"THE ESSENCE OF RIBHU GITA" here preceded by "A Story of Sage Ribhu & his Disciple Nidagha" (Chapter 26 of the Ribhu Gita) as told by Ramana Maharshi (1879-1950)

The Sage Ribhu taught his disciple the supreme Truth of the One Brahman (Pure Consciousness) without a second. However, Nidagha, in spite of his erudition and understanding, did not get sufficient conviction to adopt and follow the path of Self-Knowledge (Jnana Yoga), but settled down in his native town to lead a life devoted to the observance of ceremonial religion (Bhakti Yoga). But the Sage loved his disciple as deeply as the latter venerated his Master. In spite of his age, Ribhu would himself go to his disciple in the town, just to see how far the latter had outgrown, his ritualism. At times the Sage went in disguise, so that he might observe how Nidagha would act when he, did not know that he was being observed by his Master. On one such occasion Ribhu, who had put on the disguise of a village rustic, found Nidagha intently watching a royal procession. Unrecognized by the town-dweller Nidagha, the village rustic enquired what the bustle was all about, and was told that the king was going in the procession.

“Oh! it is the king. He goes in the procession! But where is he?” asked the rustic. “There, on the elephant,” said Nidagha. “You say the king is on the elephant. Yes, I see the two,” said the rustic, “but which is the king and which is the elephant?” “What!” exclaimed Nidagha. “You see the two, but do not know that the man above is the king and the animal below is the elephant? What is the use of talking to a man like you?” “Pray, be not impatient with an ignorant man like me,” begged the rustic. “But you said above and below— what do they mean?”

Nidagha could stand it no more. “You see the king and the elephant, the one above and the other below. Yet you want to know what is meant by 'above' and 'below'” burst out Nidagha. “If things seen and words spoken can convey so little to you, action alone can teach you. Bend forward, and you will know it all too well.” The rustic did as he was told. Nidagha got on his shoulders and said: “Know it now. I am above as the king, you are below as the elephant. Is that clear enough?” “No, not yet,” was the rustic's gentle reply. “You say you are above like the king, and I am below like the elephant. The 'king', the 'elephant', 'above' and 'below'— so far it is clear. But pray, tell me what you mean by 'I' and 'you'?”

When Nidagha was thus confronted all of a sudden with. the mighty problem of defining a 'you' apart from an 'I', light dawned on his mind. At once he jumped down and fell at his Master's feet saying: “Who else but my venerable Master, Ribhu, could have thus drawn my mind from the superficialities of physical existence to the true Being of the Self? Oh! Gracious Master, I crave thy blessings”

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In the version of Dharma Master Lok To

Introduction

The Mind is neither large nor small; it is located neither within nor without. It should not be thought about by the mind nor be discussed by the mouth. Ordinarily, it is said that we use the Mind to transmit the Mind, or that we use the Mind to seal the Mind. Actually, however, in transmitting the Mind, there is really no Mind to receive or obtain; and in sealing the Mind, there is really no Mind to seal. If this is the case, then does the Mind exist or does it not exist? Actually, it cannot be said with certainty that the Mind either exists or does not exist, for it is Absolute Reality. This is expressed in the Ch'an Sect by the maxim: "If you open your mouth, you are wrong. If you give rise to a single thought, you are in error." So, if you can quiet your thinking totally, all that remains is voidness and stillness.

The Mind is Buddha; Buddha is the Mind. All sentient beings and all Buddhas have the same Mind, which is without boundaries and void, without name and form and is immeasurable.

What is your Original Face and what is Hua-Tou? Your Original Face is without discrimination. Hua-Tou is the Reality before the arising of a single thought. When this Mind is enlightened, it is the Buddha; but when it is confused, it remains only the mind of sentient beings.

The Ch'an Master Huang-po Tuan-Chi was a major Dharma descendent of the Sixth Patriarch and was the Dharma-son of the Ch'an Master Pai-Chang. He was enlightened by the Supreme Vehicle to realize the Truth. Transmission of Mind is this alone ? nothing else!

