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To that divine Grace-embodied, to that Omnipresence beyond compare, to that Shiva-Self Sat Guru, I render devout salutation.

(ch.44, v.18)

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“Everything is only a concoction of time, space and energy. All 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 Shiva-Self-Brahman.

(ch.24, v.31)

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Chapter 4

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.
38. I am of the nature of That which transcends all. I am the Supreme Brahman. Such a one am I. I have no objectivity or characteristics to perceive. I do not merge in anything. Such a one am I.
39. I am without a measurement and there is nothing that can measure me. There is nothing for me to measure. Such a one am I. I am the seer of the world. I am without eyes or any other means of perception.
40. I am the fully-developed. I am the awakened. I am the ever-present. I am the Supreme. I am bereft of all organs. I am amenable to all actions.
41. I am satisfied with all the Vedanta. I am ever easy of approach. I am joyous and joyless. I am the fruit of all silence.
42. I am ever of the nature of Consciousness alone. I am the real and the unreal and full of Consciousness. Of whatever I am devoid, nothing in the least has been grasped by me.

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' Chapter Eleven '

55. There is no world apart from the Self. There is nothing of the non-Self, ever. Anything apart from the Self is unreal. This is the truth—the truth. There is no doubt of this.
56. There is no happiness apart from the Self. There is nothing else apart from the Self. There is nowhere to go apart from the Self. One should remain forever in the Self.
57. There is nothing anywhere apart from the Self. There is not a blade of grass apart from the Self. There is nothing whatever apart from the Self. There is nothing apart from the Self at any time.
58. This explanation of the Bliss of the Self has been expounded to you by me. Whichever wise man hears this once, himself becomes Brahman.
59. This gives instant Liberation from bondage by being heard even once. By understanding the meaning of this treatise, one is liberated from everything.
60. Suta: Worship with a committed heart the full, the true, ever Brahman, with the divine Truth of the Self, eternal and without agitation of the mind. He exists, with knots cut asunder, in Isvara, at the pure feet of Siva, and shines inwardly. He becomes restful inside and surely becomes, after death, the entire universe.

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Chapter Six

9. I am ever of the nature of Consciousness. I am Existence-Consciousness-Bliss. All this is, indeed, the Supreme Brahman. I am Brahman alone.
10. I am of the nature of Kaivalya (That which alone exists). I am ever of the nature of the pure. All this is, indeed, the Supreme Brahman. I am Brahman alone.
11. I am pure Knowledge alone. I am Kaivalya. I am the Beloved. All this is, indeed, the Supreme Brahman. I am Brahman alone.
12. I am only agitationless. I am. I am, indeed, of my own nature. All this is, indeed, the Supreme Brahman. I am Brahman alone.

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Chapter Six

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.
14. I am ever of one nature. I am ever happiness itself, nothing else. All this is, indeed, the Supreme Brahman. I am Brahman alone.
15. I am of the nature that has no limitations. I am endless Bliss. All this is, indeed, the Supreme Brahman. I am Brahman alone.
16. I am of the nature of true Bliss. I am the Supreme Consciousness-Bliss. All this is, indeed, the Supreme Brahman. I am Brahman alone.

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Chapter Six

27. I am of the nature of the joy of beings. I am the joy of language. All this is, indeed, the Supreme Brahman. I am Brahman alone.
28. I am of the nature that is the substratum of all. I am ever the mass of Consciousness. All this is, indeed, the Supreme Brahman. I am Brahman alone.
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.

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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.
58. The mantra "I-am-Brahman-I-am" will destroy all else. The mantra "I-am-Brahman-I-am" will confer indescribable joy.
59. The mantra "I-am-Brahman-I-am" will remove the idea of non-Self. The mantra "I-am-Brahman-I-am" confers the Bliss of Knowledge.
60. Renouncing the seven million great mantra-s, which can only confer hundreds of millions of births, one should resort to the japa the secret in all the millions of Veda-s. Whoever hears this even once, becomes Brahman oneself.
62. That mind is fit for the supreme Liberation that is aware that He alone is the One who is the ever-blissful, the source of supreme joy, the permanent, from whom there is nothing apart, from whom have been born all the worlds, who cannot be comprehended by words or mind or the assemblage of senses or the body, who is indivisible, who is the physician for the ills of the world, and who is Isvara.

