Author Topic: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:  (Read 24634 times)

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #15 on: May 12, 2016, 01:38:37 PM »
34.  Paramesvara is the bestower of release (for devotees).  The heart-knot is rendered void by His Grace.
Textual revelation and devotee's experience are the testimony to this.  So long as the vital airs take firm
hold of the body, there is no liberation through Isvara, the Sabdabrahman.  At the time of the dissolution
of body, as the vital airs take a reverse course, the distinction between the meditator and the goal dissolves
and the fruit thereof is said to be enjoyed  by Parama Siva.

35.  The chosen devotee, who is recipient of union with the Self while alive, with the immaculate grace
of Siva of perfect glory, the unmodified and one's own Self, cognizes everything as SIVAM and not as other.
Just as curd is a variant of milk, even so the elemental space full of objects is a manifestation of the supreme
space transcendence.  Thus Siva and the Saivite are non different.

36. Even upon condensation into the infinitesimal and perishable gross body, the paramount Sivam is hailed
as divine by the scriptures.  However, commentators on the sacred texts point out the limitations of Jiva
to prove his nature as separate from that of Siva.

37.  Careful investigation reveals that the elemental space is non different from the transcendental.
It is reiterated in the Srutis that even if there be distinction, it is not essential.  The appellations
'pramati' and 'vara' disprove all such divisions.         

38.  The Lord is omnipresent. As He reposes in the body, He is called Purusha.  His presence, though
spread over the body, is found as very minute in the Heart-center by the aspirant.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #16 on: May 13, 2016, 10:21:46 AM »
39.  The experience that He is seated in the heart is corroborated by the scriptural utterances.  Tradiitonally
three levels of proof are respected as the authority - hearing (Sruti); reasoning or discrimination (Yukti)
and experience (Anubhuti). Firm faith that all these are true is required.

40.  The aspirant after experiencing spiritual beatitude realizes its absence in the object, as it lacks any
affinity to the Lord or His essential glories of knowledge, happiness and peace.  Its presence is within,
though transcending the body.

41. In this respect texts of various strata are invariably unanimous.  The variations in the scriptural lore
are limited to secondary details such as cosmic creation.  True appreciation of the primary principles grant
us fruit, knowledge of the Self, which is stainless, undecaying, devoid of body and pure consciousness.
Siva, the Self, penetrating everything in His wake, lodges Himself in the animate and the inanimate, and
wields scepter over the whole universe.  He is the causeless cause of all actions.

42.  He is the One remembered, meditated upon, loved, sought after, longed for and realized -- thus
proclaim all the scriptures viz., Sruti, Smrti, Purana, Itihasa, Veda and Upanishad.  In matters worldly,
He is unattached and beyond compare.  Even for want of knowledge through direct realization, He is
the one unequivocally established  by all forms of authority.  That is, even to be able to deny His existence
He is.

contd.,

Arunachala Siva.                   

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #17 on: May 14, 2016, 10:20:09 AM »
43. The spiritual aspirant is unperturbed by the challenges of the work a day life.  He is of the conviction
that he is unattached.  In due course, he matures to the state where he sees the flowing of senses into
their objects as their nature and that he has nothing to do with that.

44.  In the realm of world experience, the aspect of sense pleasures appears to be disapproved by the
Vedic commandments.  However, the texts do make promises of higher states of enjoyments to aspirants.
Though unreal and fleeting, these are concessions of solace to those who feel frustrated in their efforts
which, after all, are a walk on the sharp edge of a blade.  For the preserving one the truth in all its simplicity
and purity is revealed. It is neither in the enjoyment nor in the enjoyer.  Giving one's heart to such
enticements will bring in its train a series of transmigrating lives.

45. Conflicts are not uncommon resulting from mutually opposing mandates conveyed by utterances in the
sacred texts. This leads to dilemma and thereby inaction of the senses. However, by certitude in the
ideal, one shall gradually overcome the deadlock and with the mind reinstated into yoga, progress will
be restored.

46.  To attain knowledge as laid down in the Vedas, to overcome the shortcomings in one's dharma
(spiritual course) with utmost patience and to be absolutely tolerant to alien faiths --these are one's
paramount duty.

contd.,

Arunachala Siva.
             

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #18 on: May 15, 2016, 11:27:21 AM »
47.  The attitude of finding faults with others and other faiths should be nipped in the bud.  Even an
inadvertently permitted lenience in this matter shall cause one's spiritual accomplishment to suffer.
Just as a dash of salt can wreck a whole of milk, so does the scum of intolerance bring havoc to the
aspirant.  Consequently, one loses judgement in matters of action, inaction and non action.

