1 Rama asked, “Sage, what is the evidence that Lavana obtained the reward of his mental rajasuya sacrifice through his transformation into the state of a tribal, as it was wrought upon him by the enchantment of the magician?”
2 Vasishta answered:—
I was myself present at King Lavana’s court when the magician made his appearance and I saw everything that took place with my own eyes. 3 After the magician finished his work and left, King Lavana respectfully asked me with the other courtiers to explain to him what had happened. 4 After I pondered the matter and had clearly seen its cause, I explained the meaning of the magician’s spell. This is the way I will now explain it to you, my Rama!
5 I remembered that all those who performed rajasuya sacrifice were subjected to various painful difficulties and dangers which they had to suffer for a full dozen of years. 6 It was then that Indra, the lord of heaven, had compassion for Lavana and sent his heavenly messenger in the form of the magician to avert his calamity. 7 He taxed the king who would make the rajasuya sacrifice with the infliction of the very many hardships in his dream, then departed on his aerial journey to the abode of the gods and spiritual masters.
8 Thus Rama, it is quite evident and there is no doubt in it. The mind is the active and passive agent of all kinds of actions and their sequences. (a) Therefore rub out the dirt of your heart, and polish the gem of your mind. Using the fire of your reason to melt the mind down like a particle of ice, attain your chief supreme good at last. (b) Know the mind is identical to ignorance, which by its magical power presents these multitudes and endless varieties of beings and things before you. (c) There is no difference in the meanings of the words “ignorance,” “mind,” “understanding” and “individual soul,” as in the word “tree” and all its synonyms. (d) Knowing this truth, keep a steady mind free from all its desires. As the orb of the clear sun of your intellect has its rise, so the darkness of your willing and unwilling flies away from you. (e) Know also this truth: there is nothing in the world that you cannot see or which you cannot make your own or which can be taken away from you. There is nothing that does not die or what is not yours or some else’s. All things become all at all times.
9 The multitudes of existent bodies and their known properties meet together in the substantiality of Brahman, just like the various kinds of un-fired clay vessels are melted down in the same watery substance.
10 Rama said:— “Sage, you said that by weakening the desires of our mind, we can put an end to our pleasures and pains. But tell me now, how is it possible to stop the course of our naturally fickle minds?”
11 Vasishta replied:—
Hear, O bright moon of Raghu’s race! I will tell you the proper course for quieting the restless mind. By knowing this you shall obtain peace of mind and be freed from the actions of your organs of sense.
12 I have told you before about the triple nature of the production of beings here below which, I believe, you well remember. 13 Of these the first is that power (Brahma) who assumed to himself the shape of the Divine Will and saw in his presence in whatever he wished to produce, through which he brought the physical system into existence. 14 He thought of many changes in his mind, like those of birth and death, pleasure and pain, the course of nature and the effect of ignorance, and the like. Then having ordained them as he willed, he disappeared of himself like snow before sunlight.
15 Thus this god, the personification of Will, rises and sets repeatedly as he is prompted from time to time by his inner wish. 16 So there are millions of Brahmas born in this cosmic egg. Many have gone by and are yet to come, whose number is innumerable. 17 All living beings are in the same predicament as Brahma, proceeding continually from the entity of God.
Now I will tell you how they live and how they are liberated from the bonds of life.
18 The mental power issuing from Brahma rests on the wide expanse of emptiness spread before it. Then being joined with the essence of ether, it becomes solidified in the shape of desire. 19 Then finding the miniature of matter spread out before it, it becomes the quintessence of the five elements. Having assumed afterwards the inner senses, it becomes a suitable elementary body composed of the finest particles of the five elements. It enters into grains and vegetables, which reenter into the bowels of animals in the form of food. 20 The essence of this food in the form of semen, gives birth to living beings to infinity. 21 The male child grows into boyhood, to his tutor for the acquisition of knowledge. 22 The boy next assumes his wonderful form of youth, which next arrives to the state of manhood. 23 The man afterwards learns to choose something for himself, and reject others by the clear sightedness of his internal faculties.
24 A man possessed of the right discrimination of good and evil, and of right and wrong, and who is confident of the purity of his own nature and of his belonging to the best caste (brahmin) by degrees attains supernatural powers for his own good, as also for the enlightenment of his mind, by means of his knowledge of the seven essential grounds of yoga meditation.