(composition for protection, victory and ultimate success) 6 minutes 23 seconds, mp3, 32 kbps, 1,536,031 bytes
B’utapret-pisachadya – divine protection (mantras for protection against negative and demonic forces) 6 minutes 22 seconds, mp3, 32 kbps, 1,532,079 bytes
"Om Guru Datta Namo Namaha Datta Digambara Namo Namaha Jagat Guru Datta Namo Namaha Sarva Avatar Namo Namaha" 1 minute 19 seconds, mp3, 32 kbps, 319 928 bytes
Shri Vidya-pooja: (24 kbps, another option)
Dattatreya is the most ecumenical of the deities of Hinduism, embodying in himself all three triune aspects of the universe: Brahma embodies the power of creation (the principle of space), Vishnu represents the power of sustaining the universe (the principle of energy transformation), and Shiva represents the power of purification for subsequent creation (the principle time). Dattatreya is the head and de facto founder of the esoteric Order of Nath (perfect Siddha Yogis) and the teacher of Shiva. In antiquity, it was Dattatreya who was considered Adi-Nath, or Aboriginal Master, but by now in the smoky-Kaliyuzhny representations of the majority of sadhus, this title has passed to Shiva. The Order of Naths primarily includes Matsyendranath, also known as Chenrezi and Bodhisattva Avalokiteshvara (as well as the most revered Chinese deity – the goddess Kuan Ying – and the Japanese Buddhist goddess Kvannon), and the favorite disciple of Matsyendranath – Gorakhnath is also well-known and well-known, and Garakhnath is also well-known and well-known in the world. AT "Uddhava-gita" (the dialogue between Krishna and His greatest devotee Uddhava, which is given in the 11th book "Srimad Bhagavatam" and which is more meant for spiritual ascetics than Bhagavad-gita, which is for all) Dattatreya is described as the guru of King Yadu, the ancestor of Krishna. From 24 chapters "Uddhava-gita" 3 chapters – 2nd, 3rd and 4th – are devoted to the description 24 "teachers" Avadhuty Dattatrei.
The name Sri Bhagavan Dattatreya is still almost unknown outside of India. Even more sad is the fact that, although millions of Hindus worship Him, He is considered a benevolent deity rather than the Master of the highest essence of Hindu thought. Writings such as "Tripura rahasya", "Avadhuta-gita", "Jivanmukta-gita", "Yoga rahasya" and "Yoga shastra", the author of which and several others is considered Dattatreya avatar, are among the most ancient texts of Hinduism and at the same time vividly reveal the teachings of Brahma-vidya. Suffice it to say that in india "Avadhuta-gita" Advaita Vedanta is generally considered to be the most advanced work of all written writings ever written. "Tripura rahasya" makes an indelible impression on the reader with the clarity of exposition of transcendent spiritual and deep philosophical concepts relating to the subtle interrelationships of man and his higher self – God, as well as the practical descriptions of karma, gunas and other fundamental ideas related to self-realization; in fact, this is a guide to self-realization.
Sri Dattatreya has been on Earth since those times immemorial, when the Veda (in the person of traya-Veda) and tantra (in particular, in the person of Atharva-lor) were still two extremely isolated cults. Namely such personalities as Dattatreya helped to bring them together (after a long internecine struggle that cost many great saints to life, including Vasishtha – Vyasa’s great-grandfather and Parasharu – Vyasa’s father, Atharvora-ra, for example, was recognized as the fourth Veda). Three of His close disciples were kings, one was asura (titan), and two more belonged to the warrior caste. Dattatreya himself, who among others practiced extreme asceticism, was at first considered an Avatar of Maheshvara (Shiva), but later His charismatic personality was claimed by orthodox Vaishnavas (who constantly fought with Saivites for official leadership in Hinduism), and they began to view Dattreya as mainly Vatnava Vatnavra Vatnava. Fortunately, for the unorthodox Hindus, Vishnu and Shiva are the same Ishwara (Lord), taking different forms under different circumstances, just as the same person at different times finds himself in different roles of son, brother, father, work, neighbor and
The most prominent partial incarnations of Dattatreya (such as, for example, the Hajdakhan Babaji 6 / 1970-14 / 02/1984 in relation to the immortal Babaji, born in 203) were Sripada Sri Vallabha (1320-1350), His own reincarnation 30 years later as Sri Narasimha Sarasvati, in many ways repeating the mission of Shankara on the spiritual rebirth of Hinduism, and Srimad Paramahamsa Parivrajakacarya Sadguru Sri Vasudevananda Sarasvati Swami Maharaj (1854-1914), Who lived in Garudshvara, Gujarat, and traveled a lot. Also in the XIX-XX centuries there lived avatars Dattatreya Akkolkot Maharaj and Sai Baba from Shirdi.
