Chapter Three

(Ribhu:)

I shall continue further with what was told by the Supreme Siva. The various beings and worlds are illusory. Existence and nonexistence are illusory. Creation, sustenance, and dissolution are illusory. Widespread enjoyment and attachments are illusory. The senses and such others are illusory. Brahma is illusory. The Veda-s and other scriptures are illusory; all words are illusory.

The Supreme Brahman, the mass of Bliss, is the only Reality.

2 The variety of woes and wealth are illusory. The wonderful home and property are illusory.

The eye and the form it sees are illusory. The tongue and the taste it feels are illusory. The nose and the scent it smells are illusory. Oblations and the gods they propitiate are illusory. Gotra (lineage), sutra (religious canon), and clan, are all illusory. The defectless Supreme Brahman is the only Reality.

6 Various things such as this and that or anything else are illusory. "I," "you," and "others" that are spoken of are all illusory. What is thought of as "here" and "elsewhere" are all illusory. All kinds of practices and secret rituals are illusory. All things in this all-embracing world are illusory. Even a cause for all this universe is totally illusory. All that appear as the seen are illusory. The Supreme Brahman, the Seer, is the only Reality.

7 The concept of the entire moving and unmoving is illusory. The concept of the differentiation among all is illusory. The concept of an integral whole is illusory. The concept that the integral whole is a misconceived notion is illusory. The cause of the entire world, Brahma, is illusory. The sustainer of all, Hari, is illusory.

The destroyer of the world, Hara, is illusory. The undivided Supreme Brahman is the only Truth.

8

Penance and prayers are illusory. Holy waters are illusory. The study of the Veda-s is illusory. The homa-s (sacrifices) are illusory. Worship of Siva and others is illusory. Mantra-s (mystic formulas) are illusory. The various castes (varnam) and orders of life (asrama-s) are illusory. Auspicious satsang and such are illusory. The succession of times such as past and others are illusory.

All these valueless, worldly appearances are illusory. The imperishable Supreme Brahman is the only Reality.

9

Pure soul! the various appearances that are seen Do not really exist at all.

Understand that any appearance arising out of maya (delusion)

Is benumbing illusion.

Further, I shall give you the secret definition As told by

the Supreme Siva, in the way you can understand.

All the world, individuals (jiva-s), and the Supreme (Para) are ever only

The Supreme Brahman, of the nature of pure Knowledge.

10

Ignorance, which is of the nature of darkness and all its differentiations,

The mind that creates duality and all its differentiations,

The spreading world and all its differentiations,

The macrocosm of a million galaxies and all its differentiations,

The triad of worlds and such and all its differentiations.

The various qualities (guna-s), defects (dosa-s),

and all their modifications, And all the words of the Guru, who is the embodiment of

grace

Be of the certitude that all these are Brahman, of the nature of Knowledge.

11

All of the highest, the median, and the lowest, Omkara (the letter Om), the first letter "a" (akara) and all the letters,

All actions that are variegatedgood and bad, All activities that are of varying types, All things that are seen likewise, All things that are heard in different places, And all things that make the picture of this world Be of the certitude that all these are Brahman, which is pure Consciousness.

12

All things that are interdependent in various ways,

All things that are described by words,

All things that are rejected with contempt,

All things that are accepted with pleasure,

All things that offer more and more,

All actions that are accomplished better and better,

And all virtuous acts like bathing in holy waters and such

Be of the certitude that all these are the blemishless Brahman.

13

Be of the certitude that all that exists

As manifold and indicated as "this" is Brahman.

Be of the certitude that everything that exists always

As "I," "I," is all Brahman.

Whatever appears wherever,

And in whatever manner, as the seen

All such appearances are Brahman, the Seer.

Be ever of this steadfast certitude.

14

Hear further the highly secret and wonderful definition That was given to me by the Lord (Isvara) On the exalted Kailasa mountain, Which I shall now give for the benefit of all. All that which appears as differentiated Is ever of the nature of differenceless Consciousness alone. The nature of that extolled Consciousness, which alone is. Is the nature of the indivisible Supreme Brahman.

15 What is thought of here as "I" is only Consciousness. What is seen as "this" is only Consciousness. The conditioning of pure Consciousness is, also, only Consciousness. The world as it appears is only Consciousness. What is pointed out therein as "you" and "I" are, also, only Consciousness. Space, air, and fire are all only Consciousness; Water and earth are, also, only Consciousness.

All the five gods are only Consciousness.

16

The past and the future are only Consciousness. The present is only Consciousness.

The matter that undergoes mutation is only Consciousness. The qualities that are described are only Consciousness. The knower and the knowledge are only Consciousness. The knowledge and what is known by it are, also, only Consciousness. The beginning and the end are. also, only Consciousness.

The big and the small are. also, only Consciousness.

