A yogi has no particular path;
He simply renounces imagining things.
His mind then ceases of its own accord,
And the perfect state just naturally occurs.
He simply renounces imagining things.
His mind then ceases of its own accord,
And the perfect state just naturally occurs.
There is but one antidote
to the poison of
highly dangerous passions,
which beget infatuation, and
that is to return to the Self.
Self is unapproachable
by the emotions,
is ever formless and
independent.
Hidden in the realm of
eternal consciousness
lies the world's cause.
Within this cause
is Reality.
The husk of a coconut
is the world,
the pulp is the cause, and
the sweet cool water
encased in the pulp is Reality.
Like the full moon is the Self.
See It in all.
Duality is the product of
defective vision.
As there is only one moon
so there is only one Self in all.
to the poison of
highly dangerous passions,
which beget infatuation, and
that is to return to the Self.
Self is unapproachable
by the emotions,
is ever formless and
independent.
Hidden in the realm of
eternal consciousness
lies the world's cause.
Within this cause
is Reality.
The husk of a coconut
is the world,
the pulp is the cause, and
the sweet cool water
encased in the pulp is Reality.
Like the full moon is the Self.
See It in all.
Duality is the product of
defective vision.
As there is only one moon
so there is only one Self in all.
Duality and non-duality are merely concepts of the mind.
Non-duality is taught by some;
Some others teach duality.
They don’t understand that the all-pervading Reality
Is beyond both duality and non-duality.
There is no color or sound to the one Reality;
It has no qualities at all.
How can one even think or speak of That
Which is far beyond both mind and speech?
When you know all this universe of forms
To be as vacant as the sky,
Then you’ll know Brahman;
Duality will forevermore cease to be.
To some, the Self appears as other;
To me, the Self is I.
Like undivided space, One alone exists.
How, then, could the subject and object of meditation be two?
Nothing of what I do or eat,
Or give or take, Exists for me;
I’m Purity itself, beyond birth and death.
Know 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.
You are the ultimate Reality; have no doubt.
The Self is not something known by the mind;
The Self is the very one who knows!
How, then, could you think to know the Self?
Maya? Maya? How could that be?
A shadow? A shadow? It doesn’t exist.
The Reality is One; it’s everything.
It’s all-pervasive; nothing else exists.
I have no beginning, middle, or end;
I have never been, nor will ever be, bound.
My nature is stainless;
I’m Purity itself. This I know as a certainty.
Avadhuta Gita - Shlokas 36-44
Non-duality is taught by some;
Some others teach duality.
They don’t understand that the all-pervading Reality
Is beyond both duality and non-duality.
There is no color or sound to the one Reality;
It has no qualities at all.
How can one even think or speak of That
Which is far beyond both mind and speech?
When you know all this universe of forms
To be as vacant as the sky,
Then you’ll know Brahman;
Duality will forevermore cease to be.
To some, the Self appears as other;
To me, the Self is I.
Like undivided space, One alone exists.
How, then, could the subject and object of meditation be two?
Nothing of what I do or eat,
Or give or take, Exists for me;
I’m Purity itself, beyond birth and death.
Know 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.
You are the ultimate Reality; have no doubt.
The Self is not something known by the mind;
The Self is the very one who knows!
How, then, could you think to know the Self?
Maya? Maya? How could that be?
A shadow? A shadow? It doesn’t exist.
The Reality is One; it’s everything.
It’s all-pervasive; nothing else exists.
I have no beginning, middle, or end;
I have never been, nor will ever be, bound.
My nature is stainless;
I’m Purity itself. This I know as a certainty.
Avadhuta Gita - Shlokas 36-44
You are That which is both inside and out;
You're Shiva; you're everything everywhere.
Why, then, are you so deluded?
Why do you run about like a frightened ghost?
Prathamodhyayah
Chapter 1, Verse 14
You're Shiva; you're everything everywhere.
Why, then, are you so deluded?
Why do you run about like a frightened ghost?
Prathamodhyayah
Chapter 1, Verse 14
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.
Prathamodhyayah
Chapter 1, Verse 13
You have never been a body.
It is well known that "All is Brahman";
The scriptures have stated this in various ways.
