Ribu Gita

• The Ribu Gita
• *****************

     Preface  

• The Ribhu Gita forms the sixth section of the Sanskrit work known as Siva Rahasya.
• 
  

• It is the teachings of Lord Siva in Mount Kailas to His devotee RIBHU, from whom the Gita derives its
• name.
• The Ribhu Gita was translated into Tamil verse by a Brahmin Vedic scholar of high repute, by name
• Bikshu Sastri who was also an accomplished scholar in Tamil. He translated the work under the name
• of Ulaganatha Swami, and because of his efforts attained renowned fame among the Tamil-devotees
• of Siva.
• The Tamil version is a free translation of the original Sanskrit text, consisting of 1924 verses of
• such scintillating brilliance that Bhagavan Sri Ramana Maharshi re-commended its recital as a
• strong support for spiritual sadhana. He used to say that the recital itself leads to spontaneous
• abidance in the SELF.
• The book presented herewith consists of 122 verses from the original Tamil work, being a free
• translation into English prose, conveying the essence of the original, rather than a mere mechanical
• word for word translation.
• Reading of this English text alone will not be complete unless it is supported by vigorous sadhana
• with the help of a realised teacher, who has obtained firm abidance in Siva-Self by a life of devotion to
• Lord Siva. This aspect is stressed in some of the verses selected.
• It is the earnest hope and prayer of the translator that after reading this English text, devotees all over
• the world would make the pilgrimage to Tiruvannamalai, and complete their sadhana in the immediate
• presence of Lord Arunachala-Siva and Sat-Guru Ramana enshrined in His Samadhi in Sri
• Ramanasramam.
• Prof. N. R. KRISHNAMOORTHI AIYER.
• (Translator)
• Sri Ramanasramam,
• Tiruvannamalai-606 603
• Dated: 15th August, 1984.
• 3
• OM SRI GANESAYA NAMAH
• THE ESSENCE OF RIBHU GITA
• Benedictory verses
• To Siva
• 1. Salutations to the Supreme Lord Siva, the pure Awareness in the sky of consciousness in the
• Heart, by meditation on whom, Ganesa, Guha, Mother – Sakti who is the embodiment of Siva's
• Grace, and myriads of Devas, saints and devotees have attajned their cherished goals. (Chapter 1,
• Verse 1).
• To Nataraja
• 2. From the sky of consciousness of the Heart springs forth the dancer Nataraja with his blissful
• consort, Freedom, to the delectation of his devotees who are thus liberated forever. Unto that Ananda
• Natesa we do render our devout salutations. (Chapter 1, Verse 2)
• To Ardha – Nareeswara
• 3. Unto that Form whose left half is the Mother of all manifestation and whose right half is the Father
• of the same, the jingle of the gems enclosed within the hollow golden anklet of whose foot is the
• source of all scriptures, and whose three eyes (Fire, Sun and Moon) are the illuminants of the
• universe, to that Form be our devout salutations. May that divine Form ever be our protection.
• (Chapter 1, Verse 3)
• To Siva, Sakti, Vinayaka and Shanmukha
• 4. Salutations to Siva, the Lord of the universe of infinite power, to Sat-Chit-Ananda-Sakti, the Mother
• of the universe, to Vinayaka the dispeller of all impediments to freedom, and to Shanmukha, the SatGuru,
• who dispenses to his worthy devotees the divine wisdom of Siva-Self leading to salvation.
• (Chapter 1, Verse 4)
• THE ESSENCE OF RIBHU GITA
• The following verses constitute the teachings of Siva to Ribhu. who in turn transmits those
• teachings to his disciple Nidaga - Rishi. The treatise goes by the name Ribhu Gita.
• 5 The universe was neither born, nor maintained, nor dissolved; this is the plain truth.
• The basic screen of pure Being-Awareness- Stillness devoid of all the moving shadow
• pictures of name and form of the universe is the sole, eternal Existance.
• (Chapter 2 Verse 33)
• 6 Some may argue that this universe of duality (multiple existences) is a factual second reality
• clearly seen by the senses operated by the mind. But then, are the senses anything apart
• from the mind? Can they function without the support of the mind in which they are
• imbedded? What is this mind except a bundle of thoughts? What are thoughts except
• evanescent ripples in the still, limitless ocean of pure Being – Awareness – Self which
• is the sole Existence without a second? (Ch. 2, v. 34)
• 7 The existence of the illusion of silver in the mother of pearl is not a reality apart from the
• reality of the mother of pearl which is the basic reality. The illusion of the universe is based
• on the mind, which again is an illusion base on the still Awareness - Being Self. (Ch. 2,
• v.35)
• 8 In the unitary, undifferentiated still ocean of Existance-Awareness-Self, body, senses, mind,
• intellect and jives (embodied souls) are nothing but evanescent ripples not apart from that
• sole Self. (Ch.4, v.6)
• 9 The universe of name and form, the embodied creatures and their creator, mind, desire,
• Karma (action) and misery and everything other than the Self are merely thought formations
• projected by the power of the Self on its screen – Self. (Ch. 5, v.25)
• 10 The state of firm abidance in that thought-free alert Awareness - Self, constitutes
• integral perfection, yoga, wisdom, Moksha, Sahaja - Samadhi, the state of Siva, and the
• state of Atman - Self, which scriptures proclaim by the title of Brahman. (Ch. 5, v. 26)
• 11 There never was a mind nor any of its countless forms like world, jivas etc. There isn't
• the least doubt that all these are the form of the eternally undifferentiable Supreme
• Brahman Self. This is the Truth. The one who hears this great secret diligently and
• understands completely, abides as Brahman-Self (Ch. 5, v. 28)
• Greatness of Videha Mukta
• 12 With all objective knowledge banished, with no trace of thought or nescience, with all
• the three states of waking, dream and sleep wiped out, with all thought of death and
• birth abolished, and ever established in the spontaneous blissful state of brahman-Self
• the condition of the Videha-Mukta cannot be conceived, and much less expressed in
• words. (Ch. 5, v.39)
• 5
• 13 The continued repetition of “I am self-Brahman" constitutes the sole mantra-japa leading to
• Mukti (Liberation). All other mantra-japas connected with diverse gods should be firmly
• eschewed as they aim at mundane objectives, other than the self. All other mantra-japas
• always entangle one inextricably in the bondage of worldly enjoyments only. (Ch. 6, v. 37)
• Sat-Chit-Ananda-Self-Siva and His worship
• 14 On the eternal and infinite screen of Sat-Chit-Ananda-Self-Siva, by his own power,
• Sakti is projected as the moving shadow picture of the universe in manifestation and
• into that again it is absorbed in dissolution.
• All luminaries like Sun, Moon, Fire, Stars and lightning derive their luminosity as a gracious
• gift from the Sakti in herent in that screen of Self-Siva only. Though bright in themselves, they
• can only obscure and cannot reveal the Siva-Screen that they cover up.
• Out of fear of that Siva, their creator, Devas and Asuras (Spirits of the upper and nether
• worlds) are ever a1ertly engaged in their ordained duties.
• That Siva must be meditated upon and realised to be the Self by making the restless mind to
• stay still and alert after it has been adequately restrainted and completely prevented from the
• pursuit of sense objects, namely, the shadow pictures on the screen of the Self. All shadow
• pictures removed, what remains is pure Awareness, the spotlessly effulgent screen.
• Thus, Siva reveals Himself spontaneously as the sole eternal Sat-Chit-Ananda-Self, the
• very essence of the nature of the worshipper. (Ch. 7, v.35)
• The Jivan-Mukta
• 15 The Jivan-Mukta is a person liberated during his life-time who continues to have
