The Avadhoota Gita-4
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, body less, 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 Samadhi? If it is of the nature of the Self, how can there be Samadhi? If it is both "is" and "is not", how can there be Samadhi? If all is one and of the nature of freedom, how can there be Samadhi?
It - inconscientiousness or true realization. Samadhi - 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 Samadhi has no justification. If the universe of our experience is the not-Self, then the true "I" is not in the state of Samadhi, for Truth is not there. If our experience is of the Self, then Samadhi is superfluous. How can The Self then be in Samadhi?
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.
Om Namah Shivay
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