Saturday, February 12, 2011

The Ribhu Gita


Notes on the Ribhu Gita - 6

Chapter Twenty Three
Description of the topic of the nectar of knowledge and all being full of mind
*The exposition of the truth of
Advaita(Non-duality)

*To strengthen the knowledge of the undivided Supreme Brahman, I shall tell further, noble soul ! The conclusion that it is only Brahman that exists, the mass of Existence-Consciousness-Bliss, the non-dual, that is the quintessence of the Veda-s.
*There is nothing that is “all” or a little or both, real or unreal or both, happiness or sorrow or both, purity or impurity or both. What is universally, perfectly full, the undivided Consciousness, the changeless is only the Supreme Brahman.

*There is nothing of birth with the gross and other bodies, no childhood,youth or senility, no relative or non-relative, no friends or foe of which to speak.What exists is the undivided Supreme Brahman alone.
*There is never anything illusory, no time, no space, no object, no contemplation or bhava that I am Brahman, no differentiation such as Brahman alone being the Reality.What exists is the undivided Supreme Brahman alone.

*There is no witness aspect at all of all the developments of the mind, there is no thought of “all”. The bhava “I am Brahman” does not have the least existence, what exists totally is the Supreme Brahman alone.
*One who has not attained this undivided knowledge of Brahman, is, indeed, the most unfortunate. Only one who has known the nature of Siva as Consciousness will attain the undivided Supreme Liberation. Thus, the great Guru Ribhu explained to Nidagha.

Chapter Twenty Four
Topic of the definition of the nature of Bliss
*Attainment of Bliss by the bhava(Conviction) of the
Blissful nature

*I shall speak about the true explanation about the mind full of Brahman Bliss. I am devoid of the joy related to things, I reveal the illusory joy. I am the happy Self that is devoid of activity, there is no embodiment of the Bliss of the Self.
*I am the pure Self, the highest Bliss, I am the Bliss of Consciousness, I am the non-dual, I am the Bliss of modes, I am the highest Bliss transcending knowledge and blemishless.

*There is only one great Self which fascinates the mind, I am the only One without second, I am the only One and none other. I am the only One, devoid of worlds, intellect, desire and delusion.
*Be of such conviction without a doubt and immediately you are Liberated in Non-duality. Let one, with an unwavering mind at least read such words aloud.


Chapter Twenty Five
Topic of the Self being withhout characteristics
*Supreme Liberation by the bhava
(conviction) of the pure Brahman

*Ribhu said, I am indeed Brahman, I am indeed Consciousness, I am of the eternally pure nature, I am without the duality of beginning and end.
*There never is anything called mind, there never is any remembrance. There can never be any talk about the world as it is false.
*There is no such thing as thought either. The thought that there is thought is itself non-existent. The bhava that there being anything is non-existent.

*Be of the immediate conviction that nothing exists, there is nothing to be seen. I, indeed, am Brahman, the divine Self, the Self of all, the higher than the highest.
*There is only the Self, the Self, indeed is the enjoyment.The Self, indeed, is the satisfaction. Happiness is of the Self. The Self , indeed, is the Self of the Self. I, indeed, am the Supreme Brahman.


Chapter Twenty Six
Topic of the instruction of abiding that as That itself
*Undifferentiated abidance in the
Nondual nature

*Ribhu said, I shall now tell you about being wholly “That” itself, this is rare to come by, even for yogi-s. This is the secret of the Veda-s, of all the scriptures.
*That which is the Supreme Brahman, the Self of all, of the nature of Existence-Consciousness-Bliss – ever abide as That itself.
*That in which there is no fear of duality, in which nonduality awakens, in which peacefulness and nonpeacefulness both do not exist – ever be That itself.

*That in which having any bhava is a delusion, speech and body have ended in dissolution, the manifest universe is yet unborn – ever abide as That itself.
*That in which there is no microcosm or macrocosm, no conception of body, no “awareness” of thought, no intellect or empirical knowledge, no conception of time – ever abide as That itself.
*That in which there is no manifestation of things, no victory or defeat, no utterance of statements – ever abide in That itself.

*That in which knowledge has not arisen, by knowing which all is renounced, nothing else remains and by knowing which there is nothing else to be known – ever abide in That itself.
*That in which thought is dead, one's body and mind are dead, wherein memory finally dissolves, the “I” is surely dead, desires disappear, delusion meets its death, time finds its death, yoga and satsang cease – ever abide in That itself.

*Thus the bhava of becoming That itself has been proclaimed, be thus always – ever, ever, I am Brahman, the ever undivided and joyful.All this is the remnant of thoughts, the muddying of purity.Thus renouncing all and forgetting everything, be like mere dead wood.
*Leaving aside the body like a corpse, renouncing even remembrance, firmly abide only in Brahman as the goal. Whoever hears this explanation even once, though connected with great sins, shall, casting of all, reach the Supreme.

Chapter Twenty Seven
Topic of the definition of Brahman being the only One
*Peace by inquiry into the
immaculate nature

*All is never existent in the least, what is seen as all is only the Supreme. Be immersed in the inquiry that I am that Brahman, which is the endless undivided essence.
*There is no world of cause and effect like the illusory space and such. There are no manifold texts and commentaries riddled with differences and obscurity.
*Victory and defeat, gain and loss, sorrow, pleasure, praise, censure – none of these exist.Be immersed in the inquiry that all is Brahman and I am that.

