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The Ribhu Gita

(The song of Ribhu)

Compiled by: Dr Pradeep Apte

The Source of this compilation:


!The Ribhu Gita"# $nglish translation of the original Sans%rit by Dr &' Ramamoorthy assisted by (aster )ome published in *++, !The Song of Ribhu"# $nglish translation of the Tamil Ribhu Gita by Dr &'Ramamoorthy and (aster )ome published in -../ 0oth are publications of the Society of Abidance in Truth(SAT)# Santa Cru1#California 2SA

3et us begin 4ith our obeisance to the lineage of creators and teachers of this treatise:
*Lord Shiva the compassionate one 4ho imparted it to sage Ribhu *Sage Ribhu 4ho lo5ingly ga5e it to sage Nidagha *Bhikshu Shastrigal 4ho made an e67uisite e6position of the original Sans%rit in Tamil The great Maharishi Ramana 4hose e6perience matched its content and 4as e6tensi5ely 7uoted and recommended by him *Dr H.Ramamoorthy and Master Nome 4ho undertoo% the arduous tas% of translations in $nglish so that this rare treatise became a5ailable to the entire 4orld

A 0rief &istory
&indu scriptures mainly consist of: *'The 8 9eda:s: e6plain rituals# meditation and %no4ledge -'The *.; 2panishad:s: concluding portion of 9eda:s(9edanta) that impart %no4ledge of the Absolute /'The Smrti:s: recollected traditional 4or%s 8 The Purana:s :3egendary lore ,'The <tihasa:s :$pics

The !Shi5rahasya" is a Sans%rit epic dedicated to the glory of 3ord Shi5a <n the =th part of this *- part epic there comes a dialogue bet4een sage Ribhu and sage )idagha This piece 4hich is a e6position of Ad5aita()on:duality) is referred to as the Ribhu Gita <t is the teaching originally gi5en by 3ord Shi5a to his de5otee Ribhu on (ount >ailasa ?hat the 0hag4ad Gita is to the (ahabharat the Ribhu Gita is to the Shi5rahasya

The Ribhu Gita 4as first translated into Tamil by eminent scholar 0hi%shu Shastrigal and published o5er a century ago in South <ndia The original Sans%rit te6t came to be published in *+;/ and 4as translated into $nglish by Dr &'Ramamoorthy assisted by (aster )ome# this 4as published by the Society of Abidance in Truth(SAT) 2SA in *++,

The Tamil Ribhu Gita is a rendering in that language of chapter 8 through 8@ for part 9< of the epic Shi5rahasya The Song of Ribhu is a $nglish translation of the Ribhu Gita as it appears in Tamil This translation 4as done by Dr &'Ramamoorthy and (aster )ome and published by the SAT in -../

An AspirantAs Preparatory
That 4hich is %no4n as 0rahman# or The Self is the timeless Truth <t alone is for all eternity# the unalloyed being and non:duality is its nature Ad5aita 9edanta or the teaching of non:duality consists of the %no4ledge of this immutable truth

The teaching re5eals that The Self alone is real 4ithout a second'<t is a re5elation of Reality itself The non:dual truth is presented utterly unobscured by sage Ribhu in this rare# sacred 4or%

The aspirant of Self:%no4ledge must be endo4ed 4ith non: attachment to all that is:
Transitional (utable Bleeting phenomenal appearance Dependant on senses Dependant on (ind Contained in the states of (ind Dependant on the indi5idual

The aspirant should also be endo4ed 4ith:


The po4er of discrimination The ability to embrace the in7uiry into the real nature of the Self The ability to disidentify from body#senses#prana# mind and ego or !<" notion The ability to be immersed in one: pointed meditation on the Self

The aspirant should discriminate bet4een real and unreal so that he reali1es that the real e5er is and the unreal ne5er came to be: 2)R$A3
Transitory Changeful CbDecti5e Composed of parts Sporadic Dependant

R$A3
$ternal 2nchanging )on:obDecti5e <ndi5isible or partless Continuous )on:dependant

The aspirant must approach this scripture:


?ith a intense desire for liberation Ta%ing it as a great blessing that such a scripture from 4hich all 4ords and thoughts turn bac% should e6ist As a profound meditation ?ith the belief that this is no mere collection of 4ords or thoughts# but the re5elation of the eternal Self

The repetition in RibhuAs instruction is intentional and for the purpose of inculcating a profound meditati5e approach and the direct e6perience of Self:%no4ledge described therein'Bor those 4ho e6perience this Reali1ation# the Truth is e5er fresh and of perpetual fascination

The seemingly parado6ical statement as of the 5arious obDects being unreal and adding at the end that they are all 0rahman and thus real 4as replied to by Ramana (aharishi as: 4hen you see them as se5eral they are unreal but 4hen 4e see them as 0rahman their substratum they are real

The (aharishi further says that there is no non:Self in fact'The non: Self also e6ists in the Self' <t is the Self 4hich spea%s of the non:Self because it has forgotten itself'&a5ing lost hold of itself# it concei5es something as non:Self# 4hich after all is nothing but itself

Truth transcends all thought# speech#printed 4ord# ideas and e5en silence'<t is inconcei5able and yet it alone is Those 4ho see% to reali1e it find it abiding 4ithin themsel5es as the Self free of all obDecti5ity and duality

Reali1ation of the Self is the Reali1ation of the Absolute Reality for they are one and the same and not in any 4ay apart This is the matter of Self: %no4ledge and for those 4ho reali1ed the importance of it The Ribhu Gita 4as intended as a sign pointing to4ards the Truth of the Self

The total and inseparable unity of the Self(Atman)# the Absolute (0rahman) and their nature as Consciousness has to be comprehended The central practice is that of in7uiry into the nature of the Absolute and oneself of 4hich Self:in7uiry is gi5en more emphasis

0ecause the Self cannot be obDecti5i1ed# that is percei5ed or concei5ed # in describing it negation is a primary means of both meditation and re5elation <gnorance consists of misidentification of the Self 4ith 4hat is not the Self that is the illusory obDecti5i1ed e6istence(0ody#mind)

<gnorance alone is oneAs bondage and cause of suffering'0y negation as a process of Self:in7uiry this ignorance is destroyed This does not lead to a ne4 obDecti5e definition but rather effacing e5erything 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# remo5ing 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 reali1es the nature of the Self as being formless# fore5er undi5ided# unconditioned and non: dual

Reali1ing the Self or 0rahman one sees that there is nothing other than it# 4ith it# e5ol5ing from it# produced by it or e5en returning to it ?ith this %no4ledge one sees that at all times all is 0rahman or the Self only and nothing but That' Conse7uently Ribhu has also propounded an all:inclusi5e approach in the re5elation of Reality

The te6t of the Ribhu Gita is intended for spiritually minded people and it assumes that:
Cne understands that lasting happiness#peace or freedom cannot come from e6ternal obDects Cne %no4s that the e6pression !Self" indicates the impersonal Absolute Cne recogni1es that self:%no4ledge alone is this reali1ation or liberation Cne is familiar 4ith the great 5alue of Self:in7uiry

Self:in7uiry does not fall into the four erroneous dualistic 5ie4s of practice and Reali1ation:
Production: the Self is not produced or created by anything Transformation: the Self al4ays is and 4hate5er 4e assume to be transformed(ego) is illusory or unreal Purification: the Self is e5er pure so further purification is not re7uired Ac7uisition: the Self is not something apart from oneself to be ac7uired

The te6t of Ribhu Gita can be used:


As means for in7uiry into the 7uestion !?ho am <" Bor gaining a firm con5iction regarding the Self As a course for tracing the sense identity in4ard to the Self To gain complete detachment 4hich is essential to reali1e the perfect fullness of the Self

Burther# the te6t can also be used:


To rid oneself of all concepts As a line by line or 5erse by 5erse meditation As a meditation in5ol5ing identification 4ith 0eing: Consciousness To meditate upon and comprehend the utter unreality of all that is negated

Binally al4ays remember that in Truth there is:


)o creation and )o destruction )o instructed and )o instructor )o bondage and )o liberation )o one bound#stri5ing or liberated )o duality or unreality and no destruction of unreality

Truth alone is# the Self alone e6ists

Chapter Cne
Ribhu:)idagha Dialogue

&istory of the treatise Definition of the Self CneAs o4n e6perience

&istory of the treatise


<n the days of yore# the Supreme Si5a taught this e6tolled epic to the Supreme mother She taught this to her son S%anda#4ho taught this to Eaigheesha5ya 9yasa 4ho obtained this 4ith the grace of Si5a taught this to the sage Suta

Sage Suta no4 to a gathering of elite sages in the )aimisa forest tells ho4 Eaigheesha5ya and other sages implored S%anda to narrate this epic S%anda said# once upon a time the sage Ribhu# the thought:son of 0rahma sa4 my father on (ount >ailasa Sage Ribhu addressed him thus# e6cellent and perfect Guru#out of your compassion be gracious enough to instruct me in the >no4ledge of pure )on:duality

Pleaded thus San%ara ga5e Ribhu the %no4ledge offered in four parts of aphoristic formulae that e6plain clearly the entire meaning of 9edanta Ribhu ha5ing heard# reflected and meditated upon this supreme %no4ledge bo4ed to San%ara in gratitude and sung his praises And then# at &is bidding# 4andering here and there# he reached due to di5erse circumstances# the $arth#coming to the e6alted holy center of >edara

Cn seeing him there other spotless sages# )idagha being the main amongst them# lo5ingly prostrated before him and prayed to be instructed in the di5ine >no4ledge imparted to him by 3ord Si5a (o5ed by their supplication sage Ribhu 4as filled 4ith Doy and said that there 4as no secret %ept from them as they 4ere all learned ones# yet < shall e6pound to you this great >no4ledge

Definition of the Self


Addressing )idagha# Ribhu said: The definition of the Self is not a5ailable in all the triad of time: Past# present and future There is nothing that can be tal%ed of as the non:Self# neither mind nor 4orld' <n the absence of mind there is no thin%ing# in the absence of body there is no aging ?ith the con5iction of there being 0rahman only be of the certitude that there in no non:Self

As there is no indi5iduality# duality there is none As there is no !truth"# untruth there is none As there is no !<"# there is no !Fou" either There being no action# doer there is none Appearances of all %inds are only 0rahman# it is the undi5ided supreme 0rahman that is the Self

CneAs C4n $6perience


Thus spo%e the Sage Ribhu' Eoyously addressing him# )idagha sincerely re7uested a description of his 4onderful#personal# beatific e6perience The Sage ans4ered him thus: < am indeed 0rahman of the nature of Truth:>no4ledge:0liss# 4hich transcends e5erything# 4hich per5ades e5ery4here

< am ne5er the body or the senses or the thoughts or the mind < am ne5er the petty ego or its cause#ignorance < am ne5er the mortal# the child# the youth or the aged < am al4ays the undi5ided Supreme 0rahman indeed ?hat further descriptions can < gi5e in di5erse 4ays G

< am 0rahman# 0rahman is <# and < am all ?hoe5er hears this becomes 0rahman himself

Suta thus told all the sages this clear e6position by the all: %no4ing S%anda to Eaigheesha5ya# the eager en7uirer <t e6plained# ho4# follo4ing the gracious teaching of the Supreme Si5a# the Sage Ribhu# in his compassion# described to )idagha his personal e6perience of the e6alted state of non:dual undi5ided a4areness of the Self

Chapter T4o
Description of Si5aAs teaching to >umara
(The same teaching gi5en by Si5a to Ribhu)

Fou are of the nature of

0rahman

)idagha as%ed: ?hat is the re7uisite %no4ledge for attaining the %no4ledge of the Supreme 0rahmanG Please e6plain to me in detail the 4ay Si5a e6pounded it Sage Ribhu replied: )egating all the illusory attributes li%e the indi5idual(Di5a) and the Supreme(Para)# by clear in7uiry and fearlessly reali1ing the undi5ided supreme as !<:Am:0rahman"