The teachings of Dattatreya, during his now many thousands of years of life, were most likely adapted to the needs and understanding of His disciples. One example of this is the story of Parashurama – the warlike brahmin and the sixth (out of ten) avatar of Vishnu, who became a student of Dattatreya. In accordance with the correct assessment of the guru Dattatreya of that stage of spiritual development at which Parashurama was, He was first ordained to the rituals of worshiping the goddess Mother (Shakti) in Her form Tripura (the destroyer of the three monasteries or gunas), as described in the first section "Tripura rahasya" – Devi-mahatmye. Over time (actually after 12 years), Parashurama advanced enough to comprehend the more exalted teachings set forth in Jnana-Khanda — the second section. "Tripura rahasya"and, if it were not for this gradual development, He might be confused and not realize these higher teachings.
Pearls of wisdom, which can be described as the highest teachings of Dattatreya (often called "Datta", which is an abbreviated form of His name), reached us in various ways. The least obvious and most important was His way of life. If several disciples of an unusually high level of understanding had not met Him, this could have remained the only way to comprehend Him. Another way to familiarize yourself with His teaching is the scriptures associated with His name. They are found in several ancient Upanishads, as well as in a tantric text called Haritana Samhita (also known as "Tripura rahasya"), the work of the three sections. The last section, charya-khanda, or the section on behavior, was lost, or, as some believe, destroyed.
The Upanishads describe Dattatreya with fervent praise and delight and list its great qualities. Like most of the last brightest representatives of the ancient pagan world, He lived completely naked. But it was a great spiritual era, when the whole world of hermits lived practically without clothes. Used to describe this state, the Sanskrit idiomatic expression is Digambara, which literally means "dressed in the sky" or "sky as clothing", but in a figurative sense, this meant that the sadhu was one with his environment. It was the Dravidian world of Shiva-Shakti, where the way of life in harmony with Nature was the highest ideal. Civilization and cities had already appeared, but everyone knew that only artificial people could live and grow in them on a matrix basis. Allegorically, this was shown through numerous religious and spiritual analogies in the film. "Matrix"in which Neo played the role of neo-Jesus, and where, in particular, the words of Krishna from Bhagavad-gita (18:61) were literally displayed – "The Lord dwells in the heart of all beings, O Arjuna, and with the help of His maya makes them wander as if seated in cars"when Morpheus introduced Neo to the current state of people in the world of cars. Although the significant Pelevin in the novel "SKO" still outlined this situation more precisely "Matrices". The human body and so is a kind of machine, and civilization only "wore" this physical body has a multitude of technological and psychological layers, effectively driving and hiding the soul even deeper into the matrix of panel houses, badges and obligatory smiles.
The way of life and behavior of the ancient ascetics was something that is beyond words and explanations and at the same time self-sufficient. Brahma-vidya was meaningless if the theory was not applied in practice. Academic and theoretical knowledge was useful for achieving self-realization, but by itself it did not allow to achieve the goal. Physical techniques and austerities were considered vital and necessary to help overcome the conditioning of the wind from the past. Freedom of mind is a necessary prerequisite for the liberation of the soul, and freedom of the body is a necessary prerequisite for the liberation of the mind.
While we are forced to admit that nudity was a regular part of the practice of sadhus in antiquity, its true and fuller meaning might not be so obvious. Perhaps there were some important factors, well known in the past, but already lost to our time. A vast number of religions have forms of religious nudity. Even in the Old Testament, there is a case when David, the king of Israel, turned to an older pagan tradition and danced naked in front of the shrine of the Lord in the temple. This could not be a sudden spontaneous act, but a practice ingrained in the ancient tradition. In India, until the 70s of the 20th century, pilgrims visiting the famous natural ice ling in Amarnath in Kashmir were allowed to enter the cave only completely naked. In Kerala, still all men entering the temple, including foreigners, must expose their torso. Today, the vast majority of sadhus wear attire, and many dress excessively, and some of them even boast of expensive silk clothing.
