Gems from avadhUta-gItA

[Sudhanshu Shekhar]

Namaste.

I wish to share some very insightful verses from avadhUta-gItA. These verses have impacted me deeply and are constantly with me since I read them first two years back. Also sharing translation by me along with lyrical voice recording.

Verse 5.31

बहुधा श्रुतयः प्रवदन्ति यतो वियदादिरिदं मृगतोयसमम्।
यदि चैकनिरन्तरसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥३१॥

In various ways, VedAs state that this creation in the form of space etc is like mirage-water. If there is only one singular homogeneous continuum, then o' mind, why do you weep?

Verse 5.2

इति तत्त्वमसिप्रभृतिश्रुतिभिः प्रतिपादितमात्मनि तत्त्वमसि।
त्वमुपाधिविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥२॥

Through Shruti such as "that thou art", you have been explained to be Atman. You are homogenous, adjunct-less reality. O mind, why do you then weep? 

Verse 6.16
यदि मोहविषादविहीनपरो यदि संशयशोकविहीनपरः।
यदि चैकनिरन्तरसर्वशिवमहमेति ममेति कथं च पुनः॥१७॥

If you are devoid of delusion and sorrow, if you are devoid of doubt and sadness, if you are singular, continuum, whole and auspicious - then how can there be me and mine?

Verse 1.14
स बाह्याभ्यन्तरोऽसि त्वं शिवः सर्वत्र सर्वदा।
इतस्ततः कथं भ्रान्तः प्रधावसि पिशाचवत्॥१४॥

You are within and outside. You are that supreme auspiciousness which is everywhere at all times. Why do you then run around here and there like a ghost?

Verse 1.12
आत्मानं सततं विद्धि सर्वत्रैकं निरन्तरम्।
अहं ध्याता परं ध्येयमखण्डं खण्ड्यते कथम्॥१२॥

Know your own self to be continuous, singular and everywhere. How can then you divide yourself as meditator and meditated? How can the indivisible be divided?

Verse 1.11
त्वमेवमेकं हि कथं न बुध्यसे समं हि सर्वेषु विमृष्टमव्ययम्।
सदोदितोऽसि त्वमखण्डितः प्रभो दिवा च नक्तं च कथं हि मन्यसे॥११॥

Why don't you understand that you are singular and alone. That you are homogenously present everywhere. That you are imperishable. You are undivided and always shining supreme lord. How do you then think of day and night (when you are ever shining)?

Verse 1.26
आत्मन्येवात्मना सर्वं त्वया पूर्णं निरन्तरम्।
ध्याता ध्यानं न ते चित्तं निर्लज्जं ध्यायते कथम्॥२६॥

Through your own self, in your own self, you complete everything. O mind, there is no meditator or meditation of you. O shameless one, how can you meditate?

To listen to the voice recording of the shlOkAs, please click at https://www.dropbox.com/scl/fi/y089cid0rcamq831g6ztq/avadhUta-gItA.m4a?rlkey=575ko1yvdvxjjd73738z2wzqo&st=udp62nh9&dl=0

Regards.

Sudhanshu Shekhar.

[V Subrahmanian]

Thanks Sudhanshu Ji, for sharing this selection which will serve as a daily practice of tacchintanam.

Readers may please note this correction:

Verse 1.14

सबाह्याभ्यन्तरोऽसि

warm regards 

subbu 

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[Sudhanshu Shekhar]

Namaste Raghav ji. 

I am not very clear regarding categorisation of shlOkAs. 

Regards.

Sudhanshu Shekhar.

[Sudhanshu Shekhar]

Namaste Anand ji.

In the translations 

Perhaps in the place of 'if ' 

' as' may be used to take away 

any 'doubt' that can be implied by 'if' .

I agree with you. However, I particularly like the tone which comes when we use the word "if".

It is like me talking with my mind. We both are convinced that advaita is the supreme tattva. Then I say to my mind -- tell me, if there is only one tattva (which o' mind, you pretty well accept), if there is a singular homogeneous continuum, then how can be meditator and meditation, how can you weep, how can that indivisible be divided.. etc etc.

I particularly like this "if". It makes it so clear that it is sheer foolishness on the part of mind to cry. 

The usage of word "as" makes it a statement of fact. The use of word "if" makes it sound like making fun of mind, to show that it is completely foolish on the part of mind.

Or may be I am reading too much into it. Anyway, the shlOkAs are quite simple and easy to understand.

Regards.

Sudhanshu Shekhar.

[putran M]

Namaskaram, below reply from Bhaskar-ji. His post was getting rejected by the system.

thollmelukaalkizhu 

You are within and outside. You are that supreme auspiciousness which is everywhere at all times. Why do you then run around here and there like a ghost?

Know your own self to be continuous, singular and everywhere. How can then you divide yourself as meditator and meditated? How can the indivisible be divided?

Why don't you understand that you are singular and alone. That you are homogenously present everywhere. That you are imperishable. You are undivided and always shining supreme lord. How do you then think of day and night (when you are ever shining)?

praNAms Sri Sudhanshu prabhuji

Hare Krishna

 

After reading your enormous mails on avidyA laden Atman I sincerely doubt whether you are still considering these verses are real GEM from avadhUta geeta, do you still have any place / compassion on supreme auspiciousness in your dominating avidyA theory!! I really doubt 😊

 

Hari Hari Hari Bol!!!

bhaskar

[Sudhanshu Shekhar]

Hare Krishna Bhaskar prabhuji.

After reading your enormous mails on avidyA laden Atman I sincerely doubt whether you are still considering these verses are real GEM from avadhUta geeta, do you still have any place / compassion on supreme auspiciousness in your dominating avidyA theory!! I really doubt 😊

What is the basis of your doubt? 

avidyA can be perceived as visheshaNa or upAdhi. With avidyA as visheshaNa, supreme truth appears as jIva. With avidyA as upAdhi, the same supreme truth appears as sAkshI or Ishwara.

When you use the word "laden", I am afraid that it is a very loose and vague word and is prone to misunderstanding. Nobody understands anything by the word "laden". You yourself are unclear. VedAnta would use the word upAdhi or visheshaNa. 

Whether avidyA is upAdhi or visheshaNa, please note that it is still an avidyA-drishTi. Since avidyA appears only through avidyA-drishTi, both jIva and sAkshI/Ishwara are from avidyA-drishTi alone.

From the drishTi of supreme truth, there is no appearance of avidyA. So, the concepts of jIva and sAkshI lose their meaning.

The verses of avadhUta-gItA are indeed gems. They are in line with the tenets of advaita vedAnta.

Regards,

Sudhanshu Shekhar.