17 Words in all their variety are only Consciousness.

The utterances that express the words are only Consciousness. What appears as various groups is only Consciousness. What follows these appearances is only Consciousness. The most intense desire is only Consciousness. The aversion for what was desired is only Consciousness. What is denoted by "here" and "elsewhere" is only Consciousness. All nonexistence and all existence are only Consciousness.

18 Brahma, the maker of the manifold, is only Consciousness. Vishnu, the sustainer, is only Consciousness. Hara, the destroyer, is only Consciousness. All the gods, demons, and men are only Consciousness. All the wandering animal creation is only Consciousness. All the world, moving and stationary, is only Consciousness. The Guru who leads and the disciple are only Consciousness. The father and the sons and others are only Consciousness.

19 The seen and the seer are only Consciousness. The knowledge and the knowable are only Consciousness. The fixed and the changing are only Consciousness. The gross and subtle bodies are only Consciousness. The causal body is, also, only Consciousness. Maya (illusion) and mahat (projected light of Absolute Consciousness) are, also, only Consciousness. The embodied and the disembodied are only Consciousness. Action and cause are all only Consciousness.

20

The Veda-s and Vedanta are only Consciousness. Duality and nonduality are only Consciousness. Directions and the directionless are only Consciousness. The guardians of the directions are only Consciousness. Pot and cloth (examples used in philosophical discussion) and other such analogies are only Consciousness. Various interactions that are seen are all only Consciousness. Name and form are all only Consciousness. All objects are only Consciousness.

21

Various beings are only Consciousness. The expanding worlds are only Consciousness. The various prana-s (vital airs) that move about are only Consciousness. The wavering faculties are only Consciousness. The several sheaths are only Consciousness. The good and bad merits due to actions are only Consciousness. The changing living beings are only Consciousness. Everything, ever, is only Consciousness.

22

The permanent that is fixed is only Consciousness.

The impermanent that is unsteady is only Consciousness.

The Truth. which is exalted, is Consciousness.

The non-truth, which should be shunned, is only Consciousness.

The steady substratum is only Consciousness.

The fickle superimposition is only Consciousness.

Various kinds of happiness and sorrow are only Consciousness.

All objects that are differentiated are only Consciousness.

23 The fourfold requisites for spiritual practice are only Consciousness. The changeless Liberation is, also, only Consciousness. What has become modified into multiplicity is only Consciousness. What the Veda-s proclaim is only Consciousness. What the rare scriptures reveal is only Consciousness. What is reached and what is beyond reach are only Consciousness. Whatever exists, wherever and howsoever, Is all only Consciousness.

24 Except for Consciousness, there is no bondage. Except for Consciousness, there is no Liberation. Except for Consciousness, there is no individual (jiva). Except for Consciousness, there is no Lord (Isvara). Except for Consciousness, there is no world. Except for Consciousness, there is not an atom. Whatever is Consciousness will nowhere be destroyed. It is of the nature of the

Supreme Brahman.

25 This word, proclaimed by Sankara (the Beneficent One), is the Truth, the Truth. Doubt there is none. I asseverate this, touching the protecting feet Of the exalted Supreme Siva. This is the meaning, this is the meaning, proclaimed in all the parts of the Veda-s. Of this there is no doubt. Whoever hears this once lovingly Will become the Supreme Brahman, which is the One.

26

By the study of the Upanishad-s with devotion, By offerings to the devotees of Paramasiva (Supreme Siva), By worship to the perfectly full Supreme Siva in the form of a defectless, divine linga, By stay in the widespread holy Siva centers, By various other prescribed regulations, The grace of the Supreme Siva, Brahman, Shall pour forth. And the indivisible, infinite Knowledge of the Self will dawn.

27 How [is one) to invoke for worship (in a fixed place) the Supreme Siva Who is of the nature of sphurana (flashing, sparkling, breaking forth, vibrating)? How [is one] to offer a seat to the Supreme Siva Who is the substratum (base) of everything?

How [is one] to offer water for washing the feet and other honors to the already pure One? How [is one] to bathe the Self-abiding One who cannot be wetted by anything? How [is one] to cover with an offering of cloth The Supreme One who is all pervasive and clothed only in space?

28 How [is one] to put across the sacred thread For the One who is beyond all prescribed castes and orders of life? How [is one] to adorn with shining ornaments The incorporeal, undifferentiated One? How [is one] to anoint with sweet-smelling sandal paste The One with no connections or attachments? How [is one] to worship with fragrant flowers The One who is devoid of any vasana-s (scent of anamnesis, tendency)?

29 How [is one] to offer, with love, incense and light to the One Who is noseless and is Self-illumined? How [is one] to offer food (naivedya) to the One Who, in reality, Is immersed in Bliss? How [is one] to offer betels to the One Who Himself, indeed, delights all the worlds? How [is one] to offer all other honors?

