Monday, January 31, 2011

Notes on the Ribhu Gita - 5

Chapter Thirteen
Description of the topic of“You, indeed, are Consciousness”
*All is unreal
*All is Consciousness

*I shall speak of that which is extremely difficult to find in the scriptures, listen attentively, All is simply unreal
*Whatever in the least is seen in this world, whatever in the least is spoken of in this world, whatever in least is experienced in this world- wherever -All that is only unreal
*The action of the mind, the action of the intellect and likewise, the action of delusion and whatever little there is apart from the Self- All that is only unreal.

*Everywhere is only Consciousness, the Guru is pervaded by Consciousness alone, awareness is only Consciousness, good action is only Consciousness, the silent Self is only Consciousness.
*Consciousness alone is the universe with form, the Supreme state is of the nature of Consciousness and the immutability of Consciousness.
*Indeed you are Consciousness, indeed I am Consciousness, there is not an atom apart from Consciousness, All is Consciousness.

*All beings who experience, birth, aging and death, will, by turning to Siva, who has no birth or such, and reflecting and contemplating upon him , overcome the great delusion.
*And so, being fearless, with the knots of their mind cut asunder by the undivided Supreme Knowledge without a second, become the non-dual Siva. Thus the sage Ribhu expounded the rare meaning of the Supreme to Nidagha.

Chapter Fourteen
Topic of the summary of all the settled conclusions
*Inquiring into the Undivided Nature

*Listen, in this exposition, to the gist of the secret of all the settled conclusions.There is no duality or non-duality, which are talked about. Only the peaceful Brahman is ever existent, hence, you should start inquiring into this.
*I am ever of the nature of the Supreme Brahman, the Supreme Siva, the Supreme Self, higher than the highest, pure, perfectly full, undivided.Inquire steadfastly into this everyday.

*I transcend time, space, all objects, I ever transcend everything, I am of the nature that has not an atom of conceit or attachment. I am of the nature of the immaculate Supreme Brahman, inquire steadfastly into this everyday.
*I am ever of the nature of Existence alone, Consciousness alone, only the good, the middle path, the non-dual. I am of the nature of the Self of all, without intellect and such, the abode that transcends the intellect, inquire steadfastly into this everyday.

*I am Brahman, I am Brahman, I indeed am all. Daily and continuously be immersed in this inquiry until this mode of “I am Brahman” becomes stabilized.Then, cast this of too and become Brahman established changelessly in the undivided blissful experience.
*Those who sincerely practice the Knowledge that I am the Supreme Brahman – the eternal, partless, ancient mass of bliss, the Reality, the utterly peaceful Consciousness – will have the awareness of non-duality and thereby become the undivided Supreme.

*Hence until all differentiation disappears, one should always remain in the beneficent bhava(conviction) that All is Brahman and I am indeed, that Supreme Brahman.
*Until all uncertainty and confusion disappears totally – and unmindful of anything else, be in repose in the I am Brahma Bliss.
Thus, the great sage Ribhu explained to Nidagha the meditation of Oneness.

Chapter Fifteen
Ribhu-Nidagha Dialogue
*The means for the conquest of the mind

*Listen ! I shall tell you further about the Supreme that instantly bestows Liberation.Whatever functions in whichever way, whatever thought in whichever way are Brahman only.The injunctions of the Veda-s, the great aphorisms, yoga and knowledge all are of the nature of Brahman.
*First, contemplate that all the seen is the seer, that is Brahman and then proceed to even cast off that thought.Then, being lost in the silent meditation in the void will confer unsurpassed bliss and rid oneself of all fear.Because of this certitude turn your attention to abidance in meditation.

*Casting aside all and becoming the void is the renunciation of all, by all is meant only the mind.Casting off the mind is the renunciation of all and it is the renunciation of mind that is the renunciation of thought.
*When thought is not there, there is not there in the least, the world and its beings. If it is there they are there.Therefore, son! It is thought that is the individual (jiva) and the Supreme (para) and the world.One must conquer thought by any possible means. Now, hear this.

*There is never such a thing as thought at all, there is only the Supreme Brahman, which is all Consciousness, established as eternal and perfectly full.
*For victory over thought, this permanent certitude is the unfailing means, son ! By this, destruction of the mind will truly result, If that results all will shine as Consciousness.
*Conquest of thought alone is the great success, achievement, yoga, knowledge, purification, liberation, removal of sorrow and the greatest happiness.

*By the certitude that I am the Supreme Brahman, which is the Self, which nothing but Consciousness only, achieve the conquest of thought.
*The Self alone is the guru of the Self, the Self alone is the disciple of the Self.The Self alone can know the Self, the Self alone exists as the Self. The Self alone can take away the self, the Self alone is the undivided fullness.By attaining the certitude that I am the Self, Son! Achieve conquest of thought.

*Until there is the stability of the differenceless Realization that Brahman is all and I am that Brahman you should meditate on the identity that Brahman is all, I am Brahman.When there is the awareness of that identity the changeless Supreme Knowledge that “All is Brahman and That I am” will become the natural (sahaja) state.

*Hence, by the conviction (bhava) that all is Brahman and that Supreme Brahman is myself and having a natural awareness by means of such conviction (bhava) – you shall achieve conquest of thought.Thenceforth, there is nothing else left for you to do.
*Nidagha ! Whatever I have told is certain, why elaborate further? If you are always immersed, without the least exception in the certitude that “I am Brahman” you will achieve conquest of thought easily by that.There is no doubt about what I have said and what I have declared is the Truth.

Chapter Sixteen
Topic of the Brahman-Bliss
*Peace of Mind

*Nidagha ! Hear me again expound to you the Supreme Truth of sublime Bliss.Those who contemplate on this in their heart attain the changeless, peaceful state.
*I, indeed, am the Supreme Brahman-Bliss ever, which is knowledge, the perfectly full, the thought-free, full of Consciousness and endless. Ever meditating thus attain peace.
*Thought which is a blemish does not exist, the world that appears does not exist.Until you attain that state of being in a state of sleep without sleeping, continuously meditate thus and be at peace.

*Ego there is none for me. No sorrow and no faults exist for me. No happiness exists for me.There is no knowledge for me, no thinking for me, no body for me, and no senses for me.
*Lineage there is none for me. Relatives there are none for me. No enemies exist for me. No mother and father exist for me.There is nothing to be experienced for me, no experiencer , and no activity for me.
*There is no study of Veda-s for me, no knowledge for me, no philosophies for me, no place or peer, no Religion and no illusion for me.

