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7. Know all instruments of perception to be
   like ethereal space. Know all of perception to be
   like ethereal space. Know this pure one as neither bound
   nor free. I am the nectar of knowledge,
   homogenous existence, like the sky.

8. My child, I am not difficult to comprehend,
   nor am i hidden in consciousness.
   My child, I am not difficult to perceive,
   nor am I hidden in the perceptible.
   My child, I am not hidden in the forms
   immediately near me.
   I am the nectar of knowledge,
   homogenous existence, like the sky.

9. I am the fire that burns the karma of one
   who is beyond all karma. I am the fire that burns
   the sorrow of one beyond all sorrow.
   I am devoid of body.
   I am the nectar of knowledge,
   homogenous existence, like the sky.

10. I am the fire that burns the sin of one
    who is sinless. I am the fire that burns
    the attributes of one who is without attributes.
    I am the fire that burns the bondage of one
    who is without bondage.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

11. My child, I am devoid of non-existence
    and of existence. My child, I am not devoid of
    unity and the absence of unity.
    My child I am not devoid of mind and absence of mind.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

12. It is not my ignorance that the one beyond
    Illusion seems to be positioned in illusion.
    It is not my ignorance that the griefless
    one appears to be positioned in grief.
    It is not my ignorance that the greedless one
    appears to be positioned in greed.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

There are many many references in scripture to the concepts of which
Dattareya speaks in this Avadhuta Gita. The above
references are included to get the reader started.

13. The creeper like growth of worldly existence
    is never mine. The joy of extended contentment
    is never mine. This bondage of ignorance is never mine.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

14. The activity involved in the extension of relative existence

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is not a modification of myself.
The gloom which is the expansion of grief
is not a modification of myself.
The tranquillity which produces one's religious merit
is not a modification of mine.
I am the nectar of knowledge,
homogenous existence, like the sky.

15. I have never any action which is the cause
    of regret and misery. Mine is never a mind
    which is the product of misery.
    Since egoism never is mine.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

16. I am the death of the movement of
    the unmoving One. I am neither decision nor indecision.
    I am the death of sleep and wakefulness.
    I am neither good nor evil,
    neither moving nor unmoving,
    I am neither substance nor insubstantial.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

17. This self, knowable nor the instrument of knowing.
    It is neither reason nor the one to be reasoned about.
    It is beyond the reach of words.
    It is neither mind nor intelligence.
    How can I speak this truth to you?
    I am the nectar of knowledge,
    homogenous existence, like the sky.

18. The supreme Reality is devoid of the undivided and the divided.
    The supreme truth is in no way within or without.
    It is beyond causation. It is not attached -
    nor is it any substance.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

19. I am verily the reality -
    free of such blemishes as attachment.
    I am verily the reality -
    free of the grief caused by transmigratory existence.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

20. If there are no three planes of existence -
    how can there be a fourth? If there are no three times -
    how can there be quarters? The Supreme reality
    is the state of the highest serenity.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

21. I have no such divisions as long or short.
    I have no such divisions as wide or narrow.
    I have no such divisions as angular or circular.
    I am the nectar of knowledge,

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homogenous existence, like the sky.

22. I never had a mother, Father, Son or the like. I was never born and never did I die. I never had a mind. The supreme reality is undistracted and calm. I am the nectar of knowledge, homogenous existence, like the sky.

23. I am pure, very pure - beyond reason and of infinite form. I am non-attachment and attachment - beyond reason and of infinite form. I am undivided and divided - beyond reason and of infinite form. I am the nectar of knowledge, homogenous existence, like the sky.

24. If the supreme reality is only one and stainless How can there be here and the hosts of gods beginning with Brahma, and how can there be here- the worlds of habitation, such as heaven? I am the nectar of knowledge, homogenous existence, like the sky.

25. How shall I, the pure One, the "not this " and yet the not "not this", speak? How shall I, the pure One, The endless and the end, speak? How shall I, the pure One, attributeless and attribute, speak? I am the nectar of knowledge, homogenous existence, like the sky.

