Ribhu Gita – Chapter 26 (as recommended by Sri Ramana Maharshi)

Sri Ramana Maharshi often mentioned the Ribhu Gita in his teachings. It is reportedly said that he especially recommended the recitation of chapter 26, and that reciting it could lead one directly to the natural state or sahaja samadhi.

I have subdivided the chapter into four sections: the introduction, ‘without a trace of sankalpa’, ‘I am that, that am I’ and the concluding portion of the chapter.

Recite and be free!

You can download the PDF version of Ribhu Gita Chapter 26 here:

PDF: Ribhu Gita Chapter 26

ramana maharshi eyes of grace

!Om Namo Bhagavate Sri Ramayana!
!Om Namo Bhagavate Sri Ramayana!
!Om Namo Bhagavate Sri Ramayana!


RIBHU GITA

Chapter 26
‘Undifferentiated Abidance in the Non-Dual Nature’

Translated from the Tamil version of the Ribhu Gita

Introductory verses

1.

Nidagha! in this explanation,
I shall tell you about being established in the Undivided,
Which has nothing apart from itself, which is full of itself.
May you be in the Bliss of being That itself, as being proclaimed to you.
This teaching is highly secret and rare to come by
In the Vedas and the scriptures.
Moreover, this is rare to come by for even the gods and yogis
And is dear to their hearts.

2.

Son ! it has been said by those who know fully
That being at one with the perfectly full non dual Brahman,
The mass of Existence Consciousness Bliss, the immutable
The Self of all, the serene,
With the vikalpas (imaginations, notions) of the fickle mind ended
And thought dissolved wholly and indistinguishably herein,
Like a solute such as cumin seed dissolved in water,
Is the abidance in That itself.

3.

When inquired into deeply, all the multitude of differences
Will be seen to be never existent.
All is the undivided Supreme Brahman, which is not different from the Self,
And That am I.
Be always correctly practicing
In this exalted certitude
And relinquishing all else,
Be in the Bliss of being ever That itself.

4.

That in which all these apparent differences of duality
Cease to exist when inquired into,
In which all cause and effect –
Even a trace thereof – cease to exist,
And in which not a trace of this fear of duality exists
When the mind is merged therein –
Being that itself,
Ever abide in unwavering Bliss.

5.

That in which there is neither a sankalpa (intention) nor vikalpa (notion)
In which there is neither peace nor perturbance,
In which there is neither mind nor intellect,
In which there is no confusion or conviction,
In which there is no bhava (conviction or feeling) or absence of bhava,
And in which there is no cognition of duality at all –
Being as That itself, without the least fear of duality
Ever abide in unwavering Bliss.

‘Without a Trace of Sankalpa (intention, volition, will)’

6.

That in which there is nothing bad or good,
In which there is neither sorrow nor pleasure,
In which there is neither silence nor speech.
In which there are no pairs of opposites.
In which there is no distinction of ‘I’ or ‘body’ (or I am the body)
And in which there is not the least thing to perceive –
Ever abide in Bliss, without a trace of sankalpa (intention).
In That itself as That itself.

7.

That in which there is no activity of body,
In which there is no activity of speech,
In which there is no activity of any other kind,
In which there is nothing sinful or meritorious,
And in which there is no trace of desire or its consequences –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

8.

That in which there is never any imagination,
In which there is no one who imagines,
In which he universe has not arisen,
In which the universe does not exist,
In which the universe does not get dissolved,
And in which nothing exists at any time –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

9.

That in which there is no appearance of maya (illusion),
In which there are no effects of maya (delusion),
In which there is neither knowledge nor ignorance,
In which there is neither Lord (Isvara) nor individual (jiva),
In which there is neither reality, nor unreality,
And in which there is not the least appearance of the world –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

10.

That in which there are no manifold gods,
In which there is no worship or service to these,
In which there is no differentiation as the triad of forms (Brahma, Vishnu, Siva),
In which there is no meditation on the triad of forms,
In which there is no form of the Supreme Siva,
And in which there is no meditation on the Supreme Siva –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

11.

That in which there is no action suggesting differentiation,
In which there is neither devotion nor knowledge,
In which there is no result to be obtained,
Bereft of which there is no supreme abode
In which there is nothing of means for attainment,
In which there is nothing to be attained –
Ever abide in Bliss, without a trace of sankalpa
In That itself as That itself.

12.

That in which there is nothing of the body or senses or life.
In which there is nothing of mind or intellect or thought,
In which there is nothing of ego or ignorance,
In which there is no experiencer of these,
In which there is no macrocosm or microcosm,
And in which there is not a trace of samsara (cycle of birth and death) –
Ever abide in Bliss, without a trace of a sankalpa –
In that itself as That itself.

13.

That in which there is no desire and no anger,
In which there is no covetousness and deluded infatuation,
In which there is no arrogance and envious malice,
In which there are no other impurities of the mind,
And in which there is no delusive notion of bondage,
And in which there is no delusive notion of liberation –
Ever abide in Bliss, without a trace of sankalpa
In That itself as That itself.

14.

That in which there is neither beginning nor end,
In which there is no bottom or middle or top,
In which there is neither shrine nor deity,
In which there is neither charity nor righteous conduct,
In which there is neither time nor space,
And in which there is no object to be perceived –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

15.

That in which the fourfold means for realisation of Brahman (sadhana chatushtaya) do not exist,
In which there is no Sadguru (true guru) nor diligent disciple,
In which there is no illustrious jnani (the Knower or sage).
In which there is neither of the two kinds of liberation (jivanmukti and videha mukti)
Ever abide in Bliss, without a trace of a sankalpa.
In That itself, as That itself.

16.

That in which there are no scriptures like Vedas and such,
In which there is no inquiring individual,
In which there is no confusion and clarification,
In which there is no position to be established,
In which there is no position to be rejected,
In which there is nothing at all except oneself –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

17.

That in which there is no disputation,
In which here are no victories or defeats,
In which there is no text or its meaning,
In which there are no words with which to give expression,
In which there is no differentiation of individual (jiva) and the Supreme,
and in which there are no conditionings –
Ever abide in Bliss, without a trace of a sankalpa
In That itself, as That itself.

18.

That in which there is no listening (sravana) or connected practices (manana, nididhyasana),
In which here is no exalted samadhi,
In which there is no differentiation between objects of the same particular group,
In which there is no differentiation as affording pleasure or otherwise,
And in which there are no words or their meanings –
Ever abide in Bliss, without a trace of sankalpa
In That itself, as That itself.

19.

That in which there is no trace of the fear of hell,
In which there is no pleasure of heaven, either,
In which there are no worlds of the Creator or others,
In which there are no fruits to be enjoyed there,
In which there are no other worlds,
And in which there exists no universe –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

20.

That in which there are no elements,
In which there is not even a trace of any derivatives of the elements,
In which there is no egoism or sense of possession,
In which there is no trace of the kingdom of the mind,
In which there is no defect of attachment,
And in which there is not the slightest trace of vikalpa
Ever abide in Bliss, without a trace of sankalpa
In That itself as That itself.

21.

That in which there is no triad of bodies (gross, subtle, causal),
In which there is no triad of states of existence (waking, dream and deep sleep),
In which there is no triad of souls (ever free, having attained freedom, bound),
In which there is no triad of afflictions, (caused by bodily and mental factors, caused by external factors, caused by supernatural and cosmic factors),
In which there is no pentad of sheaths, (physical, vital energy, mental, intellectual, blissful),
And in which there is no experiencer of any of these –
Ever abide in Bliss, without a trace of sankapa,
In That itself as That itself.

22.

That in which there is no sentient being,
In which there is no power of veiling,
In which there is no array of differences,
In which there is no power of false projection,
In which there is no delusion of a manifest world –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

23.

That in which there is nothing of action,
In which there is no performer of action,
In which arises unsurpassed Bliss,
Which is, indeed, the changeless state,
Knowing and realizing which none returns (to mortality or illusion)
And becoming which one is freed from bondage of worldly existence –
Ever abide in Bliss, without a trace of a sankalpa
In That itself as That itself.

24.

That by realizing which and in Bliss of which
All other joys appear to be the joys of That,
That after realizing which with very firm certitude as oneself
Nothing else will be something apart,
That by realizing which with very firm certitude as oneself
All kinds of jivas will attain Liberation –
Ever abide in Bliss, without a trace of a sankalpa
In That itself as That itself.

25.

That which by knowing firmly as oneself
One has no need to know anything else in the least,
By knowing which with full conviction as oneself
All is know for ever,
And by knowing which as oneself in complete certitude
All actions are accomplished in their entirety –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

26.