*Sitting in silence is the holy ablution, the japa, the worship, the highest.Inquiring constantly with the mind, be of the certitude that I am Brahman. There is no doubt that I am Brahman. Remaining silent, thus, is the japa.
*There indeed is nothing as “oneself”, I am of the nature of the all-transcendent. I transcend words, doing japa with words is meaningless, this is the highest explanation of the mind.

*All beings are like corpses. All groups are as corpses.The world is ever unreal, all the universe is unreal.There is no such word as unreal, being something is unreal, you yourself are ever Brahman alone.
*This listening is verily unreal. Reflection on that is unreal. Profound meditation too is unreal. This is the Truth, there is no doubt about this. All is Brahman, ever Brahman, ever Brahman, Brahman is one, the changeless Consciousness.

Chapter Seventeen
Topic of the glory of the Self
*State of being the Absolute by
knowledge of the Absolute

*The Awareness of the Supreme will arise only to those who have by the endeavor of their mind constantly persisted in Brahman-practice, and thus conquered the mind – never easily for others.
*Brahman itself is the disciple, the guru, the god, the worship, the meditation and the knowledge of Brahman. Brahman is all, and That am I. By such differenceless knowledge, you yourself become Brahman.

*Brahman itself is the father, the mother, the son, the other relatives, the foe and the friend of Brahman. Brahman itself is the Self and the Self itself is Brahman.The Self is not apart from Brahman.
*This Self, which is of the nature of Brahman, is all the things that manifest themselves as differentiated. By the differenceless knowledge that is aware, that the Self, of the nature of Brahman, is oneself, you yourself become Brahman.

*When inquired into thoroughly, this illusion which has risen up as the world and others on the substratum of all, that is Brahman, is the only non-dual, pure substratum Brahman itself.
*By realizing in one’s blemishless mind that the superimposition of the world and individuals is on the basic substratum Brahman and that differenceless Brahman is myself, one shall avoid the debilitating dread of transmigration.

*Only to those who constantly, steadfastly and uninterruptedly practice the knowledge of the undivided Absolute, will the knowledge I am Brahman become natural.
*Only to those who have conducted Vedantic inquiry, who have resorted to sama(Tranquility, equanimity) and dama(self-control) will the realization of the Supreme Brahman nature come by.Thus the sage Ribhu explained the peerless Supreme to Nidagha.

Chapter Eighteen
Description of the topic of all pentads to be discarded
*Meditation on the
Undivided nature

*Reality is Brahman ever, there is nothing else. I do not exist, there is nothing as egoity. I am devoid of codes of conduct and their fruits, I am Brahman alone. All “this” is the Supreme Brahman.
*All is a built-up structure of words and meanings. The apprehension of all the worlds does not exist. All holy waters, temples, gods, too are unreal.All being only Consciousness, the name “all” never is. Renouncing all forms be of the certitude that all is Brahman.

* “All” is supposition, there is no doubt of this. “All” is unreal, there is no uncertainty of this. “All” is insignificant, a delusion, there is no doubt about this.
* “All”, you and I are Brahman, there is no uncertainty in this. If illusion manifests itself apart from Brahman, all is illusion from one end to another.There is neither body nor five elements, nor the mind which is a mere misconception.

*The apparent world looks variegated, it is the symbol of sorrow, insentience and unreality. The nature of this Supreme Brahman is your Self – thus ever meditate, without any duality, that I am the Supreme Brahman.
*There is nothing else that is seen here, all that is seen is Brahman, the seer and I indeed am that Brahman without a second.If you ever meditate thus, tirelessly, all the impregnable dirt that encrusted your mind as differentiation will be completely cleaned up.

*If it is not possible to meditate due to lack of concentration because of the wandering mind, even if you utter aloud “I am Brahman, I am Brahman, I am All”, the wandering mind will steady itself.
*Casting out even the thought of being changelessly established, going even beyond “remaining as your own Self” and becoming of the exclusive nature that is beyond the reach of mind and words, Son! Attain the natural state (sahaja). There is nothing more to be taught here.

Chapter Nineteen
Of the negation of name and form
*Greatness of the Sage

*By the practice “All is Brahman” wherein there is not the slightest perception of the world, the individuals or the Supreme, attain that “I am Brahman” state of mind that is filled with the undifferentiated Consciousness and thereby rend asunder the bonds of originless transmigration.
*One who has attained such undivided undivided Supreme Knowledge is rare to come by anywhere in this world.Out of the countless millions such a sage would be only one.

*I am Brahman, indeed, which transcends wakefulness, the dream state and deep sleep state. Which transcends duality, beyond the bodies, all experiences, which is pervasive and pauseless. Such is the certitude of the peerless sage.
*I am Brahman, indeed, which transcends restless emotions, ignorance, multifarious things. Which is beyond the highest of the high, of the nature of the Consciousness, perfectly full in all ways, the changeless Supreme Brahman.Such is the certitude of the peace-filled sage.

*Who indeed is competent to describe the sublime that soars above speech and mind ? It is extremely rare in any world to attain such knowledge that is totally untouched by ignorance.
*It is very rare to see and talk to a sage who is steadfast in the knowledge of the Supreme, who is the embodiment of Awareness.If by any chance, doing service to that supreme sage falls to one’s lot, the supreme state of Liberation will also result.

*I am never born nor do I ever die, I am never a dullard or deaf person, I am neither a weakling nor a strong man, I am never forgetful or have a sharp memory, I am never ignorant nor wise, neither in bondage nor liberated. I am ever the undivided Supreme Brahman, be of this certitude.
*Continue in the “I am Brahman” bhava forgetting all this duality, when this knowledge culminates, in sense-free, mind-free, boundless Being, become motionless like a stone of the nature of Brahman and, rid of all weakness, enjoy unhindered Bliss.

Chapter Twenty
Topic of the Secret Initiation
*Liberation by the certitude of the
nature of the Absolute

*Nidagha ! Listen again to my explanation: The pranava mantra(aum) and all other mantras are of the nature of Brahman. The inhaled, retained and exhaled breaths are of the nature of Brahman.
*One who is of the steadfast certainty that all the apparent duality, which appears as differences is one differenceless non-dual Brahman, will be liberated from the bondage of worldly existence.