Fou# yourself are the Supreme 0rahman 4hich is a mass of $6istence: Consciousness:0liss Fou# yourself are 0rahman# 4hich li%e the s%y# 4ith no form# the blemishless Reality# 4hich is complete#full and undi5ided Fou# yourself are the Supreme God 4hich %no4s no sorro4s of birth and death nor conditionings such as birth There is no doubt in this# hence reali1ing the %no4ledge that the Self is 0rahman#you#the Self# shall become the undi5ided Supreme 0rahman

)idagha# in a rapture of unparalleled Doy# praised the sage and implored him to instruct him further in the undi5ided %no4ledge of 0rahman Ribhu affectionately replied: Truly the 4orld ne5er e6ists# the 4orld 4as ne5er created# 4hen in7uired into fully all things that seem different from 0rahman# 4hich is the substratum of all# 4ill be seen to be only 0rahman# the Reality and nothing else

There is no maya(illusion)# no effects of maya# no delusi5e notion#no 4orld 4hich deludes )o fallacious ego# no mind# no acti5ity of mind# no intellect# no body# no action# no doer )o effect# no seer# and nothing to be seen# 4hat e6ists eternally 4ith nothing to be ac7uired or discarded is only 0rahman

There can be no statement that all does not e6ist )or that all is illusory )or that all is 0rahman )or that < am e5er 0rahman )or that 0rahman is < There is nothing such as you and me <t is only the Supreme 0rahman that e6ists Transcending all statements# undi5ided and immutable

All these forgoing statements of negation also do not e6ist# it is only the Supreme 0rahman that e6ists as the pure space of natural Consciousness Thus the Sage Suta ga5e the definition of 0rahman as S%anda ga5e it to Eaighesha5ya and ho4 the sage Ribhu related this 4ith lo5e to )idagha in the manner of e6position by the supreme Si5a

Chapter three
Description of the phenomenal 4orld being $6istence:Consciousness
All is <llusory All is only Consciousness The 4orship of the Attributeless

Sage Ribhu continuing further 4ith 4hat the Supreme Si5a told him said: The 4orlds# religious 5o4s# 5arious states# abodes# fear# supports# enDoyments and the multitude of relationships are all illusory 0ondage# liberation# sorro4# meditation# thought# gods and demons# the secondary# the principle#the highest and the separate are all illusory' There is no doubt of this

!?ho am < G"# !?hat is that or This G"# !< am &e"# these and other such sentences are unreal' ?hate5er happens in this 4orld is all illusory# there is no doubt of this All is <llusory# the 4orld is illusory# li%e4ise 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

&ear further the highly secret and 4onderful definition that 4as gi5en to me by the 3ord(<s5ara) on the e6alted >ailasa mountain 4hich < shall no4 gi5e for the benefit of all All that 4hich appears as differentiated is e5er of the nature of differenceless Consciousness alone'The nature of that e6tolled Consciousness# 4hich alone is# is the nature of the indi5isible Supreme 0rahman

The seer and the seen# the %no4ledge and the %no4able# the fi6ed and the changing# the gross# subtle and causal body all are Consciousness $6cept for Consciousness# there is no bondage# no liberation# no indi5idual(Ei5a)# no lord(<s4ara)# no 4orld# not an atom'?hate5er is Consciousness 4ill ne5er be destroyed # it is of the nature of the Supreme 0rahman

A complete 4orship of the attributeless Supreme Si5a is no4 described by Ribhu 4hich has to be performed in4ardly in the mind(manas:puDa) 4ith no e6ternal obDects in5ol5ed' <t mainly consists of a deep meditation 4ith the firm con5iction that < am the Supreme 0rahman Cne 4ho thus performs this pure 4orship e5en once as told in 9edanta 4ill remo5e all past impressions# tendencies# ignorance and sorro4

Chapter Bour
Definition of CneAs Self

Gi5ing the definition of the one 2ndi5ided $ssence and the 2ndi5ided $6istence

All is one 2ndi5ided $ssence' The Self# the Guru# 4hate5er can be spo%en of# light# body# mind# thought# %no4ledge all are one undi5ided $ssence The father# mother# husband # 4ife# those considered relati5es# the unrelated all are of the nature of the one 2ndi5ided $ssence 3ineage# clans# person# personality#e6perience# the aphorisms# their meaning# scriptures all are one undi5ided $ssence

< shall further d4ell on the 2nchanging $6perience# the most secret# the great and the 4ondrous# listen 4ith an attenti5e mind < indeed# am the undi5ided Supreme Space of Consciousness# The Supreme 0rahman 4ithout any di5isi5e differences the substance of Absolute Truth <# myself# am of the nature that has no interactions# no4here to go and has nothing li%e the 4a%ing# dream or deep sleep states

< am of the nature of the Supreme 0rahman# beyond the reach of mind and 4ords# 4hich remains as the Reality de5oid of the s%y and other elements# 4hich abides as the Cne# de5oid of anything anytime' < am the Supreme Consciousness that se5ers the %not of the mind' Those 4ho# as e6plained are benighted 4ith baneful ignorance# bereft of the grace of Si5a# 4earied 4ith a 5ariety of actions# 4ea%ened by material 4ants 4ill e5er 4ander in the 4oeful state' Thus did Ribhu e6plain to )idagha the meaning of the undi5ided Supreme Truth

Chapter Bi5e
Determination of the phenomenal 4orld being the 5oid and the the none6istence of all
All are li%e the horns of a hare All are 0rahman

Sage Ribhu begins this chapter by declaring all the mobile and immobile 4orld being li%e the horns of a hare' All that seen# heard of# all obDects# e5en the seer are li%e the horns of a hare &e continues 4ith this declaration co5ering almost e5erything and finally says# anytime any4here# the duality that delineates# the 4orld# indi5iduals(Di5a:s) and the Supreme is totally false# li%e the horns of a hare

The perfectly full Supreme 0rahman alone is the Absolute Truth# 4hich remains imperishable# untainted# in all the three periods of time'Cne 4ho listens to and understands this e6tremely secret truth 4ith no 4a5ering becomes 0rahman (ind# itself# is San%alpa(concept) and 9i%alpa(doubt) (ind # itself# is intellect and thought (ind# itself# is ego (ind# itself# is all inner faculties (ind# itself# is indi5idual and bondage (ind# itself# is the elements and e6pansi5e space

(ind# itself# is all the 4orlds# the greatest enemy# the great transmigration# birth# senility and death (ind# itself# is the great sorro4# the great blemish# time and all such (ind# itself#is the gross# subtle and causal body # the 4a%ing and dream stages The mind it is that is e5er the illusion a%in to the 4eb of 4i1ardry# li%e the son of barren 4oman# the mind itself is ne5er e6istent at all

Bor those 4ho become the seer alone 4ith nothing to see# And 4ho remain in a state de5oid of mental misconception# There is no 4a%ing# dream or deep sleep# )o death or deli5erance# and nothing else ?hat shall 4e say of the mind ensconced in the stillness of the solitude of the 5oid H Thus did Ribhu describe the certitude of the Absolute truth to )idagha

Chapter Si6
The chapter of the determination of !< Am 0rahman"

Spea%ing of the bath in the 4aters of 0rahman and the mantra for 0rahman

)idagha as%ed Ribhu the nature of his daily purificatory bath# the proper mantra to be recited' &e also as%ed 4hat is the libation(tarpana) and the fire oblation(homa) for it Ribhu replied: The best bath of all is the refreshing one in the reser5oir that is the Supreme 0rahman# the perfectly full# not different from the Self 0ra5e son H )o other bath in any other 4ater is a bath' < bathe al4ays in the differenceless e6panse of %no4ledge# the sea of Supreme 0rahman

< am e5er of the nature that is de5oid of the body# the senses# the mind# the ego and such' < am e5er of the nature that is non:dual that has not an atom of name and form'The certitude that < am the Supreme 0rahman is the sublime bath Thus < ha5e told you the easy 4ay of the purificatory bath' &ear no4 the mantra of the Supreme 0rahman 4hich is !<:Am:0rahman"# At all times this the best and essence of all mantras

The blemishless %no4ledge of the Supreme should be practiced by the daily constant# assiduous repetition of the incomparable mantra < am 0rahman for a long time'<t 4ould destroy all great sins and distress that dualism de5elops The < am 0rahman mantra alone 4ould destroy all false differences and the strong ills of the mind or thought'<t 4ould destroy all concei5able sorro4# desires of the heart# s4ollen anger and all concepts

The resounding <:am:0rahman mantra alone 4ill bring continuous meditation# sa5i%alpa(differentiated) samadhi# nir5i%alpa(difference less) samadhi and 4ould in5o%e immediate A4areness <t is e5er the <:am:0rahman that re5eals the blemishless %no4ledge of the Self' There is no mantra at all to surpass this rare mantra' Casting aside all mantra:s the see%ers of liberation should firmly# assiduously and uninterruptedly practice the <:am:0rahman mantra e5er'0y such changeless practice >no4ledge and 3iberation 4ill be attained in a moment

Chapter Se5en
Description of the t4in topics of Tarpana to 0rahman and &oma to the Self

Spea%ing of the Tarpana(3ibation of 4ater) and &oma(Cblation in fire) for

0rahman or Self

)idagha# < shall no4 tell you the daily tarpana(libation of 4ater) and homa(oblation in fire) as e6pounded by the magnanimous Supreme Si5a' These 4eighty 4ords are rare so listen 4ith an attenti5e mind As there is nothing to be 4itnessed# < am not of the nature of the 4itness' As there is nothing to be seen and none to see < am of the nature of the undisturbed only Cne(>e5ela)' < ha5e no special traits or acti5ities'This certitude of being 0rahman is itself the tarpana

< am of the nature that de5oid of mutations li%e birth and such# de5oid of 5acillating action# de5oid of body# senses# life# mind# intellect# thought or ego' This certitude of being 0rahman itself is the tarpana < am of the nature of the eternal 5oid# the great complete silence# the one changeless self# the e6halted fourth state(turya)# transcending the fourth state(turyatita)# that has none of these'This certitude of being 0rahman is itself the tarpana

3isten no4 4ith an un4a5ering mind the homa(oblation in fire) to the Supreme 0rahman: There is no listening and study for me# no thin%ing and reflection for me# The <:am:0rahman certitude itself is the rare homa There is no differenceless meditation for me# no undifferentiated absorption in meditation for me# no %no4ledge of the 5oid or non:dual liberation for me# < am the the Supreme 0rahman 4ithout a beginning such certitude itself is the rare homa

All 5eda:s are unreal# the scriptures are unreal# the meaning of 5eda:s is unreal'The 4orld mo5ing and unmo5ing composed of elements is unreal' The < am the supreme 0rahman certitude is itself the rare homa All manner of philosophies# all %inds of casts# all %inds of asrama:s (orders of life)# all names# all forms are indeed unreal' < am the Supreme 0rahman de5oid of all# such certitude is itself the rare homa

The <:am:0rahman certitude is the purificatory bath# the mantra# the tarpana and the homa' <t is all the presecribed duties# hence the see%er of liberation should daily incessantly practice the <:am:0rahman certitude Thus the great sage Ribhu lo5ingly and elaborately e6plained to )idagha# until all doubts in his mind had resol5ed# the %no4ledge e6pounded by the Supreme Si5a# 4ho benignly besto4s the boon of 3iberation and any %ind of aim in life(Purushartha)

Chapter $ight
Topic of the 3iberation 4hile ali5e
Definition of the Ei5anmu%ta (Cne liberated 4hile ali5e)

Ribhu said# < shall no4 e6plain the characteristics of a Di5anmu%ta' The one 4ho abides solely in the Self or 0rahman is called a Di5anmu%ta &e 4ho is definate of being Consciousness only# 4ho of the nature of Consciousness alone and 4ho does not remember anything else at all is called a Di5anmu%ta There is not e5en a little of mine# < ha5e no 4orld# no time # no space' < ha5e no obDects# < ha5e no being# there is no ablution or renunciation for me# such a one is called a Di5anmu%ta

