Ribhu Gita
Ribhu Gita
Ribhu Gita
RIBHU GITA
RIBHU-NIDAGHA DIALOGUE
INTRODUCTION BY MASTER NOME
Obeisance to Siva, the Absolute,
Who is identical with Brahman,
Who is inconceivable and ineffable,
Who is immutable and imperishable,
Of the nature of formless, undifferentiated Being,
Of the nature of infinite Consciousness,
Of the nature of limitless Bliss,
And by whose Grace That is realized.
Obeisance to Sri Ribhu,
Who is one with Siva,
Who reveals the true nature of Brahman,
Who has brought forth this sublime Teaching
Of the nature of the purest Advaita,
Of timeless, spiritual glory,
Of the nature of formless, perfect fullness,
And by whose Grace the Self is realized as That.
Obeisance to my Guru, Bhagavan Sri Ramana Maharshi,
Who is Siva Himself,
Who reveals that Siva, Brahman, and the Self are identical,
Who, by Silence and His word, brings about the Realization
Of this eternal, supreme Knowledge,
Of the quintessence of Advaita,
Of Liberation from all the imagined bondage,
And by whose Grace is realized that That, the Self, alone is.
Chapter One
Ribhu-niddgha samvadah
RIBHU-NIDAGHA DIALOGUE
Skanda:
The Rishis spoke thus to Ribhu, the devotee of Shambhu the desireless, the best among sages, decked with ashes and rudrakshas (holy berries), who was at Kedara on the Himalayan peak worshipping the Lord of Kedara.
2, 3. Rishis:
Worthy son of Brahma, the lotus born! For our Liberation, please enlighten us with the Knowledge, the wisdom of the Vedas and mahavakyas (great aphorisms), which you obtained on Mount Kailasa by worshipping Lord Isvara, by means of which we shall be enabled to cross the shorless ocean of samsara, (the repetitious cycle of birth and death).
4. Suta:
Gladdened by the words of the sages and looking around, he addressed the wise assembly, who were established in the contemplation of the feet of the Lord of the octonary form.
5. Ribhu:
There is nothing secret from you, great souls, the noble devotees of Shambhu. Looking at you from the mansion of love of the three eyed Lord, I shall communicate to you this:
6. the aphoristic Knowledge of Shankara, a great emanation from the head of the Vedas. Hear this, best of men, seekers after the Knowledge of Brahman! Hear this: the Ocean of Shiva Knowledge
7. by which you shall, conquering your [attachment to the] senses by devotion to Siva, cross that sea of samsara. Offering obeisance to Mahadeva, I shall expound to you the knowledge of Isvara.
8. Ribhu:
The cause of the universe is the divine Consort of Uma alone, the shining illuminator, the one cause of the sentient and the insentient world, and the one cause of joy. For Him, the great Isvara (Mahesvara), there is no need for any action. He, Hara, alone is the cause of all.
9. The charioteer born of the arrow, and the horses from the faces of the charioteer, the pair of eyes of you, the rider, as the pair of chariot wheels, the chariot fitted and yoked for the hunt, seated in the chariot with a crown on the head and bows and arrows in front, and steering the chariot - may the dust of this Sthanu (the immovable, motionless One, Siva) protect us!
10. Then, addressing Nidagha, Ribhu said:
I shall tell you about the definition of the Self which is not available in all the triad of time: past, present, and future
11. ever the most secret of the secret, by summarizing what has been expounded by Siva. There is nothing that can be talked of as non-Self, neither the mind as the non-Self, nor the world as the non-Self. Be of the certitude that there is nothing that is non-Self.
12. By the absence of all sankalpas, by the elimination of all forms, by the conviction of there being only Brahman, be of the certitude that there is not anything that is non-Self.
13. In the absence of mind, there is no thinking; in the absence of the body, there is no aging. With the conviction of there being only Brahman, be of the certitude that there is no non-Self.
