Dattatreya’s Avadhuta Gita — Translation and Commentary by Rory Mackay
See Also: Introduction and Chapter 1 | Chapter 2 | Chapter 3 | Chapter 4
Chapter Five
1. The syllable Om is the essence of That which pervades everything, rendering all distinctions between “this” and “that” irrelevant. The formless Unmanifest manifests as the world of form. How else could the Imperishable Self reveal Its light?
The syllable Om (“Aum”) is used throughout the Upanishads as a symbol for the Self: the creative principle behind the cosmos and the essence of the creation itself. Called the pranava, it prefaces many of the great mantras of the Vedic tradition. Its repetition is a potent meditation in itself. As you chant Om, the key is to fix your mind on contemplation of your own nature as the limitless, all-pervading, deathless Self. This is what we call Nirguna Vedantic meditation; keeping the mind fixed on the formless, attributeless Self.
Given the difficulty the mind has in grasping the abstract, beginner or intermediate students often find it easier practising Saguna Vedantic meditation. This means meditating on the Self in the form of a personal deity, such as Krishna, Shiva, Ganesha, Kali, Buddha, Jesus, or whatever aspect of divinity you feel an affinity for and connection with. The greater you become at meditating on a concrete form of the Self, the easier it becomes to then contemplate the Self as the formless totality of All That Is.
2. “You are That” declare the scriptures. As the Self, I am free of the adjunct of maya and the same in all. Why do you grieve, then, O mind? I am the same Self in all.
The Upanishads offer a range of mahavakyas, or “great sayings”, encapsulating the ultimate Truth of reality in just a few short but loaded words. Tat Twam Asi, “You Are That”, is one of the most famous, along with Aham Brahmasmi, “I am Brahman (the Self)”, and So Ham, meaning “I Am That”. They all affirm our essential identity as being non-separate from universal Consciousness/Awareness/Existence.
A powerful form of Vedantic meditation is to continuously reflect on one or more of these statements of Truth until the knowledge gradually takes root in the mind. It’s worth repeating that the entire aim of Vedantic teaching is to reorient your sense of identity from the limited and ultimately unreal body-mind-ego to the Infinite Light of pure Awareness or Consciousness. This doesn’t happen by itself. The knowledge must be consistently and repeatedly applied to mind, over time transforming the mind’s many layers of self-ignorance to Self-Knowledge.
3. I have no “higher” or “lower” and no “within” or “without”. I am the One, all-pervading Self. Why do you grieve, then, O mind? I am the same Self in all.
The Avadhuta Gita makes seemingly paradoxical statements throughout its seven chapters. These are designed to help us see that, as the limitless and all-encompassing Self, our essential nature exists transcendent of duality and its pairs of opposites. These limitations pertain only to the relative order of reality and not the Absolute in which we have our true being. This idea is explored over and over in preceding and subsequent verses.
Each verse until the end of the chapter includes a closing refrain exhorting the mind to relinquish its needless grief, which is based on ignorance alone—for we are the same Self, the same illuminating Awareness, enlivening all beings.
4. For Me, there is no distinction between the experiencer and that which is experienced; nor between the cause and its effect. Indeed, where is the distinction between a poem and its words? Why do you grieve, then, O mind? I am the same Self in all.
5. For the Self, neither knowledge nor ignorance exist. For the Self, neither near nor far exist. For the Self, neither time nor space exist. Why do you grieve, then, O mind? I am the same Self in all.
6. For the Self, there is no space inside a jar and no jar. There is no individual body and no individual soul. There exists no distinction between cause and effect. Why do you grieve, then, O mind? I am the same Self in all.
The scriptures often use the analogy of a clay jar for understanding the Eternal Self in relation to apparent self. While a jar might appear to be a separate, limited form, the space around and within the jar remains one. In other words, the jar is pervaded by space both within and without, just as the Self pervades all forms both within and without.
Dattatreya’s assertion that there is no individual body or soul perhaps requires some analysis. For an individual body or soul to exist of themselves, they would have to possess their own separate, independent existence. This is impossible, because all forms are but manifestations of an underlying, fundamental cause—that being the Self; pure Consciousness. All forms have only a dependent, borrowed existence. The jar, for example, is simply clay plus a certain name and form (“jar”). It borrows its entire existence from the clay and doesn’t exist independently of the clay. In much the same way, the individual body and soul, which we call the jiva, has no existence outside of Consciousness.
7. From the Self’s perspective, all beings are eternally free. Time and definitions of “short” and “long” have no meaning, nor distinctions such as “fat” or “thin”. Why do you grieve, then, O mind? I am the same Self in all.
The Self is already and ever free. By claiming your birthright and knowing, with the entirety of your being, that you are the Self, you attain freedom by realising that, but for the presence of ignorance in the mind, you were never bound.
8. Only the One exists; neither empty nor full, without purity or impurity, neither whole nor part. Why do you grieve, then, O mind? I am the same Self in all.
