14869333 Song of the Avadhut by Dattatreya Trl by Swami Abhayananda

8/8/2019 14869333 Song of the Avadhut by Dattatreya Trl by Swami Abhayananda

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DATTAT REYA:

SONG OF THE AVADHUT


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D AT TA T R E Y A :

SONG O F THE

AVADHUT

An English Translation

Of TheAvadhut Gita

(With Sanskrit Transliteration)

A Classics of Mystical Literature book

by Swami Abhayananda


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Copyright 1992, 2000, 2007 by Swami Abhayananda

A l rights reserved. The reproduction of this book inwhole or in part in any manner whatsoever without priorpermission from the author is prohibited except in thecase of briefquotations embodied in critical articlesand reviews. Inquiries may be sent to:

Swami [email protected]

Datatreya.[Avadhutagita. English]Datatreyas song of the Avadhut: an English

translation of the Avadhut Gita with Sanskrittransliteration by S . Abhayananda

p. cm. - (Classics of mystical literature)Sanskrit (romanized) and English.ISBN 0-914557-15-7 (paper)1 .Vedanta. 2 . Advaita. I . Title: Song of the

Avadhut I . Abhayananda, Swami, 1938-

I . Classics of m

y

stical literature series.B132.V3 D3613 2000

181.482 -dc21 99-0541 14
mailto:[email protected]:[email protected]


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CONTENTS

I n t r o d u c t i o n . 6

C h a p t e r O n e .1 6

C h a p t e r T w o . 5 4

C h a p t e r T h r e e . 7 6

C h a p t e r F o u r . 1 0 8

C h a p t e r F i v e . 1 2 2

C h a p t e r S i x.

1 4 0

C h a p t e r S e v e n .1 5 4

N o t e s . 1 6 4

A b o u t T h e T r a n s l a t o r .


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INTRODUCTION

The Song Of The AvadhutOf a l the mystical treatises of ancient Indian lit-

erature, the Avadhut Gita, or Song Of The Avadhut, isone of the most eloquent and compeling. Its theme is theunitive knowledge obtained through mystical vision, theknowledge of the eternal Self. This knowledge is notlimited to the mystics of any one cultural tradition, but isuniversal among a l those who have atained to mysticalvision. Men and women of a l lands and al religious

persuasions have experienced first-hand the eternalReality, and realized It to be their own essential Identity.Some of the best known representatives of this universalknowledge are the Upanishadic rishis andShankaracharya of the Vedantic tradition, al-Halaj andJalaluddin Rumi of the Sufi tradition, Shakyamuni andAshvagosha of the Buddhist tradition, and MeisterEckhart and Juan de la Cruz of the Christian tradition.A l have expressed the revealed knowledge of theiridentity with the one eternal Reality, and declared, inone way or another, their agreement with the words ofthe Christian saint, Catherine of Genoa, "My Me is God,

nor do I recognize any other Me except my GodHimself."

Throughout history, it has been the contention of themystics of a l cultural traditions that the vision of Godreveals man's essential oneness with Absolute Being,awakening him to his true, eternal Identity. Prior to suchdivine ilumination, say these mystics, man suffers underthe mistaken ilusion that he is a limited and finite


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being, separate and distinct from other beings, whopossesses his own individual identity. The dispeling of

this ilusion is caled in different mystical traditions bydifferent names, such as "enlightenment," "union withGod," "liberation," "salvation," etc.; but it is, despite thevarious names, the same experience, the same knowledgethat is revealed to a l who have obtained the mysticalvision.

Previous to the revelation of our absolute Identity,we live in confident certainty of our (ilusory)individuality, regarding as "self" that kaleidoscope oftransient mental impressions which is presented to ourconscious awareness. But, say the mystics, this

sup

erficialp

lay of thoug

hts, memories, sense imp

ressions,upon the screen of awareness is but a mirage . It is thescreen, the awareness itself, that is our true identity. It isthat unchanging consciousness, the eternal witness of a lmovements of thought and appearance, which is who werealy are. It is Thatwhich is our real, our only, Self.

The Song Of The Avadhut is one of the most sublimeand uncompromising statements of this mysticaly

perceived truth ever penned. Certainly, it is of Indianorigin and is in the tradition of the Upanishads, the Bhagavad Gita, the writings of Shankaracharya, and althose other scriptural treatises of India which may be

classified as "Non-Dualistic Vedanta"; but it is an error toregard it as merely the expression of a particular

philosophical school or religious faith. Its similitude to a lthose Non-Dualistic treatises preceding it is dependent,not upon a common learned tradition, but upon acommon direct experience. The author of the AvadhutGita was enlightened by the same direct


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revelation which insp

ired the Upanishads, the BhagavadGita, and other such works. It must be read, therefore,not as the reiteration of a conceptual position, or as anargument for the Vedantic viewpoint, but as the sharing

by an ilumined sage of directly revealed truth. His aim inthis sharing is not to convince us, but to awaken us tothe truth, and liberate us from error.

The Avadhut Gita is a c a l to knowledge, thesupreme knowledge of ultimate Truth. The Avadhutholds out no compromise with ilusion, he offers nofoothold on separation, he alows no semblance ofduality at a l to creep into our perception of reality.

Perhap

s his knowledg

e is, for mere man, too sublime,too austere, too simplistic; but it is the knowledge of theultimate, indisputable Truth of existence; and it is thisvery Truth which has the power to make us free.

The Author

The author of theAvadhut Gita was most certain-ly aSelf-realized yogi and a master of Sanskrit verse; beyond that, we know very l it le . His Song has hadmany forerunners and many reaffirmations over thecenturies; yet, of a l the many such declarations of theknowledge of the one Self, none is more elo quent andcompeling, none more convincing and iluminating, than

this. Whoever the author of the Avadhut's Song mighthave been, there is no doubt that he was a great teacher,one truly established in the certainty of his supremeIdentity. It is not only the profundity and genuineness ofhis vision, but the poetic beauty of his Song as w e l thathas made it a source of joy and inspiration to hisgrateful readers over the years.

The author of the Avadhut Gita does not refer to


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himself by name, but at the end of each chapter, we aretold that it was writen by Sri Datatreya. It is probable

that this atribution is a later accretion, added to lendweight and credence to the uterances therein, and toinsure their promulgation. The legendary Datatreya ofancient mythology was said to have been an incarnationof Vishnu, born to the sage, Atri and his chaste wife,Anasuya; but as to whether such a person actualy livedand what were the factual details of his life we knownothing at a l . According to legend, he received theepithet of Avadhut when he renounced his royalheritage to become a wandering ascetic, living naked andfree, far from the distractions of worldly men. The word,

Avadhut, has become ag

eneric term for a l thosehomeless ascetics and yogis of India who live the life oftotal renunciation, unconcerned with the world and its"civilized" conventions, in order to remain concentratedon and identified with the eternal Self.

The actual date of authorship of the Avadhut Gita isunknown, but, judging by its terminology and style, itappears to have been writen, not in the milennia prior tothe Current Era, as legend would have it, but sometimearound the 9th or 10th centuries of our Current Era. Thisdoes not, of course, preclude the possibility of an oraltransmission to that point in time. Its theme is the same

as that of the Upanishads, the Bhagavad Gita, and thewritings of a l ilumined seers: the Self. It speaks, not ofthe soul or of God, but speaks rather from the experientialawareness in which that subject-object relationship nolonger exists. It is a song of the final, ultimate, andirreducible Reality realized asI.

While his outlook is non-sectarian and iconoclastic,


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he frequently uses such terms as "Shiva," "Brahman,"and "Purusha" to represent the absolute Self; but he usesthese terms only to demonstrate their inadequacy. Hisintention is to demolish al sense of duality arising fromthe concept of a "God" separate from one's own Self,one's own essential Being. His outlook is identical, infact, with that of the great Shankaracharya, who livedaround the same period. Indeed, the Avadhut's Song isvirtualy indistinguishable from some of the writings ofthe ilustrious acharya. Both sang of the need to recognizeBrahman-Shiva-Purusha as the Atman, or Self; bothasserted that the final spiritual atainment wasidentification with the Absolute, recognizing no otherdeity but the eternal I. Dualistic devotion might indeedlead one to knowledge of the Self, but from that point on,it becomes necessary to abandon a l ilusory dualities,and to become established in the awareness, ahambrahmasmi ("I am Brahman") or shivoham ("I amShiva").

To be sure, few men are capable of reaching suchheights of knowledge, and fewer s t i l are capable ofsustained endurance in the rarified atmosphere at suchaltitudes of awareness. For this reason, a guide such asthe Avadhut is most necessary and comforting to us. Heleads us, confidently upward, over the rugged terrain of

thought, and into the remote realms of unconditionedawareness. As we folow him into the dizzying heights ofunitive knowledge, we are privileged to share in somemeasure his exalted state. Reading only a few verses ofthe Avadhut's Song, our minds are immediately lifted to arealm of immeasurable calm and certainty. A few moreverses, and we've become immoveable, invincible,unruffled, secure once more in the recaled knowledge


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of our own eternal Self, which, somehow, we hadforgoten. Thus, simply by reading the words of thismaster guide, we are lifted into the freedom andexultation of his pure awareness, and made capable oftasting a litle of the sweet nectar of our own intrinsicbliss.

