Sarga 4¶

Utpatti Prakaraṇa · What is the mind? (80 verses)

Sarga 4 at a glance

The first day of the Utpatti teaching ends, and the second begins with the question "What is mind?"

Evening falls on the hushed assembly; Vasiṣṭha stops for the evening rites; the court disperses; night falls and dawn returns, described in a long poem (3.4.1–3.4.35).
Śrī Rāma asks what the mind is. Vasiṣṭha: it has no form but a name; it is the appearing of objects, which is imagining (3.4.36–3.4.48).
The seen lies in the seer as a plant in its seed. When the seen is absent, the seer is "alone" (kevalībhāva), and liking and disliking die down (3.4.49–3.4.58).
Śrī Rāma objects with Gītā 2.16: if the world is real, it can never end. Vasiṣṭha answers that if it were real no one could be free, but the free exist; so the world is Brahman, "the full in the full" (3.4.59–3.4.70).
Śrī Rāma protests that this sounds absurd; Vasiṣṭha promises to show how world and mind were never born, and how the restless mind spins its display (3.4.71–3.4.80).

Verse 3.4.1¶

श्रीवाल्मीकिरुवाच ।
कथयत्येवमुद्दामवचने मुनिनायके ।
श्रोतुमेकरसे जाते जने मौनमुपस्थिते ॥ ३.४.१ ॥

मुनि-नायके (the chief of sages) एवम् उद्दाम-वचने कथयति [सति] (speaking such lofty words), जने (the people) श्रोतुम् एक-रसे जाते (becoming wholly intent on listening) मौनम् उपस्थिते (and having fallen silent) —

Translation: Śrī Vālmīki said: "As the chief of sages spoke these lofty words, the whole gathering became wholly absorbed in listening, and fell silent —"

Pointers for Reflection:

The frame returns. Vālmīki, telling the story to Bharadvāja, describes the assembly at the end of the first day of the Utpatti teaching. Verses 1–35 are a poem of evening, night and dawn.
एकरस — "of one taste": the listeners' minds have become one with what they hear.

Verse 3.4.2¶

शान्तेषु किङ्किणीजालरवेषु स्पन्दनं विना ।
पञ्जरान्तरहारीतशुकेष्वप्यस्तकेलिषु ॥ ३.४.२ ॥

किङ्किणी-जाल-रवेषु (the tinkling of the strings of little bells) स्पन्दनं विना (without movement) शान्तेषु [सत्सु] (having fallen still), पञ्जर-अन्तर-हारीत-शुकेषु अपि (even the pigeons and parrots in their cages) अस्त-केलिषु (having stopped their play) —

Translation: "— the tinkling of the strings of little bells fell still, for nothing stirred; even the pigeons and parrots in their cages left off their play —"

Pointers for Reflection:

Even the birds are still. The stillness of the hall mirrors the stillness the teaching brings.

Verse 3.4.3¶

सुविस्मृतविलासासु स्थितासु ललनास्वपि ।
चित्रभित्ताविव न्यस्ते समस्ते राजसद्मनि ॥ ३.४.३ ॥

ललनासु अपि (even the young women) सु-विस्मृत-विलासासु स्थितासु (sitting with their graces quite forgotten), समस्ते राज-सद्मनि (the whole royal hall) चित्र-भित्तौ न्यस्ते इव (being as if painted on a wall) —

Translation: "— even the young women sat with their charming ways forgotten, and the whole royal hall was like a picture painted on a wall —"

Pointers for Reflection:

A painted scene. The image of the painted figure (3.2.55) returns: the assembly, too, is a picture in consciousness.

Verse 3.4.4¶

मुहूर्तशेषमभवद्दिवसं मधुरातपम् ।
व्यवहारा रविकरैः सह तानवमाययुः ॥ ३.४.४ ॥

दिवसं (the day) मुहूर्त-शेषम् अभवत् (had only a short while left), मधुर-आतपम् (with gentle sunshine); व्यवहाराः (the day's activities) रवि-करैः सह (along with the sun's rays) तानवम् आययुः (grew thin).

Translation: "— only a short while of the day remained, its sunlight now soft, and the day's business grew faint along with the sun's rays."

Pointers for Reflection:

मुहूर्त — a period of 48 minutes. Evening approaches.

Verse 3.4.5¶

ववुरुत्फुल्लकमलप्रकरामोदमांसलाः ।
वायवो मधुरस्पन्दाः श्रवणार्थमिवागताः ॥ ३.४.५ ॥

उत्फुल्ल-कमल-प्रकर-आमोद-मांसलाः (heavy with the fragrance of masses of opened lotuses) मधुर-स्पन्दाः वायवः (breezes, gently moving) श्रवण-अर्थम् आगताः इव (as if come to listen) ववुः (blew).

Translation: "Breezes laden with the scent of open lotuses blew gently, as though they too had come to listen."

Pointers for Reflection:

Nature listening. The poet imagines the whole world attending to the teaching.

Verse 3.4.6¶

श्रुतं चिन्तयितुं भानुरिवाहोरचनाभ्रमम् ।
तत्याजैकान्तमगमच्छून्यमस्तगिरेस्तटम् ॥ ३.४.६ ॥

भानुः (the sun) श्रुतं चिन्तयितुम् इव (as if to reflect on what it had heard) अहः-रचना-भ्रमं तत्याज (left the whirl of making the day) [च] अस्त-गिरेः शून्यम् एकान्तं तटम् अगमत् (and went to the empty, solitary slope of the western mountain).

Translation: "As if wanting quiet to ponder what it had heard, the sun laid down the day's busy work and withdrew behind the mountain of sunset, to a deserted, solitary ridge."

Pointers for Reflection:

Hearing, then reflection. श्रवण is followed by मनन. The Bṛhadāraṇyaka: आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः — the Self is to be seen, heard, reflected on and meditated upon (2.4.5). Solitude helps reflection: विविक्तदेशसेवित्वमरतिर्जनसंसदि (Gītā 13.10).

Verse 3.4.7¶

उत्तस्थुर्मिहिकारम्भसमता वनभूमिषु ।
विज्ञानश्रवणादन्तःशीतलाः शान्तता इव ॥ ३.४.७ ॥

वन-भूमिषु (in the forest lands) मिहिका-आरम्भ-समताः (the evenness of rising mist) उत्तस्थुः (arose), विज्ञान-श्रवणात् (from hearing wisdom) अन्तः-शीतलाः शान्तताः इव (like the inner coolness of peace).

Translation: "Over the forests a smooth mist began to rise, like the cool inner peace that comes from hearing wisdom."

Pointers for Reflection:

Coolness (शीतलता) is the text's constant image for peace — the opposite of the burning of desire.

Verse 3.4.8¶

बभूवुरल्पसंचारा जना दशसु दिक्ष्वपि ।
सावधानतया श्रोतुमिव संत्यक्तचेष्टिताः ॥ ३.४.८ ॥

दशसु दिक्षु अपि (in all ten directions) जनाः (people) अल्प-संचाराः बभूवुः (moved about little), सावधानतया (attentively) श्रोतुम् इव (as if to listen) संत्यक्त-चेष्टिताः (having given up their activities).

Translation: "In all ten directions people moved little, as though they had stopped what they were doing to listen closely."

Pointers for Reflection:

The world grows quiet at dusk.

Verse 3.4.9¶

छाया दीर्घत्वमाजग्मुर्वासिष्ठं वचनक्रमम् ।
इव श्रोतुमशेषाणां वस्तूनां दीर्घकन्धराः ॥ ३.४.९ ॥

छायाः (shadows) दीर्घत्वम् आजग्मुः (grew long), अशेषाणां वस्तूनां (of all things) वासिष्ठं वचन-क्रमं श्रोतुम् (to hear the course of Vasiṣṭha's words) दीर्घ-कन्धराः इव (like necks stretched out).

Translation: "The shadows lengthened, as if all things were craning their necks to catch the flow of Vasiṣṭha's words."

Pointers for Reflection:

Long evening shadows as craning necks — a playful image.

Verse 3.4.10¶

प्रतीहारः पुरः प्रह्वो भूत्वाह वसुधाधिपम् ।
देव स्नानद्विजार्चासु कालो व्यतिगतो भृशम् ॥ ३.४.१० ॥

प्रतीहारः (the doorkeeper) पुरः प्रह्वः भूत्वा (bowing before him) वसुधा-अधिपम् आह (said to the king): "देव (Your Majesty), स्नान-द्विज-अर्चासु कालः (the time for bathing and honouring the brāhmaṇas) भृशं व्यतिगतः (is well past)."

