Avadhoota Gita - from the Atharvaveda.
Chapter1
6. There is no doubt that I am that God who is the Self of all;
Pure, indivisible, like the sky.
7. I indeed am immutable and infinite - of the form of pure Intelligence.
I do not know how or in relation to whom joy and sorrow exist.
8. I have no mental activity, good of bad;
I have no bodily function, good or bad;
I have no verbal action, good or bad.
I am the nectar of Knowledge - beyond the senses, pure.
9. The mind indeed is of the form of space.
The mind indeed is omnifaced.
The mind is the past.
The mind is all.
But in reality there is no mind.
All - the phenomenal universe - including all time and space - cosmos.
In reality - In the highest realization of the Spirit there is no mind.
10. I, the One only, am all this, beyond space and continuous.
How can I see the Self as visible or hidden?
13. You are not born nor do you die.
At no time do you have a body.
The scripture declares in many different ways - the well-known dictum: "All is Brahman."
14. You are He who is exterior and interior.
You are the auspicious One existing everywhere at all times.
Why are you running hither and thither deluded, like an unclean spirit?
15. Union and separation exist in regard neither to you nor to me.
There is no you, no me, nor is there this universe.
All is verily the Self alone.
16. You do not belong to that which is composed of the five objects of sense, such as sound; nor does that belong to you.
You indeed are the supreme Reality.
Why then do you suffer?
17. For you there is no birth or death, for you there is no mind, for you there is no bondage or liberation, no good or evil.
Why do you shed tears, my child?
Neither you nor I have name and form.
20. All the scriptures say that the Truth is without attributes, pure, immutable, bodiless, and existing equally everywhere.
Know me to be That.
21. Know that which has form to be false, that which is formless to be eternal.
Through the instruction of this truth there is no longer rebirth into this world.
26. As the self is filled by the Self, so is all filled continuously by you.
There is no meditator or meditation.
Why does your mind meditate shamelessly?
Shamelessly - One should be ashamed to meditate, because meditation pre-supposes a shameful forgetfulness of one's true nature.
If one does not know The Self meditation is the way to realization.
After realization one will cease to meditate.
34. There are no Vedas, no worlds, no gods, no sacrifices.
There is certainly no caste, no stage in life, no family, no birth.
There is neither the path of smoke nor the path of light.
There is only the highest Truth, the homogeneous Brahman.
35. If you are free of the pervaded and pervader, if you are one and fulfilled,
how can you think of yourself as directly perceptible by the senses or beyond the range of the senses?
In the highest state of realization, sense perception is no longer distinguishable from spiritual intuition.
39. Even my natural self appears to me as non-distinct from the supreme Self;
it appears to be one and like space.
How can there be meditator and meditation?
40. What I do, what I eat, what I sacrifice, what I give - all this is not mine in the least.
I am pure, unborn, undecaying.
41. Know all this universe to be formless.
Know all this universe to be without change.
Know all this universe to be of purified body.
Know all this universe to be of the nature of the Absolute.
44. I am free in the beginning, in the middle, and in the end.
I am never bound. This is my sure knowledge - that I am naturally spotless and pure.
48. The Self certainly does not become pure through the practice of six-limbed yoga.
It certainly is not purified by the destruction of the mind.
It certainly is not made pure by the instructions of the teacher.
It is Itself the Truth.
It is Itself the illumined One.
Six-limbed - consisting of six parts or steps, namely, posture, control of the vital force, self- withdrawal, concentration, meditation, and Samadhi.
49. There is no body made up of five elements;
nor is there anyone who is disembodied.
All is verily the Self alone.
How can there be the three states and the fourth?
Three states, etc. - the waking state, the dream state, and the deep sleep state: the ordinary conditions of individuals when they are ignorant of their true nature, which is usually called the fourth or transcendental state.
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.
58. There is no need of knowledge, reasoning, time, space, instruction from a teacher, or attainment of Samahdi.
I am naturally the perfect Consciousness, the Real, like the sky, Spontaneous and steady.
The Self, which is Consciousness Itself, can never lose consciousness of Its true nature and therefore Samahdi is superfluous.
