Good Piece of information. Please post this regularly to get drowned in the preachings of Lord Datta Guru.
Anantha Padmanabha
Anantha Padmanabha
Avadhuta Gita
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Stanza 41
Truly there is no one who meditates within your heart;therefore you have no samadhi.There is no mediatation within your heart because there is no space without.
Indeed there is no object of meditation within your hearts as there is no objects or time.I am Existence-Knowledge-Bliss and boundless as space.
Stanza 42
I have told you the quintessence of the Supreme Reality.There is neither you nor I nor superior nor teacher nor disciple.The Ultimate Reality is simple and spontaneous.I am Existence-Knowledge-Bliss and boundless as space.
Stanza 43
If I the Supreme One alone exist like space,how can i say that the Supreme Reality is blissful or not blissful?How can I say that It can be attained by knowledge or by realization?
Stanza 44
Realize that nondual Consciouness,which is devoid of fire and air,earth and water.Realize that nondual Consciousness which is neither mobile nor immobile.Realize that nondual Consciousness,which is vast as space.
Stanza 45
I am neither formless nor with form.My nature is neither pure nor impure.I am neither beautiful nor ugly.I am that Supreme Reality which shines in Its own nature.
Stanza 46
Renounce,renounce the mundane existence and then renunce completely even that renounciation.Give up as poison the egoistic idea of shunning or accepting the world.
You are pure,simple,firm and immortal.
End of chapter 3...dear all..I did not type anything yesterday..so I made it up today..
Truly there is no one who meditates within your heart;therefore you have no samadhi.There is no mediatation within your heart because there is no space without.
Indeed there is no object of meditation within your hearts as there is no objects or time.I am Existence-Knowledge-Bliss and boundless as space.
Stanza 42
I have told you the quintessence of the Supreme Reality.There is neither you nor I nor superior nor teacher nor disciple.The Ultimate Reality is simple and spontaneous.I am Existence-Knowledge-Bliss and boundless as space.
Stanza 43
If I the Supreme One alone exist like space,how can i say that the Supreme Reality is blissful or not blissful?How can I say that It can be attained by knowledge or by realization?
Stanza 44
Realize that nondual Consciouness,which is devoid of fire and air,earth and water.Realize that nondual Consciousness which is neither mobile nor immobile.Realize that nondual Consciousness,which is vast as space.
Stanza 45
I am neither formless nor with form.My nature is neither pure nor impure.I am neither beautiful nor ugly.I am that Supreme Reality which shines in Its own nature.
Stanza 46
Renounce,renounce the mundane existence and then renunce completely even that renounciation.Give up as poison the egoistic idea of shunning or accepting the world.
You are pure,simple,firm and immortal.
End of chapter 3...dear all..I did not type anything yesterday..so I made it up today..
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Chapter 4
Stanza 1
Brahman cannot be invoked or abandoned because It is formless.Therefore what is the use of offering flowers and leaves or practising mediatation and repeating the mantra?
How can one worship that Supreme Beautitude in which both unity and diversity are merged.
Stanza 2
Brahman is not only free from bondage and liberation,purity and impurity,union and seperation,but truly It is ever free.Am I that Brahman--infinite as space
Stanza 1
Brahman cannot be invoked or abandoned because It is formless.Therefore what is the use of offering flowers and leaves or practising mediatation and repeating the mantra?
How can one worship that Supreme Beautitude in which both unity and diversity are merged.
Stanza 2
Brahman is not only free from bondage and liberation,purity and impurity,union and seperation,but truly It is ever free.Am I that Brahman--infinite as space
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Stanza 3
Whether the manisfested world is real or unreal--this kind of doubt does not arise in my mind at all.I am by nature blissful and free.
Stanza 4
Neither darkness nor light,neither inside nor outside nor any other diversity appears in my Self.I am by nature blissful and free.
Whether the manisfested world is real or unreal--this kind of doubt does not arise in my mind at all.I am by nature blissful and free.
