Chapter 26. a bit different from Sanyera's version

RIBHU GITA

Chapter 26
‘Undifferentiated Abidance in the Non-Dual Nature’

Translated from the Tamil version of the Ribhu Gita

Introductory verses

1.

Nidagha! in this explanation,
I shall tell you about being established in the Undivided,
Which has nothing apart from itself, which is full of itself.
May you be in the Bliss of being That itself, as being proclaimed to you.
This teaching is highly secret and rare to come by
In the Vedas and the scriptures.
Moreover, this is rare to come by for even the gods and yogis
And is dear to their hearts.

2.

Son ! it has been said by those who know fully
That being at one with the perfectly full non dual Brahman,
The mass of Existence Consciousness Bliss, the immutable
The Self of all, the serene,
With the vikalpas (imaginations, notions) of the fickle mind ended
And thought dissolved wholly and indistinguishably herein,
Like a solute such as cumin seed dissolved in water,
Is the abidance in That itself.

3.

When inquired into deeply, all the multitude of differences
Will be seen to be never existent.
All is the undivided Supreme Brahman, which is not different from the Self,
And That am I.
Be always correctly practicing
In this exalted certitude
And relinquishing all else,
Be in the Bliss of being ever That itself.

4.

That in which all these apparent differences of duality
Cease to exist when inquired into,
In which all cause and effect –
Even a trace thereof – cease to exist,
And in which not a trace of this fear of duality exists
When the mind is merged therein –
Being that itself,
Ever abide in unwavering Bliss.

5.

That in which there is neither a sankalpa (intention) nor vikalpa (notion)
In which there is neither peace nor perturbance,
In which there is neither mind nor intellect,
In which there is no confusion or conviction,
In which there is no bhava (conviction or feeling) or absence of bhava,
And in which there is no cognition of duality at all –
Being as That itself, without the least fear of duality
Ever abide in unwavering Bliss.

‘Without a Trace of Sankalpa (intention, volition, will)’

6.

That in which there is nothing bad or good,
In which there is neither sorrow nor pleasure,
In which there is neither silence nor speech.
In which there are no pairs of opposites.
In which there is no distinction of ‘I’ or ‘body’ (or I am the body)
And in which there is not the least thing to perceive –
Ever abide in Bliss, without a trace of sankalpa (intention).
In That itself as That itself.

7.

That in which there is no activity of body,
In which there is no activity of speech,
In which there is no activity of any other kind,
In which there is nothing sinful or meritorious,
And in which there is no trace of desire or its consequences –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

8.

That in which there is never any imagination,
In which there is no one who imagines,
In which he universe has not arisen,
In which the universe does not exist,
In which the universe does not get dissolved,
And in which nothing exists at any time –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

9.

That in which there is no appearance of maya (illusion),
In which there are no effects of maya (delusion),
In which there is neither knowledge nor ignorance,
In which there is neither Lord (Isvara) nor individual (jiva),
In which there is neither reality, nor unreality,
And in which there is not the least appearance of the world –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

10.

That in which there are no manifold gods,
In which there is no worship or service to these,
In which there is no differentiation as the triad of forms (Brahma, Vishnu, Siva),
In which there is no meditation on the triad of forms,
In which there is no form of the Supreme Siva,
And in which there is no meditation on the Supreme Siva –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

11.

That in which there is no action suggesting differentiation,
In which there is neither devotion nor knowledge,
In which there is no result to be obtained,
Bereft of which there is no supreme abode
In which there is nothing of means for attainment,
In which there is nothing to be attained –
Ever abide in Bliss, without a trace of sankalpa
In That itself as That itself.

12.

That in which there is nothing of the body or senses or life.
In which there is nothing of mind or intellect or thought,
In which there is nothing of ego or ignorance,
In which there is no experiencer of these,
In which there is no macrocosm or microcosm,
And in which there is not a trace of samsara (cycle of birth and death) –
Ever abide in Bliss, without a trace of a sankalpa –
In that itself as That itself.

