Avadhuta Gita, Part--1

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Avadhuta Gita
Translated by Hari Prasad Shastri
E-Text Source: Advaita Vedanta Library

Chapter I

1. By the grace of God the Brahmins above all men are inspired withthe disposition to non-duality (unity of the Self with God), whichrelieves them of the great fear.
2. How can I salute the Self,which is indestructible, which is all Bliss, which in Itself and byItself pervades everything, and which is inseparable from Itself?
3. I alone am, ever free from all taint. The world exists like a mirage within me. To whom shall I bow?
4. Verily the one Self is all, free from differentiation andnon-differentiation. Neither can it be said, "It is" nor "It is not."What a great mystery.
5. This is the whole substance of Vedanta;this is the essence of all knowledge, theoretical and intuitional. I amthe Atman, by nature impersonal and all-pervasive.
6. That God whois the Self in all, impersonal and changeless, like unto space, bynature purity itself, verily, verily, that I am.
7. I am pure knowledge, imperishable, infinite. I know neither joy nor pain; whom can they touch?
8. The actions of the mind, good and evil, the actions of the body,good and evil, the actions of the voice, good and evil, exist not in me(Atman). I am the nectar which is knowledge absolute; beyond the rangeof the senses I am.
9. The mind is as space, embracing all. I am beyond mind. In Reality the mind has no independent existence.
10. How can it be said that the Self is manifest? How can it be saidthat the self is limited? I alone am existence; all this objectiveworld am I. More subtle than space itself am I.
11. Know the Selfto be infinite consciousness, self-evident, beyond destruction,enlightening all bodies equally, ever shining. In It is neither day nornight.
12. Know Atman to be one, ever the same, changeless. Howcanst though say: "I am the meditator, and this is the object ofmeditation?" How can perfection be divided?
13. Thou, O Atman, wastnever born, nor didst thou ever die. The body was never thine. TheShruti (revealed Scriptures) has often said: "This is all Brahman."
14. Thou art all Brahman, free from all change, the same within and without, absolute bliss. Run not to and fro like a ghost.
15. Neither unity nor separation exist in thee nor in me. All is Atman alone. "I" and "thou" and the world have no real being.
16. The subtle faculties of touch, taste, smell, form and sound whichconstitute the world without are not thyself, nor are they within thee.Thou art the great all-transcending Reality.
17. Birth and deathexist in the mind, not in thee, as do also bondage and liberation. Goodand evil are in the mind, and not in thee. O Beloved, why dost thoucry? Name and form are neither in thee nor in me.
18. Oh my mind, why dost thou range in delusion like a ghost? Know Atman to be above duality and be happy.
19. Thou art the essence of knowledge, indomitable, eternal, ever freefrom modifications. Neither is there in thee attachment norindifference. Let not thyself suffer from desires.
20. All theShrutis speak of Atman as without attributes, ever pure, imperishable,without a body, the eternal Truth. That know to be thyself.
21.Know all forms, physical and subtle, as illusion. The Realityunderlying them is eternal. By living this Truth one passes beyondbirth and death.
22. The sages call Atman the "ever-same." By giving up attachment the mind sees neither duality nor unity.
23. Concentration is not possible either on perishable objects, onaccount of their mutability, nor on Atman. "Is" and "is not" do notapply to Atman either. In Atman, freedom absolute, how is Samadhipossible?
24. Birthless, pure, bodiless, equable, imperishableAtman thou knowest thyself to be. How then canst thou say: "I knowAtman," or "I know not Atman."
25. Thus has the Shruti spoken ofAtman; "That Thou art." Of the illusory world, born of the fivephysical elements, the Shruti says: "Neti, neti" (not this, not this).
26. All this is ever pervaded by thee as Atman. In thee is neither themeditator nor the object of meditation. Why, O mind, dost thoushamelessly meditate"
27. I know not Shiva, How can I speak of Him? Who Shiva is I know not, How can I worship Him?