• consciousness of the body and world along with his firm abidance in his Siva-Self. He
• ever abides in the blissful peace of Sat-Chit- Ananda. He is poised rock firm in the conviction
• that he is not the body, and that his being is the sole existence, the sole alert-awareness-bliss
• of Siva-Self Supreme. (Ch. 8, v. 1)
• 16 The Jivan-Mukta has his consciousness completely dissolved beyond recognition in
• his Brahman – Self. Eternally alone in his self, he is ever lost in the enjoyment of the
• bliss of his Brahman – Self. (Ch. 8, v. 25)
• The Videha-Mukta
• 17 The Videha-Mukta* is free from the least trace of thought; he abides all along in his
• effulgent pure-Awareness-Self in intense unbroken bliss, totally oblivious of his body
• and environments, in a state of Maha-Mounam (stillness of body, speech and mind).
• (Ch. 9, v. 1)
• * The term, means, the Disembodied - liberated person. He is the matured liberated adept,
• uJho, while still alive, abides as pure Sat-Chit-Ananda-Self without awareness of body and
• the world around him.
• 6
• 18 He is the pure embodiment of Sat-Chit-Ananda, all pervasive as ether, infinite as the sky, all
• alert with Awareness, spontaneously abiding as the perfect Brahman- Self in a state of still,
• unbroken, peaceful bliss. (Ch. 9, v. 15)
• 19 There is not an atom part from the Self which is the integral undifferentiated perfection
• of whole being Soule, world and Creator are impartible from the Self. The reality of
• these is the reality of the Self only. (Ch. 10, v. 34)
• 20 All ignorance and illusion, all objects inert and living, all beings and non-beings, all the five
• elements, all the diverse worlds, all bodies and the lives that arise in them, not being apart
• from Brahman-Self, are Brahman-Self only. Existance alone is, for even non-existance
• acquiresmeaning only in Existance. Simply put, everything exists always as Brahman-Self
• only. (Ch. 12, v. 2)
• 21 All objective knowledge, all thought forms, all visible objects, all things heard; all questions
• and answers, all the food consumed and all other illusions, not being apart from the Self,
• should be regarded as Brahman-Self only. (Ch. 13, v. 2)
• 22 Therefore one should practise the habit of regarding everything as Brahman-Self only; 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 abide in Maha-Mounam (peace of total stillness). (Ch.
• 14, v. 38)
• 23 Anything seen as other than Brahman-Self is bound to cause fear and trouble. Therefore, it
• behoves one to stick to the single attitude that everything sensed is Brahman-Self alone. In
• due course even this one thought must be given up in order to abide firmly in the free
• undisturbed blissful state of the sole Brahman-Self. (Ch. 15, v. 5)
• 24 The total discarding of the mind is alone victory, achievement, bliss, yoga, wisdom and
• liberation. The sacrifice of mind is, in fact, the totality of all sacred sacrifices. (Ch. 15, v.
• 7)
• 25 The firm denial of the existence of the mind and the firm belief in the existence of BrahmanSelf
• is the sure way to the conquest of mind leading to the experience of the sole effulgent
• Self. (Ch. 15, v. 11)
• 26 If one gives the slightest room for the thought that the mind exists, pure-Awareness itself will
• vibrate as the ruffled mind which is the parent of all trouble and illusions. Therefore, one
• should ever abide in the conviction that there is no mind, and that the pure AwarenessSelf
• is the sole Existence. This is easy way to conquer the mind with all its vagaries.
• (Ch. 15, v. 12)
• 27 There is no such thing as the troublesome mind, no world of names and forms, not the least
• bit of ego. All these are nothing but the perfect Brahman-Self that I am. In this conviction one
• should abide firmly until one achieves the state of Sleepless-sleep that is alert peace eternal.
• (Ch. 16, v. 7)
• 7
• The True Samadhi
• 28 To hold on to the conviction born of Self-Enquiry that "I am no doubt the Screen - BrahmanSelf,
• and, the world picture thereon, though evanescent, is no doubt I - am self only", and to
• abide still and blissful in that conviction is the acme of all sadhanas like divine worship
• charitable gifts, spiritual austerities, mantra-japa and samadhi as well. (Ch. 16, v. 41)
• 29 The Self alone is the spontaneous self effulgent Awareness; that alone is eternal bliss;
• that alone is Existence everlasting; that alone is all embracing perfection; the sole
• God-head without a rival and the sole primordial stuff of the Universe. In the conviction
• born of this experience, one should ever abide, as the sole I-AM, the Supreme Self. (Ch.
• 17, v. 29)
• Sahaja-Samadhi
• 30 Remaining alertly aware and thought-free with a still mind devoid of differentiation of
• self and non-self even while being engaged in the activities of worldly life is called the
• state of Sahaja Nirvikalpa - Samadhi (the natural state of abidance in the Self when all
• differentiation has ceased). This is called Akhanda-Akara-Vritti, the I of infinite perfection as
• contrasted with the "I am the body" notion of those who have not realised the Self). (Ch. 18, v.
• 40)
• Maturing of Sahaja-Samadhi
• 31 Abidance in Sahaja-Samadhi is the hallmark of Jivan Mukti. With the progressive
• development of this state, the intensity of blissful peace is attained, leading on to the four
• successive stages of perfection in Mukti. Nothing short of this technique of Self-Enquiry will
• be of any avail in destroying the fearsome cycle of birth and deaths. (Ch. 18, v. 41)
• 32 Realised person who abides in the Brahman-Self and has lost all feelings of
• differentiation of self and non-self is the jnani or Mukta-Purusha. Such a jnani is rare to
• find through searching, among millions of people. If one has the lucky opportunity of getting
• his Darshan (personal view and contact) one attains purification from all his sins, and what is
• more, such a person's ego gets well set on the road to its liquidation. (Ch.19, v. 10)
• 33 Darshan of the matured jnani constitutes the acme of purification of baths taken in sacred
• waters, divine worship, mantra-japa, spiritual austerities, charitable acts, and devotional
• worship of Lord Siva-Himself. To find and to gain access to the sacred presence of such a
• jnani is the luckiest of opportunities that one could ever obtain in this world. (Ch. 19, v. 11)
• 34 Worshipful service rendered unto such a jnani-Sat-Guru quickens one's spiritual wisdom to
• attain the bliss of Jivan-Mukti. If continued further, it bestows on the disciple even the status
• of Videha-Mukti. Therefore, if one is keen on being released from bondage into the freedom
• of Mukti, the one infallible means of achieving that aim is the loving and worshipful service of
• the jnani-.Sat-Guru. (Ch. 19, v. 13)
• 35 Firmly established in the Self, undisturbed by the least ripple of thought, still as an effigy of
• stone or wood, dissolved completely in Brahman-Self even as water and milk, with awareness
• devoid of all impurities of thought and drowsiness, standing clear as the pure sky, the
• 8
• grandeur of the jnani's nishta (firm stance in the Self) defies thought and expression. (Ch. 19,
• v. 21)
• The sine-qua-non of Mukti is Siva's grace
• 36 That in which the whole universe is born and into which it is absorbed in dissolution is
• the Siva-Self. Devoted worship of and meditation on that Siva-Self of pure consciousness
• alone will attract Siva's Grace which is indispensable for liberation. (Ch. 19, v. 60)
• 37 Those engaged in the pursuit of knowledge of the Brahman-Self happening to get involved in
• mundane pleasures like sex, should regard such pleasures as merely faint shadows of the
• bliss of the Self. They should never even dream of worldly pleasures. (Ch. 20, v. 45)