*Though, due to the accumulated past impressions, thoughts may arise that only duality is the absolute truth.Transcend the fickle mind and such and do not think of duality as inerasable, rather consider all of that, unwaveringly, to be the non-dual Supreme nature.
*If your mind is always your natural Self, it will be irreversibly destroyed. This irreversible destruction of the mind, son ! Is the great state of Liberation.This irreversible destruction of the mind can only be attained by the one-pointed practice of the certitude of the Supreme Brahman.

*Being thus of the firm conviction(bhava) that “I am Brahman” be established in the nature of Bliss. Casting aside that abide as the One existence, casting aside that abide as the attributeless, casting out that as well remain as the nature beyond mind and speech.
*Leaving off even that abide as the Self, leaving aside that, abide as Brahman alone.Leaving all the said so far abide as the true Void. Leaving aside the Void, whatever nature remains, exist as that nature.

*After losing the nature of remaining so, you will be yourself – The state which cannot be described by words or thought or by the mind in the least. Hence after reaching That, the Natural State you will be by yourself, all alone , as yourself.
*Or else, with total renunciation of everything focus on “I am Brahman”, always remembering this, always thinking of this, be ever of the conviction of being without any qualities the ever transcendent Truth.

*I have told you what the Supreme Siva in His grace has taught me. A man of discrimination should never talk about this rarest of rare explanation in the midst of materialistic, pleasure-prone fools with inflated egos.
*The courageous ones after ascertaining the Reality of Brahman, even if desirous of objective enjoyment of any sort should consider it of the nature of Brahman only and its objective nature illusory.

* By meditating ceaselessly on Brahman and obtaining the Knowledge that there are no differences, and then being rid of of all the uncertainty of the wandering mind, one can attain liberation, which being of the nature of the One, undivided and non-dual. Thus the sage Ribhu lovingly explained to Nidagha about the indivisible Absolute.

Chapter Twenty One
Topic of the definition of Brahman
*Contemplation of Brahman Self

*Again and again I say unto you the highest truth: anything apart from the Self is unreal indeed.There is no word for unreality, Reality being ever existent there is no word for it.
*I shall declare the definition of the Self for one eager for Brahma-abhyasa(practice of Brahman), I shall speak of it immediately with an auspicious beginning.
*All is Brahman, I, indeed, am only Consciousness.There is nothing else, I indeed am the Supreme Brahman, I am also the Consciousness-Self.

*Thought and other things never exist All is of the nature of the Supreme Brahman, which full of Consciousness, nothing truly exists at all, all is of the nature of Supreme Brahman, which is Reality.
*This duality does not exist at all at any time. All is of the nature of the Supreme Brahman, which is the One.
I am that non-dual Supreme Brahman, be of this steadfast contemplation always.

*If practiced continuously, the conviction, that I am Brahman, will itself be the meditation and absorption of the undivided Absolute.It will indeed be the knowledge of the Supreme Brahman, it will itself be the Supreme Brahman.
*All is ever of the nature of the Self. The changeless Self, indeed, is of the nature of Brahman. Brahman is, indeed, of the nature of the exalted Self.One who has this identity firmly established for himself will instantly be liberated from the bondage of worldly existence.

*The certitude that all is Brahman immediately confers Liberation.Brahman is the savikalpa samadhi, the nirvikalpa samadhi, the original samadhi. Brahman, indeed, is certainly the Void, hence it said to be impossible to meditate on.
*Forgetting, forgetting again, renouncing, renouncing again, leave off all activities with the attitude that I am established as the Void. Forgetting also that I exist, forget also that I am manifest.

Chapter Twenty Two
Topic of the ascertainment of Brahman being all forms
*The certitude of the
Undivided Nature

*Nidagha ! I shall tell you further about the complete and perfectly full Brahman, which of the nature of the substratum of all the universe, which itself is all and pervades all.
*There is nothing real, nothing unreal, nothing real-unreal. No name and no form that arise, none liberated, none great, no liberation. No anterior,no posterior, and nothing complete. Only the non-dual Supreme Brahman is the Truth – Be of the deep conviction that I am That.

*There is no individuality, no duality, no multiplicity. No cause, no effect, no doer. No appearances to see, and no one to see. Only the non-dual Supreme Brahman is the Truth. Be of the deep certitude that I am That.
*Saying that all, ever, indeed, is non-existent, is the changeless true mantra.Saying all, ever, indeed, is Brahman is the highest and greatest mantra of all. Being void with no thought of anything, indeed, transcends all ever

*As you delve more and more into the deep conviction that all is Brahman and I am that Brahman, being effectively rid of concepts and doubts you shall become the complete, perfectly full Absolute..
*Meditation on the deep conviction that all is Brahman and that am I, is the preliminary means to attain supreme Liberation. After practice, this conviction too, will naturally fall off. Hence, son ! Most steadfastly practice the conviction, that all is Brahman and that am I and attain true Liberation.

*If the conviction that I am Brahman is assiduously practiced daily, all misconceptions in the mind will cease and all else will, like fire with all firewood consumed, be extinguished by itself in peace, in its own substratum, Brahman.
* Hence all seekers of Liberation should practice at ease this conviction that I am Brahman, as just explained here. Thus the sage Ribhu, free from bondage, explained the indivisible Absolute to Nidagha.

Tuesday, January 25, 2011

I am Unborn

Parents give birth while the Guru destroys birth. To believe that ‘to-day is my birthday’ or that ‘I was born’ is the biggest deception that we live with and is the cause of all conflict and misery in life. The best way to celebrate your birthday is to develop the firm conviction ‘I am unborn’…

Saturday, January 22, 2011

Notes on the Ribhu Gita - 4

Chapter Five
Determination of the phenomenal world being the void and thethe non-existence of all
*All are like the horns of a hare
All are Brahman

*Sage Ribhu begins this chapter by declaring all the mobile and immobile world being like the horns of a hare. All that seen, heard of, all objects, even the seer are like the horns of a hare.
*He continues with this declaration covering almost everything and finally says, anytime anywhere, the duality that delineates, the world, individuals (jiva-s) and the Supreme is totally false, like the horns of a hare.

*The perfectly full Supreme Brahman alone is the Absolute Truth, which remains imperishable, untainted, in all the three periods of time.One who listens to and understands this extremely secret truth with no wavering becomes Brahman.
*Mind, itself, is Sankalpa(concept) and Vikalpa(doubt)
Mind, itself, is intellect and thought
Mind, itself, is ego
Mind, itself, is all inner faculties
Mind, itself, is individual and bondage
Mind, itself, is the elements and expansive space.

