zshsnirrmf tarflo bnu nua ariJ ^d nsva Juo tfsvhb ad Jon

ins ylreb ?.wiri art 1i .lit ^

ii iannum b v i i q i ^ i b B fll
y- yijjffjjBji A
Chapter Twenty-Eight

E X P L A N A T I O N OF T H E F O U R G R E A T APHORISMS

l
For the benefit of all,
I shall tell here,
In the manner the perfectly full Siva has explained it,
The meaning of the four great aphorisms
That clearly, directly reveal the nature of the pure Supreme
Brahman,
The essence of the crest of the Veda-s,
Which is extremely secret and rare
To come by in all the world.

2
"Absolute Knowledge is Brahman" (Prajnanam Brahma),
Which appears at the end of the eminent Rig Veda, is one such
aphorism.
The aphorism " I am Brahman" (Aham Brahmasmi),
Which is at the end of the faultless Yajurveda, is another.
The aphorism "That you are" (Tat tvam asi),
At the end of the delusionlesS Sama Veda, is one such aphorism.
 E X P L A N A T I O N OF T H E F O U R G R E A T A P H O R I S M S 28:11

"This Self is Brahman" (Ayam atma Brahma),

At the end of the rare Atharva Veda, is one such aphorism.

3
O f these four great statements
That are in the four Veda-s,
I shall first give the meaning of the first—
"Prajnanam Brahma" (Absolute Knowledge is Brahman).
Son! there are two words in this:
Prajnanam (Absolute Knowledge) |and Brahman.
Listen to the essential explanation
O f the former word—Prajnanam (Absolute Knowledge).

4
Knowledge, itself, is called Absolute Knowledge (Prajnana).
All is perceived by Knowledge.
As all the world that is seen in Knowledge
Is seen as an illusion in Knowledge,
There is nothing apart from Knowledge.
All the world and everything else is Knowledge only.
Knowledge is our real nature.
Knowledge is the nature of the Supreme Brahman.

5
The meaning of the word "Brahman"
Is the Reality, which is Truth-Knowledge-Bliss,
O f the nature of the substratum of the entire universe.
Nothing that is a superimposition on Brahman
Is apart from Brahman.
All that is sentient is only Brahman.
Brahman is our real nature.
Brahman, indeed, is of the nature of Absolute Knowledge.
28:6 T H E S O N C . OF R I B H U

6
The Reality that is Absolute Knowledge is Brahman.
The Reality that is Brahman is Absolute Knowledge.
By such conditioning as ignorance,
The undivided Absolute appears as dual.
When all the conditionings disappear
By the understanding of the aphorism "Absolute Knowledge
is Brahman,"
The One Reality—the mass of Knowledge—
Remains as the undivided meaning.

7
The direct meaning of the word Prajnanam (Absolute Knowledge)
Is the separated, conditioned individual (jiva).
The direct meaning o f the word Brahman
Is the infinite Lord (Isvara) conditioned by illusion (Maya).
The one unconditioned Reality
Is the indicated meaning of both words.
The identity of the indicated meaning of both words
Is the undivided meaning of the great aphorism.

8
Knowing the undivided meaning of the great aphorism as
explained,
With the mind being filled with that Knowledge,
Forgetting all else, all sheaths unveiled,
And existing illusionless,
Can be said to be the mind in complete immersion in
the undivided mode.
It is only those who have realized the undivided mode as
told above
Who can easily realize Liberation while alive (jivanmukti).
It is so said in various places.
 E X P L A N A T I O N OF T H E F O U R G R E A T A P H O R I S M S 28:11

9
Attaining the Knowledge that I am, indeed, the Supreme
Brahman,
A mass of Existence-Consciousness-Bliss,
O f peaceful, permanent, and changeless nature,
Eternal, attributeless, delusionless,
Limbless, taintless, and nondual,
And remaining in that state
Is said to be the pure, undivided state
By the sages who realize the subtle.

10
The state of mind that becomes identified
With the infinite, undivided Supreme Brahman,
Like salt that dissolves in water,
And becomes one in essence with Brahman,
Thus attaining the Knowledge that I am ever of the nature of the
Supreme Brahman
And not in the least of this world of birth and death,
Has been considered by the blemishless sages,
Son! as the Undivided State.