Translation: "The doorkeeper bowed before the king and said: 'Your Majesty, the hour for bathing and for honouring the brāhmaṇas has long gone by.'"

Pointers for Reflection:

Teaching and daily duty. Even the deepest teaching is paused for the evening rites. Knowledge does not cancel स्वधर्म; it is lived within it.

Verse 3.4.11¶

ततो वसिष्ठो भगवान्संहृत्य मधुरां गिरम् ।
अद्य तावन्महाराज श्रुतमेतावदस्तु वः ॥ ३.४.११ ॥

ततः (then) भगवान् वसिष्ठः (the venerable Vasiṣṭha) मधुरां गिरं संहृत्य (drawing his sweet speech to a close) [उवाच] (said): "महाराज (great king), अद्य तावत् (for today) वः (for you all) एतावत् श्रुतम् अस्तु (let this much be heard)."

Translation: "Then the venerable Vasiṣṭha brought his sweet words to a close: 'Great king, let this be enough of hearing for today.'"

Pointers for Reflection:

Measured teaching. A good teacher gives what can be absorbed.

Verse 3.4.12¶

प्रातरन्यद्वदिष्यामि इत्युक्त्वा मौनवानभूत् ।
इत्याकर्ण्यैवमस्तूक्त्वा भूपतिर्भूतिवृद्धये ॥ ३.४.१२ ॥

"प्रातः अन्यत् वदिष्यामि" ("tomorrow morning I shall say more") इति उक्त्वा (saying this) मौनवान् अभूत् (he fell silent). इति आकर्ण्य (hearing this) "एवम् अस्तु" उक्त्वा (and saying 'So be it') भूपतिः (the king) भूति-वृद्धये (for increase of prosperity) —

Translation: "'Tomorrow morning I shall tell you more,' he said, and fell silent. Hearing this, the king said, 'So be it,' and, for the increase of good fortune —"

Pointers for Reflection:

The day's teaching ends.

Verse 3.4.13¶

पुष्पपाद्यार्घसन्मानदक्षिणादानपूजया ।
सदेवर्षिमुनीन्विप्रान्पूजयामास सादरम् ॥ ३.४.१३ ॥

पुष्प-पाद्य-अर्घ्य-सन्मान-दक्षिणा-दान-पूजया (with worship by flowers, water for the feet, offerings, honour and gifts) स-देव-ऋषि-मुनीन् विप्रान् (the brāhmaṇas, along with the divine seers and sages) सादरं पूजयामास (reverently honoured).

Translation: "— reverently honoured the brāhmaṇas, the divine seers and the sages with flowers, water for their feet, offerings, words of honour and gifts."

Pointers for Reflection:

Honouring the teacher. The Taittirīya: आचार्यदेवो भव — treat the teacher as God (1.11.2).

Verse 3.4.14¶

अथोत्तस्थौ सभा सर्वा सराजमुनिमण्डला ।
मण्डलाकीर्णरत्नौघपरिवेषावृतानना ॥ ३.४.१४ ॥

अथ (then) स-राज-मुनि-मण्डला (with its circle of kings and sages) सर्वा सभा (the whole assembly) उत्तस्थौ (rose), मण्डल-आकीर्ण-रत्न-ओघ-परिवेष-आवृत-आनना (faces ringed by the haloes of the many jewels they wore) —

Translation: "Then the whole assembly rose, kings and sages together, their faces ringed with the glow of the jewels they wore —"

Pointers for Reflection:

Verses 14–17 describe the departing court in a single long sentence.

Verse 3.4.15¶

परस्पराङ्गसंघट्टरणत्केयूरकङ्कणा ।
हारभाराहृतस्वर्णपट्टाभोरुस्तनान्तरा ॥ ३.४.१५ ॥

परस्पर-अङ्ग-संघट्ट-रणत्-केयूर-कङ्कणा (armlets and bracelets jingling as bodies brushed together) हार-भार-आहृत-स्वर्ण-पट्ट-आभ-ऊरु-स्तन-अन्तरा (breasts and thighs gleaming like gold cloth under the weight of necklaces) —

Translation: "— armlets and bracelets jingling as they brushed against one another, chests gleaming like cloth of gold beneath heavy necklaces —"

Pointers for Reflection:

A royal court in all its splendour, about to disperse.

Verse 3.4.16¶

शेखरोत्सङ्गविश्रान्तप्रबुद्धमधुपस्वनैः ।
सघुंघुमशिरोभारा वदद्भिरिव मूर्धजैः ॥ ३.४.१६ ॥

शेखर-उत्सङ्ग-विश्रान्त-प्रबुद्ध-मधुप-स्वनैः (with the hum of bees that had rested in their crest-garlands and now woke) स-घुंघुम-शिरः-भाराः (their heads heavy and humming) मूर्धजैः वदद्भिः इव (as if their very hair were speaking) —

Translation: "— their garlanded heads humming with bees that had rested in the crest-flowers and now stirred, as though their very hair were talking —"

Pointers for Reflection:

Bees in the garlands. Even the bees had been still while the teaching went on.
Reading note. घुंघुम is an echo-word for humming; it is kept as printed.

Verse 3.4.17¶

काञ्चनाभरणोद्द्योतकनकीकृतदिङ्मुखाः ।
बुद्धिस्थमुनिवागर्थसंशान्तेन्द्रियवृत्तयः ॥ ३.४.१७ ॥

काञ्चन-आभरण-उद्द्योत-कनकी-कृत-दिङ्मुखाः (turning the quarters golden with the glow of their gold ornaments), बुद्धि-स्थ-मुनि-वाक्-अर्थ-संशान्त-इन्द्रिय-वृत्तयः (their senses stilled by the sage's words, which dwelt in their minds) —

Translation: "— gilding the quarters with the glitter of their gold ornaments, their senses quieted by the meaning of the sage's words, which stayed in their minds —"

Pointers for Reflection:

The teaching goes home with them. Outer splendour, inner stillness.
Reading note. The online text prints दिंग्मुखाः; corrected here to दिङ्मुखाः.

Verse 3.4.18¶

जग्मुर्नभश्चरा व्योम भूचरा भूमिमण्डलम् ।
चक्रुर्दिनसमाचारं सर्वे ते स्वेषु सद्मसु ॥ ३.४.१८ ॥

नभः-चराः व्योम जग्मुः (those who move in the sky went to the sky), भू-चराः भूमि-मण्डलम् (those who move on earth to the earth); ते सर्वे (all of them) स्वेषु सद्मसु (in their own homes) दिन-समाचारं चक्रुः (performed the day's duties).

Translation: "The beings of the sky went back to the sky, those of the earth to the earth, and all of them performed the day's observances in their own homes."

Pointers for Reflection:

Gods and humans together heard the teaching (as at 2.1).

Verse 3.4.19¶

एतस्मिन्नन्तरे श्यामा यामिनी समदृश्यत ।
जनसङ्गाद्विनिर्मुक्ता गृहे बालाङ्गना यथा ॥ ३.४.१९ ॥

एतस्मिन् अन्तरे (meanwhile) श्यामा यामिनी समदृश्यत (the dark night appeared), जन-सङ्गात् विनिर्मुक्ता (freed from the crowd of people), गृहे बाला-अङ्गना यथा (like a young wife at home).

Translation: "Meanwhile the dark night appeared, free of the crowds, like a young wife at home once the guests have gone."

Pointers for Reflection:

Night as a shy bride, who comes out only when the crowd leaves.

Verse 3.4.20¶

देशान्तरं भासयितुं ययौ दिवसनायकः ।
सर्वत्रालोककर्तृत्वमेव सत्पुरुषव्रतम् ॥ ३.४.२० ॥

दिवस-नायकः (the lord of the day) देश-अन्तरं भासयितुं ययौ (went to light other lands); सर्वत्र आलोक-कर्तृत्वम् एव (to give light everywhere) सत्-पुरुष-व्रतम् (is the vow of the good).

Translation: "The lord of day went off to light up other lands — for to bring light everywhere is the vow of the good."