The Translation

The author of the Avadhut Gita expressed histhought in an extremely compacted form, utilizing severalvery brief and concise poetic metres. The meaning of theverses is therefore so condensed that the reader ortranslator is required, in many instances, to supply forhimself the meat of the meaning to the bare bones whichare provided. For this reason, a number of quitedifferently interpreted translations have been producedfrom the same Sanskrit text. In atempting a translation ofthis work, therefore, a certain familiarity with thethought of the Avadhut, and his state of awareness, is agreater asset than a purely linguistic competence.I have atempted, in my own translation of this work, toadhere very closely to the literal meaning of the text,while at the same time taking certain liberties in order tobring out the f u l intent of the author's words. Moreover,I have assumed the burden of retaining as much aspossible the poetic and rhythmic form of the original. Myown translation is therefore also very compressed,requiring some additional elucidation of the text to beappended in the Notes. But I have aimed throughout toprovide a readable English facsimile of the original, withas litle dependence on extraneous notation as possible.


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I have included the original transliterated Sanskrit onpages facing the English translation as a reference for thecasual student of Sanskrit terminology; but even thosewith no familiarity with Sanskrit w i l find it interesting

and facinating, I think, to read aloud the transliteratedSanskrit for its exquisite evenness ofpoetic rhythms andits hypnotic symphony of sounds. Even without aknowledge of their meaning, one can sense from areading of these Sanskrit verses, the almost superhuman

poetic genius of their author, and the powerful audialeffect of the work as a whole.

Swami Abhayananda


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The fool thinks, I am the body. The inteligent manthinks, I am an individual soul united with the body.But the wise man, in the greatness of his knowledge andspiritual discrimination, sees the Self as the only reality,and thinks, I am Brahman.

Sri Shankaracharya Vivekachudamani


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The Song o f The Avadhut


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AVADHUT GITA

Prathamodhyayah

1.ishvaranugrahad-evapumsam advaita vasanamahadbhaya paritranatvipranam upajayate

2.

yenedampuritamsarvamatmanaivatmanatma

ninirakaram katham vandehyabhinnam shivam avyayam


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3.

panchabhutatmakamvishvammarichi-jalasann

ibham

kasyapyaho namas-kuryamaham eko niranjanah

4.

atmaiva kevalam sarvambhedabhedo na vidyate astinasti katham bruyamvismayah pratibhati me


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SONG OF THE AVADHUT

Chapter One

1.Truly, i t is by the grace of GodThat the knowledge of Unity arises within.Then a man is released at lastFrom the great fear of life and death.

2.A l that exists in this world of formsIs nothing but the Self, and the Self alone.

How, then, shal the Infinite worship Itself?Shiva is one undivided Whole!

3. The five subtleelements that combine tocompose this world

Are as ilusory as the water in a desert mira ge ;To whom, then, sh a l I bow my head? I, myself,am the stainless One!

4.Truly, a l this universe is only my Self; It

is neither divided nor undivided. Howcan I even assert that it exists? I can onlyview it with wonder and awe!


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5.

vedanta-sara-sarvasvamjnanam vijnanam eva chaaham atma nirakarahsarvavyapi swabhavatah

6.

yo vai sarvatmako devoniskalo gaganopamah

swabhava-nirmalas shuddahsa evaham na samshayah

7.

aham eva vyayonantahshuddha-vijnana-vigrahahsukham duhkham na j anamikatham kasyapi vartate

8.

na manasam karma shubhashubham me

na kayikam karma shubhashubham me navachikam karma shubhashubham mejnanamritam shuddham atindriyoham


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5.

What, then, is the heart of the highest truth,The core of knowledge, the wisdom supreme?It is, I am the Self, the formless One; By myvery nature, I am pervading al.

6.

That one God who shines within everything,Who is formless like the cloudless sky, Isthe pure, stainless, Self of a l .Without any doubt, that is who I am.

7.

Im the infinite and immutable One;Im pure Consciousness, without any form.I dont know how, or to whom,Joy and sorrow appear in this world.

8.

I have no mental karma, eithergood or bad;

I have no physical karma, eithergood or bad. Ihave no verbal karma, eithergood or bad. 1Im beyond the senses; Im the pure nectar of the

knowledge of the Self.


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9.

mano vai gaganakarammano vai sarvato mukhammanatitam manah sarvamna manah paramarthatah

10.

aham ekam idam sarvamvyomatitam nirantaramp

ashyami katham atmanampratyaksham va tirohitam

11.

twam evam ekam hi katham na buddhyasesamam hi sarveshu vimrishtam avyayamsadoditosi twam akhanditah prabho diva chanaktam cho katham hi manyase

12.

atmanam satatam viddhisarvatraikam nirantaram

aham dhyata param dhyeyam akhandamkhandyate katham


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9.The mind is formless like the sky,Yet it wears a milion faces.It appears as images from the past, or as worldly

forms;But it is not the supreme Self.

10.Im One; Im a l of this!Yet Im undifferentiated, beyond a l forms.How, then, do I regard the Self?As both the Unmanifest and the manifest world.

11.You, also, are the One! Why dont you understand?

Youre the unchanging Self, the same withineveryone.

Youre truly ilimitable; youre the a l -pervading

Ligh t .For you, how can there be any distinction betweenthe day and the night? 2

12.Understand that the Self is continuous Being,The One within al, without any division.

The I is both the subject and the supreme objectof meditation;How can you see two in That which is One?


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13.

najatonomurtositwam

na te dehah kadachana

sarvam brahmeti vikhyatambraviti bahudha shrutih

14.

sabahyabhyantarosi

twamshivahsarvatrasarva


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daitas tatah katham bhrantah

pradhavasi pishachavat

15.

samyogashchaviyog

ashcho

vartate nacha tename

na twam naham jagan nedamsarvam atmaiva kevalam

16.

shabdadipanchakasyasyanaiva


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sitwam

na tepunahtwamevaparamamtatvamatahkimparitap

yase

17.

janmamurtyuh na techitambandhamokshas

shubhashubhaukathamrodishire vatsa

nama rupam na te na me


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13.Neither birth nor death pertain to you;You have never been a body.It is w e l known that A l is Brahman;The scriptures have stated this in various ways.

14.You are T h a t which is both inside and out;Youre Shiva; youre everything everywhere.Why, then, are you so deluded?Why do you run about like a frightened ghost?

15.Theres no such thing as union or separation for meor for you.There is no me, no you, no manifold world;A l is the Self, and the Self alone.

16.You cant be heard, or smeled, or tasted;You cant be seen, or sensed by touch.Truly, youre the ultimate Reality; Why,then, should you be troubled so?

17.

Neither birth, nor death, nor the active mind,Nor bondage, nor liberation, affects you at a l .Why then, my dear, do you grieve in this way?You and I have no name or form.


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18.

aho chita katham bhrantahpradhavasi pishachavatabhinnam pashya chatmanamraga-tyagat sukhi bhava

19.

twam eva tatvam hi vikara-varjitamniskampam ekam hi vimoksha-vigraham

na te cha rag

o hyatha va virag

ahkatham hi santapyasi kama-kamatah

20.

vadanti shrutayah sarvahnirjunam shuddham avyayamashariram samam tatvamtan mam viddhi na samshayah

21.

sakaram anritam viddhinirakaram nirantarametat tatvopadeshenana punar-bhava sambhavah


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18.

O mind, why are you so deluded?Why do you run about like a frightened ghost?Become aware of the indivisible Self!Be rid of atachment; be happy and free!

19.

Truly, youre the unchanging Essence of everything;Youre the unmoving Unity; youre boundlessFreedom.

You have neither atachment nor aversion;Why, then, do you worry and succumb to desire?

20.

A l the scriptures unanimously declareThat the pure, formless, undifferentiated RealityIs the Essence of a l forms.There is absolutely no doubt about this.

21.

A l forms, understand, are only temporary

manifestations;Only the formless Essence eternaly exists.Once this truth is realized,Theres no more necessity to be reborn.


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22.

ekam eva samam tatvamvadanti hi vipashchitahraga-tyagat punah chitamekanekam na vidyate

23.

anatma-rupam cha katham samadhihatma-swarupam cha katham samadhih

astiti nastiti katham samadhih moksha-swarupam yadi sarvam ekam

24.

vishuddhosi samam tatvamvidehas twam ajovyayahjanamiha najanamityatmanam manyase katham

25.

tatvamasyadi vakyenaswatma hi pratipaditah netineti shrutir bruyat anritampancha-bhautikam


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22.The one Reality is ever the same;This is what a l the wise men say.

Whether you embrace or renounce desires, The oneConsciousness remains unaffected.