Prathamodhyayah
Chapter 1, Verse 13
Understand that the Self is the 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?
Prathamodhyayah
Chapter 1, Verse 12
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?
Prathamodhyayah
Chapter 1, Verse 12
You, also, are the One! Why don't you understand?
You're the unchanging Self, the same within everyone.
You're truly illimitable; you're the all-pervading Light.
For you, how can there be any distinction between the day and the night.
Prathamodhyayah
Chapter 1, Verse11
You're the unchanging Self, the same within everyone.
You're truly illimitable; you're the all-pervading Light.
For you, how can there be any distinction between the day and the night.
Prathamodhyayah
Chapter 1, Verse11
I'm One; I'm all of this!
Yet I'm undifferentiated, beyond all forms.
How, then, do I regard the Self?
As both the Unmanifest and the manifest world.
Prathamodhyayah
Chapter 1, Verse 10
Yet I'm undifferentiated, beyond all forms.
How, then, do I regard the Self?
As both the Unmanifest and the manifest world.
Prathamodhyayah
Chapter 1, Verse 10
The mind is formless like the sky,
Yet it wears a million faces.
It appears as images from the past, or as worldly forms;
But it is not the supreme Self.
Prathamodhyayah
Chapter 1, Verse 9
Yet it wears a million faces.
It appears as images from the past, or as worldly forms;
But it is not the supreme Self.
Prathamodhyayah
Chapter 1, Verse 9
I have no mental karma, either good or bad;
I have no physical karma, either good or bad.
I have no verbal karma, either good or bad.
I'm beyond the senses; I'm the pure nectar of
the knowledge of the Self.
Prathamodhyayah
Chapter 1, Verse 8
I have no physical karma, either good or bad.
I have no verbal karma, either good or bad.
I'm beyond the senses; I'm the pure nectar of
the knowledge of the Self.
Prathamodhyayah
Chapter 1, Verse 8
I'm the infinite and immutable One;
I'm pure Consciousness, without any form.
I don't know how, or to whom,
Joy and sorrow appear in this world.
Prathamodhyayah
Chapter 1, Verse 7
I'm pure Consciousness, without any form.
I don't know how, or to whom,
Joy and sorrow appear in this world.
Prathamodhyayah
Chapter 1, Verse 7
The one God who shines within everything,
Who is formless like the cloudless sky,
Is the pure, stainless, Self of all.
Without any doubt, that is who I am.
Prathamodhyayah
Chapter 1, Verse 6
Who is formless like the cloudless sky,
Is the pure, stainless, Self of all.
Without any doubt, that is who I am.
Prathamodhyayah
Chapter 1, Verse 6
What, then, is the heart of the highest truth,
The core of knowledge, the wisdom supreme?
It is, "I am the Self, the formless One;
By my very nature, I am pervading all."
Prathamodhyayah
Chapter 1, Verse 5
The core of knowledge, the wisdom supreme?
It is, "I am the Self, the formless One;
By my very nature, I am pervading all."
Prathamodhyayah
Chapter 1, Verse 5
Truly, all this universe is only my Self;
It is neither divided nor undivided.
How can I even assert that it exists?
I can only view it with wonder and awe!
Prathamodhyayah
Chapter 1, Verse 4
It is neither divided nor undivided.
How can I even assert that it exists?
I can only view it with wonder and awe!
Prathamodhyayah
Chapter 1, Verse 4
The five subtle elements that combine to compose this world
Are as illusory as the water in a desert mirage;
To whom, then, shall I bow my head?
I, myself, am the stainless One!
Prathamodhyayah
Chapter 1, Verse 3
Are as illusory as the water in a desert mirage;
To whom, then, shall I bow my head?
I, myself, am the stainless One!
Prathamodhyayah
Chapter 1, Verse 3
All that exists in this world of forms
Is nothing but the Self, and the Self alone.
How, then, shall the Infinite worship Itself?
Shiva is one undivided Whole!
Prathamodhyayah
Chapter 1, Verse 2
Is nothing but the Self, and the Self alone.
How, then, shall the Infinite worship Itself?
Shiva is one undivided Whole!
