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