Rhibu Gita

I shall now expound to you the method of inhering in

the All-inclusive and undifferentiated Reality. This
teaching is secret and difficult to understand even
with the help of the various Scriptures. ven celestial
beings and practitioners of spiritual discipline who hold
it dear ac!uire it only with great difficulty.
"ollow what I say and# inhering in Reality# be happy
Rhibu Gita
$. %y son& Reali'ed sages say that absolute inherence in Reality
means becoming one with the immutable# tran!uil# non-dual
Absolute Supreme (eing which is xistence-)onsciousness-(liss
and the Self of all# and ma*ing the wandering mind one with it
li*e the proverbial mil* and water# absolutely free from all
concepts
Rhibu Gita
+. ,hen one scrutini'es this variety of manifestation one reali'es that it
does not really exist and that everything is the undifferentiated
Absolute Supreme (eing which is not different from the Self and
oneself. -et this *nowledge become firm with you by constant practice.
Then# discarding everything# become one with the Supreme Absolute
Reality and# remaining as that# be happy.
Rhibu Gita
.. Abide as That which does not# when scrutini'ed# show any
duality in the form of these various ob/ects or the least trace
of cause and effect# That in which# when the mind is absorbed
in It# there is not fear of duality at all - and be always happy#
unsha*able and free the fear arising from duality.
Rhibu Gita
0. Abide as That in which there are neither thoughts nor fancies#
neither peace nor self-control# neither the mind nor the
intellect# neither confusion nor certainly# neither being nor non-
being# and no perception of duality - and be always happy#
unsha*able and absolutely free from the fear arising from
duality.
Rhibu Gita
1. Abide as That in which there is neither any defect nor good !uality#
neither pleasure nor pain# neither thought nor silence# neither misery
nor austerities practiced for getting rid of misery# no 2I-am-the-body3
idea# no ob/ects of perception whatsoever - and be always happy# free
from all traces of thought.
Rhibu Gita
4. Abide as That in which there is no wor*# physical# mental#
verbal or of any other *ind# neither sin nor virtue# neither
attachment nor its conse!uences - and be always happy# free
from all traces of thought.

Rhibu Gita
5. Abide as That in which there are neither thoughts nor a
thin*er# neither the arising nor the preservation nor the
dissolution of the world# nothing whatsoever at any time - and
be always happy# free from all traces of thought.
Rhibu Gita
6. Abide as That in which there is neither the Self-limiting 7ower
of Illusion nor its effects# neither *nowledge nor ignorance#
neither separate soul nor -ord of )reation# neither being nor
non-being# neither world nor God - and be always happy# free
from all traces of thought.
Rhibu Gita
89. Abide as That in which there are no gods and their worship#
none of the three :ivine aspects of )reator# 7reserver and
:estroyer or meditation on them no Supreme "ormless God nor
meditation on ;im - and be always happy# without the least
trace of thought.
Rhibu Gita
88. Abide as That in which there is neither maturing bondage to
the way of good wor*s nor searching devotion to the :ivine nor
self-*nowing wisdom# no fruit of action to be en/oyed# no
supreme state separate from it# no means of attainment or
ob/ect to be attained and be always happy# free from all traces
of thought.
Rhibu Gita
8$. Abide as That in which there is neither body nor senses nor
vital forces# neither mind nor intellect nor fancy# neither ego
nor ignorance# nor anyone who identifies himself with them#
neither the macrocosm nor the microcosm and be always happy#
free from all traces of thought.
Rhibu Gita
8+. 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.
Rhibu Gita
8.. Abide as That in which there is no beginning or end# no top or
bottom or middle# no holy place or god# no gifts or pious acts#
no time or space# no ob/ects of perception - and be always
happy# free from all traces of thought.
Rhibu Gita
80. Abide as That in which there is no discrimination between the
real and the unreal# no absence of desire# no possession of
virtues# no yearning for liberation# no competent %aster or
disciple# no steady *nowledge# no reali'ed stage# no liberation
while alive or after death# nothing whatsoever at any time -
and be always happy free from all traces of thought.
Rhibu Gita
81. Abide as That in which there are no ;oly Scriptures or sacred
boo*s# no one who thin*s# no ob/ection or answer to it# no
theory to be established# no theory to be re/ected# nothing
other than one Self - and be always happy# free from the least
trace of thought.
Rhibu Gita
84. Abide as That in which there is no debate# no success or
failure# no word or its meaning# no speech# no difference
between the soul and the Supreme (eing# none of the manifold
causes and conse!uences - and be always happy# without the
least trace of thought.