26. I ever perform the supreme action which is non-action. I am supreme Joy, devoid of attachment and detachment. I am everlasting Joy, devoid of body and absence of body. I am the nectar of knowledge, homogenous existence, like the sky.

27. The creation of the illusory universe is not my modification. The creation of deceit and arrogance is not my modification. The creation of truth and falsehood is not my modification. I am the nectar of knowledge, homogenous existence, like the sky.

28. I am devoid of time, such as twilight - I have no disjunction. I am devoid of interiorness and awakening. I am neither deaf nor mute. I am thus devoid of illusion. I am not made pure by moods of mind. I am the nectar of knowledge, homogenous existence, like the sky.

29. I am without a master and the absence of a master - I am unperturbed. I have transcended mind and absence of mind - I am unperturbed. Know me as unperturbed and transcendent of all. I am the nectar of knowledge, homogenous existence, like the sky.

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30. How shall I say that this is a forest or a temple?
    How shall I say that this is proved or doubtful?
    It is thus uninterrupted homogenous calm Existence.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

31. The Self devoid of life and lifelessness -
    shines forever. Devoid of seed and seedlessness -
    of liberation and bondage, it shines forever.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

32. It shines forever, devoid of birth -
    mundane existence and death.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

33. Thou hast no name and form -
    even to the extent of allusion, nor any substance -
    differentiated or undifferentiated.
    Why dost thou grieve, O Thou shameless mind?
    I am the nectar of knowledge,
    homogenous existence, like the sky.

34. Why weepest thou friend?
    Thou hast no misery of birth.
    why weepest thou friend?
    There is no change for thee.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

35. Why dost weep thou friend?
    Thou hast no natural form.
    Why dost thou weep friend?
    Thou hast deformity.
    Why dost thou weep friend?
    Thou hast no age.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

36. Why dost thou weep friend?
    Thou hast no age.
    Why dost thou weep friend?
    thou hast no mind.
    Why dost thou weep friend?
    Thou hast no senses.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

37. Why dost thou weep friend?
    Thou hast no lust.
    Why dost thou weep friend?
    Thou hast no greed.
    Why dost thou weep friend?
    Thou hast no delusion.
    I am the nectar of knowledge,
    homogenous existence, like the sky.

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38. Why dost thou desire affluence? Thou hast no wealth. Why dost thou desire affluence? Thou hast no wife. Why dost thou desire affluence? Thou hast none that is thine own. I am the nectar of knowledge, homogenous existence, like the sky.

39. Birth in this universe of false appearances is neither thine nor mine. This shameless mind appears differentiated. This, Devoid of difference and non-difference, is neither mine nor thine. I am the nectar of knowledge, homogenous existence, like the sky.

40. Thou hast not the nature of nonattachment in the slightest nor hast thou in the slightest the nature of attachment. Thou hast not even the slightest nature of desire. I am the nectar of knowledge, homogenous existence, like the sky.

41. In thy mind there is neither the meditator - meditation, nor the object of meditation. Thou hast no samadhi. There is no region outside thee - nor is there any substance of time. I am the nectar of knowledge, homogenous existence, like the sky.

42. I have told thee all that is essential. there is neither thou, nor anything for me - or for a great one. nor is there any teacher or disciple. The supreme reality is natural and exists in its own way. I am the nectar of knowledge, homogenous existence, like the sky.

43. If I, the supreme, of the nature of the sky, alone exist, how can there be here the supreme truth - which is blissful reality, how can there be here the supreme truth which is not of the nature of bliss, and how can there be here the supreme truth of the nature of knowledge and intuition?

44. Know the one who is Consciousness and devoid of fire and air. Know the one of the nature of consciousness - who is devoid of earth and water. Know the one of the nature of consciousness- who is devoid of coming and going.

45. I am neither of the nature of the void - nor of the nature of non-void. I am neither of pure nature nor of impure nature. I am neither form nor formlessness. I am the supreme reality of the form of its own nature.

46. Renounce the world in every way.

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Renounce renunciation in every way.
Renounce the poison of renunciation and non-renunciation.
The self is pure, immortal, natural and immutable.

