AVDHOOT GEETA

Dear friends, I am sharing with you some of the slokas sung by Guru Dattatreya to Swami Kartikeya in his ecstatic AVDHOOT GEETA. His teachings can be summed up in one shloka which goes as follows;

Vindati Vindati nahi nahi yatra, Chando lakshanam nahi nahi tatra,

Samrasmagno bhavit pootah, pralpati tatvam param avdhootah.

Where the intellect can not reach, how can there be any form of composition? The great Avadhoota, after purifying himself through meditation and becoming absorbed in infinite bliss, has sung spontaneously about Brahman.

The whole scripture is on such a great level of understanding that one is just left with no words to explain but bow down ones head in meek silence and bliss. Hope you all wil also catch this infectious thought train on the ultimate reality called the Brahman.It has been divided into eight chapters with total of 271 slokas.

Anatm roopam ch katham samadhir, atam swaroopam ch katham Samadhi,

Astiti nastiti katham Samadhir, moksh swaroopam yadi sarvamekam .(I/23)

If one thinks of oneself as other than Atman how can one attain Samadhi? But, on the other hand it is also not possible for a man who thinks himself as Atma. How can one attain Samadhi till it is pondered that atma exists or not exists. What need is there to attain Samadhi when all are one and by nature free.

Anantroopam na hi vastu kinchit, tatva swaroopam na hi vastu kinchit,

Atmaikroopam parmarth tatvam, na hinsko vapi no chapya hinsa.(I/29)

Any object can not be infinite by nature. Tattva or matter can not be reality or truth itself. Atma alone is the supreme reality. It is neither injurious nor nonviolent.

Shadand yogan tu naiv shudham, manovinashan tu naiv shudham,

Gurupdeshan tu naiv shudham, swayam ch tattvam swamaiv shudham.(I/48)

Atama can not be purified by practice of six limbs of yoga or by annihilation of the mind or through instructions of the guru. The atma is the reality itself and purity itself.

Na te ch mata pita na bandhu, n ate ch patni na sutashch mitram,

Na pakshpato na vipaksh patah, katham hi santaptiriyam hi chitte.(I/63)

You have neither mother, nor father nor relatives nor wife nor children nor friend. Neither you have partiality or impartiality. Why then is there so much suffering in you mind?

Nasanirodho n ach drishtirasanam, bodhoapyabodhoapi na yatr bhasate,

Nadipracharoapi na yatr kinchit, tamishatmanamupaiti shashavatam.(II/35)

Controlling the breath, fixing the gaze, knowledge and ignorance, practicing postures or exercising the nerve current, none of these disciples manifest the supreme atma. Only a yogi achieves it, which is beyond all the above.

Advait akhilam hi katham vadami, dwaitswaroopam akhilam hi katham vadami,

Nityam tva nityam hi akhilam katham vadami, gyanamritam samrasam gaganoupmo aham.III/6

How can one say that Brahman is dual or non dual in nature? How can one say that whether it is eternal or non eternal? I am existence- knowledge- bliss and boundless as space.

Durbodhbodho na bhavami tat, durlakshayalakshaya gehano na bhavami tat,

Asannroopgaheno na bhavami tat, gyanamritam samrasam gaganoupamoaham.(III/9)

Oh dear, I am neither inscrutable nor inaccessible to the intellect. I am neither imperceptible nor inaccessible to perception. I am neither near nor impenetrable to sight. I am existence-knowledge  bliss and boundless as space.

Sansar santatilata n ach me kadachit, santoshsantatisukho n ach me kadachit,

Agyanbandhnamidam n ach me kadachit, gyan amritam samrasam gaganoupmoaham.(III/13)

I am never bound by the creeper of continuous birth and death. Neither the immense joy of contentment nor the bondage of ignorance are in me. I am existence-knowledge-bliss and boundless as space.

Nishkampkampnidhanam na vikalpkalpam, Swapanprabodhnidhanam na hitahitam hi,

Nihsaarsaarnidhnam na characharam hi, Gyanamritam samrasam gaganoupamoaham.(III/16)

Stillness and vibrations, doubt and determination, end in Brahman. Waking and dreaming states, good and evil, terminate in Brahman. Strength and weakness, mobility and immobility, dissolve in Brahman. I am existence-knowledge-bliss and boundless as space.

