1:85 T H E S O N G OF R I B H U

(AVAHauvwi^^liifefifert/S'kv/O z'anO

And depicts the awareness of the peerless Supreme, which exists

as Truth-Consciousness-Bliss—
This being the I, which is the Self, which is the Supreme.

I rn ev« ^ T ^oo^ae, ^rTTl

qrrteiow vlM> jsainnohaq ,rt3f;j 2UO32S7IJO3|

. s^baiw^aiJ jag HiW]

sf^siq(|£I^hnon ariJ JsriT
(

cfoz adJ d\
I e ar of .yliru ,JBitf bnA
3 a n -ver o e itureift Bi 1 .^gfibno^Ylfa^iQW>ti(j9«uni

t am e e< >f the nature of the Sjpreme ?wiavoit)fcnoD

8 lz9gB2 I69T§ aril 11B bloJ KuriJ fituZ

Oh Sage! What avails the < t e s c i i p - ; , . l o ^ i l r i ^ i i ^ l B i f r
I' • " rtbili^oqxa IB3B ziriJ SVBO

artf'lo } •> •>

: »u<ifc.ev: srb'to zani: >.1J no fttiri// gniJsanitoG
;jeVi2 amarquS
1

'HStSSSqirioSitd ni ,uddLH ariT

^hsfn^x^Brrb^'l^ xM ais cd;. \b''A < , bsdhozaG
sMtf .{isiffinoinlo dfe'te bsJJjjxa XXB ni

to slBte b ni aboO to boO aril l o rrno'i zzabiniil aril zi Jl

50iiBb zuovoj
Ji)ji yirc-z): ahtos^ind'-Us rrobiniteb sdJ 2»>oi38ib JfiriT
, , .llsg adile aiuJBn babmbnu brtB

~ 30 ~
 Chapter Two

If

Y o u ARE OF T H E N A T U R E OF B R A H M A N

LTlirLDQ^iiQ^u jiGujGwOTfgjuG^cfliig) u>£c£liLiiuiJii>.

r
Nidagha asked:

Best of Gurus! Who deserves to become the Supreme Brahman

By attaining the Knowledge of that Supreme Brahman?
What is the requisite Knowledge for that?
What is my real unsullied nature?
Please explain to me in detail the answer to this,
In the way in which the Supreme Siva expounded it.
That sage (Ribhu) appropriately replied:

2
Those who have obtained the four aids
By means of treading the right path without any blemish
During several births, unattached to the results (of that tapas—
intense practice or austerity),
And who have attained purity of heart without any delusion
By naturally resorting to sravana (listening) and the other means,

~ 31 ~
2:46 T H E SONG OF RIBHU

And thus reach the Knowledge of the Supreme Brahman,

Themselves become the undivided, nondual Supreme Brahman
With no trace of anything separate from it.

3
Negating all the illusory attributes
Like the individual (jiva) and the Supreme (Para)
By clear inquiry and fearlessly realizing
The undivided Supreme Brahman as "I-Am-Brahman"
Is the proper Knowledge for attaining the nature of Brahman.
Those men of fortitude who are attuned
To this Knowledge of Brahman, faultless one!
Are never affected by the base bondage of worldly existence.

4
Your true nature is always the undivided, nondual Brahman,
Which is a mass of Being-Consciousness-Bliss,
Motionless, ancient, still,
Eternal, without attributes,
Without confusion, without sheaths,
Without parts, without impurity,
Completely free from any illusion of duality,
Full, peerless, and the One.

You, yourself, are the Supreme Brahman, which is

Existence alone.
You, yourself, are Brahman, which is full in all respects.
You, yourself, are the Supreme Brahman, which is
Consciousness alone.
You, yourself, are Brahman, which is not associated with the
world or the individual (jiva) or the Supreme.
You, yourself, are Brahman, which is goodness alone.

~ 32 ~
 YOU ARE OF THE NATURE OF BRAHMAN 2:22

You, yourself, are Brahman, without name or form.

You, yourself, are the Supreme Brahman, which is only That,
ou, yourself, are the Supreme Brahman, which stands alone
by itself.