In the ceremony of sannyas dikshi, or initiation into the lifestyle of sannyas (monastic renunciation), the initiate is required to take at least seven steps completely naked to the place where the guru sits, and receive and repeat the tash-mantra. In many avenues of Hinduism it is still required that a sadhu be naked if he performs his puja to his guru or the main guru (mahamandaleshvara) of his Hinduism direction, or during meditation if he has gone beyond the relative (dual) stage of worship.
In some religions, this could be an expression of coming to God deprived of everything (as in the case of death), or be like a simple innocent child, or be in a natural primordial state. And yet there is still some subtle aspect that may be beyond all this. Today it is one of the best spiritual "shock tactics" (for example, St. Francis of Assisi forced His disciples to go through the entire city completely naked as one of the stages of their spiritual practice), designed to make people wake up or think. This, however, hardly made sense in so ancient times when nudity was so ordinary. Shiva or Maheshwara and His Wife were always described in the scriptures as naked. This could serve as an example of a way of life for those who wanted to achieve absolute unity and unity (with God) and were ready to follow the discipline that made it possible.
Dattatreya left His home at an early age to wander naked in search of the Absolute. There is no doubt that He is a real historical figure, and it seems that He most often travels in the region north from Mysore through Maharashtra to Gujarat and Rajasthan, including the Narmada river, and east down to Nepal and Tibet.
Despite the legends that made him the son of the Brahmin family (and His father Atri is usually mentioned among the seven highest rishis, and the name Dattatreya means "Given by [Lord] for Atri"; His father’s name Atri means "surpassed triplicity", a-three – "non-triple") Dattatreya, apparently, did not spend much time with his parents, and He avoided any concepts of caste distinction. In the foreseeable past, this made Him one of the most disliked (if not the most) orthodox Brahmin avatars of Vishnu, and He was "denied" in a place in the most famous top ten avatars of Vishnu, but It is included in the lists of 12 or more of the most famous avatars of Vishnu, including the most comprehensive official list of 21 avatars of Vishnu, brought by Vyasa to Srimad Bhagavatam (Bhagavata Purana). Another reason for this was the esoteric rather than the exoteric character of His avatarry, as well as His "longevity" ;-), not typical for the bright and short mission of classic avatars of Vishnu (such as, for example, Krishna, who lived only 125 years old; which, however, did not prevent Brahmins from adding tens of avatars who have lived for at least a few thousand years to the list of the most important avatars both with Rama and Krishna, but this, again, has its own reason – the Brahmin Parashurama destroyed 21 generations of kshatriyas in India, which began to degenerate into unscrupulous burglars according to the official version of the Brahmins, which allowed the Brahmins to come out on top in the caste The new system, having pressed the Kshatriyas – by that time, the former Aryans, who were already strongly mixed with the black dravids, took second place, and therefore Parashurama is very much loved by orthodox Brahmins. Most often, the teachings of Dattatreya reject all the importance of the caste system in true spiritual life. Like Buddha or Jesus (particularly in the Hindu city of Puri, where Jesus spent three years from His lost years, and from where He went to the Buddhist Sarnath after a caste conflict with orthodox Brahmins), Dattatreya did not say that in worldly relations the caste system is useless or defective, but tried to show that it is necessary to rise to a level of understanding where the caste system does not matter.
The Dattatreya temple on the top of Mount Abu at the site of His first sermon.
The altar of the Dattatreya temple at the top of Mount Abu at the site of His first sermon.
Placed in front of the altar of the Dattatreya temple on the summit of Mount Abu in place of His first sermon are the statues of a tortoise (the symbol of yoga) and the bull Nandi (the vehicle of Shiva).
It is believed that Dattatreya read His first sermon on the summit of Mount Abu (Mount Abu), where He meditated for many years. This mountain is the highest in the state of Rajasthan, its height is 1700 meters above sea level. Now on this site is a temple dedicated to Dattatreya. Dattatreya’s teachings belong to the transcendent level of spirituality, and it never descended to the level of a widespread or popular religion. Dattatreya taught people the essence of wisdom, which will extricate and release them once and for all, and the path to its attainment.