14. Because of the absence of feet, there is no walking; because of the absence of hands, there is no work. There being only Brahman alone, be of the certitude that there is no non-Self.
15. Because of the absence of Brahma, the Creator, there is no world; in the absence thereof, there is no Hari, the sustainer. There being only Brahman alone, be of the certitude that there is no non-Self.
16. In the absence of aging, there is no death; nor is there the world or the Vedas or the gods. There being only Brahman alone, be of the certitude that there is no non-Self.
17. There is no dharma (righteous conduct), no purity, no [concept of I truth, no fear. There being only Brahman alone, be of the certitude that there is no non-Self.
18. Because there is no decay, there is no movement. Because there is no decay, there is no insentience. There being only Brahman alone, be of the certitude that there is no non-Self.
19. The Guru, indeed, does not exist; truly, there is no disciple. There being only Brahman alone, be of the certitude that there is no non-Self.
20. There being nothing that is the first, there is nothing that is the second; there being no second, there is nothing as the first. If there is the concept of truth, something as nontruth will also arise.
21. If there be any concept of nontruth, a concept of truth will also arise with it. If there is inauspiciousness, know that there is a notion of auspiciousness. Likewise, if there is auspiciousness, there will be inauspiciousness.
22. If you think of fearlessness, fear is postulated; fear is concomitant with fearlessness. There being only Brahman alone, be of the certitude that there is no non-Self.
23. If there is bondage, there is liberation; in the absence of bondage, there is no liberation. If there is death, there is birth; in the absence of birth, there is no death either.
24. If there is "you," there is "I"; if there is no "you," there is no "I." If there is "this," there is 'that"; in the absence of 'that," there is no "this" either.
25. "If it is there" implies something not being there; "it is not there" implies something being there. If there is an effect, there is some cause; in the absence of effect, there is no cause.
26. If there is duality, there is [a concept of] nonduality; in the absence of duality, there is no [concept of] nonduality either. If there is something to be seen, a seer is also there; in the absence of anything to see, there is no seer at all either.
27. If there is an interior, there surely is an exterior; if there be no interior, there is also no exterior. If there be [a concept of] completeness, it implies something of incompleteness.
28. If there is a little that can be thought of, it becomes all in no time; if there is not a little - nothing whatsoever of anything at anytime - nothing arises.
29. Therefore, all this does not exist in the least at any time: neither you nor I, neither this nor that. There being only Brahman alone, be of the certitude that there is no non-Self.
30. There is nothing by way of example in this world, nor is there anything for which an example is to be given. There being only Brahman alone, be of the certitude that there is no non-Self.
31. There is no mind to think, "I am the Supreme Brahman," "This universe is only Brahman alone," "You are also only Brahman."
32. I am Consciousness, and there is no non-Self. Be of this certitude. Thus, in brief, the definition of the Self has been told to you.
33. By hearing this once, one becomes Brahman oneself.
34. Nidagha:
Who are You? Who indeed? Tell me, best among speakers, that upon hearing which one is released instantaneously from the great hardship of samsara.
35. Ribhu:
I, indeed, am the Supreme Brahman. I, indeed, am the supreme happiness. I, indeed, am myself. I, indeed, am. I am Brahman alone.
36. I am Consciousness alone. I am possessed of divine Knowledge. I am without any words to express myself. I am Brahman alone.
37. I have no meaning. "This" is without meaning. I am devoid of the meaning of all. I am Brahman alone.
38. I am ever pure, enlightened, eternal, totally blemishless. I am of the nature of the everblissful. I am Brahman alone.
39. I am of the nature of the eternal Perfection. I am Existence-Consciousness-Bliss. I am of the nature of non-duality alone. I am Brahman alone.
40. I am of the nature that cannot be described. I am without beginning and without end. I am not of the nature of insentient matter. I am Brahman alone.
