Chapter 6

The Avadhoota Gita

The Advahoota Gita

BY DATTATREYA

Chapter 6

Verses 1/27

1. The srutis declare in various ways that this –
the ether and its like, and we ourselves are like a mirage.
If there is only one indivisible, all-comprehensive Absolute –
how can there be the comparable and comparison?

2. The supreme is without divisibility and in-divisibility.
The Supreme is without activity and changeability.
If there is only one indivisible, all-comprehensive absolute
how can there be worship – how can there be austerity?

3. The mind is verily supreme, undivided –
all-pervasive and devoid of largeness and smallness.
The mind is indeed the indivisible,
all-comprehensive absolute.
How can we do anything with the mind and speech?

4. The Self is the negation of
the distinction between night and day.
The Self is the negation of
the risen and the not-risen.
If there is only one indivisible, all-comprehensive absolute
how can there be the Sun., moon and fire?

5. The Self is that from which
the distinction of desire and desirelessness
of action and inaction are gone.
If there is only one indivisible, all-comprehensive absolute

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Chapter 5

The Avadhoota Gita

The Advahoota Gita

BY DATTATREYA

Decorative Line

Chapter 5

Verses 1/32

1. The word Om is like the sky,
it is not the discernment of the essence of high or low.
How can there be enunciation of the point of the word Om
which annuls the manifestation of the unmanifest?

2. The srutis – such as “That thou art” –
prove to thee thou art indeed “That”
devoid of adjuncts and the same in all.
Why dost thou, who art the identity in all,
grieve in thy heart?

3. If thou art identity in all,
if thou art devoid of above and below, within and without
and of even the sense of unity, then –
Why dost thou, who art the identity in all,
grieve in thy heart?

4. There is no discrimination of rules and precepts there
is no cause or effect.
That which is the identity in all
is without words and the collection of words.
Why dost thou, who art the identity in all,
grieve in thy heart?

5. There is no knowledge or ignorance
and no practice of concentration.
There is no space and the absence of space
and no practice of concentration.

-1-

Chapter 4

The Avadhoota Gita

The Advahoota Gita

BY DATTATREYA

Decorative Line

Chapter 4

Verses 1/25

1. There is neither invitation nor casting off;
How can there be flowers, leaves,
meditations and recitation of sacred texts,
and how can there be worship of Siva –
which is identity in non-difference?

2. The absolute is not liberated from bondage and obstruction.
The absolute is not purified, cleansed and released.
The absolute is not liberated by union or separation.
I am indeed the free One, like the sky.

3. I have developed no false notion
that all this reality come into existence
or that all this unreality comes into existence.
I am free from disease – my form has been extinguished.

4. Stained, stainless, divided, undivided –
differentiated, none of these appear to me.
I am free from disease – my form has been extinguished.

5. It has not yet happened that I, the ignorant one –
have attained to knowledge, nor has it happened
that I have become of the nature of Knowledge.
And how can I say that I have both ignorance and knowledge?
I am free from disease – my form has been extinguished.

6. It (The Self) does not appear to me as virtuous or sinful
as bound or liberated, nor does it appear to me –
as united or separated.
I am free from disease – my form has been extinguished.

7. I never have the high, low, or middle state.
I have no friend nor foe. How shall I speak of good and evil?
I am free from disease – my form has been extinguished.

8. I am not the worshipper or of the form of the worshipped.
I have neither instruction nor practice.
How shall I speak of myself –
who am of the nature of Consciousness?
I am free from disease – my form has been extinguished.

9. There is nothing here which pervades or is pervaded.
There is no abode nor is there the abodeless.
How shall I speak of void and non-void?
I am free from disease – my form has been extinguished.

10. There is no one to understand and nothing
indeed, to be understood. I have no cause and no effect.
How shall I say that I am conceivable or inconceivable?
I am free from disease – my form has been extinguished.