6
You, yourself, are Brahman, which is like the sky, with no form.
You, yourself, are Brahman, which is the blemishless Reality.
You, yourself, are Brahman, which is a mass of Knowledge.
You, yourself, are Brahman, which has no world or any
such thing.
You, yourself, are the Supreme Brahman, which stands as
the Void.
You, yourself, are Brahman, which is the pure expanse of
Consciousness.
You, yourself, are the nondual Brahman, which is imperishable.
You, yourself, are Brahman, which is complete, full,
and undivided.

7
You, yourself, are the Supreme Brahman, which is the
substratum of all.
You, yourself, are Brahman, which is the witness of all.
You, yourself, are Brahman, which has no distinguishing marks.
You, yourself, are the Supreme Brahman, which transcends
everything.
You, yourself, are Brahman, which is like the clear sky without
any objects.
You, yourself, are Brahman, without time and space.
You, yourself, are Brahman, which has nothing apart from it.
You, yourself, are the Supreme Brahman, which
remains spotless.

- 3 3 -
2:40 T H E SONG OF RIBHU

You, yourself, are Brahman, established as a mass of Existence.

You, yourself, are Brahman,
You, yourself, are Brahman,
Consciousness.
You, yourself, are Brahman,
You, yourself, are Brahman,
You, yourself, are Brahman,
You, yourself, are Brahman,
You, yourself, are Brahman,
undivided essence.
which is ever a mass of Bliss.
established as a mass of
which is all of Consciousness-Bliss.
without sorrow or joy.
without the pairs of opposites.
which is undecaying.
which is of the nature of one

9
Y o u are of the nature of the Supreme Brahman, which is
the Truth.
Y o u are of the nature of the Supreme Brahman, which is
the primeval.
Y o u are of the nature of the Supreme Brahman, which is
the eternal.
You are of the nature of the Supreme Brahman, which is the
untainted.
You are of the nature of the Supreme Brahman, which is pure.
You are of the nature of the Supreme Brahman, which
is self-born.
You are of the nature of the Supreme Brahman, which
is Liberation.
You are of the nature of the Supreme Brahman, which
is delusionless.
Juprilw /jki srit a & I M rfpidw .nsmqina tr:o fil38iuo^ ,uoY
10
You are of the nature of the Supreme Brahman, which is serenity.
You are of the nature of the Supreme Brahman, which is peace.
You are of the nature of the Supreme Brahman, which
is desireless.

- 34 ~
 Y o u ARE OF THE N A T U R E OF B R A H M A N 2:12

You are of the nature of the Supreme Brahman, which is great.

You are of the nature of the Supreme Brahman, which
is unsullied.
You are of the nature of the Supreme Brahman, which is
all pervading.
You are of the nature of the Supreme Brahman, which
is blemishless.
You are of the nature of the Supreme Brahman, which
is unwavering.

11
You are of the nature of the Supreme Brahman, which
is immaculate.
You are of the nature of the Supreme Brahman, which
is afflictionless.
You are of the nature of the Supreme Brahman, which is One.
You are of the nature of the Supreme Brahman, which is without
a second.
You are of the nature of the Supreme Brahman, which
is bodiless.
You are of the nature of the Supreme Brahman, which is
perfectly full.
You are of the nature of the Supreme Brahman, which is the
Supreme Siva.
You are of the nature of the Supreme Brahman, which is higher
than the highest.

12
You are of the nature of Consciousness alone, which is bodiless.
You are of the nature of Consciousness alone, which is divine.
You are of the nature of Consciousness alone, which has
no sorrow.
You are of the nature of Consciousness alone, which is a mass
of Bliss.

-35 ~
2:40 T H E SONG OF RIBHU

You are of the nature of Consciousness alone, which is the One.

You are of the nature of Consciousness alone, which is one
without a second.
You are of the nature of Consciousness alone, which
is indivisible. «
You are of the nature of Consciousness alone, which
is unfragmented.
Haftfft'ha<»'sriH snisiqug'SrfJ%%ftferf •.•••) 1© ns ooY
13
You are of the nature of Consciousness alone, which is
not veiled.
You are of the nature of Consciousness alone, which is
without parts.
You are of the nature of Consciousness alone, which
is immemorial.
You are of the nature of Consciousness alone, which is complete.
You are of the nature of Consciousness alone, which has no
movement or such.
You are of the nature of Consciousness alone, which
is unwavering.
You are of the nature of Consciousness alone, which is itself both
the higher and the lower.
You are of the nature of Consciousness alone, which
is sanctified.

