Reading of Chapter 4 of the Ribhu-gita with rāga Bhairavi background

Ribhu-gita Readings Ch. 4

Ribhu-gita Reading 4.1: There is no non-Self

Without doubt you are Brahman.
2.	You are Brahman indeed.  You alone are the supreme Guru. You are of the form of space only. Without doubt you are Brahman.
3.	You alone are all the states of consciousness. You alone are the import of everything. You alone are the undiminishing. You are devoid of everything. You are the witness and ever without a witness.
4.	You are time. You are without all. You are ever without a witness. You are without time. You are time and ever Brahman, the solid mass of consciousness. You are of the nature of all concepts of truth. Unquestionably you are Brahman.
5.	You are the truth. You are the enlightened one. You are the eternal. You are the emancipated. You are liberation. You are always deathless. You are a god. You are at peace. You are without affliction You are Brahman, you are fullness. You are the Supreme and the ordinary.
6.	You are ever-existing, always the same. You are the eternal one. You are the one denoted by words like ‘truth’. You are devoid of all limbs;  You are ever established. You are Brahman, you are fullness. You are the Supreme and the ordinary.
7.	You are free from all worldly bewilderment. You are spoken of by all beings. You ever arise in all beings. You are ever devoid of will. You are Brahman, you are fullness. You are the Supreme and the ordinary.
8.	You are ever rooted in joy. You are ever devoid of hatred. You are ever without activity and so on. You are Brahman, you are fullness. You are the Supreme and the ordinary.
9.	You are of the nature of consciousness. You are awareness alone. You are the sovereign one. You dwell as the Self alone. Without doubt you are Brahman.
10.	You are bliss; you are transcendental. You are void of everything and without attributes. You are the only one without a second. Without doubt you are Brahman.

Ribhu-gita Reading 5.1: Without doubt you are Brahman

30. This world never exists. It never manifested, nor does it ever exist by itself. This world, said to be a wonder, is always verily naught.

31. The phenomenal world, the mind faculty, the ego sense, the individuality do not exist. Brahman alone being, all these are ever naught.

32. The effects of delusions etc., the fear of delusion do not exist.Brahman alone being, all these are ever naught.

33. There is no doer, No action nor the instrument, dear son!Brahman alone being, all these are ever naught.

34. ‘One’ there is none; nor is there any ‘two’. There is no mantra, tantra or śāstra. Brahman alone being, all these are ever naught.

35. There is no listening or reflection. Nor is there one-pointedness of mind nor delusion. Brahman alone being, all these are ever naught.

36. The two types of absorption in Self do not exist. The one who measures, the measurement and the instrument do not exist.Brahman alone being, all these are ever naught.

37. Surely, ignorance does not exist. There is never the talk of imprudence. Brahman alone being, all these are ever naught.

38. The tetrad of the quadrilemma and the triad of related connections are absent. Brahman alone being, all these are ever naught.

39. Past and future do not exist at all. Indeed, the present is completely absent. Brahman alone being, all these are ever naught.

40. Gaṅgā, Gāyā, the Setu-bandhana Rameswaram and the rituals thereof, and other religious things, do not exist. Brahman alone being, all these are ever naught.

41. There are no earth, no water, no fire, no air, no space anywhere.Brahman alone being, all these are ever naught.

42. There are none of the Celestials, no guardians of directions, no father and no guru anywhere. Brahman alone being, all these are ever naught.

43. There is no far and near, no end, no middle, nor any position whatsoever. There is no unity, no duality, not truth or untruth here.Brahman alone being, all these are ever naught.

44. There is no bondage, and no liberation. There is no need for declaration. Neither are there ‘somewhere’, ‘something’, ‘real and unreal’, ‘pleasures’ and such.

45. Nowhere are there ‘pairs of opposites’, rituals relating to holy waters, self or non-self. No generation, no growth, no deathor the illusion of coming and going.

46. There is no ‘here’. There is no ‘hereafter’. There is no guru or disciple. Real and unreal, existence, duty and completed action—all these are nonexistent.

47. Race, refuge, caste, convention—all these are nonexistent. The sextet of self-discipline, physical and mental restraints—all indeed nonexistent.

48. “All is illusion”, “Brahman alone is”, “Consciousness alone is”—all these words are indeed nonexistent. The statement “I am consciousness” is nonexistent.

49. “I am”, “I am eternal” are truly nowhere existent. Brahman alone being, all these are ever naught.