11. There is nothing dividing, nothing to be divided.
I have nothing to know with and nothing to be known.
How shall I then speak of coming and going?
I am free from disease – my form has been extinguished.

12. I have no body or bodilessness –
nor have I intelligence, mind or senses.
How shall I speak of attachment and detachment?
I am free from disease – my form has been extinguished.

13. The Self is not separate or high –
and it has not disappeared even to the extent of allusion.
Friend, how can I speak of it as identical or different?
I am free from disease – my form has been extinguished.

14. Neither have I conquered the senses –
nor have i not conquered them.
Self-restraint or discipline never occurred to me.
Friend how can I speak of victory and defeat?
I am free from disease – my form has been extinguished.

15. Never have I form or absence of form,
Never any beginning, middle, or end.
Friend how can I speak of strength and weakness?
I am free from disease – my form has been extinguished.

16. Never did I have death or deathlessness –
poison or poisonlessness. How can I speak
of pure and impure?
I am free from disease – my form has been extinguished.

17. Never have I sleep or awakening.
Never do I practice concentration or hand-posture.
For me there is neither day nor night.
How can i speak of the transcendental and relative states?
I am free from disease – my form has been extinguished.

18. Know me as free from all and form the details composing the all.
I have neither illusion nor freedom from illusion.
How shall I speak of such rituals as morning and evening devotions?
I am free from disease – my form has been extinguished.
I am free from disease – my form has been extinguished.

19. know me as endowed with all concentration.
Know me as free from any relative or or ultimate aim.
How shall I speak of union and separation?
I am free from disease – my form has been extinguished.

20. I am neither ignorant nor learned,
I observe neither silence nor absence of silence.
How shall I speak of argument and counter argument?
I am free from disease – my form has been extinguished.

21. Never do I have father, mother, family, caste, birth and death.
How shall I speak of affection and infatuation?
I am free from disease – my form has been extinguished.

22. Never do I disappear – I am ever manifest.
Never so I have effulgence or absence of effulgence.
How shall I speak of such rituals as morning and evening devotions?
I am free from disease – my form has been extinguished.

23. Know me beyond all doubt to be boundless.
Know me beyond all doubt to be undivided.
Know me beyond all doubt to be stainless.
I am free from disease – my form has been extinguished.

24. The wise give up all meditations;
they give up all good and evil deeds
and drink of the nectar of renunciation.
I am free from disease – my form has been extinguished.

25. There is verily no versification where one knows nothing.
The supreme and free one absorbed in the consciousness
of the homogenous being and pure of thought,
prattles about the truth.

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Chapter 3

The Avadhoota Gita

The Advahoota Gita

BY DATTATREYA

Decorative Line

Chapter 3

Verses 1/46

1. The distinction of quality and absence of quality
does not exist in the least. How shall I worship Siva The Absolute
who is devoid of attachment and detachment
who is of the form of ether, omniform, beyond illusion
and all pervading?

This Siva could then be said to be like space, or void
yet beyond both.

2. Siva (The Absolute) is ever without white and other colors.
This effect and cause are also The Supreme Siva.
I am thus the pure Siva, Devoid of all doubt.
Oh beloved friend, how shall I bow to The Self in myself?

In that I do not exist in reality, I myself, am no Self
yet there is awareness of Self as awareness in itself
I am thus nothing at all but pure consciousness
existing as awareness. But the evidence of my existence
is not known until there is consciousness.

The objective Cosmos, is nothing at all
yet when “I”, (as awareness) become aware of the consciousness
There is then the Cosmos, existing in awareness.

Here it can be seen, that the Cosmos and Consciousness
are non-different because all that is knowable as existing
in Cosmos is known to exist only by The Consciousness.

However, Pure Awareness exists in itself of itself.
there is no object there, thus it is non-differentiated infnity.
Time then and with it space, are transcended.