Prathamodhyayah
Chapter 1, Verse 2
Truly, it is by the grace of God
That the knowledge of Unity arises within.
Then a man is released at last
From the great fear of life and death.
Prathamodhyayah
Chapter 1, Verse 1
That the knowledge of Unity arises within.
Then a man is released at last
From the great fear of life and death.
Prathamodhyayah
Chapter 1, Verse 1
In that state 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 supreme Absolute.
Saptamo adhyayah
Chapter 7, Verse 15
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Saptamo adhyayah
Chapter 7, Verse 15
We're completely oblivious to everything -
From the performance of duties to the attainment of liberation.
How, then, could those who profess wisdom imagine
That we possess either attachment or non-attachment?
Saptamo adhyayah
Chapter 7, Verse 14
From the performance of duties to the attainment of liberation.
How, then, could those who profess wisdom imagine
That we possess either attachment or non-attachment?
Saptamo adhyayah
Chapter 7, Verse 14
All this [world] is conjured by magic;
It's only the water of a desert mirage.
Beyond all differences, beyond all forms,
Truly, there is only Shiva alone.
Saptamo adhyayah
Chapter 7, Verse 13
It's only the water of a desert mirage.
Beyond all differences, beyond all forms,
Truly, there is only Shiva alone.
Saptamo adhyayah
Chapter 7, Verse 13
Continuously united with, yet free from, everything,
The liberated are beyond all manifestation (tattvas).
Indeed, how could there be any birth or death here?
How can one here meditate on either forms or formlessness?
Saptamo adhyayah
Chapter 7, Verse 12
The liberated are beyond all manifestation (tattvas).
Indeed, how could there be any birth or death here?
How can one here meditate on either forms or formlessness?
Saptamo adhyayah
Chapter 7, Verse 12
The Destroyer is beyond destruction and non-destruction;
The Sustainer is beyond sustaining and non-sustaining.
Indeed, how could substance or the dissolution of substance exist here?
The Reality is unchanging, like the formless sky.
Saptamo adhyayah
Chapter 7, Verse 11
The Sustainer is beyond sustaining and non-sustaining.
Indeed, how could substance or the dissolution of substance exist here?
The Reality is unchanging, like the formless sky.
Saptamo adhyayah
Chapter 7, Verse 11
How does one who is continuously bound here by knowledge and ignorance
Become free of both duality and non-duality?
How does a yogi here become natural and desireless?
By becoming aware that he's the stainless Purity,
the enjoyer of unchanging bliss.
Saptamo adhyayah
Chapter 7, Verse 10
Become free of both duality and non-duality?
How does a yogi here become natural and desireless?
By becoming aware that he's the stainless Purity,
the enjoyer of unchanging bliss.
Saptamo adhyayah
Chapter 7, Verse 10
As a yogi, he is beyond union and separation;
As a bhogi (enjoyer), he is beyond enjoyment and non-enjoyment.
Thus, he wanders leisurely, leisurely,
While in his mind arises the natural bliss of the Self.
Saptamo adhyayah
Chapter 7, Verse 9
As a bhogi (enjoyer), he is beyond enjoyment and non-enjoyment.
Thus, he wanders leisurely, leisurely,
While in his mind arises the natural bliss of the Self.
Saptamo adhyayah
Chapter 7, Verse 9
Only the stainless, all inclusive Reality exists;
It is a clear, pure, and continuous Sky.
Here, how could association or dissociation occur?
In the one Reality, how could there be any relationship
or severance of relationship?
Saptamo adhyayah
Chapter 7, Verse 8
It is a clear, pure, and continuous Sky.
Here, how could association or dissociation occur?
In the one Reality, how could there be any relationship
or severance of relationship?
Saptamo adhyayah
Chapter 7, Verse 8
There is but one Reality: the undifferentiated All.
How, then, could there be union, separation, or pride of attainment here?
He is the Supreme, the undifferentiated All;
Here, how could there be any substance or non-substance?
Saptamo adhyayah
Chapter 7, Verse 7
How, then, could there be union, separation, or pride of attainment here?
He is the Supreme, the undifferentiated All;
Here, how could there be any substance or non-substance?
Saptamo adhyayah
Chapter 7, Verse 7
Beings
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