The Avadhoota Gita-16
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.
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.
Om Namah Shivay
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