13.

That in which there is no desire and no anger,
In which there is no covetousness and deluded infatuation,
In which there is no arrogance and envious malice,
In which there are no other impurities of the mind,
And in which there is no delusive notion of bondage,
And in which there is no delusive notion of liberation –
Ever abide in Bliss, without a trace of sankalpa
In That itself as That itself.

14.

That in which there is neither beginning nor end,
In which there is no bottom or middle or top,
In which there is neither shrine nor deity,
In which there is neither charity nor righteous conduct,
In which there is neither time nor space,
And in which there is no object to be perceived –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

15.

That in which the fourfold means for realisation of Brahman (sadhana chatushtaya) do not exist,
In which there is no Sadguru (true guru) nor diligent disciple,
In which there is no illustrious jnani (the Knower or sage).
In which there is neither of the two kinds of liberation (jivanmukti and videha mukti)
Ever abide in Bliss, without a trace of a sankalpa.
In That itself, as That itself.

16.

That in which there are no scriptures like Vedas and such,
In which there is no inquiring individual,
In which there is no confusion and clarification,
In which there is no position to be established,
In which there is no position to be rejected,
In which there is nothing at all except oneself –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

17.

That in which there is no disputation,
In which here are no victories or defeats,
In which there is no text or its meaning,
In which there are no words with which to give expression,
In which there is no differentiation of individual (jiva) and the Supreme,
and in which there are no conditionings –
Ever abide in Bliss, without a trace of a sankalpa
In That itself, as That itself.

18.

That in which there is no listening (sravana) or connected practices (manana, nididhyasana),
In which here is no exalted samadhi,
In which there is no differentiation between objects of the same particular group,
In which there is no differentiation as affording pleasure or otherwise,
And in which there are no words or their meanings –
Ever abide in Bliss, without a trace of sankalpa
In That itself, as That itself.

19.

That in which there is no trace of the fear of hell,
In which there is no pleasure of heaven, either,
In which there are no worlds of the Creator or others,
In which there are no fruits to be enjoyed there,
In which there are no other worlds,
And in which there exists no universe –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

20.

That in which there are no elements,
In which there is not even a trace of any derivatives of the elements,
In which there is no egoism or sense of possession,
In which there is no trace of the kingdom of the mind,
In which there is no defect of attachment,
And in which there is not the slightest trace of vikalpa
Ever abide in Bliss, without a trace of sankalpa
In That itself as That itself.

21.

That in which there is no triad of bodies (gross, subtle, causal),
In which there is no triad of states of existence (waking, dream and deep sleep),
In which there is no triad of souls (ever free, having attained freedom, bound),
In which there is no triad of afflictions, (caused by bodily and mental factors, caused by external factors, caused by supernatural and cosmic factors),
In which there is no pentad of sheaths, (physical, vital energy, mental, intellectual, blissful),
And in which there is no experiencer of any of these –
Ever abide in Bliss, without a trace of sankapa,
In That itself as That itself.

22.

That in which there is no sentient being,
In which there is no power of veiling,
In which there is no array of differences,
In which there is no power of false projection,
In which there is no delusion of a manifest world –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

23.

That in which there is nothing of action,
In which there is no performer of action,
In which arises unsurpassed Bliss,
Which is, indeed, the changeless state,
Knowing and realizing which none returns (to mortality or illusion)
And becoming which one is freed from bondage of worldly existence –
Ever abide in Bliss, without a trace of a sankalpa
In That itself as That itself.

24.

That by realizing which and in Bliss of which
All other joys appear to be the joys of That,
That after realizing which with very firm certitude as oneself
Nothing else will be something apart,
That by realizing which with very firm certitude as oneself
All kinds of jivas will attain Liberation –
Ever abide in Bliss, without a trace of a sankalpa
In That itself as That itself.

25.

That which by knowing firmly as oneself
One has no need to know anything else in the least,
By knowing which with full conviction as oneself
All is know for ever,
And by knowing which as oneself in complete certitude
All actions are accomplished in their entirety –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

26.

