Sie sind auf Seite 1von 19

The Essence of Ribhu Gita

Selection and English Translation By Prof. N. R. Krishnamoorthi Aiyer

Sri Ramanasramam, Tiruvannamalai
Third Revised Edition: !!"
# Sri Ramanasramam
Sri Ramanasramam is ha((y to (u)lish this )rilliant English a)ridgement of a
monumental *or+ *hich Bhagavan Ramana refers to often in ,is Tal+s. -t *ill )e noted
that the translator has included in his selection (assages made familiar )y Sri Bhagavan.
Bhagavan Ramana encouraged the translator to study the Ri)hu .ita as his sadhana.
Being a devout student of the classic te/t, and through the grace of ,is 0aster, he is fully
com(etent to translate it. &e are no* fortunate to have this rare and )eautiful translation
in our midst.
Professor N.R. Krishnamoorthi Aiyer *as the ,ead of the 'e(artment of Physics in the
American 1ollege, 0adurai. ,e *as stee(ed in the o)2ectivity of modern science and has
had close contacts *ith a large section of enlightened American (rofessors. ,e is thus a
(hysicist *ith an a((reciation for scientific (recision and accuracy. Since he is an
advanced s(iritual ade(t
as *ell, he is a)le to stri+e a remar+a)le e3uili)rium )et*een science and s(irituality, not
2ust theoretically, )ut (ractically too. Sincere as(irants o*e a dee( sense of gratitude to
him for )oth the great (recision and s(iritual insight *ith *hich he has )een a)le to
ca(ture the essence of the original te/t.
0anaging Editor,
5The 0ountain Path6
August "7, "89:.
The Ribhu Gita forms the si/th section of the Sans+rit *or+ +no*n as Siva Rahasya. -t is
the teachings of ;ord Siva in 0ount Kailas to ,is devotee Ri)hu, from *hom the .ita
derives its name.
The Ribhu Gita *as translated into Tamil verse )y a Brahmin 4edic scholar of high
re(ute, )y name Bi+shu Sastrigal *ho *as also an accom(lished scholar in Tamil. ,e
translated the *or+ under the name of <laganatha S*amigal, and )ecause of his efforts
attained reno*ned fame among the Tamil devotees of Siva.
The Tamil version is a free translation of the original Sans+rit te/t, consisting of ",8:
verses of such scintillating )rilliance that Bhagavan Sri Ramana 0aharshi recommended
its recital as a strong su((ort for s(iritual sadhana. ,e used to say that the recital itself
leads to s(ontaneous a)idance in
the Self.
The )oo+ (resented here*ith consists of " verses from the original Tamil *or+, )eing a
free translation into English (rose, conveying the essence of the original, rather than a
mere mechanical *ord for *ord translation.
Reading of this English te/t alone *ill not )e com(lete unless it is su((orted )y vigorous
sadhana *ith the hel( of a realised teacher, *ho has o)tained firm a)idance in Siva=Self
)y a life of devotion to ;ord Siva. This as(ect is stressed in some of the verses selected.
-t is the earnest ho(e and (rayer of the translator that after reading this English te/t,
devotees all over the *orld *ould ma+e the (ilgrimage to Tiruvannamalai, and com(lete
their sadhana in the immediate (resence of ;ord Arunachala Siva and Sat .uru Ramana
enshrined in ,is samadhi in Sri Ramanasramam.
Sri Ramanasramam,
Tiruvannamalai = >!> >!?.
'ated: "7th August, "89:.
Prof. N. R. KR-S,NA0%%RT,- A-@ER.
%m Namo Bhagavate Sri Ramanaya
Benedictory verses
To Siva
". Salutations to the Su(reme ;ord Siva, the (ure A*areness in the s+y of consciousness
in the ,eart, )y meditation on *hom, .anesa, .uha, 0other=Sa+ti *ho is the
em)odiment of Siva6s .race, and myriads of 'evas, saints and devotees have attained
their cherished goals. A1ha(ter ", 4erse "B.
To Nataraja
. $rom the s+y of consciousness of the ,eart s(rings forth the dancer Natara2a *ith his
)lissful consort $reedom, to the delectation of his devotees *ho are thus li)erated
forever. <nto that Ananda Natesa do *e render our devout salutations.
A1h.", v.B
To Ardhanareesara
?. <nto that $orm *hose left half is the 0other of all manifestation and *hose right half
is the $ather of the same, the 2ingle of the gems enclosed *ithin the hollo* golden an+let
of *hose foot is the source of all scri(tures, and *hose three eyes A$ire, Sun and 0oonB
are the illuminants of the universe, to that $orm )e our devout salutations. 0ay that
divine $orm ever )e our (rotection. A1h.", v.?B
To Siva! Sa"ti! #ina$a"a and Shan%u"ha
:. Salutations to Siva, the ;ord of the universe of infinite (o*er, to Sat=1hit=Ananda=
Sa+ti, the 0other of the universe, to 4inaya+a the dis(eller of all im(ediments to
freedom, and to Shanmu+ha the Sat=.uru, *ho dis(enses to his *orthy devotees the
divine *isdom of Siva=Self leading to salvation. A1h.", v.:B
The following verses constitute the teachings of Siva to Ribhu,
who in turn transmits those teachings to his disciple Nidhaga Rishi.
The treatise goes by the name Ribhu Gita.
