AVADHŪTA GĪTĀ - 7

Sunday, March 12, 2017

Bhagavān Dattātreya continues:  

Upaniṣad-s explain how māyā projects objects as different things from Brahman (It is the māyā that makes us to think that the objects we see are real and different from Brahman; the fact is that everything is Brahman, hence It is called Omnipresent or all pervasive). Brahman is not divisible (hence omnipresent) and hence, there cannot be any comparison for a non-dual Brahman (comparison is possible only if more than one object is present). It is free from actions (hence It is called inert). When Brahman is indivisible, how can It be ritualistically worshiped? The intellect of Brahman is inexplicable (Taittirīya Upaniṣad says, “satyaṁ jñānaṁ anantaṁ brahma”.) It is neither vast nor minute. (Kaṭha Upaniṣad I.ii.20 says, “Brahman is smaller than the smallest and bigger than the biggest.) There is no division such as day and night in Brahman. Brahman alone is Self-luminous and luminaries cannot illumine Brahman (Kaṭha Upaniṣad (II.ii.15) explains this further. “In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire. When Brahman shines, everything follows. By Its light, all these are lighted.”) There is no desire or lack of it in Brahman (It is inert, as seen earlier). There is no structural changes in It. There is no beginning and end for It; It is eternal and preternatural. When Brahman is One, how there can be knower and known? It is indefinable. There are no different worlds (heaven, earth, hell, etc.) and no different gods such as Brahmā, Viṣṇu and Śiva. (They are nothing but wild stretch of imagination; they are the characters of purāṇa-s; and result of our wild imagination.) Brahman cannot be classified as Puruṣa and Prakṛti. (In some texts, it is said that Puruṣa is Brahman and Prakṛti is It’s Power. But according to Advaita, there is no duality at all, like Puruṣa and Prakṛti or Śiva and Śakti. Pure Advaita does not accept anything except Brahman, who is all pervasive.) Brahman is not responsible for geriatric sufferings (body grows and perishes ultimately; there is no end for Brahman within, which is often known as the individual soul). It alone is imperishable (others are bound by birth, growth and death). There is no question of It being a man or a woman (beyond gender classification). When everything is Brahman, how can you use “I” or “mine” (these are used due to egocentrism) There is no merit or fault, bondage or freedom, worshiper and worshiped, pleasure and pain in Brahman, as It is beyond all dyads (and triads too – pure Advaita). It is wrong to think that one has a family as there is you and I in Brahman. There is no guru or disciple (both of them are Brahman). How is it possible to worship It (worship guru). All actions of life are illusionary in nature. When intellect cannot explain, how can there be any form (different forms of gods and goddesses; Brahman is devoid of forms and only due to spiritual ignorance or limited knowledge, we give different shapes and forms of gods for different purposes). An Avadhūta attains this stage, after seriously meditating and finally merging into eternal Bliss (Saccidānanda).

Chapter VI of Avadhūta Gītā containing 27 verses is concluded.

Bhagavān Dattātreya continues:  

An Avadhūta, not worried about his clothing, traverses through a path that is free from both virtues and sins (non-duality). He always remains in perpetual Bliss. It is difficult to identify an Avadhūta, as he never exhibits his inner Self. There is nothing good or bad for him (non-dual), but he always remains pure (Brahman is eternally Pure and Blissful). He stays away from controversies. He is free from all types of desires (he does not build ashrams and empires). He renounces everything and stays in Blissful state always. He does not care for his body. When he exists in eternal Bliss, how can he offer ritualistic worship and to whom? For him, there is neither bondage nor liberation (no liberation because, he already remains with Brahman; he awaits the death of his body). There is no question of remaining with Brahman too, as he is beyond union with Brahman or separating from It (he is already Brahman Himself, the true “I am That”). He has no friends or foes. He may or may not follow prāṇāyama or yoga; still he remains only as a Yogi (here it means accomplished). When a person thinks that he is knowledgeable, then he is not even a yogi. When there is knowledge, there has to be ignorance (duality). Such persons are not liberated, as they are still deluded by duality. There is no death for him, as death is related to his physical body. An Avadhūta does not meditate, as meditation is a duality (he already remains with Brahman); what is the need for meditation for him? (But we must remember that he has reached state of Avadhūta after practicing meditation intensely and during his meditation, he purifies himself. Only a purified person can enter the state of Avadhūta. Only purity can join with Purity.)

Chapter VII of Avadhūta Gītā containing 15 verses is concluded.

Bhagavān Dattātreya continues:  

He addresses this to Brahman “I am sorry for not seeking you through pilgrimage. I have not gone for pilgrimage because I know that you are omnipresent. I don’t meditate because, I cannot give you a form. For the same reason, I do not sing your praises. Please forgive me for this.” (In a nutshell, he explains pure Advaita). An Avadhūta is the one who has controlled his senses, soft in nature, pure in thoughts, without material wealth, no greed for food (he eats only to maintain his body), compassionate to all, impartial and is beyond any criticisms.