*As there is no activity of the mind, where arises the thought of this world and others ? As demeaning egoity does not exist, where arises the ideas of “I” and “mine”? Be immersed in the inquiry of how anything anywhere is Brahman and , That, indeed , am I.
*The deep conviction that I am Brahman is the most important means in the world for attaining the undivided Supreme Liberation. Hence, lovingly practice the differenceless conviction “ I am Brahman”.

*Nothing was ever born, where can the never-born be ? How can there be growth of things unborn and non-existent ? If something subsists somewhere its nature can be described but if nothing exists what to describe ?
*There is no fickle mind ever, so how can there be a misapprehension of it ? There is no such thing as listening, thinking, meditation or absorption(samadhi).Thus, beyond the reach of mind and words, ever be in silence and steeped in serenity.

*By the conviction that all is Brahman, the misapprehension of this world and others as real would disappear.The intellect, thought, mind, ego, elements, senses, knowledge, action, liberation and divisions exist not.
*Hear the purport of all this in brief. All that has been said is of the nature of the Supreme Brahman alone, and that nature is immediate and is you and I and all, there is no doubt about this, Nidagha !

Chapter Twenty Eight
Topic of the definition of the meaning of the great sayings
*Explanation of the four
Great Aphorisms

*For the benefit of all, I shall tell here, in the manner the perfectly full Siva has explained it, the meaning of the four great aphorisms, that directly reveal the nature of the pure Supreme Brahman.
*The four aphorisms are: “Absolute Knowledge is Brahman” (Prajnanam Brahma) which appears at the end of the eminent Rig Veda, “I am Brahman” (Aham Brahmasmi) which appears at the end of the faultless Yajurveda, “That you are” (Tat tvam Asi) at the end of delusionless Sama Veda and “This Self is Brahman” (Ayam Atma Brahma) at the end of the rare Atharva Veda.

*I shall first give the meaning of the first, “Prajnanam Brahman”(Absolute Knowledge is Brahman). All is perceived by Knowledge as Knowledge and nothing else, hence Knowledge itself is called Absolute Knowledge (Prajnanam).
*The meaning of the word “Brahman” is the Reality, which is Truth-Knowledge-Bliss, of the nature of the substratum of the entire universe which is superimposed on it and not apart from it.Brahman, the Reality, indeed, is of the nature of Absolute Knowledge.

*The direct meaning of Prajnanam is the conditioned individual(jiva) and of Brahman, the infinite Lord(Isvara) conditioned by illusion(maya). The one unconditioned Reality is the indicated meaning of both words, which is the undivided meaning of this great aphorism.
*Knowing and being as the undivided meaning of the aphorism as explained, can be said to be the mind in complete immersion in the undivided mode, wherein one realizes, I am indeed the Supreme Brahman.

*Thus attaining the Knowledge that I am ever of the nature of the Supreme Brahman, has been considered by the blemishless sages, Son! As the Undivided state, liberation while yet alive (Jivanmukta).
*Later, when the undivided state disappears and all prarabdha(karma remaining for this life) also disappears, the state that ensues as the one undivided essence, without the least trace of conditioning is Liberation out of the body(Videhamukta).

*Leaving aside the word “Prajnanam” and “Brahman” and also the practiced bhava(conviction) that I am Brahman, casting off all thought, and being in the last state of the Void that cannot be felt as anything is the state of the one Undivided Essence (Videhamukta).
*Saying that I am the body is the dual state, saying that I am the witness of all is the witness state, saying that I am the one supreme is the undivided state. Rejecting two out of these three, assiduously practice the undivided state and be free of sorrowful mental misunderstandings.

*Next, listen to the explanation of the aphorism, “I am Brahman”
(Aham Brahmasmi).The word meaning of the first word “I”(aham) is the individual(jiva), for “Brahman” is Lord(Isvara) and the endless identity of the two is the meaning of the word “am”(asmi).
*Inquiring with the intellect into the single essence of this great aphorism, the undivided meaning and experiencing it by inquiring into it with intellect, be of the nature of this proclaimed one undivided Essence.

* Discriminating persons who have done such inquiry and having practiced assiduously the “I am Brahman” certitude always have the bhava(conviction) of being the one Absolute and thereby destroy all distortions of their mind forever without a trace.
*Have this established perfectly fully in mind, without any sense of contradiction, the meaning of that statement “I am Brahman” which is the awareness of the meaning of the term “undivided”. Thus casting off all variety of past impressions, experience this undivided state.

*Now, I shall tell you clearly the meaning of the statement “That you are”(Tat tvam asi).Primarily “That” means the Lord(Isvara) conditioned by maya (illusion) and “you” means the individual(jiva) conditioned by ignorance(avidya).
*The Reality with a single nature that remains when all these conditionings are to be rejected are eliminated, is the indicated meaning of both these words, their identity is signified by the word “are”.

The Real Guru and Disciple
*The real guru is one who teaches you that, you, yourself, the indicated meaning of the word “you”(tvam), are indeed, Brahman, the indicated meaning of the word “That”(Tat), that is, you are indeed the perfectly full, pure Supreme Brahman.
*The one who realizes it as such is the real disciple. He has, after listening ardently to the exposition of the exalted meaning of the undivided, and inquiring with a clear mind, obtained the pure conviction that, I am, indeed, Brahman.