11
The state declared to be the undivided state
Is the blissful state of Liberation while yet alive.
Later, when the undivided state disappears
And all prarabdha (karma remaining for this life) also
disappears,
The state that ensues as the one undivided essence,
Without the least trace of any conditioning,
Is Liberation out of the body.
Hear further about the state of the one, undivided Essence.
28:28 T H E SONC. OF R I B H U

12
Leaving aside the word "Prajnanam" (Absolute Knowledge) that
is chanted,
And the word "Brahman" that has been explained
And, also, the devotedly practiced bhava (conviction, attitude,
feeling) that I am Brahman,
And being in the Void without thinking of anything,
And casting aside even the thought
O f being in this last state of Void,
And abiding in a state that cannot be felt as anything
Is ever the state o f the one undivided Essence.

13
Being rid of all misapprehensions of the mind
And without any conditioning such as maya (illusion, delusion),
And existing as the nature of the one undivided Essence with
nothing apart,
Is Liberation out of body.
Until you attain this state naturally,
Cast aside all activities
And always uninterruptedly practice
The pure, undivided state.

14
Hear about the nature of faultlessly practicing
In this undivided mode.
Increasingly having the one, faultless, supreme conviction
(bhava)
Without any divisions in the heart
That all is the undivided Supreme Brahman,
And That, indeed, is I, and I am That,
Is the nature of practicing
In the undivided state, son!
 E X P L A N A T I O N OF T H E F O U R G R E A T A P H O R I S M S 28:11

15
Saying that I am the body is the dual state.
Saying that I am the witness of all, is the witness-state.
Saying that I am the one Supreme is the undivided state.
Rejecting two out of these three,
And assiduously practicing daily
The undivided state,
And thereby being rid of all sorrow-producing mental
misunderstandings,
Be of the nature of the said undivided state.

16
Thus have I explained the meaning of the great aphorism,
"Absolute Knowledge is Brahman" (Prajnanam Brahma).
You will learn all the teaching expounded so far
In the other three great aphorisms, also.
Next, listen to the explanation of the aphorism,
"1 am Brahman" (Aham Brahmasmi).
In that statement, " I am Brahman" (Aham Brahmasmi)
There are three words: Aham (I) Brahma (Brahman) asmi (am).

17
For the first word " I " (aham), the word-meaning is the
individual ( j ' v a ) -
For the word "Brahman," the word-meaning is Lord (Isvara).
The endless identity of the individual (jiva) and the Lord (Isvara)
Is the meaning of the word " a m " (asmi).
Inquiring thus with the intellect
Into the single essence of this great aphorism, the undivided
meaning,
And experiencing it by inquiring into it with the intellect,
Be of the nature of this proclaimed one undivided Essence.
28:7 T H E SONC. OF R I B H U

18
The circumscribed knowledge due to the conditioning
of differentiation
And all-embracing, shining omniscience—
A l l these are of the nature of the said individuals (jiva-s) and the
Lord (Isvara).
When the conditionings are inquired into and rejected.
Only the identity of the individual (jiva) and the Supreme
will remain.
That is the meaning of the word "undivided."
By the aphorism, " I am Brahman" (aham brahmasmi),
Abide as the nature of that meaning of the undivided.

19
Pure one! ever knowing the meaning of the statement " I am
Brahman"
As bestowed by the Guru,
One should still again reflect upon it with one's own reasoning,
And, if misapprehensions remain,
A l l the doubts should be eradicated.
When all misapprehensions are eradicated,
In order to end all distortions,
One should daily practice, assiduously, " I am Brahman".

20
I, indeed, am Existence-Consciousness-Bliss.
I, indeed, am the peaceful Supreme Brahman.
I, indeed, am the eternal, attributeless Brahman.
I, indeed, am the limbless, taintless Supreme Brahman.
I, indeed, am the nondual Supreme Brahman.
I, indeed, am the undivided Supreme Brahman.
Until all the distortion, which is the enemy, is eliminated,
One should always untiringly practice this.
 E X P L A N A T I O N OF T H E F O U R G R E A T A P H O R I S M S 28:11

21
I, indeed, am the entirely perfect, full Brahman.
I, indeed, am the Supreme Brahman, which is not different from
the Self.
I, indeed, am Brahman, which is seen as all.
I, indeed, am Brahman, which, has none of the sextet o f changes.
I, indeed, am Brahman, which is spotless.
I am Brahman, which is pure, with no duality.
Until all distortion of the clouding ego is eliminated,
One should always untiringly practice this.