That which can be easily attained in an unimpeded manner
By the certitude that I am Brahman,
In which, by quiescence after such certitude,
One completely full, ineffable Bliss will reveal itself,
And by merger of the mind in which
One will be joined with unsurpassed, incomparable contentment –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

27.

That by merger of the mind in which
All sorrows will cease to exist in the least,
By merger of mind in which
Neither you nor I nor anything else will exist,
And by merger of the mind in which
All these differences will disappear –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

28.

That by merger of the mind in which
One abides as oneself with no sense of duality,
By merger of the mind in which
Not a trace of anything separate will remain,
and by merger of the mind in which
Incomparable Bliss alone will reveal itself –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

‘I Am That, That Am I’

29.

That which is, indeed, of the nature of undifferentiated Existence,
Which is, indeed, of the nature of undifferentiated Consciousness,
Which, is, indeed, of the nature of undifferentiated Bliss,
Which is, indeed, of the nature of non duality,
Which, is indeed, not different from the Self,
And which, indeed, is of the undivided Supreme Brahman –
In the firm certitude that ‘I am That’,
Abide in the Bliss of ever being That itself.

30.

That which, indeed, is ‘I’ and ‘you’,
Which, indeed, is everyone else,
Which, indeed, is the substratum of all,
Which, indeed, is One without a trace of anything else,
Which, indeed, is utmost purity,
And which, indeed, is the undivided, complete, perfect fullness –
By the conviction that ‘I am That’,
Be in the Bliss of ever being That itself.

31.

That in which there are no varying modes,
In which there is not the least thing different,
In which all egoism is extinguished,
In which all desires or imaginings get destroyed,
In which mind and such perish,
And in which all delusion is destroyed –
By the firm conviction that ‘I am That’,
Be in the Bliss of ever being That itself.

32.

That in which the body and others cannot be discerned,
In which there is no perception of manifestation whatsoever,
In which the thought itself is destroyed,
In which merges the jiva,
In which all the imaginings get dissolved,
And in which even certitude disappears –
By the deep conviction that ‘I am That’,
Be in the Bliss of every being That itself.

33.

That in which all meditation is merged,
In which all yoga is obliterated,
In which all ignorance is dead,
In which all knowledge is nullified,
In which there are no interactions involved,
And which is the state of Absolute Truth –
By the very firm conviction that ‘I am That’,
Be in the Bliss of ever being That itself.

34.

Merging in which one attains happiness always,
Merging in which one never experiences sorrow,
Merging in which one perceives nothing,
Merging in which one never takes birth at all,
Merging in which one never experiences a sense of being separate,
Merging in which one abides as the Supreme (Para) itself –
By this deep conviction of ‘I am That’
Be in the Bliss of ever being That itself.

35.

That which is verily the nature of the Supreme Brahman,
Which is verily is of the nature of Supreme Siva,
What verily is of the nature of the Supreme State,
Which is verily of the nature of the Knowledge of Reality,
And which verily is of the nature of the Supreme Truth –
That, indeed, am I.
By such conviction, be in the Bliss of ever being That itself.

36.

That which is verily of the nature of the Pure Absolute,
Which verily is of the nature of a mass of Bliss,
Which verily is of the nature of the subtle Supreme,
Which verily is of the nature of the non dual,
Which verily is of the nature of self luminous,
And which verily is of the nature of the meaning of the undifferentiated –
That, indeed, am I.
By such conviction, be in the Bliss of ever being That itself.

37.

That which is verily of the nature of Truth,
Which is verily of the nature of the peaceful Absolute,
Which verily is of the nature of the eternal,
Which verily is of the nature of the attribute-less,
Which verily is of the nature of the Self,
Which verily is of the nature of the undivided Absolute –
That, indeed, am I.
By such conviction, be in the Bliss of ever being That itself.

38.

That, indeed, which constitute the entirety of interactions,
That even the least of which, cannot indeed, be conveyed by the ‘highest truth’,
Which, indeed, is the Existence Consciousness Bliss,
Which, indeed, is ever peaceful,
From which, indeed, there is nothing apart,
And which, indeed, abides self existent, all by itself,
That, indeed, am I.
By such conviction, be in the Bliss of ever being That itself.

Concluding Verses

39.

Thus, have I explained to you, Nidagha!
The state of being established as That itself, without any duality.
You shall enjoy perpetual Bliss
By attaining this state by constant
Continuous, changeless certitude
Of the undifferentiated Absolute
There are no more miseries of mundane existence at all at any time in the future
For you are Brahman alone.

40.

Casting aside all impure Vasanas
By the pristine tendency left by the practice of
‘The Absolute Existence Consciousness Bliss, is all,
And That I ever am’,
And subsequently effacing even that tendency,
Son! You will be established in the perfect, full absorption
In and as the non dual Supreme Brahman itself
And attain the Liberation of being the undifferentiated, undivided One.

41.

All impure vasanas are of a state of the mind.
The tendencies (vasanas) about the Pure Absolute are also of a state of the mind.
The Supreme has no such tendencies (vasanas).
Hence, be established in this state,
Without any tendencies (vasanas) of the mind,
Whether considered pure or considered impure,
Like a motionless piece of stone or wood
And without any strain, be in Bliss.

42.

Having disassociated from the imaginings of all other thoughts,
By the conviction (bhava) of being the undivided Absolute,
And forgetting even the said conviction (bhava) of being the Absolute,
You yourself abide as the perfectly full Supreme Brahman.
Even if a great sinner in this world
Hears this explanation now proclaimed
And understands it, he shall, rid of all the great sins of his ego,
Abide as the nature of the undivided, undifferentiated Absolute

43.

The endless Vedas
In revealing here and there,
The means of meditation for mental purification,
Have indicated only rock-like, motionless merger with and absorption in
The unafflicted mass of Bliss,
The undivided, completely, perfectly full Siva,
As the means for the happy Liberation
Of those who are mentally purified.

44.

Therefore, one can here attain
The undifferentiated Liberation by abiding as just That itself
And with a purified mind arising out of the practice of the meditation
That whatever is known is Siva
And that Siva am I.
Whatever stated here is the Truth
Thus, the Sage Ribhu explained in full to Nidagha
The abidance in the True State.

45.

It is the undivided form of our Supreme Lord in a state of sublime, joyous dance that says:
By the conviction that I am ever the Reality, which is Existence Consciousness Bliss,
And by the state of abiding at one with That being That itself,
The empty bondage of the world can be cut asunder and pure Liberation attained.

 

What is the difference between Laya, Nirvikalpa Samadhi and Sahaja Samadhi?

Question: Thank you for this post on Laya and Samadhi. What is the difference between ‘Laya’ and Samadhi? And what is the difference between Nirvakalpa Samadhi, and Nirvakalpa Sahaja Samadhi? Thank you. 🙏

Tom: There are several different definitions of each term, depending on the scripture and school (eg. yoga, vedanta, etc). However, in essence, when the mind has been made still but I-thought (ie. ego) has NOT been removed, that is laya, so the ego remains latent and does not end up being destroyed. Instead, once the samadhi is over, the ego sprouts up again and causes suffering. This ‘Laya’ is sometimes known as Nirvikalpa Samadhi.

Abiding as the self is to remain as the Self without the I-thought. This is called Mauna (Silence), and naturally, over time, leads to Moksha once the vasanas (egoic tendencies) are rooted out. This is because the root cause of suffering, namely ignorance or the ‘I thought’ is directly attacked in this practice. Moksha is also called Sahaja Samadhi (which roughly translated means ‘the natural state’), as it is unforced and natural, but there is no sense of egotism/I-thought.

Confusingly, these terms are often used in different ways, even within a single philosophical school such as Advaita Vedanta. Sometimes the word Laya is used to mean Moksha, for example, and Mauna, Self-Abidance and Nirvikalpa Samadhi are also equated at times. At these times it will be said that Nirvikalpa Samadhi does lead to Moksha.

Best wishes!

You should not go into Laya (trance)! Annamalai Swami | Ramana Maharshi

Here are some very important teachings from Annamalai Swami regarding some dangers of meditation and entering into laya, a trance-like state:

annamalai swami final talks

A foreign woman came to see Annamalai Swami. While she was prostrating to him she seemed to become unconscious of her surroundings and she remained lying on the floor at his feet for about ten minutes. This was not the first time that she had fallen into this state while in Annamalai Swami’s presence. After watching her for some time, he shouted at her:

Annamalai Swami: You should not go into laya [a trance-like state] like this! It is becoming a habit with you. It may give you some kind of temporary happiness, but it is not a happiness that helps you spiritually. It is the same as sleep. Even worldly activities are better than this laya. Get out of this habit!