Chapter 4

1. There is neither invitation nor casting off;
   How can there be flowers, leaves,
   meditations and recitation of sacred texts,
   and how can there be worship of Siva -
   which is identity in non-difference?

2. The absolute is not liberated from bondage and obstruction.
   The absolute is not purified, cleansed and released.
   The absolute is not liberated by union or separation.
   I am indeed the free One, like the sky.

3. I have developed no false notion
   that all this reality come into existence
   or that all this unreality comes into existence.
   I am free from disease - my form has been extinguished.

4. Stained, stainless, divided, undivided -
   differentiated, none of these appear to me.
   I am free from disease - my form has been extinguished.

5. It has not yet happened that I, the ignorant one -
   have attained to knowledge, nor has it happened
   that I have become of the nature of Knowledge.
   And how can I say that I have both ignorance and knowledge?
   I am free from disease - my form has been extinguished.

6. It (The Self) does not appear to me as virtuous or sinful
   as bound or liberated, nor does it appear to me -
   as united or separated.
   I am free from disease - my form has been extinguished.

7. I never have the high, low, or middle state.
   I have no friend nor foe. How shall I speak of good and evil?
   I am free from disease - my form has been extinguished.

8. I am not the worshipper or of the form of the worshipped.
   I have neither instruction nor practice.
   How shall I speak of myself -
   who am of the nature of Consciousness?
   I am free from disease - my form has been extinguished.

9. There is nothing here which pervades or is pervaded.
   There is no abode nor is there the abodeless.
   How shall I speak of void and non-void?
   I am free from disease - my form has been extinguished.

10. There is no one to understand and nothing

---

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indeed, to be understood. I have no cause and no effect. How shall I say that I am conceivable or inconceivable? I am free from disease - my form has been extinguished.

11. There is nothing dividing, nothing to be divided. I have nothing to know with and nothing to be known. How shall I then speak of coming and going? I am free from disease - my form has been extinguished.

12. I have no body or bodilessness - nor have I intelligence, mind or senses. How shall I speak of attachment and detachment? I am free from disease - my form has been extinguished.

13. The Self is not separate or high - and it has not disappeared even to the extent of allusion. Friend, how can I speak of it as identical or different? I am free from disease - my form has been extinguished.

14. Neither have I conquered the senses - nor have i not conquered them. Self-restraint or discipline never occurred to me. Friend how can I speak of victory and defeat? I am free from disease - my form has been extinguished.

15. Never have I form or absence of form, Never any beginning, middle, or end. Friend how can I speak of strength and weakness? I am free from disease - my form has been extinguished.

16. Never did I have death or deathlessness - poison or poisonlessness. How can I speak of pure and impure? I am free from disease - my form has been extinguished.

17. Never have I sleep or awakening. Never do I practice concentration or hand-posture. For me there is neither day nor night. How can i speak of the transcendental and relative states? I am free from disease - my form has been extinguished.

18. Know me as free from all and form the details composing the all. I have neither illusion nor freedom from illusion. How shall I speak of such rituals as morning and evening devotions? I am free from disease - my form has been extinguished. I am free from disease - my form has been extinguished.

19. know me as endowed with all concentration. Know me as free from any relative or or ultimate aim. How shall I speak of union and separation? I am free from disease - my form has been extinguished.

20. I am neither ignorant nor learned, I observe neither silence nor absence of silence. How shall I speak of argument and counter argument? I am free from disease - my form has been extinguished.

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21. Never do I have father, mother, family, caste, birth and death. How shall I speak of affection and infatuation? I am free from disease - my form has been extinguished.

22. Never do I disappear - I am ever manifest. Never so I have effulgence or absence of effulgence. How shall I speak of such rituals as morning and evening devotions? I am free from disease - my form has been extinguished.

23. Know me beyond all doubt to be boundless. Know me beyond all doubt to be undivided. Know me beyond all doubt to be stainless. I am free from disease - my form has been extinguished.

24. The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation. I am free from disease - my form has been extinguished.

25. There is verily no versification where one knows nothing. The supreme and free one absorbed in the consciousness of the homogenous being and pure of thought, prattles about the truth.