Listening, Reflection and Profound Contemplation
*Listening (sravana), without confusion to the undivided meaning of the great aphorism as explained by the Guru is the only true listening, nothing else
*Even though the Guru declares that you are indeed the limitless Brahman, Reflection (manana) on his words should be initiated through a thorough inquiry into everything, by reasoning with discrimination and knowledge and all doubts removed

*After passing through listening and reflection, in order to overcome all counter-thoughts, one should be in continuous, profound contemplation (nididhyasa), continuously night and day.
*Obliterating all states of mind of different categories, the continuing state of mind of all being of a single category, is the duality-less profound, continuous meditation (nididhyasa). By this all distorted notions about the goal will disappear.


The Universal awareness and Direct Experience
*Abiding in the motionless Bliss of the Supreme Brahman, with no trace of duality and inimical influences that cause bondage, is, indeed, the universal Awareness, such a state of mind (Budhi) is the shining Undivided State
*The Knowledge that gets spotlessly reflected in this state, is the undivided, supreme, direct Experience.It is those who attain this state of undivided, direct Experience, that become the Liberated


*I shall now tell you about the meaning of the fourth great aphorism, “This Self is Brahman” (Ayam Atma Brahma). Directly “This” (ayam) means the conditioned (by ignorance) individual(jiva), “Self”(atma) means the Lord(isvara) conditioned by maya (illusion)
*The indicated meaning of these two words is the pure individual (jiva) and the Lord(isvara) without conditionings. The identity of the indirect meaning of these two words is the meaning of the word “Brahman”

*By negating all conditionings of the the Supreme and the individual, by due inquiry understand the meaning of the undivided identity indicated by this aphorism explained.
*By daily, assiduously, practicing(the knowledge) that I am of the nature of the undivided Absolute, as understood from what has been just said, ever enjoy, unforgettably, your real nature, the meaning of the undivided, which you have forgotten.

*“That you are”(tat tvam asi) is the instruction or teaching, “Absolute knowledge is Brahman”(prajnanam Brahma) is the spiritual excersise for practice, “This Self is Brahman”(ayam atma Brahma) is a statement of perception and “I am Brahman”(aham Brahmasmi) is a statement of experience .
*The aphorism “That you are” is a statement that ordains, “Absolute knowledge is Brahman” is a statement for practice through reflection. “This Self is Brahman” is a statement that confirms all these and “I am Brahman” is a great statement of Awareness.


*Hence by understanding the meaning of the undivided by the statement “That you are”, by differenceless reflection on the great statement “Absolute Knowledge is Brahman”, by accepting as true the statement that “This Self is Brahman”, Enjoy the meaning of the undivided as explained by the statement “I am Brahman”.

Chapter Twenty Nine
Topic of the definition of the illusoriness of All
*Constant Meditation on the nature of
Pure Reality

*It is that Brahman which eternally endures, That is your own pure,true nature. When the reality of the imaginary snake is thoroughly inquired into, that reality is only the substratum of the snake-form, namely the reality of the rope and not the reality of the snake.
*Likewise, upon deep inquiry, the reality of the world is realized to be only the Reality of Brahman, the substratum. It is only that Brahman, which is ever the Reality, that is your own nondual, true nature.

*The body, senses, life, confounded mind, intellect, ego, thoughts, the primal ignorance of these, which all seem differentiated, on inquiry are realized to be only one Reality, the Supreme Brahman.
*The multiplicity of castes and laws, the divisions of orders of life (ashrama-s), the changing actions and their performers, the results achieved, the true and false, all these considered different are all wholly false, only the changeless Supreme Brahman is real.

*Tranquility and practice, the listening, the reflection on the listened, the profound meditation of it are all of the nature of the mind and the mind itself is non-existent, so where can all these be? The peaceful Supreme Brahman is the only Reality.
*The internal (adhyatmic) forces (manas – mind, buddhi – intellect, chit – thought and ahankara – ego), their perception as the external forces (adhibhautic) and the divine(adhidaivika) forces so classified are all unreal.

*Excessive recitation aloud of authorities will cause fatigue of speech, hearkening to a multiplicity of authorities will cause mental confusion, inquiry into a variety of meanings will cause mental malaise, hence, worthy son! Leaving aside everything profoundly meditate that I am Brahman.
*Men of the highest intellect(buddhi) should first study and understand the correct meaning to be grasped from this and have profound meditation in order to have a direct perception (sakshatkara) of that Truth. They should not again and again go through the text.

*Understanding based upon the text of various scriptures, without a trace of real experience of one’s own is of no use but as a text. Thus after having understood the meaning of the texts, throw them away and practice daily constant meditation intently for gaining complete Knowledge.
*The wavering mind will not easily let itself be controlled. To be in that very same state day in and day out, one should be in profound, constant meditation upon “I am the Eternal Supreme Brahman”.

*They who, with pure love, listen to this doubtless explanation with avidity, will have all the sins of any kind of birth burnt up and, in the twinkling of an eye attain Liberation, with the knots of their heart cut asunder.
*For the Liberation of all, I have expounded the meaning of the Vedanta, as made brilliantly known to me by the Supreme Siva. Thus did the sage Ribhu, free of all affliction, discourse to Nidagha on the Absolute which is free from all duality.


