In whatever place and in whatever state the Yogi dies, his spirit is absorbed into That, as, on the destruction of the jar, the space in the jar is united with absolute space.
The Avadhut in unshakable equanimity, living in the holy
temple of nothingness, walks naked, knowing all to be Brahman.
Where there is no Second or Third or Fourth, where all is known as Atman, where
there is neither righteousness nor unrighteousness, how can there be either
bondage or liberation?
The Yogis regard righteousness, prosperity, desire for Paradise and liberation, and also the moving and fixed objects, as mere will-o-the-wisps.
Whether he dies conscious or in coma, in a holy temple or in a disrepute house, he obtains liberation, becoming the all-pervading Brahman.
O my mind, my friend, many words are not needful, and the world comprehends not reason. In a word, I have told thee the essence of truth: "thou art Truth, thou art as space."
Since the imperfections of attachment and the like are not in me, I am above the suffering of the body. Know me to be infinite, like unto space, one Atman.
Why do the wise imagine the bodiless Brahman to be a body? In It there is neither day nor night, neither rising nor setting.
Neither formless nor with form, described by the Vedas as "Not this, not this," free from separation and unity, the true Self reigns supreme.
O my mind, why dost thou cry? Realize thy Atman, o Beloved;
drink the timeless great nectar of non-duality.
Knowledge born of the intellect am I not. By nature Truth eternal am I. I am
perpetual immutability.