Avadhutagita | Avadhuta Gita | Авадхутта-Гита

[Sadhak]

Avadhutagita
This "song of an illumined one" is a short work by Mahatma Dattatreya (fourth century B.C.E.) About whom little else is known. It extols the way of life of the spiritual adept who has cast off all worldly concerns, who disregards all social conventions, and who lives toward self-realization only.

Цитаты из Авадхутты-Гиты (Песня извечно свободного), что я набрал выборочно. Просто гимн адвайты. Поделюсь сокровищем (статьи же, как я понял можно только теперь на английском присылать...):
Перевод с английского с использованием английских переводов с санскрита Свами Четанананды и Свами Ашокананды, с частичной сверкой с санскритским оригиналом: В.Вернигора, 2000 г.

Одной только милостью Бога мудрым даётся стремление постигнуть недвойственного Брахмана.
...поскольку Атман охвачен и пронизываем Самим Собой, как Я могу поклоняться этому Бесформенному, неделимому, неизменному Высшему Блаженству?
Вселенная, состоящая из пяти элементов (эфир, воздух, огонь, вода и земля), подобна воде в мираже.
Воистину один только Атман является всем, и в Нём нет ни разделения, ни неразделения.
Воистину ум подобен пространству; он кажется направленным во всех направлениях; он кажется превосходящим всё; он кажется всем. Но, в действительности, ум не существует.
Я неограничен и вне пределов пространства. Как Я могу видеть Моё собственное "Я" появляющимся или исчезающим?
В действительности не существуем ни Я, ни ты, ни этот мир. Один только Атман повсюду.
Для тебя нет ни рождения, ни смерти, у тебя нет памяти, для тебя не существует ни неволи, ни освобождения, ни хорошего, ни плохого. Почему ты рыдаешь, Мой дорогой? Имя и форма не относятся ни к тебе, ни ко Мне.
Когда пристрастия отвергнуты, тогда единство и разнообразие перестают существовать в уме.
И зачем стремиться к достижению самадхи, если все едины и свободны по самой своей природе?
И как же тогда тебе удаётся медитировать, не испытывая при этом никакого чувства стыда?
Как Я могу говорить об этом Высшем Блаженстве или поклоняться ему, если оно не ведомо Мне как объект знания? Ибо Я сам - то Высшее Блаженство, Наивысшая Реальность
Я не есмь эти космические принципы и законы. Я - та тождественная Реальность, которая лишена умозаключений и причинности, и свободна от подчинённости и мотивирования. Как Я могу знать Моё "Я"?
Осознай тот Абсолютный Брахман, который не является познаваемым, и который невозможно сделать познаваемым.
Некоторые предпочитают быть недуалистами, в то время как другие предпочитают быть дуалистами; но никто из них на самом деле не знает тождественного Брахмана, который лишён как двойственности, так и недвойственности.
O Мой дорогой, поскольку тьма и свет не могут оставаться вместе, то как же невежество и знание могут быть в Брахмане? Всё это та единая, безупречная, бесформенная Реальность.
Он за пределами восприятия или умозаключения. Почему же тогда ты раздумываешь над тем, блаженен ли Атман или лишён блаженства?
Атман не может быть очищен посредством практики шести ответвлений йоги, или посредством уничтожения ума, или посредством предписаний учителя. Атман - это Сама Реальность, и Это - Сама Чистота (Просветлённость).
Если ты никогда не связан и не свободен, то как тогда ты можешь думать о себе как об имеющем форму [когда ты связан] или как о бесформенном [когда ты освобождён]?
Я сказал тебе то, что является самой сутью: Ты - воистину Реальность, безграничная, как пространство.
Если нет ни достоинств, ни пороков, то как там может быть неволя или освобождение?
Невозможно достичь Брахмана посредством или повторения мантр, или декламацией Вед, или практикой тантрических обрядов.
В Брахмане нет ни истины, ни лжи.
Брахман не является ни сущностью, ни отсутствием сущности.
Йог достигает этого извечного Всевышнего Атмана, которого не могут показать ни Веды, ни посвящение, ни тонзура (пострижение), ни гуру, ни ученик, ни символические диаграммы, ни мудры (положения рук).
Йог достигает этого извечного Всевышнего Атмана, который находится за пределами как знания, так и невежества, и который невозможно узреть с помощью какой бы то ни было дисциплины, как, например, управление дыханием, фиксация пристального взгляда, практика асан или направление энергии через тонкие нервные каналы (то есть через иду, пингалу или сушумну).
Йог достигает этого извечного Всевышнего Атмана, который не является ни многим, ни единым, ни ими обоими, ни чем-либо другим. Он лишён незначительности, величавости, необъятности и пустоты. Его невозможно измерить, познать, оценить или сравнить с чем-либо.
Йог достигает этого извечного Всевышнего Атмана, будь он ограничивающим себя отшельником или нет, обладает ли он большими богатствами или нет, будь он деятельным или бездеятельным.
Когда йог достигает этого Всевышнего Атмана, он выходит за пределы предписаний и запретов, содержащихся в священных писаниях. В ничего не разделяющем уме такого йога нет никакого представления о чистоте или нечистоте, и в нём не может возникнуть никакая плохая мысль. Для него разрешено всё, что запрещено для других, потому что он - вне всяких правил.
Для Меня не существует ни майи, ни её отсутствия
Как Я могу говорить о том, двойственна или недвойственна природа Брахмана?
Знай, что все органы чувств и объекты чувств подобны проплывающим облакам в небе. Познай То Сияющее ни как связанное, ни как свободное.
Брахман - не познающий и не объект познания. Он за пределами как предположения, так и логического рассуждения. Его невозможно выразить речью или постигнуть умом или разумом. Как же тогда Я могу рассказать тебе о Брахмане - Высшей Реальности? Я есть непрерывное бытие-осознавание-блаженство, и Я безграничен как пространство.