63. You have no mother, no father, no wife, no son, no relative, no friend.
You have no likes or dislikes.
Why is this anguish in your mind?
72. This is my certain perception:
I neither perform nor enjoy past action, future action, or present action.
Chapter2
1. Of the teacher-even if he be young illiterate, or addicted to the enjoyment of sense objects, even if he be a servant or a householder -none of these should be considered. Does anyone shun a gem that has fallen in an impure place?
Illiterate here refers to one who is not versed in the scriptures.
3. The unmoving One, who without effort possesses all that is movable and immovable, is consciousness, naturally calm, like the sky.
9. As pungency, coldness, or softness is nondifferent from water, so prakrti is nondifferent from purusa-thus it appears to me.
Prakrti-nature; relative existence.
Purusa-spirit, the Absolute.
15. One should successively take recourse to the objects of concentration, as mentioned by the yogis, in accordance with their subtlety, invisibility, and attributelessness.
Take, etc.-In order to attain to the Absolute (or dissolution in the Absolute, as is said in the next verse), one has to reach the state of infinite and undifferentiated Consciousness by eliminating all mental differentiation or movements.
But the object of concentration has to be chosen carefully.
The beginner chooses a gross object.
When he has dwelt on it continuously for some time, his consciousness becomes subtle and steady.
He then chooses a subtle object to concentrate on.
Gradually he reaches a high state of concentration, but some differentiations in his consciousness still remain-there is the consciousness of himself as the concentrator, of the object on which he is concentrating, and of the process of concentration. Next even these differentiations vanish.
For the object of concentration dissolves, and there remains only the pure, undifferentiated Consciousness, the Absolute.
16. When through constant practice one's concentration becomes objectless, then, being divested of merits and demerits, one attains the state of complete dissolution in the Absolute through the dissolution of the object of concentration, but not before then.
23. Whoever, whether he be ignorant or learned, attains to the full awareness of Truth through the grace of a teacher's wisdom, becomes detached from the ocean of worldliness.
26. It has been said that the destiny of those devoted to action is the same as their thought at the end, but it has not been said that the destiny of those established in yoga is the same as their thought at the end.
End-the dying moment.
The belief in India, clearly expressed in the Bagavad Gita, is that the last thought in the mind of the dying person indicates the nature of his future existence.
This is not true, however, of one who has attained to the knowledge of the Self.
28. Knowing this, one never says that the yogis have any particular path. For them it is the giving up of all duality, The supreme attainment comes of itself.
Particular, etc.-Departing souls reach their destined worlds following either pitr-yana, the path of the fathers or deva-yana, the path of the gods.
The yogi, after death, does not travel along any path having already attained the Highest, which has nothing to do with any particular place or time, he has no world to reach.
31. He attains to the supreme Self, who is eternal, pure, fearless, formless, and supportless, who is without body, without desire, beyond the pairs of opposites, free from illusion and of undiminished power.
32. He attains to the supreme, eternal Self, in whom exists no Veda, no initiation, no tonsure, no teacher, no disciple, no perfection of symbolic figures, no hand-posture or anything else.
35. He attains to the supreme, eternal Self, in whom is no closing of nostril nor gazing nor posture, and in whom is neither knowledge nor ignorance nor any nerve-current.
38. He attains the supreme, eternal Self who is not mind, intelligence, body, senses, or egoism; who is neither the subtle elements nor the five gross elements nor of the nature of space.
Chapter3
2. Siva (The Absolute) is ever without white and other colors.
This effect and cause are also The Supreme Siva.
I am thus the pure Siva, Devoid of all doubt.
Oh beloved friend, how shall I bow to The Self in myself?
In that I do not exist in reality, I myself, am no Self yet there is awareness of Self as awareness in itself
I am thus nothing at all but pure consciousness existing as awareness. But the evidence of my existence is not known until there is consciousness.
The objective Cosmos, is nothing at all yet when "I", (as awareness) become aware of the consciousness
There is then the Cosmos, existing in awareness.
The known being known only in the awarenes, by Consciousness cannot otherwise be known or said to exist at all.
The known therefore depends upon the fact that awareness is aware of that of which the mind is conscious.