Chapter Thirty
Topic of the nature of Existence-Consciousness-Bliss
*Supreme Bliss by the certitude of
the Supreme Brahman

*In the five-fold division as Existence, Awareness, Bliss, Name and Form, the major first three are of the nature of the Absolute, the minor latter two are of the nature of the world.Casting aside these two, which are mere words, be of the certitude that I am the Absolute, which remains as Existence-Consciousness-Bliss.
*All disputations of Philosophies are, when inquired into, the pure Supreme Brahman. Being of the faultless conviction that I am the Supreme, be rid of all defects.

*Son ! This world and individuals are only that perfectly full Brahman, you are that nondual Brahman. Hence, be full of the changeless Awareness, that whatever eternal is Brahman and I am that Brahman.
*For them who are of the nature of the exalted Supreme, there are none of the problems of this misery of repetitive birth and death. Therefore, as explained here, always practice the certitude that I am the undivided Absolute.Thus did the exalted Ribhu explain the limitless Reality to the sage Nidagha.

Chapter Thirty One
Topic of attaining of Brahman, with examples
*The truth of nonduality explained
through sixty four examples

*In this discourse, I shall present to you, the certain Knowledge of the unparalleled, undivided Absolute with exceedingly wonderful analogies that make for interesting listening.
*If anyone would be afraid of the words of the son of a barren woman, or if anyone could drink from the waters of a mirage or if a massive tree could grow without a seed or if the mean minded could appreciate the fair mindedness of a wise one, the world would be real.

*If a person who died a month ago is seen to return in joy, or if a dream object continued to exist in the waking state, or if the crow could walk the charming swan-step, or should confirmed fools comprehend the greatness of an exalted thing, the world would be real.
*Lay aside the ghost of doubt and fickle phantom of duality by the mantra of the contemplation of the Absolute. Those who listen and follow the endless strategies here described will attain the complete Brahman-Knowledge. Thus did Ribhu propound to Nidagha the undivided Supreme Reality.

Chapter Thirty Two
Topic of the instruction in Brahman-Conviction
*Attaining the nature of the Supreme
by the bhava(attitude,conviction) of
oneself being the Supreme Reality

*Nidagha ! Listen to what I have to say, all is the Self and nothing else, I am the undivided Supreme Self. I, indeed, am the Supreme Brahman, all is non-existent, I am Brahman alone.
*I am the substance of time, action, the world, the seen and the seer. I am just Consciousness. Ever Liberated I am, there does not exist anything as the individual (jiva) and bondage.
*I am devoid of the mind and the world, the world is always just Consciousness. The mind is prone to the body concept. Non-inquiry is the biggest foe.

*What is this inquiry into the undivided Absolute?Who am I ?,What is this world ? What is in this? What is the Supreme Truth? Asking of the Sadguru (true Guru) thus, and by Vedanta, having the certitude that All is Brahman and I am that Brahman, is the inquiry.
*Reasoning with a concentrated mind, that the Supreme is all this, that we are That, and that the illusory world is That, That is the Truth, and coming to the firm conclusion by wise discernment, is the inquiry.

*When inquired into, all the diverse differences of the world superimposed in their multiplicity on the Supreme Brahman, the Truth, will found to be nothing apart from the immaculate Brahman itself.
*As it only the Supreme Brahman, the Self of all, that ever changelessly exists, be of the steadfast bhava (conviction) that I, indeed, am the Supreme Brahman, which is permanent, and be rid of uncertainty.

*But for thought there is no phenomenal world, but for the mind there is not an atom of the world. As the mind arises in me, abides in me and subsides in me is filled with Consciousness, there is nothing of the mind apart from me, filled with Consciousness.
*Being again and again, always and continuously of the bhava(conviction) as declared here, become yourself of the nature of the blemishless Supreme Brahman. Thus did Ribhu, the sage of clear vision, explain the undivided Truth to Nidagha.


Chapter Thirty Three
Topic of the instruction in Brahman-Conviction
*The greatness of the undivided
knowledge of the Self

*Nidagha ! I shall further tell you about the undivided Knowledge of the Self. Those who listen happily to this auspicious explanation shall never be submerged in the ocean of worldly misery.
*Son! The Self, which is our nature, is the indicated meaning of the word “I” and that of “Brahman” is the nature of Supreme Brahman. The identity of the Self and the Supreme is the undivided Truth, proclaimed in the great aphorisms like “I am Brahman” and others.

*The Knowledge of the Self – of the conviction that I am Brahman, will dispel the delusion that I am the body and such. This conviction arises out of deep discrimination and is by far the best yoga
*The Knowledge of the Self, which is the realization that I am Brahman, will stand fast only for the practitioner who practices always the conviction “I am Brahman”. It will destroy all superimposition and repeated practice lead to Samadhi (intense absorption).

*If the ever moving fickle mind meanders or wavers, making a mockery of meditation, one can recite aloud the words of this text on the topic of the motionless, undivided Self. Say aloud that “I am the Supreme Brahman” and it will dispel all distractions.
* Therefore, casting aside all intellectual differences that there is even an atom apart from Brahman and strengthening yourself with the firm resolve, that Brahman is all and I am That attain the experience of the originless, endless, undivided nature, and be filled with That.