Cne 4hose mind is li%e a motionless roc%# 4ho completely discards all other ideas# is rid of all false multiplicity and e6ists 4ithout differences# is peaceful#is a Di5anmu%ta Cne 4ho has the certitude of ha5ing no delusion# mind # intellect# 4isdom# ego# life and 5arious senses and has no enemies li%e anger# desire# defects or effects of intellect' Cne 4ho has has the steadfast certitude that < am 0rahman is a Di5anmu%ta

There is no birth# e6istence# gro4th# de5elopment# decay or death and no means of perception for me' There is neither childhood# youth# nor old age and no conditionings that can be e6perienced here for me'There is no non:duality or duality for me# < am the Supreme 0rahman# one thus established is a Di5anmu%ta The attachmentless Di5anmu%ta is one 4ho has the undi5ided Reali1ation that he is of the nature of Supreme 0rahman 4hich abides in itself as itself'&e is established all by himself as himself in himself and 4ho is enDoying the bliss of himself

Chapter )ine
Description of the topic of liberation outside the body

Definition of the 5idehamu%ta (Cne liberated out of the body)

&ear no4 )idagha the rare e6position of the characteristics of a 5idehamu%ta (one 4ho is liberated out of the body)'&e is a 5idehamu%ta 4ho is de5oid of all recollections abiding in himself in utter silence The one 4ho does not thin% that he indeed is 0rahman or Consciousness or the Cne' 3ea5ing aside e5en the certitude I the certitude that < am 0rahman I and is full of bliss is the 5idehamu%ta

Transcending the entire mobile or immobile 4orld# 4ithout the trace of truth or non:truth# %no4ledge or ignorance# meditation or non: meditation# thoughts or thoughtlessness# established in himself as the Supreme 0rahman is the 5idehamu%ta The 5idehamu%ta is the one 4ho has become the indi5isible Supreme Self' &e is a formless# boundless being 4ho has no interactions 4ith the cycles of birth and death

Thus < ha5e told you the characterestics of a 5idehamu%ta in the manner e6pounded to me by the gracious Supreme Si5a'&e 4ho listens attenti5ely and understands unmista%ably shall himself become the formless Supreme 0rahman Those 4ho ha5e not surrendered their minds to Si5a and do not reali1e that themsel5es are Si5a can ne5er attain the state of 5idehamu%ta# 4hich is to be the Reality itself' This is the truth# )idagha H

Chapter Ten
Description of the Self being all

All is of the nature of the Self

&ear this e6position about the greatness of the Self' The Self 4hich is of the nature that per5ades all the 4orld# transcends all the 4orld# is of the nature of all and beyond all# the e5er peaceful $6istence: Consciousness:0liss All obDects 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 0rahman# 4hate5er is seen apart is also the Self

The Self is beyond duality and non: duality# transcends the fourth state# e6ists as the blemishless self:illumined# to be loo%ed upon as our real# natural state To reali1e the Self of undi5ided bliss one should first consistently engage in sra5ana(listening)# one should daily engage in manana(reflection)# one should al4ays ha5e steadfast# profound# continuous meditation(nididhyasa) and one should al4ays practice the %no4ledge that < am 0rahman

All bodies# beings# e6perience# obDects# delusions# reali1ation# yoga and all obDects of yoga are indeed of the nature of the Self All longings# all acti5ity# 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:per5asi5e# perfectly full Self there is no 4orld or indi5idual(Di5a) or such'The Supreme Self is higher than the highest' There is no trace of doubt in this firm e6position# it is the truth ?hoe5er has steadfastly listened to and understood this e6position e5en once 4ill become 0rahman' Thus did the rare sage Ribhu discourse upon the greatness of the undi5ided Self to the great sage )idagha

Chapter $le5en
Description of the topic of the bliss of the Self
All is 0rahman and < am That

3isten blemishless )idagha H There ne5er is any such 4ord as duality# al4ays all is of the nature of 0rahman All the things of the 4orld and others# all appearances# all 5arieties of appearances# all thoughts# all e5er is of the nature of 0rahman All holy shrines# good and bad acts# happiness and sorro4# praise and indignity# repetitious birth and death# success and failure# bondage and liberation and all e5ents are of the nature of 0rahman

The beginning and the end# the bottom# top and middle# the past# present and future all are of the nature of 0rahman' There is no doubt about this'This is the Truth The Di5a(indi5idual) and other such superimpositions are all 0rahman# 4hich is the substratum' < am that 0rahman alone# 4ith trouble free a4areness of this you 4ill become liberated in the name of the pure Supreme Si5aAs feet'There is no doubt about 4hat has been said'This is the Truth

<ndeed < am only the supreme 0rahman# 4hich unfragmented# the Supreme light# 4ithout da4n or day# 4ithout cause and effect# 4hich is e5ery4here# 4ithout a second' Reali1e this e5er# son# 4ithout any delusion $5en if one is not capable of reali1ing this e6position as e6plained yet# e5en by reading this daily 4ith lo5e or contemplating upon it or by reciting this to others# one can ha5e his impurities remo5ed and become oneself the differenceless Supreme 0rahman

Chapter T4el5e
Definition of the topic of !0rahman# indeed is# all"

All is 0rahman alone

Bor the benefit of all < shall e6plain to you the rare e6position of Truth e6pounded earlier to me by the Supreme 3ord' 3isten 4ith one: pointed attention and unerringly understand its meaning The gross and 4a%efulness# the subtle and the dream# the causal and deep sleep and the e6periencer of all of all these three states of the body are only 0rahman'The 9yasti (discreet) 4hich ta%es on forms and Samasti(aggregate) is 0rahman only

The unattached fourth state(Turiya) and the e6periencer of it is 0rahman only'This# that and anything# man and 4omen are only 0rahman' That 4hich neither male nor female is only 0rahman The mountains and ri5ers# the shrines and holy 4aters# the gods residing therein# the ser5ices rendered to these gods all are only 0rahman'?hat is understood as here and beyond# all %inds of conditionings are only 0rahman

The primal ignorance# the actions arising therefrom# the %no4ledge that cuts asunder bondage is also only 0rahman' < am e5er only 0rahman# you are e5er only 0rahman# all others are only 0rahman# all is only 0rahman <f one utters# hears or teaches to others this e6position that all that appears as the 4orld# indi5idual or Supreme is only 0rahman# he 4ill thereby attain 7uic%ly the %no4ledge of the pure Supreme# get rid of the ego and become 0rahman# the perfectly full 0liss

Chapter Thirteen
Description of the topic of !Fou# indeed# are Consciousness"

All is unreal All is Consciousness

< shall spea% of that 4hich is e6tremely difficult to find in the scriptures# listen attenti5ely#All is simply unreal ?hate5er in the least is seen in this 4orld# 4hate5er in the least is spo%en of in this 4orld# 4hate5er in least is e6perienced in this 4orld: 4here5er :All that is only unreal The action of the mind# the action of the intellect and li%e4ise# the action of delusion and 4hate5er little there is apart from the Self: All that is only unreal

$5ery4here is only Consciousness# the Guru is per5aded by Consciousness alone# a4areness is only Consciousness# good action is only Consciousness# the silent Self is only Consciousness Consciousness alone is the uni5erse 4ith form# the Supreme state is of the nature of Consciousness and the immutability of Consciousness <ndeed you are Consciousness# indeed < am Consciousness# there is not an atom apart from Consciousness# All is Consciousness

All beings 4ho e6perience# birth# aging and death# 4ill# by turning to Si5a# 4ho has no birth or such# and reflecting and contemplating upon him # o5ercome the great delusion And so# being fearless# 4ith the %nots of their mind cut asunder by the undi5ided Supreme >no4ledge 4ithout a second# become the non: dual Si5a' Thus the sage Ribhu e6pounded the rare meaning of the Supreme to )idagha

Chapter Bourteen
Topic of the summary of all the settled conclusions

<n7uiring into the 2ndi5ided )ature

3isten# in this e6position# to the gist of the secret of all the settled conclusions'There is no duality or non:duality# 4hich are tal%ed about' Cnly the peaceful 0rahman is e5er e6istent# hence# you should start in7uiring into this < am e5er of the nature of the Supreme 0rahman# the Supreme Si5a# the Supreme Self# higher than the highest# pure# perfectly full# undi5ided'<n7uire steadfastly into this e5eryday

< transcend time# space# all obDects# < e5er transcend e5erything# < am of the nature that has not an atom of conceit or attachment' < am of the nature of the immaculate Supreme 0rahman# in7uire steadfastly into this e5eryday < am e5er of the nature of $6istence alone# Consciousness alone# only the good# the middle path# the non:dual' < am of the nature of the Self of all# 4ithout intellect and such# the abode that transcends the intellect# in7uire steadfastly into this e5eryday

< am 0rahman# < am 0rahman# < indeed am all' Daily and continuously be immersed in this in7uiry until this mode of !< am 0rahman" becomes stabili1ed'Then# cast this of too and become 0rahman established changelessly in the undi5ided blissful e6perience Those 4ho sincerely practice the >no4ledge that < am the Supreme 0rahman I the eternal# partless# ancient mass of bliss# the Reality# the utterly peaceful Consciousness I 4ill ha5e the a4areness of non:duality and thereby become the undi5ided Supreme

&ence until all differentiation disappears# one should al4ays remain in the beneficent bha5a(con5iction) that All is 0rahman and < am indeed# that Supreme 0rahman 2ntil all uncertainty and confusion disappears totally I and unmindful of anything else# be in repose in the < am 0rahma 0liss' Thus# the great sage Ribhu e6plained to )idagha the meditation of Cneness

Chapter Bifteen
Ribhu:)idagha Dialogue

The means for the con7uest of the mind

3isten H < shall tell you further about the Supreme that instantly besto4s 3iberation'?hate5er functions in 4hiche5er 4ay# 4hate5er thought in 4hiche5er 4ay are 0rahman only'The inDunctions of the 9eda:s# the great aphorisms# yoga and %no4ledge all are of the nature of 0rahman Birst# contemplate that all the seen is the seer# that is 0rahman and then proceed to e5en cast off that thought'Then# being lost in the silent meditation in the 5oid 4ill confer unsurpassed bliss and rid oneself of all fear'0ecause of this certitude turn your attention to abidance in meditation

Casting aside all and becoming the 5oid 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 ?hen thought is not there# there is not there in the least# the 4orld and its beings' <f it is there they are there'Therefore# son H <t is thought that is the indi5idual(Di5a) and the Supreme(para) and the 4orld'Cne must con7uer thought by any possible means' )o4# hear this

There is ne5er such a thing as thought at all# there is only the Supreme 0rahman# 4hich is all Consciousness# established as eternal and perfectly full Bor 5ictory o5er thought# this permanent certitude is the unfailing means# son H 0y this# destruction of the mind 4ill truly result# <f that results all 4ill shine as Consciousness Con7uest of thought alone is the great success# achie5ement# yoga# %no4ledge# purification# liberation# remo5al of sorro4 and the greatest happiness

0y the certitude that < am the Supreme 0rahman# 4hich is the Self# 4hich nothing but Consciousness only# achie5e the con7uest of thought The Self alone is the guru of the Self# the Self alone is the disciple of the Self'The Self alone can %no4 the Self# the Self alone e6ists as the Self' The Self alone can ta%e a4ay the self# the Self alone is the undi5ided fullness'0y attaining the certitude that < am the Self# Son H Achie5e con7uest of thought

2ntil there is the stability of the differenceless Reali1ation that 0rahman is all and < am that 0rahman you should meditate on the identity that 0rahman is all# < am 0rahman'?hen there is the a4areness of that identity the changeless Supreme >no4ledge that !All is 0rahman and That < am" 4ill become the natural(sahaDa) state

&ence# by the con5iction(bha5a) that all is 0rahman and that Supreme 0rahman is myself and ha5ing a natural a4areness by means of such con5iction (bha5a) I you shall achie5e con7uest of thought'Thenceforth# there is nothing else left for you to do )idagha H ?hate5er < ha5e told is certain# 4hy elaborate further G <f you are al4ays immersed# 4ithout the least e6ception in the certitude that !< am 0rahman" you 4ill achie5e con7uest of thought easily by that'There is no doubt about 4hat < ha5e said and 4hat < ha5e declared is the Truth

