The Ribhu Gita, translated from Sanskrit by Dr. H. Ramamoorthy and Nome

Recordings of Boundless Wisdom events where Nome reads and explains the verses from the book Ribhu Gita.

Click on the following link to watch a video recording of the event:  Ribhu Gita, Chapter1, Verses 36 to 39


Chapter 1: Ribhu-Nidagha Dialogue
Verse 1: Skanda: The Rishi-s spoke thus to Ribhu, the devotee of Sambhu, the desireless, the best among sages, decked with ashes and rudraksha-s (holy berries) , who was at Kedara on the Himalayan peak worshipping the Lord of Kedara.

Chapter 1, Verse 17:
There is no dharma (righteous conduct), no purity, no [concept of] truth, no fear. There being only Brahman alone, be of the certitude that there is no non-Self.
Chapter 1, Verse 27:
If there is an interior, there surely is an exterior; if there be no interior, there is also no exterior. If there be [a concept of] completeness, it implies something of incompleteness.
Chapter 1, Verse 36:
I am Consciousness alone. I am possessed of divine Knowledge. I am without any words to express myself. I am Brahman alone.
Chapter 1, Verse 42:
I am devoid of all names and such. I am devoid of all forms. I am devoid of all attachments. I am Brahman alone.
Chapter 1, Verse 47:
I am solely of the nature of Knowledge. I am of the nature that exists by itself. I am the sole-existent, complete Essence. I am Brahman alone.

Chapter 2: Description of Siva's Teaching to Kumara
(The Same Teaching Given by Siva to Ribhu)

Nidagha: Revered Ribhu! In this state of affairs, who qualifies for Brahman-hood? Please tell me especially that Knowledge which has come out of the words of Sankara.

Chapter 2, Verse 6:
You are equable. You are also the Truth. You are ancient. You are set forth by the word "truth" and these other words. You are devoid of all limbs. You are ever firm. You are Brahman. You are full and perfect. you are the high and the low.
Chapter 2, Verse 10:
You are Bliss. You are the Supreme. You are devoid of all, and you are attributeless. You are the One, without a second. You are Brahman. There is no doubt of this.
Chapter 2, Verse 17:
Whoever you are, you are He. You are all those who are great. You are Brahman. There is no doubt of this.
Chapter 2, Verse 22:
You are left with your nature. You recognize only your nature. You are immersed in the waters of your own joy. You are Brahman. There is no doubt of this.
Chapter 2, Verses 28:
Suta: Then, pleased with the words of Nidagha, Ribhu, beloved son of the lotus-born Brahma, looking at him, a fit person (vessel) fully qualified for the essence of the love of Siva, continued to instruct him.
Chapter 2, Verse 33:
There is no doer; there is no action; there is nothing to be done, son! There being only Brahman, these are unreal--indeed, ever unreal.
Chapter 2, Verse 39:
There are no such things as the past and the future anywhere. Indeed, there is no such thing as the present anywhere. There being only Brahman, all these are unreal---indeed, ever unreal.
Chapter 2, Verse 45:
There are no pairs of opposites, nor is there any non-Self at any time. There are no duties relating to holy waters, no growth, no generation, no death, nor the misapprehension of coming and going.
Chapter 2, Verse 50:
Whatever is spoken through words, whatever is thought of by mind or determined by the intellect, and whatever is known by thought,

Chapter 3: Description of the Phenomenal World Being Existence-Conciousness.

Isvara: Religious vows are illusory. The worlds are illusory. Various states are illusory. Abodes are illusory. Fear, also, is illusory. Supports and such are illusory. Enjoyment is illusory. The multitude of relationships is illusory.

Chapter 3, Verse 6:
Whatever is uttered by words is entirely illusory. There is no doubt of this. So, also, is whatever is imagined by sankalpa or thought of by the mind.

Chapter 3, Verse 15:
All is illusory. The world is illusory. Likewise are the past, present, and future illusory. Any particular attitude of mind is unreal--utterly unreal. All is illusory. There is no doubt of this.
 

Chapter 3, Verse 20:
Whatever is said by whatever word, whatever is connected with whichever thing, and whatever is led by anybody---all that is Brahman. Be of this certitude.

 

Chapter 3, Verse 28:
All the world, also, is only Consciousness. All is full of Consciousness only. "Yours" and "mine," also, are only Consciousness. There is nothing besides Consciousness alone.
Chapter 3, Verse 33:
The beginning and the end are only Consciousness. If a thing exists, it is always full of Consciousness alone. If there is Brahma, he is only Consciousness. Vishnu is only Consciousness, indeed.
Chapter 3, Verse 38:
All interactions are only Consciousness: so, likewise are the past, future and present. Name and form are only Consciousness; so, also, are the beings and the worlds.
Chapter 3, Verse 42:
Whatever and however much, whatever and whenever seen, is Consciousness. Whatever and however much is far out of reach is only Consciousness.

Chapter 4: Definition of One's Self.

