The Avadhoota Gita-14
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 He attains the supreme, eternal Self whether he has perfect self-control or not, whether he has withdrawn his senses well or not, whether he has gone beyond activity or is active.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.
Om Namah Shivay
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