*Mind, itself, is all the worlds, the greatest enemy, the great transmigration, birth, senility and death.
*Mind, itself, is the great sorrow, the great blemish, time and all such.
Mind, itself,is the gross, subtle and causal body , the waking and dream stages.
*The mind it is that is ever the illusion akin to the web of wizardry, like the son of barren woman, the mind itself is never existent at all.

*For those who become the seer alone with nothing to see,
And who remain in a state devoid of mental misconception,
There is no waking, dream or deep sleep,
No death or deliverance, and nothing else.
*What shall we say of the mind ensconced in the stillness of the solitude of the void !
Thus did Ribhu describe the certitude of the Absolute truth to Nidagha.

Chapter Six
The chapter of the determination of “I Am Brahman”
*Speaking of the bath in the waters of Brahman and the mantra for Brahman

*Nidagha asked Ribhu the nature of his daily purificatory bath, the proper mantra to be recited. He also asked what is the libation (tarpana) and the fire oblation(homa) for it.
*Ribhu replied: The best bath of all is the refreshing one in the reservoir that is the Supreme Brahman, the perfectly full, not different from the Self.
*Brave son ! No other bath in any other water is a bath. I bathe always in the differenceless expanse of knowledge, the sea of Supreme Brahman.

*I am ever of the nature that is devoid of the body, the senses, the mind, the ego and such. I am ever of the nature that is non-dual that has not an atom of name and form.The certitude that I am the Supreme Brahman is the sublime bath.
*Thus I have told you the easy way of the purificatory bath. Hear now the mantra of the Supreme Brahman which is “I-Am-Brahman”, at all times this the best and essence of all mantras.

*The blemishless knowledge of the Supreme should be practiced by the daily constant, assiduous repetition of the incomparable mantra I am Brahman for a long time.It would destroy all great sins and distress that dualism develops.
*The I am Brahman mantra alone would destroy all false differences and the strong ills of the mind or thought.It would destroy all conceivable sorrow, desires of the heart, swollen anger and all concepts.

*The resounding I-am-Brahman mantra alone will bring continuous meditation, savikalpa(differentiated) samadhi, nirvikalpa(difference less) samadhi and would invoke immediate Awareness.
*It is ever the I-am-Brahman that reveals the blemishless knowledge of the Self. There is no mantra at all to surpass this rare mantra.
*Casting aside all mantra-s the seekers of liberation should firmly, assiduously and uninterruptedly practice the I-am-Brahman mantra ever.By such changeless practice Knowledge and Liberation will be attained in a moment.

Chapter Seven
Description of the twin topics of Tarpana to Brahman and Homa to the Self
*Speaking of the Tarpana(Libation of water) and Homa(Oblation in fire) for
Brahman or Self

*Nidagha, I shall now tell you the daily tarpana(libation of water) and homa(oblation in fire) as expounded by the magnanimous Supreme Siva. These weighty words are rare so listen with an attentive mind.
*As there is nothing to be witnessed, I am not of the nature of the witness. As there is nothing to be seen and none to see I am of the nature of the undisturbed only One(Kevela). I have no special traits or activities.This certitude of being Brahman is itself the tarpana.

*I am of the nature that devoid of mutations like birth and such, devoid of vacillating action, devoid of body, senses, life, mind, intellect, thought or ego. This certitude of being Brahman itself is the tarpana.
*I am of the nature of the eternal void, the great complete silence, the one changeless self, the exhalted fourth state(turya), transcending the fourth state(turyatita), that has none of these.This certitude of being Brahman is itself the tarpana.

*Listen now with an unwavering mind the homa(oblation in fire) to the Supreme Brahman: There is no listening and study for me, no thinking and reflection for me, The I-am-Brahman certitude itself is the rare homa.
*There is no differenceless meditation for me, no undifferentiated absorption in meditation for me, no knowledge of the void or non-dual liberation for me, I am the the Supreme Brahman without a beginning such certitude itself is the rare homa.

*All veda-s are unreal, the scriptures are unreal, the meaning of veda-s is unreal.The world moving and unmoving composed of elements is unreal. The I am the supreme Brahman certitude is itself the rare homa
*All manner of philosophies, all kinds of casts, all kinds of asrama-s (orders of life), all names, all forms are indeed unreal. I am the Supreme Brahman devoid of all, such certitude is itself the rare homa.

*The I-am-Brahman certitude is the purificatory bath, the mantra, the tarpana and the homa. It is all the presecribed duties, hence the seeker of liberation should daily incessantly practice the I-am-Brahman certitude.
*Thus the great sage Ribhu lovingly and elaborately explained to Nidagha, until all doubts in his mind had resolved, the knowledge expounded by the Supreme Siva, who benignly bestows the boon of Liberation and any kind of aim in life(Purushartha).

Chapter Eight
Topic of the Liberation while alive
*Definition of the Jivanmukta
(One liberated while alive)

*Ribhu said, I shall now explain the characteristics of a jivanmukta. The one who abides solely in the Self or Brahman is called a jivanmukta.
*He who is definate of being Consciousness only, who of the nature of Consciousness alone and who does not remember anything else at all is called a jivanmukta.
*There is not even a little of mine, I have no world, no time, no space. I have no objects, I have no being, there is no ablution or renunciation for me, such a one is called a jivanmukta.

*One whose mind is like a motionless rock, who completely discards all other ideas, is rid of all false multiplicity and exists without differences, is peaceful,is a jivanmukta.
*One who has the certitude of having no delusion, mind, intellect, wisdom, ego, life and various senses and has no enemies like anger, desire, defects or effects of intellect. One who has has the steadfast certitude that I am Brahman is a jivanmukta.

*There is no birth, existence, growth, development, decay or death and no means of perception for me. There is neither childhood, youth, nor old age and no conditionings that can be experienced here for me.There is no non-duality or duality for me, I am the Supreme Brahman, one thus established is a jivanmukta.
*The attachmentless jivanmukta is one who has the undivided Realization that he is of the nature of Supreme Brahman which abides in itself as itself.He is established all by himself as himself in himself and who is enjoying the bliss of himself.

Chapter Nine
Description of the topic of liberation outside the body
*Definition of the videhamukta
(One liberated out of the body)

*Hear now Nidagha the rare exposition of the characteristics of a videhamukta (one who is liberated out of the body).He is a videhamukta who is devoid of all recollections abiding in himself in utter silence.
*The one who does not think that he indeed is Brahman or Consciousness or the One. Leaving aside even the certitude – the certitude that I am Brahman – and is full of bliss is the videhamukta.