23.If you see the world as other than the Self, can that bethe experience of Unity?If you see it as the Self, can that be the experience ofUnity?If its seen as both the Self and not the Self, can that be

the exp

erience of Unity?The true state of freedom is to see everything as One.

24.You are the pure Reality, always the same;You have no body, no birth and no death.How, then, can you say, I know the Self? Orhow can you say, I dont know the Self?

25. The saying,That thou art,Affirms thereality of your

own true Self.The saying, Not this, not this,


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Denies the reality of the five composite elements. 3


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26.

atmanyevatmanasarvamtway

apurnamnirantaramdhyatadhyanamna techita

mnirlajahdhyayate


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katham

27.

shivam najanamikathamvadamishivam na janamikatham bhaj

ami ahamshivash chetparamartha-tatvam sama-swarupamgaganopamamcha

28.

ahamtatvamsamamtatvamkalpana-hetu-


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varjitam

grahya-grahaka-hi-muktamswasamvedhamkathambhavet

2

9.

ananta-rupam na hivastu kimchit tatva-swarupam nahi vastu kimchitatmaika-rupamp

aramartha-tatvam nahimsakovapichachapyahimsa


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30

.

vishuddhosisamamtatvamvidehamajam

avyayam

vibhramam katham atmarthevibhrantoham katham punah


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26.The Self is the identity of everyone;You are everything, the unbroken Whole.The thinker and the thought do not even exist!O mind, how can you go on thinking so shamelessly!

27.I do not know Shiva; how can I speak of Him? Ido not know Shiva; how can I worship Him? I,myself, am Shiva, the primal Essence of a l ; Mynature, like the sky, remains ever the same.

28.I am the Essence, the al-pervading Essence; Ihave no form of my own.Im beyond the division of subject and object; How

could I possibly be an object to myself?

29.Theres no such thing as an infinite form;The infinite Reality has no form of its own.The one Self, the supreme Reality,Neither creates, nor sustains, nor destroys anything.

30.

You are that pure and unchanging Essence; Youhave no body, no birth, and no death.

For you, how could such a thing as delusion be?How could delusion exist for the Self?


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31.

ghate bhinne ghatakashamsulinam bheda-varjitamshivena manasa shuddho nabhedah pratibhati me

32.

na ghato na ghatakasho no

jivo jiva-vig

rahahkevalam brahma samviddhivedya-vedaka-varjitam

33.

sarvatra sarvada sarvamatmanam satatam dhruvamsarvam shunyam ashunyam chatan mam viddhi na samshayah

34.

vedah na lokah na sura na yajnahvarnashramo naiva kulam na jatih nodhuma-margo na cha dipti-margobrahmaika-rupam paramartha-tatvam


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31.

When a jar is broken, the space that was insideMerges into the space outside.In the same way, my mind has merged in God;To me, there appears no duality.

32.

Truly, theres no jar, no space within; Theres nobody and no soul encased. Please understand;everything is Brahman. Theres no subject, no

object, no sep

aratep

arts.

33.

Everywhere, always, and in everything,Know this: the Self alone exists.Everything, both the Void and the manifested world,Is nothing but my Self; of this I am certain.

34.

There are no divine scriptures, no world, no imperativereligious practices;

There are no gods, no classes or races of men,No stages of life, no superior or inferior;Theres nothing but Brahman, the supreme Reality.


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37.

38.

35.

vyapya-vyapaka-nirmuktamtwam ekah saphalam yadipratyaksham chaparoksam chaatmanam manyase katham

36.

advaitam kecid icchantidvaitam icchanti chaparesamam tatvam na vindantidvaitadvaita-vivarjitam

shvetadi-varna-rahitamshabdadi-guna-varj itamkathayanti katham tatvammanovacham agocharam

yadanritam idam sarvamdehadi gaganopamam tadahi brahma samveti na tedvaita-parampara


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35.

The subject and object are unseparated and inseparable;That undivided One is you.When this is so, when no other exists,How could the Self be objectively perceived?

36.

Non-duality is taught by some;Some others teach duality.They dont understand that the al-pervading Reality Is

beyond both duality and non-duality.

37.

There is no color or sound to the one Reality;It has no qualities at a l .How can one even think or speak ofT h a t Which is far beyond both mind and speech?

38.

When you know a l this universe of formsTo be as vacant as the sky,

Then youl know Brahman;Duality w i l forevermore cease to be .


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39.

parena sahajatmapihyabhinnah pratibhati mevyomakaram tathaivaikamdhyata dhyanam katham bhavet

40.

yat karomi yad ashnami yajjuhomi dadami yat etat

sarvam na me kim chitvishuddhoham a j ovyayah

41.

sarvam jagad viddhi nirakirtidamsarvam jagad viddhi vikara-hinamsarvam jagad viddhi vishuddha-dehamsarvam jagad viddhi shivaikarupam

42.

tatvam twam na hi sandhah

kim j anamyathava punahasamvedyam swasamvedyamatmanam manyase katham


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39.To some, the Self appears as other ;To me, the Self is I .Like undivided space, One alone exists.How, then, could the subject and object ofmeditation be two?

40.Nothing of what I do or eat,Orgive or take,Exists for me;Im Purity itself, beyond birth and death.

41.Know that the whole of the universe is without anyform.Know that the whole of the universe is foreverunchanging.Know that the whole of the universe is unstained by itscontents.Know that the whole of the universe is of the nature ofGod.

42.You are the ultimate Reality; have no doubt.

The Self is not something known by the mind;The Self is the very one who knows!How, then, could you think to know the Self?


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43.

maya maya katham tatachaya chaya navidyatetatvam ekam idam sarvamvyomakaram niranj anam

44.

adi-madhyanta-muktoham naboddhoham kadachana

swabhava-nirmalas shuddhahiti me nischita matih

45.

mahad-adi jagat sarvam nakim chit pratibhati mebrahmaiva kevalam sarvamkatham varnashrama-sthitih

46.

janami sarvatha sarvam

eko tatva nirantaramniralambam ashunyam chashunyam vyomadi-panchakam


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43.

Maya? Maya? How could that be?A shadow? A shadow? It doesnt exist.The Reality is One; its everything. Itsa l -pervasive; nothing else exists. 4

44.

I have no beginning, middle, or end;I have never been, nor w i l ever be, bound.My nature is stainless; Im Purity itself.

This I know as a certainty.

45.

To me, neither the elemental particlesNor the entire universe exists;Brahman alone is everything.Where, then, are the castes or the stages of life?

46.

I always recognize everything

As the one indivisible Reality.That undivided One constitutes the world, The

Void, a l space, and the five elements.


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47.

na sando na puman na strina bodho naiva kalpanasanando va niranandamatmanam manyase katham

48.

sadanga yogan na tu naiva shuddham mano-

vinashan na tu naiva shuddhamgurupadeshan na tu naiva shuddham swayamcha tatvam swayam eva buddham

49.

na hi panchatmako bhedovideho vartate na hiatmaiva kevalam sarvamturiyam cha trayam katham

50.

na baddho naiva muktohamna chaham brahmanah prithakna karta na cha bhoktahamvyapya-vyapaka-varj itah


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47.Its neither neuter, nor masculine, nor feminine.It possesses neither intelect nor the power of thought.How, then, can you imagine that the SelfIs either blissful or not blissful?

48.The practice of yoga wil not lead you to purity;Silencing the mind w i l not lead you to purity; TheGurus instructions wil not lead you to purity; Thatpurity is your Essence. Its your very ownConsciousness!

49.Neither the gross body, consisting of five elements,Nor the subtle body exists;Everything is the Self alone.How, then, could the fourth state or the other threestates exist? 5

50.I am not bound, nor am I liberated;Im Brahman, and nothing else.Im not the doer, nor am I the enjoyer;I do not pervade anything, nor am I pervaded.


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51.

yatha jalam jale nyastamsalilam bheda-varjitamprakritim purusham tadvadabhinnam pratibhati me

52.

yadi nama na muktosi na baddhosi kadachana

sakaram cha nirakaramatmanam manyase katham

53.

janami te param rupampratyaksham gaganopamamyatha param hi rupam yanmarichi-jala-sannibham

54.

na guruh nopadeshas cha na

chopadhir na me kriyavideham gaganam viddhivishuddhoham swabhavatah


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51.

If ice and water are mixed together,There is no difference between one and the other.It is the same with mater and spirit; 6This is very clear to me.

52.

If Ive never been bound, I can never be liberated.How could you think that the SelfWith form or withoutcould be bound?

53.

I know the nature of the one supreme Being;Like space, It extends everywhere.And a l the forms that appear within ItAre like the (ilusory) water of a desert mirage.

54.

I have neither Guru nor initiation;I have no discipline, and no duty to perform.Understand that Im the formless sky; Im

the self-existent Purity.