3. I am devoid of root and rootlessness
and am ever manifest. I am devoid of smoke and
smokelessness and am ever manifest. I am devoid of light
and the absence of light and am ever manifest.
I am the nectar of knowledge,
homogenous existence like the sky.

Because I exist, that which is knowable is known;
the knowable being that which Consciousness is conscious of
can only be known in the awareness .
This is not to say that there is a knower who knows
But that there is awareness that knows the consciousness
as well as knowing the knower at the same time.

The known being known only in the awarenes, by Consciousness
cannot otherwise be known or said to exist at all.
The known therefore depends upon the fact that
awareness is aware of that of which the mind is conscious.

4. How shall I speak of desirelessness and desire?
How shall I speak of non-attachment and attachment?
How shall I speak of Him as devoid of substance
and insubstantiality?
I am the nectar of knowledge,
homogenous existence, like the sky.

Because the knowledge of all that exists,
depends upon the pre-existence of a consciousness
which can come to know the known, even the knowing
consciousness is preceeded by Pure Awareness.

Thus it follows that I am the source of existence
yet in myself I am without form, yet all form flows from me;
as does the existence of the consciousness.

5. How shall i speak of the whole, which is non-dual?
How shall i speak of the whole
which is of the nature of duality?
How shall I speak of the whole, which is eternal
and non-eternal? I am the nectar of knowledge,
homogenous existence like the sky.

6. It is neither gross nor subtle. It has neither
come nor gone. It is without beginning, middle and end.
It is neither high nor low.
I am truly declaring the highest reality –
I am the nectar of knowledge,
homogenous existence, like the sky.

7. Know all instruments of perception to be
like ethereal space. Know all of perception to be
like ethereal space. Know this pure one as neither bound
nor free. I am the nectar of knowledge,
homogenous existence, like the sky.

8. My child, I am not difficult to comprehend,
nor am i hidden in consciousness.
My child, I am not difficult to perceive,
nor am I hidden in the perceptible.
My child, I am not hidden in the forms
immediately near me.
I am the nectar of knowledge,
homogenous existence, like the sky.

9. I am the fire that burns the karma of one
who is beyond all karma. I am the fire that burns
the sorrow of one beyond all sorrow.
I am devoid of body.
I am the nectar of knowledge,
homogenous existence, like the sky.

10. I am the fire that burns the sin of one
who is sinless. I am the fire that burns
the attributes of one who is without attributes.
I am the fire that burns the bondage of one
who is without bondage.
I am the nectar of knowledge,
homogenous existence, like the sky.

11. My child, I am devoid of non-existence
and of existence. My child, I am not devoid of
unity and the absence of unity.
My child I am not devoid of mind and absence of mind.
I am the nectar of knowledge,
homogenous existence, like the sky.

12. It is not my ignorance that the one beyond
Illusion seems to be positioned in illusion.
It is not my ignorance that the griefless
one appears to be positioned in grief.
It is not my ignorance that the greedless one
appears to be positioned in greed.
I am the nectar of knowledge,
homogenous existence, like the sky.

There are many many references in scripture to the concepts of which
Dattareya speaks in this Avadhuta Gita. The above
references are included to get the reader started.

13. The creeper like growth of worldly existence
is never mine. The joy of extended contentment
is never mine. This bondage of ignorance is never mine.
I am the nectar of knowledge,
homogenous existence, like the sky.

14. The activity involved in the extension of relative existence

is not a modification of myself.
The gloom which is the expansion of grief
is not a modification of myself.
The tranquillity which produces one’s religious merit
is not a modification of mine.
I am the nectar of knowledge,
homogenous existence, like the sky.

15. I have never any action which is the cause
of regret and misery. Mine is never a mind
which is the product of misery.
Since egoism never is mine.
I am the nectar of knowledge,
homogenous existence, like the sky.