Rhibu Gita
85. Abide as That in which there is no need for listening#
reflecting and practicing# no meditation to be practiced# no
differences of sameness# otherness or internal contradictions#
no words or their meanings - and be always happy# free from
the least trace of thought.
Rhibu Gita
86. Abide as That in which there are no fears of hell# no /oys of
heaven# no worlds of the )reator God or the other Gods# or
any ob/ect to be gained from them# no other world# no universe
of any *ind - and be always happy# without the least trace of
thought.
Rhibu Gita
$9. Abide as That in which there is nothing of the elements nor
even an iota of their derivatives# no sense of 2I3 or 2mind3# no
fantasies of the mind# no blemish of attachment# no concept
whatsoever - and be always happy# without the least trace of
the thought.
Rhibu Gita
$8. Abide as That in which there are none of the three *inds of
bodies <gross physical# subtle internal# or formless and most
subtle=# dreaming and sleeping# none of the three *inds of souls
<those who are fully prepared to advance spiritually# those who
are not fully prepared# and those who are not prepared at all=#
none of the three *inds afflictions <those of the body# those
caused by the elements# and those caused by subtle beings and
powers=# none of the five functional layers of being <gross
physical# vital# emotional-psychic# mental# and that of formless
bliss=# no one to identify himself with them - and be always
happy# without the least trace of thought.
Rhibu Gita
$$. Abide as That in which there is no sentient ob/ect# no power
to hide Reality# no difference of any *ind# no power of
pro/ecting unreal ob/ects# no power of any other *ind# no false
notion about the world - and be always happy# without the least
trace of thought.
Rhibu Gita
$+. Abide as That in which there are no sense organs or anyone to
use them# That in which transcendent bliss is experienced# That
which is absolutely immediate# That by reali'ing and attaining
which one becomes immortal# That by becoming which one does
not return to this cycle of births and deaths - and be always
happy# without the least trace of thought.
Rhibu Gita
$.. Abide as That# on reali'ing and experiencing the bliss of
which# all /oys appear to be the /oys of That# That which#
when clearly *nown to be oneself# shows there is nothing apart
from oneself# and# *nowing which# all *inds of separate souls
become liberated - and be always happy# without the least
trace of thought.
Rhibu Gita
$0. Abide as That# on reali'ing which to be oneself# there is
nothing else to be *nown# everything becomes already *nown and
every purpose accomplished - and be always happy# without the
least trace of thought.
Rhibu Gita
$1. Abide as That which is attained easily when one is convinced
that one is not different from the Supreme Absolute# That
which results# when that conviction becomes firm# in the
experience of the Supreme (liss of the Real# That which
produces a sense of incomparable and complete satisfaction
when the mind is absorbed in It - and be always happy# without
the least trace of thought.
Rhibu Gita
$4. Abide as That which leads to the complete cessation of misery
when the mind is absorbed in It# and the extinction of all ideas
of 2I3# 2you3 and 2another#3 and the disappearance of all
differences - and be always happy# without the least trace of
thought.
Rhibu Gita
$5. Abide as That in which# when the mind is absorbed in It# one
remains without a second# nothing other than oneself is seen to
exist and incomparable bliss is experienced - and be always
happy# without the least trace of thought.
Rhibu Gita
$6. Abide as That which is undifferentiated xistence#
undifferentiated )onsciousness# undifferentiated (liss#
absolutely non-dual# the undifferentiated Absolute Reality -
and with the firm conviction that you are That# be always
happy.
Rhibu Gita
+9. Abide as That which is 2I3 as well as 2you3 as well as everyone
else# is the basis of all# is one without anything else
whatsoever# is extremely pure# the undifferentiated ,hole -
and with the firm conviction that you are That# be always
happy.
Rhibu Gita
+8. Abide as That in which there are no concepts or anything else
whatsoever# the ego ceases to exist# all desires disappear# the
mind becomes extinct and all confusions come to an end - and
with the firm conviction that you are That# be always happy.
Rhibu Gita
+$. Abide as That in which there is no awareness of the body# or
the various functions of manifest existence# no perception of
ob/ects# That in which the mind is dead# the soul become one
with the Reality# thoughts dissolved and even one>s convictions
no longer hold - and with the firm conviction that you are
That# be always happy.
Rhibu Gita
++. Abide as That in which there is no longer any meditative
spiritual practice or ignorance or *nowledge or activities of any
*ind# that which is the Supreme Reality - and with the firm
conviction that you are That# be always happy.
Rhibu Gita
+.. Abide as That in which# when one is completely merged with
It# one experiences pure bliss# never experiences misery# sees
nothing# does not ta*e birth again# never thin*s oneself to be a
separate individual# becomes the Supreme (eing and with the
conviction that you are That# be always happy.
