RIBHU AND NIDAGHA
An Andhra gentleman who listened to the story of Ashtavakra yesterday when Bhagavan related it, approached the Maharshi today morning and said, “Yesterday while relating the discussions between Ashtavakra and Janaka you made a reference to Ribhu Gita. What could be the reasons for that Gita coming into existence?”
“Oh, that. The initiation Ribhu Maharshi gave Nidagha is itself the Ribhu Gita,” said Bhagavan. “The story of how Ribhu tested Nidagha is very interesting. Is it not?” I said. On hearing me, that devotee requested Bhagavan to relate to him the story which Bhagavan did with a smile.*
“Though Ribhu had several disciples he had some special affection for Nidagha because of his thorough knowledge of the sastras, his pure mind and great devotion to the Guru. Ribhu taught him in great detail and clarity the essentials of Advaita philosophy. Even so, his sishya’s mind was steeped largely in the performance of karma and so he could not keep steady in the path of jnana taught by the Guru. He was performing all the rituals as laid down in Karma-Kanda and went to live in his native place. Even though he was living far away, the Guru’s concern for Nidagha was growing from day to day. So Ribhu was going to Nidagha’s place now and then to see how far he was getting disassociated from the Karma-Kanda (performance of karma). Once in a while he used to go incognito also.
“On one occasion, Ribhu went in the guise of a villager and found Nidagha standing and watching the king coming out of the Raj Bhavan in a royal procession. Nidagha did not notice Ribhu coming from behind. The latter wanted to test Nidagha and so said, ‘Why is there a big crowd here?’
Nidagha: (without looking behind and not knowing who the questioner was) The Rajah is going in a procession.
Ribhu: Oho! The Rajah is going in a procession! Who is the Rajah!
Nidagha: There you see. The one on the elephant; that is the Rajah.
Ribhu: What? What do you say? Did you say that the Rajah is on the elephant? Yes. I see both of them. But who is the Rajah and who is the elephant?
Nidagha: What is all this nonsense? You say you can see both. Don’t you know the one above is Rajah and the one below is the elephant?
Ribhu: What? What did you say? Please tell me clearly.
Nidagha: What a nuisance! It is difficult to explain anything to a man like you. How often should I tell you the same thing? Now listen. The one above is the Rajah and the one below is the elephant. Have you understood it now at least?
Ribhu: I am sorry. Please don’t get angry with a simpleton like myself. I pray, one more word. You say above and below. My dear sir, please tell me what exactly it means.
Nidagha: (With great anger) How funny! You can see the one above; that is the Rajah. The one below is the elephant. What nonsense do you mean by saying that you do not know what is above and what is below?
Ribhu: Yes. Yes! It is true. I see both. But I do not understand what is meant by above and below.
Nidagha: (Unable to contain his anger) What nonsense! If you cannot understand that which is obvious and visible the only way to make you understand is to give you a practical demonstration. I shall do so now. Bend down. You will then understand everything fully.
“That rustic labourer bent down as directed. Nidagha sat on him and said, ‘Now, now look. Do you understand? I am above you like the Rajah, and you are below me, like the elephant. Is it all right? Do you understand clearly?’
Ribhu: No. I have not yet understood. I am still unable to know the meaning. You say you are above me like the Rajah and that I am under you like the elephant. I am able to understand to the extent that the Rajah is above and the elephant is below.
You say, ‘You’ and ‘I.’ That I am not able to understand. Whom are you addressing when you say ‘You’ and ‘I’? Please explain this clearly in some detail.
“He said all that in a calm and dignified tone.
“When Nidagha heard this question aimed at him pointedly, he realised the nonexistence of separate entities as ‘You’ and ‘I’ and that they merge in the consciousness of the Self. So instinctively, he realised his mistake, jumped down and fell at the feet of the rustic, who, he felt could be no other than his Guru as he had made his mind turn from outer distinctions to the TRUTH that is the Self. He folded his hands and expressed his deep gratitude for the great revelation and thanked him for all that he had done for him.
Ribhu again explained to him the state of Reality and taught how to abide in the Self. That teaching is Ribhu Gita. In that Gita the Self and the Self alone is dealt with at great length.” So said Bhagavan.