The search for the Absolute, the ultimate Reality, is not the case where we will ever see massive self-realization. In any epoch, only a few possess such karma and such predispositions (samskaras) of the mind from past lives to make it possible. This does not mean that self-realization and liberation remain the lot of a tiny elected minority. This is the highest and transcendent achievement, which, ultimately, is impossible not to gain, but it must be understood as a process that continues through many lives and reincarnations for an immeasurable period of time. The most faithful and accessible guide of the disciple or guru at their stages of evolution in this long process is the sincerity and intensity of spiritual practice, manifested in the current incarnation. What usually takes hundreds of thousands of lives to fully evolve to achieve superconsciousness can be very difficult if we talk about this as part of achieving this maturity in just this one life. This means that all spiritual life is a matter of investing in those values, meditation and yoga-related work with consciousness, which – most often in the distant future – will bring maturity one day. The punishment for neglecting spiritual development is not the wrath of God, but the innumerable lives of poverty, pain and frustration. The reward for diligence is the complete going beyond all of this and the attainment of the only true bliss of the beyond Reality.
There are three Sanskrit words that form much of the necessary structure on which self-realization and liberation depend. They are very actively used by Dattatreya and are constantly repeated in tantric and non-Indian agamas (scriptures). It is rather strange that they are rarely used in present Indian life, although they exist as words in most Indian dialects. None of these three words can be easily translated into a separate Russian word, but, fortunately, the language is rich enough to convey their meanings with even greater intensity.
These three words are pratibha, sahaja and samarasa. Each of them must be explained separately. They not only possess unique beauty and charm in themselves, but also represent three great steps on the path to the Absolute Reality.
Pratibha. This word means "insight, insight, insight, understanding, intuition, inner understanding, unconditioned knowledge, inner wisdom, awareness, awakening". In Zen, the term is used for this concept. "satori". This concept should not be confused with enlightenment or self-realization, which raises the personality to a higher level of awareness without a subsequent return to the previous level. In the case of pratibha, a person only briefly rises to a higher level of awareness and then returns to only a slightly higher level than the one he had before the illumination, but it is important that the new horizons seen at the time of illumination change the value system and personality mindset. Patanjali in His wonderful theoretical textbook on various yoga practices known as "Aphorisms of yoga" or "Yoga Sutras", considers pratibhu as a spiritual insight, which is achieved through yoga discipline and allows the student to know everything else.
This insight or insight opens the door to a final goal. This is an internal transformation that allows an ascetic to distinguish Reality from fake. In a sense, it can be represented as a bridge between the mind and the true higher self. It generates changing people and clarity of thought, and also serves as an unmistakable guide in all endeavors. Some few people are born with this, but rarely more than a small degree. Even this can ultimately be blinded by social life and its conditioning.
Pratibha cannot flourish in a world where we let others think for us, where television has replaced most people with their own vision, and where, in particular, "artificial" people are saturated with monosodium glutamate and cola, which is very useful from the point of view of those who need a gray, easily manageable crowd. The more pratibha used, the more it increases in intensity. Being a manifestation of buddhi related to vijnanamaya kosh (4th level of vibration of the human body), it is not associated with careful reflection or reflection on what is related to the mind, or manas (3rd human body, the dimension of which is lower than 4th) . She is instant in her action and spontaneous in manifestation. For an average Zen student, she is considered to be an ample achievement. Only those who seek Buddhahood and enlightenment go further. But this is also such a stage, upon reaching which even once the ascetic no longer needs further guidance from the guru or master, for he is already able to find answers to spiritual questions, which makes him a master. Sometimes they even speak of her as pratibha-shakti, the energy of illumination. It is most easily developed by meditation or even contemplation, and does not depend on any religious patterns.
Pratibha is not even an exclusively spiritual concept. Those who have developed this ability are more likely to achieve success in the material world than others. In modern Japan, it is argued that most of today’s high-profile names in industry and commerce were once formerly successful students of Zen. Datta often uses the word "pratibha" in Avadhuta-gita, to show that difficult presentations and puzzles become clear and obvious in an instant for the student who developed the inner insight-insight ability known as pratibha.
Pratibha is the true divya-chakshu, the divine "third" an eye that so fascinates the devotees of the West. It’s not quite "eye" – rather, it is a wonderful vision or knowledge, capable of finding precious stones of wisdom and comprehending mysteries in this immaculate universe. It is a philosopher’s stone that has the divine power to transform this wretched world of low lead into the shining gold of wonder and harmony. But you can only get it when you really want it.
Sahaja. When we study a vast chain of naked or shaggy-dressed hermit who lit up the dreary pages of the history with the wisdom left by them, which their smaller minds marveled at, then what did they do is not a miracle of miracles? What made these individuals so different from the people of mass production, that vulgar crowd that inhabits the earth? The answer is: these individuals had a Sahaja.