[Addressing the other people present]

People occasionally went into states like this in front of Bhagavan [Sri Ramana Maharshi]. He never encouraged them, even the ones who appeared to be in deep meditation. I remember one occasion when Bhagavan noticed a man who had been sitting motionless in the hall for at least an hour, apparently in a deep meditation. Bhagavan was not fooled. He called to Kunju Swami and others who were present, ‘Shout at him, shake him, and when he wakes up, take him on giri pradakshina This is no better than sleep. This state is not good for him. He is just wasting his time sitting like this.’

Bhagavan warned us about this state, and he often cited stories of sadhus who had been stuck in this state for years. One of the most frequently told was a story about a sadhu who asked his disciple for a glass of water. While he was waiting for the man to return, he went into a deep laya state that persisted for many, many years. He was in this state so long, his disciple died, the river changed its course, and different rulers came and went. When he opened his eyes, his first comment was, ‘Where is my glass of water?’ Before he went into laya, this thought was uppermost in his mind, and decades later, this thought was still there.

Bhagavan’s comment on this story was, ‘These states are not helpful. They are not samadhi.’

[The woman who had been in laya then asked the next question:]

Question: Whenever I start meditating, soon after I start, I fall into these states. How can I prevent these laya states from coming and taking me over?

Annamalai Swami: Keep practising self-enquiry. This is the way to avoid laya. The mind usually has two habits; either it is occupied with many thoughts and engaged in activities, or it goes back to sleep. But for some people, there is this third option, falling into this laya state. You should not indulge in it because once it becomes a habit, it becomes addictive.

[Tom – note the habitual nature of going into laya which becomes familiar to the mind and so becomes a familiar state of consciousness:]

It is a pleasant state be in, but if you fall very deeply into it, it becomes very hard to get out of it. You know what this state is like because you have been in it many times. As soon as you feel the first symptoms of an approaching trance, get up and walk around. Don’t remain sitting or lying. Walk around or do some work, and above all, keep up the practice of self-enquiry.

If you practise self-enquiry constantly, you will never find yourself falling into laya. You can conquer this habit. You just need to be attentive and to do self-enquiry. 

[Tom – we see the same teachings in traditional Advaita texts too, eg. in Gaudapada’s commentary on the Mundakya Upanishad – see verse 3.44.]


Here Annamalai Swami gives a similar teaching, this time from the book Living by the Words of Bhagavan, page 345:

Questioner: It is clear that vasanas are not destroyed during sleep. Are they destroyed by nirvikalpa samadhi, or does this state have no effect on them?

Annamalai Swami: Bhagavan taught that we should aim for sahaja samadhi, not nirvikalpa samadhi. He said that it was not necessary to experience nirvikalpa samadhi prior to enjoying sahaja samadhi.

One form of nirvikalpa samadhi is like laya, like deep sleep. There is peace while the samadhi persists, but when the experience is over the mind rises and the vasanas become just as active as before.

Laya [temporary suspension of all mental faculties in a trance-like state] is virtually the same as sleep. Experiencing this state is not helpful to your sadhana. Laya is not meditation, it is unconsciousness; it is tamo-guna in a very strong form. Meditation needs an awake mind, not an unconscious one.

Sleep and laya increase the identification with the mind. You may feel a little peace during laya, but when you wake up from this state the mind becomes very active again and the peace is all lost.

Ramana Maharshi, Vedanta and Zen: Q: ‘What method must we practice in order to attain liberation?’ (Chan Master Hui Hai)

dazhu_huihai

Let us compare some Zen teachings with that of Advaita Vedanta and Sri Ramana Maharshi.

Hui Hai was one of the great Ch’an (Zen) masters from the 8th Century CE. This excerpt is taken from Hui Hai’s Text on the Importance of Sudden Enlightenment, Dialogue 2.

I have interspersed quotes from Ramana Maharshi and Shankara in red type to compare and contrast the teachings:

Question: what method must we practice in order to attain liberation?

Answer: It can be attained only through the gate of sudden illumination (or sudden enlightenment).

Q: What is a sudden illumination?

A: ‘Sudden’ means instantaneously ridding yourselves of deluded thoughts’. ‘Illumination’ or ‘Enlightenment’ means the realisation that illumination is not something to be attained.

[Tom – This can also be translated as ‘Enlightenment’ means the realisation there is no ‘Enlightenment’ to attain, there is nothing to attain’. Compare this with : ‘The benefit of this Light of Supreme Truth is the understanding that there is not the least thing such as ‘attainment’, since the Supreme Self is the Ever-Attained One Whole.’ Sri Ramana Maharshi, Guru Vachaka Kovai, Verse 8]

Q: From where do we start this practice?

A: You must start from the the beginning, the fundamental root.

Q: And what is that?

A: Mind is the fundamental root.

Q: How can this be known?

A: The Lankavatara Sutra says:

‘When mental processes (hsin) arise, then do all phenomena (dharmas) spring forth; and when mental processes cease, then do all dharmas cease likewise.’

[Tom – compare: ‘If the ego rises, all else will also rise; if it subsides all else will also subside.’ Sri Ramana Maharshi, Who Am I?]

The Vimalakirti Sutra says:

‘Those desiring to attain the Pure Land’ must first purify their own minds, for the purification of mind is the purity of the Buddha Land.’

The Sutra of the Doctrine Bequeathed by the Buddha says:

‘Just by mind control, all things become possible.’

[Tom – compare: ‘If only the mind is kept under control, what matters it where one may happen to be?’ Sri Ramana Maharshi, Who Am I?‘]

In another sutra it says:

‘Sages seek from [their own] mind, not from the Buddhas; fools seek from the Buddhas instead of seeking from [their own] mind.’

and

‘The Wise regulate their minds rather than their body; fools regulate their body rather than their minds.’

The Sutra of the Names of the Buddha states:

‘Evil/sin springs forth from the mind, and by the mind is evil/sin overcome.’

[Tom – compare ‘…man’s bondage is caused by the mind, and Liberation too is caused by that alone.’ Shankara, Vivekachudamani verse 172]

Thus, we may know that all good and evil proceed from our minds and that mind is therefore the fundamental root. If you desire liberation, you must first know all about the root, mind. Unless you can penetrate to this truth, all your efforts will be vain; for, while you are still seeking something from forms external to yourselves, you will never attain.

The Dhyana Paramita Sutra says:

‘For as long as you direct your search to the forms around you, you will not attain your goal even after aeon upon aeon; whereas, by contemplating your inner awareness, you can achieve Buddhahood in a single flash of thought.’

[Tom – compare: ‘Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Atman, no, not even in the lifetime of a hundred Brahmas put together.’ Shankara, Vivekachudamani verse 6]

Q: By what means is the root-practice to be performed?

A: Only by sitting in meditation, for it is accomplished by Dhyana (Ch’an) and Samadhi (Ting). The Dhyana-Paramita Sutra says:

‘Dhyana and Samadhi are essential to the search for the sacred knowledge of the Buddhas; for, without these, the deluded thoughts remain in confusion and tumult, and the roots of goodness suffer damage.’

Q: Please describe Dhyana and Samadhi.

A: When wrong thinking does not arise, that is Dhyana.

When you sit and see your original nature, that is Samadhi, for indeed that original nature is your eternal unborn mind. In Samadhi, there is the natural situational response of no-mind, and the ‘eight winds’ do not function.

The ‘eight winds’ are gain and loss, calumny and eulogy, praise and blame, sorrow and joy. By practising in this way, even ordinary people may enter the state of Buddhahood. How can that be so? The Sutra of the Bodhisattva-Precepts says:

‘All beings who observe the Buddha-precept thereby enter Buddhahood.’

There are those who in this way have crossed over to the other shore and attained liberation, transcending the six rafts (the six Paramitas), and freeing themselves from the three worlds (greed, anger and delusion). The great power of the ‘Enlightened Ones’ is the infinite power of the Honoured, the Courageous, the ‘Conqueror’!

‘I WAS ONE WITH EVERYTHING’

consciousness brain

All these ‘spiritual’ experiences such as ‘I had a wonderful experience in which I felt one with everything’ or ‘I felt as if I was Brahman’ or ‘There was a sense of timelessness’, etc, etc, etc…

…All these experiences are more illusion.

Why? All these experiences are for the body-mind that you falsely take yourself to be…these experiences come and go, they appear then disappear, like all experiences.

Are you the body-mind? Is that your primary identity?

…You are not the body-mind!

You are That!

That thou art!

🕉 Tat Twam Asi! 🕉

❤️❤️❤️

The Essence of the Ribhu Gita

essence_of_ribhu_gita_1071

PREFACE

The Ribhu Gita forms the sixth section of the Sanskrit work known as Siva Rahasya. It is the teachings of Lord Siva in Mount Kailas to His devotee Ribhu, from whom the Gita derives its name.