Now he explains the meaning for Avadhūta. “A” means that he is free from all impurities throughout his life and perpetually remains in Bliss (Saccidānanda). “va” means that he is free from desires and attachments. “dhu” means that his physical body is like a dust; he is devoid of body consciousness; meditation is not needed for him, as his mind is already pure. ‘ta’ refers to his merger with Brahman. He is free from all types of dualities.

Chapter VIII (last chapter) of Avadhūta Gītā containing 10 verses is concluded.

Conclusion (this is not part of Avadhūta Gītā): This is an advanced and crisp version of Bhagavad Gītā and Upaniṣad-s. It says that we should look for the Brahman within and any sort of external worships including pilgrimages will not help in Liberation. Thought of different forms of gods and goddesses should be dispensed with. To begin with, one should stay with one mantra and one god. Later on, with intensified meditation, dualities will fade away, leading to Saccidānanda. But many of us do not stay with one mantra and one devata, to begin our spiritual journey. For various wishes, we resort to different devatas and different mantras, exhibiting our lack of faith in that devata. This way, we are not setting our spiritual goal properly. Somewhere, we have to begin our journey towards Liberation.

Avadhūta Gītā concluded

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AVADHŪTA GĪTĀ - 6

Friday, March 10, 2017

Bhagavān Dattātreya continues:  

Brahman is always described as OM () (please read about OM in this link). OM is not just a mantra. It is a form of expressing Brahman. Upaniṣad-s have revealed the ultimate verdict of Advaita, which is “I am Brahman”. I am here refers to the Self within, which is devoid of any actions. It is only the mind and senses that act and not the Self within. Mind is the most dangerous thing which always cries about pains and unpleasant things that one experiences. Pleasure or pain is thus related to the mind and not to the Brahman or the Self within. Brahman has no inside or outside; It has nothing above nor below (meaning that It is indefinable; an object can be defined because it has a shape and form and the One that has no shape or form cannot be described. Even air can be described as we can feel the velocity of air. Similarly ākāśa can also be seen as it is full of subtle ethereal fluids, projecting it as blue colour). Brahman cannot be seen by performing rituals, as Brahman is devoid of forms (Shapes and forms of various gods and goddesses can only be imagined, as Brahman has no shape and form; mind is the reason for believing that there are innumerable gods and goddesses). Let us take the example of a wooden pot. Both the jar (clay) and the space within is only Brahman, as It is omnipresent. It is only the mind, that always differentiates between Brahman and non-Brahman (in reality, there is nothing called non-Brahman; this is the essence of Advaita). All dualities are due to the mind and when the mind is afflicted, it feels sorrow and pain. That is why, Dattātreya says throughout this chapter “O mind! Why are you crying, when everything is Brahman?” There is no difference between a student and a teacher; no difference between movable and immovable. Brahman is not divisible, as It cannot be divided (hence It is Omnipresent). I am (Bhagavān Dattātreya) not affected by good and bad. I am free from birth and death, hence I am free from life and its end. I am eternally pure and ubiquitous. I am free from emotions (emotions arise out of mind). I am Pure Consciousness (Brahman). (Consciousness is polluted by the mind, leading to duality such as good and bad, birth and death, etc.) The Purest form of Consciousness is Liberation, as there is nothing more than that.

There is no union or separation for me, no caste and creed, cause and effect, day and night. I am Pure Consciousness (hence no duality). I am not affected by different states of consciousness (awake, dream and deep sleep). I am not affected by virtue and vice (nothing is good or bad for an Avadhūta; but others are affected by their deeds and accordingly accrue karmas, either good or bad). I am not affected by richness nor am I affected by poverty. I am free from happiness or sorrow; pleasure and pain (these are dualities relating to the mind). I have no strengths or weakness. I am not affected by discriminations (discrimination is possible only when the mind is active). An Avadhūta talks about spotless Brahman only after rigorous meditation (An Avadhūta reaches this state only after dissolving his mind through intense meditation, which leads to realization of Brahman; this is called Liberation). Such an Avadhūta is Saccidānanda.

Chapter V of Avadhūta Gītā containing 32 verses is concluded.