16. I am the death of the movement of
the unmoving One. I am neither decision nor indecision.
I am the death of sleep and wakefulness.
I am neither good nor evil,
neither moving nor unmoving,
I am neither substance nor insubstantial.
I am the nectar of knowledge,
homogenous existence, like the sky.

17. This self, knowable nor the instrument of knowing.
It is neither reason nor the one to be reasoned about.
It is beyond the reach of words.
It is neither mind nor intelligence.
How can I speak this truth to you?
I am the nectar of knowledge,
homogenous existence, like the sky.

18. The supreme Reality is devoid of the undivided and the divided.
The supreme truth is in no way within or without.
It is beyond causation. It is not attached –
nor is it any substance.
I am the nectar of knowledge,
homogenous existence, like the sky.

19. I am verily the reality –
free of such blemishes as attachment.
I am verily the reality –
free of the grief caused by transmigratory existence.
I am the nectar of knowledge,
homogenous existence, like the sky.

20. If there are no three planes of existence –
how can there be a fourth? If there are no three times –
how can there be quarters? The Supreme reality
is the state of the highest serenity.
I am the nectar of knowledge,
homogenous existence, like the sky.

21. I have no such divisions as long or short.
I have no such divisions as wide or narrow.
I have no such divisions as angular or circular.
I am the nectar of knowledge,
homogenous existence, like the sky.

22. I never had a mother, Father, Son or the like.
I was never born and never did I die.
I never had a mind.
The supreme reality is undistracted and calm.
I am the nectar of knowledge,
homogenous existence, like the sky.

23. I am pure, very pure –
beyond reason and of infinite form.
I am non-attachment and attachment –
beyond reason and of infinite form.
I am undivided and divided –
beyond reason and of infinite form.
I am the nectar of knowledge,
homogenous existence, like the sky.

24. If the supreme reality is only one and stainless
How can there be here and the hosts of gods
beginning with Brahma, and how can there be herethe
worlds of habitation, such as heaven?
I am the nectar of knowledge,
homogenous existence, like the sky.

25. How shall I, the pure One, the “not this ”
and yet the not “not this”, speak?
How shall I, the pure One, The endless and the end, speak?
How shall I, the pure One, attributeless and attribute, speak?
I am the nectar of knowledge,
homogenous existence, like the sky.

26. I ever perform the supreme action which is non-action.
I am supreme Joy, devoid of attachment and detachment.
I am everlasting Joy, devoid of body and absence of body.
I am the nectar of knowledge,
homogenous existence, like the sky.

27. The creation of the illusory universe is not my modification.
The creation of deceit and arrogance is not my modification.
The creation of truth and falsehood is not my modification.
I am the nectar of knowledge,
homogenous existence, like the sky.

28. I am devoid of time, such as twilight –
I have no disjunction. I am devoid of interiorness
and awakening. I am neither deaf nor mute. I am thus devoid of illusion.
I am not made pure by moods of mind.
I am the nectar of knowledge,
homogenous existence, like the sky.

29. I am without a master and the absence of a master –
I am unperturbed. I have transcended mind and absence of mind –
I am unperturbed. Know me as unperturbed and transcendent of all.
I am the nectar of knowledge,
homogenous existence, like the sky.

30. How shall I say that this is a forest or a temple?
How shall I say that this is proved or doubtful?
It is thus uninterrupted homogenous calm Existence.
I am the nectar of knowledge,
homogenous existence, like the sky.

31. The Self devoid of life and lifelessness –
shines forever. Devoid of seed and seedlessness –
of liberation and bondage, it shines forever.
I am the nectar of knowledge,
homogenous existence, like the sky.

32. It shines forever, devoid of birth –
mundane existence and death.
I am the nectar of knowledge,
homogenous existence, like the sky.

33. Thou hast no name and form –
even to the extent of allusion, nor any substance –
differentiated or undifferentiated.
Why dost thou grieve, O Thou shameless mind?
I am the nectar of knowledge,
homogenous existence, like the sky.