Ribhu Gita Chapter Six

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Ribhu: Listen! All is only Brahman. I say, in the name of Shiva, this is the truth, this is the truth. O Master of yoga! There is nothing else whatsoever.
2. The unreal is not even an atom; all this, surely, is not even an atom. The body, too, is not even an atom. There is nothing else whatsoever.
3. All is only the Self, the pure Self. All is only Consciousness without a second. The Self is eternal, spotless and pure. There is nothing else whatsoever.
4. If the Self is considered as merely atomic in dimension, all is not even an atom. Absence of sankalpa, too, is a mere atom. There is nothing else whatsoever.
5. Sankalpa is only Consciousness. Consciousness is the highest state. Bliss is the supreme measure. All this that is seen is nothing.
6. The syllable Om is only Consciousness. Consciousness itself is all. Bliss is the supreme measure. All this that is seen is nothing.

-Ribhu Gita Chapter Eleven

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7. I myself am also Bliss. I am, myself, changeless Consciousness. Bliss is the supreme measure. All this that is seen is nothing.
8. I myself am the mysterious Self. I myself am the seamless Self. Bliss is the supreme measure. All this that is seen is nothing.
9. I am, myself, the Supreme Brahman. I myself am the teacher of teachers. Bliss is the supreme measure. All this that is seen is nothing.
10. I am, myself, the support of all. I am, myself, happiness beyond happiness. Bliss is the supreme measure. All this that is seen is nothing.

Chapter Eleven

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36. This air is only the Self; this space is only the Self. This ego is only the Self. Nothing exists besides the Self.

37. This thought is only the Self; this mind is only the Self; this intellect is only the Self. Nothing exists besides the Self.

38. This body is only the Self; this guna is only the Self. This truth is only the Self. Nothing exists besides the Self.

39. This mantra is only the Self; this japa is only the Self. This world is only the Self. Nothing exists besides the Self.

40. This sound is only the Self. This taste is only the Self. This touch is only the Self. Nothing exists besides the Self.

41. This smell is only the Self. This tranquility is only the Self. This sorrow is only the Self. This happiness is only the Self.

42. All this phenomenal world is only of the Self. The dream is only of the Self; the deep sleep state is also of the Self. Nothing exists besides the Self.

43. Activity is only the Self. Plenitude is only the Self, The one without a second is the Self. Nonduality is of the Self. Nothing exists besides the Self.

44. Whoever is, is of the Self. Whatever is, is of the Self. This world is of the Self. Nothing exists besides the Self.

45. All this that is to be seen is only the Self. These people are only the Self. All this is only the Self. Nothing exists besides the Self.

46. This God, Sambhu, is only the Self. This world of movement is only the Self. This Brahma is only the Self. Nothing exists besides the Self.

- Chapter Ten

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47. This sun is only the Self. This which is insentient is only the Self. This meditation is only the Self. This result is only the Self.

48. This yoga is only the Self. All this world is pervaded by the Self. All that exists is of the Self. Nothing exists besides the Self.

49. Consider all as of the nature of the Self. The Guru is entirely of the nature of the Self. The shishya is entirely of the nature of the Self. Nothing exists besides the Self.

50. A god is entirely of the nature of the Self. The fruits are entirely of the nature of the Self. All goals are of the nature of the Self. Nothing exists besides the Self.

Chapter Ten

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51. Holy waters are all of the nature of the Self. Oneself is entirely of the nature of the Self. Liberation is entirely of the nature of the Self. Nothing exists besides the Self.

52. Desire is entirely of the nature of the Self. Action is entirely of the nature of the Self. Anger is entirely of the nature of the Self. Nothing exists besides the Self.

53. Knowledge is entirely of the nature of the Self. The directions are entirely of the nature of the Self. Covetousness is entirely of the nature of the Self. Nothing exists besides the Self.

54. Infatuation is entirely of the nature of the Self. Fear is entirely of the nature of the Self. Thinking is entirely of the nature of the Self. Nothing exists besides the Self.