The Tamil version is a free translation of the original Sanskrit text, consisting of 1,924 verses of such scintillating brilliance that Bhagavan Sri Ramana Maharshi recommended its recital as a strong support for spiritual sadhana. He used to say that the recital itself leads to spontaneous abidance in the Self.

The book presented herewith consists of 122 verses from the original Tamil work, being a free translation into English prose, conveying the essence of the original, rather than a mere mechanical word for word translation.

Benedictory verses

To Siva

1. Salutations to the Supreme Lord Siva, the pure Awareness in the sky of consciousness in the Heart, by meditation on whom, Ganesa, Guha, Mother-Sakti who is the embodiment of Siva’s Grace, and myriads of Devas, saints and devotees have attained their cherished goals. (Chapter 1, Verse 1).

To Nataraja

2. From the sky of consciousness of the Heart springs forth the dancer Nataraja with his blissful consort Freedom, to the delectation of his devotees who are thus liberated forever. Unto that Ananda Natesa do we render our devout salutations. (Ch.1, v.2)

To Ardhanareeswara

3. Unto that Form whose left half is the Mother of all manifestation and whose right half is the Father of the same, the jingle of the gems enclosed within the hollow golden anklet of whose foot is the source of all scriptures, and whose three eyes (Fire, Sun and Moon) are the illuminants of the universe, to that Form be our devout salutations. May that divine Form ever be our protection. (Ch.1, v.3)

To Siva, Sakti, Vinayaka and Shanmukha

4. Salutations to Siva, the Lord of the universe of infinite power, to Sat-Chit-Ananda-Sakti, the Mother of the universe, to Vinayaka the dispeller of all impediments to freedom, and to Shanmukha the Sat-Guru, who dispenses to his worthy devotees the divine wisdom of Siva-Self leading to salvation. (Ch.1, v.4)

THE ESSENCE OF THE RIBHU GITA

The following verses constitute the teachings of Siva to Ribhu, who in turn transmits those teachings to his disciple Nidhaga Rishi. The treatise goes by the name Ribhu Gita.

5. The universe was neither born, nor maintained, nor dissolved; this is the plain truth. The basic screen of pure Being-Awareness-Stillness devoid of all the moving shadow pictures of name and form of the universe is the sole, eternal Existence. (Ch.2, v.33)

6. Some may argue that this universe of duality (multiple existences) is a factual second reality, clearly seen by the senses operated by the mind. But then, are the senses anything apart from the mind? Can they function without the support of the mind in which they are imbedded? What is this mind except a bundle of thoughts? What are thoughts except evanescent ripples in the still, limitless ocean of pure Being-Awareness-Self, which is the sole Existence without a second? (Ch. 2, v.34)

7. The existence of the illusion of silver in mother of pearl is not a reality apart from the reality of mother of pearl, which is the basic reality. The illusion of the universe is based on the mind, which again is an illusion based on the still Awareness-Being-Self. (Ch.2, v.35)

8. In the unitary, undifferentiated still ocean of Existence-Awareness-Self, body, senses, mind, intellect and jivas (embodied souls) are nothing but evanescent ripples not apart from that sole Self. (Ch.4, v.6)

9. The universe of name and form, the embodied creatures and their creator, mind, desire, Karma (action), misery and everything other than the Self, are merely thought formations projected by the powers of the Self on its screen — Self. (Ch.5, v.25)

10. The state of firm abidance in that thought-free alert Awareness-Self, constitutes integral perfection, yoga, wisdom, Moksha, Sahaja Samadhi, the state of Siva and the state of Atman-Self, which scriptures proclaim by the title of Brahman. (Ch.5, v.26)

11. There never was a mind nor any of its countless forms like world, jivas, etc. There isn’t the least doubt that all these are the form of the eternally undifferentiable Supreme Brahman-Self. This is the Truth. The one who hears this great secret diligently and understands completely, abides as Brahman-Self (Ch.5, v.28)

Greatness of Videha Mukta

12. With all objective knowledge banished, with no trace of thought or nescience, with all the three states of waking, dream and sleep wiped out, with all thought of death and birth abolished, and ever established in the spontaneous blissful state of Brahman-Self, the condition of the Videha Mukta cannot be conceived, and much less expressed in words. (Ch.5, v.39)

13. The continued repetition of ‘I am Self-Brahman’ constitutes the sole mantra-japa leading to Mukti (Liberation). All other mantra-japas connected with diverse gods should be firmly eschewed, as they aim at mundane objectives other than the Self. All other mantra-japas always entangle one inextricably in the bondage of worldly enjoyments. (Ch.6, v.37)

Sat-Chit-Ananda-Self Siva and His worship

14. On the eternal and infinite screen of Sat-Chit-Ananda-Self Siva, by His own power, Sakti is projected as the moving shadow picture of the universe in manifestation and into that again it is absorbed in dissolution.

All luminaries like the sun, moon, fire, stars and lightning derive their luminosity as a gracious gift from the Sakti inherent in that screen of Self-Siva only. Though bright in themselves, they can only obscure and cannot reveal the Siva-Screen which they cover up.

Out of fear of that Siva, their creator, Devas and Asuras (gods and demons) are ever alertly engaged in their ordained duties.

That Siva must be meditated upon and realised to be the Self, by making the restless mind stay still and alert after it has been adequately restrained, and completely prevented from the pursuit of sense objects, namely, the shadow pictures on the screen of the Self. All shadow pictures removed, what remains is pure Awareness, the spotlessly effulgent screen. Thus, Siva reveals Himself spontaneously as the sole eternal Sat-Chit-Ananda-Self, the very essence of the nature of the worshipper. (Ch.7, v.35)

The Jivan Mukta

15. The Jivan Mukta is a person liberated during his lifetime, who continues to have consciousness of the body and the world (as Brahman) along with his firm abidance in his Siva-Self. He ever abides in the blissful peace of Sat-Chit-Ananda. He is poised rock-firm in the conviction that he is not the body, and that his Being is the sole existence, the sole alert-awareness-bliss of Siva-Self Supreme. (Ch.8, v.1)

16. The Jivan Mukta has his consciousness completely dissolved beyond recognition in his Brahman-Self. Eternally alone in his Self, he is ever lost in the enjoyment of the bliss of his Brahman-Self. (Ch.8, v.25).

The Videha Mukta

17. The Videha Mukta [The term literally means the ‘disembodied-liberated person’] is free from the least trace of thought; he abides all alone in his effulgent pure-Awareness-. He is the matured adept, who at the moment of death, abides as the pure Sat-Chit-Ananda-Self. Figuratively the term means mature liberated being who, while still alive, abides as the pure Sat-Chit-Ananda-Self without awareness of body and the world around him. Self in intense unbroken bliss, totally oblivious of limited forms, in a state of Maha-Mounam (stillness of body, speech and mind). (Ch.9, v.1)

18. He is the pure embodiment of Sat-Chit-Ananda, all pervasive as ether, infinite as the sky, all alert with Awareness, spontaneously abiding as the perfect Brahman-Self in a state of still, unbroken, peaceful bliss. (Ch.9, v.15)

19. There is not an atom apart from the Self, which is the integral undifferentiated perfection of whole Being. Soul, world and Creator are inseparable from the Self. The reality of these is the reality of the Self only. (Ch.10, v.34)

20. All ignorance and illusion, all objects inert and living, all beings and non-beings, all the five elements, all the diverse worlds, all bodies and the lives that arise in them, not being apart from Brahman-Self, are Brahman-Self only. Existence alone is, for even non-existence acquires meaning only in Existence. Simply put, everything exists always as Brahman-Self only. (Ch.12, v.2)

21. All objective knowledge, all thought forms, all visible objects, all things heard, all questions and answers, all the food consumed and all other illusions, not being apart from the Self, should be regarded as Brahman-Self only. (Ch.13, v.2)

22. Therefore one should practise the habit of regarding everything as Brahman-Self only; until all thought of things other than the Self is lost. This condition once achieved, one should not give room for any thought and should ever abide in Maha-Mounam (peace of total stillness). (Ch.14, v.38)

23. Anything seen as other than Brahman-Self is bound to cause fear and trouble. Therefore, it behoves one to stick to the single attitude that everything sensed is Brahman-Self alone. In due course even this one thought must be given up, in order to abide firmly in the free undisturbed blissful state of the sole Brahman-Self. (Ch.15, v.5)

24. The total discarding of the mind is alone victory, achievement, bliss, yoga, wisdom and liberation. The sacrifice of the mind is, in fact, the totality of all sacred sacrifices. (Ch.15, v.7)