*Transcending the entire mobile or immobile world, without the trace of truth or non-truth, knowledge or ignorance, meditation or non-meditation, thoughts or thoughtlessness, established in himself as the Supreme Brahman is the videhamukta.
*The videhamukta is the one who has become the indivisible Supreme Self. He is a formless, boundless being who has no interactions with the cycles of birth and death.

*Thus I have told you the characterestics of a videhamukta in the manner expounded to me by the gracious Supreme Siva.He who listens attentively and understands unmistakably shall himself become the formless Supreme Brahman.
*Those who have not surrendered their minds to Siva and do not realize that themselves are Siva can never attain the state of videhamukta, which is to be the Reality itself. This is the truth, Nidagha !

Chapter Ten
Description of the Self being all
*All is of the nature of the Self

*Hear this exposition about the greatness of the Self. The Self which is of the nature that pervades all the world, transcends all the world, is of the nature of all and beyond all, the ever peaceful Existence-Consciousness-Bliss.
*All objects are of the nature of the Self, all that is seen is of the nature of the Self, at all times, all things are of the nature of the Self.There is nothing apart from the Self that is the Brahman, whatever is seen apart is also the Self.

*The Self is beyond duality and non-duality, transcends the fourth state, exists as the blemishless self-illumined, to be looked upon as our real, natural state.
*To realize the Self of undivided bliss one should first consistently engage in sravana(listening), one should daily engage in manana(reflection), one should always have steadfast, profound, continuous meditation(nididhyasa) and one should always practice the knowledge that I am Brahman.

*All bodies, beings, experience, objects, delusions, realization, yoga and all objects of yoga are indeed of the nature of the Self.
*All longings, all activity, all understanding, all good fortune, all that is lost, all that remains, all that gets transformed, all that is sentient is indeed of the nature of the Self.

*Apart from the all-pervasive, perfectly full Self there is no world or individual (jiva) or such.The Supreme Self is higher than the highest. There is no trace of doubt in this firm exposition, it is the truth.
*Whoever has steadfastly listened to and understood this exposition even once will become Brahman. Thus did the rare sage Ribhu discourse upon the greatness of the undivided Self to the great sage Nidagha.

Chapter Eleven
Description of the topic of the bliss of the Self
*All is Brahman and
I am That

*Listen blemishless Nidagha ! There never is any such word as duality, always all is of the nature of Brahman.
All the things of the world and others, all appearances, all varieties of appearances, all thoughts, all ever is of the nature of Brahman.
*All holy shrines, good and bad acts, happiness and sorrow, praise and indignity, repetitious birth and death, success and failure, bondage and liberation and all events are of the nature of Brahman.

*The beginning and the end, the bottom, top and middle, the past, present and future all are of the nature of Brahman. There is no doubt about this.This is the Truth.
*The jiva(individual) and other such superimpositions are all Brahman, which is the substratum. I am that Brahman alone, with trouble free awareness of this you will become liberated in the name of the pure Supreme Siva’s feet.There is no doubt about what has been said.This is the Truth.

*Indeed I am only the supreme Brahman, which unfragmented, the Supreme light, without dawn or day, without cause and effect, which is everywhere, without a second. Realize this ever, son, without any delusion.
*Even if one is not capable of realizing this exposition as explained yet, even by reading this daily with love or contemplating upon it or by reciting this to others, one can have his impurities removed and become oneself the differenceless Supreme Brahman.

Chapter Twelve
Definition of the topic of “Brahman, indeed is, all”
*All is Brahman alone

*For the benefit of all I shall explain to you the rare exposition of Truth expounded earlier to me by the Supreme Lord. Listen with one-pointed attention and unerringly understand its meaning.
*The gross and wakefulness, the subtle and the dream, the causal and deep sleep and the experiencer of all of all these three states of the body are only Brahman.The Vyasti (discreet) which takes on forms and Samasti(aggregate) is Brahman only.

*The unattached fourth state(Turiya) and the experiencer of it is Brahman only.This, that and anything, man and women are only Brahman. That which neither male nor female is only Brahman.
*The mountains and rivers, the shrines and holy waters, the gods residing therein, the services rendered to these gods all are only Brahman.What is understood as here and beyond, all kinds of conditionings are only Brahman.

*The primal ignorance, the actions arising there from, the knowledge that cuts asunder bondage is also only Brahman. I am ever only Brahman, you are ever only Brahman, all others are only Brahman, all is only Brahman.
*If one utters, hears or teaches to others this exposition that all that appears as the world, individual or Supreme is only Brahman, he will thereby attain quickly the knowledge of the pure Supreme, get rid of the ego and become Brahman, the perfectly full Bliss.

Wednesday, January 19, 2011

Notes on the Ribhu Gita - 3

Chapter Two

Description of Siva’s teaching to
(The same teaching given by Siva to Ribhu)

*You are of the nature of

*Nidagha asked: What is the requisite knowledge for attaining the knowledge of the Supreme Brahman? Please explain to me in detail the way Siva expounded it.
*Sage Ribhu replied: Negating all the illusory attributes like the individual (jiva) and the Supreme(Para), by clear inquiry and fearlessly realizing the undivided supreme as “I-Am-Brahman”.

*You, yourself are the Supreme Brahman which is a mass of Existence-Consciousness-Bliss.
You, yourself are Brahman, which like the sky, with no form, the blemishless Reality, which is complete, full and undivided.
*You, yourself are the Supreme God which knows no sorrows of birth and death nor conditionings such as birth.
There is no doubt in this, hence realizing the knowledge that the Self is Brahman, you, the Self, shall become the undivided Supreme Brahman.

*Nidagha, in a rapture of unparalleled joy, praised the sage and implored him to instruct him further in the undivided knowledge of Brahman.
*Ribhu affectionately replied:
Truly the world never exists, the world was never created, when inquired into fully all things that seem different from Brahman, which is the substratum of all, will be seen to be only Brahman, the Reality and nothing else.

*There is no maya (illusion), no effects of maya, no delusive notion, no world which deludes.
* No fallacious ego, no mind, no activity of mind, no intellect, no body, no action, no doer.
*No effect, no seer, and nothing to be seen, what exists eternally with nothing to be acquired or discarded is only Brahman.