Chapter Thirty Four
Topic of the settled conclusions
*All is Brahman, the Self is all and the greatness of the “I am Brahman” certitude

*Nothing is created at any time, nothing exists at any time, nothing is destroyed at any time, nothing at any time exists – nothing at all, It is only the one complete, perfectly full Brahman, which is ever without duality that exists at all times everywhere.
*The Supreme Brahman is not different from the Self. There is not the least bit apart from the Self, whatever is seen as superimposed on the Self is, indeed, the Self.The Self is the undivided expanse of Consciousness, completely peaceful and perfectly full Brahman.

The “I am Brahman” certitude is:
*The great holy shrine, dharma, worship and mantra
*The great yoga and meditation
*The great renunciation and destruction of mind
*The great gift, personal experience and pure knowledge
*Indeed, Liberation while alive (Jivanmukta)
*Indeed, disembodied Liberation (Videhamukta)

Chapter Thirty Five
Topic of the voidness of the phenomenal world
*The samadhi of abidance in the Self by the knowledge of the certitude of Non-duality.

*There is no mind or its distortions, no delusion that the mind is the cause, no waking, dream or deep sleep states, no name or form, no “me” or “you”. Nothing else ever – never anything at all.
*Negating all differences by inquiry and abiding as the nature of the undivided Absolute with nothing separate, abide changelessley in the Self.

*Of the three modes, the dualistic mode of “I am the body” and such, the witness mode that I am the witness of all, and the undivided mode that I am the one Absolute, reject the first two and settle in the third.
*Thus attaining the the differenceless knowledge of the Supreme Brahman, by the undivided supreme mode, and being rid of all the original bondage of the misery of the worldly existence, ever abide in the Self.

*Setting aside all yoga, such as the ingoing and outgoing breaths, setting aside all action and contemplation, all essenceless religions, and being of the bhava(conviction) that Brahman is the Reality attain complete realization of the Supreme.
*Thus did Suta, who was well versed in all things, graciously address the assembled sages, telling them how the omniscient Skanda conveyed the great Truth by narrating the dialogue between the sage Ribhu and Nidagha.

Chapter Thirty Six
Topic of the dissolution of all
*Effacing the mind by the conviction (bhava) of being the Undivided Absolute, and destruction of ignorance and such by the conviction(bhava) of being the Undivided Brahman

*Even If one has all the education in the world, if the mind does not remain firm and undisturbed, the intractable travails of transmigration will never cease, there is no doubt about this.
*All that is seen as the objective world is, indeed, the Absolute, and that non-dual Supreme Brahman is myself, by such intensely steadfast conviction (bhava), conquer the mind.

*If, due to the originless tendencies (vasana-s) of worldly existence, the undivided, undifferentiated knowledge does not prevail in the mind, even after constant daily inquiry, one should resort to the “I am Brahman” bhava(conviction) again and again.
*If you are of the constant conviction that I am Brahman and I am all, all the creeping ideas of differences that the world, individuals, the Supreme, you and I, and this are each separate will disappear.

*By the “I am Brahman” bhava(conviction), desire and anger, greed and infatuation, arrogance and jealousy, conceit and pride, all will be entirely effaced, there is no doubt about this.
*By the “I am Brahman” bhava(conviction), all merits, all manifest worlds, all pairs of opposites, all other existences, all other connections will be effaced, there is no doubt about this.

*Hence, ever pauselessly practice the “I am Brahman” conviction, thereby relinquishing all ideas of difference, and be of the nature of undivided Brahman.
*The worthy sage Suta dsicoursed to the assembled sages of pure heart what the omniscient Skanda, in his unbounded grace told the eager inquirer Jaigheeshavya, which is the explanation just declared as told to Nidagha by the sage Ribhu.

Chapter Thirty Seven
Topic of the negation of mental modes
*Abiding as the non-dual Brahman by the undivided Supreme Certitude

*If you always practice flawlessly the certitude that the body, the senses, the beings, the ideas, the mind, the thoughts, the ego – none of these exist, nor does their root, ignorance exist and have the firm certitude of being the Supreme Brahman all differences of the mind will vanish.
*All projections that arise as in a picture, such as the decisive functioning of the intellect, the doubtful functioning of the mind, the eerie emanations of thought, the multiplicity of experiences, all are of the nature of Supreme Brahman.

*The idea that I am Brahman, the concept of Guru and disciple, the experience that I am Liberated, the understanding that all is Brahman – all is Brahman, be of this certitude.
*It is only to those of profound meditation that this experience will result and never to those who are dominated by the hopping mind. Hence, always practice the one-pointed profound meditation that all the illusory appearances are indeed, the Supreme Brahman, the substratum and I am this Brahman myself.


Chapter Thirty Eight
Definition of the eulogy of the treatise
*The greatness of the treatise

*With conclusive certitude I shall tell you about the greatness of this treatise, which is the essence of all varieties of treatises, the quintessence of all essences, the most secret and extremely rare.
*I am ever the Existence alone, the Consciousness alone, the Bliss alone, the pure Absolute, the wholly complete, the highest of the high, the Supreme Siva, the Supreme Brahman, there is no doubt about this.


