Ananta reads the Ribhu Gita Chapter 26 - 13th December 2016

There is no meaning for the word aham or the word 'that'. No meaning for the words or the phrase 'I am that'. No senses nor the objects, no doubt, nothing driving, no certitude nor anything made. There is no meaning for the word aham or the word 'that'. No senses, no other objects, no doubt, nothing trifling, no certitude nor anything meant. There is nothing of the form of peace, no non-duality, nothing above, no below, no trait, no sorrowful body and nothing fickle. There is nothing of the form of peace, no non-duality, nothing above, no below, no trait, no sorrowful body, no pleasure and nothing fickle.

There is nobody, no sign, neither cause nor the absence of cause, no sorrow, no conclusion, no I, nothing mysterious and no transcendental state. There is nobody, no sign, neither cause nor the absence of cause, no sorrow, no conclusion, no I, nothing mysterious and no transcendental state. There is no Karma that is accumulated, nor that is yet to be realized. There is no Karma that is accumulated, so that is yet to be realized. No truth, no you or I, no ignorance, no knowledge, no fool and no pandits. Is accumulated nor that is yet to be realized, no truths, no you or I, no ignorance, no knowledge, no fool and no Pandit.

There is no hell, no conclusion, no liberation and nothing purifying. No craving, no learning, no I, no knowledge and no deity. There is no hell, no conclusion, no liberation and nothing purifying, no craving, no learning, no I, no knowledge and no deity. From the auspicious or the inauspicious, nor their depth, no satisfaction, nothing enjoyable, no undivided unitary essence and no non-duality. There is no sign of the auspicious or the inauspicious, no death, no life, no satisfaction, nothing enjoyable, with unitary reactions and no non-duality.

There is no will, no world, no wakefulness or sovereignty. There is no will, no worry, no wakefulness or sovereignty, not even a trifle of the defect of equality whatsoever, no delusion of counting the fourth state. There is no will, no world, no wakefulness or sovereignty, not even a trifle of the defect of equality whatsoever, no delusion of counting the fourth state. There is no all or impure, nothing adorable, no morality, no worship, no plurality, no admixture of other sayings. There is no all or impure, nothing adorable, no morality, no world, no plurality, no admixture of other sayings.

There is no Satsang or the lack of Satsang, no Brahman, no inquiry, no practice, no speaker, no ablution and no holy waters. There is no Satsang or the lack of Satsang, no Brahman, no inquiry, no practice, no speaker, no ablution and no holy waters. There is no merit nor there is sin, no actions causing defects, nothing related to the self physical, nothing related to the divine. There is no merit nor there is sin, no actions causing defects, nothing related to the self, nothing related to the physical, nothing related to the divine.

There is no birth or death anywhere. There is no birth, no death anywhere. No states of waking, dream and sleep, no realm of the earth nor the netherworld, no victory or defeat. There is no birth or death anywhere, no states of waking, dream and sleep, no realm of the earth nor the netherworld, no victory or defeat. Rated no fear, no sensuality, no pre-death, nothing unthinkable, no unity nor the delusion of sacred lore. There is no registered, no fear, no sensuality, no quick death, nothing unthinkable, no unity nor the delusion of sacred lore.

There is no quality such as the serene or the active or the excessive dullness. No Shivaism, no Vedanta, no sacred study nor the related interest. There is no quality such as the serene or the active or the excessive dullness, no Shivaism, no Vedanta, no sacred study nor the related interest. There is no bondage nor liberation either, no sentience, no characteristics of identity, no female form, no male form, no condition of being neither male nor female. There is no bondage, no liberation either, no sentience, no characteristics of identity, no female form, no male form, no condition of being neither female or male, no permanent state.

There is no praise, no slander, no hymn, verily no eulogy, nothing worldly, nothing pertaining to the Vedas, no scripture nor any commandment. There is no praise, no slander, no hymn, no eulogy, nothing worldly, nothing pertaining to the Vedas, no scripture nor any commandment. There is no drinking, no emaciation, none of this, no joy, no arrogance or the absence of it, no mood or the lack of it, no caste nor name and no form. There is no drinking, no emaciation, none of this, no joy, no arrogance or the absence of it, no mood or the lack of it, no caste nor name and no form.

There is nothing outstanding, nothing base, no prosperity nor the opposite of it, no blemishlessness or exclusion, no individual soul or control of mind. There is nothing outstanding, nothing base, no prosperity or the opposite, no blemishlessness or excretion, no individual soul or control of mind. There is no manifestation of peace, nothing attainable, no peace, no restraint of senses and mind, no sport, no part of existence, no transformation and no defect. There is no manifestation of peace, nothing attainable, no peace, no restraint of senses and mind, no sport, no part of existence, no transformation and no defect.