7. The universe *as neither )orn, nor maintained, nor dissolvedC this is the (lain truth.
The )asic screen of (ure Being=A*areness=Stillness devoid of all the moving shado*
(ictures of name and form of the universe is the sole, eternal E/istence. A1h., v.??B
>. Some may argue that this universe of duality Amulti(le e/istencesB is a factual second
reality, clearly seen )y the senses o(erated )y the mind. But then, are the senses anything
a(art from the mindD 1an they function *ithout the su((ort of the mind in *hich they are
im)eddedD &hat is this mind e/ce(t a )undle of thoughtsD &hat are thoughts e/ce(t
evanescent ri((les in the still, limitless ocean of (ure Being=A*areness=Self, *hich is the
sole E/istence *ithout a secondD A1h. , v.?:B
E. The e/istence of the illusion of silver in mother of (earl is not a reality a(art from the
reality of mother of (earl, *hich is the )asic reality. The illusion of the universe is )ased
on the mind, *hich again is an illusion )ased on the still A*areness=Being=Self. A1h.,
9. -n the unitary, undifferentiated still ocean of E/istence=A*areness=Self, )ody, senses,
mind, intellect and 2ivas Aem)odied soulsB are nothing )ut evanescent ri((les not a(art
from that sole Self. A1h.:, v.>B
8. The universe of name and form, the em)odied creatures and their creator, mind, desire,
Karma AactionB, misery and everything other than the Self, are merely thought formations
(ro2ected )y the (o*ers of the Self on its screen F Self. A1h.7,v.7B
"!. The state of firm a)idance in that thought=free alert A*areness=Self, constitutes
integral (erfection, yoga, *isdom, 0o+sha, Saha2a Samadhi, the state of Siva and the
state of Atman=Self, *hich scri(tures (roclaim )y the title of Brahman. A1h.7, v.>B
"". There never *as a mind nor any of its countless forms li+e *orld, 2ivas, etc. There
isn6t the least dou)t that all these are the form of the eternally undifferentia)le Su(reme
Brahman Self. This is the Truth. The one *ho hears this great secret diligently and
understands com(letely, a)ides as Brahman=Self. A1h.7, v.9B
Greatness of #ideha &u"ta
". &ith all o)2ective +no*ledge )anished, *ith no trace of thought or nescience, *ith all
the three states of *a+ing, dream and slee( *i(ed out, *ith all thought of death and )irth
a)olished, and ever esta)lished in the s(ontaneous )lissful state of Brahman=Self, the
condition of the 4ideha 0u+ta cannot )e conceived, and much less e/(ressed in *ords.
A1h.7, v.?8B
"?. The continued re(etition of 5- am Self=Brahman6 constitutes the sole mantra=2a(a
leading to 0u+ti A;i)erationB. All other mantra=2a(as connected *ith diverse gods should
)e firmly esche*ed, as they aim at mundane o)2ectives other than the Self. All other
mantra=2a(as al*ays entangle one ine/trica)ly in the )ondage of *orldly en2oyments.
A1h.>, v.?EB
Sat'Chit'Ananda'Se(f Siva and His orshi)
":. %n the eternal and infinite screen of Sat=1hit=Ananda= Self Siva, )y ,is o*n (o*er,
Sa+ti is (ro2ected as the moving shado* (icture of the universe in manifestation and into
that again it is a)sor)ed in dissolution.
All luminaries li+e the sun, moon, fire, stars and lightning derive their luminosity as a
gracious gift from the Sa+ti inherent in that screen of Self=Siva only. Though )right in
themselves, they can only o)scure and cannot reveal the Siva=Screen *hich they cover
%ut of fear of that Siva, their creator, 'evas and Asuras Agods and demonsB are ever
alertly engaged in their ordained duties.
That Siva must )e meditated u(on and realised to )e the Self, )y ma+ing the restless
mind stay still and alert after it has )een ade3uately restrained, and com(letely (revented
from the (ursuit of sense o)2ects, namely, the shado* (ictures on the screen of the Self.
All shado* (ictures removed, *hat remains is (ure A*areness, the s(otlessly effulgent
screen. Thus, Siva reveals ,imself s(ontaneously as the sole eternal Sat=1hit=Ananda=
Self, the very essence of the nature of the *orshi((er. A1h.E, v.?7B
The *ivan &u"ta
"7. The Givan 0u+ta is a (erson li)erated during his lifetime, *ho continues to have
consciousness of the )ody and the *orld Aas BrahmanB along *ith his firm a)idance in
his Siva=Self. ,e ever a)ides in the )lissful (eace of Sat=1hit=Ananda. ,e is (oised roc+=
firm in the conviction that he is not the )ody, and that his Being is the sole e/istence, the
sole alert=a*areness=)liss of Siva=Self Su(reme. A1h.9, v."B
">. The Givan 0u+ta has his consciousness com(letely dissolved )eyond recognition in
his Brahman=Self. Eternally alone in his Self, he is ever lost in the en2oyment of the )liss
of his Brahman=Self. A1h.9, v.7B.
The #ideha &u"ta
"E. The 4ideha 0u+taH is free from the least trace of thoughtC he a)ides all alone in his
effulgent (ure=A*areness=Self in intense un)ro+en )liss, totally o)livious of limited
forms, in a state of 0aha=0ounam Astillness of )ody, s(eech and mindB. A1h.8, v."B
H The term literally means the 5disem)odied=li)erated (erson6. ,e is the
matured ade(t, *ho at the moment of death, a)ides as the (ure Sat=
$iguratively the term means mature li)erated )eing *ho, *hile still alive,
a)ides as the (ure Sat=1hit=Ananda=Self *ithout a*areness of )ody and
the *orld around him.