*Even if not competent by nature, to listen to and understand the substance of this treatise or just read sincerely daily, one would progressively attain undivided Knowledge and thereby become Liberated, this is the truth.
*Hence, casting aside everything, always take to the practice of what is expressed in this treatise. Renouncing all mantra-s, holy baths, homa-s, worship, service, lessons, the guide, the Guru, all the world, also, this text should be practiced.

*Here indeed is the highest Liberation, the supreme happiness, the repose of thought, the rending asunder of the knot. Renouncing all sastra-s (scriptures) read this text silently and Liberation is certain.If one hears this even once in the midst of life, he too, is Liberated.
*Once in the days of yore, my father (Brahma), with a doubt arising in his heart, that none will get liberated by this text, secreted this by throwing it into the ocean of milk.

*Then, coming to know of this, I immediately retrieved this when it washed ashore on the ocean of milk, and my father was furiously enraged with me.
*Departing from that world, that day, I reached this wonderful holy spot of Kedara. And today, moved by your devotion, I have expounded this treatise for the benefit of all.
*Besides there is no one in this world competent to understand the meaning of this treatise and to communicate it to a competent disciple, Is not this pure Supreme Knowledge, indeed rare?

*The undivided Knowledge is rare to come by, so also is this treatise a rarity. The one who teaches graciously, the one who listens attentively and the one who understands are all a rarity indeed. I have said all that I have to say. Now I shall betake myself elsewhere.
Hearing these profound words of Ribhu, overcome with joy and with tears of happiness welling up in his eyes, his body in trepidation with overwhelming devotion, Nidagha prostrated himself with humility, and, his voice choking, in ecstasy, uttered this:

*O Brahman ! Having achieved what I sought, I am satisfied. Indeed, I am, there is no doubt about his. By the darshan(sight) of your great Self my life has become fruitful.
*There is no occasion for this, I, indeed am not real,You, indeed, are not, nor is there anything of mine.The word “Brahman” exists not and there is not even the slightest Brahman-bhava(conviction about Brahman), this text does not exist for me. All exists as Brahman.


*The sentence “All is Brahman” exists not, enough of the dualistic differentiation of “That” and “You”.Thus, there is nothing in the least, at any time, anywhere. All is afflictionless peace.
*There is only One and no second, the world composed of parts with pairs of opposites, the defects of the world, the samsara, the mode of duality, the witness mode, the undivided mode, the undivided essence do not exist.

*There is no Guru or Sisya(disciple) in the least. All this I have realized merely by having a darshan(sight) of you, there is no doubt about this.
*Oh, I am the Light of lights, having attained the Brahman-Light, Obeisance to you, good Guru, Brahman ! Obeisance to you, dear Guru.
Thus prostrating, Nidagh stood silent, in complete joy

Chapter Thirty Nine
Topic of the description of Nidagha’s experience
*Nidagha’s eulogy in loving wonder of the grace of the Guru and description of his wonderful direct experience of the Undivided Reality.

*The blemishless sage Ribhu again affectionately addressed sage Nidagha: Did you understand the greatness of the rare-to-find undivided Knowledge explained? did you attain Brahman? did you attain the state of being That, devoid of all the vacillating distortions of the mind?
*Best among Gurus, oh ! By your compassion I have instantly reached the certitude that all is Brahman, Oh ! By this expansive, definite certitude I am at peace within myself, the Absolute.

*Till this day I had been spoiled by the enemies like, nescience, the mind, ideas of action, ideas of individual(jiva), today, I have all these removed by your compassion.
*What seemed to be “I”, as apart, as aeons of time, became Brahman. What looked like being, like here and hereafter also became Brahman, what looked like this and that also became Brahman. All manner of appearances became Brahman, wonderful is your grace! Oh! How wonderful!

*What appeared to me earlier as impurity has today become the delusionless Supreme Brahman, what appeared to me as my mind has become the Ultimate Truth, the Supreme Brahman, what appeared to me as action, as despicable, has today, become the perfectly full Supreme Brahman.
*What appears as thought, has itself become Brahman. All is Brahman, indeed, and I am That – by such understanding of the undivided Absolute and thereby being rid of all differences as “all” and “I”, discarding worldly attachment I have become the Supreme Brahman.

*I, indeed, have become, the eternal, the peerless, the pure, the subtle, the blemishless undivided Supreme Brahman, O, Master! How great is your grace! How great!
*Stating thus, with utmost deference, in front of the sage Ribhu, the nondual experience he had attained in the undivided Supreme Brahman, Nidagha, himself transformed into the undivided, without the minutest misapprehension, and identifying himself with the Supreme Brahman, enjoyed untrammeled Bliss.


Chapter Forty
Topic of the description of Nidagha’s experience
*Nidagha’s declaration of his being Brahman, the seer, with nothing to see and no obeisance to be offered to a Guru.

*Sage Nidagha continued: Master ! by your steadfast compassion I do not perceive the body that appears as gross,subtle or causal. I do not perceive the deluded mind, time or space and such. I have become the Supreme Brahman without a trace of anything illusory.
*I do not perceive any duality or nonduality, any joy or sorrow, any praise or blame, any differences of multiple religions, any words of instruction, I have become the changeless Supreme Brahman, revered one!