Pointers for Reflection:

The vow of the good. Śāntideva prays to be light for all: दीपार्थिनामहं दीपः — may I be a lamp for those who need a lamp (Bodhicaryāvatāra 3.18).

Verse 3.4.21¶

उदभूदभितः संध्या तारानिकरधारिणी ।
उत्फुल्लकिंशुकवना वसन्तश्रीरिवोदिता ॥ ३.४.२१ ॥

अभितः (all around) तारा-निकर-धारिणी संध्या उदभूत् (twilight arose, bearing clusters of stars), उत्फुल्ल-किंशुक-वना (with woods of blooming kiṃśuka), उदिता वसन्त-श्रीः इव (like the beauty of spring as it rises).

Translation: "All around, twilight rose, wearing clusters of stars and red as woods of flowering kiṃśuka, like the beauty of spring in its first dawning."

Pointers for Reflection:

किंशुक — the flame-of-the-forest tree, whose flowers are bright red: the colour of dusk.

Verse 3.4.22¶

चूतनीपकदम्बाग्रग्रामचैत्यगृहोदरे ।
निलिल्यिरे खगाश्चित्तेऽवदाता वृत्तयो यथा ॥ ३.४.२२ ॥

खगाः (birds) चूत-नीप-कदम्ब-अग्र-ग्राम-चैत्य-गृह-उदरे (in the tops of mango, nīpa and kadamba trees, in village shrines and in houses) निलिल्यिरे (settled to rest), चित्ते अवदाताः वृत्तयः यथा (as pure thoughts settle in the mind).

Translation: "The birds settled into the crowns of mango, nīpa and kadamba trees, into village shrines and houses, as pure thoughts settle into the mind."

Pointers for Reflection:

Settling of the mind. The image gives a picture of meditation: thoughts coming home to rest.

Verse 3.4.23¶

भानोर्भासा भूषितैर्मेघलेशैः किंचित्किंचित्कुङ्कुमच्छाययेव ।
पाश्चात्त्योऽद्रिः पीतवासाः समेघैस्ताराहारः श्रीयुतः खं समेतः ॥ ३.४.२३ ॥

पाश्चात्त्यः अद्रिः (the western mountain), भानोः भासा भूषितैः मेघ-लेशैः (with wisps of cloud lit by the sun's glow) किंचित् किंचित् कुङ्कुम-छायया इव (as if faintly tinged with saffron), पीत-वासाः (wearing yellow robes), स-मेघैः तारा-हारः (with a necklace of stars among the clouds), श्रीयुतः (splendid), खं समेतः (met the sky).

Translation: "The western mountain, its wisps of cloud lit by the sun and faintly tinged as if with saffron, robed in yellow, with a necklace of stars among the clouds, rose in splendour to meet the sky."

Pointers for Reflection:

A longer metre (śālinī). The mountain is pictured as Viṣṇu, the पीताम्बर, "one robed in yellow".
Evening and morning. This verse is repeated almost exactly at v. 33 for the eastern mountain at dawn.
Reading note. The online text prints समेघैःस्तारा; corrected here to समेघैस्तारा.

Verse 3.4.24¶

पूजामादाय संध्यायां प्रगतायां यथागतम् ।
अन्धकाराः समुत्तस्थुर्वेताला वपुषा यथा ॥ ३.४.२४ ॥

संध्यायां (when twilight) पूजाम् आदाय (having received its worship) यथा-आगतं प्रगतायां (had gone as it came), अन्धकाराः समुत्तस्थुः (darknesses rose up), वपुषा वेतालाः यथा (like vampires in bodily form).

Translation: "When twilight had received its worship and gone the way it came, the darknesses rose up like vetālas taking bodily shape."

Pointers for Reflection:

संध्या worship. The evening rite is offered at twilight; after it, night falls.

Verse 3.4.25¶

अवश्यायकणास्पन्दी हेलाविद्युतपल्लवः ।
कोमलः कुमुदाशंसी ववावाशीतलोऽनिलः ॥ ३.४.२५ ॥

अवश्याय-कण-आस्पन्दी (stirring with drops of dew) हेला-विद्युत-पल्लवः (playfully fluttering the leaves) कोमलः (soft) कुमुद-आशंसी (heralding the night-lilies) आशीतलः अनिलः ववौ (a cool breeze blew).

Translation: "A soft, cool breeze blew, scattering drops of dew, playfully shaking the young leaves, announcing the opening of the night-lilies."

Pointers for Reflection:

कुमुद — the white water-lily that opens at night, under the moon.

Verse 3.4.26¶

परमान्ध्यमुपाजग्मुर्दिशोऽविस्फुटतारकाः ।
लम्बदीर्घतमःकेश्यो विधवा इव योषितः ॥ ३.४.२६ ॥

अविस्फुट-तारकाः (with stars not yet clear) दिशः (the quarters) परम-आन्ध्यम् उपाजग्मुः (fell into deep darkness), लम्ब-दीर्घ-तमः-केश्यः (with long hanging hair of darkness) विधवाः योषितः इव (like widowed women).

Translation: "The quarters, their stars still dim, sank into deep darkness, like widowed women with long hair of darkness hanging loose."

Pointers for Reflection:

Reading note. The online text prints उपाजग्मुदिशो; corrected here to उपाजग्मुर्दिशो.

Verse 3.4.27¶

आययौ भुवनं तेजः क्षीरपूरेण पूरयन् ।
रसायनमयाकारः शशिक्षीरार्णवो नभः ॥ ३.४.२७ ॥

रसायन-मय-आकारः (of nectar-like form) तेजः (the [moon's] light) भुवनं क्षीर-पूरेण पूरयन् आययौ (came, filling the world with a flood of milk); नभः शशि-क्षीर-अर्णवः (the sky [became] a milk-ocean of the moon).

Translation: "Then the moonlight came, nectar-like, filling the world with a flood of milk, and the sky became an ocean of moon-milk."

Pointers for Reflection:

The moon as nectar (सोम). The milk-ocean recalls the churning from which the moon itself was born.

Verse 3.4.28¶

जग्मुस्तिमिरसंघाताः पलाय्य क्वाप्यदृश्यताम् ।
श्रुतज्ञानगिरश्चित्तान्महीपानामिवाज्ञताः ॥ ३.४.२८ ॥

तिमिर-संघाताः (the masses of darkness) पलाय्य (fleeing) क्व अपि अदृश्यतां जग्मुः (vanished somewhere), श्रुत-ज्ञान-गिरः (by the words of wisdom they had heard) महीपानां चित्तात् अज्ञताः इव (like ignorance from the minds of the kings).

Translation: "The heaped-up darkness ran off and was nowhere to be seen — just as, at the sage's words, not-knowing had slipped out of the kings' minds."

Pointers for Reflection:

Knowledge dispels ignorance as light dispels darkness — instantly, without a fight. The Gītā: ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् (5.16).

Verse 3.4.29¶

ऋषयो भूमिपालाश्च मुनयो ब्राह्मणास्तथा ।
चेतसीव विचित्रार्थाः स्वास्पदेषु विशश्रमुः ॥ ३.४.२९ ॥

ऋषयः भूमिपालाः च मुनयः ब्राह्मणाः तथा (seers, kings, sages and brāhmaṇas) स्व-आस्पदेषु विशश्रमुः (rested in their own dwellings), चेतसि विचित्र-अर्थाः इव (like the varied meanings [of the teaching] in the mind).

Translation: "The seers, kings, sages and brāhmaṇas rested in their own dwellings, as the many-sided meanings of the teaching rested in their minds."

Pointers for Reflection:

Rest after hearing. Sleep allows the teaching to settle.

Verse 3.4.30¶

यमकायोपमाश्यामा ययौ तिमिरमांसला ।
आययौ मिहिकास्फारा तत्र तेषामुषः शनैः ॥ ३.४.३० ॥

यम-काय-उपमा-श्यामा (dark as the body of Yama) तिमिर-मांसला (thick with darkness) [यामिनी] ययौ (the night departed); तत्र (there) तेषाम् (for them) मिहिका-स्फारा उषः शनैः आययौ (dawn came slowly, broad with mist).

Translation: "The night, black as Yama's body and thick with darkness, passed away; and for them dawn came slowly, wide and misty."

Pointers for Reflection:

Dawn of the second day of the Utpatti teaching.