50. Whatever conveyed through utterances, whatever contemplated by mind, whatever determined by intellect, whatever understood by rational mind,

51. that which is unified through yoga, performed through the senses etc. the waking, dreaming and deep sleep states, and the fourth transcendental state—

52. all these are nonexistent. This is to be realized. These are all limiting adjuncts, superimpositions. There is never any purification through holy baths; nor is there any sanctity through meditation.

53. The three guṇas do not exist in the least; neither does the triad, the triple structure. Expressions such as ‘one’ or ‘two’ are nonexistent; so is the misapprehension of ‘many’.

54. Delusion and the lack of it are indeed nonexistent. Be certain nothing in the least is there. These being Brahman alone, nothing in the least remains.

55. Whoever hears this with attention becomes Brahman himself.

Ribhu-gita Reading Chapter 5

Ribhu-gita Reading 5.2: Brahman Alone Exists

1.	Religious rituals are illusory. The worlds are illusory. The diverse attitudes are illusory. Mansions are all illusory. Fear is also illusory. Supports and such are illusory. The things experienced are illusory. The many attachments are illusory.
2.	The Vedas are illusory too. Words are illusory. Sentences are illusory. The diverse things are illusory. Wealth is illusory. Sky is illusory. The moon is illusory. Objects are illusory. 
3.	The guru, too is illusory. Merits and defects are illusory. Secrecy, also is illusory. Calculations are illusory. Motion is illusory. Movements are illusory. What is said is illusory. All are illusory. 
4.	Sacred lore such as the Vedas, the Śāstras and Purāṇas; cause and effect; Īśvara, the Lord; the world, elements and beings—all these are illusory. There is no doubt about this.
5.	Bondage and liberation, pleasure and pain, contemplation, mind-stuff, gods and demons, primary and secondary, the highest and the other are all illusory. There is no doubt about this.
6.	Whatever uttered in the least; whatever fancied through imagination and whatever thought of by the mind are all illusory. There is no doubt about this.
7.	What little decided by the intellect, whatever one is led to by the mind, and whatever is compounded to make up the world are all illusory. There is no doubt about this.
8.	Whatever is heard by the ears, whatever looked forward by the eyes, the eyes themselves, the ears and the body are all illusory. There is no doubt about this.
9.	That which is substantial, that which is fictitious and whatever objective learning there is, are all doubtlessly illusory.
10.	“Who am I?” “What is that or this?” “I am He”: these and other such statements are naught. Whatever is imagined of the world is all illusory, no doubt.
11.	All practices, all confidentialities, all deluding causes, appellations such as ‘all beings’— these are, for sure, illusory.
12.	All difference and distinctions, all delusion of aspiration, all erroneous variability are all certainly illusory.
13.	“Viṣṇu is the protector,” “Brahmā is the cause of creation,” “Śiva destroys”—all such statements are all, no doubt, illusory.
14.	Ritualistic baths, repetition of sacred sounds, penance, fire ceremony, traditional study, deity worship, sacred syllables, lineage and holy company are all, no doubt, illusory.
15.	Everything is illusory. The world is illusory. So are past, present and future. The nothingness achieved by negation is naught. Everything is illusory, no doubt.
16.	The variance of thought and the manifold world are the results of ignorance. The multitudes of worlds are verily Brahman. Be certain of this.
17.	The concrete existence of the three worlds, the upsurge of goodness and falsehood, the wise words repeated by the masters are verily Brahman. Be certain of this.
18.	The exalted and the base as well, the best, the mediocre and ‘That’, the sacred syllable AUṀ and the first letter of the Sanskrit alphabet are all Brahman. Be certain of this.
19.	Whatever appears as the world, whatever is seen as the world, whatever exists in the world—all are Brahman, without doubt.
20.	Whatever is conveyed by any letter, whatever is compounded, whatever is derived by anything—that is all certainly Brahman.
21.	Whatever is uttered by anyone, whatever employed by anyone and whatever is proclaimed by anyone—all that is certainly Brahman.
22.	Whatever is granted by anyone, whatever is done by anyone and whatever holy baths are undertaken—that is all certainly Brahman.
23.	Wherever there be a holy act, wherever there be an evil action, whatever is done by you in truth—all are doubtlessly illusory.
24.	All this and all of me are Brahman, for sure. Whatever little appears is all illusory, for sure.

