♥Mantra Pushpam♥ (lyric with translation)

Beej Rudra Mantra :
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♥Om Vam Vam Vam Namo Rudrebhyo Kshram Ksharam Kshreem Swaahaa♥

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♡Mantra Pushpam♡
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[ This great mantra is taken fromTaithreeya Aranyakam of Yajur Veda and normally sung in a chorus by the priests together after performing any Pooja or Yagna. ]

(1) Yopam puspam vedaPuspavan prajavan pasuvan bhavatiCandramava Apam puspamPuspavan, Prajavan pasuman bhavatiYa Evam VedaYopa mayatanam VedaAyatanam bhavati.

(He who understands the flowers of water,He becomes the possessor of flowers, children and cattle.Moon is the flower of the water,He who understands this fact,He becomes the possessor of flowers, children and cattle.He who knows the source of water,Becomes established in himself. )

(2) Agnirva ApamayatanamAyatanavan BhavatiYo agnerayatanam VedaAyatanavan bhavatiApovagner ayatanamAyatanavan bhavatiYa Evam VedaYopa mayatanam VedaAyatanavan bhavati...

(Fire is the source of water,He who knows this,Becomes established in himself,Water is the source of fire,He who knows this,Becomes established in himself.He who knows the source of water,Becomes established in himself)

(3) Vayurva Apamaya tanamAyatanavan bhavati.Yova Yorayatanam VedaAyatanavan bhavati| Apovai va yorayatanamAyatanavan bhavati.Ya Evam vedaYopamayatanam VedaAyatanavan Bhavati

(Air is the source of water,He who knows this,Becomes established in himself,Water is the source of air,He who knows this,Becomes established in himself.He who knows the source of water,Becomes established in himself)

(4) Asowvai tapanna pamayatanamAyatanavan bhavatiYo musya tapata Ayatanan VedaAyatanavan bhavatiApova Amusyatapata AyatanamAyatanavan bhavati
Ya Evam VedaYopa mayatanam VedaAyatanavan bhavati

(Scorching sun is the source of water,He who knows this,Becomes established in himself,Water is the source of scorching sun,He who knows this,Becomes established in himself.He who knows the source of water,Becomes established in himself)

(5) Candrama Vama pamayatnamAyatanavan bhavati.Yascandra masa Ayatanam VedaAyatanavan bhavatiApovai Candra masa AyatanamAyatanavan bhavatiYa Evam VedaYo pamayatanam vedaAyatanavan bhavati

(Moon is the source of water,He who knows this,Becomes established in himself,Water is the source of moon,He who knows this,Becomes established in himself.He who knows the source of water,Becomes established in himself)

(6) Nakshtrani va ApamayatanamAyatanavan bhavatiYo Nakshtrana mayatanam VedaAyatanavan bhavatiApovai Nakshtrana mayatanamAyatanavan bhavatiYe evam VedaYopamaya tanam VedaAyatanavan bhavati 

(Stars are the source of water,He who knows this,Becomes established in himself,Water is the source of stars,He who knows this,Becomes established in himself.He who knows the source of water,Becomes established in himself)

(7) Parjanyova apamayatanamAyatanavan bhavatiYah parjanyasya syayatinam VedaAyatanavan bhavatiApovai parjanya SyayatanamAyatanavan bhavatiYe Evam vedaYopa maya tanam VedaAyatanavan bhavati

(Clouds are the source of water,He who knows this,Becomes established in himself,Water is the source of clouds,He who knows this,Becomes established in himself.He who knows the source of water,Becomes established in himself)

(8) Samvastaro Va ApamayatanamAyatavan bhavatiYassavatsa rasyaya tanam VedaAyatavan bhavati.Apovai samvasara ayatanamAyatanavan bhavatiYa Evam vedaYopsu Navam pratistitam vedaPratyeva tistati

(Rainy season is the source of water,He who knows this,Becomes established in himself,Water is the source of rainy season,He who knows this,Becomes established in himself.He who knows that there is a raft is available,Becomes established in that raft.)

(Following stanza is included in some versions of Mantra Pushpam)

Om thad Brahma .
Om Thad Vayu.
Om Thad Athma.
Om Thad Sathyam.
Om That Sarvam.
Om That puror nama.

Anthascharathi bhootheshu Guhyam Viswa Murthishu.
Thvam Yajna.

Thwam vashatkara.
Thwam Indra.
Thvam vayu.
Thvam Rudra.
Vishnus thvam.
Brahmasthvam.
Thvam prajaipathi...

Om Thadhapa apo jyothi raso amrutham brahma bhur bhuvasuvarom...

( Om ! It is the brahma.
Om ! It is air.
Om! It is soul.
Om! It is the Truth.
Om ! It is everything.
Om salutations to that Purusha.

That which is inside all beings secretly is that Universal God.  
You are the fire sacrifice. 
You are the the personification of Vedic sacrifice.

You are the Indra .  
You are the air .  
You are the Rudra .  
You are the Vishnu.  
You are the Brahma .  
You are the Lord of all beings . 

Om water is light, the essence is the nectar and the concept of Brahma is in all the seven worlds.... )

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(The last stanza of Mantra Pushpam is normally recited by priests while giving back prasada after performing an Archana. )

Rajadhi rajaya Prasahya Sahine ..
Namo Vayam Vai Sravanaya KurmaheSamekaman Kama Kamaya mahyamKamesvaro Vai Sravano dadatuKuberaya Vai SravanayaMaha rajaya Namah.

(King of kings, we praise thee,Who is the giver of all victories,Who is the fulfiller of all desires,Please bless me with wealth,To fulfill all our desires,Oh, *Kubhera* . we praise thee,Salutations to the king of kings.)

♥ Sri Rudram ♥ First Four Anuvakas with meaning

|| OM Namo Bhagavathe Rudraya ||

Om Salutations to the God who is Rudhra.

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First Anuvaka (in Sanskrit)
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(1.1) Namasthe Rudhra manyava Uthotha Ishave Nama Namsthosthu Dhanvane Bahubyam Uthathe Nama. 

(1.2) Yatha ishu siva thamaa shivam babuva the dhanu, Shivaa sharavyaa yaa thava thaya no rudhra mrudaya.  

(1.3) Yaa the shivaa thanu raghoraa papakasini, Thaya nasthanuva shantha maya gireesam thaabhi chakashihi.

(1.4) Yaa mishum giri shantha hasthe Bhibarshya sthave, Shivaam girithra thaam kuru maa himsi purusham jagat. 

(1.5) Yadhaa na sarva mi jjagadhaa yashmamsumanaa asath. 

(1.6) Adhyavoo chadhadhi vakthaa pradhamo daiwyo bhishak,  Ahimscha sarvaan jambayanth sarvaschaa yathu dhaanya. 

(1.7) Aasau yasthamro aruna utha bhaabroo sumangala, Yeh chemam rudra abhitho dikshu, Sritha Sahastraso avaishaam heda eemahe.

(1.8) Asou yo avasarpathi neela greevo vilohitha, Uthainam gopaa adrusannath drushan udhaharya, Uthainam viswaa bhoothani sa drushto mrudayathi na. 

(1.9) Namo asthu neela greevaya sahasrakshaya meedushe, Adho ye asya sathvannoham thebhyo karannama.  

(1.10) Pramuncha dhanvana sthava mubhayo rarthaniyorjyam, Yascha the hastha ishawa paraa thaa bhagavo vapa.  

(1.11) Avathasys dhanusthvam sahasraksha sathe shudhe, Niseerya salyanaam mukha shivo na sumana bhava.  

(1.12) Vijyam dhanu kapardhino visalyo bhanavaam utha, Anesannasyeshwa aabhurasya nishamgadhi. 

(1.13) Yaa the hethir meedushtama hasthe bhabhoova the dhanu, Thayaa asman viswathasthava mayakshamya paribbuja.. 

(1.14) Namasthe asthvayudhaa yanaathathathaya dhrushnave, Ubhabhyamutha the namo bahubhyam thava dhanvane.  

(1.15) Pari the dhanvano hethi rasmaan vrunakthu viswatha, Adho ya ishudhisthavare asmannidhehi tham. 

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Meaning of the First Anuvaka
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( 1.1 ) Salutations to your Ire, Rudhra and also salutations to your arrow. Salutations to your bow and also to your both arms.)

(1.2) Bless us with happiness our Lord, With that arrow of thine, which is holy, With that bow of thine, which is begetter of good, With that quiver of thine, which is sweet.

(1.3) Oh Rudra, who showers happiness on us from the Mount,With your aspect which is peaceful, Which is giver of good always, And that, which is bereft of sin, And which is the road to salvation, And which takes us to taller heights, Reveal to us the principle of the soul.

(1.4) Oh Rudra who feeds us sweetness sitting on the mount, And who gives us solace sitting on the mount, Please make the arrow in your hand, Which you have brought to punish the sinners, Peaceful and do not give trouble to people and the world. Shivena vachasaa twaa gireesaacchha vadaamasi,

(1.5) We praise and sing about you so that we attain you, Oh, God who lives on the top of the mountains, Be pleased to protect our relations and cows, Grant them all, a disease free life,And make them live with love towards each other,

(1.6) He who is first among everything, He who is Godliness in Gods, He who is the doctor curing the sins, He who praises good deeds of devotees, Forgetting the ills done by them, May he kill all animals and asuras that trouble us, And bless us all. 

(1.7) He is red in colour, He is more red in colour, He is golden, He gives rise to good things, He is the Rudhra, who is the sun,And so we bow before the thousands of Rudhras, Who are spread in all directions, And request them to cool themselves down.