Откуда может взяться четвёртое [трансцендентное] состояние, когда нет никаких трёх [бодрствование, сон со сновидениями и глубокий сон без сновидений]? Откуда может взяться разделение без тройственного деления времени? Всевышняя Реальность - место высшей умиротворённости.
Если Высшая Реальность только одна, и она абсолютно чистая, то как тогда может быть так много богов, начиная с Брахмы, или так много планов существования, таких как небеса или земля?
Нет ничего, что отличалось бы от тебя или не имело бы отличий от тебя. Почему же тогда, о бесстыдный ум, ты печалишься?
Почему ты плачешь, Мой друг? Для тебя нет ни старости, ни смерти; для тебя нет ни рождения, ни страдания. Почему ты плачешь, Мой друг? Ничто не меняется для тебя.
Рождение в этом мире ложных проявлений не относится ни к тебе, ни ко Мне. Бесстыдный ум породил идею о множественности. Ни для тебя, ни для Меня нет ни единства, ни разнообразия.
В твоём сердце нет никого, кто бы медитировал; и поэтому для тебя не может быть никакого самадхи. В твоём сердце нет никакой медитации, потому что нет такого места, где бы тебя не было. В твоём сердце нет никакого объекта медитации, поскольку там нет никаких объектов или времени.
Я поведал тебе квинтэссенцию Высшей Реальности. Нет ни тебя, ни Меня, ни величайшего, ни учителя, ни ученика. Высшая Реальность существует сама по себе.
Если Я, Всевышний, подобный пространству, существую только один, то как Я могу говорить, что Высшая Реальность блаженна по своей природе или нет? Как Я могу говорить, что Её можно постичь знанием или реализацией?
Ни пустота, ни её отсутствие не являются свойствами Моей природы. Ни чистота, ни загрязнение не являются свойствами Моей природы. Ни форма, ни отсутствие формы не являются свойствами Моей природы. Я - та Высшая Реальность, которая сияет благодаря Своей собственной природе.
Откажитесь полностью от этого мира, и затем откажитесь полностью даже от этого отречения. Избавьтесь от яда эгоистичной идеи отречённости или принятия этого мира. "Я" само по себе чисто, бессмертно, существует по Своей собственной природе и неизменно.
Не было такого, что Я, будучи невежественным, затем обрёл Знание, равно как и не было такого, что Знание стало Моей природой. Как Я могу говорить, что Я обладаю невежеством и знанием? По самой своей природе Я блаженен и свободен.
Как Я могу говорить о чём-то как о хорошем или как о плохом?
Нет ничего, что пронизывало бы Его, или было пронизываемо Им. Для Него нет никакого местопребывания, и при этом нельзя сказать, что Его где-то нет. Как Я могу описать Его как цельного или пустого?
Моё "Я" не постигает ничего, и оно - не объект постижения. Для него нет ни причин, ни последствий. Как Я могу говорить, что Оно постижимо или непостижимо?
Утверждения священных писаний, такие как "Ты еси То", доказывают тебе, что ты воистину есть То (Брахман), что ты лишён каких бы то ни было придатков и один и тот же во всём. Будучи тождественным всему, почему же ты печалишься?
В твоём всеобъемлющем "Я" нет ни низшего, ни высшего, ни внутреннего, ни наружного, в Нём нет даже понятия единства.
Оно не может быть постигнуто благодаря следованию предписанным правилам и ритуалам. Оно не может быть исследовано с помощью анализа причины и последствия. Тождественное всему, Оно не выразимо ни словами, ни словосочетаниями.
Оно - не объединение сознательного и подсознательного. Оно - не место встречи внутреннего и внешнего пространства. Оно - не точка слияния времени и безвременности
Оно - не пустота и не отсутствие пустоты. Оно - не чистое и не загрязнённое. Оно - не всё и не ничто.
В Нём нет ни существования, ни отсутствия существования, ни желания, ни отсутствия желания. Это наивысшее Сознание тождественно с освобождением.
Бессмысленно пытаться выделять различия в Брахмане, который за пределами мысли и постижения. Видеть разнообразие в единстве - явное невежество. Брахман - непрерывное и неразделяемое сознание.
В Брахмане отрицается существование времени, разделённости времени и его отсутствия.
Брахман - квинтэссенция всей сути, и Его природа [признаки], как утверждается, отделена от Него Самого. Любое действие в воспринимаемом явлении - нереально.
Священные писания различными способами утверждают, что эфир, земля и так далее подобны воде в мираже. Если Брахман - всеобъемлющий и всепронизывающий Абсолют, Высшее Блаженство (Шивам), то как тогда может быть сравниваемое или сравнение?
В Брахмане нет ни разделённости, ни неразделённости. Он свободен от деятельности и видоизменений. Если Он - единственное и всепронизывающее Высшее Блаженство, то как может иметь место поклонение и аскетизм?
В отношении Брахмана представления о различиях и сходстве, познающем и познаваемом не имеют никакого смысла. Если Он - единственное и всепронизывающее Высшее Блаженство, то как тогда может быть третье состояние [глубокий сон] или четвёртое [турия, трансцендентное]?
Ни выразимое, ни невыразимое не является Истиной. Ни познаваемое, ни непостижимое не является Истиной. Если Брахман - единственное и всепронизывающее Высшее Блаженство, то как тогда могут существовать объекты, чувства, ум и разум?
Если существование в Брахмане различных миров и богов - это просто воображение, если Он - единственное и всепронизывающее Высшее Блаженство, то что тогда считать достоинством, а что пороком?
В Нём нет никаких различий между Пурушей [Духом] и пракрити [материей], между причиной и следствием. Если Он - единственное и всепронизывающее Высшее Блаженство, то как тогда можно говорить о "Я" и "не-Я"?