Stanza 4
Neither darkness nor light,neither inside nor outside nor any other diversity appears in my Self.I am by nature blissful and free.
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Stanza 5
Ignorance and knowledge do not originate 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.
Stanza 6
Brahman is not associated with virtue and vice or bondage and freedom.Nothing appears to me as united or seperated.I am by nature blissful and free.
Ignorance and knowledge do not originate 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.
Stanza 6
Brahman is not associated with virtue and vice or bondage and freedom.Nothing appears to me as united or seperated.I am by nature blissful and free.
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Stanza 7
No one is my superior or inferior.I have no idea of neutrality nor do I have any enemy or friend.How can I speak of good and evil? I am by nature blissful and free.
Stanza 8
I am neither the worshipper nor the object of worship.Instructions and rituals are not meant for me.How can I describe the nature of absolute Consciousness?
I am by nature blissful and free.
No one is my superior or inferior.I have no idea of neutrality nor do I have any enemy or friend.How can I speak of good and evil? I am by nature blissful and free.
Stanza 8
I am neither the worshipper nor the object of worship.Instructions and rituals are not meant for me.How can I describe the nature of absolute Consciousness?
I am by nature blissful and free.
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Stanza 9
Nothinh pervades Brahman nor is anything pervaded by Brahman.Neither has It an abode nor is It abodeless.How can I describe It as full or empty?I am by nature blissful and free.
Stanza 10
My Self is not the perceiver nor the obeject of perception.It has no cause or effect.How can I say that It is conceivable or inconceivable? I am by nature blissful and free.
Nothinh pervades Brahman nor is anything pervaded by Brahman.Neither has It an abode nor is It abodeless.How can I describe It as full or empty?I am by nature blissful and free.
Stanza 10
My Self is not the perceiver nor the obeject of perception.It has no cause or effect.How can I say that It is conceivable or inconceivable? I am by nature blissful and free.
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Stanza 11
My Self neither destroys anything nor is It destroyed by anything.Neither is It a knower nor is It knowable.O dear one,how can I describe It as coming or going?I am by nature blissful and free.
Stanza 12
I have no body nor am I 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.
My Self neither destroys anything nor is It destroyed by anything.Neither is It a knower nor is It knowable.O dear one,how can I describe It as coming or going?I am by nature blissful and free.
Stanza 12
I have no body nor am I 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.
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Stanza 13
Forceful assertions cannot change Brahman nor does denial of Brahman make It disappear.How can I say O friend,whether Brahman is always the same or not?
I am by nature blissful and free.
Stanza 14
I have subdued the senses and again I have not subdued them.I have never cultivated self restraint or religous austerities.O friend,how can I speak of sucess and defeat? I am by nature blissful and free.
Stanza 15
I do not have a form nor am i formless.
I have no begining,middle or end.
Friend,how can i say that I am strong or weak?
I am by nature blissful and free.
Stanza 16
O my dear,death and immortality,poison and nectar,I have never emanated from me.
How can i say that I am pure or impure?I am by nature blissful and free.
Forceful assertions cannot change Brahman nor does denial of Brahman make It disappear.How can I say O friend,whether Brahman is always the same or not?
I am by nature blissful and free.
Stanza 14
I have subdued the senses and again I have not subdued them.I have never cultivated self restraint or religous austerities.O friend,how can I speak of sucess and defeat? I am by nature blissful and free.
Stanza 15
I do not have a form nor am i formless.
I have no begining,middle or end.
Friend,how can i say that I am strong or weak?
I am by nature blissful and free.
Stanza 16
O my dear,death and immortality,poison and nectar,I have never emanated from me.
How can i say that I am pure or impure?I am by nature blissful and free.
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Stanza 17
For me there is no waking or dreaming nor any posture of yoga nor is there any day or night.How can I say that I am in the third state or in the Fourth?I am by nature blissful and free.
Stanza 18
Know that i am free from everything and again not free from anything.I have no maya nor its multiple forms.How can I say that I shall have to practise daily religous disciplines? I am by nature blissful and free.