Chapter 5

1. The word Om is like the sky, it is not the discernment of the essence of high or low. How can there be enunciation of the point of the word Om which annuls the manifestation of the unmanifest?

2. The srutis - such as "That thou art" - prove to thee thou art indeed "That" devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart?

3. If thou art identity in all, if thou art devoid of above and below, within and without and of even the sense of unity, then - Why dost thou, who art the identity in all, grieve in thy heart?

4. There is no discrimination of rules and precepts- there is no cause or effect. That which is the identity in all is without words and the collection of words. Why dost thou, who art the identity in all, grieve in thy heart?

5. There is no knowledge or ignorance and no practice of concentration. There is no space and the absence of space and no practice of concentration.

---

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Why dost thou, who art the identity in all, grieve in thy heart?

6. There is no pot, no individual body or individual. There is no distinction of cause and effect. Why dost thou, who art the identity in all, grieve in thy heart?

7. There is only the state of freedom which is the All and undifferentiated, which is devoid of the distinction of short and long of round and angular. Why dost thou, who art the identity in all, grieve in thy heart?

8. Here is the only One - without void and absence of void, without purity and impurity - without the whole and the part. Why dost thou, who art the identity in all, grieve in thy heart?

9. There is no distinction - of the different and the non-different. There is no distinction of within and without - or the junction of the two. It is the same in all- devoid of friend and foe. Why dost thou, who art the identity in all, grieve in thy heart?

10. It is not of the nature of disciple or non-disciple; nor is it the discernment of the difference between the living and the non-living. There is only the state of freedom - The All - The undifferentiated. Why dost thou, who art the identity in all, grieve in thy heart?

11. It is without form and formlessness. It is without difference and non-difference. It is without manifestation and evolution. Why dost thou, who art the identity in all, grieve in thy heart?

12. There is no bondage - due to fetters of good and evil qualities. How shall I perform the actions related to death and life? There is only the pure stainless Being - the same in all.. Why dost thou, who art the identity in all, grieve in thy heart?

13. Here is the Being devoid - of existence and non-existence- of desire and desirelessness. Here is verily the highest consciousness - identical with freedom.

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Why dost thou, who art the identity in all,
grieve in thy heart?

14. Here is the truth undifferentiated by truths -
    devoid of junction and disjunction.
    Since it is the same in all and devoid of all -
    Why dost thou, who art the identity in all,
    grieve in thy heart?

15. Here is the Supreme -
    devoid of association and disassociation -
    unlike a house cottage or sheath.
    Here is the Supreme, devoid of knowledge and ignorance.
    Why dost thou, who art the identity in all,
    grieve in thy heart?

16. Change and changelessness
    the definable and the indefinable are untrue.
    if the truth is in the Self alone -
    Why dost thou, who art the identity in all,
    grieve in thy heart?

17. Here verily is the conscious Being
    who is completely the All.
    Here is the conscious Being
    who is the all-comprehensive and undivided.
    Here is the conscious Being, alone and immutable.
    Why dost thou, who art the identity in all,
    grieve in thy heart?

18. It is ignorance to see difference in the undifferentiated.
    Doubt in what is beyond doubt is ignorance.
    If there is only the one undivided consciousness
    then why dost thou, who art the identity in all,
    grieve in thy heart?

19. There is no state of liberation -
    no state of virtue, no state of vice.
    There is no state of perfection
    and no state of destitution.
    Why dost thou, who art the identity in all,
    grieve in thy heart?

20. If the homogenous Being is devoid of cause and effect -
    division and subdivision, color and lack of color -
    Why dost thou, who art the identity in all,
    grieve in thy heart?

21. The self is here in the universal consciousness
    which is the All and undivided.
    It is here in the universal consciousness
    which is absolute and immovable.
    It is here in the universal consciousness
    which is devoid of men and other beings.
    Why dost thou, who art the identity in all,
    grieve in thy heart?

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22. The Self transcends all, is indivisable and all-pervading. It is free from stain of attachment, immovable and all-pervading. It is without day and night and all-pervading. Why dost thou, who art the identity in all, grieve in thy heart?