Verse 3.4.31¶

अन्तर्धानमुपाजग्मुस्तारा नभसि भासुराः ।
प्रभातपवनेनेव हृताः कुसुमवृष्टयः ॥ ३.४.३१ ॥

नभसि भासुराः ताराः (the stars shining in the sky) अन्तर्धानम् उपाजग्मुः (disappeared), प्रभात-पवनेन हृताः कुसुम-वृष्टयः इव (like showers of flowers swept away by the morning wind).

Translation: "The bright stars faded from the sky, like showers of blossom carried off by the morning breeze."

Pointers for Reflection:

Stars as flowers strewn across the sky by night.

Verse 3.4.32¶

दृश्यतामाजगामार्कः प्रभोन्मीलितलोचनः ।
विवेकवृत्तिर्महतां मनसीव नवोदिता ॥ ३.४.३२ ॥

प्रभा-उन्मीलित-लोचनः अर्कः (the sun, opening eyes with its light) दृश्यताम् आजगाम (came into view), महतां मनसि नव-उदिता विवेक-वृत्तिः इव (like discernment newly risen in the minds of the great).

Translation: "The sun came into view, opening all eyes with its light, like discernment newly dawning in great minds."

Pointers for Reflection:

विवेक as sunrise. The day of teaching that follows will be a day of discernment.

Verse 3.4.33¶

भानोर्भासा भूषितैर्मेघलेशैः किंचित्किंचित्कुङ्कुमच्छाययेव ।
पूर्वक्ष्माभृत्पीतवासाः समेघैस्ताराहारः श्रीयुतः खं समेतः ॥ ३.४.३३ ॥

पूर्व-क्ष्माभृत् (the eastern mountain), भानोः भासा भूषितैः मेघ-लेशैः (with wisps of cloud lit by the sun's glow) किंचित् किंचित् कुङ्कुम-छायया इव (as if faintly tinged with saffron), पीत-वासाः (robed in yellow), स-मेघैः तारा-हारः (with a necklace of stars among the clouds), श्रीयुतः खं समेतः (rose in splendour to meet the sky).

Translation: "The eastern mountain, its wisps of cloud lit by the sun and faintly tinged as if with saffron, robed in yellow, with a necklace of stars among the clouds, rose in splendour to meet the sky."

Pointers for Reflection:

The same verse as v. 23, with "eastern" for "western": dusk and dawn mirror each other. Every evening and morning the world dissolves and is created again — a small image of pralaya and sṛṣṭi (3.1.10).

Verse 3.4.34¶

सभां पुनरुपाजग्मुर्नभश्चरमहीचराः ।
ह्यस्तनेन क्रमेणैव कृतप्रातस्तनक्रमाः ॥ ३.४.३४ ॥

नभः-चर-मही-चराः (the beings of sky and earth) ह्यस्तनेन क्रमेण एव (in the same order as yesterday) कृत-प्रातः-तन-क्रमाः (having done their morning duties) पुनः सभाम् उपाजग्मुः (came again to the assembly).

Translation: "The beings of sky and earth, having finished their morning observances, came back to the assembly in the same order as the day before."

Pointers for Reflection:

Order and continuity. The study proceeds day by day with discipline.

Verse 3.4.35¶

पूर्ववत्संनिवेशेन विवेश सकला सभा ।
बभूवास्पन्दिताकारा वातमुक्तेव पद्मिनी ॥ ३.४.३५ ॥

सकला सभा (the whole assembly) पूर्ववत् संनिवेशेन विवेश (took their seats as before), [च] वात-मुक्ता पद्मिनी इव (and like a lotus-pool where the wind has dropped) अस्पन्दित-आकारा बभूव (became motionless).

Translation: "The whole assembly took their seats as before, and became as still as a lotus-pool when the wind has dropped."

Pointers for Reflection:

Stillness before teaching. The Gītā: यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता — as a lamp in a windless place does not flicker: that is the image (6.19).

Verse 3.4.36¶

अथ प्रसङ्गमासाद्य रामो मधुरया गिरा ।
उवाच मुनिशार्दूलं वसिष्ठं वदतां वरम् ॥ ३.४.३६ ॥

अथ (then) प्रसङ्गम् आसाद्य (finding the occasion) रामः (Rāma) मधुरया गिरा (in a sweet voice) वदतां वरं मुनि-शार्दूलं वसिष्ठम् उवाच (spoke to Vasiṣṭha, tiger among sages, best of speakers).

Translation: "Then, finding his moment, Rāma spoke in a gentle voice to Vasiṣṭha, the tiger among sages and best of speakers."

Pointers for Reflection:

Rāma resumes the questioning.

Verse 3.4.37¶

श्रीराम उवाच ।
भगवन्मनसो रूपं कीदृशं वद मे स्फुटम् ।
यस्मात्तेनेयमखिला तन्यते लोकमञ्जरी ॥ ३.४.३७ ॥

भगवन् (O lord), मनसः रूपं कीदृशम् (what is the form of the mind)? मे स्फुटं वद (tell me clearly) — यस्मात् (since) तेन (by it) इयम् अखिला लोक-मञ्जरी तन्यते (this whole cluster of worlds is spread out).

Translation: Śrī Rāma said: "Lord, what is the nature of the mind? Tell me plainly, since it is by the mind that this whole cluster of worlds is spread out."

Pointers for Reflection:

The central question. Sarga 3.1 said mind creates the world; Sarga 3.3 said Brahmā is mind. So: what is mind?
मञ्जरी — a cluster of blossoms on a stalk: the worlds hang together like flowers on one stem.

Verse 3.4.38¶

श्रीवसिष्ठ उवाच ।
रामास्य मनसो रूपं न किंचिदपि दृश्यते ।
नाममात्रादृते व्योम्नो यथा शून्यजडाकृतेः ॥ ३.४.३८ ॥

राम (O Rāma), अस्य मनसः रूपं (of this mind, the form) किंचित् अपि न दृश्यते (is not seen at all), नाम-मात्रात् ऋते (except for a mere name), यथा शून्य-जड-आकृतेः व्योम्नः (as with space, whose form is empty and inert).

Translation: Śrī Vasiṣṭha said: "Rāma, nothing of the mind's form can be seen at all; it is only a name — like space, which has an empty, inert form."

Pointers for Reflection:

Mind has no form of its own. Look for it, and only its contents are found. The Buddhist teacher Bodhidharma is remembered for asking his student to bring the troubled mind — and the student could not find it.

Verse 3.4.39¶

न बाह्ये नापि हृदये सद्रूपं विद्यते मनः ।
सर्वत्रैव स्थितं चैतद्विद्धि राम यथा नभः ॥ ३.४.३९ ॥

मनः (mind) न बाह्ये न अपि हृदये (neither outside nor in the heart) सत्-रूपं विद्यते (exists as something real); राम (Rāma), एतत् च (and yet it) सर्वत्र एव स्थितं विद्धि (know that it is everywhere), यथा नभः (like space).

Translation: "The mind does not exist as anything real, either outside or in the heart. And yet, Rāma, know that it is present everywhere, like space."

Pointers for Reflection:

Nowhere and everywhere. Like space, mind cannot be pointed to, yet nothing is outside it.

Verse 3.4.40¶

इदमस्मात्समुत्पन्नं मृगतृष्णाम्बुसंनिभम् ।
रूपं तु क्षणसंकल्पाद्द्वितीयेन्दुभ्रमोपमम् ॥ ३.४.४० ॥

इदम् (this [world]) अस्मात् समुत्पन्नं (has arisen from it) मृगतृष्णा-अम्बु-संनिभम् (like the water of a mirage); [तस्य] रूपं तु (its form) क्षण-संकल्पात् (from a moment's imagining) द्वितीय-इन्दु-भ्रम-उपमम् (is like the illusion of a second moon).

Translation: "The world has arisen from it like the water in a mirage; and its form, made by a moment's imagining, is like the illusion of a second moon."

Pointers for Reflection:

The second moon — seen when the eye is pressed or the vision blurred. It is seen clearly, yet only one moon is there.

Verse 3.4.41¶

मध्ये यदेतदर्थस्य प्रतिभानं प्रथां गतम् ।
सतो वाप्यसतो वापि तन्मनो विद्धि नेतरत् ॥ ३.४.४१ ॥

मध्ये (in between) यत् एतत् (that which) अर्थस्य प्रतिभानं प्रथां गतम् (as the appearing of an object has spread out), सतः वा अपि असतः वा अपि (whether of the real or the unreal) — तत् मनः विद्धि (know that as mind), न इतरत् (nothing else).

