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Let us imagine ourselves sitting in front of Sri Bhagavan either in Virupaksha Cave or in Skandasramam while we chant a soul-stirring text that describes Sri Bhagavan's state of abidance in the one reality. Sitting in rock-like stillness, radiating ineffable peace, his very presence quietens the turbulence of our minds. As we continue reciting, we are absorbed into ulladu – into that which is, our own real being. The sacred text referred to is none other than the Ribhu Gita, whose study Sri Bhagavan recommended to some devotees as a valuable aid in their spiritual growth.

Sri Ramaswami Pillai recalls his initial visits to Sri Bhagavan in the early 1920s:

“Even in his absence, or even when I was away from the Ashram, I used to think of his person and of his name, and I would experience the sinking of all thoughts into the Self. During my stay of ten months at the Ashram, we often used to read the Ribhu Gita. There would usually be six or seven of us including Bhagavan, and we would each read a few verses in turn, going all the way through the book until we had finished it. Bhagavan used to tell us, and on occasions we used to feel and experience, that to read the Ribhu Gita is to be in samadhi. Viswanathan, Muruganar, Chinnaswami, and anyone else who was present would all squat together in a ring with Bhagavan and take it in turns to read – no other book was read so often...”[1]

The Ribhu Gita is found in the text of the epic Sivarahasya. Originally written in Sanskrit, the Sivarahasya contains about 100,000 verses. The exact epoch in which this work was composed or revealed cannot be established with any certainty. It is comprised of twelve amsas, or parts. In the sixth amsa of this epic is found the Ribhu Gita.[2]

It is a dialogue between the sage Ribhu and his disciple Nidagha that takes place on Mount Kedara in the Himalayas. The topic of the discussion is the nature of the supreme Brahman and how that one reality is our very own nature. Ribhu was taught this sacred knowledge by Siva himself and he compassionately imparts this upadesa to Nidagha. Just as the gem of the Bhagavad Gita is found in the middle of the Mahabharata, Paramacharya Sri Chandrasekharendra Saraswati has declared that the Ribhu Gita occupies the same exalted place and status in the Sivarahasya. The Ribhu Gita was translated into Tamiḷ (Ribhu Gitai) in the 1880s by Sri Lokanatha Swamigal (Bikshu Śāstṛi). It was first brought to Sri Bhagavan by Palaniswami while they were residing in the Mango Tree Grove and it was this Tamiḷ version that was chanted in front of Sri Bhagavan. It differs somewhat from the original Sanskrit version with regard to the form of each verse as well as the numbering of the chapters (fifty chapters are in the original while only forty-four are in the translation). While the Sanskrit version is presented in couplet form, that is, with two lines in each verse as is the Bhagavad Gita, the Tamiḷ version contains eight lines in each verse (viruttam). Both versions, of course, are uncompromising in their message that nothing but Brahman exists, and that we are that. And both use the power of repetition to drive that message home. The Ribhu Gitai is comprised of 1,924 verses.

Sri Bhagavan recalls:
“I knew nothing of life and had no idea that it was full of sorrow; and I had no desire to avoid rebirth or seek release, to obtain dispassion (vairagya) or salvation. I had read no books other than Periapuranam, my Bible lessons and bits of Thayumanavar or Tevaram. My notion of God (or Isvara as I called the infinite but personal deity) was similar to that found in the Puranas. I had not heard then of Brahman, samsara, etc. I had no idea then that there was an essence or impersonal real underlying everything, and that myself and Isvara were both identical with it. At Tiruvannamalai, as I listened to Ribhu Gita and other works, I picked up these facts and discovered that these books were analysing and naming what I had previously felt intuitively without analysis and name. In the language of the books, I should describe my mental or spiritual condition after the awakening, as suddha manas or vijnana, i.e., the Intuition of the Illumined.”[3]
Sri Bhagavan further describes the love of the Sage Ribhu for Nidagha and further explains the nature of the Ribhu Gita:

“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 on 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