(1.8) He who has the blue neck, Is the one who rises as the copper colured sun. Even lowly cowherds see this Rudhra who comes as sun, Even the maids who carry water from rivers see him thus, And even all the animals of the world see him thus. Let this Rudra who is seen in the form of sun, Grant us all happiness.

(1.9) Let my salutation go, To the God who has a blue neck, To the God who has thousands of eyes, To the God who grants us all boons, And also my salutations, To his devotees who are his servants.

(1.10) Please untie the string connecting the ends of your bow, Oh God Please put away arrows in your hand in thine quiver.

(1.11) Oh God with thousand eyes, Oh God with hundreds of bows, Please break the sharp ends of arrows thine, Please slacken the string of your bow, And become God who does us good, And God who has a calm mind.

(1.12) Oh God with the mane of hair, Let your bow loosen its string, Let your quiver become empty, Let your arrows loose the power to hurt, Let your sword be always in your scabbard.)

(1.13) He who is greatest among those who fulfill wishes of devotees, With those weapons that you have and the bow in your hand. Which do not cause infirmity to any one, Please do save us from all troubles always.

(1.14) My salutations to thine strong weapons which are about to strike, My salutations to your both hands and bow,

(1.15) Let your arrows pass away from us, oh Lord, And let your quiver be kept for our enemies, Who are like our sins.

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Second Anuvaka 
(in Sanskrit)
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(2.0) Namasthe asthu bhagavan visweswarayaa mahadevayaa tryambakaya,Tripuranthakayaa trikagni kalaaya kalagni rudhraaya neela kantaaya,Mrutyunjayaaya sarveshwaraaya sadashivaaya sriman maha devaaya nama.

(2.1.1) Namo hiranya bahave , senanye ,dhisaam cha pathaye namo nama.  

(2.1.3) Saspinjaraaya , twishee mathe , padheenaam pathaye namo nama. 

(2.1.4) Bhablushaaya vivyaadhine annanaam pathye namo nama

(2.1.5)  Hari keasayaa upaveethine pushtanaam pathaye namo nama. 

(2.1.6) Bhavasya hethyai , jagatham pathaye namo nama. 

(2.1.7) Rudrayaa atha thavine kshetranaam pathaye namo nama.

(2.1.8) Suthaaya hanthyaaya vanaanam pathaye namo nama. 

(2.2.1) Rohithaaya sthapathaye vrukshaanam pathaye namo nama. 

(2.2.2) Manthrinee vanijaya kakshanaam pathaye namo nama 

(2.2.3) Bhuvanthaye varivaskruthaa oushadinaam pathaye namo nama.

(2.2.4) Uchai goshaaya akranthayathe patheenam pathaye namo nama.  

(2.2.5) Kruthsna vheethya dhavathe sathvanaam pathaye namo nama. 

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Meaning of Second Anuvaka ****************************

(2.0) Salutations to you God, Who is the lord of the universe, Who is the greatest among Gods, Who has three eyes, Who destroyed three cities, Who is the master of the three fires, Who is the Rudra who burns the world, Who has a blue neck, Who won over the God of death, Who is Lord of every thing, Who is ever peaceful, And who is the greatest God with goodness, Salutations again.

(2.1.1) Salutations and salutations,To the God with golden hands, To the God who is the chief of armies,To the God who is the chief of four directions. 

(2.1.2 ) Salutations and salutations, To him who shines as trees, To him who has green leaves as hair, And to him who is the lord of all beings.

(2.1.3) Salutations and salutations, To him who is reddish yellow like leaf buds, To him who shines in luster, And to him who leads us in different directions. 

(2.1.4) Salutations and salutations,. To him who rides on the bull, To him who is like disease to his enemies, And to him who is the lord of all food.

(2.1.5) Salutations and salutations, To him who has black hair, To him who wears the sacred thread, And to him who is the lord of all those who are healthy.

(2.1.6) Salutations and salutations,. To him cuts the tree of mortal life, And to him who is the lord of the universe.

(2.1.7) Salutations and salutations, To him who is Rudhra, To him who holds a tied bow, And to him who is the Lord of fields.

(2.1.8 ) Salutations and salutations, To him who is the driver of the chariot of life, To him who can never be harmed, And to him who is the lord of the forest.

(2.2.1) Salutations and salutations, To him who is red coloured, To him who is protector of every thing, And to him who is the lord of all trees.

(2.2.2) Salutations and salutations, To him who is the minister, To him who is the merchant, And to him who is the lord of bushes and thickets.

(2.2.3) Salutations and salutations, To him who is the creator of the world, To him who is kind to his devotees, And to him who is the lord of all plants.

(2.2.4) Salutations and salutations, To him who shouts loudly, To him who makes one cry, And to him who is the leader of foot soldiers. 

(2.2.5) Salutations and salutations, To him who is surrounded by army, To him who rushes to save his devotees, And to him who is the lord of good people.

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Third Anuvaka (in Sanskrit)
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(3.1.1.) Nama sahamanaaya nivyadheen aavyadheenaam pathay namo nama

3.1.2. Kukubhaya nishangine sthenaanam pathaye namo nama.

3.1.3. Nishngina ishudhimathe thaskaraanam pathaye namo nama

(3.1.4.) Vanchathe pari vanchathe sthayoonam pathaye namo nama

(3.1.5.) Nicherave paricharaayaaranyanam pathaye namo nama

(3.1.6) Srukaavibhyo jikaam sathbhyo mushnathaam pathaye namo nama

(3.1.7.) Assemadbhyo naktham charadbhya prukrunthanaam pathaye namo nama.

(3.1.8) Unmeeshine giricharaaya kulanchaanaam pathaye namo nama.

(3.2.1.) Ishumadbhyo dhanvaa vibhyascha bho namo nama

(3.2.2)  Aathanvanebhya prathi dhanebhyscha namo nama

(3.2.3)  Ayaaschadbhyo visrujadbhyacha vo namo nama

(3.2.4)  Asyadbhyo vidhudyadbhya vo namo nama .

(3.2.5)  Aaseenebhya sayanebhyascha vo namo nama.

(3.2.6.)  Swapadbhyo jagardbhyascha vo namo nama

(3.2.7) Sthishtathbyo dhavadbyascha vo namo nama 

(3.2.8) Sababhya sabha pathibhyascha vo namo nama.

(3.2.9) Aswebhyo aswapathibhyascha vo namo nama.

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Meaning of Third Anuvaka
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(3.1.1) Salutations and salutations, To him who stifles his enemies, To him who beats his enemies, And to him who is the leader of those who beat their enemies. 

(3.1.2) Salutations and salutations, To him who is the best, To him who holds the sword, And to him who is the leader of the thieves.

(3.1.3 ) Salutations and salutations, To him who holds bows ready to shoot, To him who has the quiver, And to him who is the leader of the dacoits. 

(3.1.4) Salutations and salutations, To him who cheats, To him who is the greatest cheat, And to him who is leader of those who steal by cheating. 

(3.1.5 ) Salutations and salutations, To him who goes inside to steal, To him who goes outside to steal, And to him who is the leader of thieves who steal in the forest. 

(3.1.6)  Salutations and salutations, To him who defends themselves with arms. To him who troubles others, And to him who is the leader of peasants who steal from their master.

(3.1.7)  Salutations and salutations, To him who holds the sword, To him who prowls in the night to steal, And to him who is the leader of those who murder and steal. 

(3.1.8) Salutations and salutations, To him who wears the turban, To him who lives in the forests, And to him who is the leader of those who steal in houses and fields.

(3.2.1) Salutations and salutations, To him who holds the arrows. And to him who holds the bows.

(3.2.2) Salutations and salutations, To him who ties the string to the bow, And to him who places the arrow on the string.

(3.2.3) Salutations and salutations, To him who draws the string, And to him who sends the arrows 

(3.2.4 ) Salutations and salutations, To him who shoots arrows at an aim, And to him who breaks the aim by the arrows.

(3.2.5) Salutations and salutations, To him who sits, And to him who lies down.

(3.2.6) Salutations and salutations, To him who sleeps, And to him who is awake. 

(3.2.7) Salutations and salutations, To him who stands still, And to him who runs. 

(3.2.8) Salutations and salutations, To him who is one among the audience, And to him who presides over the audience. 

(3.2.9) Salutations and salutations, To him who is the horse, And to him who is the rider of the horse. 

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Fourth Anuvaka(in Sanskrit)
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(4.1.1) Nama avyadheeneebhyo vividhayantheebyascha vo namo nama.

(4.1.2) Uganabhysthrum hathobyhascha vo namo nama .

(4.1.3) Gruthsebhyo gruthsa pathibyascha vo namo nama

(4.1.4) Vrathebhyo Vrathapathibyascha vo namo nama.

(4.1.5) Ganebhyo ganapathibyascha vo namo nama.

(4.1.6) Viroopebhyo Viswaroopebhyascha vo namo nama.

(4.1.7) Mahadbhya kshullakebyascha vo namo nama.

(4.1.8) Radhibhyo aradhebhyascha vo namo nama.

(4.2.1) Radhebhya radha pathibhyscha vo namo nama.

(4.2.2) Senabhya Senanibhyascha vo namo nama

(4.2.3) Kshathrabya sangraheethrubyacha vo namo nama.

(4.2.4) Sthakshabhyo rathakarebhyascha vo namo nama

(4.2.5) Kulalebhya kamaribhyascha vo namo nama.

(4.2.6) Punchishtebhyo nishadebhyascha vo namo nama.

(4.2.7) Ikshukrudbhyo dhanva krudhbyascha vo namo nama.

(4.2.8) Mrugayubhya swanibhyascha vo namo nama.

(4.2.9) Swabhya swapathibhyascha vo namo nama.

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Meaning of Fourth Anuvaka
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(4.1.1) Salutations and salutations, To him who is the evil spirits that surround and torment, And to him who is the evil spirits that attack and kill.