*There can be no statement that all does not exist
Nor that all is illusory
Nor that all is Brahman
Nor that I am ever Brahman
Nor that Brahman is I.
*There is nothing such as you and me
It is only the Supreme Brahman that exists
Transcending all statements, undivided and immutable.

*All these forgoing statements of negation also do not exist, it is only the Supreme Brahman that exists as the pure space of natural Consciousness.
*Thus the Sage Suta gave the definition of Brahman as Skanda gave it to Jaigheshavya and how the sage Ribhu related this with love to Nidagha in the manner of exposition by the supreme Siva.

Chapter three

Description of the phenomenal
world being
*All is Illusory
*All is only Consciousness
*The worship of the Attributeless

*Sage Ribhu continuing further with what the Supreme Siva told him said:
The worlds, religious vows, various states, abodes, fear, supports, enjoyments and the multitude of relationships are all illusory.
*Bondage, liberation, sorrow, meditation, thought, gods and demons, the secondary, the principle, the highest and the separate are all illusory. There is no doubt of this.

*“Who am I?”, “What is that or this?”, “I am He”, these and other such sentences are unreal. Whatever happens in this world is all illusory, there is no doubt of this.
*All is Illusory, the world is illusory, likewise are the past, present and future illusory. Any particular attitude of mind is unreal - utterly unreal. All is illusory, there is no doubt of this.

*Hear further the highly secret and wonderful definition that was given to me by the Lord (Isvara) on the exalted Kailasa Mountain which I shall now give for the benefit of all.
* All that which appears as differentiated is ever of the nature of differenceless Consciousness alone. The nature of that extolled Consciousness, which alone is, is the nature of the indivisible Supreme Brahman.

*The seer and the seen, the knowledge and the knowable, the fixed and the changing, the gross, subtle and causal body all are Consciousness.
*Except for Consciousness, there is no bondage, no liberation, no individual (Jiva), no lord (Iswara), no world, not an atom. Whatever is Consciousness will never be destroyed, it is of the nature of the Supreme Brahman.

*A complete worship of the attributeless Supreme Siva is now described by Ribhu which has to be performed inwardly in the mind (manas-puja) with no external objects involved. It mainly consists of a deep meditation with the firm conviction that I am the Supreme Brahman.
*One who thus performs this pure worship even once as told in Vedanta will remove all past impressions, tendencies, ignorance and sorrow.

Chapter Four

Definition of One’s Self
*Giving the definition of the one Undivided Essence and the Undivided Existence

*All is one Undivided Essence. The Self, the Guru, whatever can be spoken of, light, body, mind, thought, knowledge all are one undivided Essence.
*The father, mother, husband, wife, those considered relatives, the unrelated all are of the nature of the one Undivided Essence.
*Lineage, clans, person, personality, experience, the aphorisms, their meaning, scriptures all are one undivided Essence.

*I shall further dwell on the Unchanging Experience, the most secret, the great and the wondrous, listen with an attentive mind.
*I indeed, am the undivided Supreme Space of Consciousness, The Supreme Brahman without any divisive differences the substance of Absolute Truth.
*I, myself, am of the nature that has no interactions, nowhere to go and has nothing like the waking, dream or deep sleep states.

*I am of the nature of the Supreme Brahman, beyond the reach of mind and words, which remains as the Reality devoid of the sky and other elements, which abides as the One, devoid of anything anytime.
I am the Supreme Consciousness that severs the knot of the mind.
*Those who, as explained are benighted with baneful ignorance, bereft of the grace of Siva, wearied with a variety of actions, weakened by material wants will ever wander in the woeful state. Thus did Ribhu explain to Nidagha the meaning of the undivided Supreme Truth.

Down the Memory Lane...

I had begun my reading career with this story around the age of fifteen and now after four decades I am with the same theme, about birth and death, with Sri Nisargadatta Maharaj! I received this from my friend Jerry on his Non-duality yahoo group. I am now sharing it with other friends on my blog:


#4134 - Friday, January 14, 2011 - Editor: Jerry Katz

The Nonduality Highlights -

The Case of the Haunted Husband
A Perry Mason Mystery

by Earl Stanley Gardner

Mrs. Greeley, garbed in black and carrying a light suitcase, stood in the corridor.

"Come in," Mason invited, reaching out and taking the suitcase; and when she had entered the office and he had closed the door, he went on, "Sit down, Mrs. Greely. I'm sorry we had to intrude on your dinner."

"Oh, it's all right. To be perfectly frank, Mr. Mason, I don't suppose I should go out so soon, but I feel a lot better doing that than I would sitting home and doing nothing. It's a frightfully all-gone feeling."

"I understand."

"I guess people never realize how much they take for granted in life," she said with a little laugh. "Here it was only last week I was fussing because my husband had to work so much at night, and now ... and now ... Oh, well, I'll get to feeling sorry for myself if I keep on. Wish I could get something to work on -- something to sink my teeth into.

"Death is so horribly final, Mr. Mason. I -- I've never been touched closely by death before. Somehow, it shakes my faith in ... things ... . And no one's been able to say anything that helps. Death is ... it's cruel, it's terrible."

"It's no more terrible than birth," Mason said. "We can't understand it any more than we can understand life -- or the sky at night. If we only had the vision to see the whole pattern of life, we'd see death as something benign."

She stared up at him. "Please go on. If you can only say something practical and sensible. I've heard so much hypocritical 'all-for-the-best' business that I'm sick and tired of it. How can it be for the best? Bosh!"

Mason said, "Suppose you couldn't remember anything from one day to the next. You'd get up in the morning without any recollection of yesterday. You'd feel full of energy. Dew would be on the grass. The sun would be shining bright and warm. Birds would be singing, and you'd feel that nature was a wonderful thing. Then the sun would rise higher in the heavens. You'd begin to get a little fatigued.

"Along about noon you'd be tired, then clouds would blot out the sun. There'd be a thunder squall, and the heavens which had once been so friendly would be menacing. You'd see water falling out of the sky, and would wonder if you were going to be totally submerged. You'd see spurts of lightning tearing the sky apart. You'd hear roaring thunder. You'd be in terror.

"Then the clouds would drift away. The sun woud come out again. The air would be pure and sparkling. You'd regain your confidence. Then you'd notice that the shadows were lenghthening. The sun would disappear. There'd be darkness. You'd huddle around a light waiting to see what would happen next. You'd feel weary, more than a little frightened. You'd think that nature, which had started out to be so beautiful, had betrayed you. You'd fight hard to keep your faith, and it would be a losing battle.