Chapter Ten

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Chapter Seven

17. I am of the nature devoid of the senses. I am of the nature devoid of all. I am devoid of bondage and liberation. This is the libation to Brahman.
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 libation to Brahman.
19. I am also beyond the range of words; words or mind do not exist in the least. I am also Consciousness-Bliss. This is the libation to Brahman.
20. I am of the nature of fullness, always. I am happiness, always. Always, I am of the nature that cannot be conceived. This is the libation to Brahman.

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Chapter Seven

21. I am of the nature of satisfaction at all times. I am only all-bliss. I am of the nature of the complete Void. This is the libation to Brahman.
22. I am ever of the nature of myself. I am one who is supremely blissful. I myself am only one. This is the libation to Brahman.
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 libation to Brahman.
24. I am ever of the nature of the Truth. I am ever one who is of the turiya (the fourth state beyond waking, dream, and deep sleep). I am of the nature of turiyatita (transcending the fourth state). This is the libation to Brahman.
25. I am only Truth and Knowledge. I am only Truth and Bliss. I am of the nature that is indeterminate. This is the libation to Brahman.
26. I am ever of the nature of the unborn. I am without desire. I am untainted. I am of the nature of Brahman— Knowledge. This is the libation to Brahman.
27. Libation to Brahman has thus been so told; this is my explanation. Whoever hears this even once, he himself becomes Brahman.

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48. The mantra "I-am-Brahman-I-am" will destroy the defect of duality. "I-am-Brahman-I-am" will destroy the sorrow of differentiation.

49. The mantra "I-am-Brahman-I-am" will destroy the disease of thought. The mantra "I-am-Brahman-I-am" will destroy the disease of intellect.

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.

51. The mantra "I-am-Brahman-I-am" will destroy the defect of desire. The mantra "I-am-Brahman-I-am" will destroy the defect of anger.

52. The mantra "I-am-Brahman-I-am" will destroy the defect of conceptualizing. The mantra "I-am-Brahman-I-am" will also destroy sankalpa.

-Chapter Six

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22. Contemplation is one undivided Essence. An abode is one undivided Essence. What is to be grasped is one undivided Essence. What is great is one undivided Essence.
23. Light is one undivided Essence. The transcendental is one undivided Essence. The consumable is one undivided Essence. The oblation is one undivided Essence.
24. The homa (oblation by pouring clarified butter and such into a consecrated fire) is one undivided Essence. Victory is one undivided Essence. Heaven is one undivided Essence. Oneself is one undivided Essence.
25. There is nothing apart from the nature of the one undivided Essence—ever, at any time. Hear again the wondrous treasure of the eternal Experience,
26. so very rare—so rare to come by in all the worlds, the rarest, indeed. I am; I am the transcendent; I am the luminous; I am the illuminator.
27. I am the Guru of all forms; I am of all forms. Such a one am I. I am myself. I am pure. I am the magnificent. I am the Supreme.
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.
29. I am pure. I am without sorrow. I am Consciousness. I am equanimous. I am devoid of honor and dishonor. I am without attributes. I am Siva.
~ Chapter Four

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What appears as “I” is only myself, the Supreme.
There is nothing separately existing as “I” here.
What appears as the world is only myself, the Supreme.
There is nothing separately existing as the world here.
What appears as the highest is only myself, the Supreme.
There is nothing separately existing as the highest here.
All is only the Supreme, which is myself –
Ever tirelessly meditate thus.

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Abide as That in which there is neither desire nor anger, neither greed nor delusion, neither ill-will nor pride, no impurities of mind and no false notions of bondage and liberation – and be always happy, free from all traces of thought.

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The Self is of the nature that pervades all the world.
The Self is of the nature that transcends the world.
The Self is of the nature of all.
The Self is of the nature beyond all.
The Self is of the nature that is peaceful.
The Self is of the nature of Existence-Consciousness-Bliss.
There is nothing apart from the peerless Self.
All, ever, is of the nature of Self.