"9. ,e is the (ure em)odiment of Sat=1hit=Ananda, all (ervasive as ether, infinite as the
s+y, all alert *ith A*areness, s(ontaneously a)iding as the (erfect Brahman=Self in a
state of still, un)ro+en, (eaceful )liss. A1h.8, v."7B
"8. There is not an atom a(art from the Self, *hich is the integral undifferentiated
(erfection of *hole Being. Soul, *orld and 1reator are inse(ara)le from the Self. The
reality of these is the reality of the Self only. A1h."!, v.?:B
!. All ignorance and illusion, all o)2ects inert and living, all )eings and non=)eings, all
the five elements, all the diverse *orlds, all )odies and the lives that arise in them, not
)eing a(art from Brahman=Self, are Brahman=Self only. E/istence alone is, for even non=
e/istence ac3uires meaning only in E/istence. Sim(ly (ut, everything e/ists al*ays as
Brahman=Self only. A1h.", v.B
". All o)2ective +no*ledge, all thought forms, all visi)le o)2ects, all things heard, all
3uestions and ans*ers, all the food consumed and all other illusions, not )eing a(art from
the Self, should )e regarded as Brahman=Self only. A1h."?, v.B
. Therefore one should (ractise the ha)it of regarding everything as Brahman=Self
onlyC until all thought of things other than the Self is lost. This condition once achieved,
one should not give room for any thought and should ever a)ide in 0aha=0ounam A(eace
of total stillnessB. A1h.":, v.?9B
?. Anything seen as other than Brahman=Self is )ound to cause fear and trou)le.
Therefore, it )ehoves one to stic+ to the single attitude that everything sensed is
Brahman=Self alone. -n due course even this one thought must )e given u(, in order to
a)ide firmly in the free undistur)ed )lissful state of the sole Brahman=Self. A1h."7, v.7B
:. The total discarding of the mind is alone victory, achievement, )liss, yoga, *isdom
and li)eration. The sacrifice of the mind is, in fact, the totality of all sacred sacrifices.
A1h."7, v.EB
7. The firm denial of the e/istence of the mind and the firm )elief in the e/istence of
Brahman=Self, is the sure *ay to the con3uest of mind, leading to the e/(erience of the
sole effulgent Self. A1h."7, v.""B
>. -f one gives the slightest room for the thought that the mind e/ists, (ure A*areness
itself *ill vi)rate as the ruffled mind, *hich is the (arent of all trou)le and illusions.
Therefore, one should ever a)ide in the conviction that there is no mind, and that the (ure
A*areness=Self is the sole E/istence. This is the easy *ay to con3uer the mind *ith all its
vagaries. A1h."7, v."B
E. There is no such thing as the trou)lesome mind, no *orld of names and forms, not the
least )it of ego. All these are nothing )ut the (erfect Brahman=Self, *hich - am. -n this
conviction one should a)ide firmly, until one achieves the state of slee(less=slee( *hich
is alert=(eace=eternal. A1h.">, v.EB
The True Sa%adhi
9. To hold on to the conviction )orn of Self=en3uiry that I- am no dou)t the Screen F
Brahman=Self, and the *orld (icture thereon, though evanescent, is no dou)t 5- am Self6
onlyJ, and to a)ide still and )lissful in that conviction is the acme of all sadhanas, li+e
divine *orshi(, charita)le gifts, s(iritual
austerities, mantra=2a(a and samadhi as *ell. A1h.">, v.:"B
8. The Self alone is the s(ontaneous self effulgent A*arenessC that alone is eternal )lissC
that alone is E/istence everlastingC that alone is all em)racing (erfection, the sole .od=
head *ithout a rival and the sole (rimordial stuff of the <niverse. -n the conviction )orn
of this e/(erience, one should ever a)ide, as the sole - A0, the Su(reme Self. A1h."E,
?!. Remaining alertly a*are and thought=free, *ith a still mind devoid of differentiation
of Self and non=Self even *hile )eing engaged in the activities of *orldly life, is called
the state of Saha2a Nirvi+al(a Samadhi Athe natural state of a)idance in the Self *hen all
differentiation has ceasedB. This is called A+handa+ara vritti, the 5-6 of infinite (erfection
as contrasted *ith the 5- am the )ody6 notion of those *ho have not realised the Self.
A1h."9, v.:!B
&aturin+ of Sahaja Sa%adhi
?". A)idance in Saha2a Samadhi is the hallmar+ of a Givan 0u+ta. &ith (rogressive
develo(ment to*ards this state, an intensity of )lissful (eace is attained, leading on to the
four successive stages of (erfection in samadhi. Nothing short of this Saha2a Samadhi
*ill )e of any avail in destroying the fearsome cycle of )irths and deaths. A1h."9, v.:"B
?. That realised (erson *ho a)ides in the Brahman=Self, and has lost all feelings of
differentiation of self and non=self, is the Gnani or 0u+ta Purusha. Such a Gnani is rare to
find even )y searching among millions of (eo(le. -f one has the luc+y o((ortunity of
getting his darshan A(ersonal vie* and contactB one attains (urification from all his sins,
and *hat is more, such a (erson6s ego gets li3uidated at once. A1h."8, v."!B
??. 'arshan of the matured Gnani constitutes the acme of (urification of )aths ta+en in
sacred *aters, divine *orshi(, mantra=2a(a, s(iritual austerities, charita)le acts and
devotional *orshi( of ;ord Siva ,imself. To find and to gain access to the sacred
(resence of such a Gnani is the luc+iest of o((ortunities that one could ever o)tain in this
*orld. A1h."8, v.""B
?:. &orshi(ful service rendered unto such a Gnani=Sat= .uru 3uic+ens one6s s(iritual
*isdom to attain the )liss of 2ivan mu+ti. -f continued further, it )esto*s on the disci(le
even the status of videha mu+ti. Therefore, if one is +een on )eing released from )ondage
into the freedom of mu+ti, the one infalli)le means of achieving that aim is the loving and
*orshi(ful service
of the Gnani=Sat=.uru. A1h."8, v."?B
?7. $irmly esta)lished in the Self, undistur)ed )y the least ri((le of thought, as still as an
idol of stone or *ood, dissolved com(letely in Brahman=Self, even as *ater is in mil+,
*ith a*areness devoid of all im(urities of thought and dro*siness, standing clear as the
(ure s+y, the grandeur of the Gnani6s nishta Afirm stance in the SelfB defies thought and
e/(ression. A1h."8, v."B
The sine ,ua non of &u"ti is Siva-s +race
?>. That in *hich the *hole universe is )orn and into *hich it is a)sor)ed in dissolution,
is the Siva=Self. 'evoted *orshi( of and meditation on that Siva=Self of (ure
1onsciousness alone *ill attract Siva6s .race, *hich is indis(ensa)le for li)eration.