34. Why weepest thou friend?
Thou hast no misery of birth.
why weepest thou friend?
There is no change for thee.
I am the nectar of knowledge,
homogenous existence, like the sky.

35. Why dost weep thou friend?
Thou hast no natural form.
Why dost thou weep friend?
Thou hast deformity.
Why dost thou weep friend?
Thou hast no age.
I am the nectar of knowledge,
homogenous existence, like the sky.

36. Why dost thou weep friend?
Thou hast no age.
Why dost thou weep friend?
thou hast no mind.
Why dost thou weep friend?
Thou hast no senses.
I am the nectar of knowledge,
homogenous existence, like the sky.

37. Why dost thou weep friend?
Thou hast no lust.
Why dost thou weep friend?
Thou hast no greed.
Why dost thou weep friend?
Thou hast no delusion.
I am the nectar of knowledge,
homogenous existence, like the sky.

38. Why dost thou desire affluence?
Thou hast no wealth.
Why dost thou desire affluence?
Thou hast no wife.
Why dost thou desire affluence?
Thou hast none that is thine own.
I am the nectar of knowledge,
homogenous existence, like the sky.

39. Birth in this universe of false appearances
is neither thine nor mine.
This shameless mind appears differentiated.
This, Devoid of difference and non-difference,
is neither mine nor thine.
I am the nectar of knowledge,
homogenous existence, like the sky.

40. Thou hast not the nature of nonattachment in the slightest
nor hast thou in the slightest the nature of attachment.
Thou hast not even the slightest nature of desire.
I am the nectar of knowledge,
homogenous existence, like the sky.

41. In thy mind there is neither the meditator –
meditation, nor the object of meditation.
Thou hast no samadhi. There is no region outside thee –
nor is there any substance of time.
I am the nectar of knowledge,
homogenous existence, like the sky.

42. I have told thee all that is essential.
there is neither thou, nor anything for me –
or for a great one. nor is there any teacher or disciple.
The supreme reality is natural and exists in its own way.
I am the nectar of knowledge,
homogenous existence, like the sky.

43. If I, the supreme, of the nature of the sky,
alone exist, how can there be here the supreme truth –
which is blissful reality, how can there be here the supreme truth
which is not of the nature of bliss, and how can there be here
the supreme truth of the nature of knowledge and intuition?

44. Know the one who is Consciousness and devoid of fire and air.
Know the one of the nature of consciousness –
who is devoid of earth and water.
Know the one of the nature of consciousness who
is devoid of coming and going.

45. I am neither of the nature of the void –
nor of the nature of non-void.
I am neither of pure nature nor of impure nature.
I am neither form nor formlessness.
I am the supreme reality of the form of its own nature.

46. Renounce the world in every way.
Renounce renunciation in every way.
Renounce the poison of renunciation and non-renunciation.
The self is pure, immortal, natural and immutable.

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Chapter 2

The Avadhoota Gita

The Avadhoota Gita

BY DATTATREYA

Decorative Line

Chapter 2

Verses 1/40

1. Of the teacher-even if he be young illiterate, or addicted to the
enjoyment of sense objects, even if he be a servant or a householder
-none of these should be considered. Does anyone shun a gem that
has fallen in an impure place?

Illiterate here refers to one who is not versed in the scriptures.

Addicted (apparently so.)

2. In such a case one should not consider even the quality
of scholarship. A worldly person should recognize only the essence.
Does not a boat. though devoid of beauty and vermilion paint
nevertheless ferry passengers?

Essence,etc.- The essential qualification of the teacher
is not intellectual immanence, but capacity to impart
spiritual illumination.

3. The unmoving One, who without effort
possesses all that is movable and immovable, is
consciousness, naturally calm, like the sky.

4. How can He, the One and All-pervading,
who moves effortlessly all that is movable and immovable,
be differentiated! To me He is nondual.