41. I am without any sankalpa of my own. I am devoid of all nescience. I am All. I am That itself; I am Brahman alone.
42. I am devoid of all names and such. I am devoid of all forms. I am devoid of all attachments. I am Brahman alone.
43. I am the creator of all speech. I am beyond the end of all the Vedas (Vedanta). I am the end of all times. I am Brahman alone.
44. I am the end of all forms. I am the joy that is the end of all names. I am the end of all the eons of time. I am Brahman alone.
45. I myself am joy and nothing else. I myself am changeless Consciousness. I myself am everywhere. I am Brahman alone.
46. I am the Self, which is Brahman alone. I am solely a mass of pure Consciousness. I am the sole-existent, undivided Essence. I am Brahman alone.
47. 1 am solely of the nature of Knowledge. I am of the nature that exists by itself. I am the sole-existent, complete Essence. I am Brahman alone.
48. I am of the nature of Existence. I, indeed, am of the nature of beatitude. I am beyond meaning or absence of meaning. I am Brahman alone.
49. I am of the nature that is immeasurable. I am of the nature that cannot be discussed. I am of the nature that cannot be comprehended. I am Brahman alone.
50. I am of the nature that is not woven together. I am without sorrow. I shine uninterruptedly. I am Brahman alone.
51. I am devoid of all activity. I am devoid of all differences. I am devoid of all doubts. I am Brahman alone.
52. I am without an ego. I am without a master. I am ever of the nature of Brahman. I am Brahman alone.
53. I am devoid of Brahma or the characteristics of Brahma and others, devoid of the characteristics of Kesava (Vishnu) and others. I am without the characteristics of Shankara arid others. I am Brahman alone.
54. I am silently luminous. I am Brahman alone. I am nothing. I am not "the highest." I am a small thing. I am also the Supreme.
55.
of the nature I do not have a lustrous body; nor am I the illuminator universe. I am a mass of Consciousness. I am of the of Consciousness. I am ever of the nature of Existence.
56. I am joyous. I am the embodiment of joy. I am Brahman alone. I am neither a boy, nor am I a youth, nor an old man. I am higher than the highest.
57 I am not of the nature that is manifold. I am Brahman alone. This, my own experience, has thus been told, the supreme Essence of all the Upanishads.
58. Whoever hears this becomes himself Brahman.
59.
Those deluded by the intellect with ideas of "little of learning" and "omniscience" and the like, arising out of [conceptual interpretations of] the Vedas, scriptures, treatises, aphorisms, and the like, cannot, even by the study of hundreds of scriptures, know Shankara as being neither the gross nor the atomic, nor fire, wind, space, water, or earth, but as merely the shining Heart-space inside the sheaths within all beings.
Chapter Two
sivena kumaropadesa varnanam
DESCRIPTION OF SIVA' S TEACHING TO KUMARA
(THE SAME TEACHING GIVEN BY SIVA TO RIBHU)
Nidagha:
Revered Ribhu! In this state of affairs, who qualifies for Brahman-hood? Please tell me especially that Knowledge which has come out of the words of Shankara.
2. Ribhu:
You, indeed, are Brahman. You, indeed, are the Supreme Guru. You, indeed, are of the nature of space. You are Brahman. There is no doubt of this.
3. You, indeed, are of all manner of being. You, indeed, are the meaning of all this. You are changeless. You are devoid of all. You are the Witness. You are ever without a witness.
4 You are time. You are devoid of all. You are ever without a witness. You are devoid of time. You are time. You are ever Brahman, the mass of Consciousness. You are the nature of all Truth. You are Brahman. Of this there is no doubt.
5. You are the Truth. You are the accomplished. You are the ancient One. You are the liberated; you are Liberation. You are ever immortal. You are God. You are peaceful. You are without afflictions. You are Brahman. You are purnam (the fullness). You exist on all sides.
6. You are equable. You are also the Truth. You are ancient. You are set forth by the word "truth" and these other words. You are devoid of all limbs. You are ever firm. You are Brahman. You are full and perfect. You are the high and the low.
