Avadhuta Gita- the Song of the Avadhuta Page 3
Beyond being with or without God, I am undisturbed. Beyond being mindful or mindless, I am undisturbed. Know I am beyond everything, I am truly undisturbed. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-29||
How can I say whether this is wilderness or a temple? How can I say whether this is accomplishment or doubt? I am ceaselessly equanimous, untroubled! I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-30||
Beyond being alive or lifeless, I ceaselessly shine forth. Beyond being potent or impotent, I ceaselessly shine forth. Beyond being liberated or bound, I ceaselessly shine forth. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-31||
I am beyond a beginning, I ceaselessly shine forth. I am beyond this continuing world, I ceaselessly shine forth. I am beyond destruction, I ceaselessly shine forth. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-32||
Even if you are spoken of, you have no name or form. Whether you are divided or undivided, you are not an object. O shameless mind, how can you lament so? I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-33||
For what named object do you weep, my friend? There is no old age or death for you. For what named object do you weep, my friend? There is no pain of birth for you. For what named object do you weep, my friend? You have no disturbance in you. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-34||
For what named object do you weep, my friend? You have no form of your own. For what named object do you weep, my friend? You have no deformity. For what named object do you weep, my friend? You are not subject to aging. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-35||
For what named object do you weep, my friend? You are not subject to aging. For what named object do you weep, my friend? You can never lose your mind. For what named object do you weep, my friend? You have no sense organs. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-36||
For what named object do you weep, my friend? Lust is never in you. For what named object do you weep, my friend? Greed is never in you. For what named object do you weep, my friend? Infatuation is never in you. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-37||
For what can you desire wealth? You have no treasure (to add to). For what can you desire wealth? You have no wife (to support). For what can you desire wealth? You have no sense of ‘mine’. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-38||
This stage of human forms is neither mine nor yours, it is only the shameless mind that perceives different forms. You and I are free of division and non-division. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-39||
There is not even an atom’s worth of dispassion in you, there is not even an atom’s worth of passion in you. There is not even an atom’s worth of lust in you. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-40||
There is no meditator in your heart, there is no state of Samadhi. There is no act of meditation in your heart, there is no outer world. There is nobody to worship in your heart, there is no object or time. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-41||
I have told you that which is the essential truth of this entire existence. There is no you, no me, no great being, no guru, no disciple. I am that Absolute Reality whose nature is innately spontaneous. I am the nectar of knowledge, I am equanimous bliss, I am vast as the sky! ||3-42||
How can the supreme Reality be found in a blissful state? How can the supreme Reality be found in a non-blissful state? How can the supreme Reality be found in knowledge or realization, when I myself am the supreme One, vast as space! ||3-43||
Know that it is beyond fire and air, realize the One! Know that it is beyond earth and water, realize the One! Know that it is beyond all coming and going, realize the One! Know that it is vast as space, realize the One! ||3-44||
My nature is neither partial nor complete nothingness. My nature is neither partial nor complete purity. My nature is neither beauty nor deformity – not even a little of all these exist in me. My only nature is the Self - Absolute Reality! ||3-45||
Set aside, renounce the world, then renounce all renunciation as well! Renunciation and non-renunciation both are poison. The only one pure nectar is that which is innately changeless! ||3-46||
In this Song of the Avadhuta composed by Shri Dattatreya, this is the third chapter on the teaching of the wisdom of the Self.
