Avadhuta Gita- the Song of the Avadhuta Read online

  I am neither the doer, nor the experiencer. I have no karma, either in the past or in the present. I am neither with nor without a body. What then, is ‘mine’ or ‘not mine’? ||1-66||

  There is no attachment or other fault in me, there is no pain in the body or elsewhere for me. I only know I am the One Self, vast as the sky! ||1-67||

  O mind, my friend, why cling to things so much? O mind, my friend, everything that you see is doubtful! I have told you the essence of the truth. You yourself are the ultimate Reality, free as the sky! ||1-68||

  Wherever or in whatever state a yogi dies, he becomes absorbed into the Absolute, just as the space within a pot becomes absorbed into outer space when the pot is broken. ||1-69||

  Whether he quits his body at a holy place of pilgrimage, or at a degenerate place, or with his memory totally lost - at the time of death, he merges into freedom, into Absolute unity! ||1-70||

  Righteousness, wealth, desire, liberation, people, all moving and stationary things in the world – the yogi believes all these to be illusory, like water in a mirage. ||1-71||

  There is no action in the past, present or future that has been performed or experienced by me. I know this without a doubt. ||1-72||

  The Avadhuta stays alone and happy in a deserted place, pure and with an equanimous mind. He roams about naked, having surrendered all pride, knowing everything is the Self! ||1-73||

  Where there is no third state (deep sleep) or the fourth state (pure consciousness), only the Self exists! Where there is no righteousness or non-righteousness, where there is no bondage or liberation, how can desire exist! ||1-74||

  Where there is no knowing even upon knowing, there are no scriptures or diverse knowledge. Deeply immersed in equanimity, purified and in the highest spiritual state, I, the Avadhuta, thus speak of the Absolute Reality! ||1-75||

  Neither nothing nor everything exists, neither truth nor falsehood exists. All scriptures in agreement assert that there exists only that Self – the root nature of all nature! ||1-76||

  In this Song of the Avadhuta composed by Shri Dattatreya, this is the first chapter on the teaching of the wisdom of the Self.

  Chapter 2

  You may be young, addicted to sensual pleasures, foolish, a servant or a householder. When does a jewel need a guru to be valuable? When is it ever thrown away in anger just because it is covered in mud? ||2-1||

  You may consider yourself unskilled in literature, but know that the true essence is beyond such qualities! When you really want to go across, even an unpainted, undecorated, unattractive boat will take you! ||2-2||

  The Self appears as both deliberate and unintentional, both animate and inanimate. It is always absorbed in its own tranquil natural state. It is pure consciousness, vast as the sky! ||2-3||

  It effortlessly appears as either inaminate or animate, but it is One and all-pervading! Where then, is duality? There is only unity in me! ||2-4||

  I am that which is supreme, the essence of all essences, I am Shiva! I am beyond coming and going, I am without imagination, I am unperturbed. ||2-5||

  I am beyond all my component parts. Therefore, even though thirty gods may worship me, I do not accept any divisions, such as thirty gods, within my perfect completeness! ||2-6||

  Neither foolishness nor doubt can have any impact on my nature. They are like bubbles rising and subsiding in water. ||2-7||

  The numerous material elements that compose the material world are always finite, including all things that are soft, sharp, sweet or bitter. ||2-8||

  Bitterness, coldness, softness – are all qualities of water. Similarly, material nature (Prakriti) and consciousness (Purusha) are my undifferentiated qualities. ||2-9||

  Free of all names, beyond the subtlest of the subtle, transcending the mind, the intellect and the senses – such is the stainless one – the lord of the universe! ||2-10||

  When such is the original state, then how can there be an “I”? How can there be a “You”? How can there be animate and inanimate things? ||2-11||

  What is said to be like the sky is indeed like the sky. It is pure consciousness, without faults, all-knowing, complete. ||2-12||

  It does not walk on land, it does not blow in the wind, it does not drown in water, nor is it situated in the midst of fire. ||2-13||

  Space is pervaded by it, but it is not pervaded by anything. It stands both within and without, it is indivisible and infinite. ||2-14||

  It is very subtle, it is invisible, it is beyond qualities, say the yogis. It is the foundation, it is said, on which all other things come to rest in due course. ||2-15||

  When one practices being established in the Self continuously, then one becomes non-attached. Thus absorbed in the Self, one goes beyond the faults of all qualities (gunas). ||2-16||

  The vicious, withering poison of lust and infatuation with the world can be destroyed by only one antidote – the nectar of the original nature! ||2-17||

  Unmanifest states cannot be perceived by the mind, only manifest states are perceived by the eye. But what is beyond both manifest and unmanifest states is known as the inner Self. ||2-18||