"The love ones who were sitting around the fire with you would show signs of fatigue. Their heads would nod forward. They'd lie down. Their eyes would close, and suddenly their personalities would be gone. Then you yourself would want to lie down, and yet you'd feel that as soon as you did, this awful unconsciousness would come over you...."

Mason broke off, smiled and said, "My words don't carry conviction because you do know all of these symptoms as a part of life. You know that this unconsciousness is only sleep. You know that in the course of a few short hours, you'll wake up completely refreshed, that the dawn will be breaking, that the sun will be coming up,the birds singing. You know that the awful visitation of noise and flashes was only a thunder shower, part of nature's scheme to bring water from the ocean up into the mountains, to feed the streams and the rivers, to make the crops green. You'd realize that sleep is nature's means of strengthening you for a new day, that it's profitless to try to prolong the waking activities too far into the night, that nature is co-operating with you. But suppose you didn't understand these things? Suppose you could see only from day to day?"

She nodded slowly. After a moment, she heaved a deep sigh.

Mason said, "Life is like that. We can only see from birth to death. The rest of it is cut off from our vision."

Drake stared up at Mason. "I'll be doggoned," he said.

"What's the matter, Paul?"

"I never knew you were a mystic."

"I'm not a mystic," Mason said, smiling. "It's simply the applications of what you might call legal logic to the scheme of existence, and I don't ordinarily talk that way. I'm doing it now because I think Mrs. Greeley needs it."

Mrs. Greeley said with feeling, "Mr. Mason, I can't begin to tell you how much better you have made me feel. Your words carry conviction. I ... I guess I'm getting my faith back."

Mason said, "I don't think you'd ever lost it, Mrs. Greeley. Now this is going to be disagreeable. Do you want to get it over with as quickly as possible?"

"I don't care," she said. "I ... Oh, Mr. Mason, I can't tell you how much you've comforted me. After all, death is only a sleep. It has to be. I'm ashamed of myself, Mr. Mason. I was doubting the whole scheme of things. I was ... Is this someone coming?"

"Should be Lieutenant Tragg," Mason said. "You know him."

"Oh, yes."

Order The Case of the Haunted Husband at

Monday, January 10, 2011

Notes on the Ribhu Gita - 2

Chapter One
Ribhu-Nidagha Dialogue
*History of the treatise
*Definition of the Self
*One’s own experience

History of the treatise
*In the days of yore, the Supreme Siva taught this extolled epic to the Supreme mother.
*She taught this to her son Skanda,who taught this to Jaigheeshavya.
*Vyasa who obtained this with the grace of Siva taught this to the sage Suta.

*Sage Suta now to a gathering of elite sages in the Naimisa forest tells how Jaigheeshavya and other sages implored Skanda to narrate this epic.
*Skanda said, once upon a time the sage Ribhu, the thought-son of Brahma saw my father on Mount Kailasa.
* Sage Ribhu addressed him thus, excellent and perfect Guru,out of your compassion be gracious enough to instruct me in the Knowledge of pure Non-duality.

*Pleaded thus Sankara gave Ribhu the knowledge offered in four parts of aphoristic formulae that explain clearly the entire meaning of Vedanta.
*Ribhu having heard, reflected and meditated upon this supreme knowledge bowed to Sankara in gratitude and sung his praises.
*And then, at His bidding, wandering here and there, he reached due to diverse circumstances, the Earth,coming to the exalted holy center of Kedara.

*On seeing him there other spotless sages, Nidagha being the main amongst them, lovingly prostrated before him and prayed to be instructed in the divine Knowledge imparted to him by Lord Siva.
*Moved by their supplication sage Ribhu was filled with joy and said that there was no secret kept from them as they were all learned ones, yet I shall expound to you this great Knowledge.

Definition of the Self
*Addressing Nidagha, Ribhu said:
The definition of the Self is not available in all the triad of time-
Past, present and future.
*There is nothing that can be talked of as the non-Self, neither mind nor world. In the absence of mind there is no thinking, in the absence of body there is no aging.
*With the conviction of there being Brahman only be of the certitude that there in no non-Self.

*As there is no individuality, duality there is none.
As there is no “truth”, untruth there is none.
As there is no “I”, there is no “You” either.
There being no action, doer there is none.
*Appearances of all kinds are only Brahman, it is the undivided supreme Brahman that is the Self.

One’s Own Experience
*Thus spoke the Sage Ribhu.
Joyously addressing him, Nidagha sincerely requested a description of his wonderful, personal, beatific experience
*The Sage answered him thus:
I am indeed Brahman of the nature of Truth-Knowledge-Bliss, which transcends everything, which pervades everywhere

*I am never the body or the senses or the thoughts or the mind.
I am never the petty ego or its cause,ignorance.
I am never the mortal, the child, the youth or the aged.
I am always the undivided Supreme Brahman indeed.
*What further descriptions can I give in diverse ways?
I am Brahman, Brahman is I, and I am all.
Whoever hears this becomes Brahman himself.

*Suta thus told all the sages this clear exposition by the all- knowing Skanda to Jaigheeshavya, the eager enquirer.
*It explained, how, following the gracious teaching of the Supreme Siva, the Sage Ribhu, in his compassion, described to Nidagha his personal experience of the exalted state of non-dual undivided awareness of the Self.

Sunday, January 9, 2011

Notes On The Ribhu Gita - 1

Notes On The Ribhu Gita (The song of Ribhu)

The Source of these notes:
*“The Ribhu Gita”, English translation of the original Sanskrit by Dr H. Ramamoorthy assisted by Master Nome published in 1995
*“The Song of Ribhu”, English translation of
the Tamil Ribhu Gita by
Dr H.Ramamoorthy and Master Nome
published in 2003
*Both are publications of the Society of Abidance in Truth(SAT), Santa Cruz,California USA

Let us begin with our obeisance to the lineage of creators and teachers of this treatise:
*Lord Shiva the compassionate one who imparted it to sage Ribhu
*Sage Ribhu who lovingly gave it to sage Nidagha
*Bhikshu Shastrigal who made an exquisite exposition of the original Sanskrit in Tamil
*The great Maharishi Ramana whose experience matched its content and was extensively quoted and recommended by him
*Dr H.Ramamoorthy and Master Nome who undertook the arduous task of translations in English so that this rare treatise became available to the entire world

