भारतकोश
अवधूत गीता (भगवान दत्तात्रेय - सान्वय हिन्दी व्याख्या सहित)

अवधूत गीता (भगवान दत्तात्रेय - सान्वय हिन्दी व्याख्या सहित)

Avadhuta Gita of Lord Dattatreya Hindi

भगवान दत्तात्रेय द्वारा

स्रोत: Avadhoota Gita with Sanskrit Shlokas & Hindi Translation (उद्गम)

DevanagariHindipublished40 पृष्ठ

पृष्ठ 6, कुल 40 में से

संदर्भ में पढ़ें
पृष्ठ 6

6

  1. Union and separation exist in regard neither to you nor to me. There is no you, no me, nor is there this universe. All is verily the Self alone.

  2. You do not belong to that which is composed of the five objects of sense, such as sound; nor does that belong to you. You indeed are the supreme Reality. Why then do you suffer?

Five. - The world appearance is composed of the five objects of sense: sight, sound, touch, taste, and smell, and is not in reality connected with the Self.

  1. For you there is no birth or death, for you there is no mind, for you there is no bondage or liberation, no good or evil. Why do you shed tears, my child? Neither you nor I have name and form.

  2. Oh mind, why do you wander about deluded, like an unclean spirit? Behold the Self indivisible. Be happy through renunciation of attachment.

  3. You verily are Truth, devoid of change, motionless, one, of the nature of freedom. You have neither attachment nor aversion . Why do you suffer, seeking the objects of desires?

  4. All the scriptures say that the Truth is without attributes, pure, immutable, bodiless, and existing equally everywhere. Know me to be That.

  5. Know that which has form to be false, that which is formless to be eternal. Through the instruction of this truth there is no longer rebirth into this world.

No longer, etc. - Knowing oneself as eternal, one is not born into this world anymore, since incarnation is caused only by the soul's ignorance of its true nature.

Yet let it be known that some return for compassion's sake while yet knowing the absolute.

  1. 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.

One and many - "one" in a high (but not the highest) state of illumination, "many" in the state of ignorance.

  1. If it is of the nature of the not-Self, how can there be Samahdi? If it is of the nature of the Self, how can there be Samahdi? If it is both "is" and "is not", how can there be Samahdi? If all is one and of the nature of freedom, how can there be Samahdi?

The Avadhoota Gita