अवधूत गीता (भगवान दत्तात्रेय - सान्वय हिन्दी व्याख्या सहित)

11

Neither doer nor enjoyer -
I am devoid of the distinctions of the pervaded
and the pervader.

Liberated - The Self cannot be "liberated", since it was never bound.

Pervaded, etc. - The Sanskrit words for pervaded and pervader
are vyapya and vyapaka, meaning the particular and the universal.
The particular is pervaded by or constituted of the universal.
The Self can be neither particular nor universal, as both these
designations imply distinction, division, and limitation.

51. As water, when water has been poured into water, has
no distinctions, so purusa and prakrti appear nondifferent to me.

Purusa, etc. - Purusa: Soul. Prakrti: Cosmos. Ordinarily considered
to be opposite principles, conscious and unconscious,
they are here recognized as identical in the highest spiritual experience.

52. If indeed you are never bound or liberated,
how then can you think yourself with form or as formless?

With form, etc. - The Self, of course, is without form,
but saying so implies recognition of form;
therefore even the idea of the formlessness
of the Self is repudiated.

53. I know your supreme Form to be directly perceivable, like the sky.
I know your lower form to be as water in a mirage.
Like the sky - without division or distinction, with-out change.

Lower, etc. - apparent form

54. I have neither teacher nor instruction, limiting adjunct nor activity.
Know that I am by nature pure, homogenous, bodiless, like the sky.

Limiting, etc. - any qualification.

55. You are pure, you are without a body,
your mind is not higher than the highest.
You need not be ashamed to say,
" I am the Self, the supreme Truth."

Mind, etc. - The mind is not the Self.

56. Why are you weeping, O mind?
Do you the Self, be the Self by means of the Self.
Drink, my child, the supreme nectar of Nonduality,
transcending all divisions.

Means, etc. - One cannot attain to Self - knowledge
except through the Self itself.
How can the mind, which is not- Self, reveal the Self?

57. There is neither knowledge nor ignorance
nor knowledge combined with ignorance.
He who has always such knowledge is himself Knowledge.

The Avadhoota Gita