• 38 As the Self is Sat, meditative contact with the Self is the true Sat-Sanga (association
• with Sadhus who abide in Being-Self). As Brahman-Self is the highest, association with
• the Self is Mahat-Sanga (highest association). (Ch. 21, v. 28)
• 39 The Sadhaka practising meditation on the Self should always think firmly that all diversities of
• soul, world and creator are the undifferentiated Brahman-Self only. By practice his
• consciousness is freed from thoughts after which he should give up the above thought also
• and abide always in the thought-free state of the Self. (Ch. 21, v: 39)
• 40 Abidance in the state of thought-free alert Awareness is the state of Mukti beyond
• thought and expression. The emergence of thought is the bondage on untold suffering.
• Abidance in the Self is the true non-dual Samadhi, and that alone could lead one to the
• eternal bliss of Mukti. (Ch. 21, v. 41)
• 41 The great illusions: Maya (associated with God Iswara), avidya (associated with individual
• souls), mind and jivas (souls), world and its creator, all names and forms, and all mental
• conceptions are nothing but the Self. One should ever abide in this conviction. (Ch. 22, v.23)
• 42 All worlds and creatures are only thought forms. They are nothing but the mind which
• is a bundle of thoughts, which again are nothing more than ripples in the still ocean of
• Awareness-Self, and certainly nothing apart from that Self. Therefore, one should abide
• in the firm conviction that all objects are only I am Self-Brahman. (Ch. 22, v. 24)
• 43 There are no such things as achieved objectives and the efforts ]eading to them, association
• with the wise or the ignorant, efforts of learning and knowledge acquired, acts of enquiry and
• practice, the learner or the learned, and any goals achieved. What exists is only
• Brahman, the effulgent Awareness - Self. (Ch. 22, v. 10)
• 44 One should be firm in the conviction that there are no charitable acts, sacred waters and
• kshetras (pilgrim centres), no loss or gain and no loser or gainer, no Karma, Bhakti and
• wisdom, and no knower or known. All these thought forms are bound to be dissolved and lost
• in the Brahman-Self which is the sole existence. (Ch. 23, v. 11)
• * (In verses 45 to 50 the word " Bhavana " means faith based on the word of the teacher and
• the scriptures and in the unremitting abidance in the belief thereof.)
• 9
• 45 The Bhavana "I am Brahman-Self" swiftly takes one to Mukti. As the continued reading
• of the texts 'generating that bhavana takes the aspirant unerringly to the goal, he should
• always dwell on the, written words dealing with the Brahman-Self: (Ch. 24, v. 27)
• 46 The illusion that one is the body and that the world is the basic reality has remained soaked
• over a Iong long time and cannot be got rid of by by the casual reading and mere
• understanding of the truth. The basic illusion can be effaced only by a long and
• unremitting practice of the bhavana that all this is “I am Brahman-Self. (Ch. 24, v. 28)
• 47 Everything is a concoction of time, space and energy only and else is the trite talk of people
• who dislike the effort of Sadhana which takes them to the Self. This talk is based on their
• dense ignorance of the Self. Only by persistent practice and experience of Sadhana can one
• arrive at the truth that all concepts of souls, world, and the cause thereof are just evanescent
• shadows on the screen of Siva-Self-Brahman. (Ch. 24, v. 31)
• 48 There is never such a thing as conception of names and forms, no such thing as the
• conceiving mind, no such thing as a person lost in samsara and no such things as the
• world and its creator. Everything that is seen to exist must be realised to be no other
• than the sole, pure Awareness - Being - Brahman-Self. (Ch. 25, v. 8)
• Everything is Sat-Chit-Ananda-Self only
• 49 Whatever is found to exist is Sat (Existence) only. Whatever is pleasurable is Ananda (Bliss)
• only. One should ever abide firmly in the above bed-rock of bhavana of Sat-Chit-Ananda.
• Never for once should one slip, even inadvertently, into the disastrous bhavana that one is the
• body and that the world is real. (Ch. 25, v. 12)
• 50 One should abide in the rock-firm bhavana that “Everything is only Brahman-Self and I
• am that brahman-Self.” By this bhavana all thought movements and nescience will
• disappear, resulting in the eternal abidance in the sole Sat-Chit-Ananda-Self. (Ch. 25, v.14)
• * Verses 51 to 60 herein deal with practice of “Atma-Nishta" or abidance in the Self.
• 51 By abiding in the Self "the wandering mind is reduced to perfect stillness after being
• freed from all nescience and thought currents. It gets lost in the Sat-Chit--Ananda-Self
• in the same way that water is lost when intimately mixed up with milk. This unitary state
• of abidance in the Self is called Atma-Nistha by the wise who have attained perfection. (Ch.
• 26, v. 2)
• “Sahaja-Nishta" or The natural state
• 52 Having realised that the world picture on the screen-Self is evanescent and essentially nonexistent,
• one should ever remain still and blissful in the firm conviction of ever being the sole
• Brahman-Self only. This conviction should be maintained even while functioning as an
• individual in the world of name and form. This matured state of abidance in the Self is called
• Sahaja-Nisftta (the natural state). (Ch. 26, v. 3)
• 10
• 53 In that Self wherein there is no action of body, speech and mind, no virtues or sinful Karma
• (action) and the fruits thereof, in that blissful state of Self one Should remain still, eschewing
• the least trace of thought. (Oh. 26, v. 7)
• 54 In that Self wherein there is neither conceiver nor conception of the world of names and
• forms, one should remain blissfully still, eschewing the least trace of thought. (Ch. 26, v. 8)
• 55 In that Self wherein desire, anger, covetousness, confusion, bigotry and envy are all absent;
• in that Self wherein there is no thought of bondage or release, one should abide blissfully still,
• eschewing the least ripple of thought. (Ch. 26, v. 13)
• 56 Firmly abiding in the Self, one acquires the totality of all knowledge and achieves the
• successful completion of all endeavours duties. In that state one should abide blissful and
• still, eschewing the least ripple of thought. (Ch. 26, v. 25)
• 57 Mind merged completely in the Self, one becomes a lord without rival steeped in bliss beyond
• compare. In that state one should abide still, free from the least trace of thought. (Ch. 26, v.
• 28)
• 58 I am that Self which is integral existence awareness-bliss, the sole impartite Brahman-Self.
• Firm in the conviction born of this experience, one should abide still, free from the least trace
• of thought. (Ch. 26, v. 29)
• 59 In the the conviction that "I am the Self" in which no thought, ego, desire, mind or
• confusion can exist one should abide still, free from trace of thought. (Ch. 26, v.31)
• 60 The firm faith of being the Self is sufficient to dispel all thought and establish one in
• Brahman-Self. In due course of this practice, even the thought involved in that faith
• fades away leading to spontaneous effulgence of the self. If a person hearkens to this
• teaching and practises the faith, even if he is a great sinner, he is washed clean of all his sins
• and is established in Brahman- Self. (Ch. 26, v. 42)
• 61 There is certainly no such thing as mind with its constituents of thought and thought
• forms of objects. In this conviction one should ever abide still and at peace, in the state of
• thought-free alert Awareness-Self which endures after all Sadhanas and its rigours have
• exhausted themselves in Brahman-Self. (Ch. 27, v. 29)
• 62 Having gained the experience that there is no creator, no maya, no duality and that pure