A1h."8, v.>!B
?E. Those engaged in the (ursuit of +no*ledge of the Brahman=Self, ha((ening to get
involved in the mundane (leasures of se/, should regard such (leasures as merely faint
shado*s of the )liss of the Self. They should never even dream of *orldly (leasures.
A1h.!, v.:7B
?9. As the Self is Sat, meditative contact *ith the Self is the true Sat Sanga Aassociation
*ith sadhus *ho a)ide in the SelfB. As Brahman=Self is the highest, association *ith the
Self is 0ahat Sanga Ahighest associationB. A1h.", v.9B
?8. The sadha+a (ractising meditation on the Self, should al*ays thin+ firmly that all
diversities of soul, *orld and creator are the undifferentiated Brahman=Self only. By
(ractice, his consciousness is freed from thoughts, after *hich he should give u( the
a)ove thought also and a)ide al*ays in the thought=free state of the Self A1h.", v.?8B
:!. A)idance in the state of thought=free alert A*areness, is the state of mu+ti )eyond
thought and e/(ression. The emergence of thought is the )ondage of untold suffering.
A)idance in the Self is the true non=dual samadhi, and that alone leads one to the eternal
)liss of mu+ti. A1h.", v.:"B
:". The great illusions: maya Aassociated *ith .od -s*araB, avidya Aassociated *ith
individual soulsB, mind and 2ivas AsoulsB, *orld and its creator, all names and forms, and
all mental conce(tions are nothing )ut the Self. %ne should ever a)ide in this conviction.
A1h., v.?B
:. All *orlds and creatures are only thought forms. They are nothing )ut the mind,
*hich is a )undle of thoughts, *hich again are nothing more than ri((les in the still
ocean of A*areness=Self, and certainly nothing a(art from that Self. Therefore, one
should a)ide in the firm conviction that all o)2ects
are only - Am Self=Brahman. A1h., v.:B
:?. There are no such things as achieved o)2ectives and the efforts leading to them,
association *ith the *ise or the ignorant, efforts of learning and +no*ledge ac3uired, acts
of en3uiry and (ractice, the learner or the learned, and any goals achieved. &hat e/ists is
only Brahman, the effulgent A*areness=Self. A1h.?, v."!B
::. %ne should )e firm in the conviction that there are no charita)le acts, sacred *aters
and +shetras A(ilgrim centresB, no loss or gain and no loser or gainer, no +arma, )ha+ti
and *isdom, and no +no*er or +no*n. All these thought=forms are )ound to )e dissolved
and lost in the Brahman=Self, *hich is the sole e/istence. A1h.?, v.""B
:7. The )havanaH 5-=am=Brahman=Self6 s*iftly ta+es one to mu+ti. As the continued
reading of the te/ts generating that )havana, ta+es the as(irant unerringly to the goal, he
should al*ays d*ell on the *ritten *ords dealing *ith the Brahman= Self. A1h.:, v.EB
H -n verses :7 to 7! the *ord 5)havana6 means Alit. feelingB the faith )ased
on the *ord of the teacher and the scri(tures and in the unremitting
a)idance in the )elief thereof.
:>. The illusion that one is the )ody and that the *orld is
the )asic reality has remained soa+ed over a long, long time,
and cannot )e got rid of )y the casual reading and mere
understanding of the truth. The )asic illusion can )e effaced
only )y a long and unremitting (ractice of the )havana that all
this is 5-=am=Brahman=Self6. A1h.:, v.9B
:E. Everything is only a concoction of time, s(ace and
energy. All else is the trite tal+ of (eo(le *ho disli+e the effort
of sadhana *hich ta+es them to the Self. This tal+ is )ased on
their dense ignorance of the Self. %nly )y (ersistent (ractice
and e/(erience of sadhana, can one arrive at the truth that all
conce(ts of souls, *orld, and the cause thereof are 2ust evanescent
shado*s on the screen of Siva=Self=Brahman. A1h.:, v.?"B
:9. There is never such a thing as conce(tion of names
and forms, no such thing as the conceiving mind, no such thing
as a (erson lost in samsara, and no such things as the *orld and
its creator. Everything that is seen to e/ist must )e realised to )e
no other than the sole, (ure A*areness=Being=Brahman=Self.
A1h.7, v.9B
Ever$thin+ is Sat'Chit'Ananda'Se(f on($
:8. &hatever is found to e/ist is Sat AE/istenceB only. &hatever
is (leasura)le is Ananda ABlissB only. %ne should ever a)ide in the
)edroc+ )havana of Sat=1hit=Ananda. Never for once should one
sli(, even inadvertently, into the disastrous )havana that one is the
)ody and that the *orld is real. A1h.7, v."B
7!. %ne should a)ide in the roc+=firm )havana that
5Everything is only Brahman=Self and - am that Brahman=Self6.
By this )havana all thought movements and nescience *ill
disa((ear, resulting in the eternal a)idance in the sole Sat=1hit=
Ananda=Self. A1h.7, v.":B
7".H By a)iding in the Self, the *andering mind is reduced
to (erfect stillness after )eing freed from all nescience and
thought currents. -t gets lost in the Sat=1hit=Ananda=Self in the
same *ay that *ater is lost *hen mi/ed *ith mil+. This unitary
state of a)idance in the Self is called Atma Nishta )y the *ise
*ho have attained (erfection. A1h.>, v.B
5Sahaja Nishta- or The Natura( State
7. ,aving realised that the *orld (icture on the screen=
Self is evanescent and essentially non=e/istent, one should ever
remain still and )lissful in the firm conviction of ever )eing the
sole Brahman=Self only. This conviction should )e maintained
even *hile functioning as an individual in the *orld of name
and form. This matured state of a)idance in the Self is called
Saha2a Nishta Athe Natural StateB. A1h.>, v.?B
7?. -n that )lissful Self *herein there is no action of )ody,
s(eech and mind, no virtuous or sinful +arma AactionB and the
fruits thereof, one should remain still, esche*ing the least trace
of thought. A1h.>, v.EB
7:. -n that Self *herein there is neither conceiver nor
conce(tion of the *orld of names and forms, one should
remain )lissfully still, esche*ing the least trace of thought.