8. My child, I am not difficult to comprehend, nor am i hidden in consciousness.
My child, I am not difficult to perceive, nor am I hidden in the perceptible.
My child, I am not hidden in the forms immediately near me.
I am the nectar of knowledge, homogenous existence, like the sky.
9. I am the fire that burns the karma of one who is beyond all karma.
I am the fire that burns the sorrow of one beyond all sorrow.
I am devoid of body.
I am the nectar of knowledge, homogenous existence, like the sky.
13. The creeper like growth of worldly existence is never mine.
The joy of extended contentment is never mine.
This bondage of ignorance is never mine.
I am the nectar of knowledge, homogenous existence, like the sky.
31. The Self devoid of life and lifelessness - shines forever.
Devoid of seed and seedlessness - of liberation and bondage, it shines forever.
I am the nectar of knowledge, homogenous existence, like the sky.
35. Why dost weep thou friend? Thou hast no natural form.
Why dost thou weep friend? Thou hast deformity.
Why dost thou weep friend? Thou hast no age.
I am the nectar of knowledge, homogenous existence, like the sky.
38. Why dost thou desire affluence? Thou hast no wealth.
Why dost thou desire affluence? Thou hast no wife.
Why dost thou desire affluence? Thou hast none that is thine own.
I am the nectar of knowledge, homogenous existence, like the sky.
42. I have told thee all that is essential. there is neither thou, nor anything for me - or for a great one. nor is there any teacher or disciple.
The supreme reality is natural and exists in its own way.
I am the nectar of knowledge, homogenous existence, like the sky.
43. If I, the supreme, of the nature of the sky, alone exist,
how can there be here the supreme truth - which is blissful reality,
how can there be here the supreme truth which is not of the nature of bliss,
and how can there be here the supreme truth of the nature of knowledge and intuition?
Chapter 4
1. There is neither invitation nor casting off;
How can there be flowers, leaves, meditations and recitation of sacred texts,
and how can there be worship of Siva - which is identity in non-difference?
2. The absolute is not liberated from bondage and obstruction.
The absolute is not purified, cleansed and released.
The absolute is not liberated by union or separation.
I am indeed the free One, like the sky.
4. Stained, stainless, divided, undivided - differentiated, none of these appear to me.
I am free from disease - my form has been extinguished.
6. It (The Self) does not appear to me as virtuous or sinful
as bound or liberated, nor does it appear to me - as united or separated.
I am free from disease - my form has been extinguished.
10. There is no one to understand and nothing indeed, to be understood.
I have no cause and no effect.
How shall I say that I am conceivable or inconceivable?
I am free from disease - my form has been extinguished.
13. The Self is not separate or high - and it has not disappeared even to the extent of allusion.
Friend, how can I speak of it as identical or different?
I am free from disease - my form has been extinguished.
17. Never have I sleep or awakening.
Never do I practice concentration or hand-posture.
For me there is neither day nor night.
How can i speak of the transcendental and relative states?
I am free from disease - my form has been extinguished.
19. know me as endowed with all concentration.
Know me as free from any relative or ultimate aim.
How shall I speak of union and separation?
I am free from disease - my form has been extinguished.
21. Never do I have father, mother, family, caste, birth and death.
How shall I speak of affection and infatuation?
I am free from disease - my form has been extinguished.
24. The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation.
I am free from disease - my form has been extinguished.
Chapter5
6. There is no pot, no individual body or individual.
There is no distinction of cause and effect.
Why dost thou, who art the identity in all, grieve in thy heart?
9. There is no distinction - of the different and the non-different.
There is no distinction of within and without - or the junction of the two.
It is the same in all- devoid of friend and foe.
Why dost thou, who art the identity in all, grieve in thy heart?
10. It is not of the nature of disciple or non-disciple;
nor is it the discernment of the difference between the living and the non-living.
There is only the state of freedom - The All - The undifferentiated.
Why dost thou, who art the identity in all, grieve in thy heart?
12. There is no bondage - due to fetters of good and evil qualities.
How shall I perform the actions related to death and life?
There is only the pure stainless Being - the same in all.
Why dost thou, who art the identity in all, grieve in thy heart?
