Chapter I 1. By the grace of God the Brahmins above all men are inspired with the disposition to non-duality unity of the Self with God , which relieves them of the great fear. How can I salute the Self, which is indestructible, which is all Bliss, which in Itself and by Itself pervades everything, and which is inseparable from Itself? I alone am, ever free from all taint. The world exists like a mirage within me. To whom shall I bow?
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Chapter I 1. By the grace of God the Brahmins above all men are inspired with the disposition to non-duality unity of the Self with God , which relieves them of the great fear. How can I salute the Self, which is indestructible, which is all Bliss, which in Itself and by Itself pervades everything, and which is inseparable from Itself?
I alone am, ever free from all taint. The world exists like a mirage within me. To whom shall I bow? Verily the one Self is all, free from differentiation and non-differentiation. Neither can it be said, "It is" nor "It is not. This is the whole substance of Vedanta; this is the essence of all knowledge, theoretical and intuitional. I am the Atman, by nature impersonal and all-pervasive. That God who is the Self in all, impersonal and changeless, like unto space, by nature purity itself, verily, verily, that I am.
I am pure knowledge, imperishable, infinite. I know neither joy nor pain; whom can they touch? 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 range of the senses I am. The mind is as space, embracing all. I am beyond mind. In Reality the mind has no independent existence. How can it be said that the Self is manifest? How can it be said that the self is limited? I alone am existence; all this objective world am I. More subtle than space itself am I.
Know the Self to be infinite consciousness, self-evident, beyond destruction, enlightening all bodies equally, ever shining. In It is neither day nor night. Know Atman to be one, ever the same, changeless.
How canst though say: "I am the meditator, and this is the object of meditation? Thou, O Atman, wast never born, nor didst thou ever die. The body was never thine. The Shruti revealed Scriptures has often said: "This is all Brahman. Thou art all Brahman, free from all change, the same within and without, absolute bliss. Run not to and from like a ghost. Neither unity nor separation exist in thee nor in me. All is Atman alone. The subtle faculties of touch, taste, smell, form and sound which constitute the world without are not thyself, nor are they within thee.
Thou art the great all-transcending Reality. Birth and death exist in the mind, not in thee, as do also bondage and liberation. Good and evil are in the mind, and not in thee. O Beloved, why dost thou cry? Name and form are neither in thee nor in me. Oh my mind, why dost thou range in delusion like a ghost? Know Atman to be above duality and be happy.
Thou art the essence of knowledge, indomitable, eternal, ever free from modifications. Neither is there in thee attachment nor indifference. Let not thyself suffer from desires. All the Shrutis speak of Atman as without attributes, ever pure, imperishable, without a body, the eternal Truth. That know to be thyself. Know all forms, physical and subtle, as illusion.
The Reality underlying them is eternal. By living this Truth one passes beyond birth and death. The sages call Atman the "ever-same. Concentration is not possible either on perishable objects, on account of their mutability, nor on Atman. In Atman, freedom absolute, how is Samadhi1 possible? Birthless, pure, bodiless, equable, imperishable Atman thou knowest thyself to be.
How then canst thou say: "I know Atman," or "I know not Atman. Thus has the Shruti spoken of Atman; "That Thou art. All this is ever pervaded by thee as Atman. In thee is neither the meditator nor the object of meditation. Why, O mind, dost thou shamelessly meditate" I know not Shiva1, How can I speak of Him? I am Shiva, the only reality, Like unto space absolute is my nature. In me is neither unity nor variety, The cause of imagination also is absent in me.
Free from subject and object am I, How can I be self-realizable? Endless is my nature, naught else exists. Truth absolute is my nature, naught else exists. Atman by nature, the supreme Reality am I, Neither am I slayer nor the slain 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. Brahman alone is, as pure consciousness. In truth there is no jar, and no jar-space, no embodied soul, nor its nature.
There are no worlds, no Vedas, no Devas, no sacrifices, no castes, no family tribes, no nationalities, no smoke-path, no shining-path.
There is only the highest Truth, the Absolute Brahman. Some there are that prize non-dualism, others hold to dualism. They know not the Truth, which is above both. How can the supreme Reality be described, since It is neither white nor any other colour, has no qualities such as sound, and is beyond voice and mind? Where the one Brahman alone is, how can it be said "this is Maya2", or "this is not Maya", "this is shadow" or "this is not shadow"?
I am without beginning and without end. Never was I bound. By nature pure, taintless is my Self. This know I of a surety. Samadhi - A high state of consciousness. From subtle substance mahat down to formed creation, there is nothing but Brahman; most clearly do I see this.
Where then is the division of caste? The absolute void and its opposite, all am I everlastingly. Atman is not male or female, nor is It neuter; neither is It happiness or suffering. How dare ye pervert It? Atman is not purified by the six methods of Yoga. Absence of the mind makes It no clearer. The teachings of a Guru reveal It not. It is all purity, in Itself, by Itself. I am neither bound nor free. I am not separate from Brahman. Neither the doer nor the enjoyer of the fruits of karma am I.
The pervader or the pervaded I am not. As a volume of water poured into water is inseparably united with water, so, I perceive, matter and spirit are one.
Why callest thou Atman personal and impersonal. Since thou art neither bound nor free? Pure, pure thou art, without a body, unrelated to the mind, beyond maya; why art thou ashamed to declare: "I am Atman, the supreme Reality"?
O my mind, why dost thou cry? Realize thy Atman, o Beloved; drink the timeless great nectar of non-duality.
AVADHUTA GITA DATTATREYA PDF
According to Dattatreya, an avadhut need not have any particular appearance, lifestyle, religion or social role. Having given up all activity of the mind, he is in his normal state of indescribable bliss. Langlo rated it it was amazing Mar 28, He may appear pious or blasphemous, ascetic dathatreya hedonistic. It is symbolical but not a symbol; yet even this cannot be said of the Self. How can the one supreme consciousness which without effort rules the living and the inert and is all-pervasive, be other than I? Avadhuta Gita In the One there is neither bondage nor salvation, neither purity nor impurity.