That which can be easily attained in an unimpeded manner
By the certitude that I am Brahman,
In which, by quiescence after such certitude,
One completely full, ineffable Bliss will reveal itself,
And by merger of the mind in which
One will be joined with unsurpassed, incomparable contentment –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

27.

That by merger of the mind in which
All sorrows will cease to exist in the least,
By merger of mind in which
Neither you nor I nor anything else will exist,
And by merger of the mind in which
All these differences will disappear –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

28.

That by merger of the mind in which
One abides as oneself with no sense of duality,
By merger of the mind in which
Not a trace of anything separate will remain,
and by merger of the mind in which
Incomparable Bliss alone will reveal itself –
Ever abide in Bliss, without a trace of sankalpa,
In That itself as That itself.

‘I Am That, That Am I’

29.

That which is, indeed, of the nature of undifferentiated Existence,
Which is, indeed, of the nature of undifferentiated Consciousness,
Which, is, indeed, of the nature of undifferentiated Bliss,
Which is, indeed, of the nature of non duality,
Which, is indeed, not different from the Self,
And which, indeed, is of the undivided Supreme Brahman –
In the firm certitude that ‘I am That’,
Abide in the Bliss of ever being That itself.

30.

That which, indeed, is ‘I’ and ‘you’,
Which, indeed, is everyone else,
Which, indeed, is the substratum of all,
Which, indeed, is One without a trace of anything else,
Which, indeed, is utmost purity,
And which, indeed, is the undivided, complete, perfect fullness –
By the conviction that ‘I am That’,
Be in the Bliss of ever being That itself.

31.

That in which there are no varying modes,
In which there is not the least thing different,
In which all egoism is extinguished,
In which all desires or imaginings get destroyed,
In which mind and such perish,
And in which all delusion is destroyed –
By the firm conviction that ‘I am That’,
Be in the Bliss of ever being That itself.

32.

That in which the body and others cannot be discerned,
In which there is no perception of manifestation whatsoever,
In which the thought itself is destroyed,
In which merges the jiva,
In which all the imaginings get dissolved,
And in which even certitude disappears –
By the deep conviction that ‘I am That’,
Be in the Bliss of every being That itself.

33.

That in which all meditation is merged,
In which all yoga is obliterated,
In which all ignorance is dead,
In which all knowledge is nullified,
In which there are no interactions involved,
And which is the state of Absolute Truth –
By the very firm conviction that ‘I am That’,
Be in the Bliss of ever being That itself.

34.

Merging in which one attains happiness always,
Merging in which one never experiences sorrow,
Merging in which one perceives nothing,
Merging in which one never takes birth at all,
Merging in which one never experiences a sense of being separate,
Merging in which one abides as the Supreme (Para) itself –
By this deep conviction of ‘I am That’
Be in the Bliss of ever being That itself.

35.

That which is verily the nature of the Supreme Brahman,
Which is verily is of the nature of Supreme Siva,
What verily is of the nature of the Supreme State,
Which is verily of the nature of the Knowledge of Reality,
And which verily is of the nature of the Supreme Truth –
That, indeed, am I.
By such conviction, be in the Bliss of ever being That itself.

36.

That which is verily of the nature of the Pure Absolute,
Which verily is of the nature of a mass of Bliss,
Which verily is of the nature of the subtle Supreme,
Which verily is of the nature of the non dual,
Which verily is of the nature of self luminous,
And which verily is of the nature of the meaning of the undifferentiated –
That, indeed, am I.
By such conviction, be in the Bliss of ever being That itself.

37.

That which is verily of the nature of Truth,
Which is verily of the nature of the peaceful Absolute,
Which verily is of the nature of the eternal,
Which verily is of the nature of the attribute-less,
Which verily is of the nature of the Self,
Which verily is of the nature of the undivided Absolute –
That, indeed, am I.
By such conviction, be in the Bliss of ever being That itself.

