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Avadhuta Gita Quotes - A Collection Of Teachings From Avadhuta Gita

Do not hold the immature, the credulous, the foolish, the slow, the layman and the fallen to have nothing good in them. They all teach something. Learn from them. Surely we do not give up a game although we have mastered it?

Think not lightly of your Guru should he lack letters and learning. Take the Truth he teaches and ignore the rest. Know well that a boat, painted and adorned, will carry you across the river; so also will one that is plain and simple.

As softness is not perceived apart from soft objects, as sweetness is not known apart from honey, as bitterness is not known apart from the [very bitter-tasting] Neem tree [leaves], as fluidity and coolness are the nature of water, so the primordial form of matter called mahat ['giant'] is no other than the Self (Atman). As the rays of the sun differ not from the sun, so matter does not differ from God.

When the pot is broken, the space within it is absorbed in the infinite space and becomes undifferentiated. When the mind becomes pure, I do not perceive any difference between the mind and the supreme Being.

Sages say that Reality is one only and the same. And through renunciation of attachment, the mind, which is one and many, ceases to exist.

All the scriptures say that the Truth is without attributes, pure,  immutable, bodiless, and existing equally everywhere. Know me to be That. There is not the least doubt about it.

Know the Self always to be everywhere, one and unitercepted. I am the meditator and the highest object of meditation. Why do you divide the indivisible?

The universe is the shining forth of the One
There is no split, or division, or separate aspects.
The idea of Maya is itself the great delusion;
Duality and non-duality are merely concepts of the mind.

He who has conquered the feelings of pleasure, wrath, avarice, attachment, vanity and aversion, this one is peace itself, and free from all pride.

Hold not the immature, the credulous, the foolish, the slow, the layman and the fallen to have nothing good in them. They all teach something. Learn from them. Surely we do not give up a game although we have mastered it?

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.

How can I salute the Self, which is indestructible, which is all Bliss, which in Itself and by Itself pervades everything, and which is inseparable from Itself? I alone am, ever free from all taint. The world exists like a mirage within me. To whom shall I bow? Verily the one Self is all, free from differentiation and non-differentiation. Neither can it be said, “It is” nor “It is not.” What a great mystery.

There are three kinds of wine, produced from syrup, grain and honey. But there is a fourth, the darkest of all, the wine of sex, which has intoxicated the whole world. When the mind is uncontrolled, then the body, which is the object of affection to the ignorant, also suffers, and when the mind is controlled, then the body also remains in good estate.

The Srutis propound the true nature of the Supreme Being in such Mahavakyas as Tattwamasi. The world composed of the five elements is itself known to be unreal. Yet the Srutis (Vedanta) follow the method of elimination and negation to arrive at the Eternal Truth.

As long as the jar is intact with water, it reflects the sky on the surface of water within and gives an illusion that it contains the sky. When the jar is broken, water spills away. The sky is no longer seen in illusion. It remains where it is.

The distinctions, such as pot and the sky seen in the pot, the human body and the soul within, relate to objects created, but not to the Brahman. The Brahman is beyond all knowledge and measure. The Infinite cannot be measured or assessed by finite means.

Water in a container merges with water in another container; with no trace whatsoever of identity of either unit. Similarly the Becoming and the Being of the Brahman are one and the same though they are considered different.

Through the grace of God alone, the desire for nonduality arises in wise men to save them from great fear.

All is verily the absolute Self, Distinction and non distinction do not exist.

The essence and the whole of Vedanta is this Knowledge, this supreme knowledge: that I am by nature the formless, all pervasive Self.

I indeed am immutable and infinite and of the form of pure Intelligence. I do not know how or in relation to whom Joy and Sorrow exist.

Thus you are One. Why then do you not understand that you are the unchangeable One, equally perceived in all? O Mighty One, how can you, who are ever-shining, unrestricted, think of day and night?

You are not the sense organs. Nor are you the corresponding powers of sense perception such as sound, sight, touch, taste or smell. When you get beyond the awareness of the senses, you merge in the Supreme Divine.

Oh, mind! Why do you wander everywhere, like a ghost, craving for illusory activity? Renounce attachment to the worldly objects, to realize supreme bliss.

The Srutis pronounce that the Brahman is without qualities, without form and omnipresent. Realize you are that Brahman. Never be in doubt.

The sages pronounce that the Supreme Reality is only One, Immutable and without a second. When attachment to the world is renounced in the mind, there is no awareness of either unity or diversity.

When all is One, then there is neither birth nor death.

The fundamental human consciousness by which you contemplate upon Being – that fundamental human consciousness is also Brahman itself. Thus that fundamental consciousness is also not there.

Then bondage meaning mind going in other directions, and liberation meaning mind residing in the Self – all this has also become Brahman; then there is neither good nor bad as well, because all that too has become Brahman.

When all is One, then oh child, why do you still cry? What is name and form for the One now? Therefore, neither name nor form is yours or mine. Thus neither is there name nor form.

The Self is Omnipresent; therefore It is in every place. Desiring is the only erroneous doing; so cast that off and become happy.

Quotes From Avadhuta Gita On Brahman That Alone Is

Free from subject and object am I, How can I be self-realizable? Endless is my nature, naught else exists. Truth absolute is my nature, naught (not anything) else exists.
Atman by nature, the supreme Reality am I, Neither am I slayer nor the slain.

On the destruction of a jar, the space therein unites with all space. In myself and Shiva I see no difference when the mind is purified.

Brahman alone is, as pure consciousness. In truth there is no jar, and no jar-space, no embodied soul, nor its nature.

There are no worlds, no Vedas, no Devas, no sacrifices, no castes, no family tribes, no nationalities, no smoke path, no shining path.

Some there are that prize non-dualism, others hold to dualism. They know not the Truth, which is above both.

How can the supreme Reality be described, since It is neither white nor any other color, has no qualities such as sound, and is beyond voice and mind?

Avadhuta Gita Teachings on Brahman

How can they describe the Truth, which is beyond the mind and words, which is devoid of white and other colors, of sound and other qualities?

Some seek non-duality, others duality. They do not know the Truth, which is the same at all times and everywhere, which is devoid of both duality and non-duality.

What I do, what I eat, what I sacrifice, what I give – all this is not mine in the least. I am pure, unborn, undecaying.

When all these appear to you as false, when the body and so on appear to you like space, then you know Brahman truly, then for you there is no dual series.

There is no pot; there is no pot’s interior space. Neither is there an individual soul nor the form of an individual soul. Know the absolute Brahman, devoid of knowable and knower.