*There is no way I can recompense you here, I offered you my body and mind, but you burnt them to ashes, I offered you myself but that too you made your own Self. I am submerged in the ocean of “I-am-Brahman” and dissolved therein.
*Hence there is nothing for me to give and for you to take and go elsewhere. According to your teachings there is nothing apart anywhere, there is no scope for you to instruct and for me to learn. What a wonder this is! Revered one!

*You the Sadguru (true Guru), who give with grace, do not exist, I the disciple to receive, do not exist. Should I now, in dichotomy, as you and I, bow to you with reverence, should be doing a distinct disservice to myself. All being ever one Consciousness, the best thing is to be totally silent.
*In my days of ignorance I did feel differences which have now, by your grace, totally gone.Apart from seeing all the illusory appearances as Brahman, there is nothing that I see as apart. By this intense, definite certitude, I have become the Supreme Brahman, all Consciousness.


Chapter Forty One
Topic of the description of Nidagha’s experience

*Nidagha’s narration about becoming The Brahman of Truth-Knowledge-Bliss infinite.

*Master ! In delusionless joy I shall say more about the experience of the undivided Absolute. I have become the Supreme Brahman, the One, without any conditioning of attachment such as thought, division such as maya(delusion) and duality of the world, the individual and the Supreme.
*I, indeed, have become Brahman, the Truth, the motionless, the eternal, the partless, the pure, the mass of Bliss, the unsurpassed Supreme Brahman.

*I, indeed, have become Brahman, the unmodified, the blemishless, the attributeless, the pervasive, the indestructible, the universal, without superimposition, the immaculate Supreme Brahman.
*What avails explanation in various ways? It is I, indeed, who have become all that appears as separate in the phenomenal world. It is I, indeed, who have become the Absolute, just That, standing alone.

*Divorced from any of the dignified, philosophical dissertations, what shall I say of the undiminished greatness of myself, rid of all the defects of “I” and established as the undivided Supreme Brahman? Lord! Is not all this the power of your compassion?
*I have been describing the undivided, supreme certitude, in the manner I have obtained it, all that is said here is the Truth. Saying thus, Nidagha abided in the Bliss of the nature of the pure Absolute.

Chapter Forty Two
Description of the praise of the Guru by Nidagha
*Nidagha’s description of the greatness of the treatise, of its teacher and of the grace of Siva that bestow the Knowledge.

*Nidagha said: the narrator of this treatise is Siva himself. The father gives birth, the Guru destroys birth. In the practice of what is contained in this treatise, sincerity, indeed, is the highest motivation.
*Sincerity is the greatest harbinger of good, the cause of the identity of the individual self and Brahman, the cause of listening to the teaching that Brahman exists, and the cause of resorting to meditation in such a bhava (conviction).

*The father and other relatives cannot remove the originless bondage of worldly existence, simply because they give one only an endless succession of bodies. If inquired into with deep thought, all such relatives are only enervating enemies.
*To attain the Knowledge of the identity of the individual and the Supreme, nothing else can be the cause except faith. There is no knowledge that compare with that contained in this treatise. This Knowledge is easy to attain as there is no strain in the non-dual conviction (bhava).

*Therefore, only those who abstain from other treatises and practice only the tenets of this treatise, does the differenceless, undivided, Supreme Knowledge result.
*Thus did sage Nidagha, on the strength of his personal experience and by the divine grace of his Guru, describe the glory of this treatise, in delectable fashion in the presence of the Guru and abide in the Bliss of identityless nature. Thus Skanda graciously expounded this to Jaigheeshavya. So said Suta to all those assembled.

Chapter Forty Three
Definition of the Siva-vows,which are the means to Enlightenment
*Nidagha’s narration of attaining the state of Jivanmukti (liberation while yet alive), abiding as the nature of the eternal, pure, realized, liberated, infinite Consciousness by the grace of the Acharya(teacher).

*The great sage Nidagha, in blissful rapture, further praised the Guru thus:Worthy guide! By your discourse I am rid of the delusion of the world and all, and have become Brahman, Truth-Knoweldge-infinity.
*Supreme Guru! By the instruction with which you have graced me, I have become Brahman, the one infinite expanse of Consciousness, rid of the division as the individual, the Supreme and the world.

*The wearing of ashes with devotion is called the “vow of the Pasupata-s”, It is by wearing of the ashes, symbolic of the Truth, that instantaneous Knowledge of the Absolute will result.
*By resorting to the Pasupata vow for one whole year, I have reached your feet, revered one! By your grace I have today attained the undivided Knowledge and abide in the Self.

*Sadguru(true Guru) ! As instructed by you, meditating ceaselessly, lovingly, uninterruptedly, constantly, unfatiguedly and sincerely that I am the attributeless Supreme Brahman, I have myself become the great Awareness.
*The Videhamukta (one liberated out of the body) is the one who is free from the individual conditionings like mind and others, and free from the cosmic conditionings like maya (delusion) and such.

*The Videhamukta is devoid of all diverse states like wakefulness and others, of name and form and of any superior or inferior. He is completely free from even the certitude “I am Brahman” and exists blemishlessly as the Supreme Brahman alone.
*Abiding as the nature of substratum of all, I have become Brahman, which manifests as all. I have become the non-dual Brahman, which is established as the undivided, with nothing apart.