Man is born with an instinctive desire for naturalness. He never forgets about the days of his primordial perfection – he does not forget to the extent that his memory is not buried under the artificial superstructures of civilization and its artificial concepts. Sahaja means "natural". This term implies naturalness not only on the physical and spiritual levels, but also on the mystical level of miraculousness. Sahaja means an easy or natural way of life without planning, design, wisdom, desire for anything, desire, struggle or intention.
What should come should come by itself. This seed, which falls into the ground, becomes a sprout, a tree, and then a large shade giving shelter and shelter a tree for which the sacred ficus (also religious; pipal or ashwattha) is a classic example used in the teachings about wisdom. The tree grows according to Sahaja, naturally and spontaneously in full accordance with the law of Nature of the universe. Nobody tells him what to do and how to grow. He has no svadharma or rules, obligations and obligations brought upon him from birth. He has only Swabhava – his own innate essence, directing him.
Sahaja is a nature that, once acquired, brings a state of absolute freedom and peace. It is in it that you are in your natural state, in harmony with the cosmos. This is a balanced reality between pairs of opposites. As Guru Bhagavad Gita says (6: 7), "who conquered the mind and regained tranquility, having conquered its lower nature and attained perfection in self-knowledge, is focused on the Supreme Soul (Paramatma) in happiness and unhappiness, heat and cold, honor and disgrace". Thus, Sahaja is characteristic of one who has returned to his natural state, free from conditioning. It symbolizes a worldview that is characteristic of a natural, not forced and free person, free from congenital or inherited defects.
Sahaja is flourishing and valued in all the golden dharmas. In Taoism, she was the highest virtue (re). In the early scriptures of Zen, this is the main line of study which the disciples were to follow. Masters demanded answers that were Sahaj, and not the product of intellectual reflection and reasoning. Truth comes only spontaneously.
Departure from the overwhelming personality of society has become an external symbol of freedom from the obligations and boundaries of a society of conditionality. Taoism, like Brahma-vidya and Zen, see withdrawal from the world in the form of recluse and seclusion as the only possible way for people to restore Sahaji. Thus, the greatest quality of children is again found by saints and wise men.
Artificial clowns slaughter the world with their crowds. Only children and saints know the Sahaja.
Dattatreya has repeatedly said that if a person has a Sahaja, then there is no need to do anything to prove its existence. It manifests itself only through the way of life of one who possesses this sahaj. Sukadeva was one of many great saints of India, not living in any one place, but only in the fullness of the moment.
These three Sanskrit words, pratibha, Sahaja and Samāras, are interconnected even in their meanings, merging with each other and forming together "Holy Trinity" release. However, the third word – Samaras – the greatest of them and much more interesting, because this is the only magic word that contains the Absolute, the universe and this world.
Samaras. This unique word, completely absent from the Vedic texts, is found again and again in tantra, Upanishads and all the best from non-Vedic literature. In one short chapter of Avadhuta-gita, it occurs more than 40 times. It would be impossible to read and understand this whole gita without knowing this word.
One of the unique but mysterious features of Sanskrit is that so many of his words can be used on three separate and distinct levels of thought. Even whole poems have this wonderful feature. This is one of those factors that made the task of translating it into other languages so difficult. This distinction implies three groups of people. The first level is a literal meaning intended for householders and lay people, whose goal is to lead them to better thinking and action. The second level is a higher level meaning intended for a mumukshi, or an ascetic, passionately striving to comprehend God. Here the same words elevate the reader from the mundane level to a higher level, indicating a hidden meaning. The third level is the meaning intended for the soul that has already reached or is almost ready to attain liberation.
This wordplay is not unknown to other languages. Expression "dog life" would have a different meaning for Diogenes, an emaciated householder and for the dog itself. It does not come as a surprise to see that the wise men warned against reading many scriptures in public and limited their reading only to the circle of disciples or close relatives. This is also one of the reasons that made the presence of a satguru obligatory for a sincere student.
Tantric or non-Indian teachers used the word "samaras" in its mundane meaning to hint at a higher truth. Samaras can mean the ecstasy achieved in sexual intercourse at the time of orgasm. Using it, like many other worldly things, to draw an analogy between the moment of sexual bliss and the spiritual bliss of self-realization, teachers believed that men and women would better understand absolute concepts through examples from relative life.
Moving higher, it means the inalienable unity of all things — all being; retention at equilibrium and equality; the ultimate bliss of harmony; that which is aesthetically balanced; undifferentiated (unrestricted) unity; absolute likeness; the most perfect union and the highest completion of Oneness.