A Brief History

*Hindu scriptures mainly consist of:
1.The 4 Veda-s: explain rituals, meditation and knowledge
2.The 108 Upanishad-s: concluding portion of Veda-s(Vedanta) that impart knowledge of the Absolute
3.The Smrti-s: recollected traditional works
4 The Purana-s :Legendary lore
5.The Itihasa-s :Epics

*The “Shivrahasya” is a Sanskrit epic dedicated to the glory of Lord Shiva
*In the 6th part of this 12 part epic there comes a dialogue between sage Ribhu and sage Nidagha
*This piece which is a exposition of Advaita(Non-duality) is referred to as the Ribhu Gita
*It is the teaching originally given by Lord Shiva to his devotee Ribhu on Mount Kailasa
*What the Bhagwad Gita is to the Mahabharat the Ribhu Gita is to the Shivrahasya

*The Ribhu Gita was first translated into Tamil by eminent scholar Bhikshu Shastrigal and published over a century ago in South India
*The original Sanskrit text came to be published in 1983 and was translated into English by Dr H.Ramamoorthy assisted by Master Nome, this was published by the Society of Abidance in Truth(SAT) USA in 1995

*The Tamil Ribhu Gita is a rendering in that language of chapter 4 through 47 for part VI of the epic Shivrahasya
*The Song of Ribhu is a English translation of the Ribhu Gita as it appears in Tamil
*This translation was done by Dr H.Ramamoorthy and Master Nome and published by the SAT in 2003

An Aspirant’s Preparatory

*That which is known as Brahman, or The Self is the timeless Truth
*It alone is for all eternity, the unalloyed being and non-duality is its nature
*Advaita Vedanta or the teaching of non-duality consists of the knowledge of this immutable truth

*The teaching reveals that The Self alone is real without a second.It is a revelation of Reality itself
*The non-dual truth is presented utterly unobscured by sage Ribhu in this rare, sacred work

The aspirant of Self-knowledge must be endowed with non- attachment to all that is:
*Fleeting phenomenal appearance
*Dependant on senses
*Dependant on Mind
*Contained in the states of Mind
*Dependant on the individual

The aspirant should also be endowed with:
*The power of discrimination
*The ability to embrace the inquiry into the real nature of the Self
*The ability to disidentify from body,senses,prana, mind and ego or “I” notion
*The ability to be immersed in one-pointed meditation on the Self

The aspirant should discriminate between real and unreal so that he realizes that the real ever is and the unreal never came to be:
* THE UNREAL is transitory, changing, objective, divisible, discontinuous and dependant
* THE REAL is eternal, unchanging, non-objective, indivisible, continuous and independent.

The aspirant must approach this scripture:
*With a intense desire for liberation
*Taking it as a great blessing that such a scripture from which all words and thoughts turn back should exist
*As a profound meditation
*With the belief that this is no mere collection of words or thoughts, but the revelation of the eternal Self

*The repetition in Ribhu’s instruction is intentional and for the purpose of inculcating a profound meditative approach and the direct experience of Self-knowledge described therein.For those who experience this Realization, the Truth is ever fresh and of perpetual fascination

*The seemingly paradoxical statement as of the various objects being unreal and adding at the end that they are all Brahman and thus real was replied to by Ramana Maharishi as: when you see them as several they are unreal but when we see them as Brahman their substratum they are real

*The Maharishi further says that there is no non-Self in fact.The non-Self also exists in the Self. It is the Self which speaks of the non-Self because it has forgotten itself.Having lost hold of itself, it conceives something as non-Self, which after all is nothing but itself

*Truth transcends all thought, speech,printed word, ideas and even silence.It is inconceivable and yet it alone is
*Those who seek to realize it find it abiding within themselves as the Self free of all objectivity and duality

*Realization of the Self is the Realization of the Absolute Reality for they are one and the same and not in any way apart
*This is the matter of Self-knowledge and for those who realized the importance of it The Ribhu Gita was intended as a sign pointing towards the Truth of the Self

*The total and inseparable unity of the Self (Atman), the Absolute (Brahman) and their nature as Consciousness has to be comprehended
*The central practice is that of inquiry into the nature of the Absolute and oneself of which Self-inquiry is given more emphasis

*Because the Self cannot be objectivized, that is perceived or conceived, in describing it negation is a primary means of both meditation and revelation
*Ignorance consists of misidentification of the Self with what is not the Self that is the illusory objectivized existence (Body,mind)

*Ignorance alone is one’s bondage and cause of suffering.By negation as a process of Self-inquiry this ignorance is destroyed
*This does not lead to a new objective definition but rather effacing everything and places oneself into the Self his true nature

*The aspirant can apply the negations used by Ribhu as a means to be read and reflected upon, removing the superimposition of the negated from the reality of the Self
*The negations of Ribhu are thorough in attributing any identity or reality to anything but the Self.Thus in the process one realizes the nature of the Self as being formless, forever undivided, unconditioned and non-dual

*Realizing the Self or Brahman one sees that there is nothing other than it, with it, evolving from it, produced by it or even returning to it
*With this knowledge one sees that at all times all is Brahman or the Self only and nothing but That.
*Consequently Ribhu has also propounded an all-inclusive approach in the revelation of Reality

The text of the Ribhu Gita is intended for spiritually minded people and it assumes that:
*One understands that lasting happiness,peace or freedom cannot come from external objects
*One knows that the expression “Self” indicates the impersonal Absolute
*One recognizes that self-knowledge alone is this realization or liberation
*One is familiar with the great value of Self-inquiry

Self-inquiry does not fall into the four erroneous dualistic views of practice and Realization:
*Production: the Self is not produced or created by anything
*Transformation: the Self always is and whatever we assume to be transformed (ego) is illusory or unreal
*Purification: the Self is ever pure so further purification is not required
*Acquisition: the Self is not something apart from oneself to be acquired

The text of Ribhu Gita can be used:
*As means for inquiry into the question “Who am I”
*For gaining a firm conviction regarding the Self
*As a course for tracing the sense identity inward to the Self
*To gain complete detachment, which is essential to realize the perfect fullness of the Self

Further, the text can also be used:
*To rid oneself of all concepts
*As a line by line or verse by verse meditation
*As a meditation involving identification with Being-Consciousness
*To meditate upon and comprehend the utter unreality of all that is negated

Finally always remember that in Truth there is:
*No creation and No destruction
*No instructed and No instructor
*No bondage and No liberation
*No one bound,striving or liberated
*No duality or unreality and no
destruction of unreality
Truth alone is, the Self alone exists