30

How [is one] to offer the camphor light

To the luminous Consciousness that reveals fire and such other (lights)? How [is one] to circumambulate Around the endless One? How [is one] to fall in full prostration In front of the ever nondual One? How [is one] to praise with words

The One who is beyond the reach of the mind and words?

31

How [is one] to release to his usual abode, after worship, The One who pervades everything internal and external? Though such external worship with all these honors Is inappropriate for the Lord (Isvara), Listen son! with attention and interest, To the worship of the changeless Sambhu (Bestower of happiness), Existence-Knowledge-Bliss, By internal bhavana (conviction) as expounded In the knowledgeable Vedanta texts.

32

The conviction that there is no such thing as maya (illusion) And [that] I remain as the delusionless Supreme Siva Is the avahana (invocation).

The conviction that I am the pure Supreme Siva, changeless and abiding in Himself, Is the offering of a spotless asana (seat). The conviction that I am not affected by good or bad accretions Consequent on connections of the mind Is the offering of water for padya (the washing of the feet).

33 Renunciation of the longstanding, widespread, and fickle avidya (ignorance) Is the respectful libation to the linga of the Self. The conviction that all will drink Of the drops of the unimpeded shower Of the Bliss that is the Supreme Siva Is the offering of achamana (a sip of water). Hear further, son! The mode of performing abhiseka (the ablution).

34 The contemplation that all the worlds are moist With the perfectly full, delightful rain that is I And I am the unblemished Brahman That cannot get wet with the water of action is the effective ablution. The determination that I am the perfect fullness That cannot be covered in the least by anything else Is the appropriate offering of a garment To the linga (symbol of Siva) of the Supreme Self.

35 The meditation that I am the Supreme Brahman, The power that wears the three strands of the three guna-s(qualities), which constitute the world, Is the offering of the sacred thread to the linga of the Supreme Self. Determining that I am the Self, Which is incorporeal and totally devoid of all distinguishing marks, Is the offering of ornaments. The contemplation that I am the power entirely pervading the world, With various scents (of past impressions, vasana-s), is the offering of sandal paste.

36 Renouncing the vritti-s (modes) that are the consequences of the three guna-s (qualities) Constitutes the offering of rice grains to the primordial linga. Rejecting the threefold division of "preceptor," "I" and" Isvara (Lord)," Is the offering of the bilva leaves

. Avoiding the bad odor of the vasana-s (impressions of the past) Is the waving of incense. The constant bhavana (conviction) that I am the Supreme Siva, Without qualities and Self-illumined, is the offering of light.

37 The understanding that I am the several crores of universes Is the food offering to the Supreme Siva. The undivided mode that is the enjoyment of the changeless Brahman-Bliss Constitutes the offering of vyanjana (seasonings). The incessant cleaning with Knowledge Of the sticky polluted remains, Called fundamental, fickle ignorance, Constitutes the offering of water for the washing of hands.

38 Renouncing the attachment to sensual pleasures Is the offering of tambula (betel packs). The pure Knowledge of Brahman, Which dispels the darkness of ignorance, Is the glowing camphor offering. The perception that all that appears as multiplicity is the one Brahman Is the offering of a pure flower garland, Oh pure one! to the Supreme Siva linga, the mass of Bliss.

39 The contemplation that I am the perfectly full, blissful Self Is the scattering of flowers in worship. The contemplation that the universe with its myriad activities revolves round me Constitutes the prescribed circumambulation. The contemplation that all will ever bow to me, And I shall never bow to anyone, Ever constitutes the bow To the great linga of the Self.

40 The thought that there is no trace Of name or form in me, who am the universe, Constitutes the singing of the exalted names,

Which is a prescribed feature of the worship of the Supreme. The contemplation that there is no need For any deed for me in this world Constitutes other honors to be extended In worship by the mind.

41 The absorption in meditation, Rid of all delusions of the mind and distractions, Constitutes the release of the linga, the Supreme Siva without parts, Back to the usual abode. One who thus performs this pure worship Even once as told in Vedanta Will remove vasana-s (past impressions, tendencies) and all ajnana (ignorance) and sorrow And attain the great Bliss of Liberation.

42 Isvara (the Lord), in His compassion, Will bestow Knowledge and Liberation, Gradually, step by step, Even to those who do not have the due capacity To perform worship as now explained And who perform external worship, with love, To the Supreme Siva, in accordance with the prescribed rituals On images and the like.

43 Suta, who is ever all-knowing, Told all the great sages that Skanda, in His endless compassion, Expounded to Jaigheeshavya How the sage Ribhu lovingly explained to Nidagha The definition of the Supreme Principle. In the (same) manner That the Supreme Siva, in His graciousness, taught.

44

It is the limitless form of the spotless Isvara (the Lord) in a state of joyous dance that explains here

That the apparent variegated multiplicity is only an illusion, Confers the Enlightenment that the substratum of this unreality is

only Knowledge, And gives the procedure of performance

of this worship of the attributeless in the mind.