Ribhu Gita - Chapter 26One of Bhaga

Ribhu Gita - Chapter 26
One of Bhagavan Ramana's favourite traditional spiritual works was the Ribhu Gita. 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.
Bhagavan Ramana's often referred to the Ribhu Gita in his talks with devotees and seekers, and he is reported to have said that if one repeatedly read Chapter 26 of the Ribhu Gita one could pass spontaneously into Samadhi, or the natural state of Self-realization.
Bhagavan Ramana first attendant, Palaniswami had brought a copy of Ribhu Gita to Bhagavan's attention. Later in life Bhagavan related how surprised he was at the time to hear an exact description of his own state recited in the Ribhu Gita and that it had been experienced by others and was the bliss of the Self sought after by all true seekers.
The Heart of the Ribhu Gita
This Ribhu Gita is an ancient text. It means literally, "Ribhu's Song," and is Part 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 Himself in the form of Lord Shiva, the formless aspect of the Divine Activity in whom all beings and things are always already absorbed. The Sage in turn gave the teaching to his reluctant disciple Nidagha.
Bhagavan Sri Ramana Maharshi attributed unique value to it as being a lucid exposition of Supreme Truth. He quite often referred to it in his talks with devotees and seekers. He even stated that if one would repeatedly study Chapter 26 of the Ribhu Gita one could spontaneously pass into the state of sahaja samadhi, or the natural state of true Self-realization.
This passage consists of six verses selected by Sri Bhagavan from the whole text of the original work, which together represents a summation of its central teaching. It also contains a humorous narrative Sri Bhagavan once told to his devotees about the Sage Ribhu and his disciple Nidagha. Although it a humorous tale, it is like one of Jesus' parables, in that it discloses the Highest or Supreme Truth.

Sri Ramana gave a copy of Ribhu Gita to Sampurnamma, who worked in the Ashram kitchen, and asked her to study it. However she considered it to be a very difficult text, which was accessible only to pandits with sufficient learning to understand it and therefore asked Bhagavan to excuse her from it.
Bhagavan replied, "It does not matter that you do not understand. Still it will be of great benefit to you".
Bhagavan gave another wonderful piece of Bhakti-soaked advice to Sampurnamma,
"You must cover your vegetables when you cook them, then only will they keep their flavour and be fit for food. It is the same with the mind. You must put a lid over it and let it simmer quietly. Then only does a man become food fit for God to eat".
1. The concept 'I-am-the-body' is the sentient inner organ (i.e. the mind). It is also the
illusory samsara. It is the source of all groundless fears. If there is no trace of it at all,
everything will be found to be Brahman. (17)
2. The concept 'I-am-the-body' is the primal ignorance. It is known as the firm knot of
the heart (hrdayagranthi). It gives rise to the concepts of existence and non-existence.
If there is no trace of it at all, everything will be found to be Brahman. (19)
3. Jiva is a concept, God, the world, the mind, desires, action, sorrow and all other
things are all concepts. (25)
4. The mind is unreal. It is like a magic show. It is the son of a barren woman. It is
absolutely non-existent. Since there is no mind there are no concepts, no Guru, no
disciple, no world, no jiva. All concepts are really Brahman. (36)
5. The body, etc., are only concepts. Hearing, etc. (i.e. hearing, reasoning and
contemplating) are concepts. Self-enquiry is a concept. All other things are also
concepts. Concepts give rise to the world, the jivas and God. There is nothing
whatever except concepts. Everything is in truth Brahman. (30)
6. Abiding without concepts is the undifferentiated state. It is inherence (in Brahman). It
is wisdom. It is Liberation. It is the natural state (sahaja). It is Brahman. It is Siva. If
there is no concept at all everything will be found to be Brahman. (26)

Chapter 26 ~ Verses 1-45
1. 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. Even celestial beings and practitioners of spiritual
discipline who hold it dear acquire it only with great difficulty. Follow what I say
and, inhering in Reality, be happy.
2. My son! Realized sages say that absolute inherence in Reality means becoming one
with the immutable, tranquil, non-dual Absolute Supreme Being which is Existence-
Consciousness-Bliss and the Self of all, and making the wandering mind one with it
like the proverbial milk and water, absolutely free from all concepts.
3. When one scrutinizes this variety of manifestation one realizes that it does not really
exist and that everything is the undifferentiated Absolute Supreme Being which is
not different from the Self and oneself. Let this knowledge become firm with you by
constant practice. Then, discarding everything, become one with the Supreme
Absolute Reality and, remaining as that, be happy.
4. Abide as That which does not, when scrutinized, show any duality in the form of
these various objects 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,
unshakable and free the fear arising from duality.
5. 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,
unshakable and absolutely free from the fear arising from duality.
6. Abide as That in which there is neither any defect nor good quality, neither pleasure
nor pain, neither thought nor silence, neither misery nor austerities practiced for
getting rid of misery, no "I-am-the-body" idea, no objects of perception whatsoever -
and be always happy, free from all traces of thought.
7. Abide as That in which there is no work, physical, mental, verbal or of any other
kind, neither sin nor virtue, neither attachment nor its consequences - and be always
happy, free from all traces of thought.
8. Abide as That in which there are neither thoughts nor a thinker, 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.