23. There is no coming of bondage and freedom from bondage. There is no coming of union and separation. There is no coming of reasoning and disputation. Why dost thou, who art the identity in all, grieve in thy heart?

24. Here is negation of time, untime and even the atom of fire - but no negation of the absolute truth. Why dost thou, who art the identity in all, grieve in thy heart?

25. Here is the Self devoid of body and disembodiment. Here is verily the supreme One - devoid of dream and deep sleep. Here is the supreme One devoid of name and injunctions. Why dost thou, who art the identity in all, grieve in thy heart?

26. Pure, vast and homogenous like the sky, the Self is the same in all and devoid of all. It is the homogenous Being divested of essence and non-essence and change. Why dost thou, who art the identity in all, grieve in thy heart?

27. Here is the Self - which is more than dispassionate to virtue and vice to substance and nonsubstance - to desire and desirelessness. Why dost thou, who art the identity in all, grieve in thy heart?

28. Here is the Self, the same in all - which is without grief and greiflessness. Here is the Supreme, without happiness and sorrow. The Supreme Truth is devoid of teacher and disciple. Why dost thou, who art the identity in all, grieve in thy heart?

29. Verily there is no offshoot - essence or absence of essence. Neither is there movable nor immovable - sameness nor variety. The Self is devoid of reason and unreason. Why dost thou, who art the identity in all,

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grieve in thy heart?

30. Here is the essence -
    the concentration of all essences -
    which is said to be different -
    from ones individual consciousness.
    To be the instrument of perception of objects is unreal.
    Why dost thou, who art the identity in all,
    grieve in thy heart?

31. Since the Vedas have declared variously
    that this universe made of ether and the like
    is like a mirage, and since the Self is one -
    indivisable - and the same in all,
    Why dost thou, who art the identity in all,
    grieve in thy heart?

32. Where one knows nothing,
    there is verily no versification.
    The Supreme and free One -
    pure of thought, absorbed in the consciousness
    of the homogenous being,
    prattles about the truth.

Chapter 6

1. The srutis declare in various ways that this -
   the ether and its like, and we ourselves are like a mirage.
   If there is only one indivisible, all-comprehensive Absolute -
   how can there be the comparable and comparison?

2. The supreme is without divisibility and in-divisibility.
   The Supreme is without activity and changeability.
   If there is only one indivisible, all-comprehensive absolute
   how can there be worship - how can there be austerity?

3. The mind is verily supreme, undivided -
   all-pervasive and devoid of largeness and smallness.
   The mind is indeed the indivisible,
   all-comprehensive absolute.
   How can we do anything with the mind and speech?

4. The Self is the negation of
   the distinction between night and day.
   The Self is the negation of
   the risen and the not-risen.
   If there is only one indivisible, all-comprehensive absolute
   how can there be the Sun., moon and fire?

5. The Self is that from which
   the distinction of desire and desirelessness
   of action and inaction are gone.
   If there is only one indivisible, all-comprehensive absolute

---

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how can there be consciousness
differentiated by exterior and interior?

6. If the Self is devoid of essence and lack of essence,
   if it is without void and nonvoid,
   If there is only one indivisible, all-comprehensive absolute
   how can there be a first, how can there be a last?

7. If the Self is the negation of difference and nondifference
   if it is the negation of the knower and the knowable,
   If there is only one indivisible, all-comprehensive absolute
   how can there be the third, how can there be the fourth?

8. The spoken and the unspoken are not the truth,
   the known and the unknown are not the truth.
   If there is only one indivisible, all-comprehensive absolute
   how can there be objects, senses, mind and intellect?

9. Ether and air are not the truth;
   Earth and fire are not the truth.
   If there is only one indivisible, all-comprehensive absolute
   how can there be cloud, how can there be water?

10. If the Self is the negation of imagined worlds,
    if it is the negation of imagined gods,
    If there is only one indivisible, all-comprehensive absolute
    how can there be discriminating consciousness of good and evil?

11. The Self is the negation of death and deathlessness.
    It is the negation of action and inaction.
    If there is only one indivisible, all-comprehensive absolute
    how can one speak of coming and going?