Ribhu-gita Reading Chapter 6

Ribhu-gita Reading 6.1: All is Illusion

Ribhu-gita 6.2: All is Awareness
25.	Let me repeat to you the most wondrous secret of secrets, taught by Śaṅkara to Kumāra on Mount Kailaś.
26.	All is ‘That’ alone, consciousness and the undivided essence only, devoid of even the number one. All is awareness alone.
27.	This is all consciousness alone. All is indeed full of awareness. The reflection of the Self too is consciousness alone. All is full of awareness, indeed.
28.	All the world is consciousness alone. All is full of awareness indeed. ‘Your being’ and ‘my being’ too are consciousness alone. There isn't a thing besides awareness.
29.	Space, earth, water, air, fire, Brahmā, Hari, Śiva—the least whatever of these and even a trifle other than these—are all full of awareness indeed.
30.	Whatever consciousness there is, that is all undivided essence alone. The past and future are consciousness alone. All is only awareness indeed.
31.	Matter and time are consciousness only. Knowledge is full of consciousness indeed. The knowable and knowledge are awareness only. All is only awareness indeed. 
32.	Talk is consciousness alone and speech is full of consciousness indeed. Truth and untruth are consciousness alone. All is indeed awareness only.
33.	Consciousness is the beginning and the end of everything. Everything is ever full of consciousness by its very being. If there be Brahmā, he is only awareness. Viṣṇu is indeed consciousness alone.
34. 	Even Rudra and the celestials are consciousness only. Likewise humans, animals, gods and demons, guru and disciple are Being alone. Even knowledge is indeed consciousness only.
35.	Even the seer and the seen are consciousness only. So are the knower and the known, the fixed and the unfixed. All fabulous things are also consciousness alone. The body is indeed only consciousness.
36.	Even the symbol is only consciousness and so are cause and effect. Form and formlessness and thus, virtue and sin are also consciousness alone.
37.	Duality and non-duality are consciousness only. And so are the Vedas and Vedānta. Even the directions and the directionless, and their guardians are only consciousness.
38.	Transactions and such, past, future and present are awareness only. Name and form, beings and worlds are only consciousness.
39.	Prāṇa is indeed consciousness only. All the senses are awareness alone. The five sheaths and such are only consciousness. Only consciousness is spoken of as bliss.
40.	The eternal and the ephemeral are consciousness only. All is indeed consciousness alone. There is nothing eternal except consciousness. There is nothing in truth except consciousness.
41.	Even dispassion is consciousness. ‘This’ is consciousness only, you see! The supports, etc. are indeed awareness and so are the supported, O Great One!
42.	Whatever and however much there is, is but consciousness only. Whatever and however much is seen far away is all indeed consciousness alone.
43.	Whatever and however many beings there be, whatever and however many are spoken of, whatever and however much is said by the Vedas—are all indeed awareness alone.
44.	There is no bondage but consciousness alone. There is no liberation but consciousness alone. This is the truth, verily the truth, in the name of Śiva.
45.	All that is said in the three Vedas is but consciousness only. Whatever is explained by Śiva to Kumāra, the same has been told to you. The rare one who hears this even once becomes Brahman himself.