9. Abide as That in which there is neither the Self-limiting Power of Illusion nor its
effects, neither knowledge nor ignorance, neither separate soul nor Lord of Creation,
neither being nor non-being, neither world nor God - and be always happy, free
from all traces of thought.
10. Abide as That in which there are no gods and their worship, none of the three Divine
aspects of Creator, Preserver and Destroyer or meditation on them no Supreme
Formless God nor meditation on Him - and be always happy, without the least trace
of thought.
11. Abide as That in which there is neither maturing bondage to the way of good works
nor searching devotion to the Divine nor self-knowing wisdom, no fruit of action to
be enjoyed, no supreme state separate from it, no means of attainment or object to be
attained and be always happy, free from all traces of thought.
12. 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.
13. 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.
14. 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 objects of perception -
and be always happy, free from all traces of thought.
15. 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 Master or disciple, no steady knowledge, no realized stage, no liberation
while alive or after death, nothing whatsoever at any time - and be always happy
free from all traces of thought.
16. 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.

17. 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 Being, none of
the manifold causes and consequences - and be always happy, without the least trace
of thought.
18. 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.
19. Abide as That in which there are no fears of hell, no joys of heaven, no worlds of the
Creator God or the other Gods, or any object to be gained from them, no other
world, no universe of any kind - and be always happy, without the least trace of
thought.
20. Abide as That in which there is nothing of the elements nor even an iota of their
derivatives, no sense of "1" or "mind", no fantasies of the mind, no ble