7. You are free from the perplexing misconception of all the phenomenal world. You arise in all the beings that ever are. You are ever without sankalpa. You are Brahman. You are fullness. You exist on all sides.
8. You are ever joyous and happily established, ever without enmity, ever without action and such. You are Brahman, full and existing on all sides.
9. You are of the nature of the space of Consciousness. You are Consciousness alone. You are unfettered. You abide only in yourself. You are Brahman. There is no doubt of this.
10. You are Bliss. You are the Supreme. You are devoid of all, and you are attributeless. You are the One, without a second. You are Brahman. There is no doubt of this.
11. You are of the nature of a mass of Consciousness-Bliss. You are ever Consciousness-Bliss. You are of the nature of the all-complete. You are Brahman. There is no doubt of this.
12. You are 'That." You are yourself. You are the Enlightened. You are lie. You know you see, you are Consciousness. You are born of Brahman; you are Brahman. There is no doubt of this.
13. You are immortal. You are all pervasive. You are God. You are great. You are speech (lit., the mark of the moving lips). You are Brahman. There is no doubt of this.
14. You are all; you are devoid of all. You are peaceful. You are, indeed, the Supreme. You are the Cause. You are serene. You are Brahman. There is no doubt of this.
15. You are of the nature of Existence only. You are, indeed, natural Existence. You are of the nature of the ever-pure. You are Brahman. There is no doubt of this.
16. You are devoid of even a little of anything; you are without even an atom. You are devoid of objective existence. You are devoid of nonexistence and such.
17. Whoever you are, you are He. You are all those who are great. You are Brahman. There is no doubt of this.
18. You are devoid of indications and qualities. You are just Consciousness. You are afflictionless. You are ever the undivided Essence. You are Brahman. There is no doubt of this.
19. You are of the nature of the substratum of all. You are of the nature of the Light of all. You are devoid of all differences of meaning. You are Brahman. There is no doubt of this.
20. Indeed, you are Brahman, devoid of differences and devoid of disturbance. You are peaceful, devoid of differences. You are Brahman. There is no doubt of this.
21. You are devoid of the term "exalted knowledge." You perceive your own nature. You abide in your own nature. You are Brahman. There is no doubt of this.
22. You are left with your nature. You recognize only your nature. You are immersed in the waters of your own joy. You are Brahman. There is no doubt of this.
23. You alone exist in the kingdom of your Self. You bow only to your own Self. You are of the nature that is full. You are Brahman. There is no doubt of this.
24. Rooted in your own joy, you are yourself. You do not perceive anything outside yourself. In your Self you shine and are like space. You are Brahman. There is no doubt of this.
25. You do not swerve from your nature. You do not perceive anything outside your nature. You, in your own nature, are nectar. You are Brahman. There is no doubt of this.
26. You shine with your own nature. You blossom with your own nature. You are no different from your own nature. You are Brahman. There is no doubt of this.
27. You are ever yourself. You see yourself everywhere. You enjoy yourself in yourself. You are Brahman. There is no doubt of this.
28. Suta:
Then, pleased with the words of Nidagha, Ribhu, beloved son of the lotus-born Brahma, looking at him, a fit person (vessel) fully qualified for the essence of the love of Siva, continued to instruct him.
29. Ribhu:
Once, on Mount Kailasa, Shankara instructed his son. I shall tell you the same. Listen with an attentive mind.
30. This phenomenal world does not exist. It never was created, nor does it ever exist by itself. This has been called the world-picture; it is ever unreal.
31. The phenomenal world never exists; nor thought and such; nor does egoity or an individual soul exist. There being only Brahman alone, these are unreal - ever unreal.
32. There are no effects of delusion and such. There is no fear of the effects of delusion. There being only Brahman, these are unreal - indeed, ever unreal.
33. There is no doer; there is no action; there is nothing to be done, son! There being only Brahman, these are unreal-indeed, ever unreal.