(4.1.2) Salutations and salutations, To him who is the good spirits that help, And to him who is the evil spirits that are fierce.

(4.1.3) Salutations and salutations, To him who is attached, And to him who is the chief of those who are attached.

(4.1.4) Salutations and salutations, To him who is the assembly of different types of people, And to him who is the chief of such assemblies. 

(4.1.5) Salutations and salutations, To him who is the member of a clan, And to him who is the chief of a clan.

(4.1.6) Salutations and salutations, To him who looks ugly, And to him who looks just as every one in the world. 

(4.1.7) Salutations and salutations, To him who is a great soul, And to him who is a weak being. 

(4.1.8) Salutations and salutations, To him who rides a chariot, And to him who does not have a chariot. 

(4.2.1) Salutations and salutations, To him who is a chariot, And to him who is the leader of the chariot. 

(4.2.2) Salutations and salutations, To him who is the soldier, And to him who is the leader of the armies.  

(4.2.3) Salutations and salutations, To him who drives chariots well, And to him who can hold the chariot from moving.

(4.2.4) Salutations and salutations, To him who is a carpenter, And to him who makes chariots. 

(4.2.5) Salutations and salutations, To him who is the potter, And to him who is the black smith. 

(4.2.6) Salutations and salutations, To him who is the hunter of birds who uses nets, And to him who is the fisherman. 

(4.2.7) Salutations and salutations, To him who makes arrows, And to him who makes bows. 

(4.2.8) Salutations and salutations, To him who hunts animals, And to him who drags dogs using a rope. 

(4.2.9) Salutations and salutations, To him who is a dog, And to him who protects the dogs. 

(Shall post next part tom.... avadhoota gita ch 1 will also be concluded)

* Astabakra Gita 1 ।। অষ্টবক্র গীতা ।। পূর্বকথা ও প্রথম অধ্যায় ।।

।। পূর্বকথা ।।

একদা উদ্দালক  নামে এক  ঋষি ছিল ,
শিষ্যের সাথে কন্যা সুজাতার বিয়ে দিল ।। 
বিয়ের পর সুজাতা পিতা পতি সঙ্গে ,
বসে শোনেন সত্সঙ্গ সন্তান ধরি অঙ্গে ।। 
গর্ভ হতে সন্তান বাবার ভুলটি ধরে ,,
অভিশাপ দিল বাবা বাঁকা জন্মাবি ওরে ।। 
যখন সুজাতার  গর্ভের সেই ছেলে জন্মালো ,
আঠ খুঁত নিয়ে শরীরে সে ভূমিষ্ঠ হলো ।।

ঐদিকে যে বরুনলোকে এক যজ্ঞের তরে ,
এক দুষ্ট বামুন এলো জনকরাজার ঘরে ।।
কহে ব্রাম্ভন ডাকো দেখি তোমার সভাসদে ,
যদি কেউ হারাতে না পারে আমায় পড়িবে বিপদে ।।
একে একে অনেক এলো হার মানলো শেষে ,,
অষ্টবক্রের পিতা সহিত গেল কারাবাসে ।। 

বাবাকে ছাড়াতে বার বছরের ছেলে ,
বাঁকা দেহ নিয়ে শত যোজন পথ চলে ।।
একমাসভর হেঁটে হেঁটে গেল  জনকপুরি,
তার রূপ দেখে সভাসদে হাসেন ভুরিভুরি ।।
সেই দেখে দুঃখি হয়েও অষ্টাবক্র হাসে ,,
কি কারণে হাসছ তুমি জনক জিজ্ঞাসে ।।
বালক বলে ভেবেছিলাম দেখব গুনিজনে ,,
এযে দেখি মুচির দল দশ-বিশটি গুনে ।।
পরম আশ্চর্যে রাজা রাগিযা জিজ্ঞাসিল,
কেমনে এমন কহিলে এখন দেখি বলো,
অষ্টবক্র কহিলেন শোনো জনকরাজ,
একজনেরো জ্ঞান নেই তা শোনো মহারাজ !!
আত্মা আমি, আত্মা তুমি, তাও জানেনা এরা,,
অস্থিচর্ম বোধেই এদের চৈতন্য ঘেরা ।।
কি দোষ মোর আর কহো ডাকি যদি মুচি ?
চামড়া শুঁকেই চলে এরা নেইকো মনে শুচি।।
বুঝত যদি বিবেক যে কি - কিই বা চৈতন্য ,
তবে ভাবতোনা নিজেদের আমা হতে ভিন্ন ।।
এমন কথা শুনি রাজার চৈতন্য ফিরিল ,
অষ্টবক্ররে রাজা নিজ আসনে বসালো ।।
চরনতলে বসি রাজন জ্ঞান যে পেতে চান,
অষ্টবক্র তর্কেতে দুষ্ট ব্রাম্ভনে হারান ।।
তদপরি পিতাসহিত পিতারে মুক্ত করি,
জনক সম্মুখে দাঁড়াইলেন আসি গুরুরূপ ধরি ।।
গানে গানে বহু প্রশ্ন রাজন জিজ্ঞাসে,
অষ্টবক্র সকল উত্তর দিলেন অনায়াসে ।।
সেই প্রশ্নোত্তর হলো এই অষ্টবক্রগীতা-গান,
পড়লে পাবে মুক্তসম পরম আত্মজ্ঞান ।।

अष्टावक्र गीता (मूल संस्कृत) 

।। प्रथम अध्याय ।।

जनक उवाच - कथं ज्ञानमवाप्नोति,कथं मुक्तिर्भविष्यति।वैराग्य च कथं प्राप्तमेतद ब्रूहि मम प्रभो॥१-१॥ 
अष्टावक्र उवाच -मुक्तिमिच्छसि चेत्तात्, विषयान विषवत्त्यज। क्षमार्जवदयातोष, सत्यं पीयूषवद्भज॥१-२॥
न पृथ्वी न जलं नाग्निर्न वायुर्द्यौर्न वा भवान्।एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये॥१-३॥
यदि देहं पृथक् कृत्य चिति विश्राम्य तिष्ठसि।अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि॥१-४॥  
न त्वं विप्रादिको वर्ण: नाश्रमी नाक्षगोचर:।असङगोऽसि निराकारो विश्वसाक्षी सुखी भव॥१-५॥
धर्माधर्मौ सुखं दुखं मानसानि न ते विभो।न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा॥१-६॥
एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा।अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम्॥१-७॥
अहं कर्तेत्यहंमानमहाकृष्णाहिदंशितः।नाहं कर्तेति विश्वासामृतं पीत्वा सुखं भव॥१-८॥
एको विशुद्धबोधोऽहंइति निश्चयवह्निना।प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव॥१-९॥
यत्र विश्वमिदं भातिकल्पितं रज्जुसर्पवत्।आनंदपरमानन्दः सबोधस्त्वं सुखं चर॥१-१०॥
मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि।किवदन्तीह सत्येयं या मतिः सा गतिर्भवेत्॥१-११॥
आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः।असंगो निःस्पृहः शान्तो भ्रमात्संसारवानिव॥१-१२॥
कूटस्थं बोधमद्वैत-मात्मानं परिभावय।आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम्॥१-१३॥ 
देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक।बोधोऽहं ज्ञानखंगेन तन्निष्कृत्य सुखी भव॥१-१४॥
निःसंगो निष्क्रियोऽसि त्वं स्वप्रकाशो निरंजनः।अयमेव हि ते बन्धः समाधिमनुतिष्ठति॥१-१५॥
त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः।शुद्धबुद्धस्वरुपस्त्वं मा गमः क्षुद्रचित्तताम्॥१-१६॥
निरपेक्षो निर्विकारो निर्भरः शीतलाशयः।अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासन:॥१-१७॥ 
साकारमनृतं विद्धि निराकारं तु निश्चलं।एतत्तत्त्वोपदेशेन न पुनर्भवसंभव:॥१-१८॥
यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः।तथैवाऽस्मिन् शरीरेऽन्तः परितः परमेश्वरः॥१-१९॥
एकं सर्वगतं व्योम बहिरन्तर्यथा घटे।नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा॥१-२०॥

।। প্রথম অধ্যায় ।।

জনক জিজ্ঞাসেন .....

কেমনে জ্ঞান মিলবে বলো ওগো মোর গুরু,
বলো কেমন করে কোথায় হবে মোর মুক্তি শুরু ??

কেমনে আসিবে ত্যাগ হবো বৈরাগী ,
বুঝিয়ে দাও সহজ করে এই ভিক্ষা মাগি !!

জনকরাজে কহেন তখন অষ্টবক্র মুনি ,
মুক্তি খুঁজে বেড়াও কেন মোহের জাল বুনি !