25. The firm denial of the existence of the mind and the firm belief in the existence of Brahman-Self, is the sure way to the conquest of mind, leading to the experience of the sole effulgent Self. (Ch.15, v.11)

26. If one gives the slightest room for the thought that the mind exists, pure Awareness itself will vibrate as the ruffled mind, which is the parent of all trouble and illusions. Therefore, one should ever abide in the conviction that there is no mind, and that the pure Awareness-Self is the sole Existence. This is the easy way to conquer the mind with all its vagaries. (Ch.15, v.12)

27. There is no such thing as the troublesome mind, no world of names and forms, not the least bit of ego. All these are nothing but the perfect Brahman-Self, which I am. In this conviction one should abide firmly, until one achieves the state of sleepless-sleep which is alert-peace-eternal. (Ch.16, v.7)

The True Samadhi

28. To hold on to the conviction born of Self-enquiry that “I am no doubt the Screen — Brahman-Self, and the world picture thereon, though evanescent, is no doubt ‘I am Self’ only”, and to abide still and blissful in that conviction is the acme of all sadhanas, like divine worship, charitable gifts, spiritual austerities, mantra-japa and samadhi as well. (Ch.16, v.41)

29. The Self alone is the spontaneous self effulgent Awareness; that alone is eternal bliss; that alone is Existence everlasting; that alone is all embracing perfection, the sole Godhead without a rival and the sole primordial stuff of the Universe. In the conviction born of this experience, one should ever abide, as the sole I AM, the Supreme Self. (Ch.17, v.29)

Sahaja Samadhi

30. Remaining alertly aware and thought-free, with a still mind devoid of differentiation of Self and non-Self even while being engaged in the activities of worldly life, is called the state of Sahaja Nirvikalpa Samadhi (the natural state of abidance in the Self when all differentiation has ceased). This is called Akhandakara vritti, the ‘I’ of infinite perfection as contrasted with the ‘I am the body’ notion of those who have not realised the Self. (Ch.18, v.40)

Maturing of Sahaja Samadhi

31. Abidance in Sahaja Samadhi is the hallmark of a Jivan Mukta. With progressive development towards this state, an intensity of blissful peace is attained, leading on to the four successive stages of perfection in samadhi. Nothing short of this Sahaja Samadhi will be of any avail in destroying the fearsome cycle of births and deaths. (Ch.18, v.41)

32. That realised person who abides in the Brahman-Self, and has lost all feelings of differentiation of self and non-self, is the Jnani or Mukta Purusha. Such a Jnani is rare to find even by searching among millions of people. If one has the lucky opportunity of getting his darshan (personal view and contact) one attains purification from all his sins, and what is more, such a person’s ego gets liquidated at once. (Ch.19, v.10)

33. Darshan of the matured Jnani constitutes the acme of purification of baths taken in sacred waters, divine worship, mantra-japa, spiritual austerities, charitable acts and devotional worship of Lord Siva Himself. To find and to gain access to the sacred presence of such a Jnani is the luckiest of opportunities that one could ever obtain in this world. (Ch.19, v.11)

34. Worshipful service rendered unto such a Jnani-SatGuru quickens one’s spiritual wisdom to attain the bliss of jivan mukti. If continued further, it bestows on the disciple even the status of videha mukti. Therefore, if one is keen on being released from bondage into the freedom of mukti, the one infallible means of achieving that aim is the loving and worshipful service of the Jnani-Sat-Guru. (Ch.19, v.13)

35. Firmly established in the Self, undisturbed by the least ripple of thought, as still as an idol of stone or wood, dissolved completely in Brahman-Self, even as water is in milk, with awareness devoid of all impurities of thought and drowsiness, standing clear as the pure sky, the grandeur of the Jnani’s nishta (firm stance in the Self) defies thought and expression. (Ch.19, v.21)

The sine qua non of Mukti is Siva’s grace

36. That in which the whole universe is born and into which it is absorbed in dissolution, is the Siva-Self. Devoted worship of and meditation on that Siva-Self of pure Consciousness alone will attract Siva’s Grace, which is indispensable for liberation. (Ch.19, v.60)

37. Those engaged in the pursuit of knowledge of the Brahman-Self, happening to get involved in the mundane pleasures of sex, should regard such pleasures as merely faint shadows of the bliss of the Self. They should never even dream of worldly pleasures. (Ch.20, v.45)

38. As the Self is Sat, meditative contact with the Self is the true Sat Sanga (association with sadhus who abide in the Self). As Brahman-Self is the highest, association with the Self is Mahat Sanga (highest association). (Ch.21, v.28)

39. The sadhaka practising meditation on the Self, should always think firmly that all diversities of soul, world and creator are the undifferentiated Brahman-Self only. By practice, his consciousness is freed from thoughts, after which he should give up the above thought also and abide always in the thought-free state of the Self (Ch.21, v.39)

40. Abidance in the state of thought-free alert Awareness, is the state of mukti beyond thought and expression. The emergence of thought is the bondage of untold suffering. Abidance in the Self is the true non-dual samadhi, and that alone leads one to the eternal bliss of mukti. (Ch.21, v.41)

41. The great illusions: maya (associated with God Iswara), avidya (associated with individual souls), mind and jivas (souls), world and its creator, all names and forms, and all mental conceptions are nothing but the Self. One should ever abide in this conviction. (Ch.22, v.23)

42. All worlds and creatures are only thought forms. They are nothing but the mind, which is a bundle of thoughts, which again are nothing more than ripples in the still ocean of Awareness-Self, and certainly nothing apart from that Self. Therefore, one should abide in the firm conviction that all objects are only I Am Self-Brahman. (Ch.22, v.24)

43. There are no such things as achieved objectives and the efforts leading to them, association with the wise or the ignorant, efforts of learning and knowledge acquired, acts of enquiry and practice, the learner or the learned, and any goals achieved. What exists is only Brahman, the effulgent Awareness-Self. (Ch.23, v.10)

44. One should be firm in the conviction that there are no charitable acts, sacred waters and kshetras (pilgrim centres), no loss or gain and no loser or gainer, no karma, bhakti and wisdom, and no knower or known. All these thought-forms are bound to be dissolved and lost in the Brahman-Self, which is the sole existence. (Ch.23, v.11)

45. The bhavana* ‘I-am-Brahman-Self’ swiftly takes one to mukti. As the continued reading of the texts generating that bhavana, takes the aspirant unerringly to the goal, he should always dwell on the written words dealing with the Brahman-Self. (Ch.24, v.27)

46. The illusion that one is the body and that the world is the basic reality has remained soaked over a long, long time, and cannot be got rid of by the casual reading and mere understanding of the truth. The basic illusion can be effaced only by a long and unremitting practice of the bhavana that all this is ‘I-am-Brahman-Self’. (Ch.24, v.28)

47. Everything is only a concoction of time, space and energy. All else is the trite talk of people who dislike the effort of sadhana which takes them to the Self. This talk is based on their dense ignorance of the Self. Only by persistent practice and experience of sadhana, can one arrive at the truth that all concepts of souls, world, and the cause thereof are just evanescent shadows on the screen of Siva-Self-Brahman. (Ch.24, v.31)

48. There is never such a thing as conception of names and forms, no such thing as the conceiving mind, no such thing as a person lost in samsara, and no such things as the world and its creator. Everything that is seen to exist must be realised to be no other than the sole, pure Awareness-Being-Brahman-Self. (Ch.25, v.8)

Everything is Sat-Chit-Ananda-Self only

49. Whatever is found to exist is Sat (Existence) only. Whatever is pleasurable is Ananda (Bliss) only. One should ever abide in the bedrock bhavana of Sat-Chit-Ananda. Never for once should one slip, even inadvertently, into the disastrous bhavana that one is the body and that the world is real. (Ch.25, v.12)

50. One should abide in the rock-firm bhavana that ‘Everything is only Brahman-Self and I am that Brahman-Self’. By this bhavana all thought movements and nescience will disappear, resulting in the eternal abidance in the sole Sat-Chit-Ananda-Self. (Ch.25, v.14)

Verses 51 to 60 herein deal with practice of ‘Abedha Nishta or Atma Nishta’ — non-dual state or abidance in the Self

51.By abiding in the Self, the wandering mind is reduced to perfect stillness after being freed from all nescience and thought currents. It gets lost in the Sat-Chit-Ananda-Self in the same way that water is lost when mixed with milk. This unitary state of abidance in the Self is called Atma Nishta by the wise who have attained perfection. (Ch.26, v.2)

‘Sahaja Nishta’ or The Natural State

52. Having realised that the world picture on the screen-Self is evanescent and essentially non-existent, one should ever remain still and blissful in the firm conviction of ever being the sole Brahman-Self only. This conviction should be maintained even while functioning as an individual in the world of name and form. This matured state of abidance in the Self is called Sahaja Nishta (the Natural State). (Ch.26, v.3)

53. In that blissful Self wherein there is no action of body, speech and mind, no virtuous or sinful karma (action) and the fruits thereof, one should remain still, eschewing the least trace of thought. (Ch.26, v.7)

54. In that Self wherein there is neither conceiver nor conception of the world of names and forms, one should remain blissfully still, eschewing the least trace of thought. (Ch.26, v.8)

55. In that Self wherein desire, anger, covetousness, confusion, bigotry and envy are all absent; in that Self wherein there is no thought of bondage or release, one should abide blissfully still, eschewing the least ripple of thought. (Ch.26, v.13)

56. Firmly abiding in the Self one acquires the totality of all knowledge and achieves the successful completion of all endeavours and duties. In that state one should abide blissful and still, eschewing the least ripple of thought. (Ch.26, v.25).