[Пламен]

Chapter 1

1. Through the grace of God alone, the desire for nonduality
  arises in wise men to save them from great fear.

  Nonduality - monistic Consciousness, in which the knower, knowledge,
  and knowable - soul and God - become one; the highest realization
  of Divinity.

  Fear - The word "fear" includes also such states of mind as insecurity,
  despair, and grief, all of which arise from a consciousness of oneself as
  limited and separate from others and which therefore can be dispelled
  only by realizing oneself as the All.

2. How shall I salute the formless Being, indivisible, auspicious and
  immutable, who fills all this with His Self and also fills the self
  with His Self?

  Salute - No form of greeting or worship is possible where there is no
  consciousness of distinction.
       
  Fills, etc. - The reality and substance of the so-called individual self
  is the Divine Self.


3. The universe composed of the five elements is like water
  in a mirage. Oh, to whom shall I make obeisance -
  I who am one and taintless?

  Five elements- earth, water, fire, air, and ether.

  According to most philosophical systems of India, these combine
  to constitute the phenomenal universe and are derived from God
  associated with maya or ignorance.

  The terms are not to be taken literally.

  Taintless - untouched by the slightest ignorance
  and hence absolutely pure. The word is often
  applied to the Self and God.


4.  All is verily the absolute Self.
  Distinction and nondistinction do not exist.
  How can I say, "It exists; it does not exist"?
  I am filled with wonder!

  It - the universe.


5. The essence and the whole of Vedanta is this Knowledge,
  this supreme Knowledge:
  That I am by nature the formless, all-pervasive Self.


6. There is no doubt that I am that God who is the Self of all;
  Pure, indivisible, like the sky.
  Naturally stainless.


7. I indeed am immutable and infinite -
  of the form of pure Intelligence.
  I do not know how or in relation to whom
  joy and sorrow exist.