Chapter Si6teen
Topic of the 0rahman:0liss

Peace of (ind

)idagha H &ear me again e6pound to you the Supreme Truth of sublime 0liss'Those 4ho contemplate on this in their heart attain the changeless# peaceful state <# indeed# am the Supreme 0rahman:0liss e5er# 4hich is %no4ledge# the perfectly full# the thought:free# full of Consciousness and endless' $5er meditating thus attain peace Thought 4hich is a blemish does not e6ist# the 4orld that appears does not e6ist'2ntil you attain that state of being in a state of sleep 4ithout sleeping# continuously meditate thus and be at peace

$go there is none for me' )o sorro4 and no faults e6ist for me' )o happiness e6ists for me'There is no %no4ledge for me# no thin%ing for me# no body for me# and no senses for me 3ineage there is none for me' Relati5es there are none for me' )o enemies e6ist for me' )o mother and father e6ist for me'There is nothing to be e6perienced for me# no e6periencer # and no acti5ity for me There is no study of 9eda:s for me# no %no4ledge 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 Dapa# the 4orship# the highest'<n7uiring constantly 4ith the mind# be of the certitude that < am 0rahman' There is no doubt that < am 0rahman' Remaining silent# thus# is the Dapa There indeed is nothing as !oneself"# < am of the nature of the all:transcendent' < transcend 4ords# doing Dapa 4ith 4ords is meaningless# this is the highest e6planation of the mind

All beings are li%e corpses' All groups are as corpses'The 4orld is e5er unreal# all the uni5erse is unreal'There is no such 4ord as unreal# being something is unreal# you yourself are e5er 0rahman alone This listening is 5erily unreal' Reflection on that is unreal' Profound meditation too is unreal' This is the Truth# there is no doubt about this' All is 0rahman# e5er 0rahman# e5er 0rahman# 0rahman is one# the changeless Consciousness

Chapter Se5enteen
Topic of the glory of the Self

State of being the Absolute by %no4ledge of the Absolute

The A4areness of the Supreme 4ill arise only to those 4ho ha5e by the endea5or of their mind constantly persisted in 0rahman:practice# and thus con7uered the mind I ne5er easily for others 0rahman itself is the disciple# the guru# the god# the 4orship# the meditation and the %no4ledge of 0rahman' 0rahman is all# and That am <' 0y such differenceless %no4ledge# you yourself become 0rahman

0rahman itself is the father# the mother# the son# the other relati5es# the foe and the friend of 0rahman' 0rahman itself is the Self and the Self itself is 0rahman'The Self is not apart from 0rahman This Self# 4hich is of the nature of 0rahman# is all the things that manifest themsel5es as differentiated' 0y the differenceless %no4ledge that is a4are# that the Self# of the nature of 0rahman# is oneself# you yourself become 0rahman

?hen in7uired into thoroughly# this illusion 4hich has risen up as the 4orld and others on the substratum of all# that is 0rahman# is the only non: dual# pure substratum 0rahman itself' 0y reali1ing in oneAs blemishless mind that the superimposition of the 4orld and indi5iduals is on the basic substratum 0rahman and that differenceless 0rahman is myself# one shall a5oid the debilitating dread of transmigration

Cnly to those 4ho constantly# steadfastly and uninterruptedly practice the %no4ledge of the undi5ided Absolute# 4ill the %no4ledge < am 0rahman become natural Cnly to those 4ho ha5e conducted 9edantic in7uiry# 4ho ha5e resorted to sama(Tran7uility# e7uanimity) and dama(self:control) 4ill the reali1ation of the Supreme 0rahman nature come by'Thus the sage Ribhu e6plained the peerless Supreme to )idagha

Chapter $ighteen
Description of the topic of all pentads to be discarded

(editation on the 2ndi5ided nature

Reality is 0rahman e5er# there is nothing else' < do not e6ist# there is nothing as egoity' < am de5oid of codes of conduct and their fruits# < am 0rahman alone' All !this" is the Supreme 0rahman All is a built:up structure of 4ords and meanings' The apprehension of all the 4orlds does not e6ist' All holy 4aters# temples# gods# too are unreal'All being only Consciousness# the name !all" ne5er is' Renouncing all forms be of the certitude that all is 0rahman

!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 < are 0rahman# there is no uncertainty in this' <f illusion manifests itself apart from 0rahman# all is illusion from one end to another'There is neither body nor fi5e elements# nor the mind 4hich is a mere misconception

The apparent 4orld loo%s 5ariegated# it is the symbol of sorro4# insentience and unreality' The nature of this Supreme 0rahman is your Self I thus e5er meditate# 4ithout any duality# that < am the Supreme 0rahman There is nothing else that is seen here# all that is seen is 0rahman# the seer and < indeed am that 0rahman 4ithout a second'<f you e5er meditate thus# tirelessly# all the impregnable dirt that encrusted your mind as differentiation 4ill be completely cleaned up

<f it is not possible to meditate due to lac% of concentration because of the 4andering mind# e5en if you utter aloud !< am 0rahman# < am 0rahman# < am All"# the 4andering mind 4ill steady itself Casting out e5en the thought of being changelessly established# going e5en beyond !remaining as your o4n Self" and becoming of the e6clusi5e nature that is beyond the reach of mind and 4ords# Son H Attain the natural state(sahaDa)' There is nothing more to be taught here

Chapter )ineteen
Topic of the negation of name and form
Greatness of the Sage

0y the practice !All is 0rahman" 4herein there is not the slightest perception of the 4orld# the indi5iduals or the Supreme# attain that !< am 0rahman" state of mind that is filled 4ith the undifferentiated Consciousness and thereby rend asunder the bonds of originless transmigration Cne 4ho has attained such undi5ided undi5ided Supreme >no4ledge is rare to come by any4here in this 4orld'Cut of the countless millions such a sage 4ould be only one

< am 0rahman# indeed# 4hich transcends 4a%efulness# the dream state and deep sleep state' ?hich transcends duality# beyond the bodies# all e6periences# 4hich is per5asi5e and pauseless' Such is the certitude of the peerless sage < am 0rahman# indeed# 4hich transcends restless emotions# ignorance# multifarious things' ?hich is beyond the highest of the high# of the nature of the Consciousness# perfectly full in all 4ays# the changeless Supreme 0rahman'Such is the certitude of the peace:filled sage

?ho indeed is competent to describe the sublime that soars abo5e speech and mind G <t is e6tremely rare in any 4orld to attain such %no4ledge that is totally untouched by ignorance <t is 5ery rare to see and tal% to a sage 4ho is steadfast in the %no4ledge of the Supreme# 4ho is the embodiment of A4areness'<f by any chance# doing ser5ice to that supreme sage falls to oneAs lot# the supreme state of 3iberation 4ill also

< am ne5er born nor do < e5er die# < am ne5er a dullard or deaf person# < am neither a 4ea%ling nor a strong man# < am ne5er forgetful or ha5e a sharp memory# < am ne5er ignorant nor 4ise# neither in bondage nor liberated' < am e5er the undi5ided Supreme 0rahman# be of this certitude Continue in the !< am 0rahman" bha5a forgetting all this duality# 4hen this %no4ledge culminates# in sense:free# mind: free# boundless 0eing# become motionless li%e a stone of the nature of 0rahman and# rid of all 4ea%ness# enDoy unhindered 0liss

Chapter T4enty
Topic of the Secret <nitiation

3iberation by the certitude of the nature of the Absolute

)idagha H 3isten again to my e6planation: The prana5a mantra(aum) and all other mantras are of the nature of 0rahman' The inhaled# retained and e6haled breaths are of the nature of 0rahman Cne 4ho is of the steadfast certainty that all the apparent duality# 4hich appears as differences is one differenceless non:dual 0rahman# 4ill be liberated from the bondage of 4orldly e6istence

Though# due to the accumulated past impressions# thoughts may arise that only duality is the absolute truth'Transcend the fic%le mind and such and do not thin% of duality as inerasable# rather consider all of that# un4a5eringly# to be the non:dual Supreme nature <f your mind is al4ays your natural Self# it 4ill be irre5ersibly destroyed' This irre5ersible destruction of the mind# son H <s the great state of 3iberation'This irre5ersible destruction of the mind can only be attained by the one:pointed practice of the certitude of the Supreme 0rahman

0eing thus of the firm con5iction(bha5a) that !< am 0rahman" be established in the nature of 0liss' Casting aside that abide as the Cne e6istence# casting aside that abide as the attributeless# casting out that as 4ell remain as the nature beyond mind and speech 3ea5ing off e5en that abide as the Self# lea5ing aside that# abide as 0rahman alone'3ea5ing all the said so far abide as the true 9oid' 3ea5ing aside the 9oid# 4hate5er nature remains# e6ist as that nature

After losing the nature of remaining so# you 4ill be yourself I The state 4hich cannot be described by 4ords or thought or by the mind in the least' &ence after reaching That# the )atural State you 4ill be by yourself# all alone # as yourself Cr else# 4ith total renunciation of e5erything focus on !< am 0rahman"# al4ays remembering this# al4ays thin%ing of this# be e5er of the con5iction of being 4ithout any 7ualities the e5er transcendent Truth

< ha5e told you 4hat the Supreme Si5a in &is grace has taught me' A man of discrimination should ne5er tal% about this rarest of rare e6planation in the midst of materialistic# pleasure:prone fools 4ith inflated egos The courageous ones after ascertaining the Reality of 0rahman# e5en if desirous of obDecti5e enDoyment of any sort should consider it of the nature of 0rahman only and its obDecti5e nature illusory

0y meditating ceaselessly on 0rahman and obtaining the >no4ledge that there are no differences# and then being rid of of all the uncertainty of the 4andering mind# one can attain 3iberation# 4hich being of the nature of the Cne# undi5ided and non:dual' Thus the sage Ribhu lo5ingly e6plained to )idagha about the indi5isible Absolute

Chapter T4enty Cne


Topic of the definition of 0rahman

Contemplation of 0rahman Self

Again and again < say unto you the highest truth: anything apart from the Self is unreal indeed'There is no 4ord for unreality# Reality being e5er e6istent there is no 4ord for it < shall declare the definition of the Self for one eager for 0rahma:abhyasa(practice of 0rahman)# < shall spea% of it immediately 4ith an auspicious beginning All is 0rahman# <# indeed# am only Consciousness'There is nothing else# < indeed am the Supreme 0rahman# < am also the Consciousness:Self

Thought and other things ne5er e6ist All is of the nature of the Supreme 0rahman# 4hich full of Consciousness# nothing truly e6ists at all# all is of the nature of Supreme 0rahman# 4hich is Reality This duality does not e6ist at all at any time' All is of the nature of the Supreme 0rahman# 4hich is the Cne < am that non:dual Supreme 0rahman# be of this steadfast contemplation al4ays

<f practiced continuously# the con5iction# that < am 0rahman# 4ill itself be the meditation and absorption of the undi5ided Absolute'<t 4ill indeed be the %no4ledge of the Supreme 0rahman# it 4ill itself be the Supreme 0rahman All is e5er of the nature of the Self' The changeless Self# indeed# is of the nature of 0rahman' 0rahman is# indeed# of the nature of the e6alted Self'Cne 4ho has this identity firmly established for himself 4ill instantly be liberated from the bondage of 4orldly e6istence

The certitude that all is 0rahman immediately confers 3iberation'0rahman is the sa5i%alpa samadhi# the nir5i%alpa samadhi# the original samadhi' 0rahman# indeed# is certainly the 9oid# hence it said to be impossible to meditate on Borgetting# forgetting again# renouncing# renouncing again# lea5e off all acti5ities 4ith the attitude that < am established as the 9oid' Borgetting also that < e6ist# forget also that < am manifest

