The Avadhoota Gita
26. As the self is filled by the Self, so is all filled continuously by you.
There is no meditator or meditation.
Why does your mind meditate shamelessly?
Shamelessly – One should be ashamed to meditate,
because meditation pre-supposes a shameful forgetfulness of one’s true nature.
If one does not know The Self meditation is the way to realization.
After realization one will cease to meditate.
27. I do not know the Supreme; how shall I speak of Him?
I do not know the Supreme how shall I worship Him?
If I am the supreme One, who is the highest Truth, who is homogeneous Being and like unto space, how then shall I speak of Him and worship Him?
Know, etc. – Empirical knowledge belongs to a lower state in which the Supreme cannot be perceived; therefore one cannot speak of “knowing” the Supreme.
If I am the supreme, how can I see myself?
Can the eye see the eye?
28. The principle of ego is not the Truth, which is homogeneous,
which is free from the cause of superimposition and distinctions of
perceived and perceiver.
How can the ego be That which is aware of Itself?
29. There is no substance whatever which is by nature unlimited.
There is no substance whatever which is of the nature of Reality.
The very Self is the supreme Truth. There is neither injury nor non injury in It.
Substance – relative reality.
30. You are the homogeneous Reality;
you are pure, bodiless, birthless, and imperishable.
Why then do you have any delusion about the Self?
Again, why am I myself deluded?
31. When the pot is broken, the space within it is absorbed in the infinite space
and becomes undifferentiated.
When the mind becomes pure, I do not perceive any difference between the mind and the supreme Being.
32. There is no pot; there is no pot’s interior space.
Neither is there an individual soul nor the form of an individual soul.
Know the absolute Brahman, devoid of knowable and knower.
33. Know me to be that Self who is everything and everywhere
at all times, the one who is eternal, steady, the All, the nonexistent,
and the Existent.
Have no doubt.
Nonexistent – the phenomenal aspect of being, which has now disappeared.
34. There are no Vedas, no worlds, no gods, no sacrifices.
There is certainly no caste, no stage in life, no family, no birth.
There is neither the path of smoke nor the path of light.
There is only the highest Truth, the homogeneous Brahman.
Stage in life – any of the four stages into which life is divided
by the Hindus, namely, those of the student, the householder, the contemplative, and the mendicant.
The path of smoke, etc. – the two paths along which – according to Hinduism, souls travel to the invisible worlds after death.
35. If you are free of the pervaded and pervader, if you are one and fulfilled, how can you think of yourself as directly perceptible by the senses or beyond the range of the senses?
Free, etc. – one who has transcended the sense of distinction between forms (“pervaded”) and the Divine Substance (“pervader”).
Such a one, therefore, has constant, unobstructed consciousness of Divinity.
Such a one has the dual realization of form and formless.
Directly – that is to say, in the manner in which the unenlightened perceives by the sense.
In the highest state of realization, sense perception is no longer distinguishable from spiritual intuition.
36. Some seek nonduality, others duality.
They do not know the Truth, which is the same at all times and everywhere, which is devoid of both duality and nonduality.
37. How can they describe the Truth, which is beyond mind and words, which is devoid of white and other colours, of sound and other qualities?
38. When all these appear to you as false, when the body and so on appear to you like space, then you know Brahman truly, then for you there is no dual series.
Dual series – such as “I and Thou” (self and God), “I and it” (self and the world),
and so on. Also it means “Self and not-Self” and the series of their evolutes.
39. Even my natural self appears to me as non-distinct from the supreme Self; it appears to be one and like space.
How can there be meditator and meditation?
40. What I do, what I eat, what I sacrifice, what I give – all this is not mine in the least. I am pure, unborn, undecaying.
41. Know all this universe to be formless.
Know all this universe to be without change.
Know all this universe to be of purified body.
Know all this universe to be of the nature of the Absolute.
Of purified body – That is to say, the material substance of which the universe appears to be constituted is really nothing but pure Spirit/Consciousness.
42. You are verily the Truth.
There is no doubt about it – otherwise, what do I know?
Why do you consider the Self, which is perceptible to Itself, as imperceptible?
Otherwise – If one does not perceive every being as The Self, one is still ignorant.
43. My child, how can there be illusion and non illusion, shadow and lack of shadow?
All this is one Truth, all this is of the nature of space and without taint.
44. I am free in the beginning, in the middle, and in the end.
I am never bound. This is my sure knowledge – that I am naturally spotless and pure.
45. The whole universe, beginning with the principle of cosmic intelligence, is not in the least manifest to me.
All is indeed Brahman alone.
How can there be any existence in cast or stage of life for me?
46. I know that all, in every way, is the one indivisible “I” which is self-sustained and full, while the five elements, beginning with ether, are empty.
47. The Self is neither eunuch, man, nor woman: it is neither idea nor imagination.
How can you think the Self to be full of joy or joyless?
Full of joy – Here “joy” is used in the sense of relative joy as perceived by the senses and the mind.
Joyless – Here the reference is to transcendental Joy.
48. The Self certainly does not become pure through the practice
of six-limbed yoga.
It certainly is not purified by the destruction of the mind.
It certainly is not made pure by the instructions of the teacher.
It is Itself the Truth.
It is Itself the illumined One.
Six-limbed – consisting of six parts or steps, namely, posture, control of the vital force, self- withdrawal, concentration, meditation, and Samahdi.
49. There is no body made up of five elements; nor is there anyone who is disembodied.
All is verily the Self alone.
How can there be the three states and the fourth?
Five elements – See verses 3 and 25.
Anyone, etc. – When the pure Self is spoken of as disembodied, the idea of body is associated with It, though negatively.
All such qualifications of the Self (or Soul) are denied in this as well as in other verses.
Three states, etc. – the waking state, the dream state, and the deep sleep state: the ordinary conditions of individuals when they are ignorant of their true nature, which is usually called the fourth or transcendental state.
To name the transcendental state as the fourth is itself an error, as such a designation, which makes it a correlative of the other three states, is inapplicable to the absolute Self.
50. I am not bound, I am not, indeed, liberated – I am not different from Brahman.
Neither doer nor enjoyer – I am devoid of the distinctions of the pervaded
and the pervader.
Liberated – The Self cannot be “liberated”, since it was never bound.
Pervaded, etc. – The Sanskrit words for pervaded and pervader are vyapya and vyapaka, meaning the particular and the universal.
The particular is pervaded by or constituted of the universal.
The Self can be neither particular nor universal, as both these designations imply distinction, division, and limitation.