17. Here verily is the conscious Being who is completely the All.
Here is the conscious Being who is the all-comprehensive and undivided.
Here is the conscious Being, alone and immutable.
Why dost thou, who art the identity in all, grieve in thy heart?
27. Here is the Self - which is more than dispassionate to virtue and vice
to substance and nonsubstance - to desire and desirelessness.
Why dost thou, who art the identity in all, grieve in thy heart?
Chapter6
3. The mind is verily supreme, undivided - all-pervasive and devoid of largeness and smallness.
The mind is indeed the indivisible, all-comprehensive absolute.
How can we do anything with the mind and speech?
5. The Self is that from which the distinction of desire and desirelessness of action and inaction are gone.
If there is only one indivisible, all-comprehensive absolute
how can there be consciousness differentiated by exterior and interior?
10. If the Self is the negation of imagined worlds,
if it is the negation of imagined gods,
If there is only one indivisible, all-comprehensive absolute
how can there be discriminating consciousness of good and evil?
12. NO such distinctions exist as prakrti and purusa.
There is no difference between cause and effect.
If there is only one indivisible, all-comprehensive absolute
how can one speak of Self and not-self?
13. There is no coming of the third kind of misery or the second kind of misery due to the gunas.
If there is only one indivisible, all-comprehensive absolute
how can there be and old man, a young man and in infant?
15. The destroyed and the undestroyed are both false.
The born and the unborn are both false.
If there is only one indivisible, all-comprehensive absolute
how can there be the perishable and the imperishable?
22. There are never any "you" and "I".
The discrimination of family and race is false.
I am indeed the Absolute and the Supreme Truth.
In that case how can I make salutation?
24. There is no imagined division of bodies.
There is no imagined division of worlds.
I am indeed the Absolute and the Supreme Truth.
In that case how can i make salutation?
26. No distinction such as body and bodilessness exists,
nor is it true that there is false action.
I am indeed the Absolute and the Supreme Truth.
In that case how can i make salutation?
27. Where one knows nothing, there is verily no versification.
The Supreme One, pure of thought, absorbed in the consciousness
of the homogenous being - prattles about the truth.
Chapter7
7. Here is only the Absolute Truth indivisible and the All.
How can there be here union, disunion, or pride?
If thus there is here only the Supreme - the indivisible and the All -
how can there be here any substance or absence of substance?
9. The enlightened one is a yogi devoid yoga and the absence of yoga.
He is an enjoyer, devoid of enjoyment and absence of enjoyment.
Thus he wanders leisurely, filled with the spontaneous joy of his own mind.
13. All this is magic, like a mirage in the desert.
Only the absolute Self, of indivisible and impenetrable form exists.
14. To all things - from the practice of religious laws and duties to liberation, we are completely indifferent.
How can we have anything to do with attachment or detachment?
Only the learned imagine these things.
Chapter8
2. A sage is one whose intelligence is unsmitten by lusts -
who is self-controlled, gentle and pure -
who possesses nothing, who is indifferent -
who eats moderately -is quiet and steady
and has taken refuge in me.
3. The sage is vigilant and resolute -
has a profound mind and has conquered the six bondages;
he is not proud, but gives honour to others;
he is strong, friendly to all compassionate and wise.
4. The sage is merciful, non-violent and enduring of all.
He is pure hearted and is the essence of truth;
he is the same to all and beneficent to all.
6. The significance of the letter "A"
is that the Avudhuta is free from the bondage of hopes
is pure in the beginning, middle and end and dwells ever in joy.
7. The syllable "VA" is indicative of him
by whom all desires have been renounced
whose speech is wholesome
and who dwells in the present.
8. The syllable "DHU" is a sign of him
whose limbs are grey with dust -
whose mind is purified who is free from all diseases -
and who is released from the practice of concentration and meditation.
9. The syllable "TA" is significant of him
by whom the thought of Truth has been made steady
who is devoid of all thoughts and efforts
and who is free from ignorance and egoism.
10. This Gita or song is composed by
Dattatreya Avadhuta who is the embodiment of bliss.
Whoever reads or hears it has never any rebirth.
One who has realized the Self is never reborn.
