The Avadhoota Gita-28
16. Never did I have death or deathlessness - poison or poisonlessness. How can I speak of pure and impure? I am free from disease - my form has been extinguished.
17. Never have I sleep or awakening. Never do I practice concentration or hand-posture. For me there is neither day nor night. How can i speak of the transcendental and relative states? I am free from disease - my form has been extinguished.
18. Know me as free from all and form the details composing the all. I have neither illusion nor freedom from illusion.How shall I speak of such rituals as morning and evening devotions? I am free from disease - my form has been extinguished. I am free from disease - my form has been extinguished.
19. know me as endowed with all concentration. Know me as free from any relative or or ultimate aim. How shall I speak of union and separation? I am free from disease - my form has been extinguished.
20. I am neither ignorant nor learned, I observe neither silence nor absence of silence. How shall I speak of argument and counter argument? I am free from disease - my form has been extinguished.
21. Never do I have father, mother, family, caste, birth and death. How shall I speak of affection and infatuation? I am free from disease - my form has been extinguished.
22. Never do I disappear - I am ever manifest. Never so I have effulgence or absence of effulgence. How shall I speak of such rituals as morning and evening devotions? I am free from disease - my form has been extinguished.
23. Know me beyond all doubt to be boundless. Know me beyond all doubt to be undivided. Know me beyond all doubt to be stainless. I am free from disease - my form has been extinguished.
24. The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation. I am free from disease - my form has been extinguished.
25. There is verily no versification where one knows nothing. The supreme and free one absorbed in the consciousness of the homogenous being and pure of thought, prattles about the truth.
Chapter 5
1. The word Om is like the sky, it is not the discernment of the essence of high or low. How can there be enunciation of the point of the word Om which annuls the manifestation of the unmanifest?
2. The srutis - such as "That thou art" - prove to thee thou art indeed "That" devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart?
Om Namah Shivay
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