48. If righteous actions are the limbs and their performer the body, it goes without saying that actions
determines the wholeness of the body.  And what is the body?  The whole world! To see the body and
its duties as unrelated is the crux of ignorance, say the wise.  Calm and cool perseverance in matters
of social order and justice must be observed.  Contrariwise attitudes bring only infamy.  Glory or notoriety
results from the motive behind the method of one's actions. All the sacred works have comprehensively
presented these matters.  Strict adherence, with true faith and utmost loyalty, to these commandments
is required.  Discipline at the level of the individual shall echo in the whole society.

49. Sastras sometimes resort to exemplary parables to explain certain cryptic aphorisms of the Vedas.
These by their own virtue cannot stand as standards for a person's deportment but must be understood
in the proper context of their Vedic moorings.  Just as the absence of sunrise is catastrophical to life,
these misunderstandings can lead to dire consequences.

50. The cause and effect principle is too well tested and standardized.  It is wise to fit into this frame
while in the world.  Intelligence should be cultivated based on a neatly worked our balance between the
above principle and the subtle and inexpressible principle.  Any incongruities thereof shall be settled
by Siva Himself.  Objects acquire differing degrees of significance depending on their placement in the
scheme of things  That is to say, their values are not intrinsic.  This knowledge helps to overcome
attachment or hatred to things -- no mean achievement on the spiritual path!

contd.,

Arunachala Siva.                   

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #19 on: May 16, 2016, 11:30:30 AM »
51.  Siva is pleased to bless him who relies not on fruits of destiny (accrued from merits of past lives)
but who fords the spiritual currents amidst the worldly tides.  Such a harmonious endeavor is upheld
by the scriptures.  Unruffled by the debate as to whether the ultimate fruit is the result of one's pious
effort or divine grant, one must continue to strive in efforts mundane and spiritual.

52.  From the ultimate standpoint there is none other than Siva Mahadeva to grant fruits.  The diverse     
branches of the Vedas vouchsafe diverse results.  Such values are assigned to the practices by Siva
Himself, who is the true experiencer and therefore the authority also.

53. Again, the Vedas are the solid proof of the truth that Siva is the dispenser of fruits. Siva, the Isvara
(Lord), enables one to realize this.  Siva and the Vedas are inseparably related.  The Vedas proclaim the
state of supreme bliss and the means of attaining them. Siva vouchsafes the realization of these theories
to the one who puts them into practice.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #20 on: May 17, 2016, 11:18:47 AM »
54.  It is not mandatory for self knowledge that one should learn to recite or study the Vedas  - which
are permitted only to some classes.  Putting into practice of the sacred utterances is all that is required.
Surrendering the outcome to the Lord, one must forge ahead in the path of one's capacity.  In the end
the essence of the Vedas is perceived in crystal clarity devoid of any incoherence.

55.  Direct realization of the light of the Self can achieve liberation even without the learning of sacred lore.
By such knowledge both spiritual and mundane aspirations are fulfilled.  Though by nature unconditioned,
Self Knowledge appears as if having adjuncts while imparting to others.

56,57.  Experience of the Self is one and the same or all.  However, qualification and approach of the
aspirant can cause variability in its expression.  If ordinary sense enjoyments can defy description
what to speak of the Self which is the mother of all experiences?  Vigilance is recommended while ascertaining
the consummation of spiritual practice.  As absolutely thought free state is the goal, any conceptualization
of it is only self contradictory.

Even adepts seasoned in the sacrificial Vedic rites cannot boast of any concessions in this aspect.  Because
such practices without the attitude of detachment from doership and craving for fruits fail to remove the
dualistic vision.

58,59. By the power of Vedic chanting and performance of Vedic rituals heavenly realms are attainable.
Even there distinctions are prevalent which give rise to pain.  Therefore, attainment of the non dual
state devoid of all differentiation is the fruit of no mean tapas.  And that tapas has to be flawless.  It is
attained step wise by a steady if not slow process. Yajna performed in thoroughness reaps fruits in
abundance. 

contd.,

Arunachala Siva.             

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #21 on: May 18, 2016, 10:46:15 AM »
60,61:  In the effort to attain the supreme state of the Self, the path of action prescribed by the Vedas
may occasionally grant results of mundane value.  This is clearly due to the incomprehensive performance
of the sacred act.  It is wise in such instances to accept the outcome rather than reject it.  All the same,
complacency should also be avoided.