The Dharma of Mind Transmission, the teaching of Ch'an Master Huang-po Tuan-Chi, is a cover-title that includes both The Chung-Ling Record and The Wan-Ling Record. These Records are sermons and dialogues of the Master that were collected and recorded by his eminent follower P'ei Hsiu. Both a government official and great scholar, P'ei Hsiu set down what he could recollect of the Master's teaching in 857 C.E., during the T'ang Dynasty, eight years after the Master's death (ca. 850 C. E. ), fifteen years after his first period of instruction by the Master at a temple near Chung Ling (842 C.E.), and nine years after his second period of instruction at a temple near Wan Ling (848 C.E.). The Records were presumably edited and published somewhat later in the T'ang Dynasty by an unknown person, and they contain a "Preface" by the recorder, P'ei Hsiu. I would like to say to all present and future students of the Dharma, both in the East and in the West, and to all my good friends: If you want to practice, you should practice just as this Ch'an Master Huang-po Tuan-Chi did. Then you, too, can realize Sudden Enlightenment.

Dharma Master Lok To
Young Men's Buddhist Association of America
Bronx, New York
December, 1985

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Translated by John Richards

Translator's Introduction

The Ashtavakra Gita, or the Ashtavakra Samhita as it is sometimes called, is a very ancient Sanskrit text. Nothing seems to be known about the author, though tradition ascribes it to the sage Ashtavakra; hence the name.

There is little doubt though that it is very old, probably dating back to the days of the classic Vedanta period. The Sanskrit style and the doctrine expressed would seem to warrant this assessment.

The work was known, appreciated, and quoted by Ramakrishna and his disciple Vivekananda,as well as by Ramana Maharshi, while Radhakrishnan always refers to it with great respect. Apart from that the work speaks for itself.

It presents the traditional teachings of Advaita Vedanta with a clarity and power very rarely matched.

The translation here is by John Richards, and is presented to the public domain with his affection. The work has been a constant inspiration in his life for many years. May it be so for many others.

John Richards
Stackpole Elidor, UK

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Delinda C. Hanley

“I wish that you would help with the creation, launch and propagation of a Charter for Compassion, crafted by a group of leading inspirational thinkers from the three Abrahamic traditions of Judaism, Christianity and Islam and based on the fundamental principles of universal justice and respect.” —Karen Armstrong, Feb. 28, 2008

WHEN RELIGIOUS scholar Karen Armstrong won the TED Prize in 2008 and made her wish, “it took our breath away with its simplicity and power,” Chris Anderson told the crowd assembled to watch the global launch of the “Charter for Compassion” on Nov. 12, 2009 at the National Press Club in Washington, DC. Anderson is curator for Technology, Entertainment, Design (TED), a non-profit organization “devoted to ideas worth spreading.” Since 1984 TED’s two annual conferences (one held in Long Beach, the other in Oxford) bring together 50 thinkers and doers like Armstrong, who are challenged to give the talk of their lives in 18 minutes to an international audience. The TED prize is awarded annually to the three speakers with the best ideas. It includes $100,000 and also grants the winner “One Wish to Change the World.”

The wish made by Armstrong, a former Roman Catholic nun who has authored more than 20 books on the role of religion in the modern world, including many on Islam, could truly change the world.

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Thunder Horse

There are many roads in life, but there are two that are important; the Red Road and the Black Road. They represent good and bad in every one’s life. It’s the two choices people have to make frequently in life. The Red Road is the good way, the good side, and the right choice. It is a road that is difficult with dangers and obstacles that are hard to travel on. The Black Road is the bad way, the bad side, and the wrong choice. The Black Road is wide and easy to travel. The Red Road and the Black Road appear in our lives not as roads but as the personifications of right and wrong, good and bad, light and dark.

The Lakota never were known to accumulate material goods. It was never done in pursuit of wealth; it was done to get around hard times or to help someone who ran short. Generosity has its rewards. The lack of it has its consequences. It was not practical for a nomadic people to accumulate too much because it only meant more to haul when the camp moved, which could be up to three or four times a year. The more you owned, the more you hauled.

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