5. I am verily supreme since I am the Absolute,
more essential than all essences,
since I am free from birth and death,
calm and undifferentiated.

6. Thus I, free from all components,
am worshipped by the gods, but
being full and perfect,
I do not recognize any distinctions such as gods and the like.

Free, etc.-not made up of parts; indivisible.
Worshipped, etc.-because the true Self is the highest Divinity.
Recognize, etc.-In the highest spiritual realization
no distinctions and differences are perceived.

7. Ignorance does not create any doubt. What shall I do, being endowed
with modifications of the mind?

They arise and dissolve like bubbles in water.

Ignorance, etc.-The man of the highest spiritual perception,
after realizing his Divine identity, may live on the relative plane
and thus appear enveloped by ignorance, but even then he is never
unaware of his Divinity.

What, etc.-Thought the man of highest spiritual perception appears to think,
will, etc., yet, as the pure witness,
he remains completely separate from mental activities.

8. Thus am I ever pervading all existence beginning with cosmic
intelligence-pervading soft, hard, sweet, and pungent substances.

9. As pungency, coldness, or softness is nondifferent from water,
so prakrti is nondifferent from purusa-thus it appears to me.

Prakrti-nature; relative existence.
Purusa-spirit, the Absolute.

10. The Lord of the universe is devoid of all names. He is subtler than
the subtlest, supreme, He is spotless,
beyond the senses, mind, and intellect.

Lord, etc.-the Self.

11. Where there is such a natural Being, how can there be “I”, how can
there be even “you”, how can there be the world?

Natural-existing in its natural (i.e., pure) state.

12. That which has been described as being like ether is indeed
Like ether. That is Consciousness-blameless, omniscient, and perfect.

13. It does not move about on the earth or dwell in fire. It is not
blown by the wind or covered by water.

14. Space is pervaded by It, but It is not pervaded by anything.
It is existing within and without. It is undivided and continuous.

15. One should successively take recourse to the objects of
concentration, as mentioned by the yogis,
in accordance with their subtlety, invisibility,
and attributelessness.

Take, etc.-In order to attain to the Absolute (or dissolution in the
Absolute, as is said in the next verse), one has to reach the state
of infinite and undifferentiated Consciousness by eliminating all mental
differentiation or movements.

The method of this elimination is to make consciousness dwell on one
object continuously by obstructing its restless tendency to dwell on
multifarious objects.

But the object of concentration has to be chosen carefully.

The beginner chooses a gross object.

When he has dwelt on it continuously for some time, his consciousness
becomes subtle and steady.

He then chooses a subtle object to concentrate on.

Gradually he reaches a high state of concentration, but some differentiations
in his consciousness still remain-there is the consciousness of himself as
the concentrator, of the object on which he is concentrating, and of the
process of concentration. Next even these differentiations vanish.

For the object of concentration dissolves, and there remains only the pure,
undifferentiated Consciousness, the Absolute.

16. When through constant practice one’s concentration becomes objectless,
then, being divested of merits and demerits, one attains the state of
complete dissolution in the Absolute through the dissolution of the object
of concentration, but not before then.

17. For the destruction of the terrible poisonous universe, which
produces the unconsciousness of delusion, there is but one infallible
remedy-the nectar of naturalness.

Unconsciousness, etc.-delusion which makes one unconscious of the Divine
Reality.
Naturalness-the state of pure Existence; Divine Identity.

18. That which has form is visible to the eye, while the formless is perceived
mentally. That (the Self), being beyond existence and non-existence,
is called intermediate.

Intermediate-neither material nor mental, i.e., beyond both.

19. The external existence is the universe, the inner existence is
called prakrti. One should try to know That which is more interior
than the inner existence, That which is like water within the kernel
of the coconut.

Prakrti-in its subtle aspects: cosmic intelligence, cosmic mind, etc.

20. Illusory knowledge relates to what is outside, correct knowledge to
what is inside. Try to know That which is more interior than the inside,
That which is like water within the kernel of the coconut.

