Avadhoota Gita - 8

Sage Dattatreya

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 - 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 honor 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

Avadhoota Gita - 7

Sage Dattatreya

Chapter 7

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 homogeneous 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 homogeneous 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 homogeneous being prattles about the truth.

Avadhoota Gita - 7

Sage Dattatreya

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 non-difference 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 spontaneous joy of his own mind.

Avadhoota Gita - 6

Sage Dattatreya

Chapter 6

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 non-attachment?

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. 

Avadhoota Gita - 6

Sage Dattatreya

Chapter - 6

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?

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?

Avadhoota Gita - 6

Sage Dattatreya

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 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?

Avadhoota Gita-5

Sage Dattatreya

Chapter - 5

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 homogeneous like the sky, the Self is the same in all and devoid of all. It is the homogeneous 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 non-substance 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 grieflessness. 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, 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 indivisible - 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 homogeneous being, prattles about the truth.

Avadhoota Gita-5

Sage Dattatreya

Chapter - 5

13. Here is the Being devoid of existence and non-existence of desire and desirelessness. Here is verily the highest consciousness identical with freedom. Why dost thou, who art the identity in all, grieve in thy heart?

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

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

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

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

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

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

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

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

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?

Avadhoota Gita-5

Sage Dattatreya

Chapter - 5

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

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

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

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

5. There is no knowledge or ignorance and no practice of concentration. There is no space and the absence of space and no practice of concentration. Why dost thou, who art the identity in all, grieve in thy heart?

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

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

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

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

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

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

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

Avadhoota Gita - 4

Sage Dattatreya
Chapter - 4

13. The Self is not separate or high and it has not disappeared even to the extent of allusion. Friend, how can I speak of it as identical or different? I am free from disease - my form has been extinguished.
14. Neither have I conquered the senses nor have i not conquered them. Self-restraint or discipline never occurred to me. Friend how can I speak of victory and defeat? I am free from disease - my form has been extinguished.
15. Never have I form or absence of form, Never any beginning, middle, or end. Friend how can I speak of strength and weakness? I am free from disease - my form has been extinguished.
16. Never did I have death or deathlessness poison or poisonlessness. How can I speak of pure and impure? I am free from disease - my form has been extinguished.
17. Never have I sleep or awakening. Never do I practice concentration or hand-posture. For me there is neither day nor night. How can I speak of the transcendental and relative states? I am free from disease - my form has been extinguished.
18. Know me as free from all and form the details composing the all. I have neither illusion nor freedom from illusion. How shall I speak of such rituals as morning and evening devotions? I am free from disease - my form has been extinguished. I am free from disease - my form has been extinguished.
19. Know me as endowed with all concentration. Know me as free from any relative or or ultimate aim. How shall I speak of union and separation? I am free from disease - my form has been extinguished.

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

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

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

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

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

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

Avadhoota Gita - 4

Sage Dattatreya

Chapter 4

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

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

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

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

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

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

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

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

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

10. There is no one to understand and nothing indeed, to be understood. I have no cause and no effect. How shall I say that I am conceivable or inconceivable? I am free from disease - my form has been extinguished.

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

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

Avadhoota Gita -3

Sage Dattatreya

Chapter 3

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

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

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

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

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

Avadhoota Gita - 3

Sage Dattatreya

Chapter 3

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

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

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

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

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

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

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

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

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

Avadhoota Gita - 3

Sage Dattatreya

Chapter 3

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

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

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

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

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

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

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

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

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

Avadhoota Gita - 3

Sage Dattatreya

Chapter 3

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

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

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

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

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

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

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

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

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

Avadhoota Gita - 3

Sage Dattatreya

Chapter 3

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

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

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

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

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

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

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

14. The activity involved in the extension of relative existence is not a modification of myself. The gloom which is the expansion of grief is not a modification of myself. The tranquility which produces one's religious merit is not a modification of mine. I am the nectar of knowledge, homogeneous existence, like the sky. 

Avadhoota Gita - 3

Sage Dattatreya

Chapter 2

38. He attains the supreme, eternal Self who is not mind, intelligence, body, senses, or egoism; who is neither the subtle elements nor the five gross elements nor of the nature of space.

39. When injunctions cease and the yogi attains to the supreme Self, his mind being void of differentiation, he has neither purity nor impurity; his contemplation is without distinguishing attributes; and even what is usually prohibited is permissible to him.

40. Where mind and speech can utter nothing, how can there be instruction by a teacher? To the teacher-ever united with Brahman who has said these words, the homogeneous Truth shines out.

Chapter 3

1. The distinction of quality and absence of quality does not exist in the least. How shall I worship Siva The Absolute who is devoid of attachment and detachment who is of the form of ether, omniform, beyond illusion and all pervading?

2. Siva (The Absolute) is ever without white and other colors. This effect and cause are also The Supreme Siva. I am thus the pure Siva, Devoid of all doubt. Oh beloved friend, how shall I bow to The Self in myself?

3. I am devoid of root and rootlessness and am ever manifest. I am devoid of smoke and smokelessness and am ever manifest. I am devoid of light and the absence of light and am ever manifest. I am the nectar of knowledge, homogeneous existence like the sky.