For Dattatreya, it signified the stage of awareness of the Absolute Truth, where there were no longer any differences that could be felt, observed or experienced – no differences between the seeker and the Seeker. Gorakhnath, who recorded the first texts of the Naths, interprets Samraras as a state of absolute freedom, peace and the achievement of awareness of the Absolute Truth. He placed her on a higher level than samadhi.
Samarasa means joy and happiness with an absolutely equal attitude to everything and perfect serenity, maintained after leaving the state of samadhi and not ceasing in the state of wakefulness or awareness. In this sense, it is a form of constant ecstasy and contemplation, which the saint supports all the time. In Buddhism and Zen there are the same concepts, but nothing like pratibha, Sahaj or Samaras is found either in Judaism, or in Christianity, or in Islam.
In the school of Tantric Buddhism, which flourished for about 300 years between the 7th and 10th centuries, Samaras and Sahaja occupy a prominent place, and they were also accepted by Tibetan Lamaism. The orders of Siddhas and Naths used the word "samaras" instead of the word "moksha". Thus, this word was used to express the highest ideal of human life. It is explained in great detail in the agamas of the Shiva-Shakti tradition.
Samaras is not just a matter of ideology or of adapting oneself to this world and its innumerable divisions and divergences, or the desire of the individual to adapt the world to himself. In this case, one individual ultimately finds himself in better conditions, and the other in frustration. Samaras should be regarded only as the culminating point of true yoga. A true yogi acts like a Dattatreya – he sees himself in the world and the world in himself, which is the most perfect harmony of man and nature.
Pagan India has never been a world of universal spirituality. Although it was the cradle of the highest spiritual concepts, seekers of spiritual truth have always been, as even now, an extremely insignificant minority. Her great saints and sages were very few. Most people rushed into the world and strove for worldly things, but at the same time recognized the authority of teachers and gurus. How many of them, in this case, could understand the concepts of the samaras and moksha, and who was so competent as to consider him an authority on the difficult path of understanding the concepts of self-realization and liberation?
The answer was their acceptance of the wise authority of those liberated souls who had reached the goal. It was not just a blind faith, but a faith generated by trust in those who practiced yoga and achieved the goal. There have always been these great souls in the past, and they will be in the future. Most of them live and die in obscurity. True seekers will always find them, even if the worldly audience never hears about them.
Along with these great yogis hidden from the world, there are texts of wisdom and traditions of the great yogis of the past. This is the environment through which the true seeker gets inspired in his search for a lifestyle. From the ancient past, Dattatreya rises above all others.
But this greatest of all the public has descended to the inferior position of the object of worship and personality, to which seekers of patronage and favors turn.
Speaking about Absolute Reality, Dattatreya says: "It is not penetrating and not something that could be less penetrating; it cannot rest anywhere, nor can there be an absence of such a place. It is something and at the same time nothing. Is it possible to explain this?" Next comes the play on words that defies intellectual interpretation: "Break this distinction between broken and unbroken; do not cling to the difference between clinging and not clinging".
Here, the level of conceptual representation lies far beyond the ordinary, conditioned mindset. They are like the koans used in Zen monasteries. Thus, Dattatreya becomes a boat that transports us to the beyond.
Dattatreya aims at rejecting the things behind the things and the concepts of the reasoning reasoning, for there is a conflict – not so big in the things and ideas themselves (such as words), but big in terms of the meanings that we associate with them. As one of the potential candidates in "The matrix" Neo, holding a spoon in his hand and trying to bend it telekinetically, "Do not try to bend the spoon – this is impossible. Instead, try to understand the truth. – What is the truth? – There is no spoon. – There is no spoon? – And then you will see that not the spoon is bent, but you". Even the correct value becomes impaired if it is not comprehended. The simple naturalness of Sahaji and the ultimate ideal of the Samraras should never be lost in the meaningless and petty disputes between philosophies, concepts, and simply human notions.
On the great scene of the greatest of all disputes, which is still raging today between the concepts of dvaita (duality of God and creation) and advaita (non-duality), Dattatreya argues that both these concepts are true and false. Since the Absolute is outside of any classification or expression, no term can be applied to Him. What is manifested from the Absolute in the form of the universe, can not be entirely misleading, but must have relative reality. Creator and creation imply duality, so in this sense it is correct. But, also, if there is a perfect unity and even the identity of the Creator to the created, if the universe in every time quantum is in perfect dynamic equilibrium,