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AVADHŪTA GĪTĀ - 5

Tuesday, March 07, 2017

Bhagavān Dattātreya continues:

Brahman is formless and hence It cannot be invoked (invocation using words like āvāhayāmi). There is no use of offering flowers, chanting hymns and mantras (which includes offering dhūpa, dīpa and naivedya). It is not possible to worship Brahman, which encompasses everything. It is free in every aspect and hence no duality in It. That is why, it is said that It is both pure and impure. I am that Brahman, free from everything. I never nurture any doubt (doubt arises only in case of duality; questioning whether this is right or that is right). I perpetually remain in Blissful state; I am Saccidānanda. What is Blissful state? It is the natural state of remaining Liberated, free from pains and other external afflictions. I do not see light or darkness nor internal and external. I am not affected either by ignorance or knowledge, as I always remain Liberated and in the state of Saccidānanda. I do not differentiate between virtue or vice (there is nothing called good or bad for an Avadhūta; it should also be remembered that Brahman is also beyond good or bad). I am not bound nor I am free (free from duality). I have no superiors nor do I have subordinates. I have no friends and no enemies. When I am not bound by any duality, how can there be good or bad for me? I am not the worshipper or worshipped. Rituals and pūjā-s are not for me (if somebody indulges in rituals, such rituals do not have any value or significance). The vastness and greatness of Brahman cannot be explained (an object can be described, provided it is bound by the act of limitation). It has no particular place of residence (It is omnipresent). It is both complete and void. When I am not the perceiver nor the object of perception, how can I describe Brahman (or describe Me) as perceivable or unperceivable?

I cannot be destroyed nor do I destroy. I am neither getting in nor getting out (referring to the individual soul; this is not different from Brahman). I have no shapes and forms nor do I have sensory organs (Avadhūta-s are not associated with sensory organs). I am neither attached nor detached. I do not follow asceticism or monasticism. Where is the question of victory or defeat for me (victory or defeat is more often related to the mind; Avadhūta always remains in no-mind state)? I have no three stages of consciousness, nor any stage of consciousness beyond these three. I do not practice yoga or prāṇāyāma. I am both free and not-free, as I am not bound by duality. I am not affected by māyā (māyā is the Power of Brahman). I do not practice any daily rituals as prescribed by śāstra-s (śāstra-s are meant only for those who are in duality). You must know that I have merged unto Nirguṇa Brahman, as a result, I am not separate from It; I am Saccidānanda. I cannot explain my status through arguments, as I am beyond arguments. I have no parentage. I am not born nor do I die. No rituals are meant for me (Brahman cannot be attained through rituals or mantras). Yogis do not resort to meditation (as the purpose of meditation is already served). (However, the state of a yogi and the higher state of Avadhūta can be attained only through knowledge and meditation. Meditation is not necessary after reaching the state of Avadhūta as he always remains in the state of Saccidānanda. Normal spiritual seekers should continue with meditation to reach higher spiritual stage.) Such yogis enjoy the bliss of renunciation.

Chapter IV of Avadhūta Gītā containing 25 verses is concluded.

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AVADHŪTA GĪTĀ - 4

Sunday, March 05, 2017

Bhagavān Dattātreya continues:

Brahman is devoid of both puṇya and papa, as It is Pure. It is devoid of all dyads and triads such as attachment and detachment, and guṇa-s like sattva, rajas and tamas. It is has no attributes too. How can I worship such a formless Brahman, who is full of Bliss? It is not affected by cause and effect, but It is both cause and effect. It is devoid of any colour variations (In Trika Philosophy, Śiva is described as Prakāśa, the principle of Self-revelation. He is also described as Consciousness, by which everything else is made known). How can I (Avadhūta) worship It? I am not created (existing from the beginning) and I am not part of creation as I am omnipresent (every object created, undergoes modifications and ultimately dies, except Brahman). I am free from māyā and I am Self-illuminating. I am Saccidānanda (sat-cit-ānanda) and I am vast without any boundaries. When Brahman (or I) is Saccidānanda, obviously, It has no desires and attachments (desires and attachments are related to mind). Listen now! It is neither real nor unreal, neither dual nor non-dual, neither permanent nor impermanent; It has no beginning and no end (omnipresent). I (as Brahman) am neither superior nor inferior. I cannot be understood by ordinary knowledge (meaning higher spiritual knowledge is required) and I am beyond human perception. I am the fire, wherein all alluring actions are burnt (these actions unfold in the shield encircling Brahman, known as māyā). I am the fire of knowledge, in which all sins are annihilated (sins are committed due to ignorance). In this fire, all my conjectural attributes are burnt. I am neither with thought, nor without it (saguṇa and nirguṇa), I am neither with deception nor with clarity; I am neither pain nor pleasure; I am neither avarice nor lack of it; I am not affected by transmigration (saṁsāra). But I am ever Saccidānanda (eternal Bliss).