38.

That, indeed, which constitute the entirety of interactions,
That even the least of which, cannot indeed, be conveyed by the ‘highest truth’,
Which, indeed, is the Existence Consciousness Bliss,
Which, indeed, is ever peaceful,
From which, indeed, there is nothing apart,
And which, indeed, abides self existent, all by itself,
That, indeed, am I.
By such conviction, be in the Bliss of ever being That itself.

Concluding Verses

39.

Thus, have I explained to you, Nidagha!
The state of being established as That itself, without any duality.
You shall enjoy perpetual Bliss
By attaining this state by constant
Continuous, changeless certitude
Of the undifferentiated Absolute
There are no more miseries of mundane existence at all at any time in the future
For you are Brahman alone.

40.

Casting aside all impure Vasanas
By the pristine tendency left by the practice of
‘The Absolute Existence Consciousness Bliss, is all,
And That I ever am’,
And subsequently effacing even that tendency,
Son! You will be established in the perfect, full absorption
In and as the non dual Supreme Brahman itself
And attain the Liberation of being the undifferentiated, undivided One.

41.

All impure vasanas are of a state of the mind.
The tendencies (vasanas) about the Pure Absolute are also of a state of the mind.
The Supreme has no such tendencies (vasanas).
Hence, be established in this state,
Without any tendencies (vasanas) of the mind,
Whether considered pure or considered impure,
Like a motionless piece of stone or wood
And without any strain, be in Bliss.

42.

Having disassociated from the imaginings of all other thoughts,
By the conviction (bhava) of being the undivided Absolute,
And forgetting even the said conviction (bhava) of being the Absolute,
You yourself abide as the perfectly full Supreme Brahman.
Even if a great sinner in this world
Hears this explanation now proclaimed
And understands it, he shall, rid of all the great sins of his ego,
Abide as the nature of the undivided, undifferentiated Absolute

43.

The endless Vedas
In revealing here and there,
The means of meditation for mental purification,
Have indicated only rock-like, motionless merger with and absorption in
The unafflicted mass of Bliss,
The undivided, completely, perfectly full Siva,
As the means for the happy Liberation
Of those who are mentally purified.

44.

Therefore, one can here attain
The undifferentiated Liberation by abiding as just That itself
And with a purified mind arising out of the practice of the meditation
That whatever is known is Siva
And that Siva am I.
Whatever stated here is the Truth
Thus, the Sage Ribhu explained in full to Nidagha
The abidance in the True State.

45.

It is the undivided form of our Supreme Lord in a state of sublime, joyous dance that says:
By the conviction that I am ever the Reality, which is Existence Consciousness Bliss,
And by the state of abiding at one with That being That itself,
The empty bondage of the world can be cut asunder and pure Liberation attained.

Releasing wants

my dear friend I love you very

1 minute, 38 seconds

much even though I am consciously choosing to leave the physical body I can never leave you. you will always be with me in my heart. everyone who has taken the course or will in the future will continue to have my unlimited support. sharing the method with you is the Fulfillment of a promise I made to each and every graduate. your gains your

insights and the freedom that you reap from your releasing is my biggest thank you. I am deeply grateful for you allowing me to share this wonderful gift with you. to take full advantage of this gift I suggest that you do the following. determine to keep releasing until you have all the goodness and all the freedom that is available to you.

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including the ultimate goodness and freedom of complete imperturbability by releasing the three

wants. support each other in achieving the ultimate goal. put aside all your ego differences and work together on sharing

2 minutes, 47 seconds

this precious gift of releasing with the world please rejoice in my passing do

not mourn the death of my body and know that beingness can never die my awareness has gone to a much better

place. remember I will never leave you much love Lester.