Om Tat Sat
www.holybooks.com/wp-content/uploads/Avadhoota-Gita.pdf
Chapter1
6. There is no doubt that I am that God who is the Self of all;
Pure, indivisible, like the sky.
7. I indeed am immutable and infinite - of the form of pure Intelligence.
I do not know how or in relation to whom joy and sorrow exist.
8. I have no mental activity, good of bad;
I have no bodily function, good or bad;
I have no verbal action, good or bad.
I am the nectar of Knowledge - beyond the senses, pure.
9. The mind indeed is of the form of space.
The mind indeed is omnifaced.
The mind is the past.
The mind is all.
But in reality there is no mind.
All - the phenomenal universe - including all time and space - cosmos.
In reality - In the highest realization of the Spirit there is no mind.
10. I, the One only, am all this, beyond space and continuous.
How can I see the Self as visible or hidden?
13. You are not born nor do you die.
At no time do you have a body.
The scripture declares in many different ways - the well-known dictum: "All is Brahman."
14. You are He who is exterior and interior.
You are the auspicious One existing everywhere at all times.
Why are you running hither and thither deluded, like an unclean spirit?
15. Union and separation exist in regard neither to you nor to me.
There is no you, no me, nor is there this universe.
All is verily the Self alone.
16. You do not belong to that which is composed of the five objects of sense, such as sound; nor does that belong to you.
You indeed are the supreme Reality.
Why then do you suffer?
17. For you there is no birth or death, for you there is no mind, for you there is no bondage or liberation, no good or evil.
Why do you shed tears, my child?
Neither you nor I have name and form.
20. All the scriptures say that the Truth is without attributes, pure, immutable, bodiless, and existing equally everywhere.
Know me to be That.
21. Know that which has form to be false, that which is formless to be eternal.
Through the instruction of this truth there is no longer rebirth into this world.
26. As the self is filled by the Self, so is all filled continuously by you.
There is no meditator or meditation.
Why does your mind meditate shamelessly?
Shamelessly - One should be ashamed to meditate, because meditation pre-supposes a shameful forgetfulness of one's true nature.
If one does not know The Self meditation is the way to realization.
After realization one will cease to meditate.
34. There are no Vedas, no worlds, no gods, no sacrifices.
There is certainly no caste, no stage in life, no family, no birth.
There is neither the path of smoke nor the path of light.
There is only the highest Truth, the homogeneous Brahman.
35. If you are free of the pervaded and pervader, if you are one and fulfilled,
how can you think of yourself as directly perceptible by the senses or beyond the range of the senses?
In the highest state of realization, sense perception is no longer distinguishable from spiritual intuition.
39. Even my natural self appears to me as non-distinct from the supreme Self;
it appears to be one and like space.
How can there be meditator and meditation?
40. What I do, what I eat, what I sacrifice, what I give - all this is not mine in the least.
I am pure, unborn, undecaying.
41. Know all this universe to be formless.
Know all this universe to be without change.
Know all this universe to be of purified body.
Know all this universe to be of the nature of the Absolute.
44. I am free in the beginning, in the middle, and in the end.
I am never bound. This is my sure knowledge - that I am naturally spotless and pure.
48. The Self certainly does not become pure through the practice of six-limbed yoga.
It certainly is not purified by the destruction of the mind.
It certainly is not made pure by the instructions of the teacher.
It is Itself the Truth.
It is Itself the illumined One.
Six-limbed - consisting of six parts or steps, namely, posture, control of the vital force, self- withdrawal, concentration, meditation, and Samadhi.
49. There is no body made up of five elements;
nor is there anyone who is disembodied.
All is verily the Self alone.
How can there be the three states and the fourth?
Three states, etc. - the waking state, the dream state, and the deep sleep state: the ordinary conditions of individuals when they are ignorant of their true nature, which is usually called the fourth or transcendental state.
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.
58. There is no need of knowledge, reasoning, time, space, instruction from a teacher, or attainment of Samahdi.
I am naturally the perfect Consciousness, the Real, like the sky, Spontaneous and steady.
The Self, which is Consciousness Itself, can never lose consciousness of Its true nature and therefore Samahdi is superfluous.
