons, curses, or injuries to the flesh cannot truly obstruct or alter a mind that is firmly fixed on a single purpose.
The mind is compared to the main sprout of a tree, while the physical body is like the leaves and tender shoots that grow from it. If the mind (the sprout) remains intact, new bodies can continually appear. But if the mind is damaged or destroyed, the body can produce nothing further. Therefore the mind must be carefully guarded as a precious jewel.
Even powerful forces such as Divine boons and curses can appear to change the physical body, yet they have no power over a resolute mind. Just as deer cannot shake a great mountain or Mount Meru, so outer forces cannot disturb a mind that is single-pointedly fixed.
The speaker illustrates this truth through personal experience: his mind is completely absorbed in his beloved, so he sees only her everywhere and remains in constant joy. The pains or pleasures that may arise from the outer world do not touch him at all. This shows that experience is determined by the state of the mind, not by external circumstances.
In essence, the teaching is that one should protect and strengthen the mind above all else. By keeping the mind steady, pure, and fixed on its chosen aim, a person remains free from the fluctuations of the body and the world. The body is secondary and dependent; the mind is primary and creative.
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