Translation: "Whatever appearing of objects has spread out in between — whether of what is real or of what is unreal — know that to be mind, and nothing else."

Pointers for Reflection:

Mind as the appearing. Mind is not a thing that has appearances; it is the appearing of objects. "In between" — between pure consciousness and the objects it seems to know.

Verse 3.4.42¶

यदर्थप्रतिभानं तन्मन इत्यभिधीयते ।
अन्यन्न किंचिदप्यस्ति मनो नाम कदाचन ॥ ३.४.४२ ॥

यत् अर्थ-प्रतिभानं (whatever the appearing of objects is) तत् मनः इति अभिधीयते (that is called mind); अन्यत् किंचित् अपि (anything else) मनः नाम (called mind) कदाचन न अस्ति (never exists).

Translation: "The appearing of objects is what is called mind. There is never anything else that could be called mind."

Pointers for Reflection:

A definition. The Buddhist Abhidharma likewise finds no mind apart from the moments of knowing (citta) and their contents.

Verse 3.4.43¶

संकल्पनं मनो विद्धि संकल्पात्तन्न भिद्यते ।
यथा द्रवत्वात्सलिलं तथा स्पन्दो यथानिलात् ॥ ३.४.४३ ॥

संकल्पनं मनः विद्धि (know mind to be imagining); तत् संकल्पात् न भिद्यते (it is not different from imagining), यथा द्रवत्वात् सलिलं (as water [is not different] from fluidity), तथा अनिलात् स्पन्दः यथा (and as motion from wind).

Translation: "Mind is simply imagining — nothing apart from it, any more than water stands apart from its flowing, or movement from the wind."

Pointers for Reflection:

Mind = संकल्प. Not a container of thoughts, but the activity of imagining itself.
Reading note. The online text prints यथो द्रवत्वात्; corrected here to यथा द्रवत्वात्.

Verse 3.4.44¶

यत्र संकल्पनं तत्र तन्मनोऽङ्ग तथा स्थितम् ।
संकल्पमनसी भिन्ने न कदाचन केचन ॥ ३.४.४४ ॥

अङ्ग (dear one), यत्र संकल्पनं (where there is imagining) तत्र तत् मनः तथा स्थितम् (there that mind exists); संकल्प-मनसी (imagining and mind) कदाचन केचन भिन्ने न (are never in any way different).

Translation: "Dear one, wherever there is imagining, there the mind is. Imagining and mind are never at any time different."

Pointers for Reflection:

Hence the method of Book 5: stilling imagining is stilling mind (मनोनाश).

Verse 3.4.45¶

सत्यमस्त्वथवाऽसत्यं पदार्थप्रतिभासनम् ।
तावन्मात्रं मनो विद्धि तद्ब्रह्मैव पितामहः ॥ ३.४.४५ ॥

सत्यम् अस्तु अथवा असत्यम् (whether real or unreal) पदार्थ-प्रतिभासनम् (the appearing of things) — तावत्-मात्रं मनः विद्धि (know mind as that much only); तत् (that) ब्रह्मा एव पितामहः (is Brahmā the grandfather himself).

Translation: "Whether it is real or unreal, the appearing of things — know that alone to be mind. And that is Brahmā, the grandfather of the worlds."

Pointers for Reflection:

Mind = Brahmā, as in Sarga 3.3. Each individual mind is a small Brahmā, creating its own world.

Verse 3.4.46¶

आतिवाहिकदेहात्मा मन इत्यभिधीयते ।
आधिभौतिकबुद्धिं तु स आधत्ते चिरस्थितेः ॥ ३.४.४६ ॥

आतिवाहिक-देह-आत्मा (the self of the subtle body) मनः इति अभिधीयते (is called mind); सः तु (it) चिर-स्थितेः (through long persistence) आधिभौतिक-बुद्धिम् आधत्ते (takes on the notion of [being] physical).

Translation: "The self of the subtle body is what is called mind; and through long persistence it comes to think of itself as physical."

Pointers for Reflection:

Mind is the subtle body (3.3.6). Habit makes it forget this and believe itself made of flesh (3.3.22).

Verse 3.4.47¶

अविद्या संसृतिश्चित्तं मनो बन्धो मलस्तमः ।
इति पर्यायनामानि दृश्यस्य विदुरुत्तमाः ॥ ३.४.४७ ॥

उत्तमाः (the best [of the wise]) अविद्या संसृतिः चित्तं मनः बन्धः मलः तमः (ignorance, saṃsāra, mind, mentality, bondage, impurity, darkness) — इति दृश्यस्य पर्याय-नामानि विदुः (know these as synonyms for the seen).

Translation: "The wisest know ignorance, saṃsāra, the mind, mentality, bondage, impurity and darkness as so many names for the seen."

Pointers for Reflection:

Compare 3.1.20. There the names were for māyā; here mind itself is added to the list. Mind and the seen are one.

Verse 3.4.48¶

नहि दृश्यादृते किंचिन्मनसो रूपमस्ति हि ।
दृश्यं चोत्पन्नमेवैतन्नेति वक्ष्याम्यहं पुनः ॥ ३.४.४८ ॥

मनसः (of the mind) दृश्यात् ऋते (apart from the seen) किंचित् रूपं न हि अस्ति हि (there is no form at all); एतत् च दृश्यम् (and this seen) उत्पन्नम् एव न (was never actually born) इति अहं पुनः वक्ष्यामि (I shall explain again).

Translation: "The mind has no form at all apart from the seen; and this seen, as I shall explain again, was never born at all."

Pointers for Reflection:

The double claim: mind is nothing but the seen, and the seen never arose. So mind too never arose. Nāgārjuna: न स्वतो नापि परतो न द्वाभ्यां नाप्यहेतुतः । उत्पन्ना जातु विद्यन्ते भावाः क्वचन केचन — not from self, not from another, not from both, nor without cause, does anything ever arise anywhere (Mūlamadhyamakakārikā 1.1).

Verse 3.4.49¶

यथा कमलबीजान्तः स्थिता कमलवल्लरी ।
महाचित्परमाण्वन्तस्तथा दृश्यं जगत्स्थितम् ॥ ३.४.४९ ॥

यथा (as) कमल-बीज-अन्तः (within a lotus seed) कमल-वल्लरी स्थिता (the lotus plant lies), तथा (so) महा-चित्-परमाणु-अन्तः (within the atom of great consciousness) दृश्यं जगत् स्थितम् (the seen world lies).

Translation: "Inside the infinitesimal point of great consciousness the seen world is held, as a whole lotus plant is held in its seed."

Pointers for Reflection:

See 3.1.42. The image of the seed recurs, now with "atom" for the infinitely small point of consciousness.

Verse 3.4.50¶

प्रकाशस्य यथाऽऽलोको यथा वातस्य चापलम् ।
यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरीदृशम् ॥ ३.४.५० ॥

यथा प्रकाशस्य आलोकः (as brightness [belongs to] light), यथा वातस्य चापलम् (as restlessness to wind), यथा पयसि द्रवत्वम् (as fluidity to water), [तथा] द्रष्टरि ईदृशं दृश्यत्वम् (so is seen-ness in the seer).

Translation: "As brightness belongs to light, restlessness to the wind and fluidity to water, so 'seen-ness' belongs to the seer."

Pointers for Reflection:

Natural, not added. The capacity to see a world belongs to consciousness itself.

Verse 3.4.51¶

अङ्गदत्वं यथा हेम्नि मृगनद्यां यथा जलम् ।
भित्तिर्यथा स्वप्नपुरे तथा द्रष्टरि दृश्यधीः ॥ ३.४.५१ ॥

यथा हेम्नि अङ्गदत्वम् (as armlet-ness in gold), यथा मृग-नद्यां जलम् (as water in a mirage-river), यथा स्वप्न-पुरे भित्तिः (as walls in a dream-city), तथा द्रष्टरि दृश्य-धीः (so the idea of the seen in the seer).

Translation: "As 'armlet' is in the gold, water in the mirage-river and walls in a dream-city, so is the idea of the seen in the seer."

