अवधूत गीता (भगवान दत्तात्रेय - सान्वय हिन्दी व्याख्या सहित)

32

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,

The Avadhoota Gita

33

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

---

The Avadhoota Gita

34

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?

The Avadhoota Gita

35

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.

The Avadhoota Gita

36

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

---

The Avadhoota Gita

37

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 -

---

The Avadhoota Gita

38

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

The Avadhoota Gita

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,

The Avadhoota Gita

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