अवधूत गीता (भगवान दत्तात्रेय - सान्वय हिन्दी व्याख्या सहित)

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