ত্যাগ করো এই ইন্দ্রিয়সুখ তাহে জেনো বিষ,
ধৈর্য, শ্রম,দয়া, তৃপ্তি - সত্যের আশীষ ।।

নহ তুমি ক্ষিতি/অপ/মরুৎ/তেজ/ব্যোম,
মুক্ত রবে হলে এ পঞ্চ-তত্ত্বের সাক্ষী পরম ।।

বিবেকচেতনা তোমার দেহ হতে ভিন্ন,
তাহাই মুক্তি, তাহাই সুখ মায়া হতে বিচ্ছিন্ন ।।

নহ তুমি ব্রাহ্মণ বা ক্ষত্রিয় জাতেতে ,
নহ দৃশ্য বা কোনো স্তর এ মিথ্যা জগতে ।।

সাক্ষী তুমি হলেও সাক্ষীর নেইকো কোনো রূপ ,
সুখ এখনি এইখানে জেনো গো অরূপ !!
ঠিক কিম্বা বেঠিক সবই এই মনের-ই হাল,
সুখ দুঃখ কান্না হাঁসি সবই মায়ার জাল ।।

ঘটনাচক্রেতে তুমি দিওনাকো ধরা ,
কর্তাও নয়,ভোক্তাও নয়,মুক্ত জলের ধারা ।।

সাক্ষীভাবে মুক্ত থাকো সাক্ষীর নেই জোড়,
বন্ধনে না বেঁধো নিজেরে - নেইকো ইহার তোড় ।। 

বিশ্লষণে ভাবো তুমি কর্ত্তা হলাম আমি ,
সাপের মতো এ ভাবনা বাঁধে হাসেন অন্তর্যামি ।।

এ অজ্ঞানতার ভাবনা তোমার কল্পনার-ই রূপ ,
সহজেই জেনে নাও এবার তোমার নিজ চৈতন্য-স্বরূপ ।।

কর্ম করেও কর্তা যে নও এইটুকু কেবল জেনো ,
পূর্ণচৈতন্য বলিয়া তুমি আপনারে মেনো ।।

রজ্জুকে সর্প তূমি ভেবেছিলে কখনো,
এখন যাহা যেমন তারে তেমন করেই চেনো ।।

সেই চেতনা - আত্মজ্ঞান যেমনি তূমি পেলে ,
ছিলে দুঃখী এখন আনন্দস্বরূপ হলে ।।

মুক্ত আমি ভাবলে পরে মুক্তি তুমি পাবে ,
বদ্ধ - এ চিন্তা করলে পরে বাঁধাই পড়ে রবে ।।

মনেই মুক্তি মনই বন্ধন - খুব ই খাঁটি কথা ,
এ মনেই থাকে সুখ- দুঃখ সকল হাসি ব্যাথা ।।

সব বাসনাশূন্য তুমি- যেন এক নিখুঁত মুক্তো, 
কভু কোনো কর্মকান্ডে ছিলেনা তুমি যুক্ত ।।

শান্তি তুমি - বুদ্ধ তুমি - শুদ্ধ তূমি ওম্ ,
আত্মা তূমি চৈতন্যে তূমিই পরম ।।

ধ্যানে ধরো অদ্বৈত নিশ্চল আর আদি ,
দ্বৈতবোধের নেই অস্তিত্ব তুমিই সেই অনাদি ।।

ভিতর বাহির সব মিথ্যা নয়তো ক্ষণজন্মা ,
ছিলে তুমি - থাকবে তুমি - তূমি যে অজন্মা ।।

বহুকাল ধরে ছিলে দেহের ভাবে বদ্ধ ,
এবার জানো নয়কো দেহ - তুমি অপাপবিদ্ধ ।।

দেহবোধকে কাটো নিয়ে ছুরির সমান জ্ঞান ,
আনন্দে নিবাস করো পরমানন্দ মহান ।।

সত্যই তুমি সদামুক্ত  কর্মবোধ থেকে ,
নিরঞ্জন নিজের প্রদীপ নিজেরে আলো দিতে ।।

মন তোমারে যখন তখন এখান ওখান ঘুরায়,
বদ্ধ তুমি কেবল মনমধ্যে , সেই তোমারে ছোটায় ।।

তুমি যে চেতনা তবু ভ্রান্তিতে নিজেরে ভাব এ মন ,
সেই ছোট্ট মনের ধারনাতেই বদ্ধ আজীবন ।।

তুমি নিঃস্বার্থ , আদি ও অকৃত্রিম ,,  নিশ্চল অরূপ তুমি , বাধাবন্ধহীন ।।

শুদ্ধ চৈতন্য তুমি তোমার নিজমধ্যে বাস ,
করোনা তো ভিতরে বা বাহিরে নিবাস ।।

যাহাকিছু দেখ তুমি সব-ই মিথ্যা বলে জেনো ,
এ জ্ঞানে আসিয়া সকল মায়া বলিয়াই মেনো ।।

পরমেশ্বর দর্পণসম প্রতিবিম্বে ভরা ,
তবু ওই প্রতিবিম্বে তো নয় সেই দর্পণ ধরা ।।

দর্পণেরই মধ্যে ছবি - সে তো নয় আলাদা অস্তিত্ব ,
তবু সে ছবি নয় দর্পণ ইহাই অতি সত্য ।।

পাত্রভিতর পাত্রবাহির শূণ্য দিয়ে ভরা ,
সেইরূপ সকলি ধরিয়া নিজে থাকো যে অধরা ।।

 Chapter 1 

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(1-1) Old king Janak asks the young Ashtavakra - How knowledge is attained, how liberation is attained and how non-attachment is attained, please tell me.
(1-2) Sri Ashtavakra answers - If you wish to attain liberation, give up the passions (desires for sense objects) as poison. Practice forgiveness, simplicity, compassion, contentment and truth as nectar.
(1-3)You are neither earth, nor water, nor fire, nor air or space. To liberate, know the witness of all these as conscious self.
(1-4) If you detach yourself from the body and rest in consciousness, you will become content, peaceful and free from bondage immediately.
(1-5)You do not belong to 'Brahman' or any other caste, youdo not belong to'Celibate' or any other stage, nor are you anything that the eyes can see. You are unattached, formless and witness of everything - so be happy.
(1-6) Righteousness, unrighteousness, pleasure and pain are connected with the mind and not with the all-pervading you. You are neither the doer nor the reaper of the actions, so you are always almost free.
(1-7) You are the solitary witness of all that is, almost always free. Your only bondage is understanding the seer to be someone else.
(1-8) Ego poisons you to believe: “I am the doer”. Believe “I am not the doer”. Drink this nectar and be happy.
(1-9) The resolution "I am single, pure knowledge”consumes even the dense ignorance like fire. Be beyond disappointments and be happy.
(1-10) Feel the ecstasy, the supreme bliss where thisworld appears unreal like a snake in a rope, know this and move happily.
(1-11) If you think you are free you are free. If you think you are bound you are bound. It is rightly said: You become what you think.
(1-12) The soul is witness, all-pervading, infinite, one, free, inert, neutral, desire-less and peaceful. Only due to illusion it appears worldly.
(1-13) Meditate on unchanging, conscious and non-dual Self. Be free from the illusion of 'I' and think this external world as part of you.
(1-14) 'O son, you have become habitual of thinking- “I am body” since long. Experience the Self and by this sword of knowledge cut that bondage and be happy.
(1-15) You are free,still, self-luminous, stainless.Trying to keep yourself peaceful by meditation is your bondage.
(1-16)You have pervaded this entire universe; really, you have pervaded it all. You are pure knowledge, don't get disheartened.
(1-17) You are desire-less, changeless,solid and abode to calmness, unfathomable intelligent. Be peaceful and desire nothing but the self.
(1-18) Know that form is unreal and only the formless is permanent. Once you know this, you will not take birth again.
(1-19) Just as form exists inside a mirror and outside it, Supreme Self exists both within and outside the body.
(1-20) Just as the same air stays inside and outside of a vessel, Supreme self is there inside and outside... everywhere.....

(6) Avadhuta Gita || অবধূত গীতা || Ch 1 (41-50)

|| अवधूत गीता ||    
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|| प्रथमोऽध्यायः || 
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सर्वं जगद्विद्धि निराकृतीदं सर्वं जगद्विद्धि विकारहीनम् ।
सर्वं जगद्विद्धि विशुद्धदेह सर्वं जगद्विद्धि शिवैकरूपम् ।। ४१।। 

तत्त्वं त्वं न हि सन्देहः किं जानाम्यथवा पुनः ।
असंवेद्यं स्वसंवेद्यमात्मानं मन्यसे कथम् ।। ४२।।

मायाऽमाया कथं तात छायाऽछाया न विद्यते ।
तत्त्वमेकमिदं सर्वं व्योमाकारं निरञ्जनम् ।। ४३।। 

आदिमध्यान्तमुक्तोऽहं न बद्धोऽहं कदाचन ।   
स्वभावनिर्मलः शुद्ध इति मे निश्चिता मतिः ।। ४४।। 

महदादि जगत्सर्वं न किंचित्प्रतिभाति मे ।
ब्रह्मैव केवलं सर्वं कथं वर्णाश्रमस्थितिः ।। ४५।। 

जानामि सर्वथा सर्वमहमेको निरन्तरम् ।
निरालम्बमशून्यं च शून्यं व्योमादिपञ्चकम् ।। ४६।। 

न षण्ढो न पुमान्न स्त्री न बोधो नैव कल्पना ।
सानन्दो वा निरानन्दमात्मानं मन्यसे कथम् ।। ४७।। 

षडङ्गयोगान्न तु नैव शुद्धं मनोविनाशान्न तु नैव शुद्धम् ।
गुरूपदेशान्न तु नैव शुद्धं स्वयं च तत्त्वं स्वयमेव बुद्धम् ।। ४८।। 

न हि पञ्चात्मको देहो विदेहो वर्तते न हि । आत्मैव केवलं सर्वं तुरीयं च त्रयं कथम् ।। ४९।। 

न बद्धो नैव मुक्तोऽहं न चाहं ब्रह्मणः पृथक् ।
न कर्ता न च भोक्ताहं व्याप्यव्यापकवर्जितः ।। ५०।।  

|| অবধূত গীতা || 
---------------
|| প্রথম অধ্যায় ||

(৪১) জানিও এ জগৎ নিরাকার বিকারবিহীন,
বিশুদ্ধদেহ শিবরূপী সমুদয় একে লীন !!    

(৪২) তুমি পরমতত্ত্ব তাই আমি , আর কিই বা জানার আছে ?
অসংবেদ্য না সুসংবেদ্য,  তবে মনে কি বা ধরিবার আছে ? 