Ribhu-gita Readings

Ribhu-gita Reading 6.2: All is Consciousness

1. 	I shall explain to you that which is exceedingly marvelous, hard to obtain in all the worlds and cream of the Vedas and Śāstras. Indeed it is ever rare. 
2. 	Mantra is undivided unitary essence.  Its result is undivided unitary essence.  The individual is undivided unitary essence.  Action is undivided unitary essence. 
3. 	Earth is undivided unitary essence.  Water is undivided unitary essence.  Scent is undivided unitary essence.  Space is undivided unitary essence. 
4. 	The Śāstras are undivided unitary essence.  The Vedas are undivided unitary essence.  Brahman is undivided unitary essence.  Religious vows are undivided unitary essence. 
5. 	Viṣṇu is undivided unitary essence.  Śiva is undivided unitary essence.  Brahmā is undivided unitary essence.  The celestials are undivided unitary essence. 
6. 	Everything is undivided unitary essence.  Oneself is undivided unitary essence.  Immanent Self is undivided unitary essence.  Guru is undivided unitary essence. 
7. 	The spoken matter is undivided unitary essence.  Effulgence is undivided unitary essence.  The body is undivided unitary essence.  The mind is undivided unitary essence. 
8. 	Thoughts are undivided unitary essence.  Pleasure is undivided unitary essence.  Knowledge is undivided unitary essence.  The inconsumable is undivided unitary essence. 
9. 	The permanent is undivided unitary essence.  The beyond is undivided unitary essence.  The infinitesimal is undivided unitary essence.  I am from undivided unitary essence. 
10. 	Existence is undivided unitary essence.  Nonexistence is undivided unitary essence.  The other is from undivided unitary essence.  The transcendent is from undivided unitary essence. 
11. 	The gross is from undivided unitary essence.  People are undivided unitary essence.  The subtle is undivided unitary essence.  Complementaries are undivided unitary essence. 
12. 	Nonbeing is undivided unitary essence.  Strength is undivided unitary essence.  The all-pervading Viṣṇu is undivided unitary essence.  Weapons are undivided unitary essence. 
13. 	Nonexistence is undivided unitary essence.  You are from undivided unitary essence.  Verily the undivided unitary essence alone is.  ‘This’ is from undivided unitary essence. 
14. 	Knowledge is from undivided unitary essence.  The existent is undivided unitary essence.  The merged is undivided unitary essence.  Father is undivided unitary essence. 
15. 	Devotees are undivided unitary essence.  Husband is undivided unitary essence.  Mother is undivided unitary essence.  The sovereign Lord is undivided unitary essence. 
16. 	The trunk is undivided unitary essence.  The head is undivided unitary essence.  The nose is undivided unitary essence.  The exterior is undivided unitary essence. 
17. 	The all-full is undivided unitary essence.  The immortal is undivided unitary essence.  The ear is undivided unitary essence.  The home is undivided unitary essence. 
18. 	The confidential is undivided unitary essence.  Śiva is undivided unitary essence.  Name is undivided unitary essence.  The sun is undivided unitary essence. 
19. 	The moon is undivided unitary essence.  The Guru is undivided unitary essence.  The witness is undivided unitary essence.  The friend is undivided unitary essence. 
20. 	The relative is undivided unitary essence.  I am the undivided unitary essence.  The king is undivided unitary essence.  The city is undivided unitary essence. 
21. 	Sovereignty is undivided unitary essence.  The Lord is undivided unitary essence.  Mantra is undivided unitary essence.  Japa is undivided unitary essence. 
22. 	Contemplation is undivided unitary essence.  The state is undivided unitary essence.  The comprehended is undivided unitary essence.  The great one is undivided unitary essence. 
23. 	Light is undivided unitary essence.  The supreme is undivided unitary essence.  The enjoyed is undivided unitary essence.  Oblation is undivided unitary essence.