Vedantic scriptures often describe the Self as being full, whole and ever pure. Such statements are helpful for beginner and intermediate students. Ultimately, however, the Self is beyond description and categorisation. Part of the problem with labelling it as “this” or “that” is that, existing beyond the opposites of duality, it defies categorisation. The purpose of these verses is to negate that duality. For this reason, the Avadhuta Gita is considered one of the more advanced Vedantic texts.
9. No distinctions such as “divided” or “undivided” exist in truth; nor do distinctions such as “within” or “without”. Beyond false divisions such as “friend” and “foe”, I exist as the One Self. Why do you grieve, then, O mind? I am the same Self in all.
10. Ultimately, there is no student or teacher; no one is higher and no one is lower. At the Absolute order of Reality, the All is ever One and eternally free. Why do you grieve, then, O mind? I am the same Self in all.
11. The Self is neither with form, nor is it formless. It is beyond difference and non-difference. It is beyond creation and the absence of creation. Why do you grieve, then, O mind? I am the same Self in all.
If the Self is the Non-dual, limitless and divisionless totality of All That Is, it must necessarily encompass all that exists in both this manifest world of form and the undifferentiated Unmanifest. It is both day and night, the form and the formless, the unity and the multiplicity. It is, in truth, the only factor in existence.
12. Neither the gunas nor anything else can bind me. How can I be bound by actions in this life or the hereafter? I am the pure, stainless Self within all beings and forms. Why do you grieve, then, O mind? I am the same Self in all.
The gunas are the consistent elements of the material and subtle worlds; the three qualities that come together to create the worlds of form, much as the threads of cotton combine to form a shirt. The material world, and all the forms within it, appear within the Self, universal Awareness, yet the Self is ever unaffected by them, much as the dreamer is unaffected by the content of his or her dreams each night.
13. The Self pertains to neither existence nor non-existence; to desire nor desirelessness. The scriptures declare Self-Knowledge as the gateway to freedom. Why do you grieve, then, O mind? I am the same Self in all.
A seeming contradiction arises here, for we have already stated that the Self is synonymous with Existence. Dattatreya’s point here is that, in its ordinary usage, existence is generally understood in relation to non-existence. Discrete objects such a pen, a cup, or a person enjoy only a finite, time-bound existence, for they borrow their limited existence from the timeless, infinite Self, which is the foundation and support of All That Is.
The most important point of Vedanta is reiterated here: namely that Knowledge of this Self, and one’s non-difference from that Self, is the doorway to liberation. Again, the reasoning is simple: the Self is free, therefore, if I am the Self—and there’s nothing else I can be, because nothing else exists—I must also be free. Of course, as simple as that is, it takes consistent effort to reorient the mind by fully integrating this basic truth. That’s why the final stage of Vedanta, nididhyasana, is all about continually applying this Knowledge to the mind until it finally “gets the memo”, so to speak.
14. The Self is neither divided into levels of existence or being; nor union or separation. Even in the absence of phenomenal reality, I remain the same Eternal Self underlying all beings and forms. Why do you grieve, then, O mind? I am the same Self in all.
15. The Supreme Reality, the Self, is not a vessel, house or sheath. The Supreme Reality, the Self, is beyond association or disassociation. The Supreme Reality, the Self, is beyond knowledge or ignorance. Why do you grieve, then, O mind? I am the same Self in all.
16. It is untrue to define the Self as either changing or unchanging. It is untrue to define the Self as either purposeful or purposeless. The truth is: the Self alone exists. Why do you grieve, then, O mind? I am the same Self in all.
Again, teachers often describe the Self as “changeless” or “unchanging”, which is true. The problem with using such words to describe the indescribable is that it immediately calls to mind the opposites of duality. We can only really understand light in contrast to dark, pleasure in contrast to pain and the changeless in contrast to the changing. Duality relates only to the relative world; the world of forms and objects. As the limitless ground of Existence, the Self is beyond any measure of duality. The only true statement we can really make about it is: It is.
17. Every being borrows the same consciousness that is the Self. Every being lives as a reflection of the one Eternal Self. Only the one undivided Self exists. Why do you grieve, then, O mind? I am the same Self in all.
Just as the same sun shines upon all the reflective surfaces in the world, so does the same Self shine upon all the bodies and minds in creation, enlivening them each with reflected Consciousness. This Consciousness does not belong to those body/minds any more than the reflected sun belongs to the mirror or the water it is shining on. It is a borrowed light; a temporarily gifted sentience belonging to the one, Eternal Self.
18. The ignorant see difference in the undifferentiated. The ignorant doubt what is beyond all doubt. The wise see only the one, Eternal Self. Why do you grieve, then, O mind? I am the same Self in all.
19. For the Self, there is no liberation and no bondage; there is neither good karma nor bad. There is no state of perfection and no state of imperfection. Why do you grieve, then, O mind? I am the same Self in all.
20. If I am ever the same and beyond all division; if I am ever the same and beyond cause and effect; if I am ever the same and beyond differentiation, why do you grieve, then, O mind? I am the same Self in all.