14
You are of the nature of Consciousness alone, which
is blemishless.
You are of the nature of Consciousness alone, which
is everywhere.
You are of the nature of Consciousness alone, which is
without differences.
You are of the nature of Consciousness alone, which is great.

- 36 ~
 Y O U ARE OF THE NATURE OF BRAHMAN 2:16

You arc of the nature of Consciousness alone, which is

the luminous.
You are of the nature of Consciousness alone, which is self-
determined.
You are of the nature of Consciousness alone, which is
beginningless.
You are of the nature of Consciousness alone, which
is undivided.

15
You are of the nature that has no trace of the delusion of
the world.
You are of the nature that has no sankalpa (concept or
determination of will) or vikalpa (indecision, doubt, or
differentiation of the mind).
You are of the nature that has no trace of the ego.
You are of the nature of untainted Knowledge.
You are of the supreme nature of the Fourth State (beyond
waking, dream and deep sleep) without a trace of blemish.
You are of the nature of the Supreme, which is beyond even the
"fourth state."
You are of the supreme nature, which is all-pervasive as a mass
of Bliss.
You are of the nature of the pure Supreme Brahman.
^ to aasbriotf^rtf^o 0 1 ... 'luoiih N SI JfcH; sinten -jrllto sin uo
16
You are of the nature that exists ever and everywhere.
You are of the nature that is the Supreme, which is the One
without a second.
You are of the nature of the Void that is Self Knowledge.
You are of the nature of the Supreme, which stands alone
by itself.
You are of the nature that is as immobile as a stone.

-37 ~

/
2:40 T H E SONG OF RIBHU

You are of the nature even a trace of which is beyond

imagination.
You are of the nature that is a mass of Truth-Knowledge-Bliss.
You are of the nature that is immersed in quiescence.

17
You are of the nature that is eternal and attributeless.
You are of the Supreme nature, which is formless.
You are of the nature that is Truth-Knowledge-Bliss.
You are of the Supreme nature, which is eternal.
You are of the nature that is pure space.
You are of the nature of the self-luminous.
You are of the nature that is filled with nonduality.
You are of the nature that is a mass of Bliss.

18
You are of the nature of the Supreme, which is limbless
and bodiless.
You are of the nature of the Supreme, which is without beginning
and end.
You are of the nature of the Supreme, which is unattached.
You are of the nature of the Supreme, which is devoid of the
sextet of states.
You are of the nature of the Supreme, which is unbroken.
You are of the nature that is without a trace of the bondage of
worldly birth.
You are of the nature of the Supreme Light, which is
never dimmed.
You are of the nature of the unblemished Supreme Brahman.
.Mbal-WCn.)! if3C 2i tfiflJ bio/ Ofll to 'JEI: fu to UO]
19
You are of the nature that is all pervasive and changeless.
You are of the nature that is to be realized through the Vedanta.

- 38 ~
 Y O U ARE OF THE NATURE OF BRAHMAN 2:22

You are of the nature that cannot be cut up and that transcends
all qualities.
You are of the nature that has no distinguishing characteristics or
identifying marks.
You are of the great nature that is devoid of change.
You are of the nature that is beyond the reach of words and
the mind.
You are of the nature of the One Self, which is indivisible.
You are of the nature that is totally devoid of duality.
art J to uoY
20
You are of the nature that is the truest of the true.
You are of the nature that is beyond existence and nonexistence.
You are of the nature of the Consciousness of Consciousness.
You are of the nature that is beyond Consciousness and
non-Consciousness.
You are of the nature that is the seed of the seed.
You are of the nature that is supreme, pure, and devoid of roots.
You are of the nature that is beyond the reach of anything.
You are of the nature that is as it is.
volarni? 3fil l o jggkfrniz aril l o siuJbh >ril l o 3"u» uo <
21
You are of the nature of the Guru of Gurus.
You are of the nature that has no qualities or defects.
You are of the nature that is the Grace of Graces.
You are of the nature of the Supreme, which is untarnished.
You are of the nature of the Knowledge of Knowledge.
You are of the nature that has not an atom to see.
You are of the nature that is inexplicable even by the Veda-s.
You are of the nature that just exists and is actionless.