(Ch.10, v.2)

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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 in the
bedrock 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)

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RIBHU GITA

Brahma had a son by name Ribhu. Ribhu, by his very nature, possessed a sound knowledge of Brahman. Nidagha, the son of Maharshi Pulastya, was a disciple of Ribhu. Pleased with the good qualities of Nidagha, Ribhu instructed his disciple fully in the knowledge of the Brahman. Ribhu found out that his disciple, though proficient in all the scriptures, was not steady in the knowledge of the Brahman, because he was not able to cognise the one Reality underlying the various objects of the Universe.

Nidagha went and settled himself in Viranagar on the banks of the river Devika and began to lead an ideal life bearing in mind at all times the duties of a true householder. After the lapse of a long time Ribhu went to Viranagar with the object of seeing his disciple Nidagha. Nidagha was waiting at the gate in expectation of a guest after duly performing his daily sacrificial rites. Nidagha welcomed Ribhu warmly and took him inside the house. Nidagha duly worshipped the noble guest and humbly requested him to take his dinner.

Ribhu said, O Brahmin! Please tell me what kind of food you will serve me today. I do not relish unholy foods. Nidagha said, I have got in my house wheat-flour, maize, fruits, roots and loaves of bread. Of these whichever you like I shall be pleased to serve you with.

Ribhu said, I do not want all these useless food-stuffs. Give me good sweets, rice boiled in milk, curds, molasses and other delicious articles.

Then Nidagha said to his wife, O mistress! Soon make ready a very palatable and savoury meal for our guest today with the best of articles available in the house. According to the wishes of her husband, Nidagha's wife prepared the dinner and he fed Ribhu sumptuously. When Ribhu had just finished his dinner Nidagha humbly requested him thus: O my venerable guest! Was the food tasty? Are you fully satisfied? Where do you live? Where are you proceeding now and wherefrom are you coming?

Ribhu replied, He who is hungry becomes satisfied when he takes a hearty meal. I was never hungry at all and why do you put me this question? When by the constant working of the Jatharagni (digestive fire) the digestive organs get tired, man feels hungry and when the water in the system gets exhausted he feels thirsty. Hunger and thirst are the Dharmas of the body and not mine. Since there is no hunger at all for me, I am always satisfied. Pleasure and satisfaction are the functions of the mind. I am not the mind too. Enquire then about these things whose Dharma is satisfaction, pleasure etc.

Now hearken to me about the other questions 'Where do you live? Where do you go? And wherefrom are you coming?' Atman or the Self is all-pervading like the ether and therefore these questions do not at all apply to It. The questions themselves are without basis. I do not go anywhere. I do not come from any place and I do not remain in any one place. These differences of 'I', 'he' and 'you' are in respect of the different bodies and not in reality. The truth is that you are not you. I am not myself nor is he another different from the other two.

A sweet thing is not always sweet. When I requested of you sweet rice etc., my intention was simply to know what you would say. For the really hungry man everything is palatable. The same food which is palatable once begins to give the reverse impression the next moment. When man has taken food to his heart's content even the most delicious food causes retching. Thus the tasty food becomes non-tasty and vice versa. Further, is there any such food which is uniformly tasty in the beginning, middle and end? This physical body made of earth is kept up by food which is also earth particles in reality. Just as the wall built out of clay is kept strong by coating it with clay now and then, this body also remains healthy and strong by the atoms of food that we take. Barley, wheat, green dhall, oil, milk, curds, sugar, fruits, etc., are all mere atoms of earth only. Then which of these are we to call tasty and which non-tasty? Knowing thus you should educate your differentiating mind and try to see the one underlying thing in all and you should become serene. Serenity is the most important qualification for the attainment of Moksha.

Hearing these words of wisdom Nidagha prostrated before Ribhu and humbly said, O Revered sir! Be gracious unto me. Please reveal thy identity. I think you have come here to bless me with the true knowledge. by hearing your soul-elevating speech I am free from all delusions.

Ribhu replied, O Brahmin! I am your preceptor Ribhu. I came here to give you the knowledge of the Self by which you will be able to distinguish the real from the unreal. I take leave of you now. That which is true and which is fit to be known, I have already told you. Ever meditating on these truths may you find the whole world indwelt by the one Vasudeva! There is not even a grain of difference or duality in it.