• Awareness-Self alone exists, one should ever remain still and peaceful in that state of Selfhood.
• (Ch. 27, v. 34)
• 63 If a person gives heed to these teachings he would certainly gain the grace of Lord Siva and
• attain the state of Self-hood even though he is immersed in the dense darkness of nescience
• which could not be banished by the glare of million suns. (Ch. 27, v. 43)
• 64 Why waste words? This is the truth in nutshell. Only those who have earned the Grace of
• our Lord Siva by long devotional worship will get the rare opportunity of reading this scriptural
• text which leads to the bliss of peace-everlasting in Brahman-Self. (Ch. 27, v. 4:4:)
• 11
• 65 Only that jnani who teaches "Thou art the thought-free, alertly aware, absolutely still, ever
• blissful, intensely peaceful, unqualified Brahman-Self", is the true Sat-Gum, and others are
• not. (Ch. 28, v. 28)
• 66 Unbroken abidance in the state of alert awareness, unruffled by thoughts, is SelfRealisation.
• That is at once the spotless Jivan-Mukti and the magnificent VidehaMukti.
• This state is easily attainable only for those who have earned the divine Grace of Siva
• by deep devotion to Him, and not for others. What is stated here is the import in a nutshell of
• the message of that charming crest jewel of the Vedas known as the Upanishads. (Ch. 29, v.
• 37)
• 67 Those who give heed to this message and abide in accordance with it will forthwith attain
• Mukti (Liberation). They will not suffer from the least particle of affliction; they will enjoy a bliss
• far greater than the bliss attained from this and all other worlds; they and their environments
• will be filled with the plenitude of auspicious events. Totally free from all trace of fear, they will
• never again enter the cycle of births and deaths. They will become the immutable BrahmanSelf.
• All this we swear is the truth beyond doubt. By our Lord Siva, again and again we swear
• that this is the fundamental truth. (Ch. 29, v. 40)
• 68 That state of still, pure, effulgent awareness is Moksha, the state beyond compare.
• Those who maintain an unbroken abidance in that supreme state will never more be touched
• by suffering or confusion, and will be absolved from all duties. Such duties if any will
• somehow be completed without any volition on their part. They will eternally abide as the sole
• supreme Self. (Ch. 30, v. 31)
• * In all the 13 verses (69-81) of Chapter 32, the term Bhavana is to be understood as faith or
• firm belief in "Aham-Brahmam (I am the Self).
• 69 By the persistent and continued Bhavana* of “I am the Brahman~Self " all thoughts
• and feelings or differentiation of self and non-self will drop off and permanent abidance
• in Brahman-Self will be achieved. This Bhavana is possible only for those with keen
• inquiring mind intent on knowing the self and not for those who are indifferent about Self Knowledge.
• (Ch. 32, v. 18)
• 70 Ignorance and indifference in regard to the enquiry of the truth about one-self is the store
• house of nescience and trouble, blocking the view of the Self, and creating in a split second
• all sorts of illusions and harassments of mental worry. Non-enquiry renders Bhavana
• impossible. (Ch. 32, v. 19)
• 71 In short, non-enquiry will steep one forever in the ocean of samsara (earthly suffering).
• There is no greater enemy for one than non-enquiry. Therefore, this habit must be
• overcome in order to-fix the mind in the Bhavana which leads to abidance in the Self. (Ch.
• 32, v. 20)
• 72 Enquiry should be made this wise: With the kind help of the Sat-Guru one should enquire
• “Who am I, what is this world and what is the reality behind all these?” (Ch. 32, v. 21)
• 73 Staying in the company of Sadhus those engaged in the pursuit and enjoyment of the bliss of
• the Sat-Self) and respectfully questioning the Sat-Guru-Jnani, one should first make clear
• 12
• about the objective to be obtained. This is an important aspect of the enquiry. After thus
• making sure of the objective, one must firmly abide in that objective of Sole Brahman-Self
• until the Self is unmistakably experienced. (Ch. 32, v. 22)
• 74 The conscious introspective concentration of Self-Enquiry ("Who am I?”) kills all
• thoughts and destroys the dense darkness of nescience; it effaces all all worry; it
• illuminates the intellect with the radiance of pure awareness; it wipes out all conceptual
• confusions; it fixes one in Siva-Self; it transforms a host of impending disasters into
• auspicious events; and lastly, it destroys the ego-mind utterly with all its afflictions. (Ch. 32, v.
• 24)
• 75 Only by those strong willed persons who make earnest and persistent Self-Enquiry will
• the turbulent mind be controlled and fixed still in the practice of firm Bhavana. In due
• course all thoughts and nescience will disappear, yielding place to the effulgent AwarenessSelf
• of Mukti. (Ch. 32, v. 26)
• 76 One should relentlessly pursue Self-Enquiry until all conceptual forms of creature, world and
• creator merge and disappear in the pure thought-free, alert Awareness-Self, enabling one to
• abide in that Bhavana of the experience, "l am the Brahman-Self". (Ch. 32, v. 27)
• 77 It is only the mind which appear as world and bondage; there is no world other than
• the mind. On inquiry this mind turns out to be nothing more than a group of ripples
• (thoughts) in the still ocean of pure Awareness-Siva-Self. I am that Siva-Self only and
• there is nothing apart from me. One should ever abide in the conviction born of this
• experience. (Ch. 32, v. 33)
• 78 There is no world apart from the mind. What appears, as the world is only the mind If
• this mind is investigated, it turns out to be nothing more than a bundle of thoughts
• based on the primary thought of “I am the body” called ego – I is enquired into and its
• identity searched, it gets swallowed up without a trace in the pure Awareness-BeingSiva-Self.
• One should maintain this firm Bhavana “I am Self~Siva", until that state of being
• the Siva-Self - becomes the spontaneous experience free from the effort of Bhavana. (Ch.
• 32,- v. 34)
• 79 In me, the pure Awareness-Self, the universe is born, maintained and dissolved as the
• mind. Therefore, there are no mind and thought forms of objects apart from me the Self. In
• this firm experience experience one should ever abide. (Ch. 32, v. 35)
• 80 One should ever abide as pure Siva-Self by the firm experience that there are no thought
• forms of creature, world and creator apart from the mind which is just an array of
• ripples in me the still ocean of pure Awareness-Self and therefore I am the sole BeingSiva-Self
• only. (Ch. 32, v. 36)
• 81 Even as the world, seen in my dream, is not apart from me but only my creation, even
• so, the world of the waking state is only a creation made by me and seen by me in the
• medium of my pure Awareness-Self. In this experience one should firmly abide. (Ch. 32, v.
• 37)
• 13
• 82 The rock firrm conviction of "I am the Self” is the sure mark of firm abidance in the
• Self. Abidance in that conviction under all conditions is, true divine worship, meditation on
• God, incantation of mantras, practice of right conduct in life, contemplation, integral yoga,
• wisdom of the Self and Moksha as well. (Ch. 33, v. 16)
• 83 Whatever appears as Maya, creator, creature, mind, world, names and forms are the
• pure Brahman-Self only and not apart from that Self. (Ch.34,v. 15)
• 84 Steady abidance in the rock-firm conviction born of the experience of "1 am the Self", is the
• greatest Yoga, total dissolution of the mind, true renunciation, true wisdom, and.Jivan-Mukti
• as well. (Ch. 34, v. 46)"
• 85 Whatever names and forms are seen by me in my dream are not anything apart from me.
• Even so, this world seen by me in my waking state is not anything apart from me, the