3 minutes, 12 secondsLester okay and on to the some of the content from this particular

3 minutes, 20 seconds

 titled the world as a dream. the world as you now see it is

really a of your imagination and when you see the truth the world turns out to be a dream a fiction created in your

mind. first you will see it as a dream, then you will see it as a dream that never really was. in fact you will

experience it exactly as you do a night dream. while you are in a night dream you have a body there are other bodies there is action interaction. there is good and there is bad and so  as long as you remain in that night dream everything

4 minutes, 2 seconds

there seems real to you but when you awaken from the Night Dream you say my gosh it was just a dream it never really

4 minutes, 11 seconds

happened it was all a dream this is exactly the same manner in which you will awaken from this dream

called The Waking State you will come to see that it was only a creation of your imagination only a dream and then you

will let go of it Lock Stock and Barrel and what you will be left with is the infinite

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you. then you will call yourself fully realized totally free. actually we are fully realized all the time that is part of the irony we are fully realized beings saying that we are not so all we have to do is let go of quote we are not unquote and what is left over is the fully realized and free being that we are. moving on to the unstuck chart road map  The Vicious Circle so number one

we start with a problem we become insecure we try to figure it

out we want to know what to do we want to know what the answer is we try harder

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we disapprove of ourselves we beat ourselves up even more we still hold on to the

problem and then it's begins again number 2 we start with a problem we become insecure we try to figure it out we want

to know what to do we want to know what the answer is we try harder we disapprove of ourselves we beat ourselves up more we still hold on to

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the problem and so on and so on that's the vicious circle

so let's talk about wants and letting go of the three wants 

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 questions about wants

6 minutes, 25 seconds

and wanting and letting go of the wants and what that means and how you do that because see again the mind is trying to

figure it out that's our biggest stumbling block when we first you know try to start releasing or try to we we

try to wrap our minds around this uh technique this method uh but that's that's not going to work cuz the mind is

 the mind is a liar it's a big old fiber it's just it's doing its thing we got to love it

because it's trying to uh protect us it it's a survival mechanism yeah we got to figure this problem out we got to figure

out a solution and so on and so on so back to wants okay want is the most negative word in the English

language uh if you look in the dictionary uh some of the definitions of want is a state of extreme

poverty uh want is lack right so it's deprivation it's imp impoverishment

poorness the state of having little or no money or few or no material possessions but it's more than just that

it's it's as I said a state of extreme poverty just across the board that's a state of

want um want is the state of needing something that is absent or

unavailable it's a deficiency lack as I said

um famine shortage acute insufficiency tightness um

scurity anything that is necessary lacking it can also be a specific

feeling of desire and a desire is the feeling that accompanies an unsatisfied state

 want as a verb is to feel or have a desire for want

strongly um a craving a lust a hunger a thirst

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starving um and a feeling of suffering from the lack of fill in the

blank and wants aren't feelings but they definitely have a feel to them

so wants are not feelings but they have a feel to them wanting approval has a kind of gimme gimme feeling to it a

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kind of neediness to it wanting control on the other hand has a harder feeling

it's a little more pushy and assertive remember there is nothing

wrong with giving or receiving approval or being in control it's not the actual state that limits us but the wanting

it releasing on the wants is more powerful and deeper than releasing on the emotions and

feelings when you let go of a want you are letting go of a piece of everything and like Larry used to say

it's like a tissue box so you pull a tissue up and another tisue isue pops up beneath it so if you look at that as

releasing different wants wanting control wanting safety security um wanting approval you release that want

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like a tissue and the next one pops up and up and up so it's almost like never ending but the more you release the

Freer you become and um it says in here that all

pain and misery comes from wanting approval and control and I would say also so safety security which is another

way of saying wanting love exactly it's another way of saying wanting love all joy and Bliss comes from giving approval

and giving up control which is another way of saying giving love it comes from being

yourself so if you think about it uh about wanting wanting approval wanting control wanting safety security so

wanting approval is actually a lacking approval feeling right wanting control is an outof control feeling and lacking

control feeling wanting to be safe SL secure is a lacking safety secure

feeling so Larry used to say you can't stand up and sit down at the same time right you can't want and have at the