As jivas, our misery stems from basic self-misconception; specifically, the sense that we are separate entities—meagre conglomerations of matter, mind and emotion, cut off from the rest of the creation and subject to karma both good and bad. What if that was never actually the case? What if it was only seemingly true? What if we shared our true identity with the very Source and Substance of all creation; the deathless and eternally pure Consciousness pervading the entire cosmos both manifest and Unmanifest? That’s what the scriptures assert. Suffering comes from being out of alignment with this fundamental Truth about the very nature of our being. Liberation is claiming that identity as our own.
21. In Me, everything is eternal; everything is pure Consciousness. Here, the Truth is immutable; everything is pure Consciousness. Without exception, everything is pure Consciousness. Why do you grieve, then, O mind? I am the same Self in all.
If Consciousness alone exists, then nothing can exist apart from it. Everything must be that Consciousness—including “you” and “I”. This truth is Absolute; no exceptions granted. Duality is nothing more than an erroneous belief in the mind.
22. Being eternal and indivisible, everything is my Self. Free from stain and attachment, everything is my Self. Without day or night, everything is my Self. Why do you grieve, then, O mind? I am the same Self in all.
23. Neither bound nor unbound, I am the unchanging Self. Experiencing neither union nor separation, I am the unchanging Self. Untouched by either knowledge or ignorance, I am the unchanging Self. Why do you grieve, then, O mind? I am the same Self in all.
24. In Me, time and timelessness have no meaning. In Me, the constituent components of materiality lose their seeming reality. Only the Absolute and unchanging Reality eternally abides. Why do you grieve, then, O mind? I am the same Self in all.
25. In Me, there is neither material nor immaterial; the gross and subtle are indistinguishable. Only the Eternal Self is ever the same; nameless and indescribable. Why do you grieve, then, O mind? I am the same Self in all.
26. Eternally pure, all-pervading and yet transcendent of form, I am the same Self in all. Whether manifest as form or unmanifest as the formless, the Essence is One. Why do you grieve, then, O mind? I am the same Self in all.
Some seekers have a hard time reconciling the notion that their innermost Self is the same Self in all beings. If that were true, they argue, wouldn’t that mean that we ought to share other people’s thoughts, memories and feelings? It’s important to note that although the Self is the same, the instruments are many and varied. A good analogy is to think of electricity. The same electricity runs through and powers all the appliances in your house: from the lights, heaters and computer to the oven and toaster. In spite of this, the toaster doesn’t “experience” the oven, nor does the ceiling lamp “experience” the fridge. These instruments are distinct and each function according to their respective design. The electricity, which is the real life behind them, enlivens each simultaneously, but it does not take on their qualities, nor is it in any way modified by the apparatus in question. So it is, too, with the Self and all the beings in the relative world.
27. As the Self, I am equally indifferent to virtue and vice, to the material and the immaterial, and to desire and dispassion. Why do you grieve, then, O mind? I am the same Self in all.
28. Unaffected by pleasure or pain, I am the same Self in all. Beyond both sorrow and joy, and neither guru or disciple, I am the one, self-existent Reality. Why do you grieve, then, O mind? I am the same Self in all.
29. Neither substantial nor insubstantial, the Self is neither in nor is it not in the material world. It exists beyond mental reasoning or lack of reason. Why do you grieve, then, O mind? I am the same Self in all.
It’s incorrect to state that the a Self is “in” the material world, for that would render it subject to the limitations of materiality. Yet the material world could not exist without Consciousness; the Self being the underlying Existence/Reality of all things. It is more accurate to say that the material world appears “in” the Self, although even that statement is also subject to negation. It can be helpful to think of the material world as like a dream appearing in the mind (or, as the following verse states, a desert mirage). The dream world occupies a certain order of existence, otherwise it couldn’t be experienced, yet its “reality” is completely dependent upon the consciousness in which it arises.
30. This Self is the underlying Essence of all names and forms. How can you find distinctions in this one Existence? It cannot be perceived by the senses as an object of perception. Why do you grieve, then, O mind? I am the same Self in all.
31. The scriptures have in so many eloquent ways declared this world of form to be nothing but a desert mirage, with only the Self as the one, indivisible, eternal Reality. Why do you grieve, then, O mind? I am the same Self in all.
32. Knowers of the Self have no use for versified knowledge, having realised the Self as the one, eternal Existence underlying all. But while apparently occupying the state of worldly existence, I, the Avadhuta, have shared this knowledge of the Self.
Versified knowledge means scriptures such as this. The Bhagavad Gita states that for those blessed souls liberated by Self-Knowledge, the scriptures are “as much use as a puddle when the land is flooded”. When you know beyond a shadow of doubt that you are the Self, you have no further need of such words. When ignorance is gone and the mind is firmly established in this Knowledge, no further inquiry is needed. The nature of the teacher, however, is to teach, just as the impulse of the student is to learn. And so Dattatreya, the Avadhuta, has composed this text for the benefit of all sincere and qualified seekers.