It is the uniform conclusion of sages and scriptures that the world is a phantom projection of ignorance
and therefore not a lasting entity.  Utmost caution and sweet patience are advocated until the world notion
is nullified and the Beyond realized.

Mistakes and thereby failures are not uncommon in practices of any kind and must be rectified without
blaming others.

62,63:  The Sastras are impeccable. Apparent discrepancies in them are due to faulty interpretation of
immature intellects.  The sacred texts should never be slighted.  Efforts must be made to clear such
inconsistencies from illumined souls.

Any disagreement between the scripture and experience can arise only from an incorrect practice of the
former. It should be detected and rectified. The final beatitude is one of omniscience and transcending
enjoyment.  This is undebatable.  Isvara, who is one without that state, is the creator but not an individual.
Therefore, self examination is the crux of spiritual practice throughout, until that self resolves into the egoless
state. By and by, harmony is achieved even in the elements such as earth, water, air etc., and inequality
is rooted out.

contd.,

Arunachala Siva.               

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #22 on: May 19, 2016, 10:24:39 AM »
64.  Even if inconsistency in the scriptures in matters of theories of creation, social life patterns etc.,
should seem too obvious to be ignored, it should cause no alarm.  Diversity of practices, but not their aim,
manifests in the scriptures derived from variance natural with different cosmic time periods.  Each cosmic
cycle being unique, the permutation and combination sequences of the precursor elements are determined
accordingly and the uniqueness is clearly reflected in the resulting world. All incongruities relate to the
phenomenon and the theories about it, but will evaporate in the realm of noumenon, which is the truth
of Siva.

65. Where is the world without the Lord's power?  If it is perceived as flawless and blissful it is because
of the Lord.   Should it appear full of sorrow, even then it is His Will.  In any case, it is the embodiment of
perfection, which is synonymous with the Lord.  Yet, one has the freedom to make one's vision perfect to
be able to see this truth.  It amounts to making the Vedic knowledge the bow, (one's) vital airs the arrow
and aim it and lose it (oneself) in the goal, the Self.  Part-less and doubter-less experience is the result.

66. Anomalies (of phenomenon) do have a meaning and therefore a cause. Check them out with the aid
of Sastras and get rid of them.  Once clarity of vision is gained thus, it will be evident that the problem
is in the perceiver and not in the scriptures.  The Self is one and therefore it can only be flawless.

67.  The Self is eternal and so are the Vedas, which proclaim the Existence, the Knowledge, and the Bliss
of it.  Worlds and their cycles come and go, like  the passing shows on the screen without any progressive
improvement or otherwise.  They are as they are, ever.  The Self IS!  Being timeless, no 'ever' can qualify
IT - One's very SELF.

contd.,

Arunachala Siva. 

           

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #23 on: May 20, 2016, 10:47:35 AM »
68. Temporary enjoyments might be achieved by unbrildled and indiscriminate engagement of the senses
and unloyalty to the scriptures which preach self discipline in all matters.  As knowledge is to a dunce,
so is the Self to the unchecked mind.  Can air which meditates smell, be a medium for light?  Similarly
knowledge of matter such as the triad of qualities etc., cannot relieve one from bondage.  Prajna or the pure
intellect called 'I'  is the medium of knowledge.  Ceaseless pursuit of the I leads to illumination of the Self.

69.  Sinful behavior causes agitation in the mind. Just as ripples ruin any reflection in the water, vacillation
of the mind by thought makes it impervious to illumination.  Even ordinary pursuits demand some kind of
concentration involving the colinearity of the object, sensory organ, mind and intellect.  The manifestation
and the  animation of the objective world is the direct outcome of the fluctuating mind.  the mind under the sway of the world hallucination is said to  be 'away' from the Self. To have one's moorings in the world
while aspiring for the Self defeats the very purpose.  Only the hero who cares not an iota for the object is
said to be qualified or equipped to sing the duet with the non dual Subject.

70. Srutis are like the pole stars for illumination of the aspirant.  What to speak of mundane forces , when
even the celestial forces crave to disturb the aspirant's Samadhi state of sweet quiescence!  But, one can
overcome these obstacles by firmly adhering to the Guru's instruction in the form of mantra, sacred syllable
or such practices, which fetch him the grace of Bhagavati, the divine Mother.  This attainment of unitary state
better be prior to death in this life or else it takes another life for its experience.

contd.,

Arunachala Siva.                 