8. I have no mental activity, good of bad;
  I have no bodily function, good or bad;
  I have no verbal action, good or bad.
  I am the nectar of Knowledge -
  beyond the senses, pure.


9. The mind indeed is of the form of space.
  The mind indeed is omnifaced.
  The mind is the past.
  The mind is all.
  But in reality there is no mind.

  All - the phenomenal universe -
  including all time and space - cosmos.


  In reality - In the highest realization of the Spirit there is no mind.


10. I, the One only, am all this, beyond space and continuous.
  How can I see the Self as visible or hidden?

  Continuous - without the intervention of another substance;
  Therefore homogeneous and undifferentiated.

  Hidden - The question of the Self as being hidden or visible
  does not arise when one oneself is that Self.


11. Thus you are One. Why then do you not understand -
  that you are the unchangeable One, equally perceived in all?
  O mighty One, how can you, who are ever-shining, unrestricted,
  think of day and night?

  You - Dattatreya now addresses the disciple to whom he is imparting
  the highest truth.

  Night - There can be no perception of any time or condition in perfect
  Self-realization.


12. Know the Self always to be everywhere, one and unintercepted.
  I am the meditator and the highest object of meditation.
  Why do you divide the Indivisible?

  Unintercepted - See note on "Continuous," verse 10.

  Divide, etc. - Even the act of meditation is an expression of ignorance
  because it implies duality.


13. You are not born nor do you die.
  At no time do you have a body.
  The scripture declares in many different ways -
  the well-known dictum: "All is Brahman."


14. You are He who is exterior and interior.
  You are the auspicious One existing everywhere at all times.
  Why are you running hither and thither deluded, like an unclean spirit?


15. Union and separation exist in regard neither to you nor to me.
  There is no you, no me, nor is there this universe.
  All is verily the Self alone.


16. You do not belong to that which is composed of the five objects
  of sense, such as sound; nor does that belong to you.
  You indeed are the supreme Reality.
  Why then do you suffer?

  Five. - The world appearance is composed of the five objects of sense:
  sight, sound, touch, taste, and smell, and is not in reality connected
  with the Self.


17. For you there is no birth or death, for you there is no mind,
  for you there is no bondage or liberation, no good or evil.
  Why do you shed tears, my child?
  Neither you nor I have name and form.


18. Oh mind, why do you wander about deluded, like an unclean spirit?
  Behold the Self indivisible.
  Be happy through renunciation of attachment.


19. You verily are Truth, devoid of change, motionless, one,
  of the nature of freedom.
  You have neither attachment nor aversion .
  Why do you suffer, seeking the objects of desires?


20. All the scriptures say that the Truth is without attributes, pure,
  immutable, bodiless, and existing equally everywhere.
  Know me to be That.


21. Know that which has form to be false, that which is formless
  to be eternal.
  Through the instruction of this truth there is no longer rebirth
  into this world.

  No longer, etc. - Knowing oneself as eternal,
  one is not born into this world anymore, since incarnation is caused
  only by the soul's ignorance of its true nature.

  Yet let it be known that some return for compassion's sake while
  yet knowing the absolute.


22. Sages say that Reality is one only and the same.
  And through renunciation of attachment, the mind, which is one and many,
  ceases to exist.

  One and many - "one" in a high (but not the highest) state of illumination,
  "many" in the state of ignorance.


23. If it is of the nature of the not-Self,
how can there be Samahdi?
  If it is of the nature of the Self, how can there be Samahdi?
  If it is both "is" and "is not", how can there be Samahdi?
  If all is one and of the nature of freedom,
  how can there be Samahdi?

       It - inconscientousness or true realization.

  Samahdi - the absorption of the mind in the absolute Brahman,
  as a result of which the eternal Truth is realized.

  Dattatreya maintains that the practice of Samahdi has no justification.

  If the universe of our experience is the not-Self, then the true "I" is not
  in the state of Samahdi, for Truth is not there.

  If our experience is of the Self, then Samahdi is superfluous.

  How can The Self then be in Samahdi?

24. You are pure homogeneous Reality, disembodied, unborn,
  and immutable.

  Why do you think of yourself as "I know it here" or as "I do not know"?

  "I know it here", etc. - Our knowledge of our Self in this earthly state is
  incorrect. To maintain that we do not have any true knowledge of
  our Self here is also incorrect.


25. By such sentences as "That thou art," our own Self is affirmed.
  Of that which is untrue and composed of the five elements -
  the Sruti (scripture) says, "Not this, not this." (Neti Neti)

  That, etc. - the phenomenal existence as well as the unknowable.