• Avareness-Self that I am. The wise one should give up all differentiation of Self and non-Self,
• and abide as pure Self only. (Ch. 35, v. 23)
• 86 If this world of the waking state is not evanescent in its nature, whatever is seen in the waking
• state must be seen during sleep also. Since I as pure Self exist alone and always, there is no
• room for thought of non- Self-world. I-Self-Brahman is the sole Existence. (Ch. 35, v. 24)
• 87 No world exists during the absence of mind, and there is no mind apart from my
• awareness. So, mind and world are nothing apart from the Self, and I am ever that sole
• Existence-Awareness-Brahman-Self. The wise one should abolish all thought of differentiation
• of self and non-Self. (Ch. 35, v. 25)
• 88 I see neither mind nor world during my sleep. In my dream there is mind with its creation, the
• dream world. The dream world is falsified in my waking state. But I-Self exist always. Arguing
• thus, one must give up all differentiation of self and non-self, and ever abide firmly as the
• thought-free alert Awareness-Self- Brahman. (Ch. 35, v. 26)
• 89 All diversities of world, mind, maya (confusing power of Brahman), wakefulness, dream,
• sleep, talk of you and me are evanescent, and yet, not apart from the Self. This wise one
• should give up all thought of Self and non-Self and abide as Self only. (Ch. 35, v. 27)
• 90 In dim light the illusion of a serpent is seen in a rope, and this serpent is nothing but
• the rope. Even so all illusion of non-Self exist in the self only. This wise one should give
• up all thought of Self and non-Self and ever abide firmly in the peace of the Self. (Ch. 35, v.
• 28)
• 91 In the wisdom of integral experience, I am the non-dual, transcendental, motionless, peaceful,
• bondage- freedom-notion-free, sky of pure consciousness only. With this experience one
• should reject all differentiation of Self and non-Self and ever abide firmly in the peace of
• Brahman-Self. (Ch. 35, v. 33)
• 92 One should give up all hatha yogic practices like breath control, all religious dogmas and their
• diverse sadhanas and be ever satisfied in simple abidance as the Self only. (Ch. 35, v. 38)
• 14
• 93 Only those who contemplate on Lord Siva-Self, the pure supporting screen of all
• manifestation, gain the pure experience of Sahaja-Nirvikalpa-Samadhi. Apart from this
• devotion to Lord Siva (the Pure-Alert- Awareness-Self) there are no other means leading to
• liberation. (Ch. 35, v. 44)
• 94 The non-dual sole being existing in deep sleep conjures up a world in the dream state. Even
• so, the shadow world conjured up in the waking state is the work of the power, inherent in
• one's own Brahman-Self. Abiding firmly in the experience of pure Brahman-Self, one finds
• that the mind and all its confabulations are lost for ever. (Ch. 36, v. 25)
• 95 One should remain firm in the conviction "I am the Self" and reject all thoughts like "I am this
• body" and "This world is real". If one maintains this habit unremittingly, this false belief will
• drop away even as a flower held in the hand slips away when one falls into deep slumber.
• (Ch. 37, v. 33)
• 96 One is solely responsible for one's own liberation or bondage, since the choice of
• destroying the restless mind or allowing it to roam at large rests with that one only. Therefore,
• one should conquer the restless mind by steady abidance in the pure thought-free AlertAwareness-
• Self only. This steady abidance is Moksha. (Ch. 38, v. 7)
• 97 You are the sole supreme Godhead, the Self. There is nothing apart from you. This, we
• declare to be the ultimate truth after a complete analysis of all the scriptures. By, the holy feet
• of Siva, we swear this to be the truth beyond all doubt. By the feet of the Sat-Guru, we swear
• again that this is the truth declared by the Upanishads. (Ch. 38, v. 9)
• 98 All charitable gifts, all pilgrimages to sacred places, all sorts of mantra-japa and worship of
• diverse gods must be firmly given up in favour of steady practice of the teachings of this book
• (Ribu Gita) only. (Ch. 38, v.24)
• 99 All yogic practices, all philosophic pursuits, all devotional exercises, and all faiths and beliefs
• should be abandoned. One should confine oneself to practice of the teachings of this book
• only. (Ch. 38, v. 25)
• 100 By the sole practice of the teachings of this book, all confusion and ignorance will be
• destroyed. Firm abidance in the Self will be the positive result. With the fusion of the wisdom
• and peaceful bliss in the Self, Mukti will be attained. (Ch. 38, v. 29)
• 101 Only when ~ll sins are washed off by the practice of virtues running through many lives, one
• gets the rare opportunity of securing this treatise and practising its tenets. By the feet of Lord
• Siva we declare that only those whose cycle of births and deaths has come to an end with
• this life will ever get this treatise in their hands and practise its teachings. (Ch. 38, v. 40)
• * Verses 102 to 121 (20 verses) contain the declarations of the disciple Nidaga before his
• teacher Ribhu, expressing the spiritual achievements secured by him by the grace of
• his teacher, and expressions of his gratitude to his teacher, Ribhu.
• 15
• 102 0 My Lord Sat-Guru! By thy grace I have, in a split second, shed all sense of differentiation of
• Self and non-Self; I have attained the certainty that all is Brahman and I am that BrahmanSelf;
• I have become settled in the eternal bliss of Brahman-Self. (Ch. 39, v. 7)
• 103 I am verily the Sat-Chit-Ananda-Brahman-Self. I am the eternal undisturbed peace devoid of
• name and form. I am the flawless integral whole of all existence. Firmly I am settled in my
• sole Brahman-Self. (Ch. 40, v. 10)
• 104 Oh! I have become Brahma, Vishnu, Rudra, Mahesa, Sadasiva, Parameswara and his
• spouse Parvati, Vinayaka, Subrahmanya, cohorts of Siva's hosts (Siva-Ganas) and devotees
• of Lord Siva, all rolled into one! (Ch. 41, v. 15)
• 105 I am myself all the Devas (Celestials) and Asuras (denizens of the nether-world), Indra the
• Chief of the Devas, the Lord of the eight cardinal directions, the community of sages, the
• swarm of Rakshasas (embodiments of wickedness), and in fact, the denizens of this and all
• other worlds. (Ch. 41, v. 16)
• 106 I have become the five elements, multitudinous worlds scattered in the skies, all existing
• things and their histories, all the Vedas, and all the diversities of name and form. (Ch. 41, v.
• 17)
• 107 At one stroke I have become the bodies, senses, and souls owning them, the mind, intellect,
• intuition, ego, the primal nescience and the restless commotion of spirit, and in short all that is
• seen and known. (Ch. 41, v. 19)
• 108 That gracious person who gives these teachings is no doubt the embodiment of Lord
• Parameswara, His Devi Parvati, Vinayaka and God Shanmukha all rolled into one. (Ch. 42, v.
• 5)
• 109 He is again, Nandikeswara, Dattatreya, Dakshinamurti, and in short, the supreme Lord Siva
• Himself (Ch. 42, v. 6)
• 110 After being duly initiated into these teachings by the Sat-Guru, the disciple must, as long as
• life lasts in him, provide his teacher liberally with money, food, clothing and shelter and loving
• devotion. This is the sine-qua-non for the disciple's Mukti. (Ch. 43, v. 11)
• 111 Further, he should adorn his forehead and body with Vibhuti (sacred ash) in the prescribed
• manner, as this use of Vibhuti alone will entitle him to Lord Siva's Grace which removes all
• impediments to salvation. (Ch.43 v. 12)
• 112 The habitual smearing of the body with Vibhuti is called Pasupatha-Vratham (austerity in
• devotion to Siva). This practice quickens the attainment of Se1f- Knowledge. 0 Lord Sat-Guru!
• By this practice I earned the merit for arriving at thy holy feet which have led me to salvation.
