The True Nature of Enlightenment 

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. This text provides a concise and profound summary of the Advaita Vedanta teachings which expounds the means to liberation. Bhagavan Sri Ramana Maharshi recommended its recital as a strong support for spiritual sadhana (practice). It was one of the first books he read after self-realization, one whose message clearly accorded with what he had realized within himself. For many years during his life, it was read to those at Ramanasramam (the meditation hall where devotees sat with the Maharshi).

 

I’ve pulled a number of verses from this text which I think is of extreme importance for those who want to understand the true nature of enlightenment which Vedanta refers to as realization. Realization here does not mean a temporary realization but a firm and permanent one which is referred to as Sahaja Samadhi. Sahaja means effortless or natural. It is not something you go into and out of (although this will happen at first when one receives glimpses of the self intermittently in their sadhana). Some of the verses in the Ribhu Gita explains the state of sahaja nirvikalpa samadhi which is the goal behind the knowledge of Advaita Vedanta or any non-dual teachings. This is how one attains direct liberation from the realm they reside in and is no longer enslaved by the repeated cycles of birth and death (samsara). The experience of samsara is only a result of holding on to the mind, which is simply a bundle of thoughts one is identified with.

 

I’ve also included verses on how meditation is KEY to remove the thought-current (mind) so that the self is realized (void of any differentiation). Practice is necessary to remain firmly established in the pure luminous ever-free self since it will not likely remain firm at first due to vasanas or the latent tendencies that attaches the “I” to thoughts. With the removal of all vasanas, there is no longer Maya or the perception of difference. What remains is unbroken, permanent, eternal and inconceivable.

 

What’s stated in these verses is the main import of the message behind all of the Upanishads - the very foundation of Advaita Vedanta (non-dualism) and from which many modern explanations ultimately derive their teachings. These verses are not ordered in any particular way. I’ve arranged them to my liking and included many similar verses to reiterate the overall message. I have also included some notes which serve as commentary that may help clarify or break down some of the concepts used in this Gita. 

 

Key Verses from Ribhu Gita

 

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 Awareness-Being-Self. (Ch.2, v.35)

 

8. In the unitary, undifferentiated still ocean of Existence-Awareness-Self, body, senses, mind, intellect and jivas are nothing but evanescent ripples not apart from that sole Self. (Ch.4, v.6)

 

Note: The Jiva is a dense expression of the self which perceives itself to be the doer and enjoyer within the illusion of time and space. It is synonymous to a thinking mind. The ripples are thought disturbances that prevents one from being absorbed in their infinite self (where there is no longer jivahood).

 

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)

 

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. (Ch.14, v.38)

 

Note: Maha-Mounam is complete stillness/silence which is synonymous to the Atma (i.e. that which only silently witnesses in its own singularity without thoughts and without perceiving itself to be inside the illusion of time and space).

 

30. Remaining alertly aware and thought-free, with a still mind devoid of differentiation of Self and non-Self (body/mind) 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 Akhandakara 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)

 

Note: Akhandakara Vritti or the Brahmakara Vritti is the unbroken experience of the self which does not get broken by thoughts that lead to the linear and illusory movement of time and space.

 

31. Abidance in Sahaja Samadhi is the hallmark of a Jivan Mukta. With progressive development towards this state, an intensity of blissful peace is attained, leading on to the four successive stages of perfection in samadhi. Nothing short of this Sahaja Samadhi will be of any avail in destroying the fearsome cycle of births and deaths. (Ch.18, v.41)

 

Note: Jivan Mukta is liberated while living in the physical realm. This status is only achieved when one abides in sahaj samadhi. When one is no longer attached to the body/mind through thoughts and desires, there is no longer attachment to the forces of samsara that carry you through the endless world of Maya.