4. How shall I speak of desirelessness and desire? How shall I speak of non-attachment and attachment? How shall I speak of Him as devoid of substance and insubstantiality? I am the nectar of knowledge, homogeneous existence, like the sky.

5. How shall I speak of the whole, which is non-dual? How shall I speak of the whole which is of the nature of duality? How shall I speak of the whole, which is eternal and non-eternal? I am the nectar of knowledge, homogeneous existence like the sky.

6. It is neither gross nor subtle. It has neither come nor gone. It is without beginning, middle and end. It is neither high nor low. I am truly declaring the highest reality - I am the nectar of knowledge, homogeneous existence, like the sky.

Avadhoota Gita - 2

Sage Dattatreya

Chapter 2

28. Knowing this, one never says that the yogis have any particular path. For them it is the giving up of all duality, The supreme attainment comes of itself.

29. The yogi, having died anywhere, in a holy place or in the house of an untouchable, does not see the mother's womb again-he is dissolved in the supreme Brahman.

30. He who has seen his true Self, which is innate, unborn, and incomprehensible, does not, if anything desired happens to him, become tainted. Being free from taint, he never performs any action. The man of self-restraint or the ascetic, therefore, is never bound.

31. He attains to the supreme Self, who is eternal, pure, fearless, formless, and supportless, who is without body, without desire, beyond the pairs of opposites, free from illusion and of undiminished power.

32. He attains to the supreme, eternal Self, in whom exists no Veda, no initiation, no tonsure, no teacher, no disciple, no perfection of symbolic figures, no hand-posture or anything else.

33. He attains to the supreme, eternal Self, in whom is neither sambhavi, nor sakti, nor anavi initiation; neither a sphere, nor an image, nor a foot, nor anything else; neither beginning, nor ending, nor a jar, etc.

34. He attains to the supreme, eternal Self, from whose essence the universe of movable and immovable objects is born, in whom it rests, and into whom it dissolves, even as foam and bubbles are born of the transformation of water.

35. He attains to the supreme, eternal Self, in whom is no closing of nostril nor gazing nor posture, and in whom is neither knowledge nor ignorance nor any nerve-current.

36. He attains to the supreme, eternal Self, who is devoid of manifoldness, oneness, many-and-oneness, and otherness; who is devoid of minuteness, length, largeness, and nothingness; who is devoid of knowledge, knowableness, and sameness.

37. He attains the supreme, eternal Self whether he has perfect self-control or not, whether he has withdrawn his senses well or not, whether he has gone beyond activity or is active.

Avadhoota Gita - 2

Sage Dattatreya

Chapter 2

19. The external existence is the universe, the inner existence is called prakrti. One should try to know That which is more interior than the inner existence, That which is like water within the kernel of the coconut.

20. Illusory knowledge relates to what is outside, correct knowledge to what is inside. Try to know That which is more interior than the inside, That which is like water within the kernel of the coconut.

21. There is only one very clear moon on the full moon night. One should perceive That (the Self) like the moon seeing duality is perversion.

22. It is indeed in this way that intelligence becomes divided and ceases to be all-comprehending. A giver attains to wisdom and is sung with millions of names.

23. Whoever, whether he be ignorant or learned, attains to the full awareness of Truth through the grace of a teacher's wisdom, becomes detached from the ocean of worldliness.

24. He who is free from attachment and hatred, devoted to the good of all beings, fixed in knowledge and steady shall attain to the supreme state.

25. As the space within a pot dissolves in the universal space when the pot is broken, so a yogi, in the absence of the body, dissolves into the supreme Self, which is his true being.

26. It has been said that the destiny of those devoted to action is the same as their thought at the end, but it has not been said that the destiny of those established in yoga is the same as their thought at the end.

27. One may express the destiny of those devoted to action with the organ of speech, but the destiny of the yogis can never be expressed, because it is transcendental.

Avadhoota Gita - 2

Sage Dattatreya

Chapter 2

10. The Lord of the universe is devoid of all names. He is subtler than the subtlest, supreme, He is spotless, beyond the senses, mind, and intellect.

11. Where there is such a natural Being, how can there be "I", how can there be even "you", how can there be the world? (Natural - existing in its natural i.e., pure state.)

12. That which has been described as being like ether is indeed like ether. That is Consciousness-blameless, omniscient, and perfect.

13. It does not move about on the earth or dwell in fire. It is not blown by the wind or covered by water.

14. Space is pervaded by It, but It is not pervaded by anything. It is existing within and without. It is undivided and continuous.

15. One should successively take recourse to the objects of concentration, as mentioned by the yogis, in accordance with their subtlety, invisibility, and attributelessness.

16. When through constant practice one's concentration becomes objectless, then, being divested of merits and demerits, one attains the state of complete dissolution in the Absolute through the dissolution of the object of concentration, but not before then.

17. For the destruction of the terrible poisonous universe, which produces the unconsciousness of delusion, there is but one infallible remedy-the nectar of naturalness.

18. That which has form is visible to the eye, while the formless is perceived mentally. That (the Self), being beyond existence and non-existence, is called intermediate. (Intermediate-neither material nor mental, i.e., beyond both.)