Pointers for Reflection:

Three images of what appears real yet has no separate existence.

Verse 3.4.52¶

एवं द्रष्टरि दृश्यत्वमनन्यदिव यत्स्थितम् ।
तदप्युन्मार्जयाम्याशु त्वच्चित्तादर्शतो मलम् ॥ ३.४.५२ ॥

एवं द्रष्टरि (thus in the seer) अनन्यत् इव यत् दृश्यत्वं स्थितम् (the seen-ness that abides as if not different [from it]) — तत् मलम् अपि (that dirt too) त्वत्-चित्त-आदर्शतः (from the mirror of your mind) आशु उन्मार्जयामि (I shall quickly wipe away).

Translation: "This seen-ness, which abides in the seer as if it were part of him — that stain, too, I shall swiftly wipe from the mirror of your mind."

Pointers for Reflection:

Cleaning the mirror. The teacher's work is to clean, not to add. The Gītā: धूमेनाव्रियते वह्निर्यथादर्शो मलेन च — as fire is covered by smoke and a mirror by dust (3.38).

Verse 3.4.53¶

यद्द्रष्टुरस्याद्रष्टृत्वं दृश्याभावे भवेद्बलात् ।
तद्विद्धि केवलीभावं तत एवासतः सतः ॥ ३.४.५३ ॥

दृश्य-अभावे (when the seen is absent) अस्य द्रष्टुः (for this seer) यत् बलात् अद्रष्टृत्वं भवेत् (the not-being-a-seer that comes about of itself) — तत् केवली-भावं विद्धि (know that as aloneness); ततः एव (from that alone) असतः सतः [विवेकः] (comes [the knowledge] of unreal and real).

Translation: "When the seen is absent, the seer of necessity ceases to be a 'seer'. Know that as aloneness (kevalībhāva); from that alone [the discernment] of unreal and real comes."

Pointers for Reflection:

केवलीभाव — aloneness. Without an object, the subject is no longer "subject": only consciousness remains. The Jaina kevalin and the Yoga kaivalya point to the same aloneness.
Reading note. The last quarter, तत एवासतः सतः, is terse; the sense of discerning the real from the unreal is supplied.
Reading note. The online text prints भवेद्वलात्; corrected here to भवेद्बलात्.

Verse 3.4.54¶

तत्तामुपगते भावे रागद्वेषादिवासनाः ।
शाम्यन्त्यस्पन्दिते वाते स्पन्दनक्षुब्धता यथा ॥ ३.४.५४ ॥

तत्ताम् उपगते भावे (when that state is reached) राग-द्वेष-आदि-वासनाः (tendencies such as attraction and aversion) शाम्यन्ति (subside), अस्पन्दिते वाते (as when the wind is still) स्पन्दन-क्षुब्धता यथा (the agitation of movement [subsides]).

Translation: "When that state is reached, tendencies such as liking and disliking die down, as the restlessness of motion ends when the wind is still."

Pointers for Reflection:

Ethics follows from insight. रागद्वेष end not by suppression but because there is no separate object left to want or hate. The Gītā: रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् … प्रसादमधिगच्छति (2.64).

Verse 3.4.55¶

असंभवति सर्वस्मिन्दिग्भूम्याकाशरूपिणि ।
प्रकाश्ये यादृशं रूपं प्रकाशस्यामलं भवेत् ॥ ३.४.५५ ॥

दिक्-भूमि-आकाश-रूपिणि सर्वस्मिन् प्रकाश्ये (when everything to be lit — directions, earth and sky) असंभवति (is absent), प्रकाशस्य (of light) यादृशं अमलं रूपं भवेत् (whatever pure form there would be) —

Translation: "When everything there is to light up — directions, earth and sky — is absent, whatever pure form light itself would then have —"

Pointers for Reflection:

Light without objects. Light is noticed by what it lights; but it does not cease when there is nothing to light.

Verse 3.4.56¶

त्रिजगत्त्वमहं चेति दृश्येऽसत्तामुपागते ।
द्रष्टुः स्यात्केवलीभावस्तादृशो विमलात्मनः ॥ ३.४.५६ ॥

"त्रि-जगत् त्वम् अहं च" इति दृश्ये (when the seen — 'three worlds, you and I') असत्ताम् उपागते (has become unreal), विमल-आत्मनः द्रष्टुः (for the pure seer) तादृशः केवली-भावः स्यात् (such would be his aloneness).

Translation: "— such is the aloneness of the pure seer when the seen — 'the three worlds, you and I' — has been found unreal."

Pointers for Reflection:

I and you go too. The "I" of the ego is part of the seen (3.1.23).

Verse 3.4.57¶

अनाप्ताखिलशैलादि प्रतिबिम्बे हि यादृशी ।
स्याद्दर्पणे दर्पणता केवलात्मस्वरूपिणी ॥ ३.४.५७ ॥

अनाप्त-अखिल-शैल-आदि-प्रतिबिम्बे (when no reflection of mountains and the rest is received) दर्पणे (in a mirror) यादृशी दर्पणता हि स्यात् (whatever mirror-ness there would be), केवल-आत्म-स्वरूपिणी (being only its own nature) —

Translation: "As the mirror would be when no mountains or anything else are reflected in it — only its own nature as a mirror —"

Pointers for Reflection:

The empty mirror is still a mirror. Compare 3.1.30.

Verse 3.4.58¶

अहं त्वं जगदित्यादौ प्रशान्ते दृश्यसंभ्रमे ।
स्यात्तादृशी केवलता स्थिते द्रष्टर्यवीक्षणे ॥ ३.४.५८ ॥

"अहं त्वं जगत्" इति-आदौ दृश्य-संभ्रमे प्रशान्ते (when the confusion of the seen — 'I, you, the world' — has been stilled), द्रष्टरि अवीक्षणे स्थिते (when the seer abides without seeing [objects]) तादृशी केवलता स्यात् (such is the aloneness).

Translation: "— such is the aloneness when the confusion of the seen, 'I, you, the world', has been stilled, and the seer rests, no longer looking at objects."

Pointers for Reflection:

अवीक्षण — not-looking. Not blindness, but no longer being drawn out to objects.

Verse 3.4.59¶

श्रीराम उवाच ।
सच्चेन्न शाम्यत्येवेदं नाभावो विद्यते सतः ।
असत्तां च न विद्मोऽस्मिन्दृश्ये दोषप्रदायिनि ॥ ३.४.५९ ॥

चेत् इदं सत् (if this [world] is real) [तर्हि] न शाम्यति एव (it will never cease), [यतः] सतः अभावः न विद्यते (since the real has no non-being); अस्मिन् दोष-प्रदायिनि दृश्ये (in this troublesome seen) असत्तां च न विद्मः (we do not see any unreality).

Translation: Śrī Rāma said: "If this world is real, it can never cease, for the real has no non-being. And we see no sign of unreality in this troublesome world."

Pointers for Reflection:

Rāma turns the Gītā back on Vasiṣṭha. Vasiṣṭha quoted Gītā 2.16 at 3.1.26; Rāma uses the same line to state his difficulty. A serious student tests the teaching against experience.
Like Arjuna. Arjuna too said, after hearing of the steady mind: चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् — the mind is restless, Kṛṣṇa, turbulent, strong and stubborn (6.34).

Verse 3.4.60¶

तस्मात्कथमियं शाम्येद्ब्रह्मन्दृश्यविषूचिका ।
मनोभवभ्रमकरी दुःखसंततिदायिनी ॥ ३.४.६० ॥

ब्रह्मन् (O sage), तस्मात् (then) मनः-भव-भ्रम-करी (causing the delusion born of mind) दुःख-संतति-दायिनी (giving a stream of sorrows) इयं दृश्य-विषूचिका (this cholera of the seen) कथं शाम्येत् (how can it be cured)?

Translation: "So, sage, how can this cholera of the seen be cured — which brings the delusion born of mind and gives an endless stream of sorrow?"

Pointers for Reflection:

विषूचिका — cholera, a deadly disease. The seen is an illness (3.1.24); Rāma asks for the cure.