 

35. Firmly established in the Self, undisturbed by the least ripple of thought, as still as an idol of stone or wood, dissolved completely in Brahman-Self, even as water is in milk, with awareness devoid of all impurities of thought and drowsiness, standing clear as the pure sky, the grandeur of the Jnani’s nishta (firm stance in the Self) defies thought and expression. (Ch.19, v.21)

 

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)

 

Note: All thoughts must go by constant meditation (even the thought in the mind that says you are Brahman). Only when you are thought-free, can you rest as the atma, void of any identification with the mind that perceives thoughts.

 

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 of untold suffering. Abidance in the Self is the true non-dual samadhi, and that alone leads one to the eternal bliss of mukti/liberation (Ch.21, v.41)

 

Note: So long as there is the perception of thoughts, you are considered the Jiva (thinker) which is considered bondage since you are glued to the play of Maya pervaded by thought-creation.

 

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 mixed with milk. This unitary state of abidance in the Self is called Atma Nishta by the wise who have attained perfection. (Ch.26, v.2)

 

52. Having realised that the world picture on the screen-Self is evanescent and essentially non-existent, 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 Nishta (the Natural State). (Ch.26, v.3)

 

Note: When one is the Atma and not the Jiva, all that is witnessed is really non-existent and cannot be said to be tangible “things” outside of you since they now appear as non-separate from your awareness of it. This means the world of name and form is simply an appearance that is non-separate from your own screen of awareness (i.e. it is only one form - LITERALLY). This experience must be held while you are engaged in the world, and only then will all thoughts AND the potential to experience them will be permanently removed.

 

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)

 

Note: If you don’t perceive thoughts, how can anything such as desire, anger, etc. exist without being able to think that such things exist? They can only appear to be real if you think them into existence.

 

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)

 

Note: Even the appearances of the waking, dreaming and deep sleep states are destined to disappear if one permanently abides in sahaj samadhi as awareness turns upon itself with nothing left to attend to. When the appearance disappears, awareness no longer witnesses anything, thereby becoming inconceivable (Nirguna). This is mukti (liberation).

 

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)

 

Note: The discarding of the mind simply means to permanently remove the illusion that there was even a mind to begin with! A non-thinking mind is considered no-mind. A no-mind is considered Brahman. The two are non-separate but only appear to be separate through the perception of thoughts (a thinking mind).

 

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)

 

46. The illusion that one is the body and that the world is the basic reality has remained soaked over a long, long time, and cannot be got rid of 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)

 

Note: All Jivas have been entertaining the illusion of Maya by being hard-conditioned into believing that “things” are outside of them as it continues to be entertained and experienced that way. To remove this illusion, meditative enquiry is needed to experience the self, after firmly understanding/believing that there is actually nothing outside of your awareness of knowing something.

 

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.

 

Note: So long as you perceive thoughts, you are considered a Jiva who will continue to experience the perception of objects outside of oneself. The perception of thoughts means the true subject has split into subject and object in order for an object (thought) to be perceived. The is duality (samsara).

 

47. 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 Siva-Self-Brahman. (Ch.24, v.31)

 

Note: Those who just entertain the knowledge of Brahman intellectually or for any egoic reasons, without persistent practice of experiencing this truth, are not knowers. It is no different than someone who claims to be a driving instructor who has never driven a car!

 

14.That Siva must be meditated upon and realised to be the Self, by making the restless mind stay still and alert after it has been adequately restrained, 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)

 

Note: Only when the mind is completely still by not diverting attention elsewhere through desires and thoughts, will everything be known to be only an appearance on the screen of awareness. This itself is unbroken knowledge which begins to take over as the ego is gradually given up.

 

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)

 

Note: Devotion to Shiva means being fixed in the self through meditative enquiry. This is the highest worship. When practice is consistent and you remain as the pure observer, grace or the unbroken knowledge of the self will take over; thereby fully giving up the function of the ego (that which enables doership and enjoyership). It is only Grace that liberates since doership needs to be removed in order for Grace to take over (the natural and innate function of the pure self).

 

66. Unbroken (permanent) abidance in the state of alert awareness, unruffled by thoughts, is Self-realization. That is at once the spotless jivan mukti and the magnificent videha mukti. 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)