Ribhu-gita Reading 7.1: Undivided Unitary Essence

Listen again to this treasure of eternal experience that overwhelms one with wonder. 
26. 	This is rare, very rare, rarest in all the worlds.  I am. Again, I am the transcendent.  The resplendent and the Great Being I am. 
27. 	I am the Guru in all forms.  I am in all forms.  Such a one am I.  I alone am.  I am pure.  I am the overflowing.  I am supreme. 
28. 	I am.  I am the knower, ever.  I am the Truth.  I am without impurity.  I am the knowledge born from experience.  I am the exceptional; I am the common.  I am all. 
29. 	I am pure.  I am without sorrow.  I am consciousness.  I am equal.  I am devoid of honor and dishonor.  I am without qualities.  I am Śiva. 
30. 	I am completely devoid of duality and non-duality.  I am without pairs of opposites.  Such a one am I.  I am totally devoid of being and nonbeing, and the lack of it.  I am without language.  Such a one am I. 
31. 	I affect the void and the lack of it.  I am the auspicious.  I am the mind.  I am without equal, or the lack of it.  I am not of the base nature. 
32. 	I am ever without all.  I am the serene.  I ever am.  I am devoid of the number one.  Neither am I one with a second number. 
33. 	I am devoid of the distinctions of being and nonbeing.  I am without volition.  I am without the distinctions of plurality of the Self.  What is not even in the least, that I am. 
34. 	I am not.  I am not another.  I am without body and such.  I am without refuge or the lack of it.  I am without support. 
35. 	I am without bondage, liberation and such.  I am the pure Brahman and such.  Such a one am I.  I am without a mind and all such things.  I am the supreme.  I am the beyond. 
36. 	I am ever of the nature of Self-inquiry.  I am without inquiry.  I am such a one.  I am of the nature of the letter A.  I am the letter U.  I am the joyous. 
37. 	I am without meditation and the absence of it.  I am without an object of meditation.  Such a one am I.  I am more perfect than the most perfect: I am perfection.  All full am I.  Such a one am I. 
38. 	I am of the form that transcends all.  I am the transcendental Brahman.  Such a one am I.  I am devoid of goal and characteristics.  I am without merging.  Such a one am I. 
39. 	I am without measurement and one who could measure me.  I am without the measurable.  Such a one am I.  I am the seer of all that is unreal.  I am without eyes and such. 
40. 	I am fully developed.  I am fully enlightened.  I am pleasant.  I am the beyond.  I am without all sense organs.  I am amenable to all actions. 
41. 	I am satisfied with all the Upaniṣadic knowledge.  I am ever easily attainable.  I am in joy.  I am without anything that can make me joyous.  I am the reward of all forms of silence. 
42. 	I am of the form of eternal awareness.  I am real and unreal, and full of consciousness.  There is not an iota that is unpleasant to me. 
43. 	I am devoid of the heart-knot.  Emanating from the heart, I pervade all.  I am without the six types of changes.  I am without the six sheaths. 
44. 	I am freed of the six foes.  I am the innermost of the interior.  I am without space and time.  I am clothed in space and such. 
45. 	I am liberated from ‘is’ and ‘is not’.  I am without the negative sound ‘na’.  I am of the form of all consciousness.  I am Existence-Consciousness-Bliss. 
46. 	I am of the form that is.  I am myself.  I am of the form of universal mind.  I am without universe. 
47. 	I am of the form of all kinds.  I am not devoid of the nature of existence.  I am without the triad of time.  I am without lust and such qualities. 
48. 	I am bereft of body and its possessor.  I revel as one without qualities.  I have no liberation.  I am liberated.  I am ever without having to achieve liberation. 
49. 	I am without reality and unreality.  I am ever the real alone.  I am without anyplace to go.  I am without movement and such.

Ribhu-gita Reading 7.2: The Transcendent Self

1. 	I shall explain to you the hollowness of the world, which is like the horn of a hare. This is hard to attain in all the worlds. Listen with an alert mind. 
2.	Whatever trace of this world one hears or sees of it, the form of the seen and the form of the seer are all like the horn of the hare. 
3.	Earth, water, fire, air, space, mind, intellect, ego and transcendental light are all like the horn of the hare. 
4.	Destruction, birth, truth, the world and heavenly planetary systems, merit, sin, victory and delusion are all like the horn of the hare. 
5.	Lust, anger, greed, delusion, pride, delirium, infatuation, steadfastness, guru, disciple, teaching and such are all like the horn of the hare. 
6.	‘I’, ‘you’, the world etc., the beginning, the end, the middle, the past, the future and the present are all like the horn of the hare. 
7.	The gross body, the subtle body, the cause and even the effect, and what little of seeing and seen there are, are all like the horn of the hare. 
8.	The enjoyer, the objects and the enjoyment, ideal and nondual characteristics, tranquillity, inquiry and happiness are all like the horn of the hare. 
9.	Ethical regulations, physical restraints, breath-control and discourses on such things, movement, motion, thoughts—are all like the horn of the hare. 
10.	Ears, eyes, body, lineage, secrecy, inertia, Hari, Śiva, beginning, end, longing for emancipation—are all like the horn of the hare. 
11.	The organs of knowledge, the five subtle senses, the organs of action, waking, dream and similar states are all like the horn of the hare. 
12.	The twenty-four tattvas, the four spiritual practices, homologous and heterologous groups— are all like the horn of the hare. 
13.	All the worlds, all the beings, all cultures, those with true significance, all kinds of ignorance and all types of learning, are all like the horn of the hare. 
14.	All castes, all communities, all holy abodes and holy waters, all the Vedas, all the Śāstras, are all like the horn of the hare. 
15.	All types of bondage, all ways of liberation, all wisdom pertaining to the Lord, all periods of time, all instructions, are all like the horn of the hare. 
16.	All existence, all action, all types of association with the wise, all duality, all perception of nonexistence, are all like the horn of the hare. 
17.	All Vedānta, all theories, all conclusions on the significance of the Śāstras, the nature of true existence of all beings, are all like the horn of the hare. 
18.	Whatever little is comprehended, whatever world appears, whatever is heard from the guru, are all like the horn of the hare. 
19.	Whatever is thought of by the mind, whatever is willed anytime, whatever is decided by the intellect, are all like the horn of the hare. 
20.	Whatever is conveyed by speech, whatever meaningful talk is uttered, whatever is grasped by the sense organs, are all like the horn of the hare. 
21.	Whatever objects are renounced, whatever is heard or seen, ‘one’s own’ and ‘other’s’, are all like the horn of the hare. 
22.	Whatever shines on account of reality, identity and essence, and whatever is imagined by the mind are all like the horn of the hare. 
23.	Whatever is determined as the self, whatever is said to be eternal and whatever is investigated by the mind, are all like the horn of the hare. 
24.	‘Śiva destroys ever’, ‘Viṣṇu protects the three worlds’, and verily ‘the creator Brahmā builds the worlds’—all these are like the horn of the hare. 
25.	What is said to be the soul, whatever speech uttered, and statements like ‘this is the life-cycle’, are all like the horn of the hare. 
26.	Whatever is there in the Purāṇas, whatever is established in the Vedas, the truths of the entire Upaniṣads are all like the horn of the hare. 
27.	Whatever is told to you in this chapter is all but the horn of the hare. He who hears this secret becomes Brahman himself.