22
You are of the nature of the eye of the eye.
You are of the nature of the mind of the mind.

- 3 9 -
2:46 T H E SONG OF RIBHU

You are of the nature of the space of space.

You are of the nature of the pervader of the omnipresent.
You are of the nature that cannot'be enumerated.
You are of the nature that is beyond the reach of any delusion.
You are of the nature of the indescribable.
You are of the nature that is beyond the reach of speech
and such.

23
You are of the nature of the cause of the cause.
You are of the nature that has not a stroke of action to
be performed.
You are of the nature of the fullest of the fullness.
You are of the nature that has no interactions.
You are of the nature of the undecaying Consciousness.
You are of the supreme nature of the space of Consciousness.
You are of the nature revealed by the Veda-s.
You are of the nature of the one undivided essence.

24
You are of the nature of the simplest of the simplest.
You are of the nature of the supremely majestic.
You are of the nature of the holiest of the holy.
You are of the nature that has no higher or lower state.
You are of the nature of Awareness that is endless.
You are of the nature that cannot be comprehended by anything.
You are of a rare nature that is indescribable.
You are of the nature of Truth-Consciousness-Bliss.

25
You, yourself, are that which is indicated by "That."
You, yourself, are that which is indicated by " Y o u . "
You, yourself, are that which is indicated by "are."

~ 40 ~
 Y O U ARE OF THE NATURE OF BRAHMAN 2:27

You, yourself, are the Supreme, which is the undivided meaning

of these.
You, yourself, are that which is established and is fearless.
You, yourself, are the Supreme which is unsurpassed Bliss.
You, yourself, are that which is indicated by the word "Reality"
and such others.
You, yourself, are the meaning of all manifestations of sound.
•. »i'jun .(I; t<- vino rbiriw ,boO ornaiqu? aril 3t£ flfesniio^ ,uox
26
You, yourself, are the meaning
Indicated by various words and sentences at the end of
the Veda-s.
You, yourself, are the meaning
Of all the mahavakya-s (great Upanishadic aphorisms) such as.
Knowledge is Brahman.
Apart from the analysis of individual mahavakya-s,
You, yourself, are That which is totally indescribable.
You remain ever as the Supreme, which abides in itself,
Without the trace of a word to describe you.

27
You, yourself, are the supreme God,
Who has no different variations of five forms such as Brahma
(the Creator) and others.
You, yourself, are the supreme God,
Which stands as the ultimate Reality transcending
all imagination.
You, yourself, are God,
The greatest of the great, which exists without a trace
of delusion.
You, yourself, are the supreme God,
Which remains as the actionless Siva, which is the space of
Consciousness.

~ 41 ~
2:28 T H E SONG OF R I B H U

28
You, yourself, are the supreme God, which is only of the nature
of Truth,
Which exists ever steadfast and unwavering.
You, yourself, are the supreme God, which is simply of the
nature of Consciousness,
Which has no objects of perception such as the mind.
You, yourself, are the supreme God, which is only of the nature
of Bliss
And which has no sorrows of birth and death.
You, yourself, are the supreme God, which is complete,
Without any bondage or liberation.

29
You, yourself, are Brahman, which is the undivided Knowledge,
The infinite space, and the greatest of the great.
You, yourself, are Brahman, extended as a mass of
Consciousness,
Without any conditionings such as birth.
You, yourself, are the Supreme Brahman, identical with the
undivided Self,
Without a trace of anything apart from it.
You, yourself, are the Supreme Brahman, only "That,"
Which exists by itself and abides in itself.