22
All discriminating persons who have done such inquiry
Should always have the conviction (bhava) of being the One
Absolute
And, thereby destroying
All distortions without a trace,
Have this established perfectly fully in mind,
Without any sense of contradiction,
The meaning of that statement, " I am Brahman",
Which is the awareness of the meaning of the term "undivided."

23
Casting afar all variety of past impressions,
Experience this undivided state.
I have thus explained to you
The meaning of the crest jewel o f statements " I am Brahman"
(aham Brahmasmi).
Now, I shall tell you clearly
The meaning of the statement "That you are" (Tat tvam asi),
So that it becomes firmly established in your mind.
In this exalted statement, there are three words: "That," "you,"
and "are."
28:9 T H E SONC. O F R I B H U

24
The primary meaning of the word " T h a t "
Is the Lord (Isvara) conditioned by maya (illusion, delusion).
The individual ( j i v a ) conditioned by ignorance (avidya)
Is the primary meaning of the word " y o u . "
The Reality with a single nature that remains
When all these conditionings to be rejected are eliminated
Is the indicated meaning of both these words.
Their identity is signified by the word "are."

25
Understanding with rock-like certitude
This identity that is the meaning of the undivided
By the faultless statement "That you are,"
Become always the undisturbed, single, undivided Essence.
Until you become the infinite, undivided Existence,
Cast afar all modes that cognize anything different,
And, practicing without mistake in the undivided mode,
Become the fulfilled.
%

26
You, yourself, the indicated meaning o f the word " y o u " (tvam),
Shall, indeed, become Brahman, the indicated meaning of the
word " T h a t " (tat).
There is not the least doubt about this.
This is the truth, I say, in the name o f all-pervading Siva.
The Guru who tells you that
You are, indeed, the perfectly full, pure Supreme Brahman,
Which is nothing insignificant, is the real Guru.
The one who realizes it as such is the real disciple.

27
Only the one who, removing all doubts, teaches you that you
are, indeed,
 E X P L A N A T I O N OF T H E F O U R G R E A T A P H O R I S M S 28:11

Brahman, the mass of Existence-Consciousness-Bliss,

That you are, indeed, Brahman, the all-complete and full,
That you are, indeed, Brahman, which is eternal and partless,
That you are, indeed, Brahman, which is all pervasive without
interstices,
That you are, indeed, Brahman, which is nondual,
Is the best Guru.
Others can never be worthy Gurus.

28
Only the one who unwaveringly teaches
That you are, indeed, Brahman, which is changeless Knowledge,
That you are, indeed, Brahman, which is the one undivided
Essence,
That you are, indeed, Brahman, which is the established and the
motionless,
That you are, indeed, the Supreme Brahman, which is veil-less,
That you are, indeed, the Supreme Brahman, which is unmoving
and peaceful,
That you are, indeed, the Supreme Brahman, which is ever a
mass of Bliss, is the best Guru.
Others are not.

29
Only he who has,
After listening ardently to the exposition of the exalted meaning
of the undivided,
By the gracious exposition of the Guru
And inquiring with a clear mind
Obtained the pure conviction that I am, indeed, Brahman
And attained the great Awareness is the spotless disciple.
Others, whatever they may do, are not disciples.
Only the knower of the Supreme is the disciple.

A/11 _
28:11 T H E SONC. OF R I B H U

30
Those who ordain people in all great mantra-s
May be called ordinary gurus.
Only the one who teaches here and now
That you are, indeed, the Supreme Brahman without a second.
Can be said to be the true and worthy Guru.
What avails a lot of discussion?
He is the Guru who says, " Y o u are the rare Supreme."
He is the disciple who realizes, " I am Brahman."

31
Hence, it is only the one who realizes
That he alone is the Guru who teaches here that you are the
Supreme Brahman
And believes in the beneficent instructions of that Guru
As the truth and achieves that
Who shall attain the differenceless, undivided, Knowledge of the
Supreme Brahman
And, bereft of mundane bondage,
Abide as the nature of the Supreme, which is a mass of
Knowledge.
There is not the least doubt about what has been said.