Shudham Vishudhamvicharamanantroopam, nirleplepvicharamanantroopam,

Nishkhankhandvicharamanantroopam, Gyanamritam samrasam gaganoupmoaham.(III/23)

Brahman is effulgent, pure, infinite and beyond intellect. It is unwise to think of the infinite Brahman as unpolluted or polluted, undivided or divided. I am existence-knowledge-bliss and boundless as space.

Nirnathnathrahitam hi nirakulam vai, nishchittchittvigtam hi nirakulam vai,

Samvidhi sarvvigatam hi nirakulam vai, gyanamritamsamrasam gaganoupmoaham.(III/29)

I have no master nor I am a master; therefore I am free from perplexity. I have transcended the mind; it has ceased to function and therefore I have no perplexity. Know it for certain that all dualities have ceased for me; therefore I have no perplexity. I am existence-knowledge- bliss and boundless as space.

Kim nam rodishisakhe na jara na mritu, kim nam rodishisakhe n ach janmdukham,

Kim nam rodishisakhe na ch te vikaro, gyanamritam samrasam gaganoupamoaham.(III/34)

Why do you weep, my friend? For you there is neither decrepitude nor death; for you there is neither birth nor misery. Why do you weep my friend? For you there is no disease or modification. I am existence-knowledge-bliss and boundless as space.

Aishvaryamichasi katham n ach te dhanani, aishvaryamichasi katham n ach te hi patni,

Aishvaryamichasi katham n ach te mameti, gyanamritam samrasam gaganoupmoaham.(III/38)

How can you desire sovereignty when you have no wealth? Why are you seeking wealth when you have no wife? As you have no sense of ownership, what will you do with the wealth? I am existence-knowledge-bliss and boundless as space.

Na shunyaroopam na vishunyaroopam, na shudhroopam na vishudhroopam,

Roopam viroopam na bhavami kinchit, swarooproopam parmarth tatvam.(III/45)

I am neither formless, nor with form. My nature is neither pure nor impure. I am neither beautiful nor ugly. I am supreme reality which shines in its own nature.

Abodhbodho mam naivjato, bhodhswaroopam mam naiv jatam,

Norbodhbodham na katham vadami, swaroopnirvanam namyoaham.(IV/5)

Ignorance and knowledge do not exist in me. The knowledge of the self also does not arise in me.How can I say that I have ignorance or knowledge. I am by nature blissful and free.

Na dharmyukto n ach paapyukto, na bandh yukto n ach mokshyuktah,

Yuktam tvayuktam n ach me vibhati, swaroop nirvana namyoaham.(IV/6)

Brahman is not associated with virtue or vice or bondage or freedom. Nothing appears to me as united or separated. I am by nature blissful and free.

Na cha asti deho n ach me videho, budhirmano me na hi indriyani,

Ragoviragashch katham vadami, swaroop nirvana namyoaham.(IV/12)

I have no body nor I am bodiless. I have no senses, mind or intellect. How can I say that I have attachment or detachment? I am by nature blissful and free.

Moorkhoapi naham n ach panditoaham, Maunam vimaunam n ach me kadachit,

Tarkam vitarkam ch katham vadami, swaroop nirvana namyoaham.(IV/20)

I neither a fool nor a scholar. I am neither taciturn nor talkative. How can I describe Brahman through arguments and counter arguments? I am by nature blissful and free.

Dyanani Sarvani parityajanti, shubhshubham karam parityajanti,

Tyagamritam tat pibanti dheerah, swaroopnirvanam namyoaham.(IV/23)

Oh my dear, the wise men give up all types of meditations as well as actions- good or bad. They drink the nectar of renunciation. I am by nature blissful and free.

Eh kaalvikaalnirakarnam, anumatrakrishanunirakaranm,

Na hi keval satyanirakarnam, kimu rodishi manasi sarvsammam.(V/24)

In Brahman, time and division, such as morning and evening have all been denied. The atom and the primordial elements, such as fire and air, have also been negated. But the ultimate reality cannot be denied. Being the self same Brahman, O mind, why do you weep?