Chapter 4
How can there be prostrations or various rites with flowers and leaves? How can there be meditation or the chanting of mantras? The worshipper and Shiva are exactly the same! ||4-1||
I am not only free of partial and complete bondage, I am not only free of partial and complete purity, I am not only free of union and separation, I am freedom itself, just like the sky! ||4-2||
All this creation is the truth, some say. All this creation is not the truth, some say. Such concepts do not arise in me. I am free of maya, my nature is freedom itself! ||4-3||
I am neither faulty nor faultless. I am neither with an end nor endless. I do not perceive divisions or subdivisions. I am free of maya, my nature is freedom itself! ||4-4||
Ignorance or intelligence do not arise in me, various forms of intelligence do not arise in me. How then, can I talk about knowing or not knowing? I am free of maya, my nature is freedom itself! ||4-5||
I am tied neither to righteousness, nor to sin. I am tied neither to bondage nor to freedom. I have no perception of the state of being tied to this or that. I am free of maya, my nature is freedom itself! ||4-6||
I have no concept of superiority or non-superiority. I am always neutral, with no enemies or friends. How then, can I talk about good or evil? I am free of maya, my nature is freedom itself! ||4-7||
I am neither the worshipper nor the object of worship. I have no teachings or rites. What then, can I say about my nature that is knowledge itself? I am free of maya, my nature is freedom itself! ||4-8||
There is nothing here that pervades or is pervaded. There is nothing that is destroyed or indestructible. How then, can I talk about the void or non-void? I am free of maya, my nature is freedom itself! ||4-9||
I am neither the subject nor the object at any time. I am neither the cause, nor the effect. How then, can I speak about what can or cannot be contemplated? I am free of maya, my nature is freedom itself! ||4-10||
I am neither the one who differentiates, nor that which is differentiated. I am neither the knower, nor the known. How then, can I speak about that which comes and goes? I am free of maya, my nature is freedom itself! ||4-11||
I am not embodied, nor am I without body. I have no intellect, mind or senses. How then, can I speak about passion or dispassion? I am free of maya, my nature is freedom itself! ||4-12||
I cannot conceive even an allusion to division. I cannot conceive even an allusion to what has vanished in me. How then, friend, can I speak about ‘equality’ or ‘inequality’? I am free of maya, my nature is freedom itself! ||4-13||
There is no victory over the senses for me or for you, and there is neither discipline nor rules nor classifications. How then, friend, can I speak about victory or defeat? I am free of maya, my nature is freedom itself! ||4-14||
There is no form or formlessness for me, there is no beginning, middle or end for me. How then, friend, can I speak of childhood or old age? I am free of maya, my nature is freedom itself! ||4-15||
Mortality or immortality, evil or good – these never arise in me, child. How then, can I speak of purity or impurity? I am free of maya, my nature is freedom itself! ||4-16||
Dreaming, awakening, yogic meditative states, day or night – these are never in me. How then, can I speak of the four or other states of mind? I am free of maya, my nature is freedom itsel
f! ||4-17||
Know well that I am beyond everything and nothing, there is no maya or its absence in me. How then, can I talk about duties of evening etc. (duties of the three junctures of the day)? I am free of maya, my nature is freedom itself! ||4-18||
Know well that I am established forever in the state of Samadhi, know well that I am forever beyond achievement and non-achievement. How then, can I talk about union or separation? I am free of maya, my nature is freedom itself! ||4-19||
I am neither a fool, nor a learned expert, there is no silence or non-silence in me ever. How then, can I talk about reasoning or non-reasoning? I am free of maya, my nature is freedom itself! ||4-20||
I have neither father nor mother nor family nor caste, neither birth nor death are ever in me. How then, can I talk about affection or non-affection? I am free of maya, my nature is freedom itself! ||4-21||
I never set, I am forever a rising sun, there is never presence or absence of light in me! How then, can I speak about the duties of evening etc. (duties of the three junctures of the day)? I am free of maya, my nature is freedom itself! ||4-22||
Know without doubt that I am never disturbed, know without doubt that I am endless! Know without doubt that I am ever stainless. I am free of maya, my nature is freedom itself! ||4-23||
They renounce all meditation, they renounce all good and evil – O child, the wise drink only that nectar of renunciation. I am free of maya, my nature is freedom itself! ||4-24||
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! ||4-25||
In this Song of the Avadhuta composed by Shri Dattatreya, this is the fourth chapter on the teaching of the wisdom of the Self.
Chapter 5
The sound of the syllable ‘aum’ is equally spread like the sky, there are no thought concepts of ‘absolute’ or ‘relative’ within it. When concepts of manifestation and non-manifestation are eradicated, what is the need for even a drop of this utterance? ||5-1||
“Thou art that" the scriptures have said from the very beginning, and the Self also proclaims “Thou art that”. You are free of all limitations, and equanimous to everything. Why then, do you grieve in your heart? You are equanimous to everything. ||5-2||
Free of terms such as prostrate or upright, you are equanimous to everything. Free of terms such as within and without, you are equanimous to everything. Free of terms such as many or one, you are equanimous to everything. Why then, do you grieve in your heart? You are equanimous to everything. ||5-3||
There are no such things as concepts or conceptualization, there are no such things as causes or causation. Beyond all words and word-combinations, you are equanimous to everything. Why then, do you grieve in your heart? You are equanimous to everything. ||5-4||