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Ribhu 博伽梵歌-章 26拉玛那最喜欢的传统精神作品之一是 Ribhu 博伽梵歌。Ribhu 博伽梵歌形式称为湿婆中疗愈的梵文工作第六部分。它是对他的奉献者 Ribhu，博伽梵歌源自其名称的主湿婆在朝圣教义。拉玛那经常提到 Ribhu 博伽梵歌中他会谈与奉献者和求职者，并据报道，他说了，如果一个人反复阅读 Ribhu 博伽梵歌一章 26 自发进入三摩地或自我实现的自然状态。拉玛那第一个服务员，帕拉带来了博伽梵歌 Ribhu 薄伽梵的注意到一份。晚些时候和在生活中薄伽梵有关在听到他自己背诵，在 Ribhu 博伽梵歌的状态精确描述的时候，他是多么惊讶，它受到他人，自我的幸福受到所有的真理探索者的追捧。Ribhu 博伽梵歌的心这 Ribhu 博伽梵歌是古老的文字。它直译的意思，"Ribhu 的歌，"并且是湿婆神的中疗愈，传说中的神秘文字在印度第六部分。Ribhu 博伽梵歌全是说代表给圣人 Ribhu 神自己形式的无形的一面主湿婆神的神圣的活动，在其中所有的人和事总是已经吸收的教学。是以圣人反过来给了他不情愿的弟子 Nidagha 的教学。薄伽梵斯里兰卡华美娜 Maharshi 独特的价值作为最高真理的清醒论归因于它。他经常提到它在他的谈话者和奉献者。他甚至说是否一个会反反复复研究章 26 Ribhu 博伽梵歌之一可以自发地进入到霎哈嘉三昧状态中的或真正的自我实现的自然状态。这篇文章由六个诗节，由斯里兰卡薄伽梵从原先的工作，在一起表示其中央教学求和的整个文本中挑选组成。它还包含斯里兰卡薄伽梵曾经告诉他的奉献者关于圣人 Ribhu 和他的弟子 Nidagha 幽默的叙事。虽然它一个幽默的故事，就像耶稣的比喻之一的它公开了一种最高或最高的真理。 玛 Ribhu 博伽梵歌的复印件给 Sampurnamma，工作在道场的厨房里，并问她去研究它。然而，她认为这是一个非常困难的文本，只对梵与足够的学习，去了解它是容易接近，因此要求薄伽梵原谅她从它。薄伽梵回答说，"它并不重要你不明白。还是它将对你大有好处"。薄伽梵给 Sampurnamma，另一个奇妙的巴克提浸泡的建议"当你煮，然后他们才能保持他们的味道和适合的食物必须包括你的蔬菜。它是心灵同。你必须把盖子放在它，让它悄悄地酝酿。然后只做一个男人成为适合神吃的食物"。1. The concept 'I-am-the-body' is the sentient inner organ (i.e. the mind). It is also theillusory samsara. It is the source of all groundless fears. If there is no trace of it at all,everything will be found to be Brahman. (17)2. The concept 'I-am-the-body' is the primal ignorance. It is known as the firm knot ofthe heart (hrdayagranthi). It gives rise to the concepts of existence and non-existence.If there is no trace of it at all, everything will be found to be Brahman. (19)3. Jiva is a concept, God, the world, the mind, desires, action, sorrow and all otherthings are all concepts. (25)4. The mind is unreal. It is like a magic show. It is the son of a barren woman. It isabsolutely non-existent. Since there is no mind there are no concepts, no Guru, nodisciple, no world, no jiva. All concepts are really Brahman. (36)5. The body, etc., are only concepts. Hearing, etc. (i.e. hearing, reasoning andcontemplating) are concepts. Self-enquiry is a concept. All other things are alsoconcepts. Concepts give rise to the world, the jivas and God. There is nothingwhatever except concepts. Everything is in truth Brahman. (30)6. Abiding without concepts is the undifferentiated state. It is inherence (in Brahman). Itis wisdom. It is Liberation. It is the natural state (sahaja). It is Brahman. It is Siva. Ifthere is no concept at all everything will be found to be Brahman. (26) Chapter 26 ~ Verses 1-451.我现在应当向你阐述的方法中，包罗固有和未分化的现实。这一教学是秘密，很难理解甚至与帮助下，各种经文。甚至神仙和从业人员的精神珍视它的学科获得它仅是有很大困难。请按照我说的什么而且，发生在现实生活中，很高兴。2.我的儿子 ！实现了智者们所说在现实生活中的绝对内在意味着成为一个与永恒不变的、 宁静的、 非二元绝对至高无上的是存在 — —意识极乐，自我和制作着游子的心之一，与它如谚语所说牛奶和水，绝对不受所有的概念。3.当一个人审视这种品种的表现一个人意识到它并不是真的存在，这一切都是未分化的绝对至高无上的是从自我和自己不不同。让变得坚定地与你们通过这方面的知识不断的练习。然后，放弃一切，成为一个与最高法院绝对的现实，其余一样，很高兴。4.遵守的不会，审议时那样，显示任何的二元性的形式这些不同的对象或至少跟踪的原因和影响，其中，当心灵专注于它，还有 — — 二元性的恐惧，永远幸福，动摇和免费从二元对立而产生的恐惧。5.为遵守其中有既不是思想，也不是幻想，既不和平也不自我控制，既不是思想，也不是智慧，既不混乱，也不是肯定的既没有正在非存在，也没有感知二元性 — — 和永远幸福，不可动摇和绝对免除从二元对立而产生的恐惧。6.为遵守在那里是既没有缺陷也没有良好的品质，既不快乐痛苦，既不是思想，也不是没有痛苦的沉默也为实践的苦行摆脱苦难，没有"我-am--身体"的想法，感知任何-没有对象和永远快乐，摆脱思想的所有痕迹。7.遵守那样是没有工作、 身体、 心理、 语言或任何其他种，既不是罪恶，也不是美德，既不是附件，也不是它的后果-永远快乐、 来自所有踪迹的思想自由。8.为遵守其中有既不是思想，也不是一位思想家，既不出现不保存，也不溶出度的世界，没有任何在任何时间-，永远快乐，摆脱思想的所有痕迹。 9.遵守那样是既不 Self-limiting 电源的幻觉也其效果，既不是知识，也不是无知，也不分开的灵魂也创造主正在既非存在，既不是世界，也不是神 — — 永远快乐、 自由从所有的思想的痕迹。10.为遵守其中有没有神和他们的敬拜，没有三个神圣的方面的创作者、 保存者和驱逐舰或冥想对他们没有最高Formless God nor meditation on Him - and be always happy, without the least traceof thought.11. Abide as That in which there is neither maturing bondage to the way of good worksnor searching devotion to the Divine nor self-knowing wisdom, no fruit of action tobe enjoyed, no supreme state separate from it, no means of attainment or object to beattained and be always happy, free from all traces of thought.12. Abide as That in which there is neither body nor senses nor vital forces, neithermind nor intellect nor fancy, neither ego nor ignorance, nor anyone who identifieshimself with them, neither the macrocosm nor the microcosm and be always happy,free from all traces of thought.13. 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 andliberation - and be always happy, free from all traces of thought.14. Abide as That in which there is no beginning or end, no top or bottom or middle, noholy place or god, no gifts or pious acts, no time or space, no objects of perception -and be always happy, free from all traces of thought.15. 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, nocompetent Master or disciple, no steady knowledge, no realized stage, no liberationwhile alive or after death, nothing whatsoever at any time - and be always happyfree from all traces of thought.16. Abide as That in which there are no Holy Scriptures or sacred books, no one whothinks, no objection or answer to it, no theory to be established, no theory to berejected, nothing other than one Self - and be always happy, free from the least traceof thought. 17. Abide as That in which there is no debate, no success or failure, no word or itsmeaning, no speech, no difference between the soul and the Supreme Being, none ofthe manifold causes and consequences - and be always happy, without the least traceof thought.18. Abide as That in which there is no need for listening, reflecting and practicing, nomeditation to be practiced, no differences of sameness, otherness or internalcontradictions, no words or their meanings - and be always happy, free from theleast trace of thought.19. Abide as That in which there are no fears of hell, no joys of heaven, no worlds of theCreator God or the other Gods, or any object to be gained from them, no otherworld, no universe of any kind - and be always happy, without the least trace ofthought.20. Abide as That in which there is nothing of the elements nor even an iota of theirderivatives, no sense of "1" or "mind", no fantasies of the mind, no ble