• (Ch. 43, v. 13)
• 113 I am ever the eternal, pure, all knowing, free, unshakable, non-dual, integral Self. This is the
• firm conviction of the experience of the Jivan-Mukta in the Self. (Ch. 43, v. 28)
• 16
• 114 That mature jnani who is lost in the Maha-Mownam (total stillness) of the pure effulgent
• Awareness-Brahman-Self, devoid of the least trace of nescience, totally devoid of all
• consciousness of the body and its three states of waking, dream and sleep, devoid of all
• distinctions of name and form and devoid of any thought of bondage or freedom is a VidehaMukta.
• (Ch. 43. v. 29)
• 115 Thou hast, 0 Lord Sat-Guru, taken me across the boundless ocean of Samsara in the boat of
• Self-knowledge. To me, floundering in the misery of the belief that. "I am the body" thou hast
• taught that "I am the Brahman-Self" and vouchsafed to me the bliss of all embracing
• Awareness-Being. To thee, I render these devout salutations. (Ch. 44, v. 16)
• 1'l6 Salutations to thee, my Lord-Sat.Guru! Thou hast destroyed my illusion that I am the body
• and that the world is apart from me and is real. Thou hast given me the experience of my own
• Brahman-Self. Thou hast destroyed my wrong belief that Karma (action) is the road to
• salvation, and showing that Knowledge alone could make one free. Thou hast given me my
• salvation in the Self. (Ch. 44, v. 17)
• 117 To that divine Grace-embodied, to that Omnipresence beyond compare, to that Siva-Self-SatGuru,
• I render devout salutation. (Ch. 44, v. 18)
• 118 To that Sat-Guru who is the core of my Self, who destroyed my nescience by the gift of
• Awareness-Self, to that embodiment of Self-Knowledge, do I offer these salutations. (Ch. 44,
• v. 19)
• 119 Salutations to the Sat-Guru who is the embodiment of undisturbed peace, qualityless eternal
• purity, all pervasive infinite sky of consciousness and integral perfection (Ch. 44, v. 20)
• * The following verses 120 and 121 contain Ribhu's exhortation to Nidaga.
• 120 In reply to the words of Nidaga, Ribhu replies thus. 0 my son! You are now no doubt firmly
• settled in the bliss of Brahman-Self, having been freed from all illusion and nescience. All the
• same, as abundant pre-caution until you attain Videha-Mukti you must assiduously practise
• continued abidance in the Self. (Ch. 44) v. 22)
• 121 Aspirants of Self-Knowledge will find their success accelerated by practical bodily worship of
• Siva. Living in a Siva-Kshetra (neighbourhood of Siva Temple) they should offer worship to
• Siva-Maha-Lingam, wearing the sacred Vibhuthi and Rudraksham (garland of a specified sort
• of beads), and repeating the litanies of Siva with loving devotion. (Ch. 44, v. 39)
• 122 Benedictory Verses offering salutations to Siva-Self.
• Salutations to Sat-Chit-Ananda-Siva-Self!
• Salutations to that Peace undisturbed, the Self!
• Salutations to that integral Perfection, the Self!
• Salutations to that Effulgent-Awareness, the Self!
• Salutations to that qualityless blemish-free Self!
• Salutations to that indivisible Unity, the Self!
• Salutations to that pure sky of consciousness, the Self!
• Salutations to that supreme integral Existence, the Self! (Ch. 44, v. 51)
• 17
• The Central Teaching of the Ribhu Gita
• (Six Verses selected by Sri Ramana Maharshi)
• The concept "I-am-the-body" is the sentient inner organ, the mind. It is also the illusive bondage to
• identification with birth and death. It is the source of all groundless fears. If there is no trace of it at all
• everything will be found to be the Reality of the Supreme Absolute Being.
• • The concept "I-am-the-body" is the primal ignorance. It is known as the firm knot of the heart.
• It gives rise to the concepts of existence and non-existence. If there is no trace of it at all
• everything will be found to be the Reality of the Supreme Absolute Being.
• • The ego or separate soul is a concept. God, the world, the mind, desires, action, sorrow and
• all other things are all concepts.
• • Abiding without concepts is the undifferentiated state. It is inherence in the Supreme Being. It
• is wisdom. It is Liberation. It is the natural and true state. It is the Reality of the Supreme
• Absolute Being. It is the Supreme Formless God. If there is no concept at all everything will
• be found to be the Reality of the Supreme Absolute Being.
• • The body and the various functions of manifest existence are only concepts. Hearing,
• reasoning and contemplating are concepts. Enquiry into the ultimate nature of one's own
• existence is a concept. All other things are also concepts. Concepts give rise to the world, the
• separate souls, and God. There is nothing whatever except concepts. Everything is in truth
• the Reality of the Supreme Absolute Being.
• • The mind is unreal. It is like a magic show. It is like the son of a barren woman. It is absolutely
• non-existent. Since there is no mind there are no concepts, no Master, no disciple, no world,
• no separate soul. All concepts are really the Reality of the Supreme Absolute Being.
• from The Song of Ribhu: The English Translation of the Tamil Ribhu Gita.
• Translation by Dr. H. Ramamoorthy and Nome. Published by SAT, Society for
• Abidance in Truth, 2000.
• "Advaita Vedanta, or the Teaching of Nonduality, is that which is expounded by Ribhu, Sri Dattatreya
• (the Avadhuta), Sri Ashtavakra, Sri Sankara, Sri Ramana Maharshi, and many other great sages. It
• reveals the utter absence of any differentiation between Atman (the Self) and Brahman. It is the
• revelation of Reality without even a trace of notional superimpositions. The entire Ribhu Gita gives an
• exposition -- a veritable scripture -- of Advaita Vedanta."
• "ATMAN. The Self. The Self is one and universal, different from the body, sensory organs, senses,
• mind, intelligence, inner senses, and such others, remaining only as a witness to the activities of
• these and unsullied by them. The Self is of the nature of Being-Consciousness-Bliss, self-luminous, of
• the nature of Knowledge, needing no other knowledge to know it. The Self is without desire or hatred,
• fear or sorrow, quality or activity, form, change or blemish. It is immaculate, indivisible, all-pervasive,
• and infinite. The Self and Brahman are one."
• "BRAHMAN. A Sanskrit word formed from the root brmh, which means growth, and the suffix man,
• which signifies an absence of limitation (in space or time). Thus, Brahman means that which is
• absolutely the greatest. Brahman, according to the Masters of Advaita, is said to be known through
• Vedic texts, primarily the Upanishads, which are considered a valid means of knowledge, as a direct
• perception.
• "Brahman is the only Reality; it is beyond definition in words, the range of sensory perceptions, and
• the human mind. It is conceived to be boundless Being, ever existent, limitless in space and time,
• immutable, immaculate, devoid of qualities, attributes, name, or form. It is not subject to birth,
• continuation, growth, maturity, decay and dissolution, and has nothing similar to it and nothing
• different from it. It is also described as pure Knowledge.
• 18
• "It is also regarded as both the efficient and material cause of the visible universe, the all-pervading
• spirit of the universe, the essence from which all beings are produced and into which they are
• absorbed. The entire phenomenal world of beings, qualities, actions, all manifestations, and so on, is
• said to be an illusory superimposition on the imperishable substratum, which is Brahman.
• "The Upanishad-s also identify Brahman with the Universal Self. What Brahman, the only Reality, is
• and, more importantly, what Brahman, the only Reality, is not is discussed in the entire text of the Song of Ribhu."
• 
  

