The Avadhoota Gita
51. As water, when water has been poured into water, has
no distinctions, so purusa and prakrti appear nondifferent to me.
Purusa, etc. – Purusa: Soul. Prakrti: Cosmos. Ordinarily considered
to be opposite principles, conscious and unconscious,
they are here recognized as identical in the highest spiritual experience.
52. If indeed you are never bound or liberated,
how then can you think yourself with form or as formless?
With form, etc. – The Self, of course, is without form,
but saying so implies recognition of form;
therefore even the idea of the formlessness
of the Self is repudiated.
53. I know your supreme Form to be directly perceivable, like the sky.
I know your lower form to be as water in a mirage.
Like the sky – without division or distinction, with-out change.
Lower, etc. – apparent form
54. I have neither teacher nor instruction, limiting adjunct nor activity.
Know that I am by nature pure, homogenous, bodiless, like the sky.
Limiting, etc. – any qualification.
55. You are pure, you are without a body,
your mind is not higher than the highest.
You need not be ashamed to say,
” I am the Self, the supreme Truth.”
Mind, etc. – The mind is not the Self.
56. Why are you weeping, O mind?
Do you the Self, be the Self by means of the Self.
Drink, my child, the supreme nectar of Nonduality,
transcending all divisions.
Means, etc. – One cannot attain to Self – knowledge
except through the Self itself.
How can the mind, which is not- Self, reveal the Self?
57. There is neither knowledge nor ignorance
nor knowledge combined with ignorance.
He who has always such knowledge is himself Knowledge.
It is never otherwise.
Knowledge – The Absolute is spoken of as Existence,
Knowledge, and Bliss.
58. There is no need of knowledge, reasoning, time, space,
instruction from a teacher, or attainment of Samahdi.
I am naturally the perfect Consciousness, the Real, like the sky,
Spontaneous and steady.
Samahdi – See verse 23. Dattatreya maintains
that the practice of Samahdi is not necessary
because, according to him, the Self has never been bound
and hence does not require to practice anything
to gain knowledge of Itself.
The Self, which is Consciousness Itself,
can never lose consciousness of Its true nature
and therefore Samahdi is superfluous.
59. I was not born nor have I death. I have no action, good or evil.
I am Brahman, stainless, without qualities.
How can there be bondage or liberation for me?
60. If God pervades all, if God is immovable, full, undivided,
then I see no division.
How can He have exterior or interior?
How, etc. – Exterior or interior cannot be spoken of
He is indivisible and infinite.
61. The whole universe shines undivided and unbroken.
Oh, the maya, the great delusion – the imagination
of duality and nonduality!
Maya – ignorance.
62. Always “not this, not this” to both the formless and the formed.
Only the Absolute exists, transcending difference and non difference.
“Not this”, etc. – No formed or formless object can be considered
to be the ultimate Reality.
63. You have no mother, no father, no wife, no son, no relative, no friend.
You have no likes or dislikes.
Why is this anguish in your mind?
64. O mind, for you there is no day or night, rising or setting.
How can the wise imagine an embodied state for the bodiless?
65. The Self is neither divided nor undivided –
nor has It sadness, happiness, and the like,
nor is It all or less than all.
Know the Self to be immutable.
66. I am not the doer or enjoyer.
Work have I none, now or formerly.
I have no body nor am I bodiless.
How can I have or not have a sense of “my-ness”?
67. I have no fault such as passion and the like –
nor have I any sorrow arising from the body.
Know me to be the one Self, vast and like the sky.
68. Friend mind, of what use is much vain talk?
Friend mind, all this is mere conjecture.
I have told you that which is the essence:
You indeed are the Truth, like the sky.
All, etc. – Words and ideas, being finite and related to finite objects,
can never reveal Truth completely.
69. In whatever place yogis die, in whatever state,
there they dissolve, as the space of a jar dissolves into the sky.
Dissolve, etc. – become identified with the Self.
70. Giving up the body in a holy place or in the house of a candala,
the yogi, even if he has lost consciousness, becomes identified
with the Absolute as soon as he is free of the body.
Candala – one belonging to the lowest stratum –
considered unclean and impure – of Hindu society.
Lost, etc. – that is to say, apparently so.
The inward awareness of the yogi can never be clouded.
71. The yogis consider duty in life, pursuit of wealth, enjoyment of love,
liberation, and everything movable or immovable such as man and so on
to be a mirage.
72. This is my certain perception:
I neither perform nor enjoy past action, future action,
or present action.
73. The avadhuta alone, pure in evenness of feeling,
abides happy in an empty dwelling place.
Having renounced all, he moves about naked.
He perceives the Absolute, the All, within himself.
Avadhuta – a liberated soul, one who has “passed away from”
or “shaken off” all worldly attachments and cares,
and has realized his identity with God.
74. Where there are neither the three states of consciousness
nor the fourth, there one attains the Absolute in the Self.
How is it possible to be bound or free –
where there is neither virtue nor vice?
75. The avadhuta never knows any mantra in Vedic metre nor any tantra.
This is the supreme utterance of the avadhuta, purified by meditation
and merged in the sameness of infinite Being.
Mantra – a hymn or a sacred prayer.
Tantra – system of rites and ceremonies.
This – the truth as enunciated in the whole discourse.
76. There exists neither complete void nor voidlessness,
neither truth nor untruths of the scriptures,
has uttered this spontaneously from his own nature.
Truth – Complete Truth does not exist in the plane of relative existence.