  Five elements - earth, water, fire, air, and ether, of which, according
  to the Indian systems of philosophy the whole relative existence is
  constituted. See verse 3.

  Sruti - the Vedas, particularly the Upanishads, the original texts
  of the Vedanta philosophy.


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.


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.
Chapter 2


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.

[Пламен]

Avadhuta Gita
Chapter 2

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.
  Though according to Jnaneshwari (The Supreme Person verse 17.)   there are three kinds of Purusha, the Purusha refered to here   is the highest Purusha.  
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.

[Пламен]

Avadhuta Gita
Chapter 3

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.


See The Lord of Time

 
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.


See On Time

 
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.


See The Dream of Space

 
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.


See The Kathopanishad

 
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.


See Kathopanishad Part:1 ch:3

 
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.


See Jnaneshwari Ch: 15 Verse: 15

 
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 here-
the 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.

[Пламен]

Avadhuta Gita
Chapter 4

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.

[Пламен]

Avadhuta Gita
Chapter 5

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.
Why dost thou, who art the identity in all,
grieve in thy heart?

6. There is no pot, no individual body or individual.
There is no distinction of cause and effect.
Why dost thou, who art the identity in all,
grieve in thy heart?

7. There is only the state of freedom
which is the All and undifferentiated,
which is devoid of the distinction of short and long
of round and angular.
Why dost thou, who art the identity in all,
grieve in thy heart?

8. Here is the only One -
without void and absence of void,
without purity and impurity -
without the whole and the part.
Why dost thou, who art the identity in all,
grieve in thy heart?

9. There is no distinction -
of the different and the non-different.
There is no distinction of within and without -
or the junction of the two.
It is the same in all- devoid of friend and foe.
Why dost thou, who art the identity in all,
grieve in thy heart?

10. It is not of the nature of disciple or non-disciple;
nor is it the discernment of the difference
between the living and the non-living.
There is only the state of freedom -
The All - The undifferentiated.
Why dost thou, who art the identity in all,
grieve in thy heart?

11. It is without form and formlessness.
It is without difference and non-difference.
It is without manifestation and evolution.
Why dost thou, who art the identity in all,
grieve in thy heart?

12. There is no bondage -
due to fetters of good and evil qualities.
How shall I perform the actions related to death and life?
There is only the pure stainless Being -
the same in all..
Why dost thou, who art the identity in all,
grieve in thy heart?

13. Here is the Being devoid -
of existence and non-existence-
of desire and desirelessness.
Here is verily the highest consciousness -
identical with freedom.
Why dost thou, who art the identity in all,
grieve in thy heart?

14. Here is the truth undifferentiated by truths -
devoid of junction and disjunction.
Since it is the same in all and devoid of all -
Why dost thou, who art the identity in all,
grieve in thy heart?

15. Here is the Supreme -
devoid of association and disassociation -
unlike a house cottage or sheath.
Here is the Supreme, devoid of knowledge and ignorance.
Why dost thou, who art the identity in all,
grieve in thy heart?

16. Change and changelessness
the definable and the indefinable are untrue.
if the truth is in the Self alone -
Why dost thou, who art the identity in all,
grieve in thy heart?

17. Here verily is the conscious Being
who is completely the All.
Here is the conscious Being
who is the all-comprehensive and undivided.
Here is the conscious Being, alone and immutable.
Why dost thou, who art the identity in all,
grieve in thy heart?

18. It is ignorance to see difference in the undifferentiated.
Doubt in what is beyond doubt is ignorance.
If there is only the one undivided consciousness
then why dost thou, who art the identity in all,
grieve in thy heart?

19. There is no state of liberation -
no state of virtue, no state of vice.
There is no state of perfection
and no state of destitution.
Why dost thou, who art the identity in all,
grieve in thy heart?

20. If the homogenous Being is devoid of cause and effect -
division and subdivision, color and lack of color -
Why dost thou, who art the identity in all,
grieve in thy heart?

21. The self is here in the universal consciousness
which is the All and undivided.
It is here in the universal consciousness
which is absolute and immovable.
It is here in the universal consciousness
which is devoid of men and other beings.
Why dost thou, who art the identity in all,
grieve in thy heart?

22. The Self transcends all,
is indivisable and all-pervading.
It is free from stain of attachment,
immovable and all-pervading.
It is without day and night and all-pervading.
Why dost thou, who art the identity in all,
grieve in thy heart?