A1h.>, v.9B
77. -n that Self *herein desire, anger, covetousness,
confusion, )igotry and envy are all a)sentC in that Self *herein
there is no thought of )ondage or release, one should a)ide
)lissfully still, esche*ing the least ri((le of thought. A1h.>, v."?B
7>. $irmly a)iding in the Self one ac3uires the totality of
all +no*ledge and achieves the successful com(letion of all
endeavours and duties. -n that state one should a)ide )lissful
and still, esche*ing the least ri((le of thought. A1h.>, v.7B
H 4erses 7" to >! herein deal *ith (ractice of 5A)edha Nishta or Atma Nishta6 F non=dual state or
a)idance in the Self.
7E. 0ind merged com(letely in the Self, one )ecomes a
lord *ithout rival=stee(ed in )liss )eyond com(are. -n that state
one should a)ide still, free from the least trace of thought.
A1h.>, v.9B
79. - am that Self *hich is integral e/istence a*areness=
)liss, the sole im(artite Brahman=Self. $irm in the conviction
)orn of this e/(erience, one should a)ide still, free from the
least trace of thought. A1h.>, v.8B
78. -n the conviction that 5- am the Self6 in *hich no
thought, ego, desire, mind or confusion can e/ist one should
a)ide still, free from trace of thought. A1h.>, v.?"B
>!. The firm faith of )eing the Self is sufficient to dis(el
all thought and esta)lish one in Brahman=Self. -n due course of
this (ractice, even the thought involved in that faith fades a*ay
leading to the s(ontaneous effulgence of the Self. -f a (erson
hear+ens to this teaching and (ractises the faith, even if he is a
great sinner, he is *ashed clean of all his sins and is esta)lished
in Brahman=Self. A1h.>, v.:B
>". There is certainly no such thing as mind *ith its
constituents of thought and thought forms of o)2ects. -n this
conviction one should ever a)ide still and at (eace, in the state
of thought=free alert A*areness=Self *hich endures after all
sadhanas and its rigours have e/hausted themselves in Brahman=
Self. A1h.E, v.8B
>. ,aving gained the e/(erience that there is no creator,
no maya, no duality, and no o)2ects at all, and that (ure
A*areness=Self alone e/ists, one should ever remain still and
(eaceful in that state of Selfhood. A1h.E, v.?:B
>?. -f a (erson gives heed to these teachings he *ould
certainly gain the grace of ;ord Siva and attain the state of
Selfhood even though he is immersed in the dense dar+ness of
nescience *hich could not )e )anished )y the glare of a million
suns. A1h.E, v.:?B
>:. &hy *aste *ordsD This is the truth in a nutshell. %nly
those *ho have earned the .race of our ;ord Siva )y long
devotional *orshi( *ill get the rare o((ortunity of reading this
scri(tural te/t *hich leads to the )liss of (eace everlasting in
Brahman=Self. A1h.E, v.::B
>7. %nly that Gnani *ho teaches 5Thou art the thought=
free, alertly a*are, a)solutely still, ever )lissful, intensely
(eaceful, un3ualified Brahman=Self6, is the true Sat .uru, and
others are not. A1h.9, v.9B
>>. <n)ro+en a)idance in the state of alert a*areness,
unruffled )y thoughts, is Self=realiKation. That is at once the
s(otless 2ivan mu+ti and the magnificent videha mu+ti. This
state is easily attaina)le only for those *ho have earned the
divine .race of Siva )y dee( devotion to ,im, and not for
others. &hat is stated here is the im(ort in a nutshell of the
message of that charming crest 2e*el of the 4edas +no*n as
the <(anishads. A1h.8, v.?EB
>E. Thos *ho give heed to this message and a)ide in
accordance *ith it *ill forth*ith attain mu+ti Ali)erationB.
They *ill not suffer from the least (article of afflictionC they
*ill en2oy a )liss far greater than the )liss attained from this
and all other *orldsC they and their environments *ill )e
filled *ith the (lenitude of aus(icious events. Totally free
from all trace of fear, they *ill never again enter the cycle of
)irths and deaths. They *ill )ecome the immuta)le Brahman=
Self. All this *e s*ear is the truth )eyond dou)t. By our
;ord Siva, again and again *e s*ear that this is the
fundamental truth. A1h.8, v.:!B
>9. That state of still, (ure, effulgent a*areness is mo+sha,
the state )eyond com(are. Those *ho maintain an un)ro+en
a)idance in that su(reme state *ill never more )e touched )y
suffering or confusion, and *ill )e a)solved from all duties.
Such duties if any *ill someho* )e com(leted *ithout any
volition on their (art. They *ill eternally a)ide as the sole
su(reme Self. A1h.?!, v.?"B
>8. By the (ersistent and continued )havana H of 5- am
the Brahman=Self6 all thoughts and feelings of differentiation
of Self and non=Self *ill dro( off and (ermanent a)idance in
Brahman=Self *ill )e achieved. This )havana is (ossi)le only
for those *ith a +een in3uiring mind intent on +no*ing the
Self and not for those *ho are indifferent a)out Self=+no*ledge.
A1h.?, v."9B
E!. -gnorance and indifference in regard to the en3uiry
of the truth a)out one=self is the store house of nescience and
trou)le, )loc+ing the vie* of the Self, and creating in a s(lit
second all sorts of illusions and harassment of mental *orry.