57. Mind merged completely in the Self, one becomes a lord without rival-steeped in bliss beyond compare. In that state one should abide still, free from the least trace of thought. (Ch.26, v.28)

58. I am that Self which is integral existence-awareness-bliss, the sole impartite Brahman-Self. Firm in the conviction born of this experience, one should abide still, free from the least trace of thought. (Ch.26, v.29)

59. In the conviction that ‘I am the Self’ in which no thought, ego, desire, mind or confusion can exist one should abide still, free from trace of thought. (Ch.26, v.31)

60. The firm faith of being the Self is sufficient to dispel all thought and establish one in Brahman-Self. In due course of this practice, even the thought involved in that faith fades away leading to the spontaneous effulgence of the Self. If a person hearkens to this teaching and practises the faith, even if he is a great sinner, he is washed clean of all his sins and is established in Brahman-Self. (Ch.26, v.42)

61. There is certainly no such thing as mind with its constituents of thought and thought forms of objects. In this conviction one should ever abide still and at peace, in the state of thought-free alert Awareness-Self which endures after all sadhanas and its rigours have exhausted themselves in Brahman-Self. (Ch.27, v.29)

62. Having gained the experience that there is no creator, no maya, no duality, and no objects at all, and that pure Awareness-Self alone exists, one should ever remain still and peaceful in that state of Selfhood. (Ch.27, v.34)

63. If a person gives heed to these teachings he would certainly gain the grace of Lord Siva and attain the state of Selfhood even though he is immersed in the dense darkness of nescience which could not be banished by the glare of a million suns. (Ch.27, v.43)

64. Why waste words? This is the truth in a nutshell. Only those who have earned the Grace of our Lord Siva by long devotional worship will get the rare opportunity of reading this scriptural text which leads to the bliss of peace everlasting in Brahman-Self. (Ch.27, v.44)

65. Only that Jnani who teaches ‘Thou art the thoughtfree, alertly aware, absolutely still, ever blissful, intensely peaceful, unqualified Brahman-Self’, is the true Sat Guru, and others are not. (Ch.28, v.28)

66. Unbroken abidance in the state of alert awareness, unruffled by thoughts, is Self-realization. That is at once the spotless jivan mukti and the magnificent videha mukti. This state is easily attainable only for those who have earned the divine Grace of Siva by deep devotion to Him, and not for others. What is stated here is the import in a nutshell of the message of that charming crest jewel of the Vedas known as the Upanishads. (Ch.29, v.37)

67. Those who give heed to this message and abide in accordance with it will forthwith attain mukti (liberation). They will not suffer from the least particle of affliction; they will enjoy a bliss far greater than the bliss attained from this and all other worlds; they and their environments will be filled with the plenitude of auspicious events. Totally free from all trace of fear, they will never again enter the cycle of births and deaths. They will become the immutable Brahman-Self. All this we swear is the truth beyond doubt. By our Lord Siva, again and again we swear that this is the fundamental truth. (Ch.29, v.40)

68. That state of still, pure, effulgent awareness is moksha, the state beyond compare. Those who maintain an unbroken abidance in that supreme state will never more be touched by suffering or confusion, and will be absolved from all duties. Such duties if any will somehow be completed without any volition on their part. They will eternally abide as the sole supreme Self. (Ch.30, v.31)

In all the 13 verses of Chapter 32, the term bhavana is to be understood as faith or firm belief in ‘Aham Brahmam’ (I am the Self)

69. By the persistent and continued bhavana of ‘I am the Brahman-Self’ all thoughts and feelings of differentiation of Self and non-Self will drop off and permanent abidance in Brahman-Self will be achieved. This bhavana is possible only for those with a keen inquiring mind intent on knowing the Self and not for those who are indifferent about Self-knowledge. (Ch.32, v.18)

70. Ignorance and indifference in regard to the enquiry of the truth about one-self is the store house of nescience and trouble, blocking the view of the Self, and creating in a split second all sorts of illusions and harassment of mental worry. Non-enquiry renders bhavana impossible. (Ch.32, v.19)

71. In short, non-enquiry will steep one for ever in the ocean of samsara (earthly suffering). There is no greater enemy for one than non-enquiry. Therefore, this habit must be overcome in order to fix the mind in the bhavana which leads to abidance in the Self. (Ch.32, v.20)

72. Enquiry should be made this wise: With the kind help of the Sat Guru one should enquire ‘Who am I? what is this world? what is the reality behind all these?’ (Ch.32, v.21)

73. Staying in the company of sadhus (those engaged in the pursuit and enjoyment of the bliss of the Sat-Self) and respectfully questioning the Sat-Guru-Jnani, one should first make oneself clear about the objective to be obtained. This is an important aspect of the enquiry. After thus making sure of the objective, one must firmly abide in that objective of sole Brahman-Self until the Self is unmistakably experienced. (Ch.32, v.22)

74. The conscious introspective concentration of Self enquiry (‘Who am I’?) kills all thoughts and destroys the dense darkness of nescience; it effaces all worry; it illuminates the intellect with the radiance of pure awareness; it wipes out all conceptual confusions; it fixes one in Siva-Self; it transforms a host of impending disasters into auspicious events; and lastly, it destroys the ego-mind utterly with all its afflictions. (Ch.32, v.24)

75. Only by those strong willed persons who make earnest and persistent Self-enquiry will the turbulent mind be controlled and fixed still in the practice of firm bhavana. In due course all thoughts and nescience will disappear, yielding place to the effulgent Awareness-Self of mukti. (Ch.32, v.26)

76. One should relentlessly pursue Self-enquiry until all conceptual forms of creature, world and creator merge and disappear in the pure thought-free, alert Awareness-Self, enabling one to abide in that bhavana of the experience, ‘I am the Brahman-Self’. (Ch.32, v.27)

77. It is only the mind which appear as the world and bondage; there is no world other than the mind. On enquiry this mind turns out to be nothing more than a group of ripples (thoughts) in the still ocean of pure Awareness-Siva-Self. I am that Siva-Self only and there is nothing apart from me, one should ever abide in the conviction born of this experience. (Ch.32, v.33)

78. There is no world apart from the mind. What appears as the world is only the mind. If this mind is investigated, it turns out to be nothing more than a bundle of thoughts based on the primary thought of ‘I am the body’ called the ego. If this ego — I is enquired into and its identity searched, it gets swallowed up without a trace in the pure Awareness-Being-Siva-Self. One should maintain this firm bhavana ‘I am Self-Siva’ until that state of being the Siva-Self — becomes the spontaneous experience free from the effort of bhavana. (Ch.32, v.34)

79. In me, the pure Awareness-Self, the universe is born, maintained and dissolved as the mind. Therefore, there are no mind and thought forms of objects apart from me the Self. In this firm experience one should ever abide. (Ch.32, v.35)

80. One should ever abide as pure Siva-Self by the firm experience that there are no thought forms of creature, world and creator apart from the mind which is just an array of ripples in me the still ocean of pure Awareness-Self and therefore I am the sole Being Siva-Self only. (Ch.32, v.36)

81. Even as the world, seen in my dream, is not apart from me but only my creation, even so, the world of the waking state is only a creation made by me and seen by me in the medium of my pure Awareness-Self. In this experience one should firmly abide. (Ch.32, v.37)

82. The rock-firm conviction of ‘I am the Self ‘ is the sure mark of firm abidance in the Self. Abidance in that conviction under all conditions is, true divine worship, meditation on God, incantation of mantras, practice of right conduct in life, contemplation, integral yoga, wisdom of the Self and moksha as well. (Ch.33, v.16)

83. Whatever appears as maya, creator, creature, mind, world, names and forms are the pure Brahman-Self only and not apart from that Self. (Ch.34, v.15)