28. I am Shiva, the only reality, Like unto space absolute is mynature. In me is neither unity nor variety, The cause of imaginationalso is absent in me.
29. Free from subject and object am I, Howcan I be self-realizable? Endless is my nature, naught else exists.Truth absolute is my nature, naught else exists.
30. Atman bynature, the supreme Reality am I, Neither am I slayer nor the slain 31.On the destruction of a jar, the space therein unites with all space.In myself and Shiva I see no difference when the mind is purified.
32. Brahman alone is, as pure consciousness. In truth there is no jar, and no jar-space, no embodied soul, nor its nature.
33. There are no worlds, no Vedas, no Devas, no sacrifices, no castes,no family tribes, no nationalities, no smoke-path, no shining-path.
34. Some there are that prize non-dualism, others hold to dualism. They know not the Truth, which is above both.
35. How can the supreme Reality be described, since It is neither whitenor any other colour, has no qualities such as sound, and is beyondvoice and mind?
36. "I eat," "I give," "I act"; such statements do not apply to Atman, which is purity, birthless and imperishable.
37. Where the one Brahman alone is, how can it be said "this is Maya[creative power of the Lord, the means by which the phenomenal worldhas been brought into existence]", or "this is not Maya", "this isshadow" or "this is not shadow"?
38. I am without beginning and without end. Never was I bound. By nature pure, taintless is my Self. This know I of a surety.
39. From subtle substance (mahat) down to formed creation, there isnothing but Brahman; most clearly do I see this. Where then is thedivision of caste?
40. The absolute void and its opposite, all am I everlastingly.
41. Atman is not male or female, nor is It neuter; neither is It happiness or suffering. How dare ye pervert It?
42. Atman is not purified by the six methods of Yoga. Absence of themind makes It no clearer. The teachings of a Guru reveal It not. It isall purity, in Itself, by Itself.
43. I am neither bound nor free. I am not separate from Brahman.
44. Neither the doer nor the enjoyer of the fruits of karma am I. The pervader or the pervaded I am not.
45. As a volume of water poured into water is inseparably united with water, so, I perceive, matter and spirit are one.
46. Why callest thou Atman personal and impersonal. Since thou artneither bound nor free? 47. Pure, pure thou art, without a body,unrelated to the mind, beyond maya; why art thou ashamed to declare: "Iam Atman, the supreme Reality"?
48. O my mind, why dost thou cry? Realize thy Atman, o Beloved; drink the timeless great nectar of non-duality.
49. Knowledge born of the intellect am I not. By nature Truth eternal am I. I am perpetual immutability.
50. Neither formless nor with form, described by the Vedas as "Notthis, not this," free from separation and unity, the true Self reignssupreme.
51. There is no father, no mother, no kinsman, no son, nowife, no friend, no prejudice, no doctrine. Why art thou disquiet, o mymind?
52. Why do the wise imagine the bodiless Brahman to be abody? In It there is neither day nor night, neither rising nor setting.
53. Since the imperfections of attachment and the like are not in me, Iam above the suffering of the body. Know me to be infinite, like untospace, one Atman.
54. O my mind, my friend, many words are notneedful, and the world comprehends not reason. In a word, I have toldthee the essence of truth: "thou art Truth, thou art as space."
55.In whatever place and in whatever state the Yogi dies, his spirit isabsorbed into That, as, on the destruction of the jar, the space in thejar is united with absolute space.
56. Whether he dies conscious orin coma, in a holy temple or in the house of an untouchable, he obtainsliberation, becoming the all-pervading Brahman.
57. The Yogisregard righteousness, prosperity, desire for Paradise and liberation,and also the moving and fixed objects, as mere will-o'-the-wisps.
58. The Avadhut in unshakable equanimity, living in the holy temple of nothingness, walks naked, knowing all to be Brahman.
59. Where there is no "Third" or "Fourth", where all is known as Atman,where there is neither righteousness nor unrighteousness, how can therebe either bondage or liberation?