12. NO such distinctions exist as prakrti and purusa.
    There is no difference between cause and effect.
    If there is only one indivisible, all-comprehensive absolute
    how can one speak of Self and not-self?

13. There is no coming of the third kind of misery
    or the second kind of misery due to the gunas.
    If there is only one indivisible, all-comprehensive absolute
    how can there be and old man, a young man and in infant?

14. The Supreme is without caste and stage of life
    without cause and agent.
    If there is only one indivisible, all-comprehensive absolute
    how can there be consciousness of the destroyed and the undestroyed?

15. The destroyed and the undestroyed are both false.
    The born and the unborn are both false.
    If there is only one indivisible, all-comprehensive absolute
    how can there be the perishable and the imperishable?

16. The Self is the annihilation of the masculine and the nonmasculine.
    It is the annihilation of the feminine and the nonfeminine.
    If there is only one indivisible, all-comprehensive absolute
    how can there be consciousness of joy and lack of joy?

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17. If the Supreme is free of delusion and sorrow, doubt and grief
    If there is only one indivisible, all-comprehensive absolute
    how can there be I and mine?

18. The supreme is the destruction of virtue and vice.
    It is the destruction of bondage and freedom form bondage.
    If there is only one indivisible, all-comprehensive absolute
    How can there be here any consciousness of sorrow
    and the absence of sorrow?

19. No distinction of sacrificer and sacrifice exists.
    No distinction of fire and ingredients exists.
    If there is only one indivisible, all-comprehensive absolute
    how can there be any fruits of work?

20. The Self is verily free from sorrow and absence of sorrow.
    The Self is free from pride and the absence of pride.
    If there is only one indivisible, all-comprehensive absolute
    how can there be consciousness of attachment and nonattachment?

21. No such change as illusion and freedom from illusion exists.
    No such change as greed and freedom from greed exists.
    If there is only one indivisible, all-comprehensive absolute
    how can there be consciousness of discrimination
    and lack of discrimination?

22. There are never any "you" and "I".
    The discrimination of family and race is false.
    I am indeed the Absolute and the Supreme Truth.
    In that case how can I make salutation?

23. The Self is that in which
    the distinction of teacher and disciple disappears
    and in which the consideration of instruction also disappears.
    I am indeed the Absolute and the Supreme Truth.
    In that case how can i make salutation?

24. There is no imagined division of bodies.
    There is no imagined division of worlds.
    I am indeed the Absolute and the Supreme Truth.
    In that case how can i make salutation?

25. The Self, never endowed with passion or devoid of it,
    is verily spotless, immovable and pure.
    I am indeed the Absolute and the Supreme Truth.
    In that case how can i make salutation?

26. No distinction such as body and bodilessness exists,
    nor is it true that there is false action.
    I am indeed the Absolute and the Supreme Truth.
    In that case how can i make salutation?

27. Where one knows nothing, there is verily no versification.
    The Supreme One, pure of thought, absorbed in the consciousness
    of the homogenous being - prattles about the truth.

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Chapter 7

1. The enlightened one nude
   or clad in a patched garment of rags gathered from roads
   follows the path which is devoid of virtue
   and stays in an empty abode -
   absorbed in the pure, stainless homogenous Being.

2. The enlightened one -
   aims at that which is without any mark or marklessness.
   He is skilful, being devoid of right or wrong.
   He is the absolute truth, stainless and pure.
   How can the liberated on engage in discussion
   and disputation?

3. Free from entrapment in the snares of hope
   and devoid of purificatory ceremonies,
   The enlightened one is ever absorbed in the absolute.
   Thus having renounced all
   He is the truth, pure and stainless.

4. How can there be any discussion here
   of the body and disembodiment
   of attachment and detachment?
   Here is the truth itself
   in its spontaneous natural form-pure,
   immovable like the sky.

5. Where the truth is known,
   how can there be form and formlessness?
   Where there is the Supreme, whose form is like the sky,
   how is perception of any object possible?

6. The Supreme Self is indivisible -
   of the form of the sky.
   It is the truth, pure and stainless.
   Thus how can there be here
   difference and nondifference -
   bondage and freedom from bondage -
   transformation and division?