Verse 3.4.61¶

श्रीवसिष्ठ उवाच ।
अस्य दृश्यपिशाचस्य शान्त्यै मन्त्रमिमं श्रृणु ।
रामात्यन्तमयं येन मृतिमेष्यति नङ्क्ष्यति ॥ ३.४.६१ ॥

राम (O Rāma), अस्य दृश्य-पिशाचस्य शान्त्यै (to quiet this ghost of the seen) इमं मन्त्रं शृणु (hear this mantra), येन (by which) एषः अत्यन्तं मृतिम् एष्यति (it will utterly die) नङ्क्ष्यति (and vanish).

Translation: Śrī Vasiṣṭha said: "Rāma, hear this mantra for laying the ghost of the seen, by which it will die completely and vanish."

Pointers for Reflection:

A mantra to drive away a ghost. The "mantra" is the truth stated in vv. 67–70.
Reading note. The online text prints नङक्ष्यति; corrected here to नङ्क्ष्यति.

Verse 3.4.62¶

यदस्ति तस्य नाशोऽस्ति न कदाचन राघव ।
तस्मात्तन्नष्टमप्यन्तर्बीजभूतं भवेद्धृदि ॥ ३.४.६२ ॥

राघव (O Rāghava), यत् अस्ति (what exists) तस्य नाशः (its destruction) कदाचन न अस्ति (never happens); तस्मात् (so) तत् नष्टम् अपि (even when destroyed) हृदि अन्तः बीज-भूतं भवेत् (it would remain as a seed in the heart).

Translation: "Rāghava, what truly exists can never be destroyed. So if the world were real, then even if destroyed it would remain as a seed in the heart."

Pointers for Reflection:

Vasiṣṭha accepts Rāma's premise and draws the consequence.

Verse 3.4.63¶

स्मृतिबीजाच्चिदाकाशे पुनरुद्भूय दृश्यधीः ।
लोकशैलाम्बराकारं दोषं वितनुतेऽतनुम् ॥ ३.४.६३ ॥

स्मृति-बीजात् (from the seed of memory) चित्-आकाशे (in the space of consciousness) दृश्य-धीः पुनः उद्भूय (the idea of the seen, arising again) लोक-शैल-अम्बर-आकारं (in the form of worlds, mountains and sky) अतनुं दोषं वितनुते (would spread out an immense evil).

Translation: "Out of that remembered seed, in the space of consciousness, the notion of objects would spring up once more and unfold the whole great affliction — worlds, mountains, sky."

Pointers for Reflection:

See 3.1.32. A real world could only be suspended, never ended.

Verse 3.4.64¶

इत्यनिर्मोक्षदोषः स्यान्न च तस्येह संभवः ।
यस्माद्देवर्षिमुनयो दृश्यन्ते मुक्तिभाजनम् ॥ ३.४.६४ ॥

इति (thus) अनिर्मोक्ष-दोषः स्यात् (there would be the fault of no liberation); तस्य च इह संभवः न (but that cannot be so), यस्मात् (since) देव-ऋषि-मुनयः (gods, seers and sages) मुक्ति-भाजनं दृश्यन्ते (are seen to be liberated).

Translation: "Then there would be the absurdity that no one could ever be freed. But that cannot be, for gods, seers and sages are seen to be liberated."

Pointers for Reflection:

The argument from the liberated. The existence of the free is evidence that the world is not real in the way Rāma fears. The Gītā: बहवो ज्ञानतपसा पूता मद्भावमागताः — many, purified by the austerity of knowledge, have come to My being (4.10).

Verse 3.4.65¶

यदि स्याज्जगदादीदं तस्मान्मोक्षो न कस्यचित् ।
बाह्यस्थमस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ॥ ३.४.६५ ॥

यदि इदं जगत्-आदि स्यात् (if this world and the rest really existed), तस्मात् (then) कस्यचित् मोक्षः न (no one would be freed); दृश्यं (the seen) बाह्य-स्थम् अस्तु हृत्-स्थं वा (whether it is outside or within the heart) केवलं नाशाय (would be only for [our] ruin).

Translation: "If this world and all the rest truly existed, no one could ever be free. Whether the seen were outside or within the heart, it would bring nothing but ruin."

Pointers for Reflection:

The dilemma is sharp: real world, no freedom; freedom, no real world.

Verse 3.4.66¶

तस्मादिमां प्रतिज्ञां त्वं श्रृणु रामातिभीषणाम् ।
यामुत्तरेण ग्रन्थेन नूनं त्वमवबुध्यसे ॥ ३.४.६६ ॥

राम (O Rāma), तस्मात् (therefore) इमाम् अति-भीषणां प्रतिज्ञां त्वं शृणु (hear this most startling proposition), याम् (which) उत्तरेण ग्रन्थेन (through the rest of the book) नूनं त्वम् अवबुध्यसे (you will surely understand).

Translation: "So hear, Rāma, this most startling proposition, which you will surely come to understand through the rest of the book."

Pointers for Reflection:

प्रतिज्ञा — the thesis to be proved. It is "terrifying" (भीषण) because it overturns everything one takes for granted. The rest of Book 3 is the proof.

Verse 3.4.67¶

अयमाकाशभूतादिरूपोऽहं चेति लक्षितः ।
जगच्छब्दस्य नामार्थो ननु नास्त्येव कश्चन ॥ ३.४.६७ ॥

"अयम् आकाश-भूत-आदि-रूपः अहं च" इति लक्षितः (what is marked out as 'this, with the form of space, the elements and so on, and I') — जगत्-शब्दस्य नाम-अर्थः (the meaning of the word 'world') ननु कश्चन न अस्ति एव (truly there is none at all).

Translation: "What is marked out as 'this world of space and the elements, and I' — the thing the word 'world' names — truly does not exist at all."

Pointers for Reflection:

The thesis, part 1: there is no world as the word suggests (compare 3.1.18).

Verse 3.4.68¶

यदिदं दृश्यते किंचिद्दृश्यजातं पुरोगतम् ।
परं ब्रह्मैव तत्सर्वमजरामरमव्ययम् ॥ ३.४.६८ ॥

यत् इदं किंचित् दृश्य-जातं पुरः-गतं दृश्यते (whatever this mass of seen things is that appears before us), तत् सर्वं (all that) परं ब्रह्म एव (is the supreme Brahman alone), अजरम् अमरम् अव्ययम् (unageing, deathless, imperishable).

Translation: "Whatever appears before us as the mass of seen things, all of it is nothing but the supreme Brahman — unageing, deathless, imperishable."

Pointers for Reflection:

The thesis, part 2: what appears is Brahman. Not denial but recognition. The Chāndogya: सर्वं खल्विदं ब्रह्म — all this is indeed Brahman (3.14.1).

Verse 3.4.69¶

पूर्णे पूर्णं प्रसरति शान्ते शान्तं व्यवस्थितम् ।
व्योमन्येवोदितं व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥ ३.४.६९ ॥

पूर्णे पूर्णं प्रसरति (the full spreads out in the full), शान्ते शान्तं व्यवस्थितम् (peace abides in peace), व्योमनि एव व्योम उदितम् (space has risen in space), ब्रह्मणि ब्रह्म तिष्ठति (Brahman abides in Brahman).

Translation: "The full spreads out in the full; peace rests in peace; space arises in space; Brahman abides in Brahman."

Pointers for Reflection:

The mantra itself. It echoes the peace-chant of the Īśa and Bṛhadāraṇyaka: पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते — that is full, this is full; from the full the full arises; taking the full from the full, the full remains (Bṛhadāraṇyaka 5.1.1).
For reflection. The verse can be repeated slowly, as a mantra, the way Vasiṣṭha offers it.

Verse 3.4.70¶

न दृश्यमस्ति सद्रूपं न द्रष्टा न च दर्शनम् ।
न शून्यं न जडं नो चिच्छान्तमेवेदमाततम् ॥ ३.४.७० ॥

न सत्-रूपं दृश्यम् अस्ति (there is no real seen) न द्रष्टा न च दर्शनम् (nor seer, nor seeing); न शून्यं न जडं नो चित् (not void, not inert, not [even] 'consciousness' [as an object]); शान्तम् एव इदम् आततम् (only peace extends as all this).

Translation: "There is no seen that is real, no seer, no seeing; it is not emptiness, not dead matter, not even 'consciousness' as a concept. Only peace extends as all this."

Pointers for Reflection:

Beyond the triad. त्रिपुटी — seer, seeing and seen — dissolves. The Māṇḍūkya describes the Fourth: प्रपञ्चोपशमं शान्तं शिवमद्वैतम् — the stilling of all appearance, peaceful, auspicious, non-dual (7).