  The state experienced without takes the form of the universe, the state experienced within takes the form of nature. But know deep in the inner core of the inner state, is the real milk of the coconut! ||2-19||

  Various diversified knowledge is the outer shell, equanimous self-knowledge is the middle, and in the core of the centre is the real milk of the coconut (consciousness). ||2-20||

  Just as the moon appears as one and resplendent on a full-moon night, so should Reality be seen as one. A sight that perceives division is faulty. ||2-21||

  The perception of many is an aberration of the mind, Reality is one, not many. The one who is purified with this wisdom deserves to be praised a thousand times. ||2-22||

  A guru gives the prasada of wisdom to everyone, be he foolish or learned. But only he crosses over this ocean of existence, who learns the truth for himself. ||2-23||

  He who is free from attraction and repulsion, who is engaged in doing good for all, who is firmly determined and wise, he attains the supreme state. ||2-24||

  When a pot breaks, the space inside merges into the space outside. Similarly, when a yogi quits his body, he becomes one with his true Self – the supreme universal consciousness. ||2-25||

  It is said the destiny of those who are devoted to action is decided by their state of mind at the end of their life. But the destiny of the one established in yoga is not determined by his state of mind at the end. ||2-26||

  The destiny of those devoted to action can be expressed with speech. But how to describe the destiny of the yogi? It is beyond expression. ||2-27||

  A yogi does not imagine knowing any particular path, he simply ceases to imagine! In this state, perfection naturally occurs! ||2-28||

  Wherever a yogi dies – whether it is at a place of pilgrimage or at an immoral place, he does not take birth again. He merges into the Absolute. ||2-29||

  When one realizes the Self which is innate, unborn and inconceivable, faults cannot cling even when one continues to be occupied according to one’s own wish. The disciplined ascetic’s conduct is always benevolent, he is always free of karma, and he is always free. ||2-30||

  Free of illness, free of illusion, free of form, free of dependence, free of bodily obsession, free of hope, free of duality, free of desire, free of power - he attains God, the Self, the Eternal! ||2-31||

  Neither the Vedas nor initiation, nor a ceremonially shaved head; neither guru nor disciple; neither possessions nor wealth - he attains God, the Self, the Eternal! ||2-32||

  Neither the great Shiva nor goddess Shakti nor human beings; neither the solid form nor the feet of God; neither beginning, nor climax, nor descension - he attains God, the Self, the Eternal! ||2-33||

  That fundamental nature from which the animate and inanimate world is born, on which it stands, and into which it ultimately merges, like the change in the state of foam an
d bubbles when milk is shaken or kept still – he attains (that nature of), God, the Self, the Eternal! ||2-34||

  The state where there is neither holding of breath nor curbing of visual enjoyment; neither perceiving wisdom nor foolishness; nor studying of nerve patterns – he attains (that state of) God, the Self, the Eternal! ||2-35||

  What is beyond ‘one-ness’, ‘two-ness’, ‘many-ness’ or manifoldness, beyond minisculeness or expansiveness, beyond greatness or nothingness, beyond measurability, quantification or comparison – he attains (that state of) God, the Self, the Eternal! ||2-36||

  Whether he is disciplined or undisciplined, whether he clings to senses or is free of them, whether he clings to actions or is free of them – he attains God, the Self, the Eternal! ||2-37||

  Neither the mind, nor the intellect, nor the body, nor the senses; neither the subtle elements nor the five gross elements; neither ego nor the subtle body – he attains God, the Self, the Eternal! ||2-38||

  Rejecting all precepts, he rests in the supreme Self. Thus, the consciousness of the yogi becomes free of duality. Purity or impurity, expressing lust or restricting everything – these have no meaning for him. ||2-39||

  What the mind or speech are not able to express, indeed, how can a guru’s teachings express that? How can a guru say anything about that primordial essence which illuminates everything! ||2-40||

  In this Song of the Avadhuta composed by Shri Dattatreya, this is the second chapter on the teaching of the wisdom of the Self.