23. There is no coming of bondage
and freedom from bondage.
There is no coming of union and separation.
There is no coming of reasoning and disputation.
Why dost thou, who art the identity in all,
grieve in thy heart?

24. Here is negation of time, untime
and even the atom of fire -
but no negation of the absolute truth.
Why dost thou, who art the identity in all,
grieve in thy heart?

25. Here is the Self devoid of body and disembodiment.
Here is verily the supreme One -
devoid of dream and deep sleep.
Here is the supreme One devoid of name and injunctions.
Why dost thou, who art the identity in all,
grieve in thy heart?

26. Pure, vast and homogenous like the sky,
the Self is the same in all and devoid of all.
It is the homogenous Being divested of essence
and non-essence and change.
Why dost thou, who art the identity in all,
grieve in thy heart?

27. Here is the Self -
which is more than dispassionate to virtue and vice
to substance and nonsubstance -
to desire and desirelessness.
Why dost thou, who art the identity in all,
grieve in thy heart?

28. Here is the Self, the same in all -
which is without grief and greiflessness.
Here is the Supreme, without happiness and sorrow.
The Supreme Truth is devoid of teacher and disciple.
Why dost thou, who art the identity in all,
grieve in thy heart?

29. Verily there is no offshoot -
essence or absence of essence.
Neither is there movable nor immovable -
sameness nor variety.

The Self is devoid of reason and unreason.
Why dost thou, who art the identity in all,
grieve in thy heart?

30. Here is the essence -
the concentration of all essences -
which is said to be different -
from ones individual consciousness.

To be the instrument of perception of objects is unreal.
Why dost thou, who art the identity in all,
grieve in thy heart?

31. Since the Vedas have declared variously
that this universe made of ether and the like
is like a mirage, and since the Self is one -

indivisable - and the same in all,
Why dost thou, who art the identity in all,
grieve in thy heart?

32. Where one knows nothing,
there is verily no versification.
The Supreme and free One -
pure of thought, absorbed in the consciousness
of the homogenous being,
prattles about the truth.

[GK]

я ше могу написатьь книгу

[Sadhak]

Хотел обратить внимание, на буквально через строчку встречаемое утверждение:

Как Я могу видеть Моё собственное "Я" появляющимся или исчезающим? Как Я могу говорить об этом Высшем Блаженстве или поклоняться ему, если оно не ведомо Мне как объект знания. Как Я могу говорить о том, двойственна или недвойственна природа Брахмана? Брахман - не познающий и не объект познания. Моё "Я" не постигает ничего, и оно - не объект постижения.

Это к вопросу о чистом восприятии и йогическом познании свалакшаны, природы будды, дао и т.д. Мнение адвайты, как я это понял, однозначно...

[Sadhak]

Еще вот хотел обсудить статью Махараджа, по этой же теме. Есть места, которые я до конца не понимаю...

Проявленным или непрявленным является "Я" – вечная сущность, присутствующая на различных уровнях?
Этот вопрос в различных вариантах, разными словами, различными людьми неоднократно задавался Махараджу, но суть вопроса всегда была одна. Иногда более смелый посетитель мог поднять этот вопрос в самом начале беседы, если Махарадж заявлял (а делал он это часто), что его слушатели должны иметь в виду, что он говорит не как один индивидуум с другим, а он говорит как сознание с сознанием о природе сознания.
Согласно Махараджу, на уровне ума "я" может рассматриваться в трех аспектах: 1. Безличностном – Авьякта (непроявленное), Абсолютное "Я", находящееся вне пределов чувственного восприятия или переживания и неосознающее себя. 2. Сверхличностном – Вьякта (проявленное), являющееся отражением Абсолюта в сознании в форме "Я есть". 3. Личностном – Вьякти, представляющее собой единство физических и витальных процессов, психосоматический аппарат, в котором проявляется сознание.
Однако Махарадж считал обязательным часто повторять, что такое различие является чисто концептуальным и в действительности его не существует. На самом деле нет никакой разницы между светом и дневным светом. Вселенная наполнена светом, но он невидим до тех пор, пока не окажется отраженным от поверхности в виде дневного света; и этот дневной свет символизирует отдельного человека, обособленную индивидуальность (вьякти). Индивидуум в форме человеческого тела всегда является объектом; сознание же (как процесс наблюдения) – это субъект, и их отношение взаимозависимости (сознание не может возникнуть без механизма тела, а тело не может иметь чувствительность без сознания) является доказательством их основополагающей тождественности Абсолюту. Они оба являются одним и тем же сознанием: одно – в покое, другое – в движении, и при этом они осознают друг друга.