I am beyond guṇa-s (Guṇa can be interpreted as constituent qualities. There are three kinds of guṇa -s.  They are sattva, rajas and tamas.  Sattva guṇa means quality of purity and knowledge.  Rajo guṇa means activity and passion.  Tamo guṇa means inertia and ignorance.  Prakṛtī is the primordial, unmanifested, and the most subtle metaphysical principle that has the potentiality to manifest into an enormous empirical universe. In the process of creation, the universe remains in a potential state within prakṛtī, so long as the three guṇa-s remain undisturbed. When the equilibrium of the guṇa-s is disturbed, prakṛtī begins to unfold Her metaphysical categories causing the process of creation - Lalitā Sahasranāma 139). I never cause any pain or misery nor the opposites of them. I am beyond all dyads, and all such dyads dissolve unto me. I am beyond any reasoning (impossible to comprehend formless Brahman). How then can one describe me? (That is why, Upaniṣad-s say, neti neti – this is not Brahman) When I prevail in all the states of consciousness, where is the question of turya and turyātīta? (there is nothing except Brahman and everything else is delusion). I am always pure, sempiternal and I cannot be comprehended by intellect. I am the Ultimate, Absolute and Pure. How then can there be so many gods or so many worlds? (so many gods – gods like Brahmā, Viṣṇu and Śiva; so many worlds – heaven, hell, etc.) How can you say this is Brahman and that is not Brahman? Everything is Brahman. I am shapeless and formless; I am pure always (always here means beyond time or eternally). I am unattached, unbound; effects of māyā cannot work on me. But I am ever Saccidānanda (eternal Bliss).

Why are you crying? (There is no need for you to cry) You have transcended transmigration (after his disciple realized Brahman or attained the state of Avadhūta). You do not undergo changes (aging). You have no form (physical body is perishable and hence not taken into account). You have neither sensory organs nor mind. You have no desires or lust. You don’t have wealth (wealth is not yours). There is no duality at all. Only the mind creates duality (due to the effect of māyā). You do not have any attachment to anything or any person (state of detachment). There is no differentiation between you and I (student and teacher). Renounce everything and you will understand your simplicity (nature of Brahman is not complicated; hence it is simplicity). Shed your ego. You always exist in the state of Saccidānanda.

Chapter III of Avadhūta Gītā comprising 46 verses is concluded. There are totally eight chapters.

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AVADHŪTA GĪTĀ - 3

Friday, March 03, 2017

Bhagavān Dattātreya continues:

The appearance of a Guru does not matter. He can be a servant working under someone for his living. He may not have adequate educational qualifications. He can be a family person, enjoying the pleasures of material life. (Bhagavān denounces pomp and vanity depicted by various gurus these days. Having beard and wearing saffron clothing do not make a Guru. There are lots of difference between a Guru and a guru.) A Guru should not be judged merely on his qualification (For example, a Guru may not be conversant with recitations of Vedas or may not have oratorical skills. But he could be a Self-realized person). An unpainted boat can also ferry people to the other side of the bank. What is important in a Guru is his capacity to impart the Truth and ability to make people cross the ocean of saṁsāra.

Brahman is always inert. It does not move here and there, as It is omnipresent. It encompasses both sentient and insentient (hence It is omnipresent). As there is no activity in Brahman, It is always calm (again, calm or otherwise is only a general description to make us understand Brahman; as we know that Brahman is subtle and beyond description. As an Avadhūta, he comes down to our level and explains Brahman, so that we can understand It better). As It is calm, It is also unperturbed Conscious (since It is Pure Conscious, Brahman is referred as Consciousness or awareness– consciousness is derived from the word conscious.) When Brahman is both sentient and insentient and when It is full of Consciousness, how can the world be different from me? (This is the essence of Advaita, which leads to Liberation). As I am That (Brahman), I have no birth and death, nor do I have any doubts (birth and death are related to physical body, which is perishable; mind is also related to physical body and ceases to exit at the time of death). I do not see differentiations such as Brahmā, Viṣṇu and Śiva and all gods worship me. (all gods worship me may appear to be dvaita; this should not be taken in literal sense. Even if we assume that there are angels, such angels worship him, as he is Brahman. This also contradicts our understanding, as there is no worship for Brahman. As explained earlier, he is explaining in simple terms for us to understand, by quoting such understandable examples). I am not affected by ignorance or doubts or confusions, as they are all related to mind. They come and go and I do not pay any attention on these. They are like water bubbles, which appear only for some time only to disappear. Even your taste buds are only Brahman.

Brahman is subtler than the subtlest (Kaṭha Upaniṣad) and if you are still associated with your mind and senses, you can never realize Brahman. There is no need for your mind and intellect at this stage (meaning that he has evolved spiritually. Spiritual teachings always varies from person to person depending on the stage of the aspirant and cannot be imparted to a group). When Brahman is inert, how can there be sentient and insentient? The whole universe is pervaded by It, be it water, space, etc. One evolves as yogi after rigorously following eight limbs of yoga known as aṣṭāṅga yoga and at the end of this practice, your mind stubs out and you understand that there is nothing called good or bad (there is nothing called good or bad does not apply to everyone. This is applicable only to evolved yogis, as they will never think bad, due to their impeccant mind). Attachment to the material world is like a poison and antidote for this is the Bliss that you experience when you are with your inner Brahman.