  Chapter 3

  For him, there is no distinction between being with qualities or without. He is beyond both attachment and non-attachment, he is stainless and uncomplicated. Beyond both good and bad qualities, he permeates the entire universe! How do I worship that Shiva, who is formless like space! ||3-1||

  Shiva is always beyond colours such as white, Shiva is beyond both cause and effect. Truly, I am Shiva, beyond imagination! My friend, how do I myself bow down to myself? ||3-2||

  Beyond pointedness or pointlessness, I am an ever-rising sun! Beyond smoky obscurity or clarity, I am an ever-rising sun! Beyond light and darkness, I am an ever-rising sun! I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-3||

  Desire, desirelessness – now how do I define these concepts? Attachment, non-attachment – now how do I define these concepts? Pointlessness, pointedness – now how do I define these concepts? I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-4||

  How do I define the absolute concept of non-duality? How do I define the absolute concept of duality? How do I define absolute eternity and non-eternity? I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-5||

  I am neither gross nor subtle, I neither come nor go. I am free of beginning, middle and end, I am neither superior nor inferior. Indeed, I speak only the truth about the supreme Reality. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-6||

  Know that all sense organs are empty as the sky, know that all sense objects are also empty as the sky. Know that there is only one stainless One that is neither liberated nor bound – I am that nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-7||

  I am unfathomable, inaccessible via intellect - intellect cannot define me. I am imperceptible, inaccessible via sight - sight cannot define me. I am not solid, unlimited by form - form cannot define me. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-8||

  I am without karma, I am the fire in which all karma is consumed. I am without sorrow, I am the fire in which all sorrow is consumed. I am without body, I am the fire in which all forms are consumed. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-9||

  I am sinless, I am the fire in which all sins are consumed. I am dutiless, I am the fire in which all duties are consumed. I am unbound, I am the fire in which all bondage is consumed. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-10||

  I am free of existence and non-existence, these are not in me, child. I am free of union and separation, these are not in me, child. I am free of mindfulness and mindlessness, these are not in me, child. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-11||

  I am free from illusion, I cannot even imagine the state of delusion. I am beyond grief, I cannot even imagine the state of grief. I am beyond greed, I cannot even imagine the state of greed. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-12||

  The vine of worldly existence does not affect me in the least. The entire expanse of contentment and pleasures does not affect me in the least. This bondage of ignorance does not affect me in the least. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-13||

  The entire expanse of worldly passion (rajas) cannot cause any disturbance in me. The entire expanse of suffering caused by ignorance (tamas) cannot cause any disturbance in me. The entire expanse of righteousness generated by goodness (sattva) cannot cause any disturbance in me. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-14||

  Suffering due to sorrow never arises in me in any manner whatsoever. Suffering due to the practice of yoga never arises in my mind. That from which ego is generated is never in me. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-15||

  Having destroyed both decisiveness and indecisiveness, I am neither doubtful nor firm. Having destroyed both dreaming and awakening, I do not see the advantage or disadvantage of either. Having destroyed both essence and essencelessness, I do not see the difference between animate and inanimate. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-16||

  I am neither the knower nor the known, nor the cause of knowledge. I am imperceptible through speech, mind or intellect. Indeed, how can I describe the ultimate Reality with words? I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky. ||3-17||

  I am beyond division and non-division, I am the supreme Reality. How can there be a within or without when I am the supreme Reality? I was there before existence but I am not attached to any object of existence. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-18||

  Free from the faults of attachment, you and I are one Reality. Free from the faults of destiny, you and I are one Reality. Free from the sorrows of the worldly existence, you and I are one Reality. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-19||

  When I am not any of the three states of mind (waking, dreaming, deep sleep), how can I be the fourth state (pure awareness)? When I am not the three kinds of time (past, present, future), how can I be the fourth? I am the supreme foundation of serenity, I am the Absolute Reality. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-20||

  Words like long or short cannot divide me (by defining me). Words like broad or narrow cannot divide me. Words like angular or round cannot divide me. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-21||

  No mother, father or son was ever mine. No birth, death or mind was ever mine. I am untroubled and steady, I am the Absolute Reality. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-22||

  My nature is infinite, beyond concepts of purity or impurity. My nature is infinite, beyond concepts of stain or stainlessness. My nature is infinite, beyond thoughts of being broken or unbroken. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-23||

  How can Brahma and other gods be here, how can heaven and its residents be here, if I am the One, ultimate, stainless, supreme Reality? I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-24||

  How can I speak of that which is pure beyond both ‘this’ and ‘not this’? How can I speak of that which is pure beyond being either complete or incom
plete? How can I speak of that which is pure beyond gender definition or genderlessness? I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-25||

  I am always beyond both action and inaction. I am beyond attachment and non-attachment, always supremely blissful. I am beyond body and bodilessness, continuously blissful. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-26||

  This stage-play of maya does not cause any disturbance in me. The play of dishonesty or fraud does not cause any disturbance in me. The play of truth or falsehood does not cause any disturbance in me. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-27||

  Distinctions of time like evening etc. cannot cause a split in me. Manifesting or unmanifesting cannot make me deaf or mute. I am not pure “being”, in fact, I am beyond all conceptualization. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-28||