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #24 on: May 21, 2016, 10:18:20 AM »
71. The Self is devoid of attributes, adjuncts etc., and transcends the space-time frame of reference
and limitations.  It is as It Is.  It appears to have relationships of a myriad kind.  Form of any nature
or stature is but a fleeting phantasm.  Radiating its own power stream of consciousness it enlivens the
insubstantial universe.  Even if it appears to be entangled, it cannot be touched by a cadaverous world.
Like space it penetrates the inmost recesses of everything, so to say, including space!  Yet, it remains
unmodified like space.

72. Itself being the power-house and repository of consciousness, what other force can there be to
animate, illumine or know it?  Air gets the epithet 'vital' upon entering the body tenanted by the Self.
The body is rendered a corpse the moment the Self withdraws its presence from it, though  it appears
as though 'vital' airs determine the life.  The fact is, air loses its vitality toward the body which is sacrificed
by the Self.  The body charged by the Self acquires motility and the pentad of sub vital airs - naga etc.,
and the fluids streaming inside it.  These body movements are attributed to the inner Self which is ever
unmoving.  Motion simply is not the nature of the Self.

contd.,

Arunachala Siva.     

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #25 on: May 22, 2016, 11:25:46 AM »
73.  Evidently, the five fold sense organs, the limbs of mind, are the driving forces of the body.
The mind is the interface between the atomic world and the transcendental Self.  In the course of
discharging its power to the mind, the Self assumes affinity to the vital airs and other elements
which are the precursors of the senses.  This phenomenon of the Self -- which is eternal, pure and
enlightened -- appearing to become entangled in the inert world led to a plethora of divergent faiths
and contrasting philosophies.

74. The Self is not different in diverse bodies.  By its very nature, it is spread throughout everything.
As the wind fans the fire or power makes an inert machine work so does the Self mobilize the world.
Though the actors are the inert bodies, actions are ascribed to the unmoving Self. 

Self is not the enjoyer in the ordinary sense, when Jiva acquires a body by past actions, the embodied
Self is dubbed as the experiencer of pains and pleasures.  It lasts until the demise of the body.

75. The septet of dhatus with their motor capabilities causes the movements of limbs.  Being universal,
they drive the worlds to revolve.  In such a state of constant flux and restless motion seekers after peace,
stability and contentment have no other hope than the wise counsels of sages, and retreats in hermitages.
Such recourses fulfill one's spiritual hopes and mundane lacunae as well.

76.  Total abidance in the Self is possible after the eradication of ignorance. Fluctuations of mind caused by
unchecked senses is the hindrance.  This leads to enervation of mind making it incapable to enter the
Heart, the seat of the Self.  These defects can be overcome only by a committed campaign against the
mental traffic.

There are tales and beliefs prevalent endorsing indiscriminate sense indulgence throughout the life and
escape the repercussions by remembering the Lord at the fag end of life.  A serious  aspirant is not duped
by them.

contd.,

Arunachala Siva.     
               

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #26 on: May 23, 2016, 10:00:44 AM »
77. The period intervening a fresh creation and the dissolution of its previous one is known as Sandhya,
when Mahesvara, the great Lord, withdraws His creational effulgence.  Then all beings rest in Him in
abeyance with their innate tendencies remaining latent.  The Lord who is compassion embodied, designs
a new round of creation so as to enable the Jivas realize their latencies and also evolve spiritually.  Isvara
who is bound by no duty, takes this up for the sake of His children, the Jivas.

What to speak of duty, when He who has no name or form takes it upon Himself just for the upliftment
of His creation.


78.  Jiva receives bodies as determined by their Karma, undergo growth and changes, acquire the
unique privilege of creation called individuality which they consider existence and perish in the end.
Their hard earned personalities are thus rendered naught in a trice.  Whereas, Isvara, the Lord,
Exists, so to say, without the aid of a body.  Body or no body, HE IS!

With no adjuncts or qualities than Being Knowledge Bliss (Sat Chit Ananda), He inspires and elevates
the Jivas unto Himself, relative and chimerical knowledge (material sciences), and sensual and pain
generating bliss (objective enjoyment).  In this effort His patience defies description.

contd.,

Arunachala Siva.           
         





   

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #27 on: May 24, 2016, 09:40:47 AM »
79.  Though the Vedas are described as a quartet, they are innumerable.  Taking various names and forms,
they have become established in diverse countries granting a variety of fruits.  Though their immediate
purpose might appear as pertaining to the mundane, having their roots in the ground they coax the beneficiary
into the unlimited good.

Careful examination reveals that the true nature and purpose of these sacred works is in fact the Ultimate.
The reason that is not apparent is not because it is hidden but because it is understood differently under
diverse circumstances.  Therefore, it can only be wise to follow the texts by the word in whatever capacity
or context.