32
Listening to the words of the Sadguru (true Guru)
Who teaches that the worthy meaning
O f all of the crest of the Veda-s
Is the undivided, nondual nature of the Supreme Brahman
And that you are that Brahman
And understanding it without imperfection
In one's own heart is listening (sravana).
Nothing else at all is listening (sravana), son!
 E X P L A N A T I O N OF T H E F O U R G R E A T A P H O R I S M S 28:11

33
Listening (sravana) is the hearing and realizing without confusion
O f the undivided meaning of the great aphorism
As explained by the gracious Guru.
Nothing else is listening, ever.
Thinking about the meaning of what has been heard further
accompanied by reasoning,
Is reflection (manana),
Which eliminates all misapprehension.
I shall tell you the process of this reflection (manana).

34
I am not the body, the object of perception, which perishes;
I am not the physical senses;
I am not the manifold life that departs;
I am not the mind and others, which are born and die;
I am not the embodiment of dark ignorance;
I am not the composite of all these;
I am, indeed, all pervasive spotless Consciousness alone,
Which is behind all these.

35
The gross body does not exist in the subtle body.
The gross and the subtle both are not in the causal body,
Which is said to be their abode.
All three do not exist at all in the fourth state.
As all these bodies in various states do not exist,
And as That which is of the nature of the undivided
Consciousness alone exists,
In all three phases of time,
I am, indeed, of the nature of taintless Consciousness alone.
28:36 T H E S O N C . OF R I B H U

36
There is no waking state in the midst of dream.
Both of these are nonexistent in the deep sleep state, which is
said to be their base.
A l l these—waking, dream and deep sleep—are not in the
fourth state.
All the four are nonexistent in the Immaculate State.
As all those aforesaid states are nonexistent,
And as it is only Consciousness alone, the immaculate,
That is ever indestructible,
I am, indeed, of the nature of nondual Consciousness alone.

37
As the body and all these others that are insentient are perishable,
Like the pot and such that are the seen,
And as the Self, which is of the nature of the one Supreme
Consciousness alone,
Is ever of the nature of the seer,
The body and such, which are subject to division, are illusory.
The indivisible Self alone is the Truth.
Hence, I am not the composite of the body and such.
I am, indeed, the Self, which is of the nature of Knowledge.

38
As this form-filled, false, insentient, sorrowful world
Is entirely an illusory superimposition
On the substratum of all, the Supreme Brahman,
Which is of the nature of Existence-Consciousness-Bliss,
All this world of duality, when inquired into,
Is only the ever-present substratum, the Supreme Brahman.
The silver that is a false appearance on nacre,
When tested, is only the substratum that is nacre.
 E X P L A N A T I O N OF T H E F O U R G R E A T APHORISMS 28:11

39
When this arising awareness is inquired into,
What is the existence and experience and enjoyment
O f all this world, which appears dual in nature?
It is all of the nature of the substratum only.
It is only the substratum of all, the Supreme Brahman,
That has the nature of Truth-Knowledge-Bliss.
Is there any such nature for this world,
Which is ever nonexistent and purely a myth?

40
As I exist in all the triad of times,
As I reveal all the illusions,
And as I am supremely joyous in all these,
I, indeed, am of the nature of Truth-Knowledge-Bliss.
As all appears as a dream-like illusion,
In me, the abode of all,
All these appearances are,
Indeed, myself, the substratum.

41
Just as all that happened illusorily to me during my dream,
When inquired into,
Is only the substratum that is myself
And nothing apart from me,
All that happened to indivisible me, during my waking state,
When inquired into,
Is only the substratum that is myself,
And not a trace is apart from me at all.

42
As the language of description
For my own unconditioned nature
28:43 T H E SONC. OF R I B H U

And for the nature o f the differenceless Supreme Brahman

is identical,
As one ponders over the truth as just explained,
The ceaseless investigation as to how I am, indeed, o f the nature
of the originless, undivided Absolute
Is the technique o f reflection.
Great sage! To eliminate delusion, I have thus explained to you
The reasoning that is the basis of reflection.