21. There is only one very clear moon on the full moon night. One should
perceive That (the Self) like the moon seeing duality is perversion.

22. It is indeed in this way that intelligence becomes divided and ceases
to be all-comprehending. A giver attains to wisdom and is sung with
millions of names.

This, etc.-by seeing duality (also, of course, plurality).

Divided-perceiving many objects separated from one another, as in
ordinary experience. Intelligence should, if it is not clouded with
ignorance, perceive only unity-the whole of Reality-at once.

Such perception, according to Vedanta, is the only true perception of Reality.

Giver-maker of charity.

The second part of this verse, and, as a matter of fact, the whole verse,
is a little obscure. Our translation of the second part is literal.

The probable meaning is: When a person gives away all attachment thereby
attaining perfect renunciation, being free of all grasping he attains
the knowledge of the Self.

The Sanskrit data for the word “giver” also means teacher.

23. Whoever, whether he be ignorant or learned, attains to the full
awareness of Truth through the grace of a teacher’s wisdom, becomes
detached from the ocean of worldliness.

Ignorant-devoid of scholarship. (learned in the scriptures)

24. He who is free from attachment and hatred, devoted to the good of
all beings, fixed in knowledge and steady shall attain to the supreme state.

25. As the space within a pot dissolves in the universal space when the
pot is broken, so a yogi, in the absence of the body, dissolves into the
supreme Self, which is his true being.

26. It has been said that the destiny of those devoted to action is the
same as their thought at the end, but it has not been said that the destiny
of those established in yoga is the same as their thought at the end.

End-the dying moment.

The belief in India, clearly expressed in the Bagavad Gita, is that the
last thought in the mind of the dying person indicates the nature of his
future existence.

This is not true, however, of one who has attained to the knowledge of the
Self.

27. One may express the destiny of those devoted to action with the
organ of speech, but the destiny of the yogis can never be expressed,
because it is transcendental

28. Knowing this, one never says that the yogis have any particular
path. For them it is the giving up of all duality, The supreme
attainment comes of itself.

Particular, etc.-Departing souls reach their destined worlds following
either pitr-yana, the path of the fathers or deva-yana, the path of the
gods.

The yogi, after death, does not travel along any path having already
attained the Highest, which has nothing to do with any particular place
or time, he has no world to reach.

Supreme, etc.-The supreme Truth which the yogi attains after transcending

all duality is ever present, eternal, and absolute, so cannot be spoken of
in terms of relative existence or relative truth.

When the sense of duality is destroyed, this Truth at once reveals itself,
even as the sun is seen shining when clouds disperse.

29. The yogi, having died anywhere, in a holy place or in the house of
an untouchable, does not see the mother’s womb again-he is dissolved in
the supreme Brahman.

Untouchable-In India because of the cast system, there is a class of people
called untouchable because they are considered impure.

Does not, etc.-is not reborn.

30. He who has seen his true Self, which is innate, unborn, and
incomprehensible, does not, if anything desired happens to him,
become tainted. Being free from taint, he never performs any action.
The man of self-restraint or the ascetic, therefore, is never bound.

Desired, etc.-only apparently desired by him who possesses Self-knowledge.
When one has attained to the knowledge of the Self one may still continue to
live in the body and appear to be actively seeking desired objects.

This, however, is only in semblance.

Being free from the taint of ignorance, which makes the average man seek
desirable objects and avoid undesirable ones, he is really inactive.

31. He attains to the supreme Self, who is eternal, pure, fearless,
formless, and supportless, who is without body, without desire, beyond
the pairs of opposites, free from illusion and of undiminished power.

Pairs, etc.-such as heat and cold, pain and pleasure, ignorance and knowledge,
life and death, which are all relative.

32. He attains to the supreme, eternal Self, in whom exists no Veda, no
initiation, no tonsure, no teacher, no disciple, no perfection of symbolic
figures, no hand-posture or anything else.