Brahman manifests with shapes and forms as the universe and the cause for this manifestation is Prakṛti.  But you have to realize Brahman within, who is the cause of these both. You should not get attached to the effects of Its Power of illusion known as māyā (focussing on māyā leads to desires, attachments and ego, thus polluting one’s mind. Such a person can never become a yogi). Brahman can be realized only in a pure mind, uninfluenced by sensory organs that are always attached to the external world. (Pure mind is the one, where all the desires including chanting of mantras and desire for meditation cease to exist. It is compared to coconut water within the coconut shell.) Understand that Brahman is without any duality. Take for example full moon. Full moon shines bright and its light falls on various objects. But moon is only one and the light that fall on objects is only its reflection. Similarly, Brahman is always One and everything else that we see is nothing but Its reflection (known as māyā. Generally, sun is taken as example. Here Bhagavān Dattātreya takes the example of moon, which is considered as the source of pure mind). The one who is associated with māyā (the material world) can never realize the Omnipresence of Brahman, who is eternally pure. Only such persons are known as yogis (a yogi is not judged by his sermons, lectures, oratory skills; he is judged by his ever radiating aura and perpetual blissful state. Knower of Vedas is also not recognised as yogi. Brahman has no name and form. Knower of Vedas attribute various shapes and forms to formless Brahman. Vedas have subtle interpretations, which was first revealed by Sri Aurobindo). A true yogi is only interested in the welfare of others and is not influenced by the attractions of the material world. When an ordinary aspirant gives up doubts and desires, that very moment he becomes a yogi (this is a difficult phase. Even if one sheds everything and becomes one with Brahman, he still nurses doubt about his realization. This is a major hindrance in one’s spiritual path. Faith and belief are necessary to understand one’s spiritual status). Kaṭha Upaniṣad (II.iii.14) says, “When a person destroys all his desires, he becomes one with Brahman in this birth itself” (at the time of death). The yogi becomes one with Nirguṇa Brahman (It is not Śiva, Śakti, Viṣṇu, etc. These are the forms attributed to Brahman, due to spiritual ignorance). Nirguṇa Brahman cannot be realized through prāṇāyama or dhāraṇa, but only in a tranquil mind. Such a yogi is not bound by any dictums of śāstra-s (śāstra-s are percept of  dos and don’ts for the body and not related to the mind).  Brahman is both good and bad and neither good nor bad. Since the yogi is one with Brahman, no prohibitions apply to him.

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AVADHŪTA GĪTĀ - 2

Wednesday, March 01, 2017

Bhagavān Dattātreya continues:

Brahman does not represent Vedas (including Upaniṣad-s), It does not have any form or shape (referring to different types of gods and goddesses). It cannot be attained through varṇāśrama or other rituals. Brahman is always the same and free of both non-dualities and dualities (this means that Brahman is beyond any explanation. Few meditators see some visions of gods and goddesses or some light; all of these are illusory in nature, as Brahman is devoid of any shape or form. Kaṭha Upaniṣad says, “The Self is hidden in all beings and not noticed. Only highly evolved yogis can realize It). Cosmic Self and the individual Self are one and the same. They are not different. When they are one, where is the question of duality? What is the purpose of meditation then? (In meditation, there is meditator, object of meditation and the process of meditation, hence there is duality). All the objects in this world are perishable and what remains is only Brahman. Your body may cease to exist one day and the Self within you will never die, as It is eternal. None of the materialistic things such as food I eat, whatever I offer to others, etc. do not belong to me, as I am immutable (I am Brahman). You must understand that the universe has no form; it is nothing but manifestation of Brahman. This universe is Pure and full of Bliss (universe is not different from Brahman, hence universe is said to be Pure and Blissful).

First, shed your inherent doubt whether you have realized the Brahman or not. This doubt is totally unwarranted as everything is Brahman Itself. All you have shed is your innate ignorance (spiritual darkness) of considering Brahman as separate from you and the universe. Why you have to shed your spiritual ignorance because, Brahman is Pure. How can light and darkness prevail in the same place? Similarly how can impurity (spiritual ignorance) and purity (Brahman) remain at the same time? I strongly believe that I have no beginning and no end. I have no limitation of time and space. I do not worry about anything, including my mind and intellect nor do I worry about the universe (because, everything is Brahman and there is no need to worry about one’s antaḥkaraṇa, as everything is Brahman). Brahman is beyond gender classifications, omnipresent, etc. When you understand this reality, why do you want to know whether you have understood this Truth or not (understanding Truth means realizing omnipresent Brahman). You need not think whether Brahman is Blissful or not, as there is nothing except Brahman. (Upaniṣad-s say that Brahman is Blissful). You cannot do anything to purify the Self (Brahman) within you, as It is the only thing, which is eternally Pure. You cannot purify It with yoga nor your Guru can purify It for you. (Guru can only guide his student to purify and control his mind; there is no need for Guru to purify the Self within, as Self is always Pure without even a trace of blemish).