63. You have no mother, no father, no wife, no son, no relative, no friend.
You have no likes or dislikes.
Why is this anguish in your mind?
72. This is my certain perception:
I neither perform nor enjoy past action, future action, or present action.
Chapter2
1. Of the teacher-even if he be young illiterate, or addicted to the enjoyment of sense objects, even if he be a servant or a householder -none of these should be considered. Does anyone shun a gem that has fallen in an impure place?
Illiterate here refers to one who is not versed in the scriptures.
3. The unmoving One, who without effort possesses all that is movable and immovable, is consciousness, naturally calm, like the sky.
9. As pungency, coldness, or softness is nondifferent from water, so prakrti is nondifferent from purusa-thus it appears to me.
Prakrti-nature; relative existence.
Purusa-spirit, the Absolute.
15. One should successively take recourse to the objects of concentration, as mentioned by the yogis, in accordance with their subtlety, invisibility, and attributelessness.
Take, etc.-In order to attain to the Absolute (or dissolution in the Absolute, as is said in the next verse), one has to reach the state of infinite and undifferentiated Consciousness by eliminating all mental differentiation or movements.
But the object of concentration has to be chosen carefully.
The beginner chooses a gross object.
When he has dwelt on it continuously for some time, his consciousness becomes subtle and steady.
He then chooses a subtle object to concentrate on.
Gradually he reaches a high state of concentration, but some differentiations in his consciousness still remain-there is the consciousness of himself as the concentrator, of the object on which he is concentrating, and of the process of concentration. Next even these differentiations vanish.
For the object of concentration dissolves, and there remains only the pure, undifferentiated Consciousness, the Absolute.
16. When through constant practice one's concentration becomes objectless, then, being divested of merits and demerits, one attains the state of complete dissolution in the Absolute through the dissolution of the object of concentration, but not before then.
23. Whoever, whether he be ignorant or learned, attains to the full awareness of Truth through the grace of a teacher's wisdom, becomes detached from the ocean of worldliness.
26. It has been said that the destiny of those devoted to action is the same as their thought at the end, but it has not been said that the destiny of those established in yoga is the same as their thought at the end.
End-the dying moment.
The belief in India, clearly expressed in the Bagavad Gita, is that the last thought in the mind of the dying person indicates the nature of his future existence.
This is not true, however, of one who has attained to the knowledge of the Self.
28. Knowing this, one never says that the yogis have any particular path. For them it is the giving up of all duality, The supreme attainment comes of itself.
Particular, etc.-Departing souls reach their destined worlds following either pitr-yana, the path of the fathers or deva-yana, the path of the gods.
The yogi, after death, does not travel along any path having already attained the Highest, which has nothing to do with any particular place or time, he has no world to reach.
31. He attains to the supreme Self, who is eternal, pure, fearless, formless, and supportless, who is without body, without desire, beyond the pairs of opposites, free from illusion and of undiminished power.
32. He attains to the supreme, eternal Self, in whom exists no Veda, no initiation, no tonsure, no teacher, no disciple, no perfection of symbolic figures, no hand-posture or anything else.
35. He attains to the supreme, eternal Self, in whom is no closing of nostril nor gazing nor posture, and in whom is neither knowledge nor ignorance nor any nerve-current.
38. He attains the supreme, eternal Self who is not mind, intelligence, body, senses, or egoism; who is neither the subtle elements nor the five gross elements nor of the nature of space.
Chapter3
2. Siva (The Absolute) is ever without white and other colors.
This effect and cause are also The Supreme Siva.
I am thus the pure Siva, Devoid of all doubt.
Oh beloved friend, how shall I bow to The Self in myself?
In that I do not exist in reality, I myself, am no Self yet there is awareness of Self as awareness in itself
I am thus nothing at all but pure consciousness existing as awareness. But the evidence of my existence is not known until there is consciousness.
The objective Cosmos, is nothing at all yet when "I", (as awareness) become aware of the consciousness
There is then the Cosmos, existing in awareness.
The known being known only in the awarenes, by Consciousness cannot otherwise be known or said to exist at all.
The known therefore depends upon the fact that awareness is aware of that of which the mind is conscious.
