THE ESSENCE OF RIBHU GITA

The following verses constitute the teachings of Siva to Ribhu,
who in turn transmits those teachings to his disciple Nidhaga Rishi.
The treatise goes by the name Ribhu Gita.

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
Existence. (Ch.2, v.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 mother of pearl
is not a reality apart from the reality of mother of pearl, which
is the basic reality. The illusion of the universe is based on the
mind, which again is an illusion based on the still AwarenessBeing-Self. (Ch.2, v.35)

 8. In the unitary, undifferentiated still ocean of ExistenceAwareness-Self,
body, senses, mind, intellect and jivas (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), misery and
everything other than the Self, are merely thought formations
projected by the powers of the Self on its screen — Self. (Ch.5, v.25)

24. The total discarding of the mind is alone victory,
achievement, bliss, yoga, wisdom and liberation. The sacrifice
of the 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 Brahman-Self, 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 Awareness-Self is the sole Existence. This is the
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, which I am. In this
conviction one should abide firmly, until one achieves the state
of sleepless-sleep which is alert-peace-eternal. (Ch.16, v.7)

The True Samadhi
28. To hold on to the conviction born of Self-enquiry
that “I am no doubt the Screen — Brahman-Self, 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 Godhead
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)

Essence-of-Ribhu-Gita-ebook.pdf

The story about origin of Ribhu Gita -Ramana Maharshi


"Though Ribhu had several disciples he had some special affection for Nidagha because of his thorough knowledge of the sastras, his pure mind and great devotion to the Guru. Ribhu taught him in great detail and clarity the essentials of Advaita philosophy. Even so, his sishya's mind was steeped largely in the performance of karma and so he could not keep steady in the path of jnana taught by the Guru. He was performing all the rituals as laid down in Karma-Kanda and went to live in his native place. Even though he was living far away, the Guru's concern for Nidagha was growing from day to day. So Ribhu was going to Nidagha's place now and then to see how far he was getting disassociated from the Karma-Kanda (performance of karma). Once in a while he used to go incognito also.

"On one occasion, Ribhu went in the guise of a villager and found Nidagha standing and watching the king coming out of the Raj Bhavan in a royal procession. Nidagha did not notice Ribhu coming from behind. The latter wanted to test Nidagha and so said, `Why is there a big crowd here?'

Nidagha: (without looking behind and not knowing who the questioner was) The Rajah is going in a procession.

Ribhu: Oho! The Rajah is going in a procession! Who is the Rajah!

Nidagha: There you see. The one on the elephant; that is the Rajah.

Ribhu: What? What do you say? Did you say that the Rajah is on the elephant? Yes. I see both of them. But who is the Rajah and who is the elephant?

Nidagha: What is all this nonsense? You say you can see both. Don't you know the one above is Rajah and the one below is the elephant?

Ribhu: What? What did you say? Please tell me clearly.

Nidagha: What a nuisance! It is difficult to explain anything to a man like you. How often should I tell you the same thing? Now listen. The one above is the Rajah and the one below is the elephant. Have you understood it now at least?

Ribhu: I am sorry. Please don't get angry with a simpleton like myself. I pray, one more word. You say above and below. My dear sir, please tell me what exactly it means.

Nidagha: (With great anger) How funny! You can see the one above; that is the Rajah. The one below is the elephant. What nonsense do you mean by saying that you do not know what is above and what is below?

Ribhu: Yes. Yes! It is true. I see both. But I do not understand what is meant by above and below.

Nidagha: (Unable to contain his anger) What nonsense! If you cannot understand that which is obvious and visible the only way to make you understand is to give you a practical demonstration. I shall do so now. Bend down. You will then understand everything fully.

"That rustic labourer bent down as directed. Nidagha sat on him and said, `Now, now look. Do you understand? I am above you like the Rajah, and you are below me, like the elephant. Is it all right? Do you understand clearly?'

Ribhu: No. I have not yet understood. I am still unable to know the meaning. You say you are above me like the Rajah and that I am under you like the elephant. I am able to understand to the extent that the Rajah is above and the elephant is below. You say, `You' and `I.' That I am not able to understand. Whom are you addressing when you say `You' and `I'? Please explain this clearly in some detail.

"He said all that in a calm and dignified tone.

"When Nidagha heard this question aimed at him pointedly, he realised the nonexistence of separate entities as `You' and `I' and that they merge in the consciousness of the Self. So instinctively, he realised his mistake, jumped down and fell at the feet of the rustic, who, he felt could be no other than his Guru as he had made his mind turn from outer distinctions to the TRUTH that is the Self. He folded his hands and expressed his deep gratitude for the great revelation and thanked him for all that he had done for him. Ribhu again explained to him the state of Reality and taught how to abide in the Self. That teaching is Ribhu Gita. In that Gita the Self and the Self alone is dealt with at great length."


~ Sri Ramana Maharshi

(Source: 'Letters from Sri Ramanasramam'; 25th April, 1948)