Avadhuta Gita Chapter 6-1

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Avadhuta Gita Chapter 6-1

1. The whole universe is a projection of the mind; therefore it is a mode of the mind. The true nature of the mind is bliss, and when the mind is stilled, bliss absolute is revealed.

2. Consciousness absolute, being unknowable by the mind, how can speech explain it?

3. The Self is free from day and night, and therefore the conception of its pilgrimage in time and space is no true one.

4. No sun illumines Atman; the fire and the moon cannot shine therein. It is not equanimity or even desirelessness; how then can action exist in it?

5. Neither can it be said that It is to be known by the absence of action. It is neither within or without. It is naught but bliss absolute.

6. How can it be said that It is the first or that It is the last, since It is neither element or compound, nor emptiness nor fullness? Eternal, ever the same, the essence of all is Shiva.

7. The statement that Atman is describable or indescribable cannot stand. Neither is It the knower nor the known. It cannot be imagined or defined. How can we say that It has a mind or any of the senses?

8. Space, time, water, fire, earth, constituting the world, are a mere mirage. In truth the One, imperishable, ever blissful, alone exists. There is neither cloud nor water in It.

9. As there is no possibility of birth and death in It, so no conception of duty nor dereliction of duty can be applied to It. That undifferentiated, eternal, all-pervasive Shiva alone is.

10. The modifications of primordial matter and of individualized consciousness are in the realm of cause and effect. When there is eternal all-pervasive Shiva alone, how can there be matter or spirit therein?

11. There is in It no suffering, and no possibility of suffering, because It is free from all attributes.

12. There is no duality in It. How can there be age, or youth, or childhood in that One eternal principle?

13. Atman is dependent on nothing and is unlimited. The law of cause and effect touches It not. How can the buddhi, which operates only in duality, and which is perishable, discern It?

14. It grasps not, nor is It grasped. It is not born nor does It bring forth. We can only say that in It there is no destruction.

15. In Atman there is neither manhood nor womanhood, because such conceptions cannot exist in eternity.

16. There is no pleasure in It, and no faculty of enjoying pleasure, since It is free from such defects as attachment. Equally free from doubts and suffering, one and eternal is Shiva; thus the conception of "I" and "mine" do not apply to It.

17. Neither is there Brahman in It, nor the absence of Brahman. Since It alone exists and is eternity, it must follow that It is free from pain, and also from freedom from pain.

Om Namah Shivay