Ribhu: I shall tell you that which is most wondrous, that which is the rarest in all the worlds. It is the quintessence of the Veda-s and other scriptures. Rare--rare, indeed--ever.

Chapter 4, Verse 8:
Thought is one undivided Essence. Joy is one undivided Essence. Knowledge is one undivided Essence. The changeless is one undivided Essence.

Chapter 4, Verse 14:
Knowledge is from one undivided Essence. Existence is from one undivided Essence. Dissolution is one undivided Essence. Father is one undivided Essence.
Chapter 4, Verse 20:
The relative is one undivided Essence. I am one undivided Essence. The kind is one undivided Essence. The city is one undivided Essence.

Chapter 4 Verse 28:
I am. I am ever the knower. I am the Truth. I am blemishless. I am the empirical knowledge. I am special. I am the common. I am all.

Chapter 4, Verse 31:
I am of the nature of the void and the absence of the void. I am the auspicious. I am the mind. I am without equality or inequality. I am, and I am not of the nature of the trivial.

Chapter 4, Verse 35:
I am without bondage, liberation, or any other state. I am He, the pure Brahman, and such. I am without mind and all. I am the highest. I am the Supreme.

Chapter 4, Verse 37

I am without contemplation and without the absence of contemplation. I am without anything upon which to contemplate. Such a one am I. I am fuller than the full. I am perfectly full. I am all fullness. Such a one am I.

Chapter 4, Verse 42

I am ever of the nature of Conciousness alone. I am the real and the unreal and full of Conciousness. Of whatever I am devoid, nothing in the least has been grasped by me.

Chapter 4, Verse 46

I am of the nature of the undivided; I am the undivided nature. I am the mind of the world of beings; I am without any world of beings.

Chapter 5, Verse 1

Ribhu: I shall tell you about the world being void. It has been equated to the horns of a hare. This knowledge is rare in all the worlds. Listen with an attentive mind.

Chapter 5, Verse 7

The gross body, the subtle body, the cause and the effect, and what little there is of the seen and the seeing are all like the horns of a hare.

Chapter 5, Verse 15

All bondage, all "liberation," all "knowledge," Isvara, all time, and all instruction are all like the horns of a hare.

Chapter 5, Verse 20

Whatever is brought out by words, whatever is explained by words, and whatever is sensed by all the sense organs are all like the horns of a hare.

Chapter 5, Verse 27

This explanation---"like the horns of a hare"---has been told to you. Whoever hears this secret becomes himself Brahman.

Chapter 5, Verse 30

The phenomenal world does not exist. It never was created, nor does it ever exist by itself. This has been called the world-picture; it is ever unreal.

Chapter 5, Verses 39

The sankalpa that I am the body - that is said,here,to be the manifest world. In all the triad of time,it is not so. All is Brahman alone.
Chapter 5, Verse 49

The intellectual conclusion that I am the body--that itself is understood to be the inauspicious. In all the triad of time, it is not so. All is Brahman alone.

Chapter 5, Verse 57:

What little sankalpa there is, is all sorrow, nothing else. What little sankalpa there is, is a misapprehension about the reality of the world.

Chapter 5,Verses 63

What little sankalpa is there, all that does not exist. There is no doubt of this. The mind only is all the world. The mind itself is the great enemy.

Chapter-5, Verse-83

Beings do not exist, do not exist, either. All is non-existent; there is no doubt about this. Nidagha! That all is non-existent has been said by me in this discussion. Whoever hears this even once, he himself becomes Brahman.
Chapter 6, Verses 7: I am of the nature devoid of all. I am. I am the space of Consciousness. All this is, indeed, the Supreme Brahman. I am Brahman alone.
Chapter 6, Verses 3

I am of the nature of the Supreme Brahman. I am the supreme Bliss. This, indeed, is the great ablution: the certitude that I am Brahman.
Chapter 6, Verses 13

I am ever of the nature of Satsang. I am ever the Supreme. All this is, indeed, the Supreme Brahman. I am Brahman alone.
Chapter 6, Verses 20

I am of the nature of the radiance of the Self. I am the essence of the Light of the Self. All this is, indeed, the Supreme Brahman. I am Brahman alone.
Chapter6, Verses 25

I am ever of the nature of authoritative Knowledge. I transcend everything, always. All this is, indeed, the Supreme Brahman. I am Brahman alone.
Chapter 6, Verses 29

I am devoid of the attitude of having a body. I am,indeed, devoid of mind. All this is, indeed, the Supreme Brahman. I am Brahman alone.
Chapter 6, Verses 37

I, indeed, manifest as if another. I, indeed, manifest as if the body. All this is, indeed, the Supreme Brahman. I am Brahman alone.
Chapter 6, Verses 45

I myself shine by myself, by myself alone, and not by anything else. I abide in myself. This is the best mantra of all. I myself enjoy myself. I myself revel in myself. I myself am my own Light. I myself revel in myself.
Chapter 6, Verses 50

The mantra "I-am-Brahman-I-am" will destroy the disease of mental agony. The mantra "I-am-Brahman-I-am" will destroy all the worlds.
Chapter 6, Verses 57