Chapter T4enty T4o


Topic of the ascertainment of 0rahman being all forms

The certitude of the 2ndi5ided )ature

)idagha H < shall tell you further about the complete and perfectly full 0rahman# 4hich of the nature of the substratum of all the uni5erse# 4hich itself is all and per5ades all There is nothing real# nothing unreal# nothing real:unreal' )o name and no form that arise# none liberated# none great# no liberation' )o anterior#no posterior# and nothing complete' Cnly the non:dual Supreme 0rahman is the Truth I 0e of the deep con5iction that < am That

There is no indi5iduality# no duality# no multiplicity' )o cause# no effect# no doer' )o appearances to see# and no one to see' Cnly the non:dual Supreme 0rahman is the Truth' 0e of the deep certitude that < am That Saying that all# e5er# indeed# is non: e6istent# is the changeless true mantra'Saying all# e5er# indeed# is 0rahman is the highest and greatest mantra of all' 0eing 5oid 4ith no thought of anything# indeed# transcends all e5er

As you del5e more and more into the deep con5iction that all is 0rahman and < am that 0rahman# being effecti5ely rid of concepts and doubts you shall become the complete# perfectly full Absolute (editation on the deep con5iction that all is 0rahman and that am <# is the preliminary means to attain supreme 3iberation' After practice# this con5iction too# 4ill naturally fall off' &ence# son H (ost steadfastly practice the con5iction# that all is 0rahman and that am < and attain true 3iberation

<f the con5iction that < am 0rahman is assiduously practiced daily# all misconceptions in the mind 4ill cease and all else 4ill# li%e fire 4ith all fire4ood consumed# be e6tinguished by itself in peace# in its o4n substratum# 0rahman' &ence all see%ers of 3iberation should practice at ease this con5iction that < am 0rahman# as Dust e6plained here' Thus the sage Ribhu# free from bondage# e6plained the indi5isible Absolute to )idagha

Chapter T4enty Three


Description of the topic of the nectar of %no4ledge and all being full of mind
The e6position of the truth of Ad5aita()on:duality)

To strengthen the %no4ledge of the undi5ided Supreme 0rahman# < shall tell further# noble soul H The conclusion that it is only 0rahman that e6ists# the mass of $6istence:Consciousness:0liss# the non: dual# that is the 7uintessence of the 9eda:s There is nothing that is !all" or a little or both# real or unreal or both# happiness or sorro4 or both# purity or impurity or both' ?hat is uni5ersally# perfectly full# the undi5ided Consciousness# the changeless is only the Supreme 0rahman

There is nothing of birth 4ith the gross and other bodies# no childhood#youth or senility# no relati5e or non:relati5e# no friends or foe of 4hich to spea%'?hat e6ists is the undi5ided Supreme 0rahman alone There is ne5er anything illusory# no time# no space# no obDect# no contemplation or bha5a that < am 0rahman# no differentiation such as 0rahman alone being the Reality'?hat e6ists is the undi5ided Supreme 0rahman alone

There is no 4itness aspect at all of all the de5elopments of the mind# there is no thought of !all"' The bha5a !< am 0rahman" does not ha5e the least e6istence# 4hat e6ists totally is the Supreme 0rahman alone Cne 4ho has not attained this undi5ided %no4ledge of 0rahman# is# indeed# the most unfortunate' Cnly one 4ho has %no4n the nature of Si5a as Consciousness 4ill attain the undi5ided Supreme 3iberation' Thus# the great Guru Ribhu e6plained to )idagha

Chapter T4enty Bour


Topic of the definition of the nature of 0liss
Attainment of 0liss by the bha5a (Con5iction) of the 0lissful nature

< shall spea% about the true e6planation about the mind full of 0rahman 0liss' < am de5oid of the Doy related to things# < re5eal the illusory Doy' < am the happy Self that is de5oid of acti5ity# there is no embodiment of the 0liss of the Self < am the pure Self# the highest 0liss# < am the 0liss of Consciousness# < am the non:dual# < am the 0liss of modes# < am the highest 0liss transcending %no4ledge and blemishless

There is only one great Self 4hich fascinates the mind# < am the only Cne 4ithout second# < am the only Cne and none other' < am the only Cne# de5oid of 4orlds# intellect# desire and delusion 0e of such con5iction 4ithout a doubt and immediately you are 3iberated in )on:duality' 3et one# 4ith an un4a5ering mind at least read such 4ords aloud

Chapter T4enty Bi5e


Topic of the Self being 4ithout characteristics
Supreme 3iberation by the bha5a (con5iction) of the pure 0rahman

Ribhu said# < am indeed 0rahman# < am indeed Consciousness# < am of the eternally pure nature# < am 4ithout the duality of beginning and end There ne5er is anything called mind# there ne5er is any remembrance' There can ne5er be any tal% about the 4orld as it is false There is no such thing as thought either' The thought that there is thought is itself non:e6istent' The bha5a that there being anything is non:e6istent

0e of the immediate con5iction that nothing e6ists# there is nothing to be seen' <# indeed# am 0rahman# the di5ine Self# the Self of all# the higher than the highest There is only the Self# the Self# indeed is the enDoyment'The Self# indeed# is the satisfaction' &appiness is of the Self' The Self # indeed# is the Self of the Self' <# indeed# am the Supreme 0rahman

Chapter T4enty Si6


Topic of the instruction of abiding as That itself

2ndifferentiated abidance in the )ondual nature

Ribhu said# < shall no4 tell you about being 4holly !That" itself# this is rare to come by# e5en for yogi:s' This is the secret of the 9eda:s# of all the scriptures That 4hich is the Supreme 0rahman# the Self of all# of the nature of $6istence: Consciousness:0liss I e5er abide as That itself That in 4hich there is no fear of duality# in 4hich nonduality a4a%ens# in 4hich peacefulness and nonpeacefulness both do not e6ist I e5er be That itself

That in 4hich ha5ing any bha5a is a delusion# speech and body ha5e ended in dissolution# the manifest uni5erse is yet unborn I e5er abide as That itself That in 4hich there is no microcosm or macrocosm# no conception of body# no !a4areness" of thought# no intellect or empirical %no4ledge# no conception of time I e5er abide as That itself That in 4hich there is no manifestation of things# no 5ictory or defeat# no utterance of statements I e5er abide in That itself

That in 4hich %no4ledge has not arisen# by %no4ing 4hich all is renounced# nothing else remains and by %no4ing 4hich there is nothing else to be %no4n I e5er abide in That itself That in 4hich thought is dead# oneJs body and mind are dead# 4herein memory finally dissol5es# the !<" is surely dead# desires disappear# delusion meets its death# time finds its death# yoga and satsang cease I e5er abide in That itself

Thus the bha5a of becoming That itself has been proclaimed# be thus al4ays I e5er# e5er# < am 0rahman# the e5er undi5ided and Doyful'All this is the remnant of thoughts# the muddying of purity'Thus renouncing all and forgetting e5erything# be li%e mere dead 4ood 3ea5ing aside the body li%e a corpse# renouncing e5en remembrance# firmly abide only in 0rahman as the goal' ?hoe5er hears this e6planation e5en once# though connected 4ith great sins# shall# casting of all# reach the Supreme

Chapter T4enty Se5en


Topic of the definition of 0rahman being the only Cne
Peace by in7uiry into the immaculate nature

All is ne5er e6istent in the least# 4hat is seen as all is only the Supreme' 0e immersed in the in7uiry that < am that 0rahman# 4hich is the endless undi5ided essence There is no 4orld of cause and effect li%e the illusory space and such' There are no manifold te6ts and commentaries riddled 4ith differences and obscurity 9ictory and defeat# gain and loss# sorro4# pleasure# praise# censure I none of these e6ist'0e immersed in the in7uiry that all is 0rahman and < am that

As there is no acti5ity of the mind# 4here arises the thought of this 4orld and others G As demeaning egoity does not e6ist# 4here arises the ideas of !<" and !mine"G 0e immersed in the in7uiry of ho4 anything any4here is 0rahman and # That# indeed # am < The deep con5iction that < am 0rahman is the most important means in the 4orld for attaining the undi5ided Supreme 3iberation' &ence# lo5ingly practice the differenceless con5iction ! < am 0rahman"

)othing 4as e5er born# 4here can the ne5er:born be G &o4 can there be gro4th of things unborn and non:e6istent G <f something subsists some4here its nature can be described but if nothing e6ists 4hat to describe G There is no fic%le mind e5er# so ho4 can there be a misapprehension of it G There is no such thing as listening# thin%ing# meditation or absorption(samadhi)'Thus# beyond the reach of mind and 4ords# e5er be in silence and steeped in serenity

0y the con5iction that all is 0rahman# the misapprehension of this 4orld and others as real 4ould disappear'The intellect# thought# mind# ego# elements# senses# %no4ledge# action# liberation and di5isions e6ist not &ear the purport of all this in brief' All that has been said is of the nature of the Supreme 0rahman alone# and that nature is immediate and is you and < and all# there is no doubt about this# )idagha H

Chapter T4enty $ight


Topic of the definition of the meaning of the great sayings
$6planation of the four Great Aphorisms

Bor the benefit of all# < shall tell here# in the manner the perfectly full Si5a has e6plained it# the meaning of the four great aphorisms# that directly re5eal the nature of the pure Supreme 0rahman The four aphorisms are: !Absolute >no4ledge is 0rahman" (PraDnanam 0rahma) 4hich appears at the end of the eminent Rig 9eda# !< am 0rahman" (Aham 0rahmasmi) 4hich appears at the end of the faultless FaDur5eda# !That you are"(Tat t5am Asi) at the end of delusionless Sama 9eda and !This Self is 0rahman"(Ayam Atma 0rahma) at the end of the rare Athar5a 9eda

< shall first gi5e the meaning of the first# !PraDnanam 0rahman"(Absolute >no4ledge is 0rahman)' All is percei5ed by >no4ledge as >no4ledge and nothing else# hence >no4ledge itself is called Absolute >no4ledge(PraDnanam) The meaning of the 4ord !0rahman" is the Reality# 4hich is Truth:>no4ledge: 0liss# of the nature of the substratum of the entire uni5erse 4hich is superimposed on it and not apart from it'0rahman# the Reality# indeed# is of the nature of Absolute >no4ledge

The direct meaning of PraDnanam is the conditioned indi5idual(Di5a) and of 0rahman# the infinite 3ord(<s5ara) conditioned by illusion(maya)' The one unconditioned Reality is the indicated meaning of both 4ords# 4hich is the undi5ided meaning of this great aphorism >no4ing and being as the undi5ided meaning of the aphorism as e6plained# can be said to be the mind in complete immersion in the undi5ided mode# 4herein one reali1es# < am indeed the Supreme 0rahman

Thus attaining the >no4ledge that < am e5er of the nature of the Supreme 0rahman# has been considered by the blemishless sages# Son H As the 2ndi5ided state# liberation 4hile yet ali5e(Ei5anmu%ta) 3ater# 4hen the undi5ided state disappears and all prarabdha(%arma remaining for this life) also disappears# the state that ensues as the one undi5ided essence# 4ithout the least trace of conditioning is 3iberation out of the body(9idehamu%ta)

3ea5ing aside the 4ord !PraDnanam" and !0rahman" and also the practiced bha5a(con5iction) that < am 0rahman# casting off all thought# and being in the last state of the 9oid that cannot be felt as anything is the state of the one 2ndi5ided $ssence (9idehamu%ta) Saying that < am the body is the dual state# saying that < am the 4itness of all is the 4itness state# saying that < am the one supreme is the undi5ided state' ReDecting t4o out of these three# assiduously practice the undi5ided state and be free of sorro4ful mental misunderstandings

)e6t# listen to the e6planation of the aphorism# !< am 0rahman"( Aham 0rahmasmi)'The 4ord meaning of the first 4ord !<"(aham) is the indi5idual(Di5a)# for !0rahman" is 3ord(<s5ara) and the endless identity of the t4o is the meaning of the 4ord !am"(asmi) <n7uiring 4ith the intellect into the single essence of this great aphorism# the undi5ided meaning and e6periencing it by in7uiring into it 4ith intellect# be of the nature of this proclaimed one undi5ided $ssence