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55.

vishuddhosya shariro s i nate chitam parat param ahamchatma param tatvam itivaktum na lajase

56.

katham rodishi re chitahyatmaivatmatmana bhavap

iba vatsa kalatitamadvaitam paramamritam

57.

naiva bodho na chobodhona bodhabodha eva chayasyedrisah sada bodhah sabodho nanyatha bhavet

58.

jnanam na tarko na samadhi yogo nadesha-kalau na gurupadeshahswabhava-samvitir aham cha tatvamakasha-kalpam sahajam dhruvam cha


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55.

You are the one Purity! You have no body.You are not the mind; youre the supreme Reality.Im the Self, the supreme Reality!Say this without any hesitancy.

56.

Why do you weep, O mind? Why do you cry?Take the atitude: I am the Self!O dear one, go beyond the many!Drink the supreme nectar of Unity!

57.

You do not possess inteligence, nor do you possessignorance;

Nor do you possess a mixture of these two.You are, yourself, InteligenceAn Inteligence that never ceases, never strays.

58.

Im not atained by knowledge, orsamadhi , or yoga,

Or by the passage of time, or the Gurus instructions;Im Consciousness Itself, the ultimate Reality. Likethe sky, though I change, I am ever the same.


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59.

na j atoham murto vapina me karma shubhashubhamvishuddham nirgunam brahmabandho muktih katham mama

60.

yadi sarva-gato devahsthirah purnah nirantarah

antaram hi nap

ashyamisabahyantarah hi katham

61.

sphuratyeva j agat kirtsnamakhandita-nirantaram

aho maya maha-mohodvaitadvaita-vikalpana

62.

sakaram cha nirakaram

neti netiti sarvadabhedabheda-vinirmuktovartate kevalah shivah


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59.I have no birth, no death, and no duties;Ive never done anything, eithergood or bad.Im purely Brahman, beyond a l qualities; 7How could either bondage or liberation exist for

me?

60.If God is a l -pervading,Immovable, whole, without any parts,Then there is no division in Him at a l .How, then, could He be regarded as within or

without?

61.The whole universe is shining as One,Without any split or break, or separate parts. The ideaof Maya is itself the great delusion; Duality andNon-duality are merely concepts of the

mind.

62.The world of form and the formless Void:Neither of these exists independently.In the One, there is neither separation nor union;

Truly, there is nothing but Shiva alone.


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63.

na te cha mata cha pita cha bandhuhna te cha patni na sutas cha mitramna pakshapato na vipakshapatahkatham hi santaptir iyam hi chite

64.

diva naktam na te chitamudayastamayau na hi

videhasya shariratvamkalpayanti katham budhah

65.

na vibhaktam vibhaktam chanahi duhkha-sukhadi cha na hisarvam asarvam cha viddhichatmanam avyayam

66.

naham karta na bhokta chana me karma puradhuna name deho videho vanirmameti mameti kim


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63.

You have no mother, or father, or brother;You have no wife, or son, or friend.You have no atachments or non-atachments; How,

then, do you justify this anxiety of mind?

64.

O mind, there is neither the day (of manifestation)nor the night (of dissolution);My continuous Light neither rises nor sets.How could a wise man sincerely believeThat the formless Existence is affected by forms?

65.

It is not undivided, nor is It divided;It experiences neither sorrow nor joy.It is not the universe, nor is It not the universe;Understand that the Self is eternaly One.

66.

Im not the doer, nor am I the enjoyer; I have no

karma, eitherpresent or past. 8I have no body, nor are a l these bodies mine.

What could be mine or not-mine to me?


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67.

na me ragadiko doshoduhkham dehadikam na meatmanam viddhi mam ekamvishalam gaganopamam

68.

sakhe manah kim bahu jalpitena sakhemanah sarvam idam vitarkyam yat

sara-bhutam kathitam maya te twameva tatvam gaganopamosi

69.

yena kenapi bhavenayatra kutra murta apiyoginah tatra liyanteghatakasham ivambare

70.

tirthe chantyaja-hehe vanashta-smurtir api tyajansama-kale tanum muktahkaivalya-vyapako bhavet


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67.

In me, there is noimpurity such asatachment;

There is no bodily pain for me.Understand that Im the Self; Im Unity.Im vast as space, like the sky above.

68.

O mind, my friend, whats theg

ood of so muchspeaking?O mind, my friend, al of this has been made quite clear.Ive told you what I know to be true;Youre the ultimate Reality. Youre unbounded, likespace.

69.It doesnt mater where a yogi may die;It doesnt mater how he may die.He becomes absorbed in the Absolute,As the space within a jar becomes absorbed (in the outerspace when the jar is destroyed).

70.


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Whether he dies near a holy river,Or in an outcastes hut,

Whether he is conscious or unconscious at his death,He merges into Freedom, into Unity, alone.


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71.

dharmartha-karma-mokshams chadvipadadi-characharammanyante yoginah sarvammarichi-jala-sannibham

72.

atitanagatam karmavartamanam tathaiva cha

na karomi na bhunj amiiti me nishchala matih

73.

shunyagare samarasa-putahtishthanekah sukham avadhutahcharati hi nagnah tyaktva garvamvindati kevalam atmani sarvam

74.

tritaya turiyam nahi nahi yatra

vindati kevalam atmani tatradharmadharmo nahi nahi yatrabaddho muktah katham iha tatra


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71.

A l duties, wealth, enjoyments, liberationAl people and objects in the world as welEverything, in the eyes of a yogi,Is like the (ilusory) water in a desert mirage.

72.

There is no action,Eitherpresent, future, orpast,Which has been performed or enjoyed by me.

This I know, without any doubt.

73.

The Avadhut lives alone in an empty hut;With a pure, even mind, he is always content.He moves about, naked and free,Aware that a l this is only the Self.

74.

Where neither the third state (deep sleep) nor the fourthstate ( s amadh i ) exists,

Where everything is experienced as the Self alone,Where neither ri ghteousness nor unrighteousness exists,Could bondage or liberation be living there?


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75.

vindati vindati nahi nahi yatrachando-laksanam nahi nahi tatrasamarasa-magno bhavita-putahpralapitam etat param avadhutah

76.

sarva-shunyam ashunyam chasatyasatyam na vidyate

ekatma swabhavahp

roktamshastra-samviti-purvakam

iti shri datatreya virachitayamavadhuta-gitayam atma-samviti-upadesho nama prathamodhyayah


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75.

In that state where one knows nothing at al,This versified knowledge does not even exist.So, now, while Im in the state ofsamarasa, 9I, the Avadhut, have spoken of the Truth.

76.

It is meaningless to differentiate between the Voidand the world-appearance;Its pointless to speak of the Real and the unreal;One Self, unchanging, exists alone.This is what a l the scriptures declare.

In this composition by Sri DatatreyaCaled The Song of The Avadhut, this is the FirstChapter,Entitled, The Instruction On The Wisdom of The Self.


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Dvitiyodhyayah

1.

balasya va sishaya-bhoga-ratasya vapimurkhasya sevaka-j anasya griha-sthitasyaetad-guroh kim api naiva vichintaniyam

ratnam katham tyajati kopyashuchau pratistham

2.

naivatra kavya-g

una eva tu chintaniyograhyah param gunavata khalu sara evasindura chitra rahita bhuvi rupa-shunyaparam na kim nayati naur iha gantu-kaman

3.

prayatnena vina yenanishchalena chalachalamgrastam swabhavatah shantamchaitanyam gaganopamam

4.

ayatnac chalayed yas tu ekameva chacharam sarvagam tatkatham bhinnam advaitamvartate mama


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Chapter Two

1.You may be young, unlearned, and addicted topleasures;You may be a servant or a householder; i t doesntmater .Does a jewel require a Guru in order to be valuable?Or is it worthless simply because its covered withmud?

2.You may lack learning or literary skil; You

dont req

uire suchq

ualities as these. Hold fastto the Truth, and let go of a l else; Even anunpainted boat w i l take you across.

3.The Self appears as bothThe animate and the inanimate world;Yet It always remains in Its own peaceful state;It is always pure Consciousness, as calm as the sky.

4.Thoughapp

ear


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ing

as

theanimateandinanimateworld

,TheSelfremainsforeverOn

e.Where,


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then,

isthedivision?Thereisnoduali

ty,i tiscleartome.


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6.

7.

5.

aham eva param yasmatsarasarataram shivamgamagama-vinirmuktamnirvikalpam nirakulam

sarvavayava-nirmuktamtathaham tridasharchitam

samp

urnatvan nag

rinhamivibhagam tridashadikam

parmadena na sandehahkim karisyami vritivanutpadyante viliyantebudbudas cha yatha jale

8.

mahadadini bhutani

samapyaivam sadaiva himurdudravyeshu tikshneshugudeshu katukeshu cha


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5.

Indeed, I am the highest Truth! Im Shiva! Icontain the world, both subtle and gross. Ido not come, nor do I go.I have no movement; I have no form.

6.

Im unaffected by my component parts;Therefore, though the gods may worship me, Inmy perfect wholeness,I recognize no distinctions such as gods.

7.

Neither doubt nor ignoranceCan cause the slightest r ipple in me.Let the modifications of the mind continue to occur;Theyre merely bubbles rising to the surface of a pond.