Вот здесь, не понял, как именно взаимозависимость сознания и тела, доказывает их тождественность Абсолюту, саму нить рассуждения... И особенно последнее предложение - "и при этом они осознают друг друга."... Как, чем? Ведь ниже, есть такая фраза:

Никакого "переживания" Абсолюта быть не может по той простой причине, что в Абсолюте, представляющем собой по сути чистую субъективность, не может быть ничего объективного.

Вся проявленная вселенная, как объясняет Махарадж, существует только в сознании. В концептуализированном виде весь процесс выглядит следующим образом: в Чистом Бытии возникает Сознание, без какой-либо особой причины или цели, просто потому, что такова его природа – подобно волнам на поверхности моря. В сознании и происходит возникновение и исчезновение мира; и каждый из нас имеет право сказать: все, что есть, – это я, все что есть, – мое; прежде всех начал и после всех завершений я пребываю здесь и наблюдаю все происходящее. "Я", "ты", "он" – лишь видимые проявления в сознании, в основе своей все это – Единое "Я".
Дело не в том, что мир не существует. Как видимое проявление в сознании, мир представляет собой тотальность известного в потенциале неизвестного. Можно сказать, что мир видится, но не существует. Продолжительность видимых проявлений, конечно, будет различна в зависимости от различных шкал времени. Кроме того, что мир исчезает в глубоком сне и вновь возникает в состоянии бодрствования, длительность его видимого проявления будет различна в зависимости от предначертанной продолжительности жизни живого существа – несколько часов для насекомого и эонов для триединства Брахмы, Вишну и Махешвары! Однако в конечном счете все, что является видимым проявлением в сознании, должно закончиться, и оно не может иметь какой-либо реальности.
То, как Махарадж излагает эти высшие знания, поистине изумляет широтой охвата различных аспектов, в то время как центральная тема продолжает оставаться прочно зафиксированной. Он говорит, что осознавание происходит из Абсолюта (Авьякта), пронизывает собой внутреннюю самость (вьякта). Внешняя самость (вьякти) – это та часть бытия живого существа, которую оно не осознает, поскольку, хотя оно может быть сознающим (ибо каждое живое существо обладает сознанием), оно может быть неосознающим. Другими словами, внешняя самость (вьякти) определяется физическим телом; внутренняя самость (вьякта) – сознанием, и лишь в Чистом Осознании может быть установлен контакт с Высшим (Авьякта).
Никакого "переживания" Абсолюта быть не может по той простой причине, что в Абсолюте, представляющем собой по сути чистую субъективность, не может быть ничего объективного. Именно внутреннее самоосознавание является той средой, в которой происходят все переживания. Абсолют обеспечивает потенциальность переживания, самость обеспечивает осуществление.
Контакт отдельного человека с осознаванием Абсолюта может произойти только тогда, когда ум, так сказать, соблюдает "пост", ибо в этом случае процесс концептуализации прекращается. Когда ум безмолвен, он отражает Реальность; когда ум абсолютно неподвижен, он растворяется, и остается только Реальность. Поэтому, снова и снова повторяет Махарадж, необходимо пребывать в единстве с сознанием. Когда ум пирует – Реальность исчезает; когда ум постится – Реальность проявляется.
Осознавание, как указывает Махарадж, находясь в контакте с объектом, физической формой, становится наблюдением. Когда же одновременно происходит и отождествление с объектом, такое состояние становится "человеком". В реальности есть только одно состояние; искаженное и запятнанное отождествлением, оно может называться человеком (Вьякти); окрашенное ощущением бытия, сознание становится "наблюдением"; когда же оно неокрашенное – это уже высшее или Абсолют.
Махарадж постоянно предупреждает нас о необходимости четко видеть различие (хотя и носящее концептуальный характер) между осознаванием Абсолюта и сознанием, в котором происходит видимое проявление вселенной. Одно является лишь отражением другого. Но отражение солнца в капле росы – это не солнце. При отсутствии объективизации (что происходит, например, в глубоком сне) видимой вселенной нет, но мы есть. И это так, потому что то, чем мы являемся, есть то, чем является видимая вселенная, то есть дуальными в присутствии, недуальными в отсутствии, несовместимо обособленными в концепции, но находящимися в нерушимом единстве при отсутствии концептуализации.