Discriminating persons 4ho ha5e done such in7uiry and ha5ing practiced assiduously the !< am 0rahman" certitude al4ays ha5e the bha5a(con5iction) of being the one Absolute and thereby destroy all distortions of their mind fore5er 4ithout a trace &a5e this established perfectly fully in mind# 4ithout any sense of contradiction# the meaning of that statement !< am 0rahman" 4hich is the a4areness of the meaning of the term !undi5ided"' Thus casting off all 5ariety of past impressions# e6perience this undi5ided state

)o4# < shall tell you clearly the meaning of the statement !That you are"(Tat t5am asi)'Primarily !That" means the 3ord(<s5ara) conditioned by maya (illusion) and !you" means the indi5idual(Di5a) conditioned by ignorance(a5idya) The Reality 4ith a single nature that remains 4hen all these conditionings are to be reDected are eliminated# is the indicated meaning of both these 4ords# their identity is signified by the 4ord !are"

The Real Guru and Disciple


The real guru is one 4ho teaches you that# you# yourself# the indicated meaning of the 4ord !you"(t5am)# are indeed# 0rahman# the indicated meaning of the 4ord !That"(Tat)# that is# you are indeed the perfectly full# pure Supreme 0rahman The one 4ho reali1es it as such is the real disciple' &e has# after listening ardently to the e6position of the e6alted meaning of the undi5ided# and in7uiring 4ith a clear mind# obtained the pure con5iction that# < am# indeed# 0rahman

3istening# Reflection and Profound Contemplation


3istening(sra5ana)# 4ithout confusion to the undi5ided meaning of the great aphorism as e6plained by the Guru is the only true listening# nothing else $5en though the Guru declares that you are indeed the limitless 0rahman# Reflection(manana) on his 4ords should be initiated through a thorough in7uiry into e5erything# by reasoning 4ith discrimination and %no4ledge and all doubts remo5ed

After passing through listening and reflection# in order to o5ercome all counter:thoughts# one should be in continuous# profound contemplation (nididhyasa)# continuously night and day Cbliterating 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)' 0y this all distorted notions about the goal 4ill disappear

The 2ni5ersal a4areness and Direct $6perience


Abiding in the motionless 0liss of the Supreme 0rahman# 4ith no trace of duality and inimical influences that cause bondage# is# indeed# the uni5ersal A4areness# such a state of mind(0udhi) is the shining 2ndi5ided State The >no4ledge that gets spotlessly reflected in this state# is the undi5ided# supreme# direct $6perience'<t is those 4ho attain this state of undi5ided# direct $6perience# that become the 3iberated

< shall no4 tell you about the meaning of the fourth great aphorism# !This Self is 0rahman"(Ayam Atma 0rahma)' Directly !This"(ayam) means the conditioned(by ignorance) indi5idual(Di5a)# !Self"(atma) means the 3ord(is5ara) conditioned by maya(illusion) The indicated meaning of these t4o 4ords is the pure indi5idual(Di5a) and the 3ord(is5ara) 4ithout conditionings' The identity of the indirect meaning of these t4o 4ords is the meaning of the 4ord !0rahman"

0y negating all conditionings of the the Supreme and the indi5idual# by due in7uiry understand the meaning of the undi5ided identity indicated by this aphorism e6plained 0y daily# assiduously# practicing(the %no4ledge) that < am of the nature of the undi5ided Absolute# as understood from 4hat has been Dust said# e5er enDoy# unforgettably# your real nature# the meaning of the undi5ided# 4hich you ha5e forgotten

!That you are"(tat t5am asi) is the instruction or teaching# !Absolute %no4ledge is 0rahman"(praDnanam 0rahma) is the spiritual e6cersise for practice# !This Self is 0rahman"(ayam atma 0rahma) is a statement of perception and !< am 0rahman"(aham 0rahmasmi) is a statement of e6perience The aphorism !That you are" is a statement that ordains# !Absolute %no4ledge is 0rahman" is a statement for practice through reflection' !This Self is 0rahman" is a statement that confirms all these and !< am 0rahman" is a great statement of A4areness

&ence by understanding the meaning of the undi5ided by the statement !That you are"# by differenceless reflection on the great statement !Absolute >no4ledge is 0rahman"# by accepting as true the statement that !This Self is 0rahman"# $nDoy the meaning of the undi5ided as e6plained by the statement !< am 0rahman"

Chapter T4enty )ine


Topic of the definition of the illusoriness of All

Constant (editation on the nature of Pure Reality

<t is that 0rahman 4hich eternally endures# That is your o4n pure#true nature' ?hen the reality of the imaginary sna%e is thoroughly in7uired into# that reality is only the substratum of the sna%e:form# namely the reality of the rope and not the reality of the sna%e 3i%e4ise# upon deep in7uiry# the reality of the 4orld is reali1ed to be only the Reality of 0rahman# the substratum' <t is only that 0rahman# 4hich is e5er the Reality# that is your o4n nondual# true nature

The body# senses# life# confounded mind# intellect# ego# thoughts# the primal ignorance of these# 4hich all seem differentiated# on in7uiry are reali1ed to be only one Reality# the Supreme 0rahman The multiplicity of castes and la4s# the di5isions of orders of life (ashrama:s)# the changing actions and their performers# the results achie5ed# the true and false# all these considered different are all 4holly false# only the changeless Supreme

Tran7uility 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:e6istent# so 4here can all these be G The peaceful Supreme 0rahman is the only Reality The internal(adhyatmic) forces(manas I mind# buddhi I intellect# chit I thought and ahan%ara I ego)# their perception as the e6ternal forces(adhibhautic) and the di5ine(adhidai5i%a) forces so classified are all unreal

$6cessi5e recitation aloud of authorities 4ill cause fatigue of speech# hear%ening to a multiplicity of authorities 4ill cause mental confusion# in7uiry into a 5ariety of meanings 4ill cause mental malaise# hence# 4orthy son H 3ea5ing aside e5erything profoundly meditate that < am 0rahman (en of the highest intellect(buddhi) should first study and understand the correct meaning to be grasped from this and ha5e profound meditation in order to ha5e a direct perception(sa%shat%ara) of that Truth' They should not again and again go through the te6t

2nderstanding based upon the te6t of 5arious scriptures# 4ithout a trace of real e6perience of oneAs o4n is of no use but as a te6t' Thus after ha5ing understood the meaning of the te6ts# thro4 them a4ay and practice daily constant meditation intently for gaining complete >no4ledge The 4a5ering mind 4ill not easily let itself be controlled' To be in that 5ery same state day in and day out# one should be in profound# constant meditation upon ! < am the $ternal Supreme 0rahman"

They 4ho# 4ith pure lo5e# listen to this doubtless e6planation 4ith a5idity# 4ill ha5e all the sins of any %ind of birth burnt up and# in the t4in%ling of an eye attain 3iberation# 4ith the %nots of their heart cut asunder Bor the 3iberation of all# < ha5e e6pounded the meaning of the 9edanta# as made brilliantly %no4n to me by the Supreme Si5a' Thus did the sage Ribhu# free of all affliction# discourse to )idagha on the Absolute 4hich is free from all duality

Chapter Thirty
Topic of the nature of $6istence:Consciousness:0liss
Supreme 0liss by the certitude of the Supreme 0rahman

<n the fi5e:fold di5ision as $6istence# A4areness# 0liss# )ame and Borm# the maDor first three are of the nature of the Absolute# the minor latter t4o are of the nature of the 4orld'Casting aside these t4o# 4hich are mere 4ords# be of the certitude that < am the Absolute# 4hich remains as $6istence:Consciousness:0liss All disputations of Philosophies are# 4hen in7uired into# the pure Supreme 0rahman' 0eing of the faultless con5iction that < am the Supreme# be rid of all defects

Son H This 4orld and indi5iduals are only that perfectly full 0rahman# you are that nondual 0rahman' &ence# be full of the changeless A4areness# that 4hate5er eternal is 0rahman and < am that 0rahman Bor them 4ho are of the nature of the e6alted Supreme# there are none of the problems of this misery of repetiti5e birth and death' Therefore# as e6plained here# al4ays practice the certitude that < am the undi5ided Absolute'Thus did the e6alted Ribhu e6plain the limitless Reality to the sage )idagha

Chapter Thirty Cne


Topic of attaining of 0rahman# 4ith e6amples
The truth of nonduality e6plained through si6ty four e6amples

<n this discourse# < shall present to you# the certain >no4ledge of the unparalleled# undi5ided Absolute 4ith e6ceedingly 4onderful analogies that ma%e for interesting listening <f anyone 4ould be afraid of the 4ords of the son of a barren 4oman# or if anyone could drin% from the 4aters of a mirage or if a massi5e tree could gro4 4ithout a seed or if the mean minded could appreciate the fair mindedness of a 4ise one# the 4orld 4ould be real

<f a person 4ho died a month ago is seen to return in Doy# or if a dream obDect continued to e6ist in the 4a%ing state# or if the cro4 could 4al% the charming s4an: step# or should confirmed fools comprehend the greatness of an e6alted thing# the 4orld 4ould be real 3ay aside the ghost of doubt and fic%le phantom of duality by the mantra of the contemplation of the Absolute' Those 4ho listen and follo4 the endless strategies here described 4ill attain the complete 0rahman:>no4ledge' Thus did Ribhu propound to )idagha the undi5ided Supreme Reality

Chapter Thirty T4o


Topic of the instruction in 0rahman:Con5iction
Attaining the nature of the Supreme by the bha5a(attitude#con5iction) of oneself being the Supreme Reality

)idagha H 3isten to 4hat < ha5e to say# all is the Self and nothing else# < am the undi5ided Supreme Self' <# indeed# am the Supreme 0rahman# all is non:e6istent# < am 0rahman alone < am the substance of time# action# the 4orld# the seen and the seer' < am Dust Consciousness' $5er 3iberated < am# there does not e6ist anything as the indi5idual(Di5a) and bondage < am de5oid of the mind and the 4orld# the 4orld is al4ays Dust Consciousness' The mind is prone to the body concept' )on:in7uiry is the biggest foe

?hat is this in7uiry into the undi5ided Absolute G?ho am < G#?hat is this 4orld G ?hat is in this G ?hat is the Supreme Truth G As%ing of the Sadguru (true Guru) thus# and by 9edanta# ha5ing the certitude that All is 0rahman and < am that 0rahman# is the in7uiry Reasoning 4ith a concentrated mind# that the Supreme is all this# that 4e are That# and that the illusory 4orld is That# That is the Truth# and coming to the firm conclusion by 4ise discernment# is the in7uiry

?hen in7uired into# all the di5erse differences of the 4orld superimposed in their multiplicity on the Supreme 0rahman# the Truth# 4ill found to be nothing apart from the immaculate 0rahman itself As it only the Supreme 0rahman# the Self of all# that e5er changelessly e6ists# be of the steadfast bha5a (con5iction) that <# indeed# am the Supreme 0rahman# 4hich is permanent# and be rid of uncertainty

0ut for thought there is no phenomenal 4orld# but for the mind there is not an atom of the 4orld' As the mind arises in me# abides in me and subsides in me is filled 4ith Consciousness# there is nothing of the mind apart from me# filled 4ith Consciousness 0eing again and again# al4ays and continuously of the bha5a(con5iction) as declared here# become yourself of the nature of the blemishless Supreme 0rahman' Thus did Ribhu# the sage of clear 5ision# e6plain the undi5ided Truth to )idagha

Chapter Thirty Three


Topic of the instruction in 0rahman:Con5iction
The greatness of the undi5ided %no4ledge of the Self

)idagha H < shall further tell you about the undi5ided >no4ledge of the Self' Those 4ho listen happily to this auspicious e6planation shall ne5er be submerged in the ocean of 4orldly misery Son H The Self# 4hich is our nature# is the indicated meaning of the 4ord !<" and that of !0rahman" is the nature of Supreme 0rahman' The identity of the Self and the Supreme is the undi5ided Truth# proclaimed in the great aphorisms li%e !< am 0rahman" and others