Verse 3.4.71¶

श्रीराम उवाच ।
वन्ध्यापुत्रेण पिष्टोऽद्रिः शशशृङ्गं प्रगायति ।
प्रसार्य भुजसंपातं शिला नृत्यति ताण्डवम् ॥ ३.४.७१ ॥

"वन्ध्या-पुत्रेण अद्रिः पिष्टः (a mountain has been ground to powder by a barren woman's son), शश-शृङ्गं प्रगायति (a hare's horn is singing), शिला (a rock) भुज-संपातं प्रसार्य (stretching out its arms) ताण्डवं नृत्यति (dances the wild tāṇḍava) —

Translation: Śrī Rāma said: "'A barren woman's son has ground a mountain to dust; a hare's horn is singing; a rock stretches out its arms and dances the tāṇḍava —"

Pointers for Reflection:

Rāma's frank disbelief. He piles up absurdities: to him, "the world does not exist" sounds just as impossible. The text does not hide the student's resistance; it honours it.

Verse 3.4.72¶

स्रवन्ति सिकतास्तैलं पठन्त्युपलपुत्रिकाः ।
गर्जन्ति चित्रजलदा इतीवेदं वचः प्रभो ॥ ३.४.७२ ॥

"सिकताः तैलं स्रवन्ति (sand oozes oil), उपल-पुत्रिकाः पठन्ति (stone dolls recite lessons), चित्र-जलदाः गर्जन्ति" (painted clouds thunder) — प्रभो (lord), इदं वचः (these words [of yours]) इति इव (are like this).

Translation: "— sand oozes oil; stone dolls recite their lessons; painted clouds thunder': lord, your words sound like this."

Pointers for Reflection:

Oil from sand — a proverb for the impossible.

Verse 3.4.73¶

जरामरणदुःखादिशैलाकाशमयं जगत् ।
नास्तीति किमिदं नाम भवताऽपि ममोच्यते ॥ ३.४.७३ ॥

"जरा-मरण-दुःख-आदि-शैल-आकाश-मयं जगत् (the world made of old age, death and sorrow, of mountains and sky) न अस्ति" इति (does not exist) — इदं किं नाम (what is this) भवता अपि मम उच्यते (that even you are saying to me)?

Translation: "That this world — full of old age, death and sorrow, of mountains and sky — does not exist: what is this you are telling me?"

Pointers for Reflection:

Rāma's sorrow was real (Book 1). He cannot accept a teaching that seems to deny it.

Verse 3.4.74¶

यथेदं न स्थितं विश्वं नोत्पन्नं न च विद्यते ।
तथा कथय मे ब्रह्मन्येनैतन्निश्चितं भवेत् ॥ ३.४.७४ ॥

ब्रह्मन् (O sage), यथा (how) इदं विश्वं न स्थितं (this universe does not stand) न उत्पन्नं न च विद्यते (was not born and does not exist), तथा मे कथय (tell me), येन (so that) एतत् निश्चितं भवेत् (this may become certain [for me]).

Translation: "Sage, tell me how it is that this universe neither stands, nor was born, nor exists, so that I may be certain of it."

Pointers for Reflection:

निश्चय — firm conviction. Rāma does not want belief but certainty; the teaching must satisfy reason (2.18.3).

Verse 3.4.75¶

श्रीवसिष्ठ उवाच ।
नासमन्वितवागस्मि श्रृणु राघव कथ्यते ।
यथेदमसदाभाति वन्ध्यापुत्र इवाऽऽरवी ॥ ३.४.७५ ॥

[अहम्] असमन्वित-वाक् न अस्मि (I am not one who speaks incoherently); राघव (Rāghava), शृणु (listen), कथ्यते (it will be told): यथा (how) इदम् असत् आभाति (this unreal [world] appears), वन्ध्या-पुत्रः आरवी इव (like a barren woman's son shouting).

Translation: Śrī Vasiṣṭha said: "I do not speak without reason. Listen, Rāghava, and I shall tell you how this unreal world appears — like the shouting of a barren woman's son."

Pointers for Reflection:

Vasiṣṭha keeps the image Rāma used. The barren woman's son cannot shout — yet in a dream one may hear him.

Verse 3.4.76¶

इदमादावनुत्पन्नं सर्गादौ तेन नास्त्यलम् ।
इदं हि मनसो भाति स्वप्नादौ पत्तनं यथा ॥ ३.४.७६ ॥

इदम् आदौ अनुत्पन्नम् (this was unborn in the beginning); तेन (so) सर्ग-आदौ अलं न अस्ति (at the start of creation it did not exist at all); इदं हि मनसः भाति (it shines from the mind), स्वप्न-आदौ पत्तनं यथा (as a city in a dream and the like).

Translation: "This world was never born in the beginning, so at the start of creation it did not exist at all. It shines forth from the mind, like a city in a dream."

Pointers for Reflection:

The method announced: the world will be shown to be mind's appearance, like a dream.

Verse 3.4.77¶

मन एव च सर्गादावनुत्पन्नमसद्वपुः ।
तदेतच्छ्रणु वक्ष्यामि यथैवमनुभूयते ॥ ३.४.७७ ॥

मनः एव च (and mind too) सर्ग-आदौ अनुत्पन्नम् (at the start of creation was unborn), असत्-वपुः (unreal in form); तत् एतत् शृणु (hear this): वक्ष्यामि (I shall tell) यथा एवम् अनुभूयते (how it comes to be experienced thus).

Translation: "And the mind too was unborn at the start of creation, unreal in form. Listen: I shall tell you how it nonetheless comes to be experienced as it is."

Pointers for Reflection:

Even mind is unborn. The teaching goes deeper than "world is mind": mind itself has no real birth.

Verse 3.4.78¶

मनोदृश्यमयं दोषं तनोतीमं क्षयात्मकम् ।
असदेव सदाकारं स्वप्नः स्वप्नान्तरं यथा ॥ ३.४.७८ ॥

मनः (mind) इमं क्षय-आत्मकं मनः-दृश्य-मयं दोषं तनोति (spreads out this perishing evil made of mind and its seen) — असत् एव सत्-आकारम् (unreal yet seeming real), स्वप्नः स्वप्न-अन्तरं यथा (as a dream [gives rise to] another dream).

Translation: "The mind spreads out this perishable evil made of mind and its seen — unreal, yet looking real — as one dream gives rise to another within it."

Pointers for Reflection:

A dream within a dream. Each appearance gives rise to the next.

Verse 3.4.79¶

तत्स्वयं स्वैरमेवाशु संकल्पयति देहकम् ।
तेनेयमिन्द्रजालश्रीर्विततेन वितन्यते ॥ ३.४.७९ ॥

तत् (that [mind]) स्वयं स्वैरम् एव आशु (by itself, freely and swiftly) देहकं संकल्पयति (imagines a little body); तेन विततेन (by that spreading out) इयम् इन्द्रजाल-श्रीः वितन्यते (this splendid magic show is spread out).

Translation: "Of its own accord, freely and swiftly, the mind imagines a little body for itself; and as that spreads out, this whole magic display is spread out."

Pointers for Reflection:

Compare 3.1.16, nearly the same verse. देहक — "a little body": the diminutive suggests how small and passing the body is.

Verse 3.4.80¶

स्फुरति वल्गति गच्छति याचते भ्रमति मज्जति संहरति स्वयम् ।
अपरतामुपयात्यपि केवलं चलति चञ्चलशक्तितया मनः ॥ ३.४.८० ॥

मनः (mind) स्फुरति (flickers) वल्गति (leaps) गच्छति (goes) याचते (begs) भ्रमति (wanders) मज्जति (sinks) स्वयं संहरति (withdraws by itself), अपरताम् उपयाति अपि (and even becomes something else) — केवलं चञ्चल-शक्तितया चलति (it simply moves by its restless power).

Translation: "The mind flickers, leaps, runs, begs, wanders, sinks and withdraws by itself; it even turns into something else. It simply moves, by its own restless power."

Pointers for Reflection:

The closing verse in drutavilambita metre, its quick rhythm imitating the mind's restlessness.
The Gītā's remedy: यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् — wherever the restless, unsteady mind wanders, from there let one draw it back and bring it under the Self's control (6.26).