Avadhuta Gita of Dattatreya     266 posts


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Against the dreadful poison of worldly lust,
Which deludes men's minds,
There is only one antidote:
The nectarean awareness of the independent Self.

Dvitiyodhyayah
Chapter 2, Verse 17

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By practicing yoga unceasingly,
Without attachment to anything,
Little by little, a yogi is freed
From all effects of the qualities (gunas).

Dvitiyodhyayah
Chapter 2, Verse 16

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It's extremely subtle and cannot be seen;
It's primary to all qualities, the yogis say.
It is the state that underlies
All other temporary states of the mind.

Dvitiyodhyayah
Chapter 2, Verse 15

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All infinite space is pervaded by the Self,
But nothing else pervades the Self.
It is simultaneously within and without;
It cannot be limited or divided in parts.

Dvitiyodhyayah
Chapter 2, Verse 14

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It remains unaffected,
Though It takes form of earth, air, water and fire.
Though It takes all these forms,
It remains always the same.

Dvitiyodhyayah
Chapter 2, Verse 13

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The Self is said to be like the sky.
Indeed, It is like the sky;
It's pure Consciousness, without any stain.
It is truly the all-embracing Whole.

Dvitiyodhyayah
Chapter 2, Verse 12

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If the universal Self becomes known,
How could "I" continue to be?
How could "you"
Or the sentient and insentient world still be?

Dvitiyodhyayah
Chapter 2, Verse 11

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Beyond all speech, beyond all names,
Beyond the subtlest of all subtle things;
Beyond mind, intellect, and the five senses,
The stainless Lord of the universe remains ever One.

Dvitiyodhyayah
Chapter 2, Verse 10

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The qualities of clearness, coldness, and softness
Are but qualities of water.
Likewise, matter and spirit (prakriti and purdahs)
Are but qualities of the one Existence.

Dvitiyodhyayah
Chapter 2, Verse 9

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The ephemeral elements that form all things
Manifest in many different ways:
Some things appear soft, others hard;
Some things appear sweet, and others sour.

Dvitiyodhyayah
Chapter 2, Verse 8

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Neither doubt nor ignorance
Can cause the slightest ripple in me.
Let the modifications of the mind continue to occur;
They're merely bubbles rising to the surface of a pond.

Dvitiyodhyayah
Chapter 2, Verse 7

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I'm unaffected by my component parts;
Therefore, though the gods may worship me,
In my perfect wholeness,
I recognize no distinction such as gods.

Dvitiyodhyayah
Chapter 2, Verse 6

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Indeed, I am the highest Truth! I'm Shiva!
I contain the world, both subtle and gross.
I do not come, nor do I go.
I have no movement; I have no form.

Dvitiyodhyayah
Chapter 2, Verse 5

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Though appearing as the animate and inanimate world,
The Self remains forever One.
Where, then, is the division?
There is no duality, it is clear to me.

Dvitiyodhyayah
Chapter 2, Verse 4

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The Self appears as both
The animate and the inanimate world;
Yet It always remains in Its own peaceful state;
It is always pure Consciousness, as calm as the sky.

Dvitiyodhyayah
Chapter 2, Verse 3

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You may lack learning or literary skill;
You don't require such qualities as these.
Hold fast to the Truth, and let go of all else;
Even an unpainted boat will take you across.

Dvitiyodhyayah
Chapter 2, Verse 2

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You may be young, unlearned, and addicted to pleasures;
You may be a servant or a householder; it doesn't matter.
Does a jewel require a Guru in order to be valuable?
Or is it worthless simply because it's covered with mud?

Dvitiyodhyayah
Chapter 2, Verse 1

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Ch 1

74. Where there are neither the three states of consciousness nor the forth, there one attains the Absolute in the Self. How is it possible to be bound or free where there is neither virtue nor vice ?

75. The Avadhuta never knows any mantra in Vedic metre nor any tantra. This is the supreme utterance of the Avadhuta, purified by meditation and merged in the sameness of infinite Being.

76. There exists neither complete void nor voidlessness, neither truth nor untruth. The Avadhuta, having realized the truths of the scriptures, has uttered this spontaneously from his own nature.

~ CHAPTER 1 ENDS ~

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72. This is my certain perception: I neither perform nor enjoy past action, future action, or present action.

73. The Avadhuta*, alone, pure in evenness of feeling, abides happy in an empty dwelling place. Having renounced all, he moves about naked. He perceives the Absolute, the All, within himself.

* - a liberated soul, one who has "passed away from" or "shaken off" all worldly attachments and cares, and has realized his identity with God.

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Ch 1

70. Giving up the body in a holy place or in the house of a candala*, the yogi even if he has lost consciousness, becomes identified with the Absolute as soon as he is free of the body.

* - one belonging to the lowest stratum , considered unclean and impure , of Hindu society.

71. The yogis consider duty in life, pursuit of wealth, enjoyment of love, liberation, and everything movable or immovable such as man and so on to be a mirage.

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Ch 1

68. Friend mind, of what use is much vain talk ? Friend mind, all this is mere conjecture. I have told you that which is the essence: you indeed are the Truth, like the sky.

69. In whatever place yogis die, in whatever state, there they dissolve, as the space of a jar dissolves into the sky.

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Ch 1

66. I am not the doer or enjoyer. Work have I none, now or formerly. I have no body, nor am I bodiless. How can I have or not have a sense of "my-ness"?

67. I have no fault such as passion and the like, nor have I any sorrow arising from the body. Know me to be the one Self, vast and like the sky.

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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 ?

64. O mind, for you there is no day or night, rising or setting. How can the wise imagine an embodied state for the bodiless.

65. The Self is neither divided nor undivided, nor has It sadness, happiness, and the like, nor is It all or less than all. Know the Self to be immutable.

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61. The whole universe shines undivided and unbroken. Oh, the maya, the great delusion - the imagination of duality and nonduality !

62. Always "not this, not this"*** to both the formless and the formed. Only the Absolute exists, transcending differences and nondifference.

*** - No formed or formless object can be considered to be the ultimate Reality.

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Ch 1

58. There is no need of knowledge, reasoning, time, space, instruction from a teacher, or attainment of samadhi. I am naturally the perfect Consciousness, the Real, like the sky, spontaneous and steady.

59. I was not born nor have I death. I have no action, good or evil. I am Brahman, stainless, without qualities. How can there be bondage or liberation for me ?

60. If God pervades all, then I see no division. How can He have exterior or interior ?

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Chapter 1

56. Why are you weeping, O mind ? Do you, the Self, be the Self by means* of the Self. Drink, my child, the supreme nectar of Nonduality, transcending all divisions.

* - One cannot attain to Self-knowledge except through the Self itself. How can the mind, which is not-Self, reveal the Self ?

57. There is neither knowledge nor ignorance nor knowledge combined with ignorance. He who has always such knowledge is himself Knowledge. It is never otherwise.

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