Login Password Subscribe for free. T he Avadhut lives alone in an empty hut; With a pure, even mind, he is always content. He moves about, naked and free, Aware that all this is only the Self. Where neither the third state deep sleep nor the fourth state samadhi exists, Where everything is experienced as the Self alone, Where neither righteousness nor unrighteousness exists, Could bondage or liberation be living there? In that state samadhi where one knows nothing at all, This versified knowledge doesn't even exist.
|Published (Last):||14 May 2007|
|PDF File Size:||2.71 Mb|
|ePub File Size:||14.70 Mb|
|Price:||Free* [*Free Regsitration Required]|
Login Password Subscribe for free. T he Avadhut lives alone in an empty hut; With a pure, even mind, he is always content. He moves about, naked and free, Aware that all this is only the Self.
Where neither the third state deep sleep nor the fourth state samadhi exists, Where everything is experienced as the Self alone, Where neither righteousness nor unrighteousness exists, Could bondage or liberation be living there? In that state samadhi where one knows nothing at all, This versified knowledge doesn't even exist. So, now, while I'm in the state of samarasa, I, the Avadhut, have spoken of the Truth. T here is no action, Either present, future, or past, Which has been performed or enjoyed by me.
This I know, without any doubt. A ll duties, wealth, enjoyments, liberation, All people and objects in the world as well; Everything, in the eyes of a yogi, Is like the [illusory] water in a desert mirage.
T he world of form and the formless Void: Neither of these exists independently. In the One, there is neither separation nor union; Truly, there is nothing but Shiva alone. T he universe is the 'shining forth' of the One, There is no split, or division, or separate "aspects.
The idea of "Maya" is itself the great delusion; Duality and non-duality are merely concepts of the mind. Y ou do not possess intelligence, nor do you possess ignorance; Nor do you possess a mixture of these two. You are, yourself, Intelligence- An Intelligence that never ceases, never strays. I have neither Guru nor initiation; I have no discipline, and no duty to perform.
Understand that I'm the formless sky; I'm the self-existent Purity. You are the one Purity! You have no body. You are not the mind; you're the supreme Reality. Why do you weep, 0 mind? Why do you cry? Take the attitude: "I am the Self! I know the nature of the one supreme Being; Like space, It extends everywhere.
And all the forms that appear within It Are like the [illusory] water of a desert mirage. I f I've never been bound, I can never be liberated.
How could you think that the Self Is restricted to formlessness or imprisoned by form. I t's neither neuter, nor masculine, nor feminine. It possesses neither intellect nor the power of thought.
How, then, can you imagine that the Self Is either blissful or not blissful? The practice of yoga will not lead you to purity; Silencing the mind will not lead you to purity; The Guru's instructions will not lead you to purity.
That purity is your Essence; It's your very own Consciousness. Neither the gross body, consisting of five elements, Nor the subtle body, exists; Everything is the Self alone. How, then, could the fourth state samadhi or the other three states waking, dreaming, deep sleep exist? I am not bound, nor am I liberated; I'm Brahman, and nothing else. I'm not the doer, nor am I the enjoyer; I do not pervade anything, nor am I pervaded.
T o me, neither the elemental particles Nor the entire universe exists; Brahman alone is everything. Where, then, are the castes or the stages of life? I always recognize everything As the one indivisible Reality. That undivided One constitutes the world, The Void, all space, and the five elements.
Y ou are the ultimate Reality; have no doubt about this. The Self is not something to be known by the mind; The Self is the very one who knows. How, then, could you think to know the Self? K now that the whole of the universe is without any form. Know that the whole of the universe is forever unchanging. Know that the whole of the universe is unstained by its contents.
Know that the whole of the universe is of the nature of God. How, then, could the subject and object of meditation be two? W hen you know all this universe of forms To be as vacant as the sky, Then you'll know Brahman; Duality will forever cease to be. T here are no divine scriptures, no world, no imperative religious practices; There are no gods, no classes or races of men, No stages of life, no superior or inferior; There's nothing but Brahman, the supreme Reality.
E verywhere, always, and in everything, Know this: the Self alone exists. Everything, both the Void and the manifested world, Is nothing but my Self; of this I am certain.
W hen ajar is broken, the space that was inside Merges into the space outside. In the same way, my mind has merged in God; To me, there appears no duality. I do not know Shiva; how can I speak of Him?
I do not know Shiva; how can I worship Him? I , myself, am Shiva, the primal Essence of everything; My nature, like the sky, remains ever the same. I am the Essence, the all-pervading Essence; I have no form of -my own. I'm beyond the division of subject and object; How could I possibly be an object to myself? There's no such thing as an infinite form; The infinite Reality has no form of Its own. The one Self, the supreme Reality, Neither creates, nor sustains, nor destroys anything.
T he Self is the identity of everyone; You are everything, the unbroken Whole. The thinker and the thought do not even exist! I f you see the world as unreal, can that be the experience of Unity?
If you see it as real, can that be the experience of Unity? If it's seen as both real and unreal, can that be the experience of Unity? To see everything as the One is the true state of Freedom. A ll the scriptures unanimously declare That 'the pure, formless, undifferentiated Reality Is the Essence of all forms.
There is absolutely no doubt about this. All forms, understand, are only temporary manifestations; The formless Essence eternally exists. Once this truth is realized, There's no more necessity to be reborn. Y ou can't be heard, or smelled, or tasted; You can't be seen, or sensed by touch. Truly, you're the ultimate Reality; Why, then, should you be troubled so? Neither birth, nor death, nor the active mind, Nor bondage, nor liberation, affects you at all. Why then, my dear, do you grieve in this way?
You and I have no name or form. Why do you run about like a frightened ghost? Become aware of the indivisible Self. Be rid of attachment; be happy and free! Truly, you're the unchanging Essence of everything!
You're the unmoving Unity; you're boundless Freedom. You have neither attachment nor aversion; Why, then, do you worry and succumb to desire? T here's no such thing as union or separation For me or for you. There -is no me, no you, no manifold world; All is the Self, and the Self alone.
Y ou, also, are the One! Why don't you understand? You're the unchanging Self, the same within everyone. You're truly illimitable; you'. For you, how can there be any distinction between the day and the night? Understand that the Self is continuous Being, The One within all, without any division. The "I" is both the subject and the supreme object of meditation; How can you see two in That which is one?
Neither birth -nor death pertain to you; You have never been a body. It is well known that "All is Brahman"; The scriptures have stated this in various ways.
It is regarded as one of the greatest treatise on Advaita Vedanta and some scholars date it as far back as B. The word "avadhut" refers to one who has renounced all worldly attachments and connections and lives in a state beyond body consciousness. He has shaken off all cares and concerns, possessions and positions, along with all concepts and labels that interfere with his direct perception of Reality. He holds out no compromise with illusion, he offers no foothold on separation, he allows no semblance of duality at all to creep into his direct perception. He does not identify with his mind or body or "names and forms" and does not recognise a distinction between himself and the world around him. According to Dattatreya, an avadhut need not have any particular appearance, lifestyle, religion or social role. He may walk about naked or be dressed as a prince.