24 March 2010

Chapter Six

1.
In many eloquent ways the scriptures have said,
“This observable world’s like a desert mirage.”
If there’s only the limitless One, all is Shiva;
How, then, and to what, could the Self be compared?

2.
In the Supreme there is neither division nor non-division;
In the Supreme there is neither activity nor inactivity.
If there’s only the limitless One, all is Shiva;
What, then, is the need of austerities and rites?

3.
The one Mind is infinite; It pervades everything.
In the Supreme there is neither “without” nor “within.”
The one Mind is, indeed, limitless; all is Shiva.
How, then, could Shiva be defined in thought or in speech?

4.
There’s no distinction between day and night;
There’s no distinction between dawn and dusk.
If there’s only the limitless One, all is Shiva;
What’s the difference if the Sun or the Moon shines?

5.
It’s beyond the duality of desire and desirelessness;
It’s beyond the duality of action and non-action.
If there’s only the limitless One, all is Shiva;
What, then, may be considered “without” or “within”?

6.
If it’s neither with substance nor without substance,
If It’s neither a Void nor a non-Void,
If there’s only the limitless One, all is Shiva;
How, then, could there be a beginning or an end?

7.
If there’s no distinction between division and non-division,
If there’s no distinction between the knower and the known,
If there’s only the limitless One, all is Shiva;
What, then, is the third mental state, and what is the fourth?

8.
What can be spoken of is not the Reality;
Neither what can be spoken of nor what cannot be spoken of is the Reality.
If there is only the limitless One, all is Shiva;
How, then, can there be objects, or senses, the intellect or the mind?

9.
Neither space nor air is the Reality;
Neither earth nor fire is the Reality.
If there’s only the limitless One, all is Shiva;
Which, then, is the cloud and which is the rain?

10.
If there’s no distinction between a thought-image and the world,
If there’s no distinction between a thought-image and the gods,
If there’s only the limitless One, all is Shiva;
How, then, could there be a distinction between the Real and the unreal?

11.
There’s no distinction between the living and the dead;
There’s no distinction between alike and different.
If there’s only the limitless One, all is Shiva;
How, then, could one speak of going or coming?

12.
There isn’t any difference between Prakriti and Purusha;
There isn’t any difference between Cause and effect.
If there’s only the limitless One, all is Shiva;
How, then, could one speak of Purusha (the Self) or not-Purusha?

13.
There is no childhood—the “third stage” of misery;
There is no infancy—the “second binding rope.”
If there’s only the limitless One, all is Shiva;
How, then, can there be old age, infancy, or childhood?

14.
Is it not true that there are no life-stages or castes?
Is it not true that there are no causes or effects?
If there’s only the limitless One, all is Shiva;
How, then, can one distinguish between the perishable and the Imperishable?

15.
It’s futile to distinguish between the perishing and the Imperishable;
It’s futile to distinguish between the created and the Uncreated.
If there’s only the limitless One, all is Shiva;
How, then, can there be an Imperishable and a perishable

16.
The “male principle” (Purusha) and his consort do not exist;
The “female principle” (Prakriti) and her consort do not exist.
If there’s only the limitless One, all is Shiva;
How, then, could such a relationship exist?

17.
If neither desire nor repulsion exist within the female principle,
If neither pleasure nor pain exist within the male principle,
If there’s only the limitless One, all is Shiva.
How, then, does this sense of “I” and “mine” arise?

18.
Neither righteousness nor unrighteousness exist; right?
Neither bondage nor liberation exist; right?
If there’s only the limitless One, all is Shiva;
How, then, does the thought of sorrow or happiness arise here?

19.
There is no distinction between the Giver and the gift;
There is no distinction between the Receiver of the sacrifice and the sacrifice.
If there’s only the limitless One, all is Shiva.
How, then, could there be rewards for one’s actions?

20.
The Self is free of both sorrow and pleasure, is It not?
The Self is free of both humility and pride, is It not?
If there’s only the limitless One, all is Shiva;
How, then, does the thought of attachment or nonattachment arise?

21.
In the Self neither delusion nor non-delusion arises;
In the Self neither desire nor desirelessness arises.
If there’s only the limitless One, all is Shiva;
How can you think there is such a thing as indiscrimination or discrimination?

22.
Look, there’s never even been a you or an I;
All talk about family or caste is untrue.
Truly, I’m Shiva, the one supreme Self;
How, then, should I worship? To whom should I bow?

23.
The distinction between Guru and disciple proves illusory;
The Guru’s instruction proves illusory as well.
Truly, I’m Shiva, the one supreme Self;
How, then, should I worship? To whom should I bow?

24.
The division between bodies is only imagined;
The division between places is only imagined.
Truly, I’m Shiva, the one supreme Self.
How, then, should I worship? To whom should I bow?

25.
There has never been any activity or rest;
The one Purity is stainless and motionless, is It not?
Truly, I’m Shiva, the one supreme Self;
How, then, should I worship? To whom should I bow?

26.
There is no distinction between “embodied” and “bodiless”;
“Wrong action,” “right action”—neither exists.
Truly, I’m Shiva, the one supreme Self;
How, then, should I worship? To whom should I bow?

27.
In that state where one knows nothing at all,
This versified knowledge doesn’t even exist.
So, now, while I’m in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.