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ഇന്നത്തെചിന്താവിഷയം 

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ഭക്തിയെന്നാൽ അടങ്ങിയറിയൽ - ജ്ഞാനമെന്നാൽ

അറിഞ്ഞടങ്ങൽ .

അങ്ങിനെഅടങ്ങലാണു ജ്ഞാനത്തിനും ഭക്തിക്കും

ഹേതുവെന്നു വന്നുകൂടുന്നു .

അതുകൊണ്ടു അടങ്ങാൻ കൂട്ടാത്തവനു ഭക്തിയും

ജ്ഞാനവും തദ്വാരാ ലഭിക്കേണ്ടുന്ന സ്വരൂപജ്ഞാനവും

ആത്മസാക്ഷാത്‍കാരവും അലബ്ധമാകുന്നു.

സ്വരൂപജ്ഞാനമില്ലാത്തവന് അങ്ങിനെ

ഈശ്വരപ്രാപ്തിയും ജീവന്മുക്തിയും അപ്രാപ്യമാകുന്നു .

Jeevan-Muktaananda-Lahari - by Adi Shankaracharya

This is an inspiring composition of Shankara in which he pictures beautifully the attitudes and behaviour of a Jeevan-Mukta (one who is liberated while alive) when he is moving in the world. The spiritual wisdom and attainments are truly inner and, once properly gained, they do not stand the chance of getting blurred or stained at any time. Whatever be the circumstances in which he is placed, the Knower of Truth will not lose grip of his knowledge and contentment. The truth of Oneness is intended to give rise to a deep and unfailing sense of acceptance and harmony by virtue of which we must be able to rise above all differences and preserve our peace and stability under any conditions. No one should interpret the Knowledge with a view to discredit any group of seekers and devotees, by must instead regard it as a graceful means to live and move the various orders of enquirers, thereby emphasizing the greatness of true wisdom. Shankara has repeatedly stressed the importance of removing ignorance and attaining Knowledge in the hands of a benign Teacher. Association with the Teacher has a very important part to play in the progress and perfection of the seeker’s sadhana, especially if he wishes to reach the state of liberation. The examination and guidance of the Guru will strengthen the seeker’s knowledge and attainment, thereby making them glorious and graceful in several ways. Ever since I came across this composition, I loved and began to cherish it as an invaluable treasure and companion. I am giving this as a ‘prasad’ so that you too may find your love and delight in the guidance and instruction itcontains. May Wisdom and Peace grace all of you. Harih Om Tat Sat. Swami Bhoomananda Tirtha Narayanashrama Tapovanam When ignorance and its effects are removed forever by the holy initiation (deeksha) of the Teacher (Guru) and the seeker attains real Knowledge, his mind will be firmly established in its own natural quiescence. Such a mind can no more fall a victim to delusion. A saint (muni) of this order lives and moves freely in the world amongst various people and places, rid of all botherations and troubles. One graced and enlightened by the Teacher like this may come across youthful persons, both men and women, decked beautifully with colourful dresses and gold ornaments, looking exquisitely attractive as if they were pictures painted by the expert artist. Though moving and even sporting with them, the true Knower will at heart be a mere witness of what he sees in front. Steeped well in his own internal quiet and stability, he will never be put to any distractions or agitations. 7 Jeevan-muktaananda-lahari During daytime he may take a leisurely walk in lonely forests gazing delightfully at the numerous trees standing covered by thick shades, with their branches bent low due to the weight of leaves and fruits, with flocks of birds perching on their top cooing and wailing variously in chorus their unsullied songs and tunes, adding greatly to the charm and glory of pristine wilderness. At night he may lie fast asleep on the strong bed of the un-decked surface of Mother Earth, the one common gift of Nature to mankind. Whatever be thus the resort of the illumined ascetic, whose ignorance has been liquidated by the graceful initiation of the Teacher, his mind will not be duped or agitated. 8 Jeevan-muktaananda-lahari Sometimes he may stay in the imposing palaces of prominent kings, sometimes in the luxurious houses of the affluent people, sometimes on the slopes of mountains full of rocks, at times on the sandy banks of rivers and lakes, sometimes in the simple hermitages of great saints and Knowers; though living variously thus in a wide range of abodes, his mind rid of ignorance by the benign tuition of the Teacher and seated in its own natural stability and contentment, will not court further delusion and misery. 9 Jeevan-muktaananda-lahari He may at times play with innocent children who smile and dance, clapping their hands in unison in devotional rejoicing; sometimes he may be with grown up men and women in the prime of youth, participating in their gay talks and sports; sometimes he may be wailing and lamenting along with the old and the decrepit given to their habitual brooding and agitation. Although he accepts all of them alike for his company, his mind, illumined and naturally peaceful as it is, will not be the least duped or disturbed on any account due to the blessing of his benign Teacher. 10 Jeevan-muktaananda-lahari Sometimes he may relish the company of erudite scholars, at times of earnest seekers fully dedicated to seeking; sometimes he will be sharing the delight of the best of poets who exult and rejoice drinking the elixir of poetic rythm and excellence; sometimes he will be given to the height of argument and debate for the sake of logicians given to the pursuit of reason and inference in their search for Truth; while thus given to a diversity of associations, his mind will not the least swerve from the natural contentment and quietitude gained by it due to the powerful instructions given by the gracious Teacher. 11 Jeevan-muktaananda-lahari He may at times be absorbed in meditation and contemplation. At other times he may pick up a mood of extreme humility and piety and as a result take to the worship of a Deity, using either the most chosen, full-blown fragrant flowers or the small leaves and petal devoid of fragrance, in both cases, however, his piety and contentment remaining intact. Whatever be the practice he is thus engaged in, his mind will not have any occasion to court delusion owing to the Knowledge and Quiet derived by it in the hands of his blessed Teacher. 