The mantra "I-am-Brahman-I-am" bestows success in the realm of the self. The mantra "I-am-Brahman-I-am" will destroy the unreality.
Chapter 7, Verses 3

I am Brahman with form. I am also Existence-Consciousness-Bliss. I am only a mass of Bliss. This is the tarpana to Brahman.
Chapter 7, Verses 9

I am not anything at all. I am, here, complete Silence. I am of the nature of pure Liberation. This is the tarpana to Brahman.
Chapter 7, Verses 13

I am of the nature of Absolute Nonexistence. I am the highest of the high. I am myself happiness and nothing else. This is the tarpana to Brahman.
Chapter 7, Verses 18

I am of the nature of the all-blissful. I am a mass of the all-blissful. I am eternal Consciousness alone. This is the tarpana to Brahman.
Chapter 7, Verses 23

I am free. I am of the nature of Liberation. I am the supreme, complete Silence. I am of the nature of complete Liberation. This is the tarpana to Brahman.
Chapter 7, Verses 27

Tarpana to Brahman has thus been so told; this is my explanation. Whoever hears this even once, he himself becomes Brahman.
Chapter 7, Verses 32

I am not of the nature of anything, in the least. I am not myself; nor am I he. I am of the nature that has no interaction. This is rare homa.
Chapter 7, verses 36

The mind-stuff is unreal. Intelligence is unreal. Know the ego to be unreal. The triad of time is ever unreal.
Chapter 7, verses 43

Look upon all the senses as unreal and also all mantra-s as unreal. Look upon all the prana-s as unreal. This is the rare homa.
Chapter 7, Verses 46

Look upon the power to see as unreal. So, too, is happiness unreal. Look upon all actions as unreal. This is the rare homa.
Chapter 7, Chapter 50

Look upon all sound as unreal and all touch as ever unreal. Look upon all forms as unreal and all taste as ever unreal.
Chapter 8, Verses 6

He who has no body or such, who is certain that he is Brahman, and who is filled with the highest Bliss is called a jivanmukta.
Chapter 8, Verses 8

He who is definite of being only Consciousness, who is of the nature of Consciousness alone, and who does not remember anything else is called a jivanmukta.
Chapter 8, Verses 18

I have no body. I have no distinguishing marks. I have no cause. I have no fourth state. He who is established in himself thus is called a jivanmukta.
Chapter 8, Verse 24

I have no punya; I have no papa. I have no body. I have nothing auspicious. I have nothing to see. Such a seer is called a jivanmukta.
Chapter 8, Verse 28

There is no Guru for me, no disciple for me,no teaching for me, nothing higher for me, and no object is exalted for me. Such a one is called a jivanmukta.
Chapter 8, Verse 34

There is no muttering of mantra-s for me, no mantra-s at all for me, no homa-s for me, no night for me - none of all this for me. One who abides in himself thus is called a jivanmukta.
Chapter 8, Verses 40

There is no existence for me. There is no birth for me; there is no aging for me; there is no decay for me. There is no superimposition for me. One who abides in himself thus is called a jivanmukta.
Chapter 8, Verses 44

Neither flesh, nor blood, nor marrow nor excremment, nor bone exist for me. One who abides in himself thus is called a jivanmukta.
Chapter 9,Verses 6

The blissful Self, one's own dear Self, the liberated Self, and the settled and thus one-pointed is the videhamukta.
Chapter 9, Verse 10

He does not remember himself in the least, anywhere at any time. He who remains in his natural state is the videhamukta.
Chapter 9, verse 13

The Supreme Self, transcending the guna-s, not accepting even "the Self of all," and he who is the great Self in all ways is the videhamukta.
Chapter 9, verse 16

Ever ascertained as the Self without qualities, the Self-less, the eternal Self, the Self that is void, the subtle nature he who is thus is the videhamukta.
Chapter 9, verse 20

Bereft of all sankalpa and being just Existence-Consciousness-Bliss, he who does not conclude that he exists is the videhamukta.
Chapter 9, verse 24

I am Brahman. I am all. Nothing else of the world exists. One who has this certitude is the videhamukta.
Chapter 9, verse 29

Transcending the fourth state, transcending himself, and transcending bondage, he is of the nature of Truth. He is equanimous is both the bad and the good. Such is the videhamukta.
Chapter 9, verse 35

The Self of the nature of Existence-Consciousness-Bliss, the embodiment of Existence-Consciousness-Bliss, the Self full of Existence-Consciousness-Bliss is the videhamukta.
Chapter 9, verse 37

The Self that is a mass of Knowledge, the embodiment of a mass of Knowledge, ever supremely blissful in Knowledge is the videhamukta.
Chapter 9, verse 41

One who ultimately has no time or place, nothing to be grasped, nothing else to be remembered, and who has also cast aside all certitude is the videhamukta.
Chapter 9, verse 45

In the Bliss beyond the range of words, devoid of all senses, and transcending the transcendent is the videhamukta.