80.  The world is a conglomerate of Jivas of divergent make ups.  It is in the capacity of the Lord and His
utterances, the Vedas, to direct each one of them towards the common goal. Those who reverentially
follow them receive His grace. Those discharged with the authority to take up their study must do so with
full adoration and trust, under teachers of purity and eminence.  Further, they should strive to propagate
their study by others and help maintain their current for the welfare of the world.

81.  However much one progresses forward to higher in the spiritual path, one is not freed from pitfalls
until Liberation from the body is attained.  'It is a walk on razor's edge' warns Katha Upanishad.

Constant vigilance, forbearance and self scrutiny are essential.  Discharging one's duties with reverence
and humility, one must push forth in parallel with one's spiritual practices.

82,83: Just as one eats food until life lasts, so must one perform one's functions until the goal is reached.
Only then the causal force of karma gets exhausted leaving one to march ahead in the path of Jnana.

If Karma gets extinguished prior to siddhi (attainment) it is alright. But it is dangerous to renounce duties
with one's own volition.  Even the temporary relief resulting from such renunciation is not devoid of fear
and doubt. Whereas the limited freedom enjoyed during the performance of duties is fearless and joyful.

contd.,


Arunachala Siva.   

     

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #28 on: May 25, 2016, 10:40:43 AM »
84.  The aspirant must discharge the functions as laid down in the Smritis.  If they are beyond one's capacity
one should rather remain silent than criticizes their mandates.  The path of Karma has never been easy and
aspirants have been oft-tested by trials and tribulations.  But sincerity has always reaped a double harvest,
in matters worldly and beyond.

85.  The texts try to reach people of all strata  -  the excellent, the middling and the poor.  The symbol
varies according to their spiritual capacities. Invariably it points to the non dual Brahman.  The deities
with gross forms and names gradually reduce into subtle mystic words (mantras) or syllables (bijaksharas),
which ultimately lose all their attributes and resolve into the transcendental substratum.  Worship of
any form or name has no other go than Brahman ultimately. The wise recognize this early and follow up
the directs of scriptures.

86.  When the failures occur, the aspirant become vexed and tossed between the worldly attractions
and spiritual ideals. The fear of stagnation in the practices might even push him to incline towards the
glittering of the world show.  But a careful scrutiny of things and situations with a cool and composed
mind reveals the inherent hollowness of all things despite their outer value, and the supreme inner glory
of the spiritual ideal though outwardly it may lack luster.

Even at the basic level of ritualistic worship such as the sacred Vedic fire ceremony (homa)  one must
set Brahma Jnana as one's ideal.

87. A firm determination nurtured by unflinching faith to achieve the unitary state of Brahman protects
the aspirant in times of despair defeating even the powerful enticements of the objects. The aspirant
for his part must always eulogize his ideal, Brahman and recognize fully that the ultimate aim of all
knowledge, arts, and religions is attainment of That.

Until the scorching of the latencies and obliteration of the mind is achieved, intensity of longing for
liberation plays the key role in one's spiritual course.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: The Ribhu Gita -Dr.Lingeswara Rao and Anil Sharma translations:
« Reply #29 on: May 26, 2016, 10:48:43 AM »
88. The aspirant must recognize that all the modification of his mind are but the dirty latencies accumulated
over innumerable lives of sinful ignorance.  By comparing and contrasting the material life and the spiritual
path he can see fleeting results of the worldly actions and the lasting peace of the spiritual state.  Though
painful to start with, cleansing of one's mind of its age old taints will, by and by, prove to yield invaluable
results.

89, 90:  The aspirant endowed with pure mind experiences results vouchsafed in the Vedas even if he
may not know their source of authority. He may have fulfilled the requirement of their study and practices
(to some extent) in previous lives.  His experiences are a clear reflection of the Vedic tenets he has been
adhering to over lives. Sage Suka (son of Veda Vyasa) is a glorious example in this context. He has known
Brahman by his own merits accomplished in the past incarnations.

Even the scriptures have eulogized his exemplary life inspiring renunciation and love for the ideal. Even
if such a seer should renounce his body in the inauspicious period of southern solstice, his consciousness
of the Self is unperturbed, and he courses towards the abode of auspiciousness.  Aided by the forces
of Vayu and Varuna, his course takes the path of light and attains the effulgence of supreme beatitude.

Therefore, one should make all efforts to overcome the obstacles to the Vedic practices until the supreme
goal is realized.

contd.,

Arunachala Siva.