There are no concepts of knowledge or ignorance in the state of samadhi. There are no concepts of local or foreign in the state of samadhi. There are no concepts of transience or eternity in the state of samadhi. Why then, do you grieve in your heart? You are equanimous to everything. ||5-5||
There is no space in the jar, there is not even a jar! There is no body to hold the soul, there is not even a soul! There is no division of cause and effect. Why then, do you grieve in your heart? You are equanimous to everything. ||5-6||
Here in the state of ever-endless liberation, there are no concepts such as small or big. There are no distinctions such as round or angled. Why then, do you grieve in your heart? You are equanimous to everything. ||5-7||
This state here is free of concepts such as emptiness and fullness, it is free of purity and impurity, it is free of everything and nothing. Why then, do you grieve in your heart? You are equanimous to everything. ||5-8||
There are no concepts such as differences or equality. There are no concepts such as within, without, or the merging of the two. You are ever-equanimous, beyond distinctions such as friend or enemy. Why then, do you grieve in your heart? You are equanimous to everything. ||5-9||
There are no forms such as disciple or non-disciple, there are no distinct concepts such as animate or inanimate. There is only the ever-endless state of liberation here. Why then, do you grieve in your heart? You are equanimous to everything. ||5-10||
Indeed, it is beyond form and formlessness. Indeed, it is beyond division and non-division. Indeed, it is beyond creation and non-creation. Why then, do you grieve in your heart? You are equanimous to everything. ||5-11||
Neither the gunas nor anything else can bind it. How then, can life, death or actions bind it? It is pure, stainless, equanimous. Why then, do you grieve in your heart? You are equanimous to everything. ||5-12||
There is neither existence nor non-existence here. There is neither desire nor desirelessness here. There is only pure consciousness and oneness with freedom here. Why then, do you grieve in your heart? You are equanimous to everything. ||5-13||
There is no everlasting reality or unreality here, there is no union or separation here. When you are equanimous and beyond everything, why do you grieve in your heart? You are truly equanimous to everything. ||5-14||
Reality is the same whether one is homeless or in a home with family. It is supreme, beyond attachment or detachment. It is supreme, beyond knowledge or ignorance. Why then, do you grieve in your heart? You are equanimous to everything. ||5-15||
Perversion or non-perversion, both are false. Purposefulness or purposelessness, both are false. When only the Self is the truth, why do you grieve in your heart? You are equanimous to everything. ||5-16||
Indeed, there is only one equanimous soul here. There is only one ever-eternal soul here. There is only one changeless soul here. Why then, do you grieve in your heart? You are equanimous to everything. ||5-17||
Discrimination or non-discrimination, both are ignorance. Imagination or non-imagination, both are ignorance. When there is only one eternal consciousness here, why do you grieve in your heart? You are equanimous to everything. ||5-18||
There is no state of liberation, there is no state of bondage, there is no state of virtue, and no state of sin. There is no state of completeness, and no state of emptiness. Why then, do you grieve in your heart? You are equanimous to everything. ||5-19||
When you are equanimous beyond caste and castelessness, when you are equanimous beyond cause and effect, when you are equanimous beyond division and non-division, why do you grieve in your heart? You are equanimous to everything. ||5-20||
Everything is limitless, everything is pure consciousness here. There is only the never-changing one, everything is pure consciousness here. Beyond being human or otherwise, everything is pure consciousness. Why then, do you grieve in your heart? You are equanimous to everything. ||5-21||
It is perfectly ever-eternal, all-pervading. It is completely stainless, unchanging, all-pervading. Beyond day or night, it is all-pervading. Why then, do you grieve in your heart? You are equanimous to everything. ||5-22||
It is neither bound nor free, it is a unified whole. It is neither united nor separated, it is a unified whole. It is neither thought nor reasoning, it is a unified whole. Why then, do you grieve in your heart? You are equanimous to everything. ||5-23||
Here, time and timelessness do not exist. Even atoms and their particles do not exist. Only Absolute Reality never ceases to exist. Why then, do you grieve in your heart? You are equanimous to everything. ||5-24||
There is neither body nor bodilessness here. The supreme is beyond sleeping or dreaming. The supreme is beyond expression or enumeration. Why then, do you grieve in your heart? You are equanimous to everything. ||5-25||
It is equanimous, pure, vast like space. It is equanimous, completely transcending everything. It is equanimous, beyond all conclusions, non-conclusions and distortions. Why then, do you grieve in your heart? You are equanimous to everything. ||5-26||
Here there is no passion for righteousness or non-right
eousness. Here there is no passion for objects or non-objects. Here there is no passion for desire or desirelessness. Why then, do you grieve in your heart? You are equanimous to everything. ||5-27||
Here, there is equanimity beyond joy and sorrow. The supreme is beyond grief or non-grief. Supreme Reality is beyond guru or disciple. Why then, do you grieve in your heart? You are equanimous to everything. ||5-28||
It does not sprout out of purposefulness or purposelessness, animateness or inanimateness, equanimity or non-equanimity. It is beyond thought and thoughtlessness. Why then, do you grieve in your heart? You are equanimous to everything. ||5-29||
This is the highest essence of all principles. How then, can there be division in its own self? Every object of perception is false. Why then, do you grieve in your heart? You are equanimous to everything. ||5-30||