(৪৩) মায়া-এমায়া , ছায়া-অছায়া হে তাত কি প্রকারে থাকে  আর ?
যখন সমুদয় একতত্ত্ব , সমুদয়  নিরঞ্জন-ব্যোমাকার !!  

(৪৪) আদি-মধ্য-অন্তে মুক্ত আমি , কখনই নই বদ্ধ ,
ইহাই আমার নিশ্চিত জ্ঞান - আমি নির্মল স্বভাব-শুদ্ধ !! 

(৪৫)হয়নাকো প্রতিভাত নিকটে মম - আদি জগৎ সমুদয় মহত্তত্ত্ব ,,
কেমনে হইবে বর্ণাশ্রম যেথা সবই 'ব্রহ্ম' - পরমতত্ত্ব  !! 

(৪৬) নিরঞ্জন নিরালম্ব অশূন্য সর্ব্বতভাবে এক এ সমুদয় ,
ব্যোমাদি পঞ্চতত্ত্ব সকলি শূন্য - এ জ্ঞান আমাতে বয় !! 

(৪৭) নয় বোধ/কল্পনা , না স্ত্রী বা পুরুষ , নয়কো আত্মা ষন্ড ,
তবে কেমনে আসে এ মনে - আত্মা সানন্দ না নিরানন্দ ?? 

(৪৮) ষড়ঙ্গযোগে বা মন-মৃত্যুতে বা গুরুউপদেশে হয়না শুদ্ধ ,
এ তত্ত্ব স্বয়ং , স্বয়ংদ্বারাই হয় যে আত্মা বুদ্ধ !! 

(৪৯) নাই পঞ্চাত্মক-দেহ বা বিদেহ মুক্তি, কেবল আত্মাই সমুদয় ,
তবে তুরীয় যোগ বা জাগ্রত- নিদ্রিত- সপ্নাবস্থা কেমনে হয় ?? 

(৫০) নইকো বদ্ধ কিম্বা মুক্ত - নই পৃথক ব্রহ্ম হতে ,,
কর্তা কিম্বা ভোক্তাও নই, বর্জিত ব্যাপ্য বা ব্যাপক হতে .....

Avadhuta Gita 
----------------
Chapter 1  (verses 41-50)
---------------------------

(41) Know all this universe to be formless ,without change.... to be of purified body, to be of the nature of the Absolute.

(i.e. the material substance of which the universe appears to be constituted is really nothing but pure Spirit/Consciousness.)

(42)Why do you consider the Self, which is perceptible to Itself, as imperceptible?
( If one does not perceive every being as The Self, one is still ignorant.)

(43) My child, how can there be illusion and non illusion, shadow and lack of shadow? All this is one Truth, all this is of the nature of space and taintless.

(44) I am free in the beginning, in the middle, and in the end. I am never bound. This is my sure knowledge - that I am naturally spotless and pure, niranjana...

(45) The whole universe, beginning with the principle of cosmic intelligence, is not in the least manifest to me. All is indeed Brahman alone. How can there be any existence in cast or stage of life for me?

(46) I know that all, in every way, is the one indivisible "I" which is self-sustained and full, while the five elements, beginning with ether, are empty.

(47) The Self is neither eunuch, man, nor woman: it is neither idea nor imagination. How can you think the Self to be full of joy or joyless?
( neither i am the joy perceived by the senses nor i am transcendal)

(48) The Self certainly does not become pure through the practice of six-limbed yoga. It certainly is not purified by the destruction of the mind. It certainly is not made pure by the instructions of the teacher. It is Itself the Truth. It is Itself the illumined One.

( Six-limbed : consisting of six parts or steps, namely, posture, control of the vital force, self- withdrawal, concentration, meditation, and Samadhi. )

(49) There is no body made up of five elements; nor is there anyone who is disembodied. All is verily the Self alone. How can there be the three states and thefourth?

(Here avadhuta referred panchtattva , conciousness related to physical body, and waking dreaming sleeping n turia the four states.)

(50) I am not bound, I am not, indeed, liberated - I am not different from Brahman. Neither doer nor enjoyer - I am devoid of the distinctions of the pervaded and the pervader. (Vyapya/vyapaka)

Courtesy : wiki and google : (fr original Sanskrit verses and the sanskrit-english word to word translation)

5.Avadhuta Gita || অবধূত গীতা || , Ch1 (28-40)

|| अवधूत गीता ||    
------------- 
|| प्रथमोऽध्यायः || 

नाहं तत्त्वं समं तत्त्वं कल्पनाहेतुवर्जितम् । 
ग्राह्यग्राहकनिर्मुक्तं स्वसंवेद्यं कथं भवेत् ।। २८।।

अनन्तरूपं न हि वस्तु किंचि-त्तत्त्वस्वरूपं न हि वस्तु किंचित् । 
आत्मैकरूपं परमार्थतत्त्वंṁन हिंसको वापि न चाप्यहिंसा ।। २९।।

विशुद्धोऽसि समं तत्त्वं विदेहमजमव्ययम् । 
विभ्रमं कथमात्मार्थे विभ्रान्तोऽहं कथं पुनः ।। ३०।।

घटाकाशं सुलीनं भेदवर्जितम् । शिवेन मनसा शुद्धो न भेदः प्रतिभाति मे ।। ३१।।

न घटो न घटाकाशो न जीवो न जीवविग्रहः ।
केवलं ब्रह्म संविद्धि वेद्यवेदकवर्जितम् ।। ३२।।

सर्वत्र सर्वदा सर्वमात्मानं सततं ध्रुवम् । 
सर्वं शून्यमशून्यं च तन्मां विद्धि न संशयः ।। ३३।।

वेदा न लोका न सुरा न यज्ञा वर्णाश्रमो नैव कुलं न जातिः ।
न धूममार्गो न च दीप्तिमार्गो ब्रह्मैकरूपं परमार्थतत्त्वम् ।। ३४।।

व्याप्यव्यापकनिर्मुक्तः त्वमेकः सफलं यदि ।
प्रत्यक्षं चापरोक्षं च ह्यात्मानं मन्यसे कथम् ।। ३५।।

अद्वैतं केचिदिच्छन्ति द्वैतमिच्छन्ति चापरे । 
समं तत्त्वं न विन्दन्ति द्वैताद्वैतविवर्जितम् ।। ३६।।

श्वेतादिवर्णरहितं शब्दादिगुणवर्जितम् । 
कथयन्ति कथं तत्त्वं मनोवाचामगोचरम् ।। ३७।।

यदाऽनृतमिदं सर्वं देहादिगगनोपमम् ।   
तदा हि ब्रह्म संवेत्ति न ते द्वैतपरम्परा ।। ३८।।

परेण सहजात्मापि ह्यभिन्नः प्रतिभाति मे ।    
व्योमाकारं तथैवैकं ध्याता ध्यानं कथं भवेत् ।। ३९।। 

यत्करोमि यदश्नामि यज्जुहोमि ददामि यत् । 
एतत्सर्वं न मे किंचिद्विशुद्धोऽहमजोऽव्ययः ।। ४०।।  

|| অবধূত গীতা ||   
--------------
|| প্রথম অধ্যায় ||

(২৮) কল্পনা কারণ বর্জিত আমি , নই আমি কোনো তত্ত্ব ;
গ্রাঝ্য-গ্রাহক নির্মুক্ত আমি - অহং কেমনে জানিবে এ সমতত্ত্ব ?  

(২৯) কোনো বস্তুই হয়না তত্ত্বস্বরূপ বা অনন্তরূপী,
না হিংসা বা অহিংসাভাব - পরমার্থতত্ত্ব আত্মা যে একরূপী || 

(৩০)তুমি বিশুদ্ধ , বিদেহ ,অজন্মা ,সমতত্ত্ব ,অব্যয় ;
তবে আত্মার্থে তোমার আমার বিভ্রম কেমনে হয় ??

(৩১) ঘট ভাঙ্গিলে ঘটের আকাশ মহাকাশে মেশে ,
মন শুদ্ধ হইলে মনেতে শিব অভেদ হয়ে ভাসে || 

(৩২) নেই কোনো ঘট না ঘটাকাশ না বিগ্রহ না জীব ,
বেদ্য-বেদক নহি আমি , আমি নিরাকার ব্রহ্ম /শিব || 

(৩৩) সর্বত্র সর্বদা সর্বস্ব এক ধ্রুব আত্মন ,
নিঃসংশয়ে জেনো আমি-ই সেই ব্রাহ্মন || 

(৩৪) বেদ লোক দেব যজ্ঞ নাই -না কুলজাত না বর্ণাশ্রম ,
না জ্যোতি বা ধুম্রমার্গ , আছেন কেবল এক-পরমতত্ত্বরুপি ব্রাহ্মন || 

(৩৫) ব্যাপ্য-ব্যাপক মুক্ত যদি তুমি একে সমুদয় ,
ব্রহ্ম প্রতক্ষ /অপ্রত্যক্ষ মনে কিরূপে বিভেদ হয় ?? 

(৩৬) কেহ মানে নিজেরে অদ্বৈতবাদী , আবার দ্বৈতবাদী কেহ !!
দ্বৈত-অদ্বৈত পারের সমরূপী আত্মারে এরা জানেনি নিঃসন্দেহ || 

(৩৭) লোকে কহে কেমনে সে পরমতত্ত্ব শ্বেতাদিবর্ণরহিত,
কেমনে কয় তা মন-বাক্য অগোচর ? শব্দাদি-গুনবর্জিত ?? 