Stanza 19
Know that I am completely absorbed in Brahman.
Know that I am free from aim and aimlessness.
How can I speak of union or seperation?
I am by nature blissful and free.
Stanza 20
I am neither a fool nor a scholar.
I am neither taciturn nor talkative.
How can i describe Brhaman through arguements or counterarguments.
I am by nature blissful and free.
Stanza 21
I have no father,no mother,no family,I belong to no race.Never was i born and never shall I die.How can I say that I have affection or delusion?
I am by nature blissful and free.
For me there is no waking or dreaming nor any posture of yoga nor is there any day or night.How can I say that I am in the third state or in the Fourth?I am by nature blissful and free.
Stanza 18
Know that i am free from everything and again not free from anything.I have no maya nor its multiple forms.How can I say that I shall have to practise daily religous disciplines? I am by nature blissful and free.
Stanza 19
Know that I am completely absorbed in Brahman.
Know that I am free from aim and aimlessness.
How can I speak of union or seperation?
I am by nature blissful and free.
Stanza 20
I am neither a fool nor a scholar.
I am neither taciturn nor talkative.
How can i describe Brhaman through arguements or counterarguments.
I am by nature blissful and free.
Stanza 21
I have no father,no mother,no family,I belong to no race.Never was i born and never shall I die.How can I say that I have affection or delusion?
I am by nature blissful and free.
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Stanza 22
I never disappear; I am ever present.There is no light or darkness in me.How can I say that ritualistic injunction are meant for me? I am by nature blissful and free.
Stanza 23
Know for certain that I am free from perplexity.
Know for certain that I am eternal.
Know for certain that I am immaculate.
I am by nature blissful and free.
I never disappear; I am ever present.There is no light or darkness in me.How can I say that ritualistic injunction are meant for me? I am by nature blissful and free.
Stanza 23
Know for certain that I am free from perplexity.
Know for certain that I am eternal.
Know for certain that I am immaculate.
I am by nature blissful and free.
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Stanza 24
O my dear, the wise men give up all types of meditation as well as all types of action--good or bad.
They drink the nectar of renunciation.I am by nature blissful and free.
Stanza 25
Where the intellect cannot reach,how can there be any form of compostion?
The great Avadhuta after purifying himself through mediatation and becoming absorbed in Infinite Bliss has sung spontaneously about Brahman.
End of chapter 4
O my dear, the wise men give up all types of meditation as well as all types of action--good or bad.
They drink the nectar of renunciation.I am by nature blissful and free.
Stanza 25
Where the intellect cannot reach,how can there be any form of compostion?
The great Avadhuta after purifying himself through mediatation and becoming absorbed in Infinite Bliss has sung spontaneously about Brahman.
End of chapter 4
RVR
0
Renu,
I just want to know more about Stanza 24.
What does it mean as giving up all types of `actions'
Lord Krishna criticizes `inaction' and advices Arujuna to fight to preserve Kshatriya Dharma.
Recently I had discussions with Swami Tattvanishtha Saraswathi (STS)
Vidyanidhi Trust
As per the instructions of his Guru Poojya Dayananda Saraswathi
(PDS), he is running a school and hospital at a Tsunami affected area serving mostly to fishermen community.
STS (aged around 38 years) is a dental Surgeon in his poorvasrama and spent more than 15 years learning Vedhas, Upanisheds and Bagavath Geetha before obtaining Sanyasa from his Guru. I learnt from the discussions, he is not at all interested in running a trust involving money and very much interested in doing `tapas' at Himalayas surrounded by wild animals. But due to the orders of his Guru, he is running a school and hospital at a remote village.
As a true `Sanyasi', he has given up everything in life. But his Guru seems to have told him that in the present age, he has to do service to the poor even during `sanyasa' life.
I also felt that doing service to the poor is very good as compared to doing `tapas' in Himalayas.