same time they are two opposite Energies

 the six steps in the method and the first step is it

 you must want imperturbability more than you want approval control and security 

 number two is decide you can do the method and be imperturbable three see all your

feelings culminate in three wants the want of approval control and security  survival see that immediately and

immediately let go of the want of approval want to control and the want of security survival four make releasing

constant five if you're stuck let go of wanting to control the stuckness six each time you release you

are happier and lighter if you release continually you will be continually happier and

lighter and that's where the line comes in could it get any better can I let go

and find out could it get any better could could I let go and find out and the answer is always yes by the way so when you're

doing the Release Technique or you're releasing and you're releasing on wants whether it's control

approval security safety someone two or all three and each one that comes up or each one that you're releasing

on  you you say can it get any better can I let go and find

 but the mind isn't our enemy it's

 just trying to do what it's supposed to do and keep us safe it's a survival mechanism especially the

reactive mind the lower the lower brain section

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so ask your mind if it knows the solution to your question or problem so if you ask your mind it doesn't know it

it actually never knows it's just trying to figure it out it's constantly just trying to figure it out or come up with this solution right so it doesn't know

the answer so you've been looking in a filing cabinet over and over and there's no answer

there can you see how silly that is number two could could you let go of

wanting to figure things out the question really is when you're releasing is Could I Let Go of

wanting to figure things out Could I Let Go of wanting to know what to

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do could I let go of wanting to know the answers Could I Let Go of wanting to

know anything for this moment right now and again and again and

again Could I Let Go of wanting to think and again and again and again so

when you're asking the question for example Could I Let Go of wanting to figure things out the answer is always yes like I said

like this well I'm going to be honest I'm going to say no I I want to you know I want to figure figure this out I'm not

going to just say yes I don't believe it right that's pretty common so but the answer is here's the key listen to the

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question Could I Let Go of wanting to figure things out right could I the

answer is always yes of course of course you could now are you going to do it

yes so could I let go of wanting to figure things out

yes yes yes yes so that's the key Could I Let Go

yes because that's the truth you could you you could let go of trying to figure things

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out now have you been beating yourself up for not having an answer to whatever problem

issue that comes up how does that help you get an answer it doesn't it's a decision you have to make

I'm going to love myself and be positive or I'm going to beat myself up and be negative which one do you choose

I'm assuming you're going to be positive and love yourself now can I let go of

disapproving of myself right now and again and again and again the answer is yes yes Could I Let Go of

disapproving of myself right now yes yes and more yes could I give myself

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approval even for no reason could I just give myself some approval yes

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yes yes now here's some key questions that

17 minutes, 8 seconds

can help us get unstuck or help us with releasing  I believe it was called the

general releasing sheet 

17 minutes, 24 second and so these are some questions that

you can also release on in other words release just means Let It Go and you're asking you're asking the question can I

let this go and the answer is always yes and then the more you do it the more you become lighter and Freer and so on so some of these questions  are who or what am I afraid of now who or what am I

afraid of now who or what do I want to control

now whose approval do I want now am I insecure now or am I feeling

18 minutes, 9 seconds

insecure now and then the question becomes if you if the answer is yes can I let that go

and then release on it what is the worst thing that could happen to me right

now who or what am I resisting now could I let go of protecting myself with

fear Could I Let Go of protecting myself with fear Could I Let Go of being so smart

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and allow it to be other than I think it is this is a really uh powerful one

really really good question to ask could I Let go of being so smart and allow it to be other than I think it

is Could I Let Go of resisting beingness 

 the deeper questions  as you go on your path  I will leave you with these Could I Let Go of wanting to

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control my unfoldment Could I Let Go of wanting Divine

love Could I Let Go of wanting security from my unfoldment or Freedom. Could I Let Go of wanting

19 minutes, 47 seconds

Oneness with the Self. Could I Let Go of wanting to control

Freedom. Could I Let Go of wanting to understand freedom.

2 minutes, 30 secondsincluding the ultimate goodness and freedom of complete imperturbability by releasing the three