(৩৮) জানিলে  দেহাদি-গগনোপম উপমায় তিনি যে অধরা ,
তবেই জ্ঞাত হইবে সে তত্বে,  যাঁর নাই দ্বৈত-পরম্পরা || 

(৩৯) এই সহজাত্মা-ই অনুভবে পরমাত্মা নিরাকার ,
কিরূপে হয় ধ্যান তবে ? ধ্যাতা ই বা কোথা আর ?? 

(৪০) কর্ম,আহার,হোম- যজ্ঞ, দান - কিছুই আমার নয় !!
আমি অজন্মা ,শুদ্ধ আমি , এক, আমি অব্যয় ...... 

[ Here the description of atman is given by lord dattatreya so beautifully though atman is indescribable absolute.
Avadhoota says -

"I am Shiva, the only reality, Like unto space absolute is my nature. There is neither unity nor variety in me nor the cause of imagination. I am free from subject and object , How can I be self-realizable? Endless I am by nature, Truth absolute is my nature - naught 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 or tribes, no nationalities, no smoke-path or no shining-path. There is only the highest Truth, the Absolute Brahman.

Some are there who hold non-dualism, others hold to dualism. They do not know the Truth, which is above both. How can the supreme Reality be described, since It is neither white nor any other colour, has no qualities such as sound, and is beyond voice and mind? 
"I eat," "I give," or "I act"; such statements do not apply to Atman, which is purity, birthless and imperishable. Where does the ego as 'i' exist ?
Where the one Brahman alone is, how can it be said "this is Maya2" / "this is not Maya" or "this is shadow"/ "this is not shadow"? 
I am without beginning and without end. Never was I bound. By nature is pure, taintless is my Self. This know I of a surety. From mahat (subtle substance) down to formed creation, there is nothing but Brahman; most clearly do I see this. Where then is the division of caste? 
The absolute void and its opposite, all am I everlastingly.......

(4) Avadhuta Gita || অবধূত গীতা || *SHIVOHAM*

|| अवधूत गीता ||   
-------------
|| प्रथमोऽध्यायः || 
----------------

नाहं तत्त्वं समं तत्त्वं कल्पनाहेतुवर्जितम् ।
ग्राह्यग्राहकनिर्मुक्तं स्वसंवेद्यं कथं भवेत् ।। २८।।

अनन्तरूपं न हि वस्तु किंचि-त्तत्त्वस्वरूपं न हि वस्तु किंचित् ।
आत्मैकरूपं परमार्थतत्त्वंṁन हिंसको वापि न चाप्यहिंसा ।। २९।।

विशुद्धोऽसि समं तत्त्वं विदेहमजमव्ययम् ।
विभ्रमं कथमात्मार्थे विभ्रान्तोऽहं कथं पुनः ।। ३०।।

घटाकाशं सुलीनं भेदवर्जितम् ।
शिवेन मनसा शुद्धो न भेदः प्रतिभाति मे ।। ३१।।

' SHIVOHAM ' ~ "I Am Shiva"
So beautiful !! The highest possible beauty is in this only.... not only Shivtattva is there within - but I AM that whole....
Any scripture yu read , any sermon is given , there yu find this ultimate truth * I AM THAT though i dont know what is that * . I need not know, Beyond knowing and the knower is He - and that purusha i AM ...... Where would stay that desire then, even the desire to know myself ??

No vessel no space anymore within the vessel.... no pot to hold the perception to differentiate between inside and outside....no slayer or the slain,, no two, no velocity, no desire for the union. Space merged in infinite space . Mind with its purest intellect melted in the Supreme reality itself. Nothingness is full in contentment - O lord , I AM !! Whatever is - is this Atman only.

Starting frm there where i hav stopped translating the following verse no 27 where He sings  ~
"I know not Shiva1, How can I speak of Him ? 
Who Shiva is I know not, How can I worship Him ".  No subject no object, nothing is relative or absolute. The highest possible bliss in oneself is Shiva. Where no knower no knowledge no knowing exists.... Who n How one can worship another form which is imaginery ??

'Brahman' and 'Shiv' is not two : They are One with ATMAN.... Absolute, Purest. What is there to realize when He is me n I am He. Me seizes, He seizes...what remains is 
♡ Shiva ♡

We dont know your new avatar Modi Ji.... my take on DelhiElectionResult 2015

Prior analysing this blogpost please note i was your supporter and still i support Sri Narendra Modi ji and his party.

Wished their victory in the loksabha election 2014 frm core of my heart.  Though i keep myself off from active politics, I campaigned on social media fr BJP , hav gone door to door fr raising voting awareness , even on the election days in Howrah and Kolkata in May 2014.

But this time, i supported Arvind over delhi BJP CM candidate Smt. Kiran Bedi. Indeed, she was a flop choice by BJP leaders.

We really do not know the party with the present mind-setup and the hi-fi culture and show-business they are trying to trend now-a-days. I feel it stinky these days when few big leaders are being considered as the political masiha by so called chamchas.

No less than 100 times/day majority of the supporters n few karyakartas do troll on twitter. As an outsider of the core political arena, i hav never seen such ugli mudslinging by karyakartas frm any sensible party before.

When last time Arvind Kejriwal has won delhi election n became the CM , the horrible 49 days wouldnot hav that much horrible fr us without these 24x7 trolls . They feel themselves as the ppl with higher IQ than any, and tended to push venom to inhibit his every effort . 

'Muflarman'
'Shooter on scooter' 'naxal' 'friend of terrorists' etc etc.... What is these BTW ??

When yu are talking about holding patience, having trust and allowing time fr your own party - how, on the other hand, making a new CM's life hell with these unjust attacks ?? 

Ppl hav seen his guts , his will power, his soft attitude of non-violence towards these stupid trolls. Even few hi-profile gurus commented upon who really hav forgotton to mind their own business, because now-a-days they are getting  boost-up dose fr their business when minister's attendence is there on launching of projects or different NGO promoted brands.

Rajgurus are corporate businessman nowadays - n so do the raja seems. More as their palanhar than of jantas ...

"Aap mujhe dekho -main aapko dekhta hun " ---- good !!  But may i ask where we are hon'ble PM, we the common men n women ?? Do we exist in your list at all ?? Sorry if i am wrong with my this view. I speak honestly what i see and feel, so hope yu shall take this criticism with an open heart.

When as a normal n ordinary human being i read tweets and comments frm both side - i can feel easily who is representing gandhi in a better way.

Preaching Gandhi and living Gandhi is completely different aspects and sorry to say - i hav no respect fr them who just talk big and preach and whenever the matter comes to apply - it shows how they fail to apply this non-violence by their own attitude and words. To put garland around gandhi statue's neck , to preach 1000 acts of non-violence and on the other hand the msg is " Attack attack attack arvind or anyone by whom we cant be benefited anyways".  Shame on these so called spirituals.

When yu were campaigning every nook n corner of our motherland, frm J&K Vaishnodevi upto the Southrnmost corner....we, as common ppl of India, wished to trust this party. That time we all wished to see this man should n must become the next Prime Minister - under whose able guidence we can see our dream comes true. A Govt which would be our Govt. ' Hum Sabke saath- Hum Sabka vikaas'. 

Prior we voted for yu, i questioned the to-be prime minister on twitter that time - why was He not accepting Jasodaben ji as His wife.... i said, we wish to see a Dharmik PM, whom India and the whole world would respect. I was very happy when filling His nomination form He mentioned her name as his spouse.

I replied on Yogarishiji's  tweet "no agar magar-jitegaHi" when He tweeted , 'agar BJP kshamta me aati hai to kar pranali ko saral kiajaega' . No vikalp was actually there in the mind of us, the common ppl of India about Namo-Victory.

I wrote two blogs , one after watching your interview on 'aap ki adalat' prior to the loksabha election , another blog was a prayer with the early morning sunrise on 16 th of May. I mentioned in my several tweets 'woh jitengehi - kyunke unke paas taap ki shakti hai. Yu do not know , in my every speech frm then upto durgapooja in our area , i used to give your example to the ppl.

First time i was astonished to see on the Oath-taking ceremony Yashodaben was not invited. May be, yu didnt wish that aam - simple looking lady to stand beside the glamourous parishad. Ofcourse it is your personal choice, but a leader's image as a whole , tends to get projected before public when they compare. If the question of respect depends upon dharma, about Shakti, what was this after coming into power ? 

As a spiritual lady , during the book launching on devi n shakti I applauded - but when i see His shakti is deprived n not honoured what reaction should come in my n others mind then ?? Once i called her 'ma' , i feel mother resides nowhere except each n every woman's heart. How does her heart feel ??

Every power-hankering person mingled with the ruling party n the leaders , and the leaders actually failed to identify the authenticity of these ppl.

Where are those jyotish- shastris now, who predicted the victory and sent their predictions via mails or published on their blogs ?? Doesnt jyotishas know Now - what would happen in Delhi elections , or they do not see the chart but feel the direction of the wind and go into silence right on time accordingly ??

Last but not the least, the social media trolls. Sometimes i feel to go off twitter reading these nuisense 24x7. Less authentic infos, no genuine talk..... it reflects the dirty state of mind all the time. N they talk about positivity, WAH !!  Noone actually cares this so called positivity. If one is really  positive, in reality - everyone feels -right frm their family upto the neighbourhood. I prefered to read @drunkvinodmehta 's tweets than of these fellows- at least he had some sense what n how to tweet.