Ribhu-gita Reading 8.1: Horn of the Hare

28.	Listen well, O noble soul! The certainty that all is Brahman is hard to attain for men and even for gods. 
29.	Any form referred to as ‘this’, and again as ‘I’ and whatever is seen, that is all Brahman alone. 
30.	The notion ‘this is body’ is verily fear itself, it is said. In all the three periods of time, it is not. All is Brahman alone. 
31.	The notion ‘I am the body’ is verily the inner faculty of cognition, it is said. In all the three periods of time, it is not. All is Brahman alone. 
32.	The notion ‘I am the body’ is verily the repetitive cycle of life, it is said. In all the three periods of time, it is not. All is Brahman alone. 
33.	The notion that ‘I am the body’ that is said here to be bondage. In all the three periods of time, it is not. All is Brahman alone. 
34.	The learning ‘I am the body’ is verily to be remembered as hell. In all the three periods of time, it is not. All is Brahman alone. 
35.	The notion ‘I am the body’ is referred to as the whole world. In all the three periods of time, it is not. All is Brahman alone. 
36.	The notion ‘I am the body’ is regarded as the heart-knot. In all the three periods of time, it is not. All is Brahman alone. 
37.	The notion ‘I am the threefold body’ is said to be the knowledge pertaining to the body. In all the three periods of time, it is not. All is Brahman alone. 
38.	The notion ‘I am the body’ is verily the ideation of real and unreal. In all the three periods of time, it is not. All is Brahman alone. 
39.	The notion ‘I am the body’ is referred to here as the world of five elements. In all the three periods of time, it is not. All is Brahman alone. 
40.	The notion ‘I am the body’ is itself ignorance, it is said. In all the three periods of time, it is not. All is Brahman alone. 
41.	The assertion ‘I am the body’ is said to be impurities and impressions from past lives. In all the three periods of time, it is not. All is Brahman alone. 
42.	The assertion ‘I am the body’—truly that is regarded as the individual soul. In all the three periods of time, it is not. All is Brahman alone. 
43.	The notion ‘I am the body’ is proclaimed as the supreme hell. In all the three periods of time, it is not. All is Brahman alone. 
44.	The notion ‘I am the body’ is defined as mind only. In all the three periods of time, it is not. All is Brahman alone. 
45.	The assertion ‘I am the body’ is regarded as the limitation. In all the three periods of time, it is not. All is Brahman alone. 
46.	The understanding ‘I am the body’ is described as the all-sorrowful. In all the three periods of time, it is not. All is Brahman alone. 
47.	The knowledge ‘I am the body’ is talked about as the great mistake. In all the three periods of time, it is not. All is Brahman alone. 
48.	The assertion ‘I am the body’ is remembered as verily death. In all the three periods of time, it is not. All is Brahman alone. 
49.	The assertion ‘I am the body’ is regarded as unpleasant. In all the three periods of time, it is not. All is Brahman alone. 
50.	The assertion ‘I am the body’ is reminiscent as the great sin. In all the three periods of time, it is not. All is Brahman alone. 
51.	The assertion ‘I am the body’—that verily is overwhelming, it is said. In all the three periods of time, it is not. All is Brahman alone. 
52.	The notion ‘I am the body’ is to be remembered as all faults. In all the three periods of time, it is not. All is Brahman alone. 
53.	The notion ‘I am the body’ is verily the blemish, it is said. In all the three periods of time, it is not. All is Brahman alone. 
54.	The notion ‘I am the body’ is said to be the great doubt. In all the three periods of time, it is not. All is Brahman alone.