8.

The ephemeral elements that form al thingsManifest in many different ways:

Some things appear soft, others hard; Somethings appear sweet, and others sour.


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9.

katutvam chaiva shaityatvammurddutvam cha yatha jaleprakritih purushah tadvatabhinnam pratibhati me

10.

sarvakhya-rahitam yad yatsukshmat sukshmataram param

manobuddhindriyatitamakalankam jagatpatim

11.

idrisham sahajam yatraaham tatra katham bhavetwam evahi katham tatrakatham tatra characharam

12.

gaganopamam tu yat proktam tad

eva gaganopamam chaitanyamdosha-hinam cha sarvajnampurnam eva cha


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9.

The qualities of clearness, coldness, and softnessAre but qualities of water.Likewise, mater and spirit (prakriti andpurusha)Are but qualities of the one Existence.

10.

Beyond a l speech, beyond a l names,Beyond the subtlest of a l subtle things ;Beyond mind, intelect, and the five senses,

The stainless Lord of the universe remains ever One.

11.

If the universal Self becomes known,How could I continue to be?How could youOr the sentient and insentient world s t i l be?

12.

The Self is said to be like the sky.Indeed, It is like the sky;

Its pure Consciousness, without any stain. Itis truly the al-embracing Whole.


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13.

prithivyam charitam naivamarutena cha vahitamvarina pihitam naivatej o-madhye vyavasthitam

14.

akasham tena samvyaptam natad vyaptam cha kenachit sa

bahyabhyantaram tishthatyavacchinnam nirantaram

15.

suksmatvat tad adrishyatvatnirgunatvach cha yogibhihalambanadi yat proktamkramad alambanam bhavet

16.

satatabhyasa-yuktas tu

niralambo yada bhavettal-layat-liyate nantargunadosha-vivarjitah


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13.

It remains unaffected,Though It takes the form of earth, air, water and fire.Though It takes a l these forms,It remains always the same.

14.

Al infinite space is pervaded by the Self,But nothing else pervades the Self. It issimultaneously within and without; It

cannot be limited or divided inp

arts.

15.

Its extremely subtle and cannot be seen;Its primary to a l qualities, the yogis say.It is the state that underliesA l other temporary states of the mind.

16.

By practicing yoga unceasingly,Without atachment to anything,

Litle by litle, a yogi is freedFrom a l effects of the qualities (gunas).


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17.

visha-vishvasya raudrasyamoha-murcha-pradasya chaekam eva vinashayahyamogham sahajamritam

18.

bhava-gamyam nirakaramsakaram drishti-gocharam

bhavabhava-vinirmuktamantaralam tad uchyate

19.

bahya-bhavam bhaved vishvamantah prakritir uchyateantaradantaram jneyam narikela-phalambuvat

20.

bhranti-jnanam sthitam bahyam

samyag jnanam cha madhyagammadhyan madhyataram jneyamnarikela-phalambuvat


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17.

Against the dreadful poison of worldly lust,Which deludes mens minds,There is only one antidote:The nectarean awareness of the independent Self.

18.

The subtle images are seen within,And the manifold forms are seen without;But the independent Experiencer of both Is

known by a l seers as the inner Self.

19.

Experienced without, Its the universe;Experienced within, Its the power of life.And deep within that inner lifeThe real milk-of-the-coconut resides.

20.

The outer knowledge is of the coconuts husk;The subtler knowledge is of the meat within.

And concealed within that subtle coreIs the coconut-milk of Consciousnessthe Self.


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21.

paurnamasyam yatha chandraeka evatinirmalahtena tat-sadrisham pashyetbheda-drishtih viparyayah

22.

anenaiva prakarena buddhi-bhedo na sarvagah data cha

dhiratam etigiyate nama-kotibhih

23.

guru-prajna-prasadenamurkho va yadi panditahyastu sambudhyate tatvamvirakto bhava-sagarat

24.

ragadvesha-vinirmuktah

sarvabhuta-hite ratah dridha-bodhas cha dhiras cha sagacchet paramam padam


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21.

On a ful-moon night, the moon is seenBy unhazed eyes as one, alone.

The Reality should also be seen this way; Wheretwo are seen, that s i ghts impaired.

22.

Because there is one, and only one, Themind which perceives two is false. Hewho teaches this is truly great; He

deserves a thousand accolades.

23.

A Guru gives the gift of wisdomTo both the wise and the foolish man;But only he crosses over this ocean (of life) Whoatains the knowledge of Truth for himself.

24.

He who is free from atachment, free from hateEngaged in securing the good of al,

Firm in knowledge and steady of mindW i l reach at last to the highest state.


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25.

ghate bhinne ghatakashaakashe liyate yathadehabhave tatha yogiswarupe paramatmani

26.

ukteyam karma-yuktanammatir yantepi sa gatih na

chokta yog

a-yuktanammatir yantepi sa gatih

27.

ya gatih karma-yuktanamsa cha vagindriyad vadetyoginam ya gatih kvapihyakathya bhavatorjita

28.

evam jnatva twamum margamyoginam naiva kalpitam vikalpa-marjanam tesham swayamsiddhih pravartate


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25.

The space inside a jar merges in the space outsideWhen the jar is destroyed;The yogi, when the bodys destroyed,Merges into the universal Consciousnesshis own trueSelf.

26.

The destiny of those devoted to actionIs the result of their thought at the end of their life;

But the destiny of a yog

i established in Unity Is notdetermined by his thought at the end.

27.

One may express in speechThe destiny of those devoted to actions, Butthe destiny of those established in yogaCannot be told; they go beyond speech.

28.

A yogi has no particularpath;

He simply renounces imagining things . Hismind then ceases of its own accord, Andthe perfect state just naturaly occurs.


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29.

tirthe va antyaja gehe vayatra kutra murtopi vana yogi pashyate garbhampare brahmani liyate

30.

sahajam ajam achintyam yas to pashyet swarupamghatati yadi yatheshtam libyate naiva dosaih sakrid

api tadabhavat karma kim chin na kuryat tad api nacha vibaddah samyami va tapasvi

31.

nirmayam nispratimam nirakritimnirashrayam nirvapusham nirashisamnirdvandva nirmoham alupta-shaktkamtam isham atmanamupaiti shashvatam

32.

vedo na kiksha na cha mundana-kriyagurur na shishyo na cha yatra sampadahmudradikam chapi na yatri bhasate tamisham atmanam upaiti shashvatam


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29.Wherever a yogi may meet his endWhether beside a holy river or in an outcastes hutHis births are through ;He merges in Brahman.

30.He who has realized the innate, unborn,incomprehensible SelfNever becomes stained while enjoying the fruits ofhis desires;He remains always free of stain, free of karma.

The ascetic, concentrated on the Self, is never bound.

31.He goes beyond ilusion, beyond comparison,beyond form,Beyond any support, beyond the body and itsnourishment;Beyond duality, fear, desire, and powers,Its the Lord, the Self, the Eternal, he atains.

32.His atainment is not the Vedas, nor initiation, nor aclean-shaven head;

It is not a Guru, or disciples, or bountiful treasures,Or the practice ofpostures, or wearing of ashes; Itsthe Lord, the Self, the Eternal, he atains.


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33.

na shambhavam shaktika-manavam na vapindam cha rupam cho padadikam na vaarambha-nispa t i ghatadikam cha no tamisam atmanam upaiti shashvatam

34.

yasya svarupat sacharacharam j agadutpadyate tishthati liyatepi va payo-vikarad iva phena-budbudastam isham atmanam upaiti shashvatam

35.

nasa-nirodho na cha drishtir asanambodhopyabodhopi na yatra bhasatenadi-pracharopi na yatra kimchittam isham atmanam upaiti shashvatam


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33.

He does not envision the form of the great Shiva, orShakti, or any othergods;He does not see kundalini, or l i ght-forms,or the feet of God;Nor does he perceive his own soul, like a jar with itscontents;Its the Lord, the Self, the Eternal, he at a ins .

34.

That is the Essence from which the sentient andinsentient universe is born;It is like the ocean which gives birth to the foam onits surface.It is T h a t by which everything is maintained anddissolved;Its the Lord, the Self, the Eternal, he at a ins .

35.

His atainment is not breath-control, or fixed-stares, oryogic-postures;Nothing becomes learned or unlearned at a l .

His atainment is not the purification of the nerves;Its the Lord, the Self, the Eternal, he at a ins .


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36.

nanatvam ekatvam ubhatvam anyataanutva-dirghatva-mahatva-shunyatamanatva-meyatva-samatva-varjitamtam isham atmanam upaiti shashvatam

37.

susamyami va yadi va na samyami

susang

rahi va yadi va na sang

rahiniskarmako va sakarmakahtam isham atmanam upaiti shashvatam

38.

mano na buddhih na shariram indriyamtanmatra-bhutani na bhuta-panchakamahamkritis chapi viyat-swarupakam tamisham atmanam upaiti shashvatam

39.

vidhau nirodhe paramatmatam gate nayoginas chetasi bhedavarjite shaucham navashaucham alingabhavana sarvamvidheyam yadiva nishidhyate


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36.He does not atain a many or a One that is separatefrom himself;It is not somethingother, like an object with lengthand breadth.It cannot be objectively proven, or compared withanything;Its the Lord, the Self, the Eternal, he at a ins .