And finally, on kiran bedi ji as CM candidate. The most flop chioce i hav seen so far. Frm day 1 i knew her fate. I often used to visit her timeline n saw sun sun and the sun. My intuition knew about this long back.  I never forget anything. 2 years back on once on twitter i told dhiraj , one of my brother -dis lady is of no good fr the party. I feel she is an opportunist n would not be the good choice fr the party ( if she joins politics at all ) he said "no didi , she is good." No offence mam - but your FIR fr a person who might be of your son's age about that wrongly percieved 'sexiest' comment showed your stinky mentality. Ppl thought yu are exactly that, how your in-laws know yu. I hope fr expressing my this view yu shall not put me behind bars:-)

And fr Modiji - who occassionally get time to be present in Delhi ,, we dont know this Narendra Modi sir, we wish to see yu in your this own form again....

* #ModiKiAdalat - a review on Narendra Modi Ji's interview on Aap Ki Adalat*  http://vijayama.blogspot.com/2014/04/modikiadalat-review-on-narendra-modi-ji.html

* 16 may : the nation is praying ...* http://vijayama.blogspot.com/2014/05/16-may-nation-is-praying.html

Please Talk n walk progress......with us - with the mass. Its not just the karyakartas, not the dharmagurus or their devotees, not the businessmen - its the ppl of India who made yu lokneta. Who understands truth in their heart , and like simplicity in everything ....

Aap woh nahi hain jinke kaha humlog sune the "Do jodi kapde or ek saboon tha mere potlime,ek dhota tha dusra pehnta tha." "Mera ek tailor hai, aajbhi main unka sila hua kapda pehnkar yahan aaya hun" Ppl liked, said wah wah n voted accordingly - but when they saw ...... yu better know sir.

Kya the- or kya bann gaye... Abbhi aasha rakhte hain aap modiji,, ke aapki tabki ye sabdh sunnkar jo jo dilme aapke lie shraddha jagi tha, woh dus lakhka suit dekhkar bhi barkarar rahega ?? " 

Sade char saal bhi utna lambe samay nahi hote - dekhte dekhte beet jaati hai. Or hum hamare leader ko firse ekbaar usi roopme dekhna chahte hain - Prime minister of India, '19 se '24 taq or aagebhi .....

Bharat dilse chalti hai - sone ki chidia sona me nahi, woh daulat sone jaise logonki dilme hoti hai. Vyapari Guru ya Vyapari neta donoka is Bharat ke dilme sthaan nahi hota aaise humlogone bahot baar dekha .... 

Bharat ke janta ka dil padkar aaye the - dimag padkar aage badhneki kosish ki to kamiyabi ka sambhavna kaam hai. 

suggestions before i conclude :

(1) Frauds se bache. Rehmat iswar ka hota hai - iswar ke agents ka nahi. They who market their spiritual power are clever frauds.

(2) Ghar wapsi jaisa stupid programmes bandh karen. 

(3) thora BharatBhumi pe raha karen. Dharti aapko chahti hai.

(4) Aapne critics ko sune or samjhe. Karyakartas Mudde ki baat karen - troll culture tthick nahi.

(5) Kshamta ki ghamand sabse badi ghamand hoti hai - agar sahi waqtper aaise logoko na roka gaya to vinaas anivarya hota hai.

(6) Cong ke khilaf hawa thi - aapse better choice janta ke paas nahi tha. Aab sayed hai. Islie expose karke dhyan jutanewaloko tatkal roken. 

* भवा-पागला *

गोपाल छेत्री जी से मेरी पहली मुलाक़ात माधव-मंदिर पाठबाड़ी में हुई ! वह पाठ के साथ भवा-पगला नाम्नी एक बंगाली काली-साधक एवं लोकप्रिय गीतिकार के द्वारा लिखे गए हज़ारो भजनमेसे कुछ भजन भी वहां माधव जीउ के चरण में पेश किए थे ||

भवा-पागला के गान के सरल शब्द में सर्बोच्च-ज्ञान अनायास बिस्तृत रहती है | बंगला के बहोत नामी संगीत बैंड भी भवा के गाना को गाते हैं | उसदिन वह गान , उनके मीठा शब्दोंमें प्रवचन और पाठ और एक दीदी जिनके गायकी भी मधुर थी , दिलको छु गयी |

उन्हें हम पहलेसे कुछ कुछ पहचानते थे ;
गुरूजी के साथ स्वामी विवेकानंद जी के कोलकातास्थित घरमें विश्व-भातृत्व-मार्च के दोहरान उनसेभी स्वामीजी के मूर्ती में
पुष्पप्रदान-कार्यक्रम में उन्हेभी देखा था | फिर अगला वर्ष 'भी-बी-आई लॉन्चिंग' और दक्षिणेश्वर टेम्पलमें कुछ प्रोग्रम् के दोहरान ,,, और फिर वहलोग एकबार हमारे खरदह श्यामसुन्दर मंदिर में भी भजन-पाठ किए थे !

इसबार माघी पूर्णिमा के दिन इत्तेफ़ाक़ से हम दीघा आये थे | पूनम के शाम सबके साथ बाजार घूमते 
समय अचानक ही  हरबोला मंदिर में जानेकी इच्छा हुई | दीघा आनेकी तयारी के समयसेही ये इच्छा 
आई थी मनमे .... माँ भवा के जीवन थे जो .... 

लोगोंसे पूछते हुए कुछ ही देरमें पैदल चलकर हम सब मंदिर पहुंचे | कोई जैसे
धकेलकर मुझे लेकर जा रहे हैं ऐसा जूनून और जल्दी से चल रही थी मैं ...भवा , गोपाल क्षेत्रीजी , वह दीदी , माधवबाड़ी चलते चलते सबको सुनाते हुए आगे बढ़ रही थी मैं |घरके लोग मेरा स्वभाव जानते हैं इसलिए वहलोग बिना अचम्भा मेरे साथ साथ  चल रहे थे | मंदिर थोड़ी दूर में थी .... कहानी सुनते सुनाते हमारे चलना सहज हो रहा था ....
थोड़ी देर बाद हम सब मंदिर पहोच गए | भवा की काली माँ की आरती हो रही थी | हम सब आरती देखा , माँ के और भवा के दर्शन हुई और चरणामृत और  प्रसाद मिला |अचानक ही किसीको देखा हमने वहां और हमें बड़ी अचरज हुई .... 

क्षेत्रीजी जो कोलकाता में रहते हैं - सामने खड़े थे | प्रणाम और कुशल समाचार के बाद मैंने उन्हें पूछा "आप इस समय दीघा में कैसे ? " फिर वह मुझे मंदिर कार्यालय लेकर आये  और बताया "इसी दिन उनका ये उत्सव हर साल होता है |

पर और भी कुछ बाकी है कहनेकी !! 

वह दीदी , उसदिन माधव बाड़ी में क्षेत्रीजी के साथ और जिन जिनसे मुलाकात हुई थी वह सारे थे वहां ||
दीदी की एक ऑपरेशन में बाकशक्ति चले गए थे - गुरु के ऊपर अनंत बिश्वास और भक्ति ने फिरसे उन्हें संगीत और सुर के जगत में लौटा लाया ..... माधवबाड़ी में पहली मुलाक़ात के दोहरान दिल ये बातें सुन्नकर रो पड़ा था ,  इच्छा हुई थी एकबार गले लगाकर उन्हें कहूँ "हम सब आपके साथ हैं " पर संकोच आया था ---- पर इसबार यहाँ हमें देखकर वह हमें गलेसे लगाली | भवा का याद और संगीत से प्रेम उनके बहती हुई आंसूं की धारा के संग संग बह रही थी .... गुरु चाहे कोई भी हो , भक्त की सच्ची भक्ति तो आखिर एकहि जगह पहुचती है न ?? !! 

भवा जिस चारपाई पर बिराजते थे , मेरे हाथ पकरकर वहां ले आई , छूकर बोली "यहाँ रहते थे भवा ....यहाँ ... आजभी हैं यहाँ ....कहीं नहीं जा सकते आपने माँ को छोड़कर वह .... कितने गाने गाते थे , सरे इस माँ के लिए | जो नहीं कही - उनके आंसूं कह गया .... 

पूर्णिमा खुले आसमान और सत्संगीओन के साथ , भवा के मंदिर में उनके काली माँ के सामने खड़े ,एकपल भी नहीं लगा - ये मुलाक़ात दूसरी दफा ही हुई , कितने जन्मोसे किसीके प्रेम ने हम सरे ऐसेही  हसते रोते नाचते गाते चलते ठहरते आ रहे हैं ... न जाने कितने बार एक दूसरेका हथेली पकडे एकहि के लिए बहते चल रहे हैं ... 

अचानक याद आया - गुरूजी को इसी उत्सव में बुलाना चाहते थे गोपाल क्षेत्री जी ||

3. Avadhuta Gita || অবধূত গীতা || , Ch1 (21-27)

|| अवधूत गीता || 
 -------------

|| प्रथमोऽध्यायः || 

साकारमनृतं विद्धि निराकारं निरन्तरम् ।
एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ।। २१।।

एकमेव समं तत्त्वं वदन्ति हि विपश्चितः । रागत्यागात्पुनश्चित्तमेकानेकं न विद्यते ।। २२।।

अनात्मरूपं च कथं समाधि-रात्मस्वरूपं च कथं समाधिः । 
अस्तीति नास्तीति कथं समाधि- र्मोक्षस्वरूपं यदि सर्वमेकम् ।। २३।।

विशुद्धोऽसि समं तत्त्वं विदेहस्त्वमजोऽव्ययः ।
जानामीह न जानामीत्यात्मानं मन्यसे कथम् ।। २४।।

तत्त्वमस्यादिवाक्येन स्वात्मा हि प्रतिपादितः ।
नेति नेति श्रुतिर्ब्रूयादनृतं पाञ्चभौतिकम् ।। २५।। 

आत्मन्येवात्मना सर्वं त्वया पूर्णं निरन्तरम् ।
ध्याता ध्यानं न ते चित्तं निर्लज्जं ध्यायते कथम् ।। २६।।

शिवं न जानामि कथं वदामि , शिवं न जानामि कथं भजामि ।
अहं शिवश्चेत्परमार्थथतत्त्वं - समस्वरूपं गगनोपमं च ।। २७।।

नाहं तत्त्वं समं तत्त्वं कल्पनाहेतुवर्जितम् ।
ग्राह्यग्राहकनिर्मुक्तं स्वसंवेद्यं कथं भवेत् ।। २८।।

अनन्तरूपं न हि वस्तु किंचि-त्तत्त्वस्वरूपं न हि वस्तु किंचित् । 
आत्मैकरूपं परमार्थतत्त्वंṁन हिंसको वापि न चाप्यहिंसा ।। २९।।

विशुद्धोऽसि समं तत्त्वं विदेहमजमव्ययम् ।
विभ्रमं कथमात्मार्थे विभ्रान्तोऽहं कथं पुनः ।। ३०।।

|| অবধূত গীতা ||  
--------------

|| প্রথম অধ্যায় ||

(২১ ) সাকারে মিথ্যা জানিও , জেনো নিত্য নিরাকার -
এ পরমতত্ত্বে উপদিষ্ট হলে জন্ম হয়না পুনর্বার !! 