You are Brahman when you are active, dreaming or sleeping. All you have to understand is that Brahman is active, dreaming or sleeping. That is why, It is called omnipresent. Even in Turya state, Brahman alone prevails. In all the five stages of consciousness, only Brahman prevails, as there is nothing except Brahman. I am Brahman always and hence, I am not the doer. I do not differentiate between Puruṣa and Prakṛti (Sāṁkhya Philosophy), as everything is Brahman. Since you are Brahman, your body does not matter anything to you. Don’t think you are bound with your body, which is perishable. The Self within you is always present and hence you are never inferior or superior. If you think that you are either inferior or superior, then it means that you are deluded. Inferior and superior are only misconception of the mind (It is already discussed that mind itself is a non-existent). I never had any Guru to teach me all these. But, I know that I am pure and devoid of all perishable things like body and mind. I know I am Brahman; I am imperishable. I am never born nor I will die and I do no actions, either good or bad (there is nothing called good or bad for me). I know that I am always Pure and inert. Hence, I do not see anything as everything is void, both internally and externally (my body). As I am Brahman, I am not affected by the play of māyā, which projects duality. Understanding the effects of māyā, I negate all objects (neti, neti – not this, not this) as I know that Nirguṇa Brahman pervades everywhere. There is no need for you to identify yourself with a relationship (father, mother, etc) as this is related to your physical body, which is of no consequence. I am not affected by any sensory afflictions. All I know is that I am That Brahman.

There is no need for all these sayings, as ultimately only Brahman is the sole reality. A yogi, who has truly understood these facts may die in any place, however dirty or impure it may be. The moment his body falls, he becomes one with That Brahman. Such yogis do not perform any actions now, nor they acted in the past nor will they act in the future. They live in no-mind stage. Such a yogi, living in an isolated place enjoys the Bliss of Brahman (there is no difference between Brahman and Bliss) and stays connected with the Self within, all the time. Understand that mere repetitions of mantras, or rendering of Vedas, etc. do not transform you. He reached the state of Yogi and then the state of Avadhūta through serious meditations. There is no point in reading Scriptures or Purāṇa-s. Understand that Brahman is pervading everywhere and there is nothing called good or bad; truth or false. Brahman is non-dual and there is no this and that in It. This is my experience, which I have shared with you.

First chapter of Avadhūta Gītā containing 76 verses is concluded. Totally, there are eight chapters.

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AVADHŪTA GĪTĀ - 1

Tuesday, February 28, 2017

Introduction to this series is detailed in Avadhūta Upaniṣad

Bhagavān Dattātreya says:

One who seeks Brahman is Blessed. Chāndogya Upaniṣad says that Brahman is One, without a second. Hence, whenever the term Brahman is used, it refers only to Nirguṇa Brahman. Since Brahman has no attributes, the seeker of Brahman becomes fearless. When Chāndogya Upaniṣad says that Brahman is one, then it means It (Brahman) pervades everywhere, pure, omnipresent and formless. If Brahman is formless and omnipresent, how and whom can I worship? (Brahman is non-dual and hence there is no question of existence of worshiper apart from Brahman Himself. This is in line with the saying, “I am Brahman”. Hence he is ruling out dualistic worship). Vedānta says that knowledge is Brahman. But, what is that knowledge? This knowledge is difficult to explain, as it is about formless Brahman and is beyond narration or description, as they are used only for those, who are bound by time and space. Only māyā causes limitation. Here, he is not talking about saguṇa Brahman (Brahman with qualities, attributes, etc. which causes the universe and its objects to appear in different shapes and forms.) I am immutable and pure. Since I am pure and immutable I do not know how to experience pleasure and pain (he is not different from Brahman and hence there is no existence of experiencer and experienced; this is duality). For me, there is nothing called good or bad, as I am beyond all types of physical and mental activities (Brahman is inert). For any activity, one needs desire to act. When I am free from desires, I am free from both ignorance and actions, which have germinated from the mind. Bṛhadāraṇyaka Upaniṣad says, “Desire, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame, intelligence and fear are but the mind”. I am Brahman without attributes and hence I do not have mind. There is no difference between me and Brahman.

I am not bound, hence I am That. You have to be aware of Brahman always, as It is present everywhere. What is the need for meditation? (This is applicable to those who have evolved spiritually; for normal persons, meditation is absolutely essential to establish connectivity with Brahman during samādhi. Samādhi means joining.) What is the need to cause differentiation between the meditator and the object of meditation, when Brahman is omnipresent? When you are That, what is the need for you to go and seek It outside your body? When there is union, there has to be separation and this concept is applicable only when two objects are present. In reality, all that exists is Brahman. Īśa Upaniṣad begins by saying, “īśāvāsyamidaṁ sarvaṁ” which means everything is Brahman.  Five senses do not belong to you, and this being the case, where is the question of pain for you? (Brahman is devoid of dyads such as pleasure and pain; good and bad.) Understand that you do not have birth and death (which is the quality of Brahman), as they are related to your body (five sheaths). Know that you are Brahman and stop worrying and remain in the state of Bliss always.