34. There is no "one"; there is no "two." There is no mantra, no tantra or anything else like these either. There being only Brahman, these are unreal, unreal, ever unreal.
35. There is no sravana (listening) or manana (reflection); nidhidyasana (profound meditation) is a misapprehension. There being only Brahman, all these are unreal-indeed, ever unreal.
36. The two types of samadhi (absorption in meditation: savikalpa and nirvikalpa) do not exist. The measure and the measurement do not exist. There being only Brahman, all these are unreal indeed, ever unreal.
37. Indeed, ignorance does not exist. Lack of discrimination also does not exist. There being only Brahman, all these are unreal-indeed, ever unreal.
38. The tetrad of related adjuncts that follow does not exist, and, indeed, the triad of connections does not exist. There being only Brahman, all these are unreal-indeed, ever unreal.
39. There are no such things as the past and the future anywhere. Indeed, there is no such thing as the present anywhere. There being only Brahman, all these are unreal-indeed, ever unreal.
40. The words indicating the Ganga (a holy river), Gaya (a holy center) and, likewise, for Sethu (land's end in the south of India), or anything else do not exist. There being only Brahman, these are unreal-indeed, ever unreal.
41. There is no earth, no water, no fire, no air, no space anywhere. There being only Brahman, these are unreal-indeed, ever unreal.
42. There are, indeed, no gods, no guardians of the directions, no father, and no Guru at any time. There being only Brahman, these are all unreal-indeed, ever unreal.
43. There is nothing afar or near, no end, no middle, nor is there any other state at any time. There is no "nonduality," no duality, no "truth," no nontruth, nor is there anything to be pointed out as "this."
44. There is no "liberation," and there is no bondage. Indeed, there is no word nor time, at any time, in the least. There is no "reality" and no unreality, nor is there a state of "happiness."
45. There are no pairs of opposites, nor is there any non-Self at any time. There are no duties relating to holy waters, no growth, no generation, no death, nor the misapprehension of coming and going.
46. There is no "here," nor is there "hereafter." There is no Guru, no disciple, no reality, no unreality, no existence, no action to perform, and no action performed.
47. There is no community, no refuge, no caste, and nothing customary; indeed, there is no sextet of sama and others, no niyama (physical and mental regulations), and no yama (ethical restraints) either.
48. There is no such thing as "All is illusion" or "All is as Brahman." There is nothing "as Consciousness." There is no such thing to be spoken of as "I am Consciousness."
49. Indeed, nothing as "I" exists; there is never anything as "I am eternal." There being only Brahman, all these are unreal-indeed, ever unreal.
50. Whatever is spoken through words, whatever is thought of by the mind or determined by the intellect, and whatever is known by thought,
51. what is united by yoga, what is done by the senses and others, and the waking, dream, and deep sleep states, and the fourth state-
52. all these do not exist. It is to be known that all these are determined by conditionings. Never is purity achieved by ablutions, never is purity achieved by contemplation.
53. The triad of guna-s (qualities) does not exist in the least; nor is there anything beyond the three guna-s. Words such as one and two do not exist. Great misapprehensions and delusions do not exist.
54. Fear and absence of fear are, indeed, not there. Be of the certitude that nothing in the least is there. There being only Brahman, nothing else remains.
55. Whoever hears and understands this well becomes Brahman himself.
Isvara:
Like bubbles arising on the waters of the ocean, gods and men and beasts of the phenomenal world arose, and will arise again and again, on the waters of the mass of solid Bliss (ghana ananda) in the Consort of Uma (Siva). There is no worldly misery for those who, through their experience, perceive all this arising out of the waves of delusion clearly as myself.
Because of delusion, people do not realize Hara to be known as the cause of every little thing and as the cause of every being and also as the boundless cause of even greater dissolution. When the Presence of the Consort of Uma (Siva) shines in the reflecting pool of the recesses of the space of the heart, like the revered of birds (Garuda), the destruction of the serpent of mundane misery results.
taken from a facebook posting by Fillipo
04.05.14