25th April, 1948, Letters from Sri Ramanasramam
An Andhra gentleman who listened to the story of Ashtavakra yesterday when Bhagavan related it, approached the Maharshi today morning and said, “Yesterday while relating the discussions between Ashtavakra and Janaka you made a reference to Ribhu Gita. What could be the reasons for that Gita coming into existence?”
“Oh, that. The initiation Ribhu Maharshi gave Nidagha is itself the Ribhu Gita,” said Bhagavan. “The story of how Ribhu tested Nidagha is very interesting. Is it not?” I said. On hearing me, that devotee requested Bhagavan to relate to him the story which Bhagavan did with a smile.*
“Though Ribhu had several disciples he had some special affection for Nidagha because of his thorough knowledge of the sastras, his pure mind and great devotion to the Guru. Ribhu taught him in great detail and clarity the essentials of Advaita philosophy. Even so, his sishya’s mind was steeped largely in the performance of karma and so he could not keep steady in the path of jnana taught by the Guru. He was performing all the rituals as laid down in Karma-Kanda and went to live in his native place. Even though he was living far away, the Guru’s concern for Nidagha was growing from day to day. So Ribhu was going to Nidagha’s place now and then to see how far he was getting disassociated from the Karma-Kanda (performance of karma). Once in a while he used to go incognito also.
“On one occasion, Ribhu went in the guise of a villager and found Nidagha standing and watching the king coming out of the Raj Bhavan in a royal procession. Nidagha did not notice Ribhu coming from behind. The latter wanted to test Nidagha and so said, ‘Why is there a big crowd here?’
Nidagha: (without looking behind and not knowing who the questioner was) The Rajah is going in a procession.
Ribhu: Oho! The Rajah is going in a procession! Who is the Rajah!
Nidagha: There you see. The one on the elephant; that is the Rajah.
Ribhu: What? What do you say? Did you say that the Rajah is on the elephant? Yes. I see both of them. But who is the Rajah and who is the elephant?
Nidagha: What is all this nonsense? You say you can see both. Don’t you know the one above is Rajah and the one below is the elephant?
Ribhu: What? What did you say? Please tell me clearly.
Nidagha: What a nuisance! It is difficult to explain anything to a man like you. How often should I tell you the same thing? Now listen. The one above is the Rajah and the one below is the elephant. Have you understood it now at least?
Ribhu: I am sorry. Please don’t get angry with a simpleton like myself. I pray, one more word. You say above and below. My dear sir, please tell me what exactly it means.
Nidagha: (With great anger) How funny! You can see the one above; that is the Rajah. The one below is the elephant. What nonsense do you mean by saying that you do not know what is above and what is below?
Ribhu: Yes. Yes! It is true. I see both. But I do not understand what is meant by above and below.
Nidagha: (Unable to contain his anger) What nonsense! If you cannot understand that which is obvious and visible the only way to make you understand is to give you a practical demonstration. I shall do so now. Bend down. You will then understand everything fully.
“That rustic labourer bent down as directed. Nidagha sat on him and said, ‘Now, now look. Do you understand? I am above you like the Rajah, and you are below me, like the elephant. Is it all right? Do you understand clearly?’
Ribhu: No. I have not yet understood. I am still unable to know the meaning. You say you are above me like the Rajah and that I am under you like the elephant. I am able to understand to the extent that the Rajah is above and the elephant is below.
You say, ‘You’ and ‘I.’ That I am not able to understand. Whom are you addressing when you say ‘You’ and ‘I’? Please explain this clearly in some detail.
“He said all that in a calm and dignified tone.
“When Nidagha heard this question aimed at him pointedly, he realised the nonexistence of separate entities as ‘You’ and ‘I’ and that they merge in the consciousness of the Self. So instinctively, he realised his mistake, jumped down and fell at the feet of the rustic, who, he felt could be no other than his Guru as he had made his mind turn from outer distinctions to the TRUTH that is the Self. He folded his hands and expressed his deep gratitude for the great revelation and thanked him for all that he had done for him.
Ribhu again explained to him the state of Reality and taught how to abide in the Self. That teaching is Ribhu Gita. In that Gita the Self and the Self alone is dealt with at great length.” So said Bhagavan.
25th April, 1948, Letters from Sri Ramanasramam
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