12 Jeevan-muktaananda-lahari Devoid of all thoughts of differentiation he may with all love and fervour be engrossed in the study and chanting of Names, tears flowing intermittently down his cheeks due to the intense joy he derives in the process, names pertaining either to the Goddess or to Lord Siva; either to Lord Vishnu or to the Lord of Obstacles (Vighneswara); or to any other God posed to give boons to His earnest devotees. Whatever be the Deity whose Names he chants and delights in, his mind will have nothing to be duped or deluded by, enlightened and contented to the full as it is due to the efficient tuition of his holy Teacher. 13 Jeevan-muktaananda-lahari He may choose to bathe at times in the holy waters of Ganges, sometimes in the water springing from the well, sometimes in the water of a tank or lake; sometimes he may as well bathe in hot water, or he may take a dip at other times in cold water; some other times he may be content with smearing the body with mere ashes, sparkling white like camphor. Whatever be the nature of his bath, he will always be himself, pure and content to the full with the Knowledge and Realization imparted by his loving Preceptor. 14 Jeevan-muktaananda-lahari In the wakeful state he may be seen to pursue external activities through his senses, limbs and body; during dream he may be involved in the experiences caused by the internal objects and activities; while sleeping he may, like the others, be driven to the enjoyment of unbroken happiness springing from within. Yet, despite all these changing states, his mind will not get deluded because his ignorance has once for all been removed by the efficient instruction of his blessed Teacher. 15 Jeevan-muktaananda-lahari Sometimes his dress may be only the broad directions (he may move without any dress); sometimes he may be clothed with beautiful costumes. At other times, he may as well use the skin of lion just to cover his waist. In spite of the nudity or otherwise he may put on himself from time to time, he will always be graced by a unique placidity of his mind. Though detached at heart, his sight will be immensely delighting to the hearts of the pious and noble, no matter what kind of dress or no dress does he put on his body. Being fully illumined by the Teacher, no more will his mind court delusion on any account whatever. 16 Jeevan-muktaananda-lahari Sometimes delighted by the prominence of satwa, sometimes engrossed in pursuits engendered by rajas, sometimes driven to lethargy and rest compelled by tamas; sometimes, on the other hand, realizing and reposing on the supreme truth of the Soul, devoid of the three gunas; sometimes enjoying and suffering, like one worldly, on several accounts, yet walking gallantly with freedom and joy on the sublime path of the Self and Brahman as revealed by the Scriptures, O what a great wonder, the Saint of true Wisdom does not slip into the folds of delusion, for he is blessed amply by the loving instruction of the Teacher. 17 Jeevan-muktaananda-lahari Sometimes he may be immersed in total silence, at other times be given to vehement argument and debate; sometimes leaving aside all talks and discussions, he may burst forth in loud laughter; sometimes, with no concern whatever, he may take delight in witnessing the varied activities of the people around; while doing all these, he will not the least lose the unique stability and contentment his mind has attained due to the grace and instruction of his venerable Teacher. 18 Jeevan-muktaananda-lahari Sometimes he may, in a gay mood, throw lotus flowers on the lotus faces of women, thereby making himself a playful object for their timely response; but, even while doing so, the truth he cherishes at heart and also reveals to the others will be that of Supreme Oneness, of the non-dual Soul present alike in both, ruling out thereby all sense of differentiation like oneself as different from the other. As such there is no delusion for him arising out of the external differences because of his safe seat in Knowledge and Peace imparted by his Teacher. 19 Jeevan-muktaananda-lahari Sometimes he may live with the devotees of Lord Siva, sometimes with the worshippers of Sakti; sometimes he may be with the devotees of Lord Vishnu, sometimes with those who worship the Sun God; at other times he may be wit devotees of Lord Ganesha; even if he lives and moves variously like this, he will not be touched by the sense of difference and delusion, because of the Knowledge of Oneness he has gained in the hands of his gracious Teacher and the extinction of his ignorance. 20 Jeevan-muktaananda-lahari Sometimes he may be thinking of the Supreme Lord as devoid of any form and sometimes as with form. Though his Self, be clearly knows, is pure, unaffected and auspicious, it gives rise to an assortment of names and forms due to the association of gunas and their traits. Knowing thus sometimes he wonders and sometimes he delights as to why and how is all this caused. Yet his mind will never be driven to delusion and suffering due to the deep impact of the powerful instruction of his Teacher. 21 Jeevan-muktaananda-lahari By dint of repeated contemplation of the truths containted in the Mahavakyaas and the knowledge and realization derived therefrom, he witnesses everything and all as the same single Truth, which is of the nature of blessedness. The notion of duality having become extinct in him, while looking at the display of plurality he may sometimes blurt forth ‘Siva, Siva, Siva’ (meaning auspiciousness). While living and moving thus in the world, courting the company of a wide range of places and people, talking and behaving variously, the really illumined saint, whose ignorance has been removed by means of the Knowledge gained from his revered Teacher, stands at no time the chance of losing touch with his wisdom and thereby falling a victim to delusion. 22 Jeevan-muktaananda-lahari Whoever as a rule takes a dip again and again daily in his blessed state of liberation (jeevanmukti), which is in truth an unbroken stream of happiness natural to the Soul, laden with the nectar of Guru’s grace and attainable only by dint of one’s own sukritas (past virtues and merits) is the noble and graceful among humans. Such a one, declare the Wise, always shines as the real tyagin, yogin and the Kavi (the all-knowing). Harih Om Tat Sat.