The >no4ledge of the Self I of the con5iction that < am 0rahman# 4ill dispel the delusion that < am the body and such' This con5iction arises out of deep discrimination and is by far the best yoga The >no4ledge of the Self# 4hich is the reali1ation that < am 0rahman# 4ill stand fast only for the practitioner 4ho practices al4ays the con5iction !< am 0rahman"' <t 4ill destroy all superimposition and repeated practice lead to samadhi(intense absorption)

<f the e5er mo5ing fic%le mind meanders or 4a5ers# ma%ing a moc%ery of meditation# one can recite aloud the 4ords of this te6t on the topic of the motionless# undi5ided Self' Say aloud that !< am the Supreme 0rahman" and it 4ill dispel all distractions Therefore# casting aside all intellectual differences that there is e5en an atom apart from 0rahman and strengthening yourself 4ith the firm resol5e# that 0rahman is all and < am That attain the e6perience of the originless# endless# undi5ided nature# and be filled 4ith That

Chapter Thirty Bour


Topic of the settled conclusions
All is 0rahman# the Self is all and the greatness of the ! < am 0rahman" certitude

)othing is created at any time# nothing e6ists at any time# nothing is destroyed at any time# nothing at any time e6ists I nothing at all# <t is only the one complete# perfectly full 0rahman# 4hich is e5er 4ithout duality that e6ists at all times e5ery4here The Supreme 0rahman is not different from the Self' There is not the least bit apart from the Self# 4hate5er is seen as superimposed on the Self is# indeed# the Self'The Self is the undi5ided e6panse of Consciousness# completely peaceful and perfectly full 0rahman

The !< am 0rahman" certitude is:


The great holy shrine# dharma# 4orship and mantra The great yoga and meditation The great renunciation and destruction of mind The great gift# personal e6perience and pure %no4ledge <ndeed# 3iberation 4hile ali5e(Ei5anmu%ta) <ndeed# disembodied 3iberation(9idehamu%ta)

Chapter Thirty Bi5e


Topic of the 5oidness of the phenomenal 4orld
The samadhi of abidance in the Self by the %no4ledge of the certitude of )onduality

There is no mind or its distortions# no delusion that the mind is the cause# no 4a%ing# dream or deep sleep states# no name or form# no !me" or !you"' )othing else e5er I ne5er anything at all )egating all differences by in7uiry and abiding as the nature of the undi5ided Absolute 4ith nothing separate# abide changelessley in the Self

Cf the three modes# the dualistic mode of !< am the body" and such# the 4itness mode that < am the 4itness of all# and the undi5ided mode that < am the one Absolute# reDect the first t4o and settle in the third Thus attaining the the differenceless %no4ledge of the Supreme 0rahman# by the undi5ided supreme mode# and being rid of all the original bondage of the misery of the 4orldly e6istence# e5er 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 bha5a(con5iction) that 0rahman is the Reality attain complete reali1ation of the Supreme Thus did Suta# 4ho 4as 4ell 5ersed in all things# graciously address the assembled sages# telling them ho4 the omniscient S%anda con5eyed the great Truth by narrating the dialogue bet4een the sage Ribhu and )idagha

Chapter Thirty Si6


Topic of the dissolution of all
$ffacing the mind by the con5iction (bha5a) of being the 2ndi5ided Absolute# and destruction of ignorance and such by the con5iction(bha5a) of being the 2ndi5ided 0rahman

$5en <f one has all the education in the 4orld# if the mind does not remain firm and undisturbed# the intractable tra5ails of transmigration 4ill ne5er cease# there is no doubt about this All that is seen as the obDecti5e 4orld is# indeed# the Absolute# and that nondual Supreme 0rahman is myself# by such intensely steadfast con5iction(bha5a)# con7uer the mind

<f# due to the originless tendencies(5asana:s) of 4orldly e6istence# the undi5ided# undifferentiated %no4ledge does not pre5ail in the mind# e5en after constant daily in7uiry# one should resort to the !< am 0rahman" bha5a(con5iction) again and again <f you are of the constant con5iction that < am 0rahman and < am all# all the creeping ideas of differences that the 4orld# indi5iduals# the Supreme# you and <# and this are each separate 4ill disappear

0y the !< am 0rahman" bha5a(con5iction)# desire and anger# greed and infatuation# arrogance and Dealousy# conceit and pride# all 4ill be entirely effaced# there is no doubt about this 0y the !< am 0rahman" bha5a(con5iction)# all merits# all manifest 4orlds# all pairs of opposites# all other e6istences# all other connections 4ill be effaced# there is no doubt about this

&ence# e5er pauselessly practice the !< am 0rahman" con5iction# thereby relin7uishing all ideas of difference# and be of the nature of undi5ided 0rahman The 4orthy sage Suta dsicoursed to the assembled sages of pure heart 4hat the omniscient S%anda# in his unbounded grace told the eager in7uirer Eaigheesha5ya# 4hich is the e6planation Dust declared as told to )idagha by the sage Ribhu

Chapter Thirty Se5en


Topic of the negation of mental modes
Abiding as the nondual 0rahman by the undi5ided Supreme Certitude

<f you al4ays practice fla4lessly the certitude that the body# the senses# the beings# the ideas# the mind# the thoughts# the ego I none of these e6ist# nor does their root# ignorance e6ist and ha5e the firm certitude of being the Supreme 0rahman all differences of the mind 4ill 5anish All proDections that arise as in a picture# such as the decisi5e functioning of the intellect# the doubtful functioning of the mind# the eerie emanations of thought# the multiplicity of e6periences# all are of the nature of Supreme 0rahman

The idea that < am 0rahman# the concept of Guru and disciple# the e6perience that < am 3iberated# the understanding that all is 0rahman I all is 0rahman# be of this certitude <t is only to those of profound meditation that this e6perience 4ill result and ne5er to those 4ho are dominated by the hopping mind' &ence# al4ays practice the one: pointed profound meditation that all the illusory appearances are indeed# the Supreme 0rahman# the substratum and < am this 0rahman myself

Chapter Thirty $ight


Definition of the eulogy of the treatise

The greatness of the treatise

?ith conclusi5e certitude < shall tell you about the greatness of this treatise# 4hich is the essence of all 5arieties of treatises# the 7uintessence of all essences# the most secret and e6tremely rare < am e5er the $6istence alone# the Consciousness alone# the 0liss alone# the pure Absolute# the 4holly complete# the highest of the high# the Supreme Si5a# the Supreme 0rahman# there is no doubt about this

$5en if not competent by nature# to listen to and understand the substance of this treatise or Dust read sincerely daily# one 4ould progressi5ely attain undi5ided >no4ledge and thereby become 3iberated# this is the truth &ence# casting aside e5erything# al4ays ta%e to the practice of 4hat is e6pressed in this treatise' Renouncing all mantra:s# holy baths# homa:s# 4orship# ser5ice# lessons# the guide# the Guru# all the 4orld# also# this te6t should be practiced

&ere indeed is the highest 3iberation# the supreme happiness# the repose of thought# the rending asunder of the %not' Renouncing all sastra:s(scriptures) read this te6t silently and 3iberation is certain'<f one hears this e5en once in the midst of life# he too# is 3iberated Cnce in the days of yore# my father(0rahma)# 4ith a doubt arising in his heart# that none 4ill get liberated by this te6t# secreted this by thro4ing it into the ocean of mil%

Then# coming to %no4 of this# < immediately retrie5ed this 4hen it 4ashed ashore on the ocean of mil%# and my father 4as furiously enraged 4ith me Departing from that 4orld# that day# < reached this 4onderful holy spot of >edara' And today# mo5ed by your de5otion# < ha5e e6pounded this treatise for the benefit of all 0esides there is no one in this 4orld competent to understand the meaning of this treatise and to communicate it to a competent disciple# <s not this pure Supreme >no4ledge# indeed rareG

The undi5ided >no4ledge is rare to come by# so also is this treatise a rarity' The one 4ho teaches graciously# the one 4ho listens attenti5ely and the one 4ho understands are all a rarity indeed' < ha5e said all that < ha5e to say' )o4 < shall beta%e myself else4here &earing these profound 4ords of Ribhu# o5ercome 4ith Doy and 4ith tears of happiness 4elling up in his eyes# his body in trepidation 4ith o5er4helming de5otion# )idagha prostrated himself 4ith humility# and# his 5oice cho%ing# in ecstasy# uttered this:

C 0rahman H &a5ing achie5ed 4hat < sought# < am satisfied' <ndeed# < am# there is no doubt about his' 0y the darshan(sight) of your great Self my life has become fruitful There is no occasion for this# <# indeed am not real#Fou# indeed# are not# nor is there anything of mine'The 4ord !0rahman" e6ists not and there is not e5en the slightest 0rahman: bha5a(con5iction about 0rahman)# this te6t does not e6ist for me' All e6ists as 0rahman

The sentence !All is 0rahman" e6ists not# enough of the dualistic differentiation of !That" and !Fou"'Thus# there is nothing in the least# at any time# any4here' All is afflictionless peace There is only Cne and no second# the 4orld composed of parts 4ith pairs of opposites# the defects of the 4orld# the samsara# the mode of duality# the 4itness mode# the undi5ided mode# the undi5ided essence do not e6ist

There is no Guru or Sisya(disciple) in the least' All this < ha5e reali1ed merely by ha5ing a darshan(sight) of you# there is no doubt about this

Ch# < am the 3ight of lights# ha5ing attained the 0rahman: 3ight# Cbeisance to you# good Guru# 0rahman H Cbeisance to you# dear Guru

Thus prostrating# )idagh stood silent# in complete Doy

Chapter Thirty )ine


Topic of the description of )idaghaAs e6perience
)idaghaAs eulogy in lo5ing 4onder Cf the grace of the Guru and description of his 4onderful direct e6perience of the 2ndi5ided Reality

The blemishless sage Ribhu again affectionately addressed sage )idagha: Did you understand the greatness of the rare:to: find undi5ided >no4ledge e6plainedG did you attain 0rahmanG did you attain the state of being That# de5oid of all the 5acillating distortions of the mindG 0est among Gurus# oh H 0y your compassion < ha5e instantly reached the certitude that all is 0rahman# Ch H 0y this e6pansi5e# definite certitude < am at peace 4ithin myself# the Absolute

Till this day < had been spoiled by the enemies li%e# nescience# the mind# ideas of action# ideas of indi5idual(Di5a)# today# < ha5e all these remo5ed by your compassion ?hat seemed to be !<"# as apart# as aeons of time# became 0rahman' ?hat loo%ed li%e being# li%e here and hereafter also became 0rahman# 4hat loo%ed li%e this and that also became 0rahman' All manner of appearances became 0rahman# 4onderful is your grace H Ch H &o4 4onderful H

?hat appeared to me earlier as impurity has today become the delusionless Supreme 0rahman# 4hat appeared to me as my mind has become the 2ltimate Truth# the Supreme 0rahman# 4hat appeared to me as action# as despicable# has today# become the perfectly full Supreme 0rahman ?hat appears as thought# has itself become 0rahman' All is 0rahman# indeed# and < am That I by such understanding of the undi5ided Absolute and thereby being rid of all differences as !all" and !<"# discarding 4orldly attachment < ha5e become the Supreme 0rahman

<# indeed# ha5e become# the eternal# the peerless# the pure# the subtle# the blemishless undi5ided Supreme 0rahman# C# (aster H &o4 great is your grace H &o4 great H Stating thus# 4ith utmost deference# in front of the sage Ribhu# the nondual e6perience he had attained in the undi5ided Supreme 0rahman# )idagha# himself transformed into the undi5ided# 4ithout the minutest misapprehension# and identifying himself 4ith the Supreme 0rahman# enDoyed untrammeled 0liss

Chapter Borty
Topic of the description of )idaghaAs e6perience
)idaghaAs declaration of his being 0rahman# the seer# 4ith nothing to see and no obeisance to be offered to a Guru