Stanza 24 supports inaction which I feel is not correct in the present age.
I am always open to alternate opinion.
All the best
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Stanza 24
O my dear, the wise men give up all types of meditation as well as all types of action--good or bad.
They drink the nectar of renunciation.I am by nature blissful and free.
Dear RVR anna...
It is going to be my own understanding and intepretation here.
Arjuna was not a renunciate..He was technically still a Kshatriya and running away from battle is not the code of dharma for a Kshatriya.
So Lord Krishna adviced him action instead of inaction but not to be attached to the fruits of action and not let the fruits be the motive for action and not to be attached to inaction either as explained in the following shloka..
In Devnagari:
कर्मण्ये वाधिकारस्ते म फलेषु कदाचना
कर्मफलेह्तुर भुरमा ते संगोस्त्वकर्मानी॥
च २, ४७
In English transliteration:
Karmanye vadhikaraste ma phaleshu kadachna
Karmaphalehtur bhurma te sangostvakarmani.
Ch. 2, 47
So Ok that settles Arjunas case..
Presently we are in Kaliyuga..In kaliyuga the mode of liberation is mainly namasmarana..contemplating on the name of God..and this need not be simply a recital but contemplating on God even with our actions..
When a person has given up actions whether good or bad it does not mean that he has stopped even breathing..or batting an eyelid..actions still go own..
As long as we are still alive actions go on whether active,passive or even in a state of suspended animation..
Even our bodily functions are categorized as actions only..
In the Gita Lord Krishna says that even though He does not have to preform any action He still appears as if He is preforming action for the function of the world..
The difference is actions bind us but an Avatars action do not bind Him.
So when someones gives up action it implies being unattached to the fruits of it..thats all..
Swami TS could be having a Karma best suited as a Karma Yogi like King Janaka..
Somebody else could be having a Karma best suited as a Jnaana Yogi..
A person sitting and doing Tapas in Himalayas should never be considered as not doing anything for society..Some of them there i have read actually meditate for the benefit of the world..their postive thought waves could be even be helping any one of us now...
absence of "action" does not mean absence of "benefit"
sometimes its not easy to understand the ways of a Jeevan Muktha..
Anyway in Kaliyuga "Manava Seva is Madhava Seva"
O my dear, the wise men give up all types of meditation as well as all types of action--good or bad.
They drink the nectar of renunciation.I am by nature blissful and free.
Dear RVR anna...
It is going to be my own understanding and intepretation here.
Arjuna was not a renunciate..He was technically still a Kshatriya and running away from battle is not the code of dharma for a Kshatriya.
So Lord Krishna adviced him action instead of inaction but not to be attached to the fruits of action and not let the fruits be the motive for action and not to be attached to inaction either as explained in the following shloka..
In Devnagari:
कर्मण्ये वाधिकारस्ते म फलेषु कदाचना
कर्मफलेह्तुर भुरमा ते संगोस्त्वकर्मानी॥
च २, ४७
In English transliteration:
Karmanye vadhikaraste ma phaleshu kadachna
Karmaphalehtur bhurma te sangostvakarmani.
Ch. 2, 47
So Ok that settles Arjunas case..
Presently we are in Kaliyuga..In kaliyuga the mode of liberation is mainly namasmarana..contemplating on the name of God..and this need not be simply a recital but contemplating on God even with our actions..
When a person has given up actions whether good or bad it does not mean that he has stopped even breathing..or batting an eyelid..actions still go own..
As long as we are still alive actions go on whether active,passive or even in a state of suspended animation..
Even our bodily functions are categorized as actions only..
In the Gita Lord Krishna says that even though He does not have to preform any action He still appears as if He is preforming action for the function of the world..
The difference is actions bind us but an Avatars action do not bind Him.
So when someones gives up action it implies being unattached to the fruits of it..thats all..
Swami TS could be having a Karma best suited as a Karma Yogi like King Janaka..
Somebody else could be having a Karma best suited as a Jnaana Yogi..