84. Steady abidance in the rock-firm conviction born of the experience of ‘I am the Self’, is the greatest yoga, total dissolution of the mind, true renunciation, true wisdom, and jivan mukti as well. (Ch.34, v.46)

85. Whatever names and forms are seen by me in my dream are not anything apart from me. Even so, this world seen by me in my waking state is not anything apart from me, the Awareness-Self that I am. The wise one should give up all differentiation of Self and non-Self, and abide as pure Self only. (Ch.35, v.23)

86. If this world of the waking state is not evanescent in its nature, whatever is seen in the waking state must be seen during sleep also. Since I as pure Self exist alone and always, there is no room for thought of non-Self-world. I-Self-Brahman is the sole Existence. (Ch.35, v.24)

87. No world exists during the absence of the mind, and there is no mind apart from my awareness. So, mind and world are nothing apart from the Self, and I am ever that sole Existence-Awareness-Brahman-Self. The wise one should abolish all thought of differentiation of self and non-Self. (Ch.35, v.25)

88. I see neither mind nor world during my sleep. In my dream there is mind with its creation, the dream world. The dream world is falsified in my waking state. But I-Self exist always. Arguing thus, one must give up all differentiation of self and non-Self, and ever abide firmly as the thought-free alert Awareness-Self-Brahman. (Ch.35, v.26)

89. All diversities of world, mind, maya (confusing power of Brahman), wakefulness, dream, sleep, talk of you and me are evanescent, and yet, not apart from the Self. Thus wise one should give up all thought of Self and non-Self and abide as Self only. (Ch.35, v.27)

90. In dim light the illusion of a serpent is seen in a rope, and this serpent is nothing but the rope. Even so all illusion of non-Self exists in the Self only. Thus wise one should give up all thought of Self and non-Self and ever abide firmly in the peace of the Self. (Ch.35, v.28)

91. In the wisdom of integral experience, I am the nondual, transcendental, motionless, peaceful, bondagefreedom-notion-free, sky of pure consciousness only. With this experience one should reject all differentiation of Self and non-Self and ever abide firmly in the peace of Brahman-Self. (Ch.35, v.33)

92. One should give up all hatha yogic practices like breath control, all religious dogmas and their diverse sadhanas 19 and be ever satisfied in simple abidance as the Self only. (Ch.35, v.38)

93. Only those who contemplate on Lord Siva-Self, the pure supporting screen of all manifestation, gain the pure experience of sahaja nirvikalpa samadhi. Apart from this devotion to Lord Siva (the Pure-Alert-Awareness-Self ) there are no other means leading to liberation. (Ch.35, v.44)

94. The non-dual sole being existing in deep sleep conjures up a world in the dream state. Even so, the shadow world conjured up in the waking state is the work of the power, inherent in one’s own Brahman-Self. Abiding firmly in the experience of pure Brahman-Self, one finds that the mind and all its confabulations are lost forever. (Ch.36, v.25)

95. One should remain firm in the conviction ‘I am the Self’ and reject all thoughts like ‘I am this body’ and ‘This world is real’. If one maintains this habit unremittingly, this false belief will drop away even as a flower held in the hand slips away when one falls into deep slumber. (Ch.37, v.33)

96. One is solely responsible for one’s own liberation or bondage, since the choice of destroying the restless mind or allowing it to roam at large rests with that one only. Therefore, one should conquer the restless mind by steady abidance in the pure thought-free Alert-Awareness-Self only. This steady abidance is moksha. (Ch.38, v.7)

97. You are the sole supreme Godhead, the Self. There is nothing apart from you. This, we declare to be the ultimate truth after a complete analysis of all the scriptures. By the holy feet of Siva, we swear this to be the truth beyond all doubt. By the feet of the Sat Guru, we swear again that this is the truth declared by the Upanishads. (Ch.38, v.9)

98. All charitable gifts, all pilgrimages to sacred places, all sorts of mantra-japa and worship of diverse gods must be firmly given up in favour of steady practice of the teachings of this book only. (Ch.38, v.24)

99. All yogic practices, all philosophic pursuits, all devotional exercises, and all faiths and beliefs should be abandoned. One should confine oneself to practice of the teachings of this book only. (Ch.38, v.25)

100. By the sole practice of the teachings of this book, all confusion and ignorance will be destroyed. Firm abidance in the Self will be the positive result. With the fusion of the wisdom and peaceful bliss in the Self, mukti will be attained. (Ch.38, v.29)

101. Only when all sins are washed off by the practice of virtues running through many lives, one gets the rare opportunity of securing this treatise and practising its tenets. By the feet of Lord Siva we declare that only those whose cycle of births and deaths has come to an end with this life will ever get this treatise in their hands and practise its teachings. (Ch.38, v.40)

Verses 102 to 121

These 20 verses contain the declarations of the disciple Nidaga before his teacher Ribhu, expressing the spiritual achievements secured by him by the grace of his teacher, and expressions of his gratitude to his teacher, Ribhu.

102. O My Lord Sat Guru! By thy grace I have, in a split second, shed all sense of differentiation of Self and non-Self; I have attained the certainty that all is Brahman and I am that Brahman-Self; I have become settled in the eternal bliss of Brahman-Self. (Ch.39, v.7)

103. I am verily the Sat-Chit-Ananda-Brahman-Self. I am the eternal undisturbed peace devoid of name and form. I am the flawless integral whole of all existence. Firmly I am settled in my sole Brahman-Self. (Ch.40, v.10)

104. Oh! I have become Brahma, Vishnu, Rudra, Mahesa, Sadasiva, Parameswara and his spouse Parvati, Vinayaka, Subrahmanya, cohorts of sides hosts (Siva ganas) and devotees of Lord Siva, all rolled into one! (Ch.41, v.-15)

105. I am myself all the devas (celestials beings) and asuras (denizens of the nether world), Indra the Chief of the devas, the Lord of the eight cardinal directions, the community of sages, the swarm of rakshasas (demons), and in fact, the denizens of this and all other worlds. (Ch.41, v.16)

106. I have become the five elements, multitudinous worlds scattered in the skies, all existing things and their histories, all the Vedas, and all the diversities of name and form. (Ch.41, v.17)

107. At one stroke I have become the bodies, senses, and souls owning them, the mind, intellect, intuition, ego, the primal nescience and the restless commotion of spirit, and in short all that is seen and known. (Ch.41, v.19)

108. That gracious person who gives these teachings is no doubt the embodiment of Lord Parameswara, His Devi Parvati, Vinayaka and God Shanmukha all rolled into one. (Ch.4, v.5)

109. He is again, Nandikeswara, Dattatreya, Dakshinamurti, and in short, the Supreme Lord Siva Himself (Ch.42, v.6)

110. After being duly initiated into these teachings by the Sat Guru, the disciple must, as long as life lasts in him, provide his teacher liberally with money, food, clothing and shelter and loving devotion. This is the sine qua non for the disciple’s mukti. (Ch.43, v.11)

111. Further, he should adorn his forehead and body with vibhuti (sacred ash) in the prescribed manner, as this use of vibhuti alone will entitle him to Lord Siva’s grace which removes all impediments to salvation. (Ch.43 v.12)

112. The habitual smearing of the body with vibhuti is called pasupatha vratham (austerity in devotion to Siva). This practice quickens the attainment of Self-knowledge. O Lord Sat Guru! By this practice I earned the merit for arriving at thy holy feet which have led me to salvation. (Ch.43, v.13)

113. I am ever the eternal, pure, all knowing, free, unshakeable, non-dual, integral Self. This is the firm conviction of the experience of the jivan mukta in the Self. (Ch.43, v.28)

114. That mature Jnani who is lost in the maha mounam (total stillness) of the pure effulgent Awareness-Brahman-Self, devoid of the least trace of nescience, totally devoid of all consciousness of the body and its three states of waking, dream and sleep, devoid of all distinctions of name and form and devoid of any thought of bondage or freedom is a videha mukta. (Ch.43, v.29)

115. Thou hast, O Lord Sat Guru, taken me across the boundless ocean of samsara in the boat of Self-knowledge. To me, floundering in the misery of the belief that ‘I am the body’ thou hast taught that ‘I am the Brahman-Self’ and vouchsafed to me the bliss of all embracing Awareness-Being. To thee, I render these devout salutations. (Ch.44, v.16)

116. Salutations to thee, my Lord Sat Guru! Thou hast destroyed my illusion that I am the body and that the world is apart from me and is real. Thou hast given me the experience of my own Brahman-Self. Thou hast destroyed my wrong belief that karma (action) is the road to salvation, and showing that knowledge alone could make one free. Thou hast given me my salvation in the Self (Ch.44, v.17)

117. To that divine Grace-embodied, to that Omnipresence beyond compare, to that Siva-Self Sat Guru, I render devout salutation. (Ch.44, v.18)

118. To that Sat Guru who is the core of my Self, who destroyed my nescience by the gift of Awareness-Self, to that embodiment of Self-knowledge, do I offer these salutations. (Ch.44, v.19)

119. Salutations to the Sat Guru who is the embodiment of undisturbed peace, without attributes, eternal purity, all 23 pervasive infinite sky of consciousness and integral perfection (Ch.44, v.20)

Note:-The following verses 120 and 121 contain Ribhu’s exhortation to Nidaga.