30
What avails endless talk, pointing out all the differences?
0 Sage of great tapas! The partless, undivided Brahman is your
real nature.
1 have explained all as told by Lord Mahadeva (Siva,
"Great God"X
There is not an iota of doubt in this.
In the name of the Lord's pair of feet, what I have spoken is true.
Hence, realizing the Knowledge
 YOU ARE OF THE NATURE OF BRAHMAN 2:27

That the Self is Brahman, you, the Self,

Shall become the undivided Supreme Brahman.

31
Looking at Ribhu,
Who thus gave an incomparable exposition,
Nidagha, in a rapture of unparalleled joy,
Praised the sage,
And, in all humility and wonder,
Implored him, to instruct him further
In the undivided Knowledge of Brahman.
The great sage Ribhu began to reply with affection:

32
In the manner in which Lord Sankara,
The embodiment of compassion who ever does only good to
all beings,
Graciously expounded this on Kailasa,
I shall further describe in variety, Nidagha,
The definition of the undivided Absolute,
So that it clearly enshrines itself in your heart.
Now, hear the definition of this indivisible Absolute,
With an open mind.

33 "
Truly, the world never exists.
The world was never created.
It was never expansive.
It has never inexplicably dissolved out of existence.
It is only the Supreme Brahman, of the nature of
Consciousness alone,
With no trace of this picture of a world,
That is the eternal and established Existence.
There is no doubt of this, Nidagha. It is certain.

~ 43 ~
2:40 T H E S O N G OF R I B H U

liag JfJ uov dBfiirifiia tt \hZ art] JKiftj

As this dualistic world appears in the worldly interactions
In front of every one,
Some say that the mind, which appears as the world,
Is the vivarta (illusory appearance) of Consciousness.
On proper inquiry, it is seen
That the mind does not exist outside of Brahman, which is of the
nature of Consciousness.
Therefore, son! what exists fully and eternally
Is only Brahman.

35
I f we examine the silver, which is only a vivarta (illusory
appearance) on nacre,
There is only nacre and no silver.
Likewise, if we examine the mind,
Which is an illusory appearance on Consciousness,
There is only Consciousness and no mind.
As there is no mind, there is no world.
Therefore, son! what exists fully and eternally
Is only Brahman.

36
When inquired into fully, all things that seem different
From Brahman, which is the substratum of all,
Will be seen to be only Brahman,
The Reality, and nothing else.
When examined thoroughly, is the transient serpent that appears
on the rope /tno u J
Anything other than the rope?
Therefore, worthy son! what exists fully and eternally
Is only Brahman.

- 44 ~
 Y O U ARE OF THE NATURE OF BRAHMAN 2:27

37
There is no maya (illusion), no effect created by maya,
No delusive notion, no world which deludes,
No falacious ego, no mind, no activity of the mind, no intellect,
No body, no action, no doer,
No effect, no seer, and nothing to be seen.
What exists eternally,
With nothing to be acquired or discarded,
Is only Brahman.

38
There are no varieties of conditionings like the body,
No ignorance, or want of discrimination,
No acquisitions of aids to success,
No divisions of knowledge like listening (sravana) and others,
No sorrow-effacing samadhi (state of absorption),
No knowledge, no wearisome bondages, and no liberation.
What exists always as the one complete, perfectly full,
decayless Reality
Is only the Supreme Brahman.

39
The four adjuncts such as vishaya (subject matter) are
not present.
The three connections are not present.
The five elements, which are inert, are not present.
There are not five gods like Sadasiva and others.
There are no different things like pot and cloth.
There are no time and space or such.
What exists eternally is only the Supreme Brahman,
Which is of the nature of unafflicted Bliss and shining
Consciousness.

~ 45 ~
2:40 T H E S O N G OF R I B H U

40

There is nothing like the past or the future.

There is nothing that exists as the present.
There are no sacred waters like the Setu, Gaya, or Ganga.
There are no vows (vrata-s) to be observed according to rules.
There are no gods, such as Siva, to be worshiped.
There are no results to be achieved.
What exists, eternally of the nature of Reality and devoid
of anything,
Is the Supreme Brahman alone.