7. Here is only the Absolute Truth
   indivisible and the All.
   How can there be here union, disunion, or pride?
   If thus there is here only the Supreme -
   the indivisible and the All -
   how can there be here any substance or absence of substance?

8. Here is the absolute Truth
   indivisible and pure, stainless and the All
   of the form of the sky.
   Thus how can there be here association and dissociation?

9. The enlightened one is a yogi devoid yoga
   and the absence of yoga. He is an enjoyer,
   devoid of enjoyment and absence of enjoyment.
   Thus he wanders leisurely, filled with

---

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the spontaneous joy of his own mind.

10. If the yogi is always related
    to knowledge and perception, to duality and unity
    how can he be free here? How can a yogi be natural
    and free from attachment here?
    He is the enjoyer of the pure, stainless
    and homogenous Being.

11. The Self is destruction,
    devoid of the destroyed and the undestroyed.
    The Self is the auspicious moment,
    Devoid of the auspicious and inauspicious time.
    Thus, how can there be here substance
    and the absence of substance?
    The truth which is homogenous
    is of the form of the sky.

12. Forever divested of all
    and united to the Self -
    the enlightened one is the All -
    free and devoid of truth.
    Thus, how can there be here life and death?
    and how can there be any accomplishment
    through meditation and lack of mediation?

13. All this is magic, like a mirage in the desert.
    Only the absolute Self, of indivisible
    and impenetrable form exists.

14. To all things -
    from the practice of religious laws and duties to liberation,
    we are completely indifferent.
    How can we have anything to do with attachment or detachment?
    Only the learned imagine these things.

15. Where one knows nothing,
    there is verily no versification.
    The Supreme One, Pure of thought,
    absorbed in the consciousness of the homogenous being
    prattles about the truth.

Chapter 8

1. By making my pilgrimage to Thee
   Thy all-pervasiveness has been destroyed by me.
   With my meditation, Thy transcendence
   of the mind has been destroyed.
   Thy transcendence of speech
   has been destroyed by my singing Thy Praise.
   Ever forgive me these three sins.

2. A sage is one whose intelligence is unsmitten by lusts -
   who is self-controlled, gentle and pure -

---

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who possesses nothing, who is indifferent - who eats moderately -is quiet and steady and has taken refuge in me.

3. The sage is vigilant and resolute - has a profound mind and has conquered the six bondages; he is not proud, but gives honour to others; he is strong, friendly to all compassionate and wise.

4. The sage is merciful, non-violent and enduring of all. He is pure hearted and is the essence of truth; he is the same to all and beneficent to all.

5. The sign of an Avudhuta should be known by the blessed ones, by those who know the truth of the significance of the letters of the Vedas and who teach Veda and Vedanta.

6. The significance of the letter "A" is that the Avudhuta is free from the bondage of hopes is pure in the beginning, middle and end and dwells ever in joy.

7. The syllable "VA" is indicative of him by whom all desires have been renounced whose speech is wholesome and who dwells in the present.

8. The syllable "DHU" is a sign of him whose limbs are grey with dust - whose mind is purified- who is free from all diseases - and who is released from the practice of concentration and meditation.

9. The syllable "TA" is significant of him by whom the thought of Truth has been made steady who is devoid of all thoughts and efforts and who is free from ignorance and egoism.

10. This Gita or song is composed by Dattatreya Avadhuta who is the embodiment of bliss. Whoever reads or hears it has never any rebirth. One who has realized the Self is never reborn.

Om Tat Sat

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39

Dattaatreya Upanisad - from the Atharvaveda. Once Brahma the creator asked Lord Narayana about the efficacy of the taaraka-mantra to which the latter replied:

"Always think of Me and My glory, and be in commune with Me in the attitude 'I am Datta, the great Lord.' Such ones who medidate thus do not swirl in the ver-recurring course of worldly existence."

Accordingly, after meditating on Lord Vishnu (Dattatreya), Brahma said: "Yes. The Brahman that is the infinite and peerless alone remains as the residuum after negation of everything else."