When you are that Brahman who is devoid of any action (inert), what is the need for you to get affected by all types of desires? All you have to understand is that, It has no form, as all shapes and forms are perishable. Understand that Brahman alone is immutable and if you understand this, you do not have transmigration. Kaṭha Upaniṣad says, “A person with a controlled mind is not born again.” What is controlled mind? When the mind has no ambiguity, it is called controlled mind. In other words, the mind should not dwell in duality and dyads, which in turn leads to ‘no-mind stage’ discussed earlier. Samādhi is not possible if you think that you are different from Brahman. If you think that you are Brahman, again samādhi is not possible because, as you know that you and Brahman are one. (He says that nothing is necessary, not even samādhi for an Avadhūta). The whole universe is filled by Brahman. This being the truth, what is the need for you to meditate? In reality, there is no need for meditation as you are Brahman. (This principle applies to Avadhūta. For those who are still pursuing spiritual path for realizing Brahman, meditation is necessary as only during samādhi, one understands the Truth that, Brahman is omnipresent and It is not different from his own self.) How can I consider Brahman with a form and worship It ritualistically? I am not the tattvas (principles), as detailed in Sāṅkhya Philosophy. When you are pure (Brahman) and immutable, how can there be confusion in you? (Confusion arises only when the mind is present or active; this is discussed earlier). When an empty jar is broken, the air within the jar becomes one with space. Similarly, when you get rid of your mind (cessation of mental activities or no-mind stage), you become one with the Brahman. Only you can realize Brahman, as It cannot be known, nor It is not knowable (here is the difference between experience and teachings). Your body will undergo changes towards ultimate death, but Brahman within you is imperishable and immutable. It is always Pure. Mahānārāyaṇa Upaniṣad says, “antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ”. This means that Brahman pervades both internally and externally. Brahman exists everywhere and hence It is known as Omnipresent. Realize that you are that Brahman and do not have any apprehension on this.

{Precautionary notes: Bhagavān Dattātreya is an Avadhūta. He is also an incarnation of Lord Viṣṇu. He speaks from His stage. His teachings are meant for those who have advanced significantly in their spiritual pursuit through prāṇāyāma and meditation. We can strive to attain the state of Avadhūta with regular meditation. Mere meditation is not enough; we have to have adequate spiritual knowledge imparted through Upaniṣad-s. It is always better to have a proper Teacher while moving from ritualistic practices to spiritual path.}

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Avadhūta Upaniṣad

Sunday, February 26, 2017

Avadhūta Upaniṣad reveals the highest form of Advaita Vedanta, generally taught to saṁnyāsins. This is because, a normal spiritual aspirant cannot understand its precepts, as it purely dwells on Nirguṇa Brahman. This is in the form of conversation between sage Sāṅkṛti and Bhagavān Dattātreya, who is the sixth incarnation of Lord Viṣṇu. Avadhūta means discarded; contextually it refers to the one, who has discarded all worldly feelings and obligations. Avadhūta Upaniṣad comes under Kṛṣṇa Yajur Veda. Avadhūta Upaniṣad is different from Avadhūta Gītā, though both are the teachings of Bhagavān Dattātreya.

Who is an Avadhūta? Bhagavān Dattātreya explains.

Avadhūta is the one who has immutable qualities; he is immutable because, he always dwells with Nirguṇa Brahman. He is beyond religions. There is nothing called good or bad for him. His behaviour will be totally different, uncaring for the society. He is like the sun, who vaporises both good and bad water. He experiences both good and bad things during his existence, but he never stays away from Nirguṇa Brahman. For him, there is no death and birth. Birth and death are for those who are afflicted with māyā; (the main work of māyā is to make a person deluded with duality, considering that the Self and the body are two different things.) Only those who are stricken by saṁsāra continue to be deluded by māyā, causing transmigration. Such persons perform various rituals to attain Liberation. But an Avadhūta is devoid of any actions such as sleeping or eating or bathing, etc. He is not concerned about his physical body. He is free from all sorts of doubts and fully aware of the Truth. He does not even meditate, as he is already aware of the Ultimate Truth. However, he has to undergo the effects of prārabdha karma (this means that he continues to live till he exhausts his prārabdha karmas, which he has acquired before realizing the Self). He has no confusions or contradictions and hence, he never meditates. The state of Avadhūta is beyond Jīvanmukta (Avadhūta has no inner movements (movement here means movement of his individual consciousness with Supreme Consciousness), as he is already with Brahman; in Jīvanmukta, this union though achieved, has to get fastened firmly). He always feels that he is Blessed and eternally remains in Blissful state.