37.He may or may not atain concentration;He may or may not atain freedom from the senses;

He may or may not abandon a l actions;Its the Lord, the Self, the Eternal, he at a ins .

38.Beyond mind, intelect, body, and sense-organs; Beyondthe subtle elements, and the five gross elements; Beyondthe sense of ego, and even the ethereal body; Its theLord, the Self, the Eternal, he at ains .

39.Transcending a l dictates, he abides in the Self; Hismind becomes free of the thought of duality. Neitherpurity, nor impurity, nor distinctions of sex, Nor

fortune, nor misfortune, has any meaning for him.


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40.

mano vacho yatra nashaktam iritumnunam katham tatra gurupadeshataimam katham uktavato guroh tadtad yuktasya tatvam hi samam pakashate

shri datatreya virachitayam avadhuta-gitayamatma-samvityupadesho nama dvitiyodhyayah


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40.

If the mind and speech cant reveal the Self,How could the Gurus teachings reveal the Self?How could a Guru reveal with words

That Essence of existence which is self-iluminating?

In this Song of The Avadhut composed by ShriDatatreya,In this Instruction On The Wisdom of The Self,This is the Second Chapter.


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Tritiyodhyayah

1.

guna-viguna-vighago vartate naiva kimchit rati-virati-vihinam nirmalam nisprapancham guna-viguna-vihinam vyapakam vishva-rupam kathamaham iha vande vyoma-rupam shivam vai

2.

shvetadi-varna-ratito niyatam shivas chakaryam hi karanam idam hi param shivas chaevam vikalparahitoham alam shivas chaswatmanam atmani sumitra katham namami

3.

nirmula-mula-rahito hi sadoditohamnirdhuma-dhuma-rahito hi sadoditoham

nirdip

a-dip

a-rahito hi sadoditohamjnanamritam samarasam gaganopamoham


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Chapter Three

1.The distinction between with qualities andwithout qualities does not exist in Him;Hes beyond both atachment and non-atachment;Stainless, Hes beyond a l forms.Hes beyond both qualities and the absence ofqualities;Though formless, Hes the substance of a l forms. Sohow can I worship that Shiva, who exists everywhere,like space!

2.Shiva is not white or yelow; He has no color at a l .That supreme Shiva is both the cause and the effect.Truly, I am beyond the process of thought; Im Shiva.T e l me, friend, how can I bow the Self unto the Self?

3.Im neither beginningless nor with beginning; Im a Sunthat never sets.Im neither concealed nor unconcealed; Im a Sunthat never sets.Im neither ilumined nor unilumined; Im a Sunthat never sets.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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4.

niskama-kamam iha nama katham vadaminissanga-sangam iha name katham vadaminissara-sara-rahitam cha katham vadamijnanamritam samarasam gaganopamoham

5.

advaita-rupam akhilam katham vadami dvaita-swarupam akhilam hi katham vadami nityamtwanityam akhilam hi katham vadamijnanamritam samarasam gaganopamoham

6.

asthulam hi no nahi krisham na gatagatam hiadyanta-madhya-rahitam na paraparam hisatyam vadami khalu vai paramartha-tatvamjnanamritam samarasam gaganopamoham


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4.

Im desireless, with desire; how shal I speak of that?Im unatached, with atachment; how sh a l I speakof that?I have no substance, and yet I have; what sh a l I sayof that?Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

5.

Im undivided, yet Im every separate form; what sh a l Isay of that?Im divided, yet Im in everything; what sh a l I say ofthat?Im both eternal and non-eternal; what s ha l I say ofthat?Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

6.

Im neithergross nor subtle; I neither come nor go. Ihave no beginning, end, or middle; Im neithergreat

nor sm al .Im teling al the secrets of the supreme Reality:Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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7.

samviddhi sarva-karanani nabho-nibhanisamviddhi sarva-visayas cha nabho-nibhas chasamviddhi chaikam amalam na hi bandha-muktamjnanamritam samarasam gaganopamoham

8.

durbodha bodha-gahano na bhavami tatadurlakshya lakshya-gahano na bhavami tataasanna-rupa-gahano na bhavami tatajnanamritam samarasam gaganopamoham

9.

nishkarma-karma-dahano jvalano bhavaminirduhkha-duhkha-dahano jvalano bhavaminirdeha-deha-dahano jvalano bhavamijnanamritam samarasam gaganopamoham


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7.Know wel that al sense organs are made of emptiness;Know w e l that a l sense-objects are, likewise,emptiness.Know w e l that Im the stainless One; Im neither boundnor free.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

8.Im beyond the intelect and inaccessible to the intelect; i tcannot reach to me.

Im beyond vision, and inaccessible to vision;it cannot reach to me.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

9.I have no karma; Im the sacrificial fire in which a lkarmas consumed.I have no sorrow; Im the sacrificial fire in which a lsorrows consumed.I have no craving; Im the sacrificial fire in which alcraving s consumed.Im nectarean knowledge, unchanging bliss; Im

everywhere, like space.


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10.

nishpapa-papa-dahano hi hutashanohamnirdharma-dharma-dahano hi hutashanohamnirbandha-bandha-dahano hi hutashanohamjnanamritam samarasam gaganopamoham

11.

nirbhava-bhavarahito na bhavami vatsaniryoga-yoga-rahito na bhavami vatsanishchita-chita-rahito na bhavami vatsajnanamritam samarasam gaganopamoham

12.

nirmoha-moha-padavita na me vikalpahnishoka-shoka-padaviti na me vikalpahnirlobha-lobha-padaviti na me vikalpahjnanamritam samarasam gaganopamoham


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10.Sinless, I consume a l sins; Im the sacrificial fire.Dutiless, I consume a l duties; Im the sacrificial fire.Boundless, I consume al bondage ; Im the sacrificialfire.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

11.Im beyond non-existence and beyond existence;these dont pertain to me.Im beyond both union and separation; these dontp

ertain to me.Im beyond both unconsciousness and consciousness;these dont pertain to me. Im nectarean knowledge,unchanging bliss; Im everywhere, like space.

12.Im never swayed by atraction or repulsion; I neverimagine these.Im never swayed by happiness orgrief; I never imaginethese.Im never swayed by passion or dispassion; I neverimagine these.Im nectarean knowledge, unchanging bliss; Im



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13.

samsara-santati-lata na cha me kadachitsamtosa-santati-sukhe na cha me kadachitajnana-bandhanam idam na cha me kadachitjnanamritam samarasam gaganopamoham

14.

samsara-santati-rajo na cha me vikarah santapa-santati-tamo na cha me vikarah

satvam swadharma-janakam na cha me vikarahjnanamritam samarasam gaganopamoham

15.

santapa-duhkha-janako na vidhi kadachitsantapa-yoga-j anitam na manah kadachityasmad ahankritir iyam na cha me kadachitjnanamritam samarasam gaganopamoham


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13.The clinging-vine of worldly existence cannot affect meat a l .Contentment and pleasures, however many, cannotaffect me at a l .The bondage of ignorancethis world of appearancecannot affect me at a l .Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

14.The worldly turmoil produced by raj o-guna has no affecton me.The sufferingproduced by tamo-guna has no affecton me.The pleasure of righteousness produced by satva-gunahas no affect on me.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

15Neither troubles, nor sorrows, norpleasures haveany affect on my intelect;Nor can the difficulties atending yoga have any affecton my mind.

Whatever may happen to stir up the ego cannot affectme at a l .Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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16.

nishkampa-kampa-nidhanam na vikalpa-kalpamsvapna-prabodha-nidhanam na hitahitam hinissara-sara-nidhanam na characharam hijnanamritam samarasam gaganopamoham

17.

no vedya-vedakam idam na cha hetu-tarkyamvachamagocharam idam na mano na buddhihevam katham hi bhavatah kathayami tatvamjnanamritam samarasam gaganopamoham

18.

nirbhinna-bhinna-rahitam paramartha-tatvamantar bahir na hi katham paramartha-tatvamprak sambhavam na cha ratam na hi vastu kimchitjnanamritam samarasam gaganopamoham


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16.Ive put an end to both wavering and unwavering; Idont even imagine though t .Ive put an end to both dreaming and waking; Ineither sleep nor wake.Ive put an end to animate and inanimate; Im neithermoving nor st i l .Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

17.Im not the knower, nor something to be known;nor am I the cause of knowledge .Im beyond the realm of speech, the mind and theintelect;How could the ultimate Reality ever be described bywords?Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

18.Im beyond both division and non-division; Im theabsolute Reality.Within? Without? How could I be? Im the absoluteReality.