The one-, six-, eight-, twelve-, and sixteen-syllabled mantras of Dattaatreya

The taaraka monosyllable is 'Daam'. He is the haMsa established in all beings. 'Daam' in the lengthened form is the Paramaatman. The six syllabled one is 'Om, Shriim, Hriim, Kliim, Glaum, Draam.

The eight-syllabled one is 'Dram' or 'Draam' and then adding to it the syllables 'Dat, taa, tre, yaa, na, maaH." The portion 'Dattatreya' is of the character of knowledge, existence, and bliss, and that of namah is of full- blown bliss.

The twelve-syllabled formula is 'Om, Aam, Hriim, Krom, ehi Dattatreya svaahaa.' The sixteen-syllabled formula is Om, Aim, Krom, Kliim, Cluum, Hraam, Hriim, Hruum, Saum (nine) and the five syllables constituting Dattaatreyaaya, and the twin syllable svaahaa. The whole formula is 'Om, Aim, Krom, Kliim, Cluum, Hraam, Hriim, Hruum, Saum Dattaatreyaaya svaahaa.'

The anushhtubh-mantra of Dattaatreya

All the portions of the mantra are said to be in the vocative forms right through as 'Dattaatreya Hare Krshna unmataananda-daayaka, digambara, mune, baala, pishaaca, jn~aana saagara.'

The moola-mantra of Dattaatreya

This is then given as:

'OM namo bhagavate Dattaatreyaaya, smarana-maatra-samtushhtaaya

OM salutations unto Lord Dattatreya who is propitiated by remembrance (devotion),

mahaa-bhaya-nirvaanaaya, mahaa-gyaaana-pradaaya, cidaanandaatmane

that is the dispeller of great fears, who bestows the highest character of sentience and bliss

baalonmatta-pishaaca-veshaaya'

who is in the guise of a child, a mad-man, a devil, thus:

mahaa yogine avadhuutaya, anasuuyaananda-vardhanaayatri-putraya

a great yogin, is the enhancer of the bliss of Anasuya (His mother), is the son of the sage Atri,

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40

sarva-kaama-phala-pradaaya, bhava-bandha-mocanaaya,

who bestows the fruits of all the desires of the devotee's heart, the redeemer of the bonds of worldy existence,

sakala-vibhuuti-daaya saadhyakarshhanaaya sarva-manah-kshhobhanaaya, ciram- jiivane vashi-kuru, vashi-kuru, aakarshhaya-akarshhaya, vidveshhaya, vidveshhaya, uccaataya-uccaataaya, stambhaya-stambhaya, maaraya-maaraya namah, sampannaaya, namaH saMpannaaya, svaahaa poshhaya, poshhaya, para-mantra para-yantra para tantraaMshh ccindhi, ccindhi; grahaan nivaaraya; nivaaraya; vyaadhiin nivaaraya, nivaaraya; duhkham haraya, haraya; daaridryam vidraavaya, dehaM poshhaya, poshhaya; citttam toshhaya, toshhaya:

Do thou counteract the malignant influences of the planets, cure the ailments, drive off anguish, melt away all penury, fill the mind with joy

sarva mantra sarva yantra sarva tantra sarva pallava svaruupaaya iti Om namah shivaaya. Om

.unto Thee of the real form of incantations, all mystic symbols and powers, etc. OM salutations!

OM salutations unto Lord Dattatreya who is propitiated by remembrance (devotion), that is the dispeller of great fears, who bestows the highest character of sentience and bliss and who is in the guise of a child, a mad-man, a devil, a great yoin, is the enhancer of the bliss of Anasuya (His mother), is the son of the sage Atri, who bestows the fruits of all the desires of the devotee's heart, the redeemer of the bonds of worldy existence, ..Do thou nourish my body, counteract the malignant influences of the planets, cure the ailments, drive off anguish, melt away all penury, fill the mind with joy...unto Thee of the real form of incantations, all mystic symbols and powers, etc. OM salutations!

He who knows all about this vidyaa and practices this becomes holy, and he attains the fruits of having muttered the Gayatri, the Maharudra, and the Pranava innumerable times, and he is absolved of all his sins.

Thus ends Dattatreya Upanisad.
Om Tat Sat

The Avadhoota Gita