The above is the essence of Avadhūta Upaniṣad. There is Avadhūta Gītā, wherein Bhagavān Dattātreya reveals highest spiritual teachings. It has 289 verses classified under eight chapters. Discussion on Avadhūta Gītā is being taken up for discussion next.

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SRI SUKTAM - Part 12 (Concluding Part)

Tuesday, January 24, 2017

In the original Khilasūkta, there are 29 verses, out of which we have discussed 16 verses so far. These 16 verses are the main part of Śrī Sūktam. Now the balance of 13 verses are being discussed. These verses do not form part of homa procedure of Śrī Sūktam.

पद्मानने पद्मविपद्मपत्रे पद्मदलायदाक्षि।

विश्वप्रिये विष्णुमनोनुकूले त्वत्पादपद्मं मयि सं नि धत्स्व॥ १७

padmānane padmavipadmapatre padmadalāyadākṣi |

viśvapriye ...Read More

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DAKSHINA KALI MANTRA JAPA

Friday, December 23, 2016

श्री शिवपञ्चाक्षरी महामन्त्रः Śrī Śivapañcākṣarī Mahāmantraḥ

  1. ṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री दक्षिणकाली महामन्त्रस्य। भैरव ऋषिः। उष्णिक् छन्दः। दक्षिणकालिका देवता॥
asya śrī dakṣiṇakālī mahāmantrasya | bhairava ṛṣiḥ । (open the right palm and touch the top of the forehead | uṣṇik chandaḥ (right palm on the mouth) । dakṣiṇakālikā devatā || (right palm ...Read More

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SHIVA PANCHAKSHARI MANTRA JAPA

Saturday, December 17, 2016

श्री शिवपञ्चाक्षरी महामन्त्रः Śrī Śivapañcākṣarī Mahāmantraḥ

  1. ṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री शिवपञ्चाक्षरी महामन्त्रस्य। वामेदेव ऋषिः। पङ्क्तिछन्दः। सांबपरमेश्वरो देवता॥

asya śrī śivapañcākṣarī mahāmantrasya । Vāmedeva ṛṣiḥ|(open the right palm and touch the top of the forehead)| ...Read More

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Spiritual Journey - 20

Sunday, January 01, 2017

Avadhūta and Paramahaṁsa are essentially jīvanmukta-s. After evolving into a jīvanmukta, one decides how he or she pursues his or her life, till he or she becomes videhamukta (mokṣa – after death). Only a yogi can evolve into a jīvanmukta. A perfect yogi is the one, who has realized the Self within. He is shaped into a yogi by his Guru, without whom, imparting higher spiritual knowledge and practice is not possible. All Advaita Scriptures ultimately convey that Brahman is within and what is within, pervades the entire universe. This essence is conveyed to his disciples by a Guru. There are hundreds of Scriptures in Advaita such as Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, Pañcadaśi, etc. Each of these Scriptures reveal Brahman ...Read More

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ŚRĪ DURGĀ SAPTAŚLOKĪ

Saturday, December 03, 2016

श्री दुर्गा सप्तश्लोकी Śrī Durgā Saptaślokī

Śrī Durgā Saptaślokī consist of seven verses, which is considered as the essence of Śrī Durgā Saptaśatī, also known as Śrī Devī Māhātmyam consisting of 700 verses. It is said that Śrī Durgā Saptaślokī should be chanted daily, three times. It is also said that proper recitation of this removes, poverty, ailments, fear and mental afflictions.

ज्ञानिनामपि चेतांसि देवी भगवति हि सा।

बलादाकृष्य मोहाय महामाया प्रयच्छति॥ ...Read More

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MANTRA RĀJA PADA STOTRAM

Tuesday, November 22, 2016

श्री मन्त्रराज पद स्तोत्रम्॥ Śrī Mantrarāja Pada Stotram ||

Śrī Mantrarāja Pada Stotram is one of the powerful mantras. It cures serious diseases and ailments. It also gives knowledge, wealth and all types of auspiciousness. It is said that this hymn should be recited, first with mantra rāja mantra which is given below (commencing with om ugraṁ vīraṁ mahāviṣṇuṁ).  There are highlighted words in each of the first ten verses. If we place these words one after another, we will get mantra rāja mantra. There are eleven verses in this hymn and one verse for phalaśruti. There is a YouTube clipping at the end of this article for correct pronunciation, ...Read More

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Chakra Cleansing and Energisation

Monday, June 13, 2016

This is another audio in YouTube for cleansing and energising psychic chakras. Duration of this audio is 15 minutes. This is different from YouTube audio uploaded for kundalini meditation which includes turya and turyātītā stages. This audio is meant for practicing cleansing and energizing chakras.

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Kundalini Meditation - Video

Friday, August 01, 2014

This audio is on kundalini meditation for turya and turyātīta stages. Duration of this audio is 30 minutes. 

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