Symbolic, etc.-In ritualistic worship geometrical figures drawn on metal,
stone, etc., are sometimes used as symbols of Divinity.

Hand-posture-called mudra, used as art of ritualistic worship.

33. He attains to the supreme, eternal Self, in whom is neither
sambhavi, nor sakti, nor anavi initiation;
neither a sphere, nor an image, nor a foot, nor anything else;
neither beginning, nor ending, nor a jar, etc.

Sambhavi, etc.-Tantrika texts speak of three kinds of initiation.

Sambhavi initiation, which is very rare, is that in which the teacher
by a mere word, look, touch, or by will imparts the highest knowledge
of God to the disciple instantly.

Sakti initiation is that in which the teacher instills into the disciple a

great spiritual power which will of itself, within a reasonable time, bring
about the disciple’s spiritual emancipation. The disciple does not have to
exert himself for this realization. Such initiation also is exceptional.

Anavi or mantri initiation is that in which the teacher, on an auspicious day,
instructs the disciple concerning the method of spiritual practice he should
follow, gives him a word or a phrase (called mantra) to repeat, and offers other
necessary instructions.

The disciple must practice according to these instructions
to gain spiritual knowledge.

Sphere-a round symbol made of stone, etc.

Foot- Sometimes either an image of a foot or a footprint is used
as a symbol of worship.

Beginning, etc.-ceremonial beginning and ending of worship.

Jar-Sometimes a jar filled with water is used as a symbol of the
all-pervading Divinity.

34. He attains to the supreme, eternal Self, from whose essence the
universe of movable and immovable objects is born, in whom it rests,
and into whom it dissolves, even as foam and bubbles are born of the
transformation of water.

35. He attains to the supreme, eternal Self, in whom is no closing of
nostril nor gazing nor posture, and in whom is neither knowledge nor
ignorance nor any nerve-current.

Closing, etc.-In the practice of pranayama or breath control,
each nostril in turn is closed with a finer in order to breathe
only with the other nostril.

Gazing-fixing the eyes on a certain point to induce concentration.

Posture-a particular way of sitting which allows the body to be most
comfortable and yet conduces to the practice of mental concentration.

Nerve-current-The reference is to the three nerves mentioned in Yoga
texts-ida, pingala and susumna along which thought-currents are made
to flow in order to realize higher states of consciousness.

36. He attains to the supreme, eternal Self, who is devoid of
manifoldness, oneness, many-and-oneness, and otherness;
who is devoid of minuteness, length, largeness, and nothingness;
who is devoid of knowledge, knowableness, and sameness.

37. He attains the supreme, eternal Self whether he has perfect
self-control or not, whether he has withdrawn his senses well or not,
whether he has gone beyond activity or is active.

Has, etc.-whether he appears to have self-control or not.

38. He attains the supreme, eternal Self who is not mind, intelligence, body,
senses, or egoism; who is neither the subtle elements nor the five gross
elements nor of the nature of space.

39. When injunctions cease and the yogi attains to the supreme Self,
his mind being void of differentiations, he has neither purity nor impurity;
his contemplation is without distinguishing attributes;
and even what is usually prohibited is permissible to him.

Injunctions-prescriptions given by the scriptures to a spiritual aspirant
in regard to what he should practice.

The yogi who has attained to the Highest is beyond the need of such
prescriptions.

Contemplation, etc.-The spiritual aspirant is prohibited from doing
certain things, just as he is enjoined to do other things;
but upon attaining the Highest he goes beyond all injunctions
and prohibitions.

Realizing himself as the Absolute, he may act in even an apparently
evil way, just as God does some apparently evil things in His creation.

40. Where mind and speech can utter nothing, how can there be
instruction by a teacher? To the teacher-ever united with Brahman
who has said these words, the homogeneous Truth shines out.
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SOURCE:
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