(২২ ) সমতত্ত্ব একই , একথা বলেন পন্ডিতগণ ,,
'রাগ'/মোহ ত্যাজিলে না এক/অনেক থাকে,না রহে চিত্ত/মন !! 

(২৩ ) অনাত্মরূপে কি সমাধি ? কিবা সমাধি আত্মস্বরূপে ?
যা আছে বা নাই তার কি সমাধি ? কি সমাধি এক-মুক্ত-স্বরূপে ??

(২৪ ) তুমি বিশুদ্ধ অজন্মা বিদেহী সমতত্ত্ব জ্ঞানাতীত ,
কেমনে কহ 'আত্মারে জানি ' বা 'জানিনা ' যা মনেরও অতীত !!  

(২৫ ) 'তত্ত্বমস্যাদি' বাক্যে শ্রুতি বর্ণন করেন আত্মায় ,,
'নেতিনেতি' কহি পঞ্চভুতের অতীত রাখেন তাহায় !!  

(২৬ ) সকলি তত্দ্বারা পরিপূর্ণ , তুমি আত্মার-আত্মা ন্যায় ,
ধ্যানী-ধ্যাত-চিত্ত কিছু নাই...তবে নির্লজ্জ,কি উপরি ধ্যান হয় ?? 

(২৭ ) কি কহি কাহারে ভজি - কি শিব তাহা নাহি জানি ....
পরমার্থতত্ত্ব আকাশোপম সমস্বরূপ শিব - সে আমি !!

Chapter 1 (21-27)
--------------------

21. Know all forms, physical and subtle, as illusion. The Reality underlying them is eternal. By living this Truth one passes beyond birth and death.

22.   The sages call Atman the 'ever-same'.
By giving up attachment the mind sees neither duality nor unity. 

23.   Concentration is not possible either on perishable objects, on account of their mutability, nor on Atman. "Is" and "is not" do not apply to Atman either. In Atman, freedom absolute, how is the state of inner union (samadhi) possible?

24.   Birthless, pure, bodiless, equable, imperishable Atman you knowest yourself to be. How then can you say,  "I know Atman," or "I know not " !!

25.   Thus has the Shruti spoken of Atman; "That You are." Of the illusory world, born of the five physical elements, the Shruti says: "Neti, neti" (not this, not this).

26.   All this is ever pervaded by you as Atman. In you is neither the meditator nor the object of meditation. Why, mind, do you shamelessly meditate?

27 I know not Shiva ( it can mean Brahman and high awareness ) How can I speak of Him? Who Shiva is I do not know,How can I worship Him?

2. Avadhuta Gita || অবধূত গীতা || , Ch1 (11-20)

|| अवधूत गीता || 
-------------

|| प्रथमोऽध्यायः || 

त्वमेवमेकं हि कथं न बुध्यसे समं हि सर्वेषु विमृष्टमव्ययम् ।
सदोदितोऽसि त्वमखण्डितः प्रभो दिवा च नक्तं च कथं हि मन्यसे ।। ११।।

आत्मानं सततं विद्धि सर्वत्रैकं निरन्तरम् ।
अहं ध्याता परं ध्येयमखण्डं खण्ड्यते कथम् ।। १२।।

न जातो न मृतोऽसि त्वं न ते देहः कदाचन ।
सर्वं ब्रह्मेति विख्यातं ब्रवीति बहुधा श्रुतिः ।। १३।।

स बाह्याभ्यन्तरोऽसि त्वं शिवः सर्वत्र सर्वदा ।
इतस्ततः कथं भ्रान्तः प्रधावसि पिशाचवत् ।। १४।।

संयोगश्च वियोगश्च वर्तते न च ते न मे ।
न त्वं नाहं जगन्नेदं सर्वमात्मैव केवलम् ।। १५।।

शब्दादिपञ्चकस्यास्य लैवासि त्वं न ते पुनः।
त्वमेव परमं तत्त्वमतः किं परितप्यसे ।। १६।।

जन्म मृत्युर्न ते चित्तं बन्धमोक्षौ शुभाशुभौ ।  
कथं रोदिषि रे वत्स नामरूपं न ते न मे ।। १७।।

अहो चित्त कथं भ्रान्तः प्रधावसि पिशाचवत् ।
अभिन्नं पश्य चात्मानं रागत्यागात्सुखी भव ।। १८।।

त्वमेव तत्त्वं हि विकारवर्जितं निष्कम्पमेकं हि विमोक्षविग्रहम् ।
न ते च रागो ह्यथवा विरागः कथं हि सन्तप्यसि कामकामतः ।। १९।।

वदन्ति श्रुतयः सर्वाः निर्गुणं शुद्धमव्ययम् ।
अशरीरं समं तत्त्वं तन्मां विद्धि न संशयः ।। २०।।

|| অবধূত গীতা || 
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|| প্রথম অধ্যায় ||

(১১ ) সর্বব্যাপী অখন্ড তুমি এক সম-অব্যয় ,
দিবা রাত্রি কেন পৃথক করো ,হে প্রভো, জ্যোতির্ময়  !! 

(১২ ) জেনো আত্মা সর্বত্রই এক ও নিরন্তর ,
তবে কেন করো ধ্যেয় /ধ্যাতা'র মধ্যে অন্তর ? 

(১৩ ) না জন্ম না মৃত্যু তোমার , এ দেহও তোমার নয় ,
যা কিছু - 'সবই ব্রহ্ম ' , ইহাই শ্রুতি কয় !! 

(১৪ ) অন্তরবাহিরে শিবস্বরূপ, সর্ব্বত্র সর্ব্বদা বিরাজিত ,
তবু ভ্রান্তিবসত কেন ইতস্তত ধাব পিশাচের মত ??  

(১৫) সংযোগ বা বিয়োগ - না আমার বা তোমার হয় ,
না আমি না তুমি না জগত আছে , আত্মা-ই সমুদয় !!  

(১৬ )শব্দাদি-পঞ্চকের তুমি নও কিছু , তারাও কিছুতো নয় ,
তুমি পরমতত্ত্ব - তবে তোমার কেন পরিতাপ হয় ?? 

(১৭ ) না জন্ম-মৃত্যু, চিত্ত, নেই মুক্তি-বন্ধ -শুভাশুভ তোমার ,
তবে কেন রোদন বত্স্য ? নামরূপী সমুদয়, না তোমার না আমার !! 

(১৮ ) রে চিত্ত ভ্রান্তভাবে কেন দৌড়াও পিশাচের ন্যায় ?
মোহ ত্যাজিয়া হও সুখী - জানিও এ আত্মা অভিন্ন হয় !! 

(১৯ ) বিকারবর্জিত তত্ত্ব, এক, নিষ্কম্প, মোক্ষবিগ্রহ তুমি ,
না রাগ-বিরাগ , তবু কেন দুঃখ পাও হইয়া কাম-কামী ? 

(২০ ) শ্রুতি সে নির্গুণ শুদ্ধ নিরাকার সর্ববসমতত্তের করে বর্ণন ,
নিঃসংশয়ে জেনো তুমি -- 'আমিই সেই ব্রাহ্মন' !! 

Chapter 1
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(Avadhuta tells His disciple more about 'Self' )

11.   Know the Self to be infinite consciousness, self-evident, beyond destruction, enlightening all bodies equally, ever shining. In It is neither day nor night.

12.   Know Atman to be one, ever the same, changeless. How canst though say: "I am the meditator, and this is the object of meditation?" How can perfection be divided?

13.   You, Atman, were never born, nor did you ever die. The body was never yours. The Shruti (revealed Scriptures) has often said: "This is all Brahman."

14.   You are all Brahman, free from all change, the same within and without, absolute bliss. Run not to and fro like a ghost.

15.   Neither unity nor separation exist in you nor in me. All is Atman alone. "I" and "you" and the world have no real being.

16.   The subtle faculties of touch, taste, smell, form and sound which constitute the world without are not yourself, nor are they within you. You are the great all-transcending Reality.

17.   Birth and death exist not in the mind, not in you, as do also bondage and liberation. Good and evil are in the mind, and not in you. Beloved, why do you cry? Name and form are neither in you nor in me.

18.   Oh my mind, why do you range in delusion like a ghost? Know Atman to be above duality and be happy.

19.   You are the essence of knowledge, indomitable, eternal, ever free from modifications. Neither is there in you attachment nor indifference. Let not yourself suffer from desires.

20.   All the Shrutis speak of Atman as without attributes, ever pure, imperishable, without a body,the eternal Truth. That know to be yourself.