Non=en3uiry renders )havana im(ossi)le. A1h.?, v."8B
E". -n short, non=en3uiry *ill stee( one for ever in the
ocean of samsara Aearthly sufferingB. There is no greater enemy
for one than non=en3uiry. Therefore, this ha)it must )e
overcome in order to fi/ the mind in the )havana *hich leads
to a)idance in the Self. A1h.?, v.!B
E. En3uiry should )e made this *ise: &ith the +ind hel(
of the Sat .uru one should en3uire 5&ho am -D *hat is this
*orldD *hat is the reality )ehind all theseD6 A1h.?, v."B
E?. Staying in the com(any of sadhus Athose engaged in the
(ursuit and en2oyment of the )liss of the Sat=SelfB and res(ectfully
3uestioning the Sat=.uru=Gnani, one should first ma+e oneself
clear a)out the o)2ective to )e o)tained. This is an im(ortant
as(ect of the en3uiry. After thus ma+ing sure of the o)2ective,
one must firmly a)ide in that o)2ective of sole Brahman=Self until
the Self is unmista+a)ly e/(erienced. A1h.?, v.B
E:. The conscious intros(ective concentration of Self=
en3uiry A5&ho am -6DB +ills all thoughts and destroys the dense
dar+ness of nescienceC it effaces all *orryC it illuminates the
intellect *ith the radiance of (ure a*arenessC it *i(es out all
conce(tual confusionsC it fi/es one in Siva=SelfC it transforms
a host of im(ending disasters into aus(icious eventsC and
lastly, it destroys the ego=mind utterly *ith all its afflictions.
A1h.?, v.:B
H -n all the "? verses of 1ha(ter ?, the term )havana is to )e understood
as faith or firm )elief in 5Aham Brahmam6 A- am the SelfB.
E7. %nly )y those strong *illed (ersons *ho ma+e earnest
and (ersistent Self=en3uiry *ill the tur)ulent mind )e controlled
and fi/ed still in the (ractice of firm )havana. -n due course all
thoughts and nescience *ill disa((ear, yielding (lace to the
effulgent A*areness=Self of mu+ti. A1h.?, v.>B
E>. %ne should relentlessly (ursue Self=en3uiry until all
conce(tual forms of creature, *orld and creator merge and
disa((ear in the (ure thought=free, alert A*areness=Self,
ena)ling one to a)ide in that )havana of the e/(erience, 5- am
the Brahman=Self6. A1h.?, v.EB
EE. -t is only the mind *hich a((ear as the *orld and )ondageC
there is no *orld other than the mind. %n en3uiry this mind turns
out to )e nothing more than a grou( of ri((les AthoughtsB in the
still ocean of (ure A*areness=Siva=Self. - am that Siva=Self only
and there is nothing a(art from me, one should ever a)ide in the
conviction )orn of this e/(erience. A1h.?, v.??B
E9. There is no *orld a(art from the mind. &hat a((ears
as the *orld is only the mind. -f this mind is investigated, it
turns out to )e nothing more than a )undle of thoughts )ased
on the (rimary thought of 5- am the )ody6 called the ego. -f this
ego F - is en3uired into and its identity searched, it gets
s*allo*ed u( *ithout a trace in the (ure A*areness=Being=Siva=
Self. %ne should maintain this firm )havana 5- am Self=Siva6
until that state of )eing the Siva=Self F )ecomes the s(ontaneous
e/(erience free from the effort of )havana. A1h.?, v.?:B
E8. -n me, the (ure A*areness=Self, the universe is
)orn, maintained and dissolved as the mind. Therefore, there
are no mind and thought forms of o)2ects a(art from me
the Self. -n this firm e/(erience one should ever a)ide.
A1h.?, v.?7B
9!. %ne should ever a)ide as (ure Siva=Self )y the firm
e/(erience that there are no thought forms of creature, *orld
and creator a(art from the mind *hich is 2ust an array of ri((les
in me the still ocean of (ure A*areness=Self and therefore - am
the sole Being Siva=Self only. A1h.?, v.?>B
9". Even as the *orld, seen in my dream, is not a(art
from me )ut only my creation, even so, the *orld of the *a+ing
state is only a creation made )y me and seen )y me in the
medium of my (ure A*areness=Self. -n this e/(erience one
should firmly a)ide. A1h.?, v.?EB
9. The roc+=firm conviction of 5- am the Self 5 is the sure
mar+ of firm a)idance in the Self. A)idance in that conviction
under all conditions is, true divine *orshi(, meditation on .od,
incantation of mantras, (ractice of right conduct in life,
contem(lation, integral yoga, *isdom of the Self and mo+sha
as *ell. A1h.??, v.">B
9?. &hatever a((ears as maya, creator, creature, mind,
*orld, names and forms are the (ure Brahman=Self only and
not a(art from that Self. A1h.?:, v."7B
9:. Steady a)idance in the roc+=firm conviction )orn of
the e/(erience of 5- am the Self6, is the greatest yoga, total
dissolution of the mind, true renunciation, true *isdom, and
2ivan mu+ti as *ell. A1h.?:, v.:>B
97. &hatever names and forms are seen )y me in my dream
are not anything a(art from me. Even so, this *orld seen )y me
in my *a+ing state is not anything a(art from me, the A*areness=
Self that - am. The *ise one should give u( all differentiation of
Self and non=Self, and a)ide as (ure Self only. A1h.?7, v.?B
9>. -f this *orld of the *a+ing state is not evanescent in
its nature, *hatever is seen in the *a+ing state must )e seen
during slee( also. Since - as (ure Self e/ist alone and al*ays,
there is no room for thought of non=Self=*orld. -=Self=Brahman
is the sole E/istence. A1h.?7, v.:B
9E. No *orld e/ists during the a)sence of the mind, and
there is no mind a(art from my a*areness. So, mind and
*orld are nothing a(art from the Self, and - am ever that sole
E/istence=A*areness=Brahman=Self. The *ise one should
a)olish all thought of differentiation of self and non=Self.