Rhibu Gita
+0. Abide as That which is truly the Supreme Absolute Reality#
the Supreme "ormless God# the absolutely pure (eing# the
Supreme State# Absolute )onsciousness# the Supreme Truth -
and with the conviction that you are That# be always happy.
Rhibu Gita
+1.Abide as That which is the absolutely pure Supreme (eing#
absolute (liss# the supremely subtle (eing# the Self-ffulgent#
non-dual and undifferentiated ?ne - and with the conviction
that you are That# be always happy.
Rhibu Gita
+4. Abide as That which is absolute Truth# supreme Tran!uility#
eternal (eing# absolutely attributeless# the Self# the absolutely
undifferentiated Supreme (eing - and with the conviction that
you are That# be always happy.
Rhibu Gita
+4. Abide as That which is everything from the experiential point
of view and nothing from the absolute point of view# xistence
- )onsciousness-(liss# always tran!uil# with nothing separate
from It# the self-existent (eing -and with the conviction that
you are That be always happy.
Rhibu Gita
+6. I have thus# ? @idagha# clearly explained to you the state of
being one with the Supreme (eing. (y constantly thin*ing that
you are the undifferentiated Supreme (eing you can attain that
state and en/oy constant bliss. There after# having become the
Supreme Absolute Reality# you will never experience the misery
that comes from identification with birth and death.
Rhibu Gita
.9. 2verything is the Supreme (eing# which is xistence-
)onsciousness-(liss# and I am That3 (y constantly cultivating
this pure thought# get rid of impure thoughts. Then# my son#
discarding even that thought and always inhering in the State
of "ullness# you will become the non-dual and undifferentiated
Supreme (eing and attain liberation.
Rhibu Gita
.8. 7ure and impure thoughts are a feature of the mind. There
are no wandering thoughts in the Supreme (eing. Therefore#
abide as That and# free from the pure and impure thoughts of
the mind# remain still li*e a stone or a log of wood. Aou will
then be always happy.

Rhibu Gita
.$. (y constantly thin*ing of the undifferentiated Supreme (eing
and forgetting thereby all thoughts# including the thought of
the Supreme (eing# you will become the all-comprehensive
Supreme (eing. ven a great sinner who hears and understands
this teaching will get rid of all his sins and become the
undifferentiated Supreme (eing.
Rhibu Gita
.+. The endless textboo*s of spiritual instruction have already
prescribed meditation for attaining purity of mind. In order
that those who have become pure in mind may easily attain
liberation and# reali'ing that they are absolute and boundless
(liss# remain still li*e a stone in the undifferentiated and all-
comprehensive Supreme "ormless God# the nature of this
immaculate state has been expounded by me.
Rhibu Gita
... Therefore# attaining purity of mind by constantly thin*ing that
everything that is *nown is the Supreme (eing and that
Supreme (eing is oneself# and thereafter abiding in the state
of complete identity with the Absolute Reality# liberation can
be attained here and now. I have spo*en the truth. In this
manner# Sage Ribhu expounded the true and full state of being
to @idagha.
Rhibu Gita
.0. ,hen one is convinced that one is always That which is
xistence-)onsciousness-(liss and abides as That in a state of
complete identity# one casts off the unreal bondage of
identification with birth and death and attains liberation. This
is the significance of the highly blissful mood and dance of our
Supreme and undifferentiated God.
The ;eart of the Ribhu Gita
This Ribhu Gita is an ancient text. It means literally# 2Ribhu>s
Song#3 and is 7art Six of the Shiva Rahasya# a legendary
mystical text in India. The whole of the Ribhu Gita is said
to represent the teaching given to the Sage Ribhu by God
;imself in the form of -ord Shiva# the formless aspect of
the :ivine Activity in whom all beings and things are always
already absorbed. The Sage in turn gave the teaching to his
reluctant disciple @idagha.
(hagavan Sri Ramana %aharshi attributed uni!ue value to it as
being a lucid exposition of Supreme Truth. ;e !uite often
referred to it in his tal*s with devotees and see*ers. ;e
even stated that if one would repeatedly study )hapter $1
of the Ribhu Gita one could spontaneously pass into the
state of saha/a samadhi# or the natural state of true Self-
reali'ation.
This passage consists of six verses selected by Sri (hagavan
from the whole text of the original wor*# which together
represents a summation of its central teaching. It also
contains a humorous narrative Sri (hagavan once told to his
devotees about the Sage Ribhu and his disciple @idagha.
Although it a humorous tale# it is li*e one of Besus>
parables# in that it discloses the ;ighest or Supreme Truth.