120. In reply to the words of Nidaga, Ribhu replies thus: O my son! You are now no doubt firmly settled in the bliss of Brahman-Self, having been freed from all illusion and nescience. All the same, as abundant precaution, until you attain videha mukti you must assiduously practise continued abidance in the Self. (Ch.44, v.22)

121. Aspirants of Self-knowledge will find their success accelerated by practical bodily worship of Siva. Living in a Siva kshetra (neighbourhood of Siva Temple) they should offer worship to Siva Maha Lingam, wearing the sacred vibhuthi and rudraksha (garland of a specified sort of beads), and repeating the name of Siva with loving devotion. (Ch.44, v.39)

122. Benedictory Verse offering salutations to Siva-Self.

Salutations to Sat-Chit-Ananda-Siva-Self!
Salutations to that Peace undisturbed, the Self!
Salutations to that integral Perfection, the Self!
Salutations to that Effulgent-Awareness, the Self!
Salutations to that blemish-free Self without attributes!
Salutations to that indivisible Unity, the Self!
Salutations to that pure sky of consciousness, the Self!
Salutations to that supreme integral Existence, the Self!
(Ch.44, v.51)

 

The essence of the teachings of Sri Ramana Maharshi (A summary of Ramana Maharshi’s Teachings)

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Here are some quotes of Sri Ramana Maharshi that contain perhaps the essence of his spoken teachings:


The state we call realisation is simply being oneself, not knowing anything or becoming anything.


Be still. Apart from this the mind has no task to do or thought to think.


If one has realised, he is That which alone is, and which alone has always been. He cannot describe that state. He can only be That. Of course we loosely talk of Self-realisation for want of a better term.


That which is, is peace. All that we need do is to keep quiet.


All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading.


Peace is our real nature. We spoil it. What is required is that we cease to spoil it.

For instance, there is space in a hall (room). We are not going to create space anew. We fill up the place with various articles. If we want space, all that we need do is to remove all those articles and we get space. Similarly, if we remove all the rubbish from the mind the peace will become manifest. That which is obstructing the peace must be removed.


Questioner: What is wisdom-insight (jnana-drsti)?
Ramana Maharshi: Remaining quiet is what is called wisdom-insight.


The thought ‘I am the body’ is ignorance.


Gifts, penance (tapas), sacrifice, upright conduct (dharma), self-control (yoga), devotion (bhakti), heaven (the expanse of consciousness), substance (existence), peace, truth, grace, silence, the Supreme State, deathless death, knowledge, renunciation, Liberation, bliss—know that all these are only severance of the I-am-the-body consciousness.


Peace is the only Reality. Mukti or Liberation is our Nature. It is another name for us.


Our wanting mukti is a very funny thing. It is like a man who is in the shade voluntarily leaving the shade, going into the sun, feeling the severity of the heat, making great efforts to get back into the shade, and then rejoicing ‘At last I have reached the shade, how sweet is the shade!’ We are doing exactly the same. We are not different from the Reality. We imagine we are different, i.e., we create the bheda bhava (the feeling of difference) and then undergo great sadhanas to get rid of the bheda bhava and realize the oneness. Why imagine or create the bheda bhava and then destroy it?


Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness.


Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.


It is false to speak of realisation. What is there to realise? The real is as it is, ever. How to realise it? All that is required is this: We have realise the unreal, i.e., regarded as Real what is unreal. We have to give up this attitude. That is all that is required for us to attain Jnana. We are not creating anything new or achieving something which we did not have before. The illustration given in the books is this: We dig a well and create a huge pit. The akasa (space) in the pit or well has not been created by us. We have just removed the earth which was filling the akasa there. The akasa was there, then, and is also there now. Similarly we have simply to throw out all the age-long samskaras (innate tendencies) which are inside us. When all of them have been given up, the Self will shine alone.


Effortless and choiceless awareness is our Real State. If we can attain It or be in It, it is all right. But one cannot reach It without effort, the effort of deliberate meditation. All the agelong vasanas (latent tendencies) carry the mind outwards and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For most people effort is necessary.


Of course, everybody, every book says summa iru (be quiet or still). But it is not easy. That is why all this effort is necessary. Even if you find one who has effortlessly achieved the mouna (silence) or Supreme State indicated by summa iru, you may take it that the effort necessary has already been completed in a previous life. Such effortless and choiceless awareness is reached only after deliberate meditation.


People are afraid that when the ego or the mind is killed, the result may be a mere blank and not happiness. What really happens is that the thinker, the object of thought and thinking all merge into the one Source, which is Consciousness and Bliss itself, and thus that state is neither inert nor blank. I do not understand why people should be afraid of that state in which all thoughts cease to exist and the mind is killed. Every day they experience that state in sleep. There is no mind or thought in sleep. Yet when one rises from sleep one says, ‘I slept happily.’ Sleep is so dear to everyone that no one, prince or beggar, can do without it.


Dhyana [meditation], jnana [knowledge], bhakti [devotional love] and samadhi [meditative absorption] are all names for ourselves, for our Real State. Knowing one’s Self is only being one’s Self, as there is no second existence. This is Self-realisation.


Our Real Nature is Mukti. But we imagine that we are bound and are making strenuous attempts to become free, while we are all the time free. This will be understood only when we reach that stage. We will be surprised that we were frantically trying to attain something which we have always been and are.

An illustration will make this clear: A man goes to sleep in this hall. He dreams he has gone on a world tour, is roaming over hill and dale, forest and country, desert and sea, across various continents and, after many years of weary and strenuous travel, returns to this country, reaches Tiruvannamalai, enters the ashram and walks into the hall. Just at that moment he wakes up and finds he has not moved an inch, but was sleeping where he lay down. He has not returned to the hall after great efforts, but is and always has been in the hall. It is exactly like that. If it is asked, why being free we imagine we are bound, I answer, ‘Why being in the hall did you imagine you were on a world adventure, crossing hill and dale, desert and sea?’ It is all mind or maya.


Those alone who have found out the Real Nature of the ego have seen the Reality. They will have no more doubts or anxieties.


The body is a mental projection. The mind is the ego, and the ego rises from the Self.


The ego can have peace only when it merges back into its Source, the Self


The moral behind the story of Ashtavakra and Janaka is simply this: The disciple surrenders himself to the Master. That means there is no vestige of individuality retained by the disciple. If the surrender is complete, all sense of individuality is lost and there is no cause for misery. The Eternal Self is only happiness and that is revealed.


The whole of Vedanta is contained in the two Biblical statements ‘I am that I am’ and ‘Be still and know that I am God’.


There is a state beyond our efforts or effortlessness. Until that is realised, effort is necessary. After tasting such bliss even once, one will repeatedly try to regain it. Having once experienced the bliss of peace, no one would like to be out of it or engage himself otherwise. It is as difficult for a Jnani to engage in thoughts, as it is for an ajnani to be free from thought.


Any kind of activity does not affect a Jnani. He remains ever in eternal peace.


Ishta Devata (deity of one’s choice) and Guru are aids, very powerful aids on this path. But for an aid to be effective requires your effort also. Your effort is a sine qua non.


As explained in the Gita, sleep is the first obstacle for all sadhakas. The second obstacle is said to be vikshepa, or the sense objects of the world which divert one’s attention. The third is said to be kashaya or thoughts about previous experiences with sense objects. The fourth, ananda (bliss), is also called an obstacle, because in that state a feeling of separation from the source of ananda, making the enjoyer say, ‘I am enjoying ananda,’ is present. Even this has to be surmounted, and the final stage of samadhana or samadhi has to be reached, where one becomes ananda, or One with the Reality, and the duality of enjoyer and enjoyment ceases in the ocean of Satchidananda [Existence-Consciousness-Bliss] or the Self.


The power of a Jnani’s Self-Realisation is more powerful than all occult powers. To the Jnani there are no others. But what is the highest benefit that can be conferred on ‘others’ as we call them? It is happiness. Happiness is born of peace. Peace can reign only when there is no disturbance by thought. When the mind has been annihilated, there will be perfect peace. As there is no mind, the Jnani cannot be aware of others. But the mere fact of His Self-Realisation is itself enough to make all others peaceful and happy.