A1h.?7, v.7B
99. - see neither mind nor *orld during my slee(. -n my
dream there is mind *ith its creation, the dream *orld. The
dream *orld is falsified in my *a+ing state. But -=Self e/ist
al*ays. Arguing thus, one must give u( all differentiation of
self and non=Self, and ever a)ide firmly as the thought=free
alert A*areness=Self=Brahman. A1h.?7, v.>B
98. All diversities of *orld, mind, maya Aconfusing (o*er
of BrahmanB, *a+efulness, dream, slee(, tal+ of you and me are
evanescent, and yet, not a(art from the Self. Thus *ise one
should give u( all thought of Self and non=Self and a)ide as
Self only. A1h.?7, v.EB
8!. -n dim light the illusion of a ser(ent is seen in a ro(e,
and this ser(ent is nothing )ut the ro(e. Even so all illusion of
non=Self e/ists in the Self only. Thus *ise one should give u( all
thought of Self and non=Self and ever a)ide firmly in the (eace
of the Self. A1h.?7, v.9B
8". -n the *isdom of integral e/(erience, - am the non=
dual, transcendental, motionless, (eaceful, )ondage=
freedom=notion=free, s+y of (ure consciousness only. &ith
this e/(erience one should re2ect all differentiation of Self
and non=Self and ever a)ide firmly in the (eace of Brahman=
Self. A1h.?7, v.??B
8. %ne should give u( all hatha yogic (ractices li+e
)reath control, all religious dogmas and their diverse sadhanas
and )e ever satisfied in sim(le a)idance as the Self only.
A1h.?7, v.?9B
8?. %nly those *ho contem(late on ;ord Siva=Self,
the (ure su((orting screen of all manifestation, gain the
(ure e/(erience of saha2a nirvi+al(a samadhi. A(art from
this devotion to ;ord Siva Athe Pure=Alert=A*areness=
SelfB there are no other means leading to li)eration.
A1h.?7, v.::B
8:. The non=dual sole )eing e/isting in dee( slee( con2ures
u( a *orld in the dream state. Even so, the shado* *orld
con2ured u( in the *a+ing state is the *or+ of the (o*er,inherent
in one6s o*n Brahman=Self. A)iding firmly in the e/(erience
of (ure Brahman=Self, one finds that the mind and all its
confa)ulations are lost for ever. A1h.?>, v.7B
87. %ne should remain firm in the conviction 5- am the
Self6 and re2ect all thoughts li+e 5- am this )ody6 and 5This
*orld is real6. -f one maintains this ha)it unremittingly, this
false )elief *ill dro( a*ay even as a flo*er held in the hand sli(s
a*ay *hen one falls into dee( slum)er. A1h.?E, v.??B
8>. %ne is solely res(onsi)le for one6s o*n li)eration or
)ondage, since the choice of destroying the restless mind or
allo*ing it to roam at large rests *ith that one only. Therefore,
one should con3uer the restless mind )y steady a)idance in the
(ure thought=free Alert=A*areness=Self only. This steady
a)idance is mo+sha. A1h.?9, v.EB
8E. @ou are the sole su(reme .odhead, the Self. There is
nothing a(art from you. This, *e declare to )e the ultimate
truth after a com(lete analysis of all the scri(tures. By the holy
feet of Siva, *e s*ear this to )e the truth )eyond all dou)t. By
the feet of the Sat .uru, *e s*ear again that this is the truth
declared )y the <(anishads. A1h.?9, v.8B
89. All charita)le gifts, all (ilgrimages to sacred (laces, all
sorts of mantra=2a(a and *orshi( of diverse gods must )e firmly
given u( in favour of steady (ractice of the teachings of this
)oo+ only. A1h.?9, v.:B
88. All yogic (ractices, all (hiloso(hic (ursuits, all
devotional e/ercises, and all faiths and )eliefs should )e
a)andoned. %ne should confine oneself to (ractice of the
teachings of this )oo+ only. A1h.?9, v.7B
"!!. By the sole (ractice of the teachings of this )oo+,
all confusion and ignorance *ill )e destroyed. $irm a)idance
in the Self *ill )e the (ositive result. &ith the fusion of the
*isdom and (eaceful )liss in the Self, mu+ti *ill )e attained.
A1h.?9, v.8B
"!". %nly *hen all sins are *ashed off )y the (ractice of
virtues running through many lives, one gets the rare
o((ortunity of securing this treatise and (ractising its tenets.
By the feet of ;ord Siva *e declare that only those *hose cycle
of )irths and deaths has come to an end *ith this life *ill
ever get this treatise in their hands and (ractise its teachings.
A1h.?9, v.:!B
4erses "! to "". these ! contain the declarations of the
disci(le Nidaga )efore his teacher Ri)hu, e/(ressing the s(iritual
achievements secured )y him )y the grace of his teacher, and
e/(ressions of his gratitude to his teacher, Ri)hu.