A person sitting and doing Tapas in Himalayas should never be considered as not doing anything for society..Some of them there i have read actually meditate for the benefit of the world..their postive thought waves could be even be helping any one of us now...
absence of "action" does not mean absence of "benefit"
sometimes its not easy to understand the ways of a Jeevan Muktha..
Anyway in Kaliyuga "Manava Seva is Madhava Seva"
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Chapter 5
Stanza 1
Avadhuta said:
The all-pervading Brahman has been expressed by the syllable OM.But Its essence cannot be ascertained by either higher or lower knowledge.Both nounmenon and phenomenon have been repudiated in the context of Brahman.Hence how can the syllable OM express It ?
Stanza 2
The Upanishads through their great dictums such as Thou art That and I am Brahman have declared that your inmost Atman is the Reality.You are all embracing Sameness,devoid of all attributes.Being the selfsame Brahman,O mind why do you weep?
Stanza 1
Avadhuta said:
The all-pervading Brahman has been expressed by the syllable OM.But Its essence cannot be ascertained by either higher or lower knowledge.Both nounmenon and phenomenon have been repudiated in the context of Brahman.Hence how can the syllable OM express It ?
Stanza 2
The Upanishads through their great dictums such as Thou art That and I am Brahman have declared that your inmost Atman is the Reality.You are all embracing Sameness,devoid of all attributes.Being the selfsame Brahman,O mind why do you weep?
OP
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Stanza 3
The all-encompassing Brahman is devoid of below and above,interior and exterior.More over,It cannot be described as numerically one.Being the selfsame Brahman,O mind why do you weep?
Stanza 4
brahman cannot be discerned by following precribed rules and rituals.It cannot be examined through cause and effect.It is bereft of infected words and euphonic combinations.Being the selfsame Brahman. O mind,why do you weep.
The all-encompassing Brahman is devoid of below and above,interior and exterior.More over,It cannot be described as numerically one.Being the selfsame Brahman,O mind why do you weep?
Stanza 4
brahman cannot be discerned by following precribed rules and rituals.It cannot be examined through cause and effect.It is bereft of infected words and euphonic combinations.Being the selfsame Brahman. O mind,why do you weep.
OP
OP
Stanza 5
Brahman is not the union of consciousness and unconsciuosness.It is not the meeting point of space and outer space.It is not the merging point of time and timelessness.Breing the self same Brahman,O mind,why do you weep?
Stanza 6
Brahman is neither the jar-space nor the jar.It is neither the body of the individual soul nor the individual soul itself.It is beyond the relationship of cause and effect.Being the selfsame Brahman,O mind,why do you weep?
Stanza 7
The all- pervading Brahman is freedom Itself.the divisions of short and long,circular and angular are absent in It.Being the selfsame Brahman,O mind why do you weep.
Stanza 8
Brahman is neither void nor nonvoid.It is neither pure nor impure.It is neither all nor none.Being the selfsame Brahman,O mind,why do you weep?
Brahman is not the union of consciousness and unconsciuosness.It is not the meeting point of space and outer space.It is not the merging point of time and timelessness.Breing the self same Brahman,O mind,why do you weep?
Stanza 6
Brahman is neither the jar-space nor the jar.It is neither the body of the individual soul nor the individual soul itself.It is beyond the relationship of cause and effect.Being the selfsame Brahman,O mind,why do you weep?
Stanza 7
The all- pervading Brahman is freedom Itself.the divisions of short and long,circular and angular are absent in It.Being the selfsame Brahman,O mind why do you weep.
Stanza 8
Brahman is neither void nor nonvoid.It is neither pure nor impure.It is neither all nor none.Being the selfsame Brahman,O mind,why do you weep?
OP
OP
Stanza 9
Brahman cannot be discerned as divided or undivided.Moreever,It has no outside or inside or junction of the two.It is equal to all and bereft of enemy and friend.Being the selfsame Brahman,O mind ,why do you weep.