43
Just as the tree that is declared by the elders
To be, beyond doubt, a sandalwood tree
Is actually tested well and all doubts satisfied,
Even though the Guru declares here
That you are indeed the limitless Supreme Brahman,
It should be well inquired into
By reasoning with knowledge,
And doubts about it removed.
44
After passing through listening and reflection,
In order to overcome all counter-thoughts,
One should be in continuous, profound contemplation
(nididhyasana),
Continuously, night and day,
Obliterating all states of mind of different categories.
The continuing state of mind of all being of a single category
Is the duality-less profound, continuous meditation
(nididhyasana).
By this, all the distorted notions about the goal will disappear.

45
The uninterrupted state of mind of a single category
Is the daily, continuous bhava (conviction, attitude, feeling) of
being Brahman—
 E X P L A N A T I O N OF T H E F O U R G R E A T A P H O R I S M S 28:11

That I am Brahman, Brahman is myself, and I am all—

Without any trace o f the state of mind of multiple categories,
Which looks upon the world, the Supreme, " I , "
" T h i s " and others each as different.
I f one practices this conviction (bhava) assiduously,
All distortions will disappear forever.

46
As the attitude of disbelief that is talked about first gets removed
By daily, appropriate listening (sravana),
As the attitude of silent doubt gets removed
By daily exertion of reflection (manana),
And as the distorted attitudes are destroyed
By constant, profound meditation (nididhyasana),
The perpetual nature of the presence o f the Supreme Brahman
Will pervade the placid mind.

47
The perfectly full Sentience (Purna Caitanya) reflected in the
state of mind (buddhi)
That is totally dissolved like the solute in the solvent
In the Supreme Brahman, which is of the nature of
Consciousness,
With all sheaths of the veil of dark ignorance removed,
With no trace of notions of duality,
And abiding in the motionless Bliss of the Supreme Brahman,
With none of the inimical influences that cause bondage,
Is, indeed, the universal Awareness.

48
It is such a state of mind (buddhi)
That is the shining Undivided State.
The Knowledge that gets spotlessly reflected in this state
Is the undivided, supreme, direct Experience.
28:49 T H E S O N C . OF R I B H U

It is those who attain this state of undivided, direct Experience

That become the liberated.
I say this in the name of both sacred feet of the Lord (Isvara).
There is no doubt about what is said.

49
Thus have I explained the undivided meaning of the three great
aphorisms,
Which are but one single essence.
I shall tell you further about the meaning
O f the great aphorism "This Self is Brahman."
In that statement, which admits of nothing different,
The three words are "ayam" ( " T h i s " ) "Atma" ( " S e l f ' ) "Brahma"
("Brahman").
Listen carefully to the meaning
O f each of these three words.

50
The direct meaning of the word this ("ayam")
Is the visible individual (jiva) with its conditionings
(by ignorance).
The direct meaning of the word " A t m a " (Self)
Is the Lord (Isvara) with conditionings (by maya, illusion).
The indicated meaning of these two words
Is the pure individual ( j i v a ) and the Lord (Isvara) (both without
any conditionings).
The identity of the indirect meanings of these two words
Is the meaning of the word "Brahman."

51
By understanding the meaning of the undivided identity
Indicated by this aphorism as explained
And negating all the conditionings
O f the Supreme and the individual (jiva) by due inquiry

_ /i^n -
 E X P L A N A T I O N OF T H E F O U R G R E A T APHORISMS 28:11

And daily, assiduously practicing [the Knowledge] that I am of

the nature of the undivided Absolute
As understood from what has just been said,
Ever enjoy, unforgettably, your real nature,
The meaning of the undivided, which you have forgotten.

52
Hear again another way of explaining
The great meaning of this aphorism.
The self-luminous, indwelling Self of the nature of
Consciousness,
Untouched by the least trace of darkness,
Is the meaning of the two words—
"This Self' ("ayam atma").
The prime cause of this nonexistent world
Is the meaning of the word "Brahman" ("Brahma").

53
The differenceless identity of the indirect meaning of all these
sanctified words
Is the meaning of the aphorism.
Negating, by due inquiry,
All the direct and indirect meanings
Contributing to the differences between the individual (jiva) and
the Supreme
As arising out of the conditionings,
Ever experience the meaning of the undivided nature
That remains, as already explained.