8. My child, I am not difficult to comprehend, nor am i hidden in consciousness.
My child, I am not difficult to perceive, nor am I hidden in the perceptible.
My child, I am not hidden in the forms immediately near me.
I am the nectar of knowledge, homogenous existence, like the sky.
9. I am the fire that burns the karma of one who is beyond all karma.
I am the fire that burns the sorrow of one beyond all sorrow.
I am devoid of body.
I am the nectar of knowledge, homogenous existence, like the sky.
13. The creeper like growth of worldly existence is never mine.
The joy of extended contentment is never mine.
This bondage of ignorance is never mine.
I am the nectar of knowledge, homogenous existence, like the sky.
31. The Self devoid of life and lifelessness - shines forever.
Devoid of seed and seedlessness - of liberation and bondage, it shines forever.
I am the nectar of knowledge, homogenous existence, like the sky.
35. Why dost weep thou friend? Thou hast no natural form.
Why dost thou weep friend? Thou hast deformity.
Why dost thou weep friend? Thou hast no age.
I am the nectar of knowledge, homogenous existence, like the sky.
38. Why dost thou desire affluence? Thou hast no wealth.
Why dost thou desire affluence? Thou hast no wife.
Why dost thou desire affluence? Thou hast none that is thine own.
I am the nectar of knowledge, homogenous existence, like the sky.
42. I have told thee all that is essential. there is neither thou, nor anything for me - or for a great one. nor is there any teacher or disciple.
The supreme reality is natural and exists in its own way.
I am the nectar of knowledge, homogenous existence, like the sky.
43. If I, the supreme, of the nature of the sky, alone exist,
how can there be here the supreme truth - which is blissful reality,
how can there be here the supreme truth which is not of the nature of bliss,
and how can there be here the supreme truth of the nature of knowledge and intuition?
Chapter 4
1. There is neither invitation nor casting off;
How can there be flowers, leaves, meditations and recitation of sacred texts,
and how can there be worship of Siva - which is identity in non-difference?
2. The absolute is not liberated from bondage and obstruction.
The absolute is not purified, cleansed and released.
The absolute is not liberated by union or separation.
I am indeed the free One, like the sky.
4. Stained, stainless, divided, undivided - differentiated, none of these appear to me.
I am free from disease - my form has been extinguished.
6. It (The Self) does not appear to me as virtuous or sinful
as bound or liberated, nor does it appear to me - as united or separated.
I am free from disease - my form has been extinguished.
10. There is no one to understand and nothing indeed, to be understood.
I have no cause and no effect.
How shall I say that I am conceivable or inconceivable?
I am free from disease - my form has been extinguished.
13. The Self is not separate or high - and it has not disappeared even to the extent of allusion.
Friend, how can I speak of it as identical or different?
I am free from disease - my form has been extinguished.
17. Never have I sleep or awakening.
Never do I practice concentration or hand-posture.
For me there is neither day nor night.
How can i speak of the transcendental and relative states?
I am free from disease - my form has been extinguished.
19. know me as endowed with all concentration.
Know me as free from any relative or ultimate aim.
How shall I speak of union and separation?
I am free from disease - my form has been extinguished.
21. Never do I have father, mother, family, caste, birth and death.
How shall I speak of affection and infatuation?
I am free from disease - my form has been extinguished.
24. The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation.
I am free from disease - my form has been extinguished.
Chapter5
6. There is no pot, no individual body or individual.
There is no distinction of cause and effect.
Why dost thou, who art the identity in all, grieve in thy heart?
9. There is no distinction - of the different and the non-different.
There is no distinction of within and without - or the junction of the two.
It is the same in all- devoid of friend and foe.
Why dost thou, who art the identity in all, grieve in thy heart?
10. It is not of the nature of disciple or non-disciple;
nor is it the discernment of the difference between the living and the non-living.
There is only the state of freedom - The All - The undifferentiated.
Why dost thou, who art the identity in all, grieve in thy heart?
12. There is no bondage - due to fetters of good and evil qualities.
How shall I perform the actions related to death and life?
There is only the pure stainless Being - the same in all.
Why dost thou, who art the identity in all, grieve in thy heart?