Chapter II

The Avadhut said: 1. Hold not theimmature, the credulous, the foolish, the slow, the layman and thefallen to have nothing good in them. They all teach something. Learnfrom them. Surely we do not give up a game although we have mastered it?
2. Think not lightly of thy Guru should he lack letters and learning.Take the Truth he teaches and ignore the rest. Know well that a boat,painted and adorned, will carry you across the river; so also will onethat is plain and simple.
3. The higher intelligence which withouteffort pervades the movable and the immovable, and which by nature isall peace and consciousness, that am I.
4. How can the one supremeconsciousness which without effort rules the living and the inert andis all-pervasive, be other than I?
5. I am more subtle thanprimordial substance, beyond elements and compounds, free from birthand death, above duality and unity.
6. The modifications of theinner organ (antahkarana) have no part in me. Like bubbles rising andfalling in a river, thoughts and volitions rise and disappear in theinner organ.
7. As softness is not perceived apart from softobjects, as sweetness is not known apart from honey, as bitterness isnot known apart from the Nim tree [tropical Indian tree whose leaveshave an extremely bitter taste], as fluidity and coolness are thenature of water, so the primordial form of matter called mahat [CosmicMind] is no other than the Self (Atman). As the rays of the sun differnot from the sun, so matter does not differ from God.
8. How can"I" or "thou" be said of Brahman which is more subtle than mahat, freefrom all attributes, greater than all, above the range of mind andemotion, without medium or limitation, lord of the universe? It canneither be called static or dynamic.
9. As space cannot be comparedwith another space, so Brahman being above duality, cannot be comparedwith any object. Brahman alone is perfection, taintless, all knowledge.10. It walks not on the earth, the wind cannot move It, the watercannot cover It, It stands in the midst of Light.
11. It pervadesspace-time. Nothing pervades It. From limitations ever free, eternallythe same, with nothing outside It and nothing within, It abides.
12. Atman, of which the high Yogis speak, most subtle, beyondperception, without attributes, must be realized step by step, and notby sudden violence.
13. Ever practicing Yoga [practice of mindcontrol, detachment and meditation], not depending on any object, theYogi merges his consciousness in Brahman, and becomes Brahman.
14.There is but one antidote to the poison of passions, which begetinfatuation and are highly dangerous, and that is to return to thestate of Atman. Atman is unapproachable by the emotions, is everformless and independent.
15. Hidden in the realm of eternalconsciousness lies the world's cause, which is prakriti. Within thiscause is Brahman. The husk of a coconut is the world, the pulp isprakriti, and the sweet cool water encased in the pulp is Brahman.
16. Like the full moon is Atman. See It in all. Duality is the productof defective vision. As there is only one moon so there is only oneAtman in all.
17. No duality can touch the conception of Brahman,because It is all-pervasive. The wise who teach this acquire boundlesspatience, and their disciples can never be too thankful to them.
18. The talented as well as the witless attain the state ofdesirelessness by knowing the mystery of Atman, through the grace oftheir spiritual teacher.
19. This transcendent state ofconsciousness (Nirvana) is reached by those who are free fromattachment and aversion, ever engaged in doing good to all livingbeings, whose knowledge is firmly rooted, and who are patient.
20.The Yogi is merged in the divine after leaving the body, as thejar-space is merged in cosmic space on the destruction of the jar.
21. The statement that the future condition is determined by the stateof the thoughts at death is made of the uninitiated, not the initiated.
22. The knower of Brahman may leave his body in a holy place, or in the house of an untouchable, he is absorbed into Brahman.
23. When a Yogi has realized Atman, which is his true Self, birthlessand beyond the range of the mind and emotions, then the karmas [actionsand their consequences] no longer touch him. He may perform the ritualsor leave them. To him it is all one.
24. Atman realized is themaster of creation, eternal, indestructible, formless, withoutdimensions, absolutely independent, without pleasure or pain, full ofall powers.
25. The wise discover that Atman is not seen either bythe study of the Vedas, by initiations, by shaving the head, or bybeing a Guru or chela (an approved disciple). Nor is it seen throughpostures.
26. That God, Atman, by whose power the whole universe isborn, in which it abides and to which it finally returns like bubblesand waves in the sea, is realized by the wise.
27. Atman, which thewise realize, is not the aim of control of breath (pranayama) nor ofthe postures of Hatha Yoga [physical austerities and exercises]. In Itthere is neither knowledge nor ignorance.
28. There is neitherunity nor duality in Atman, nor unity-duality, neither smallness norgreatness, neither emptiness nor fullness. All these exist in the mind,and the mind is not Atman.
29. The teacher cannot teach Atman; the disciple cannot learn it.

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