Nidagha paid his due respects, worshipped his Guru and lived happily in the true spirit of the teachings of his Guru.

II

After a long number of years had rolled on, Maharshi Ribhu, in order to instruct Nidagha in the knowledge of Self, again went to Viranagar City. When he reached the city he saw that the king of the country had entered the city with a big crowd of followers. He found big crowds of men in every nook and corner of the town busily engaged in the reception of the king. Ribhu noticed Nidagha standing in a secluded place far away from the crowds with Kusa and Samidha in his hands. Nidagha was much afflicted by hunger and thirst but he could not proceed further towards his house due to the huge crowd of men obstructing his way.

Ribhu went near Nidagha and questioned him thus: Dear Brahmin! Why are you standing here alone in quite a solitary corner? Nidagha replied, Today the king of this country has come here and there is much crowd waiting upon him and I cannot push my way through the crowd. Hence I am forced to wait here.

Ribhu said, You seem to know all about this place. Please tell me who is the king and who are the others. Nidagha said, He who is seated on the huge elephant which resembles a big mountain, is the king, and the others are his courtiers who have accompanied him.

Ribhu said, Revered sir, you have described both the elephant and the king jointly and of the two I am at a loss to know who is the king and which is the elephant. You did not definitely point out or give me the description of both distinctly. That I would like to know from you. Nidagha said, Of these that which is below is the elephant and one who sits over it is the king. They have the connection of the carrier and the carried. I do not think that there is anyone who cannot understand even this.

Ribhu said, Yes, I understood that. But please tell me what the words 'below' and 'above' mean. How am I to understand which is up and which is down?

Nidagha at once got upon the shoulders of Ribhu and exclaimed, Look here, O Brahmin, hearken to me. I shall reply your query. Now I stand 'up' like the king and you stand 'down' like the elephant. This illustration I have given you practically to make you thoroughly understand what is 'up' and what is 'down'.

Ribhu said, What is 'up' and 'down'? They are relative terms. 'Up' becomes 'down' and 'down' becomes 'up' from different positions or angles of vision. You told me now that you were standing up like the king and that I was standing down like the elephant. Please tell me 'who are you? who am I?' I am very eager to know the truth of this. Hearing these words Nidagha prostrated at Ribhu's feet and said, O Lord! You are none other than Rishi Ribhu, my beloved preceptor. No one else can speak like this. You are very intelligent. You who stand in front of me are no other than Maharshi Ribhu. Pray bless me.

Then Ribhu said, O Nidagha! Once you served me with great faith and devotion and welcomed me in your house. You bestowed on me great honour. So bound by the cords of your affection I, known as Ribhu, have come to you once again to instruct you in the knowledge of the Self. O thou of high intellect! Always behold the one reality of the Self in all objects of the world. May you see oneness everywhere and not duality. Saying thus Ribhu departed.

Nidagha contemplated over the nectar-like words of his Guru and attained union with the Para Brahman. He was never again deluded by the charms of Maya. The world of duality entirely vanished and he saw the one homogeneous essence in every object from a blade of grass to the state of the Brahma.

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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, which I am. In this conviction one should abide firmly, until one achieves the state of sleepless sleep which is alert-peace-eternal. (Ribhu Gita - Ch.16, v.7)

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Abide as That in which there are no Holy Scriptures or sacred books, no one who thinks, no objection or answer to it, no theory to be established, no theory to be rejected, nothing other than one Self - and be always happy, free from the least trace of thought.

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It is thought imbued with the idea of differences
That gives rise to the sorrow of bondage such as birth.
Thought that is devoid of the debilitating idea of differences
Will instantly remove all sufferings and confer Liberation.
Hence, by the constant "I-am-Brahman" bhava (conviction, attitude)
That I am Brahman and I am all,
You shall be rid of all adverse ideas of differences
And attain Liberation by flawless understanding.
36:29

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Whatever is seen as a superimposition
On the substratum, the Supreme Brahman,
Upon inquiry, is found to be only the substratum itself,
And not the form of the superimposition.
It is only to those of profound meditation
That this experience will result,
And this experience will not occur at any time
For those who are dominated by a hopping mind.
37:27

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