I was never created; Im not an object with substance.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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19.Im beyond the sorrows of atachment; Im the oneReality.Im beyond the sorrows of destiny; Im the oneReality.Im beyond the sorrows of worldly existence; Imthe one Reality.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

20.Since I am not the first three states of mind, how could Ibe the fourth ( s amadh i ) ?Since I am not any of the three kinds of time, how could Ibe a fourth? 10Im the root of serenity, the primal serenity; Im theabsolute Reality.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

21.Terms such as long or short do not apply to me.Terms such as broad or thin do not apply to me.Descriptions such as angular or rotund do not applyto me.

Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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22.

mata pitadi tanayadi na me kadachitjatam murtam na cha mano ne cha me kadachitnirvyakulam sthiram idam paramartha-tatvamjnanamritam samarasam gaganopamoham

23.

shuddham vishuddham avicharam ananta-rupamnirlepa-lepam avicharam ananta-rupam nishkhanda-khandam avicharam ananta-rupam jnanamritamsamarasam gaganopamoham

24.

brahmadayah sura-ganah katham atra santiswargadayo vasatayah katham atra santiyadyekarupam amalam paramartha-tatvamjnanamritam samarasam gaganopamoham


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22.No mother, father, daughter, or son ever belonged to me.Neither birth, death, nor the mind ever belonged to me.Im always unwavering, always steady; Im the absoluteReality.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

23.My nature is boundless, beyond such distinctions aspure and impure.My nature is boundless, beyond such distinctions asatached or unatached.My nature is boundless, beyond such distinctions asdivided or undivided.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

24.How could the god, Brahma, and a l his atendantslive there?How could the city of heaven, with al its people, livethere?My only form is stainlessness; Im the absolute Reality.Im nectarean knowledge, unchanging bliss; Im



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25.

nirneti neti vimalohi katham vadaminisshesha shesha vimalohi katham vadaminirlinga linga vimalohi katham vadamijnanamritam samarasam gaganopamoham

26.

nishkarma-karma paramam satatam karominissanga-sanga-rahitam paramam vinodamnirdeha-deha-rahitam satatam vinodamjnanamritam samarasam gaganopamoham

27.

maya-prapancha-rachana na cha me vikarahkautilya-dambha-rachana na cha me vikarahsatyanriteti-rachana na cha me vikarahjnanamritam samarasam gaganopamoham


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25.How may I speak of that stainless One who is boththis and not this?How may I speak of that stainless One who is theunsupported Support of a l ?How may I speak of that stainless One who has nogender and yet has gender?Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

26.Im always the Supreme, whether Im active or inactive.Im the highest bliss, beyond atachment and non-atachment.Im everlasting bliss, beyond both forms andformlessness.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

27.This Maya-dream of a world has no affect on me.The crookedness and deceit of men has no affect on me.The truth or falsehood of mens speech has no affecton me.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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28.

sandhadi-kala-rahitam na cha me viyogahhyantah-prabodha-rahitam badhiro na mukahevam vikalpa-rahitam na cha bhava-shuddhamjnanamritam samarasam gaganopamoham

29.

nirnatha-natha-rahitam hi nirakulam vainischita-chita-vigatam hi nirakulam vaisamviddhi sarva-vigatam hi nirakulam vaijnanamritam samarasam gaganopamoham

30.

kantara-mandiram idam hi katham vadamisamsiddha-samshayam idam hi katham vadamievam nirantara-samam hi nirakulam vaijnanamritam samarasam gaganopamoham


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28.Im beyond the distinctions of night and day; I cant besplit in parts.I never wake from within myself; Im never not-awake.Im never moved by thought at al; I never try to be pure.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

29.Im neither the Lord, nor am I not the Lord; Im theformless Self.Im beyond the presence or absence of the mind; Im theformless Self.Know wel that Im free of everything; Im the formlessSelf.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

30.I am a house thats empty; what may I say of that?I do everything, and yet I do nothing; what may I sayof that?Im always in the even state; Im the formless Self.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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31.

nirjiva-jiva-rahitam satatam vibhati nirbija-bija-rahitam satatam vibhati nirvana-bandha-rahitam satatam vibhatijnanamritam samarasam gaganopamoham

32.

sambhuti-varjitam idam satatam vibhatisamsara-varjitam idam satatam vibhatisamhara-varjitam idam satatam vibhatijnanamritam samarasam gaganopamoham

33.

ulekhamatram api te na cha nama-rupamnirbhinna-bhinnam api te na hi vastu kimchitnirlaja-manasa karosi katham visadamjnanamritam samarasam gaganopamoham


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31.Im beyond being a soul or not a soul; Im forevershining forth.Im beyond being a cause or not a cause; Im forevershining forth.Im beyond both nirvana and bondage ; Im forevershining forth.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

32.Unlimited by a beginning, Im forever shining forth.Unlimited by the continuingplay, Im forevershining forth.Unlimited by the destruction of al, Im forevershining forth.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

33.Though you may be spoken of, you have neither namenor form.Whether you are divided or undivided, theres nothing

here but you.O mind, O shameless, wandering mind! Why do you

weary yourself so?Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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34.

kim nama rodishi sakhe na jara na murtyuhkim nama rodishi sakhe na cha jnama-duhkhamkim nama rodishi sakhe na cha te vikarahjnanamritam samarasam gaganopamoham

35.

kim nama rodishi sakhe na cha te swarupamkim nama rodishi sakhe na cha te virupamkim nama rodishi sakhe na cha te vayamsijnanamritam samarasam gaganopamoham

36.

kim nama rodishi sakhe na cha te vayamsikim nama rodishi sakhe na cha te manamsikim nama rodishi sakhe na taventriyanijnanamritam samarasam gaganopamoham


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37.

kim nama rodishi sakhe na cha te sti kamahkim nama rodishi sakhe na cha te pralobhahkim nama rodishi sakhe na cha te vimohahjnanamritam samarasam gaganopamoham

38.

aishvaryam icchasi katham na cha te dhananiaishvaryam icchasi katham na cha te hi patniaishvaryam icchasi katham na cha te mametijnanamritam samarasam gaganopamoham

39.

linga-prapancha-janusi na cha te na me chanirlaja-manasam idam cha vibhati bhinnamnirbheda-bheda-rahitam na cha te na me chajnanamritam samarasam gaganopamoham


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37.Why do you weep and moan, my friend? You cant betouched by lust.Why do you weep and moan, my friend? You cant betouched by greed.Why do you weep and moan, my friend? You cant betouched by infatuation.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

38.How can you hanker after wealth? You have noproperty to support.How can you hanker after wealth? You have no wife tofeed.How can you hanker after wealth? Nothing can be yourown.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

39.You and I are not atached to this world of ephemeralforms;It is only the shameless mind which divides the One inparts.

Division and non-division are the same to you and me;Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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40.

novanumatram api te hi viraga-rupamnovanumatram api te hi saraga-rupamnovanumatram api te hi sakama-rupamjnanamritam samarasam gaganopamoham

41.

dhyata na te hi hridaye na cha te samadhihdhyanam na te hi hridaye na bahih pradeshahdhyayam na cheti hridaye na hi vastu-kalojnanamritam samarasam gaganopamoham

42.

yat sarabhutam akhilam kathitam maya tena twam na me na mahato na guruh na shishyahswacchanda-rupa-sahajam paramartha-tatvamjnanamritam samarasam gaganopamoham


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40.Your nature does not contain even a litle of dispassion;Your nature does not contain even a litle ofpassionseither.Your nature does not contain even a litle of desire;Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

41.Theres no object of worship in your heart or in the stateof samadhi;Theres no object of worship in your heart or in theobjective world.Theres no object of worship in your heart; Im beyondboth place and time.Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.

42.Ive told you a l that constitutes the very core of Truth;Theres no you, no me, no superior being, no disciple,and no Guru.The nature of the supreme Reality is self-evident andsimpl e ;

Im nectarean knowledge, unchanging bliss; Imeverywhere, like space.


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43.

katham iha paramartham tatvam ananda-rupamkatham iha paramartham naivam ananda-rupamkatham iha paramartham jnana-vijnana-rupamyadi param aham ekam vartate vyoma-rupam

44.

dahana-pavana-hinam viddhi vijnanam ekamavani-jala-vihinam viddhi v i jnana-rupamsama-gamana-vihinam viddhi vijnanam ekamgaganam iva vishalam viddhi vijnanam ekam

45.

na shunya-rupam na vishunya-rupam nashuddha-rupam na vishuddha-rupamrupam-virupam na bhavami kimchitswarupa-rupam paramartha tatvam


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43.

How could the supreme Reality be of the nature of bliss?How could the supreme Reality be of the nature ofblisslessness?How could the supreme Reality possess eitherknowledge or ignorance?If the supremeI am is the one Existence, Itseverywhere, like space.

44.

Understand that Its neither fire nor air;Realize the One!Understand that Its neither earth nor water;Realize the One!Understand that It neither comes norgoes;Realize the One!Understand that Its like space, pervading everywhere;Realize the One!

45.