Stanza 10
In Brahman there is no differentiation between one who is disciple and one who is not.In Brahman there is no diffentiation between the movable the immovable.The all -pervading Reality is liberation Itself.Being the selfsame Brahman,O mind,why do you weep?
Brahman cannot be discerned as divided or undivided.Moreever,It has no outside or inside or junction of the two.It is equal to all and bereft of enemy and friend.Being the selfsame Brahman,O mind ,why do you weep.
Stanza 10
In Brahman there is no differentiation between one who is disciple and one who is not.In Brahman there is no diffentiation between the movable the immovable.The all -pervading Reality is liberation Itself.Being the selfsame Brahman,O mind,why do you weep?
OP
OP
Stanza 11
Indeed,Brahman is bereft of form and formlessness.It is truly neither divided nor undivided.Moreover It is free from creation and destruction.Being the selfsame Brahman,O mind why do you weep?
Stanza 12
Since I am not bound by the fetters of good and evil qualities,how can I be involved in the actions of the living and the dying?Truly I am the pure,unclouded ,all- pervading, Reality.Being the selfsame Brahman,O mind ,why do you weep?
Indeed,Brahman is bereft of form and formlessness.It is truly neither divided nor undivided.Moreover It is free from creation and destruction.Being the selfsame Brahman,O mind why do you weep?
Stanza 12
Since I am not bound by the fetters of good and evil qualities,how can I be involved in the actions of the living and the dying?Truly I am the pure,unclouded ,all- pervading, Reality.Being the selfsame Brahman,O mind ,why do you weep?
OP
OP
Stanza 13
Brahman is free from emotion and excitement,desire and desirelessness.Indeed this highest Consciousness is identical with liberation.Being the selfsame Brahman,O mind why do you weep.
Stanza 14
The true nature of Brahman is eternal Relaity Itself.it has neither union nor separation.Though It stands aloof from all,yet It pervades all equally.Being the seflsame Brahman,O mind,why do you weep.
Brahman is free from emotion and excitement,desire and desirelessness.Indeed this highest Consciousness is identical with liberation.Being the selfsame Brahman,O mind why do you weep.
Stanza 14
The true nature of Brahman is eternal Relaity Itself.it has neither union nor separation.Though It stands aloof from all,yet It pervades all equally.Being the seflsame Brahman,O mind,why do you weep.
OP
OP
Stanza 15
The true nature of Brahman is eternally Relaity Itself.It has neither union nor separation.Though It stands aloof from all,yet It pervades all equally.Being the selfsame Brahman,O mind ,why do you weep?
Stanza 16
This universe which is the transformation of the immutable Brahman is unreal;
and all phenomenon of the invisoble Brahmna are unreal.indeed the Atman alone is the Reality.
Being the selfsame Brahman,O mind why do you weep.
The true nature of Brahman is eternally Relaity Itself.It has neither union nor separation.Though It stands aloof from all,yet It pervades all equally.Being the selfsame Brahman,O mind ,why do you weep?
Stanza 16
This universe which is the transformation of the immutable Brahman is unreal;
and all phenomenon of the invisoble Brahmna are unreal.indeed the Atman alone is the Reality.
Being the selfsame Brahman,O mind why do you weep.
OP
OP
Stanza 17
Truly Brahman is identical with the individual soul.It pervades equally all living beings and all immovable things.Being the selfsame Brahman,O mind why do you weep?
Stanza 18
It is senseless to discriminate Brahman which is beyond thought.Its is sheer ignorance to see variety in unity.Brahman truly is uninterrupted consciouness.Being the selfsame Brahman,O mind,why do you weep?
Truly Brahman is identical with the individual soul.It pervades equally all living beings and all immovable things.Being the selfsame Brahman,O mind why do you weep?
Stanza 18
It is senseless to discriminate Brahman which is beyond thought.Its is sheer ignorance to see variety in unity.Brahman truly is uninterrupted consciouness.Being the selfsame Brahman,O mind,why do you weep?
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