Ribhu-gita Reading 8.2: All is Brahman

55.	Whatever trace of brooding is there of pain,  Whatever trace of reminiscing is there of the world,  Whatever trace of remembering is there of desire,  Whatever trace of remembrance of impurities,
56.	Whatever trace of recollection is there of sin,  Whatever trace of recapitulation is there of mind,  Whatever trace of initiative there is— it is defined as the great disease.
57.	Whatever whit of idea there is, is said to be the great delusion. Whatever whit of idea there is, is said to be the triad of afflictions. 
58.	Whatever whit of idea there is, is said to be lust and anger. Whatever whit of idea there is, is said to be attachment, and naught else. 
59.	Whatever whit of idea there is, is said to be all-sorrowful. Whatever whit of idea there is, is said to be the misapprehension of the reality of the world. 
60.	Whatever whit of idea there is, is nothing but a great fault. Whatever whit of idea there is, is said to be the three periods of time. 
61.	Whatever whit of idea there is, is said to be name-and-form. Whatever conception there is, is said to be the gross world.
62.	Whatever whit of idea there is, is said to be verily unreal. Whatever whit of idea there is, is said to be the world, no doubt. 
63.	Whatever whit of idea there is, is said to be naught. Be certain of this. Mind alone is the whole world. Mind alone is the great adversary. 
64.	Mind alone is transmigration. Mind alone is the threefold world. Mind alone is great sorrow. Mind alone is aging, etc. 
65.	Mind alone is time and mind itself is taint. Mind alone is will. Mind alone is the individual. 
66.	Mind alone is pollution, ever. Mind alone is magic. Mind alone is illusion, always. Mind is like the son of a barren woman. 
67.	Mind itself never exists. Mind is itself inert always. Mind is verily thought and mind is egoism only. 
68.	Mind alone is great bondage. Mind alone is the inner faculty. Mind alone is the earth, and mind alone is water. 
69.	Mind alone is light, and mind alone the mighty wind. Mind alone is space, and mind alone is sound. 
70.	Mind alone is of the nature of touch. Mind alone fabricates forms. Mind alone is of the form of essence. Mind alone is eulogized as smell. 
71.	The sheath of food is of the form of mind. The sheath of vital air is full of mind. The sheath of thoughts is of the form of mind. The sheath of intellect is full of mind. 
72.	Mind alone is the sheath of bliss. Mind alone is the waking state. Mind verily is the dream state and mind alone is the deep sleep state. 
73.	Mind itself is the gods and others. Mind alone is the eight limbs of yoga. What little there is, is mind only Mind alone is full of mind. 
74.	The cosmos is full of mind. The city of the body is full of mind. The being is full of mind. This duality is full of mind. 
75.	This species is full of mind. This attribute is full of mind. This scene is full of mind. This insentience is full of mind. 
76.	Whatever there is, is full of mind. That which exists as individual is full of mind. Thought alone is ignorance. Thought alone is difference. 
77.	Thought alone is knowledge. Thought alone is pairs of opposites. Thought alone is time. Thought alone is space. 
78.	Thought alone is body. Thought alone is life-force. Thought alone is contemplation. Thought alone is listening, ever.
79.	Thought alone is hell. Heaven too is thought only. Thought alone is consciousness. Thought alone is contemplation of the Self.
80.	The triviality is thought only. Brahman is thought only. Whatever trifle there is, is thought alone. That is naught, ever.
81.	Thought is naught, naught alone. The three worlds are naught, naught indeed. The guru is naught, naught indeed. So too is the disciple truly naught.
82.	The body too is naught, nonexistent. The mind is not at all existent, ever. Even a trifle is naught, naught ever. The whole world is naught, naught.

Ribhu-gita Reading 8.3: All is Naught

Awakened sage with deep realization of Tantra, QiGong, Yoga, Bhakti, Mantra, Dhyāna and Enlightenment

Ribhu-gita Reading 7.2: The Transcendent Self

Devānanda Sarasvatī