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ribhu杰塔- 26章
一拉玛那尊者最喜欢的传统精神的作品是ribhu歌。ribhu歌的形式被称为湿婆喇哈夏梵文的工作部分的第六。这是湿婆神在冈仁波齐峰他的奉献者ribhu教义，从谁的歌而得名。
拉玛拉经常提到他与奉献者和求职者谈判ribhu歌，他曾说过，如果一个人反复阅读的ribhu歌一章26能通过自发成三昧，或自然状态的自我实现。
拉玛拉第一服务员，palaniswami带来了一份ribhu gita薄伽梵的注意。生活中的巴关后怎么惊讶他当时听到一个确切的描述自己的国家在ribhu歌朗诵，它经历过的人是幸福的自我追求的真正的求职者。
的ribhu gita
这ribhu gita的心脏是一种古老的文字。它的字面意思是，“ribhu的歌，“是湿婆喇哈夏六部分，在印度的一个传说中的神秘文字。该ribhu歌全是说代表了圣人ribhu上帝在湿婆神的形式教学，无形方面的神圣的活动在其中所有的人和事总是已经吸收。反过来，圣人教授的他不情愿的弟子nidagha
。巴关斯里兰卡Maharshi由于独特的价值是作为一个清晰的阐述的最高的真理。他经常提到它，他与奉献者和求职者的对话。他甚至表示，如果一个人会反复研究的ribhu歌一章26能自发地进入霎哈嘉三摩地，或自然状态的真正的自我实现。
本文分六节选择Bhagavan从原工作的整个文本，这是一个中心的教学总结。它还包含了一个幽默的叙事巴关曾经告诉他的关于圣人和他的弟子们ribhu nidagha。虽然一个幽默的故事，它像一个耶稣的比喻，它公开了最高的真理。

圣拉玛那给了一份ribhu歌来sampurnamma，谁在修道院的厨房工作，并向她学习。但是她认为这是一个非常困难的文本，这是只有充分学习一些了解它，因此要求巴关原谅她吧。
巴关回答，“不，你不懂的事。它仍然会对你大有裨益”。
巴关给另一段美妙的爱sampurnamma
浸泡的建议，“你必须覆盖你的蔬菜烹调时，只有他们会保持自己的口味和适合的食物。这是同样的心灵。你必须把盖子盖上让它煮悄悄。只有一个人成为神吃”的食品。
1。“i-am-the-body '是有知觉的内部器官（即心灵）。这也是
虚幻的轮回。它是所有毫无根据的恐惧之源。如果根本没有痕迹，
一切都会发现是婆罗门。（17）
2。“i-am-the-body”是原始的无知。它被称为
的死结心（hrdayagranthi）。这导致了存在与非存在的概念。
如果根本就没有痕迹，一切都会被发现是婆罗门。（19）
3。灵魂是一个概念，上帝，世界，心灵，欲望，行动，悲伤和其他所有的东西都是概念
。（25）
4。头脑是不真实的。它像一个魔术表演。这是一个不能生育的女人的儿子。这是
绝对不存在。