My nature is neither emptiness nor fulness.My nature is neitherpure nor impure.

Im neither with form nor without form.Im the supreme Reality; my nature is uniquelymy own.


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46.

muncha muncha hi samsaramtyagam muncha hi sarvathatyagatyaga-visam shuddhamamritam sahaj am dhruvam

iti shri datatreya-virachitayam avadhuta-gitayamatma-samvityupadesha nama tritiyodhyayah


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46.

Renounce, renounce the world of appearance;Then renounce renunciation as we l .But, whether you renounce or do not renounce,Enjoy the nectar of your natural state.

In this composition by Shri Datatreya, caled TheSong of The Avadhut,In this Instruction On The Wisdom of The Self,this is the Third Chapter.


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Chaturthodhyayah

1.

navahanam naiva visarjanam va puspanipatrani katham bhavanti dhyananimantrani katham bhavanti samasamamchaiva shivarchanam cha

2.

na kevalam bandha-vibandha-muktona kevalam shuddha-vishuddha-muktahna kevalam yoga-viyoga-muktahsa vai vimukto gaganopamoham

3.

sanjayate sarvam idam hi tathyamsanjayate sarvam idam vitathyamevam vikalpo mama naiva jatahswarupa-nirvanam anamayoham

4.

na sanj anam chaiva niranj anam vana chantaram vapi nirantaram vaantarvibhinnam na hi me vibhatiswarupa-nirvanam anamayoham


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Chapter Four

1.Where is the need to make offerings orprostrations?Or to practice worship with flowers and leaves?Why practice meditation and the repetition of mantras?The worshipper and Shiva are one and the same.

2.Im not only free of bondage and liberation;Im not only free ofpurity and impurity; Imnot only free of union and separation;Im Freedom itself; Im everywhere, like space.

3.Some say, The phenomenal world is real;Others say, The world is unreal.Such arguments as these have no meaning to me;My nature is Freedom; theres no maya to me.

4.I have no faults, nor am I faultless.I have no beginning, nor am I beginningless.Im not undivided, nor am I divided.My nature is Freedom; theres no maya to me.


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5.

abodha-bodho mama naiva jato bodha-swarupam mama naiva jatam nirbodha-bodham cha katham vadami swarupa-nirvanam anamayoham

6.

na dharma-yukto na cha papa-yuktona bandha yukto na cha moksha-yuktah

yuktam tvayuktam na cha me vibhatiswarupa-nirvanam anamayoham

7.

paraparam va na cha me kadachitmadhyastha-bhavo hi na chari-mitramhitahitam chapi katham vadami swarupa-nirvanam anamayoham

8.

nopasako naivam upasyarupamna chopadesho na cha me kriya chasamvit-swarupam cha katham vadamiswarupa-nirvanam anamayoham


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5.

In me, ignorance and knowledge never arise;I never alow myself to experience those states.How, then, could I speak of not knowing or knowing?My nature is Freedom; theres no maya to me.

6.

Im not bound to righteousness; Im not bound to sin.Im neither bound to bondage, nor to liberation;Neither of these affects me at a l .My nature is Freedom; theres no maya to me.

7.

Inferior and superior have no meaning to me. Ihave no enemies, nor have I any friends;How, then, could I speak of the good or the evil?My nature is Freedom; theres no maya to me.

8.

Im neither the worshipper nor the object of worship. Igive no words of instruction, nor do I perform any

actions.My nature is Consciousness; how, then, could I speak?My nature is Freedom; theres no maya to me.


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9.

no vyapakam vyapyam ihasti kimchit nochalayam vapi niralayam va ashunya-shunyam cha katham vadami swarupa-nirvanam anamayoham

10.

na grahako grahyakam eva kimchit nakaranam va mama naiva karyam

achintya-chintyam cha katham vadamiswarupa-nirvanam anamayoham

11.

na bhedakam vapi na chaiva bhedyamna vedakam mama naiva vedyamgatagatam tata katham vadami swarupa-nirvanam anamayoham

12.

na chasti deho na cha me videhobuddhir mano me na hi chentriyanirago viragas cha katham vadamiswarupa-nirvanam anamayoham


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9.Theres nothing that pervades, and nothing thatspervaded;There is neither manifestation nor de-manifestation.How, then, could I speak of the Void or its opposite?My nature is Freedom; theres no maya to me.

10.Truly, I am neither a perceiver nor an object ofperception;I am not a cause, nor am I an effect.How, then, sh a l I say that Im the knower or the

known?My nature is Freedom; theres no maya to me.

11.Theres no superimposer and nothing superimposed; Iam neither the knower nor the object ofknowledge.How, then, could I speak of creation or dissolution?My nature is Freedom; theres no maya to me.

12.I have no body, nor am I without bodies;I have neither intelect, nor mind, nor senses.

How, then, could I speak of atraction or repulsion?My nature is Freedom; theres no maya to me.


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13.

ulekha-matram na hibhinnamucchaihulekha-matram natirohitam vai

samasamammitra kathamvadamiswarupa-nirvanamanamayoham

14.

jitendriyoham tvajitendriyo va na

samyamo me niyamo na jatah jayaj ayam mitra katham vadamiswarupa-nirvanam anamayoham


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15

.

amurta-murtih na cha me kadachitadyanta-madhyam na cha me kadachitbalabalam mitra katham vadamiswarupa-nirvanam anamayoham

16.

murtamurtam vapi vishavisham cha

sanjayate tata na me kadachit ashuddha-shuddham cha katham vadami swarupa-nirvanam anamayoham


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13.One cant even speak of something separate fromthe Self;One cannot speak of what doesnt exist.How, then, can I speak, friend, of similar ordissimilar?My nature is Freedom; theres no maya to me.

14.Im neither free of, nor bound by, the senses; Ifolow no rules of should or shouldnt. How,then, can I speak, friend, of success or of

failure?My nature is Freedom; theres no maya to me.

15.Ive never been either formless or with form;Ive never had a beginning, middle, or end. How,then, can I speak, friend, of youth or of old-age?My nature is Freedom; theres no maya to me.

16.Ive never experienced death or deathlessness, norevil orgood;

None of these opposites exist in me, my child.How, then, can I speak of impurity or purity?My nature is Freedom; theres no maya to me.


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17.

swapnah-prabodho na cha yoga-mudranaktam diva vapi na me kadachit aturya-turyam cha katham vadami swarupa-nirvanam anamayoham

18.

samviddhi mam sarva-visarva-muktammaya-vimaya na cha me kadachit

sandhyadikam karma katham vadamiswarupa-nirvanam anamayoham

19.

samviddhi mam sarva-samdahi-yuktamsamviddhi mam lakshya-vilakshya muktamyogam viyogam cha katham vadami swarupa-nirvanam anamayoham

20.

murkhopi naham na cha panditohammaunam vimaunam na cha me kadachittarkam vitarkam cha katham vadamiswarupa-nirvanam anamayoham


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17.I never experience sleeping, waking, or the deep yogictrance;To me, there is neither night-time nor day.How, then, can I speak of the four states of the mind?My nature is Freedom; theres no maya to me.

18.Know wel that Im unaffected by the appearance ordisappearance of the world;To me, there is neither maya nor its absence.How, then, can I speak of the performance of right

actions?My nature is Freedom; theres no maya to me.

19.Know w e l that, in samadhi, a l things are One;Know also that Im unaffected by the atainment ornon-atainment of samadhi.

How, then, can I speak of union or separation? Mynature is Freedom; theres no maya to me.

20.Im not unlearned, nor am I learned;I dont remain silent, nor do I say anything. How,

then, can I speak of true or false doctrines? Mynature is Freedom; theres no maya to me.


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21.

pita cha mata cha kulam na jatihjanmadi murtyur na cha me kadachitsneham vimoham cha katham vadamiswarupa-nirvanam anamayoham

22.

astam gato naiva sadoditoham tejo-vitejo na cha me kadachit

sandhyadikam karma katham vadamiswarupa-nirvanam anamayoham

23.

asamshayam viddhi nirakulam mamasamshayam viddhi nirantaram mamasamshayam viddhi niranjanam mamswarupa-nirvanam anamayoham

24.

dhyanani sarvani parityaj antishubhashubham karma parityaj antityagamurtam tata pibanti dhirahswarupa-nirvanam anamayoham


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21.I have no father or mother; I have no family or caste;Ive never known birth, and Ive never known death.How, then, can I speak of affection or atachment?My nature is Freedom; theres no maya to me.

22.My awareness of the Self is constant; I never abandon it;So Im never affected by darkness or l i gh t .How, then, can I speak of my morning or eveningprayers?My nature is Freedom; theres no maya to me.

23.Know, without any doubt, that Im limitless.Know, without any doubt, that Im changeless.Know, without any doubt, that no stains can touch me.My nature is Freedom; theres no maya to me.

24.Those who possess strong determination renouncemeditation;They renounce al theirgood works as w e l as their bad.The nectar of re

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14869333 Song of the Avadhut by Dattatreya Trl by Swami Abhayananda