"!. % 0y ;ord Sat .uruL By thy grace - have, in a s(lit
second, shed all sense of differentiation of Self and non=SelfC -
have attained the certainty that all is Brahman and - am that
Brahman=SelfC - have )ecome settled in the eternal )liss of
Brahman=Self. A1h.?8, v.EB
"!?. - am verily the Sat=1hit=Ananda=Brahman=Self. - am
the eternal undistur)ed (eace devoid of name and form. - am
the fla*less integral *hole of all e/istence. $irmly - am settled
in my sole Brahman=Self. A1h.:!, v."!B
"!:. %hL - have )ecome Brahma, 4ishnu, Rudra, 0ahesa,
Sadasiva, Parames*ara and his s(ouse Parvati, 4inaya+a,
Su)rahmanya, cohorts of sides hosts ASiva ganasB and devotees
of ;ord Siva, all rolled into oneL A1h.:", v.="7B
"!7. - am myself all the devas Acelestials )eingsB and asuras
AdeniKens of the nether *orldB, -ndra the 1hief of the devas, the
;ord of the eight cardinal directions, the community of sages,
the s*arm of ra+shasas AdemonsB, and in fact, the deniKens of
this and all other *orlds. A1h.:", v.">B
"!>. - have )ecome the five elements, multitudinous *orlds
scattered in the s+ies, all e/isting things and their histories, all the
4edas, and all the diversities of name and form. A1h.:", v."EB
"!E. At one stro+e - have )ecome the )odies, senses, and
souls o*ning them, the mind, intellect, intuition, ego, the (rimal
nescience and the restless commotion of s(irit, and in short all
that is seen and +no*n. A1h.:", v."8B
"!9. That gracious (erson *ho gives these teachings is no
dou)t the em)odiment of ;ord Parames*ara, ,is 'evi Parvati,
4inaya+a and .od Shanmu+ha all rolled into one. A1h.:, v.7B
"!8. ,eis again, Nandi+es*ara, 'attatreya, 'a+shinamurti,
and in short, the Su(reme ;ord Siva ,imself A1h.:, v.>B
""!. After )eing duly initiated into these teachings )y
the Sat .uru, the disci(le must, as long as life lasts in him,
(rovide his teacher li)erally *ith money, food, clothing and
shelter and loving devotion. This is the sine 3ua non for the
disci(le6s mu+ti. A1h.:?, v.""B
""". $urther, he should adorn his forehead and )ody *ith
vi)huti Asacred ashB in the (rescri)ed manner, as this use of
vi)huti alone *ill entitle him to ;ord Siva6s grace *hich removes
all im(ediments to salvation. A1h.:? v."B
"". The ha)itual smearing of the )ody *ith vi)huti is
called (asu(atha vratham Aausterity in devotion to SivaB. This
(ractice 3uic+ens the attainment of Self=+no*ledge. % ;ord
Sat .uruL By this (ractice - earned the merit for arriving at thy
holy feet *hich have led me to salvation. A1h.:?, v."?B
""?. - am ever the eternal, (ure, all +no*ing, free,
unsha+ea)le, non=dual, integral Self. This is the firm
conviction of the e/(erience of the 2ivan mu+ta in the Self.
A1h.:?, v.9B
"":. That mature Gnani *ho is lost in the maha mounam
Atotal stillnessB of the (ure effulgent A*areness=Brahman=Self,
devoid of the least trace of nescience, totally devoid of all
consciousness of the )ody and its three states of *a+ing, dream
and slee(, devoid of all distinctions of name and form and
devoid of any thought of )ondage or freedom is a videha
mu+ta. A1h.:?, v.8B
""7. Thou hast, % ;ord Sat .uru, ta+en me across the
)oundless ocean of samsara in the )oat of Self=+no*ledge. To
me, floundering in the misery of the )elief that 5- am the )ody6
thou hast taught that 5- am the Brahman=Self6 and vouchsafed
to me the )liss of all em)racing A*areness=Being. To thee, -
render these devout salutations. A1h.::, v.">B
"">. Salutations to thee, my ;ord Sat .uruL Thou hast
destroyed my illusion that - am the )ody and that the *orld is
a(art from me and is real. Thou hast given me the e/(erience
of my o*n Brahman=Self. Thou hast destroyed my *rong )elief
that +arma AactionB is the road to salvation, and sho*ing that
+no*ledge alone could ma+e one free. Thou hast given me my
salvation in the Self A1h.::, v."EB
""E. Tothat divine .race=em)odied, to that %mni(resence
)eyond com(are, to that Siva=Self Sat .uru, - render devout
salutation. A1h.::, v."9B
""9. To that Sat .uru *ho is the core of my Self, *ho
destroyed my nescience )y the gift of A*areness=Self, to that
em)odiment of Self=+no*ledge, do - offer these salutations.
A1h.::, v."8B
""8. Salutations to the Sat .uru *ho is the em)odiment
of undistur)ed (eace, *ithout attri)utes, eternal (urity, all
(ervasive infinite s+y of consciousness and integral (erfection
A1h.::, v.!B
Note:=The follo*ing verses "! and "" contain Ri)hu6s
e/hortation to Nidaga.
"!. -n re(ly to the *ords of Nidaga, Ri)hu re(lies thus:
% my sonL @ou are no* no dou)t firmly settled in the )liss of
Brahman=Self, having )een freed from all illusion and nescience.
All the same, as a)undant (recaution, until you attain videha
mu+ti you must assiduously (ractise continued a)idance in the
Self. A1h.::, v.B
"". As(irants of Self=+no*ledge *ill find their success
accelerated )y (ractical )odily *orshi( of Siva. ;iving in a Siva
+shetra Aneigh)ourhood of Siva Tem(leB they should offer
*orshi( to Siva 0aha ;ingam, *earing the sacred vi)huthi and
rudra+sha Agarland of a s(ecified sort of )eadsB, and re(eating
the name of Siva *ith loving devotion. A1h.::, v.?8B
". Benedictor$ #erse offerin+ sa(utations to Siva'Se(f.
Salutations to Sat=1hit=Ananda=Siva=SelfL
Salutations to that Peace undistur)ed, the SelfL
Salutations to that integral Perfection, the SelfL
Salutations to that Effulgent=A*areness, the SelfL
Salutations to that )lemish=free Self *ithout attri)utesL
Salutations to that indivisi)le <nity, the SelfL
Salutations to that (ure s+y of consciousness, the SelfL
Salutations to that su(reme integral E/istence, the SelfL
A1h.::, v.7"B