Sage )idagha continued: (aster H by your steadfast compassion < do not percei5e the body that appears as gross#subtle or causal' < do not percei5e the deluded mind# time or space and such' < ha5e become the Supreme 0rahman 4ithout a trace of anything illusory < do not percei5e any duality or nonduality# any Doy or sorro4# any praise or blame# any differences of multiple religions# any 4ords of instruction# < ha5e become the changeless Supreme 0rahman# re5ered one H

There is no 4ay < can recompense you here# < offered you my body and mind# but you burnt them to ashes# < offered you myself but that too you made your o4n Self' < am submerged in the ocean of !<: am:0rahman" and dissol5ed therein &ence there is nothing for me to gi5e and for you to ta%e and go else4here' According to your teachings there is nothing apart any4here# there is no scope for you to instruct and for me to learn' ?hat a 4onder this is H Re5ered one H

Fou the Sadguru(true Guru)# 4ho gi5e 4ith grace# do not e6ist# < the disciple to recei5e# do not e6ist' Should < no4# in dichotomy# as you and <# bo4 to you 4ith re5erence# should be doing a distinct disser5ice to myself' All being e5er one Consciousness# the best thing is to be totally silent' <n my days of ignorance < did feel differences 4hich ha5e no4# by your grace# totally gone'Apart from seeing all the illusory appearances as 0rahman# there is nothing that < see as apart' 0y this intense# definite certitude# < ha5e become the Supreme 0rahman# all Consciousness

Chapter Borty Cne


Topic of the description of )idaghaAs e6perience
)idaghaAs narration about becoming The 0rahman of Truth:>no4ledge:0liss infinite

(aster H <n delusionless Doy < shall say more about the e6perience of the undi5ided Absolute' < ha5e become the Supreme 0rahman# the Cne# 4ithout any conditioning of attachment such as thought# di5ision such as maya(delusion) and duality of the 4orld# the indi5idual and the Supreme <# indeed# ha5e become 0rahman# the Truth# the motionless# the eternal# the partless# the pure# the mass of 0liss# the unsurpassed Supreme 0rahman

<# indeed# ha5e become 0rahman# the unmodified# the blemishless# the attributeless# the per5asi5e# the indestructible# the uni5ersal# 4ithout superimposition# the immaculate Supreme 0rahman ?hat a5ails e6planation in 5arious 4ays G <t is <# indeed# 4ho ha5e become all that appears as separate in the phenomenal 4orld' <t is <# indeed# 4ho ha5e become the Absolute# Dust That# standing alone

Di5orced from any of the dignified# philosophical dissertations# 4hat shall < say of the undiminished greatness of myself# rid of all the defects of !<" and established as the undi5ided Supreme 0rahman G 3ord H <s not all this the po4er of your compassion G < ha5e been describing the undi5ided# supreme certitude# in the manner < ha5e obtained it# all that is said here is the Truth' Saying thus# )idagha abided in the 0liss of the nature of the pure Absolute

Chapter Borty T4o


Description of the praise of the Guru by )idagha
)idaghaAs description of the greatness of the treatise# of its teacher and of the grace of Si5a that besto4s the >no4ledge

)idagha said: the narrator of this treatise is Si5a himself' The father gi5es birth# the Guru destroys birth' <n the practice of 4hat is contained in this treatise# sincerity# indeed# is the highest moti5ation Sincerity is the greatest harbinger of good# the cause of the identity of the indi5idual self and 0rahman# the cause of listening to the teaching that 0rahman e6ists# and the cause of resorting to meditation in such a bha5a(con5iction)

The father and other relati5es cannot remo5e the originless bondage of 4orldly e6istence# simply because they gi5e one only an endless succession of bodies' <f in7uired into 4ith deep thought# all such relati5es are only ener5ating enemies To attain the >no4ledge of the identity of the indi5idual and the Supreme# nothing else can be the cause e6cept faith' There is no %no4ledge that compare 4ith that contained in this treatise' This >no4ledge is easy to attain as there is no strain in the nondual con5iction(bha5a)

Therefore# only those 4ho abstain from other treatises and practice only the tenets of this treatise# does the differenceless# undi5ided# Supreme >no4ledge result Thus did sage )idagha# on the strength of his personal e6perience and by the di5ine grace of his Guru# describe the glory of this treatise# in delectable fashion in the presence of the Guru and abide in the 0liss of identityless nature' Thus S%anda graciously e6pounded this to Eaigheesha5ya' So said Suta to all those assembled

Chapter Borty Three


Definition of the Si5a:5o4s#4hich are the means to $nlightenment
)idaghaAs narration of attaining the state of Ei5anmu%ti(liberation 4hile yet ali5e)# abiding as the nature of the eternal# pure# reali1ed# liberated# infinite Consciousness by the grace of the Acharya(teacher)

The great sage )idagha# in blissful rapture# further praised the Guru thus:?orthy guide H 0y your discourse < am rid of the delusion of the 4orld and all# and ha5e become 0rahman# Truth:>no4eldge:infinity Supreme Guru H 0y the instruction 4ith 4hich you ha5e graced me# < ha5e become 0rahman# the one infinite e6panse of Consciousness# rid of the di5ision as the indi5idual# the Supreme and the 4orld

The 4earing of ashes 4ith de5otion is called the !5o4 of the Pasupata:s"# <t is by 4earing of the ashes# symbolic of the Truth# that instantaneous >no4ledge of the Absolute 4ill result 0y resorting to the Pasupata 5o4 for one 4hole year# < ha5e reached your feet# re5ered one H 0y your grace < ha5e today attained the undi5ided >no4ledge and abide in the Self

Sadguru(true Guru) H As instructed by you# meditating ceaselessly# lo5ingly# uninterruptedly# constantly# unfatiguedly and sincerely that < am the attributeless Supreme 0rahman# < ha5e myself become the great A4areness The 9idehamu%ta(one liberated out of the body) is the one 4ho is free from the indi5idual conditionings li%e mind and others# and free from the cosmic conditionings li%e maya(delusion) and such

The 9idehamu%ta is de5oid of all di5erse states li%e 4a%efulness and others# of name and form and of any superior or inferior' &e is completely free from e5en the certitude ! < am 0rahman" and e6ists blemishlessly as the Supreme 0rahman alone Abiding as the nature of substratum of all# < ha5e become 0rahman# 4hich manifests as all' < ha5e become the non:dual 0rahman# 4hich is established as the undi5ided# 4ith nothing apart

All is your grace' Thus concluded )idagha# in all humility# his panegyric on the praise4orthy 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 4ho 4ere assembled# as faultlessly e6pounded by S%anda to Eaigheesha5ya# remo5ing all his sorro4

Chapter Borty Bour


Description of the epitomi1ed instruction by Ribhu
$6tolling the greatness of this te6t# ?ith profound meditation as the Primary means for obtaining The grace of the Supreme Si5a

Bor the benefit of all# for all time# the immaculate sage Ribhu# continued further# affectionately addressing )idagha# 4ho had recei5ed the undi5ided# supreme >no4ledge 4ithout a second Son H Fou ha5e achie5ed your goal by attaining the highest undi5ided >no4ledge' 3isten# no4# to the method by 4hich all intelligent see%ers in this 4orld after 3iberation daily assiduously practice meditation# in complete concentration# until the cascading compassion of the Supreme Si5a touches you

<# indeed# am of the nature of imperishable e6istence# 0rahman# the attributeless# the afflictionless# the all per5asi5e' <# indeed# am of the nature of 0rahman# the eternal# the pure Absolute# 4hich is all Truth' Thus# steadfastly# should one constantly#profoundly meditate <t is only to those# 4ho# in adherence to the a6ioms of the great aphorisms of 9edanta# continuously meditate 4ith lo5e# 4ithout confusion# for a considerable period that the rare compassion of the Supreme Si5a 4ill flo4 and the blissful Supreme >no4ledge# the A4areness# 4ill result

&earing the e6hortation of the Guru in this manner# the e6alted )idagha eulogi1ed him# and abounding 4ith lo5e# offered home and family and all to the Guru and also himself as son Glory to you# my Sadguru(true Guru)# 4ho has by conferring the 4orthy# undi5ided supreme >no4ledge on me# long submerged in illusion and in the 4hirl of thought that the erroneous path of action 4ould enable me to reach the goal# made me 5erily# That itself H

The Guru then addressed the sage )idagha# 4ho has surrendered all as Guru Da%shina(offering to the Guru) and engaged himself in matchless ser5ice Son H Fou ha5e attained intense# steadfast# complete >no4ledge of the Supreme 0rahman' Though this is true# pursue the !< am 0rahman" certitude ardently and pauselessly e5ery day# and abide in your natural state# until you attain 9idehamu%ti(disembodied 3iberation)

Anything apart from total# intense !< am 0rahman" certitude does not contribute to 3iberation at all' Cnly those 4ho practice the !< am 0rahman" certitude day after day does the rare 3iberation result easily There is nothing e6cept this treatise specified for obtaining the changeless# steadfast# !< am 0rahman" certitude# the means for undi5ided supreme 3iberation'This treatise is the essence of all the 4idespread 4or%s in all the multiplicity of 4orlds

As Ribhu made this maDestic declaration addressing all# )idagha# 4ith unconcealed Doy 4as bathed in the ocean of 0liss &earing the beautiful Ribhu: )idagha con5ersation# Su%a and other sages# attaining the reali1ation of the Supreme 0rahman that is free of bondage to the body# became of the nature of that Supreme 0rahman 4ithout bondage

Then all the great sages# bo4ing in Doy and affection to sage Ribhu said: Changeless (aster H Fou ha5e ta%en us# 4ho ha5e ta%en refuge in your feet# into your grace# ferrying us across the ocean of originless ignorance and 4orldly sorro4 The boat you used 4as of the instruction in 0rahman >no4ledge# to attain supreme 0liss on the shores of the Supreme 0rahman# and protected us from further onslaughts of the miseries of mundane e6istence

Sage Ribhu ha5ing ele5ated )idagha 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 3ord(<s4ara) on (ount >ailasa# remained in endless 0liss 3i%e4ise# < (S%anda) ha5e graced you# Eaigheesha5ya# 4ith this' )o4# < shall proceed to grace you 4ith subtleties of the 5arious aspects of this >no4ledge# listen H

All the indi5iduals(Di5a:s) in this 4orld# should# to begin 4ith# perform actions prescribed in 9eda:s' ?hile doing so they should al4ays 4ear the di5ine ash# triple stripe# rudra%sha (holy berries)# and properly 4orship the manifest# great linga (monolithic symbol of Si5a) daily ?hat a5ails a surfeit of statements G Cnly those 4ho conform to the adDuncts of >no4ledge as aforesaid and in7uire into this treatise# 4ill attain the steady >no4ledge of this treatise emanating from Sambhu (!the besto4er of happiness")' Thus Shanmu%ha e6pounded to Eaigheesha5ya this incomparable treatise

Suta# follo4ing the same 5ein# graced all the great sages 4ith the narration of this treatise' 3istening to this eminent treatise# and steadfast in the >no4ledge of the Supreme 0rahman# filled 4ith Consciousness# and enDoying di5ine 0liss# all those sages# in steadfast commitment# turned to the Guru 4ith undiminished lo5e# and praising him in all humility# became That itself and re5elled in their natural state

Cbeisance to the t4in feet of the great sage Suta# 4ho has narrated this treatise H Cbeisance to to the t4in feet of 9yasa# 4ho faultlessly e6plained this to him H Cbeisance to the t4in feet of the great e6alted sage Eaigheesha5ya# 4ho raised this topic H Cbeisance to the t4in feet of Shamu%ha# 4ho e6pounded and e6plained all this to that sageH

Cbeisance to the felicitous feet of the (other# 4ho# in all grace# taught this to him H Cbeisance to the feet of the blemishless )idagha and e6alted sages 4ho responded 4ith 7ueries H Cbeisance to the feet of the matchless sage Ribhu# 4ho dispelled their dar% ignorance 4ith his e6position Cbeisance to the feet of the Supreme Si5a# higher that the highest# 4ho# in his lo5e# taught him (Ribhu) all this