*All is your grace. Thus concluded Nidagha, in all humility, his panegyric on the praiseworthy Guru, Ribhu, and free from all mental misconception, he abided in his natural, changeless state, blissful and free.
*Suta described all of this to all who were assembled, as faultlessly expounded by Skanda to Jaigheeshavya, removing all his sorrow.


Chapter Forty Four
Description of the epitomized instruction by Ribhu
*Extolling the greatness of this text, with profound meditation as the Primary means for obtaining the grace of the Supreme Siva

*For the benefit of all, for all time, the immaculate sage Ribhu, continued further, affectionately addressing Nidagha, who had received the undivided, supreme Knowledge without a second
*Son ! You have achieved your goal by attaining the highest. undivided Knowledge. Listen, now, to the method by which all intelligent seekers in this world after Liberation daily assiduously practice meditation, in complete concentration, until the cascading compassion of the Supreme Siva touches you.

*I, indeed, am of the nature of imperishable existence, Brahman, the attributeless, the afflictionless, the all pervasive. I, indeed, am of the nature of Brahman, the eternal, the pure Absolute, which is all Truth. Thus, steadfastly, should one constantly, profoundly meditate.
*It is only to those, who, in adherence to the axioms of the great aphorisms of Vedanta, continuously meditate with love, without confusion, for a considerable period that the rare compassion of the Supreme Siva will flow and the blissful Supreme Knowledge, the Awareness, will result.

*Hearing the exhortation of the Guru in this manner, the exalted Nidagha eulogized him, and abounding with love, offered home and family and all to the Guru and also himself as son.
*Glory to you, my Sadguru(true Guru), who has by conferring the worthy, undivided supreme Knowledge on me, long submerged in illusion and in the whirl of thought that the erroneous path of action would enable me to reach the goal, made me verily, That itself!

*The Guru then addressed the sage Nidagha, who has surrendered all as Guru Dakshina(offering to the Guru) and engaged himself in matchless service.
*Son! You have attained intense, steadfast, complete Knowledge of the Supreme Brahman. Though this is true, pursue the “I am Brahman” certitude ardently and pauselessly every day, and abide in your natural state, until you attain Videhamukti (disembodied Liberation).

*Anything apart from total, intense “I am Brahman” certitude does not contribute to Liberation at all. Only those who practice the “I am Brahman” certitude day after day does the rare Liberation result easily.
*There is nothing except this treatise specified for obtaining the changeless, steadfast, “I am Brahman” certitude, the means for undivided supreme Liberation.This treatise is the essence of all the widespread works in all the multiplicity of worlds.

*As Ribhu made this majestic declaration addressing all, Nidagha, with unconcealed joy was bathed in the ocean of Bliss.
*Hearing the beautiful Ribhu-Nidagha conversation, Suka and other sages, attaining the realization of the Supreme Brahman that is free of bondage to the body, became of the nature of that Supreme Brahman without bondage.

*Then all the great sages, bowing in joy and affection to sage Ribhu said: Changeless Master ! You have taken us, who have taken refuge in your feet, into your grace, ferrying us across the ocean of originless ignorance and worldly sorrow.
*The boat you used was of the instruction in Brahman Knowledge, to attain supreme Bliss on the shores of the Supreme Brahman, and protected us from further onslaughts of the miseries of mundane existence.


*Sage Ribhu having elevated Nidagha and other sages to the nature of the Absolute by his discourse to them on the systematic teaching that he obtained by the compassion of the Lord (Iswara) on Mount Kailasa, remained in endless Bliss.
*Likewise, I (Skanda) have graced you, Jaigheeshavya, with this. Now, I shall proceed to grace you with subtleties of the various aspects of this Knowledge, listen!

*All the individuals (jiva-s) in this world, should, to begin with, perform actions prescribed in Veda-s. While doing so they should always wear the divine ash, triple stripe, rudraksha (holy berries), and properly worship the manifest, great linga (monolithic symbol of Siva) daily.
*What avails a surfeit of statements ? Only those who conform to the adjuncts of Knowledge as aforesaid and inquire into this treatise, will attain the steady Knowledge of this treatise emanating from Sambhu (“the bestower of happiness”). Thus Shanmukha expounded to Jaigheeshavya this incomparable treatise.

*Suta, following the same vein, graced all the great sages with the narration of this treatise.
Listening to this eminent treatise, and steadfast in the Knowledge of the Supreme Brahman, filled with Consciousness, and enjoying divine Bliss, all those sages, in steadfast commitment, turned to the Guru with undiminished love, and praising him in all humility, became That itself and revelled in their natural state.

*Obeisance to the twin feet of the great sage Suta, who has narrated this treatise!
Obeisance to the twin feet of Vyasa, who faultlessly explained this to him!
Obeisance to the twin feet of the great exalted sage Jaigheeshavya, who raised this topic!
Obeisance to the twin feet of Shamukha, who expounded and explained all this to that sage!

*Obeisance to the felicitous feet of the Mother, who, in all grace, taught this to him!
Obeisance to the feet of the blemishless Nidagha and exalted sages who responded with queries!
Obeisance to the feet of the matchless sage Ribhu, who dispelled their dark ignorance with his exposition.
Obeisance to the feet of the Supreme Siva, higher that the highest, who, in his love, taught him (Ribhu) all this.

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