Есть забавные бумажные картинки, всматриваясь в которые предполагается увидеть то, что с первого взгляда не увидишь и со второго , но посидев несколько минут и расфокусирова взгляд, видишь трехмерное изображение, как в голограмме, поднимающееся над листом бумаги, чуть ли см на тридцать. После этого можно уже безбоязненно собрать взгляд " в кучу" и уже совершенно отчетливо и спокойно рассматривать, спрятанный доселе в хаосе линий, рисунок. Но стоит потерять внимание, перевести взгляд куда-то хоть на сек. и все мгновенно исчезает, надо опять несколько минут "ловить" это состояние. Вот очень похоже на "отстраненное равнодушие" к телу, уму, не требуещее формулирования-концептуализирования в обычном "грубом" виде, "вид сверху" - что возникает после использования ключа-концепции о полнейшей и совершенно одинаковой обусловленности как событий "внешнего мира"(проехал автобус, капля упала) и возникновения любой мысли или переживания (я же не вызывал специально именно эту мысль, нет никакого контроля над их приходом). То есть когда есть понимание действительной спонтанности мира, словно переворачивается восприятие - все то же самое, но и не так - наплевательское наблюдение, подобно схватыванию трехмерного рисунка на этих самых картинках... И то же самое, через минуту вваливаешься в обычное состояние "я". И ключик-концепция уже работает как-то криво, и так ковыряешь и эдак и все то же самое делаешь, а это переживание можешь уже долго не поймать... Начал с одного, как перечитал цитату, понесло в другое ...

[Xia_Ren]

Хотел обратить внимание, на буквально через строчку встречаемое утверждение:

Как Я могу видеть Моё собственное "Я" появляющимся или исчезающим? Как Я могу говорить об этом Высшем Блаженстве или поклоняться ему, если оно не ведомо Мне как объект знания. Как Я могу говорить о том, двойственна или недвойственна природа Брахмана? Брахман - не познающий и не объект познания. Моё "Я" не постигает ничего, и оно - не объект постижения.

Это к вопросу о чистом восприятии и йогическом познании свалакшаны, природы будды, дао и т.д. Мнение адвайты, как я это понял, однозначно...

Вот здесь Дхармакирти говорит в точности то же самое:
http://www.orientalia.org/sutra13107.html#13107

[Xia_Ren]

Sadhak wrote:

Индивидуум в форме человеческого тела всегда является объектом; сознание же (как процесс наблюдения) – это субъект, и их отношение взаимозависимости (сознание не может возникнуть без механизма тела, а тело не может иметь чувствительность без сознания) является доказательством их основополагающей тождественности Абсолюту. Они оба являются одним и тем же сознанием: одно – в покое, другое – в движении, и при этом они осознают друг друга.

Вот здесь, не понял, как именно взаимозависимость сознания и тела, доказывает их тождественность Абсолюту, саму нить рассуждения... И особенно последнее предложение - "и при этом они осознают друг друга."... Как, чем? Ведь ниже, есть такая фраза:

Никакого "переживания" Абсолюта быть не может по той простой причине, что в Абсолюте, представляющем собой по сути чистую субъективность, не может быть ничего объективного.

Я полагаю, имелось в виду, что коль скоро тело и сознание взаимосвязаны, то они есть части одного целого, которое и есть Абсолют. А что касается осознавания сознания телом, я полагаю, имеется в виду восприятие сознания телом. Ведь если сознанию хорошо, то и телу хорошо, если сознанию плохо, то и телу плохо. Это и означает, что тело «осознаёт» (воспринимает) сознание. Что же касается противоречия между верхним куском-цитатой и нижним, мне представляется, что все тексты Махараджи и его трактователей полны противоречиями. И это не криминал, потому что они и не задуманы как философско-логические тексты (типа текстов DDD), а скорее как тексты для медитации на них. И в этом, втором, смысле они очень хороши!

[Sadhak]

Может быть и так. Но я вот думаю, поскольку этот текст писался всегда спонтанно, без перечитывания-исправления, то это может быть не всегда удачное выражение содержания собственной интуитивной озаренности (неудачное в смысле, что труднее доходит смысл, что стоит за этими словами для ума ученика). К тому же, в подавляющем большинстве, принциально не делался упор на каком-либо священном писании, все только своими словами, без малейшей опоры на авторитетное свидетельство. А основатель этой линии адвайты - Р.Махарши, вообще не признавал логические или философские инструменты, в качестве средства достижения. Ищи свое "я" и не загоняйся, а потом посмотри, останутся ли  еще какие-либо вопросы... - но это с конечном итоге рекомендуется абсолютно всеми мастерами и все концепции, в конечном итоге, упираются в эту упайю...