There is nothing whatsoever in the least, nothing of the 'I' anyway, nothing of what is called Maya, nothing associated with Maya, no righteousness anywhere in the least, no persecution, no Dharma. There is no youth, no boyhood, no senility, no death and as such no relatives, no one unrelated, no brother. There is no all, nothing in the least, no Brahma, no Keshava Vishnu, no Shiva, no guardians of the eight cardinal directions, no experiencer of the waking state or of the dream state. There is no experiencer of deep sleep nor the fourth state, no Brahmana, no Kshatriya or the highly or the highly learned.

This is indeed the Supreme Brahman, the afflictionless nectar of knowledge. This is indeed the Supreme Brahman, the afflictionless nectar of knowledge. There is nothing that is reborn, nothing to manifest in the future. There is no manifestation of the worldly life, there is no appearance of time, there is no reason for dialogue. There is nothing that is reborn, nothing to manifest in the future, there are no manifestations of the worldly life, there is no appearance of time, no I, there is no reason for dialogue.

There is no above, no inner faculty, no talk of just consciousness, no duality that I am Brahman, no duality that I am just consciousness. There is no sheath of food, nor the sheaths of vital air or mind or that which is not sheath, no sheath of intellect, no sheath of bliss as separate. Nothing of the form of instruction, nothing to be instructed, learn to teach here; it is all illusory. There is none to be persecuted, none to persecute, being illusory. No conclusion, knowledge based on the triads of the knower, knowable and knowledge. There is none to measure, no standards of measure, nothing to be measured, no fruits arising. This alone is the Supreme Brahman, the afflictionless nectar of knowledge.

There is nothing mysterious, no resplendence, nothing gigantic nor atomic, no world perceivable, no manifestation whatsoever. There is no world of inner faculties, no misapprehension of mental world, no world of thought, no world of intellect. There is no world of transient beings, no transmigratory cycle of the nature of latencies, no world of distinctive traits, no transmigratory cycle full of ignorance. There is no world of the form of the Vedas, no cycle of Shastras and Agamas, no world as separate, no variance causing distinction.

There is no reckoning of differences or non-differences, no imagining of defects or the absence of defects, no world of peace and peacelessness, no transmigratory cycle of qualities or the absence of qualities. There is no feminine gender nor masculine gender, no transmigratory cycle of neuters, no stationary beings, no motile beings, no sorrow nor joy whatsoever. There is no forms of the virtuous or non-virtuous, no certainty of the qualified and unqualified, no forms of the duality mode, no traits of the witness mode.

There is no condition of undivided nature, no joy of the undivided essence, no thought of 'I am the body' nor the renunciation 'I am Brahman'. There is no condition of the undivided conviction, no single great undivided assonance, no expression of whole range of thought, neither the destruction of all thoughts. There is no convention of all thoughts, no emancipation of all thoughts, no destructive end of all thoughts, no nullifying of all thoughts. There is nothing of the thousands of thoughts that get perished moment by moment, no witness of all the thoughts nor the attitude that oneself is Brahman.

There is no world, no mind, no finale, no execution of action, no curse, no praise and no sovereign nature. There is no characteristics of the virtuous, no trait of the righteous nature, no sign, no accumulation of Karma, no thought of Brahman the reality of the self, no mark of any dream about the Beyond, none of the excellent, no one supreme, none to be controlled, none of the highest select to mean beyond that.

The one who is devoid of self-knowledge alone is the great sinner indeed. The one lacking this knowledge is a greedy sick person for sure. I am Brahman, there is no doubt of this. I am the nature of the undivided essence. I am the definite experience that Brahman is all this. Such a one is instantly liberated, there is no doubt of this. That very instant from the embodiment of direct knowledge, such alone is the knowledgeable in this world, such alone is Parameshwara. All this is indeed the Supreme Brahman, the nectar of knowledge fulfilling the mind.

Whoever hears this topic is verily Brahman oneself. The state of Sadashiva is neither unitary nor manifold, neither atomic nor gigantic, neither cause nor effect, neither the universe nor the lord of the universe. Devoid of taste and odor, ever formless, neither bound nor liberated, the most high and without anything higher than itself, ever the joy of the greatest unitary happiness, the joy of being the ground unconnected with birth, senility, sickness and such, verily the Great. Thus concludes Chapter 26 entitled the description of the topic of the mind filled with the nectar of knowledge in the sixth amsa called Shankara of Sri Shiva Rahasyam.