17. Here verily is the conscious Being who is completely the All.
Here is the conscious Being who is the all-comprehensive and undivided.
Here is the conscious Being, alone and immutable.
Why dost thou, who art the identity in all, grieve in thy heart?
27. Here is the Self - which is more than dispassionate to virtue and vice
to substance and nonsubstance - to desire and desirelessness.
Why dost thou, who art the identity in all, grieve in thy heart?
Chapter6
3. The mind is verily supreme, undivided - all-pervasive and devoid of largeness and smallness.
The mind is indeed the indivisible, all-comprehensive absolute.
How can we do anything with the mind and speech?
5. The Self is that from which the distinction of desire and desirelessness of action and inaction are gone.
If there is only one indivisible, all-comprehensive absolute
how can there be consciousness differentiated by exterior and interior?
10. If the Self is the negation of imagined worlds,
if it is the negation of imagined gods,
If there is only one indivisible, all-comprehensive absolute
how can there be discriminating consciousness of good and evil?
12. NO such distinctions exist as prakrti and purusa.
There is no difference between cause and effect.
If there is only one indivisible, all-comprehensive absolute
how can one speak of Self and not-self?
13. There is no coming of the third kind of misery or the second kind of misery due to the gunas.
If there is only one indivisible, all-comprehensive absolute
how can there be and old man, a young man and in infant?
15. The destroyed and the undestroyed are both false.
The born and the unborn are both false.
If there is only one indivisible, all-comprehensive absolute
how can there be the perishable and the imperishable?
22. There are never any "you" and "I".
The discrimination of family and race is false.
I am indeed the Absolute and the Supreme Truth.
In that case how can I make salutation?
24. There is no imagined division of bodies.
There is no imagined division of worlds.
I am indeed the Absolute and the Supreme Truth.
In that case how can i make salutation?
26. No distinction such as body and bodilessness exists,
nor is it true that there is false action.
I am indeed the Absolute and the Supreme Truth.
In that case how can i make salutation?
27. Where one knows nothing, there is verily no versification.
The Supreme One, pure of thought, absorbed in the consciousness
of the homogenous being - prattles about the truth.
Chapter7
7. Here is only the Absolute Truth indivisible and the All.
How can there be here union, disunion, or pride?
If thus there is here only the Supreme - the indivisible and the All -
how can there be here any substance or absence of substance?
9. The enlightened one is a yogi devoid yoga and the absence of yoga.
He is an enjoyer, devoid of enjoyment and absence of enjoyment.
Thus he wanders leisurely, filled with the spontaneous joy of his own mind.
13. All this is magic, like a mirage in the desert.
Only the absolute Self, of indivisible and impenetrable form exists.
14. To all things - from the practice of religious laws and duties to liberation, we are completely indifferent.
How can we have anything to do with attachment or detachment?
Only the learned imagine these things.
Chapter8
2. A sage is one whose intelligence is unsmitten by lusts -
who is self-controlled, gentle and pure -
who possesses nothing, who is indifferent -
who eats moderately -is quiet and steady
and has taken refuge in me.
3. The sage is vigilant and resolute -
has a profound mind and has conquered the six bondages;
he is not proud, but gives honour to others;
he is strong, friendly to all compassionate and wise.
4. The sage is merciful, non-violent and enduring of all.
He is pure hearted and is the essence of truth;
he is the same to all and beneficent to all.
6. The significance of the letter "A"
is that the Avudhuta is free from the bondage of hopes
is pure in the beginning, middle and end and dwells ever in joy.
7. The syllable "VA" is indicative of him
by whom all desires have been renounced
whose speech is wholesome
and who dwells in the present.
8. The syllable "DHU" is a sign of him
whose limbs are grey with dust -
whose mind is purified who is free from all diseases -
and who is released from the practice of concentration and meditation.
9. The syllable "TA" is significant of him
by whom the thought of Truth has been made steady
who is devoid of all thoughts and efforts
and who is free from ignorance and egoism.
10. This Gita or song is composed by
Dattatreya Avadhuta who is the embodiment of bliss.
Whoever reads or hears it has never any rebirth.
One who has realized the Self is never reborn.
Om Tat Sat
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