41

There are no castes, no different orders of life (asrama-s),

No bhava-s (attitudes, concepts) or dharma-s (codes of conduct,
duties, customs, practices) that are classified in divisions,
No heaven or hell to be reached,
No opposing dyads like sorrow or happiness,
No duality that is based on differentiation,
No identity of any kind, and no superimposition that is illusory.
The one constant reality, of the nature of originless Existence,
Is the Supreme Brahman alone.

There is nothing to be determined by intellect,

Nothing to be reflected upon by the defective mind,
Nothing to be thought of by the mind,
Nothing to be spoken of in an abundance of words,
No duality that appears as attachments,
And no fear that follows duality.
The one constant Reality, of the nature of eternal Existence,
Is only the Supreme Brahman alone.

- 46 ~
 Y O U ARE OF THE N A T U R E OF BRAHMAN 2:27

43
Birth and other modifications constituting the six states are
not there.
The body to undergo the six modifications is not there.
There are no four states like waking (waking, dream, deep sleep
and the fourth, turiya, which is not really another state, but
the underlying substratum of the other three states—the
waking, dream and deep sleep states) and others.
There is no one to experience those states.
There is nothing to be described as existence and nonexistence.
There are no varieties as discrete particles or integral aggregates.
The one constant Reality, of the nature of indivisible Truth
and Knowledge,
Without a second, is the Supreme Brahman alone.

44
There can be no statement that all does not exist;
Nor that all is illusory;
Nor that all is Brahman;
Nor that I am ever Brahman;
Nor that Brahman is I.
There is nothing such as you and me.
It is only the Supreme Brahman that exists,
Transcending all statements, undivided, and immutable.

45
The three guna-s, such as sattva (sattva, rajas and tamas), •
do not exist.
Nor do the effects produced by these qualities exist.
Nor do any sects such as dvaita (dualism) or advaita
(Nondualism) exist.
P V I F , (tj FJI FI[IF, atrnnnLsnj no ? I B O Q C I / \
Nor do any gurus or disciples relating to these exist.
Nor does a trace of the chimera of duality exist.

~ 47 ~
2:46 T H E S O N G OF R I B H U

A l l these foregoing statements of negation also do not exist.

It is only the Supreme Brahman that exists
As the pure space of Consciousness, natural Consciousness,
a mass of Bliss.

46
0 Sage of great tapas! It is only for those who,
Rid of the agitations of the restless mind,
By the certitude of the undivided Supreme now expounded.
Become the infinite, beginningless and endless, nondual
Supreme Brahman,
That this originless bondage of birth will disappear.
For others, this bondage will never be removed.
Hence, by this undivided, absolute Realization,
You shall become ever the indivisible Supreme Brahman.

47
1 have told you, in the manner
In which it was expounded by the immaculate Siva,
The definition of the pure, indivisible Absolute,
Which is the Reality that remains
After negating all the superimpositions due to maya
On the eternal Supreme Brahman.
Those who even once listen to and clearly understand the
meaning of this
Will become the Supreme themselves.

48
Just as waves, bubbles, and foam appear on the ocean,
The entire sapless phenomenal world of the moving and
the unmoving
Appears on the infinite Supreme Siva.
Only those who, by relentless inquiry, attain
The doubtless Realization that they are all,

~ 48 ~
 Y O U ARE OF THE NATURE OF BRAHMAN 2:27

Of the nature of the one, complete Supreme Siva,

Will be fully rid of the dreadful bondage of birth
And will become of the nature of the impeccable Supreme Siva.

49
Thus, the sage Suta gave the definition of Brahman,
Recounting how Skanda, in His indescribable compassion,
Told this great truth to Jaigheeshavya
And how the sage Ribhu related this
With love to Nidagha,
In the manner of the exposition
By the Supreme Siva,
As the definition of the undivided Absolute.

50
It is the limitless form of the God of gods in a state of joyous
dance that authoritatively proclaims
That you are eternal, attributeless Being,
That all the phenomenal worlds do not exist,
And that the Supreme Absolute is the Truth that ever exists,
transcending all these (worlds).
.fivi2 srrmauZ orit vd blot ?.BW hui' flJiw "rariJii/t aunilnoa Usri;

hjroauMi ai tar, ,cti8 . •toacl.h

vtoyishBv
likihsbnow

~ 49 ~