54
I have told you in full,
According to the exposition of Siva,
The differenceless identity of the meaning of the
undivided,
28:55 T H E SONC. OF RIBHU

O f the four great aphorisms occurring in the Rig and

other Veda-s,
So that all your misapprehension of differences are removed.
Practice this in depth as explained
And ever enjoy, as your own nature, the blemishless,
The established meaning of the undivided.

55
The aphorism "That you are" by itself
Is a statement that ordains.
The delusionless aphorism "Absolute Knowledge is Brahman"
Is a statement for practice through reflection.
The aphorism "This Self is Brahman"
Is a statement that confirms all these.
The aphorism " I am Brahman"
Is a great statement of Awareness.

[Verse 55 o f the original Tamil contains a slightly different

arrangement of the above as follows:
The aphorism "That you are" by itself
Is a statement that ordains.
The aphorism " I am Brahman"
Is a great statement of Awareness.
The delusionless aphorism "Absolute Knowledge is Brahman"
Is a statement for practice through reflection.
The aphorism "This Self is Brahman"
Is a statement that confirms all these.]

56
Hence, by understanding the meaning of the undivided,
By the statement "That you are,"
By differenceless reflection on the great statement,
"Absolute Knowledge is Brahman,"
By accepting as true the statement that
 E X P L A N A T I O N OF T H E F O U R G R E A T A P H O R I S M S 28:11

"This Self is Brahman,"

Enjoy the meaning of the undivided,
As explained by the statement " I am Brahman."

57
Always practicing the conviction (bhava) of the undivided
Absolute
Described by the sentence " I am Brahman,"
And by that beneficent conviction (bhava), destroying all
attachment to names and forms,
And rid of all connection with faulty duality,
And experiencing the blemishless meaning of the undivided,
Abide as the very nature of that meaning of the undivided,
Which has nothing else beside it.
Knowing so is, indeed, Liberation.

58
There is never anything else other than the meaning o f
the undivided,
Which is the nature of one's own Self.
Whatever else is seen is all false.
Even that falsity, when inquired into,
Is indeed the undivided Supreme Brahman with nothing apart.
There is no doubt o f what is now said.
Attaining the Knowledge of the meaning of the undivided,
as explained,
Become liberated and abide as the nature of the pure Absolute.

59
In the faultless way in which the Lord (Isvara),
Of the nature of Bliss and Awareness, has explained,
I have declared the highly secret meaning,
The essence of the crest of all the Veda-s,
Which is so rare to come by.
28:60 T H E S O N C . OF R I B H U

Those who hear and understand this in the way explained here
Will, rid of all the adverse bondages of mundane existence,
Abide as the nature of the undifferentiated Absolute.

60
Only those who ceaselessly worship with fervor
The Lord of all the world, the Supreme Lord (Isvara),
And obtain His grace will, with purified hearts,
Experience unimpededly
The true meaning of the great aphorisms
And become their natural selves.
Thus Ribhu graciously explained
The meaning o f all the great aphorisms to Nidagha.

61
It is the perfectly full form of our Lord in a state of truly joyous
dance alone with Devi that strongly proclaims:
Those who have known the pure identity of the Supreme and the
individual (jiva)
Through the great aphorisms that are the means of definition of
these entities
Will be established as that Reality of eternal Bliss without a trace
of this circumscribing sorrow of worldly existence.
 Chapter Twenty-Nine

C O N S T A N T M E D I T A T I O N ON T H E N A T U R E OF
PURE R E A L I T Y

<j«rriD(ij)ir QcFUQJ^U j f l c ^ ^ l w i u ( j p ^ i r i ^ iDc^wniuii).

l
There is no object that is real, ever.
Whatever is seemingly real is all completely illusory.
When measured by reasoning and such,
Even that illusoriness is only the substratum.
The Supreme Brahman, the substratum, the illuminator of the
sun and other luminaries,
Is the only Reality.
This is the natural revelation of the crest of the Rig and
other Veda-s,
As we shall explain here.

2
Whoever hears and understands this will attain Liberation.
There is not the least doubt about this.
O f this world, which is an illusory superimposition on
Consciousness,
There is nothing real or unreal.