Avadhuta

O supreme soul! I protect us (the teacher and the disciple) both concomitantly. Please provide us maintenance. May both of us obtain the power simultaneously. May the learning duly digested be sharp. May both of us do not envy and attach with each other. O the powerful soul! compound our trio-pains i.e supernatural, metaphysical and celestial. May the undeputing stock of peace is enjoyed.

Sämkiti went to Lord Dattatreya and asked - "O Lord! Who is Avadhūta! What kind of his state is? What are the characteristics of Avadhūta and what kind of physical treatment he does?" Listening to these questions, the generous Lord Dattareya replied: -

Avadhūta is the living organism with resolute, mind adorable, free from the worldly tics and known to the connotation of Tattvamasi etc. sentences. In other words, the letter 'A' is immortal, the letter 'Va' is varenya, the letter Dhū is free from worldly ties and the letter "Ta' is the aim of Tattvamasi etc. sentences. When these letters are gathered or added the word Avadhota is constructed.

The Yogi always engrossed in the Soul, uplifted from the provision of Asrama and Varna is called Avadhuta viz., a yogi devoid to holding Varpāśrama.

The favourite to Yogi is Brahma, the gaiety is his right hand and luxuries is the left while the pleasure is his nucleus soul. The position of his Soul becomes analogous to the hoof of a caw.

One should not engross in that head (gaiety) the lower organs (pleasures and luxuries) as the middle (pleasure) by assuming them as Soul. If it is not so then that what is to be presumed as Soul? Its answer is that the Brahma should be known in the shape of a tale because the Brahma is recognised as a tail of a cow. The Yogi attains the supreme position by virtue of their appropriate knowledge of the Brahma.

Immortality can be availed by virtue of sacrifice, and it cannot be availed even if a number of activities are performed. It can be availed by the subject and through the wealth.

To behave according to the desires is the world of these Yogis. Out of them a number of people put on garments while a number of people live naked. There is nothing like dharma nor the evil, the holy and nuisance etc. for these Yogis in their extreme aim i.e. to control the sensory organs, that Yogis always do in their heart the offering of horses (Aśvamedia) by concentrating in the heart. It is their great offering and the great yoga.

The state of internal Aśvamedha has been stated as the state in which the streams of extrovert powers duly surrendered to the sensitivity of supreme Soul or giving the extrovert mind up. This accomplishment is called the great offering or the great yoga. The entire conduct of these yogins, excellent deeds performed by them should not be condemned. They do not involve in the good and the evil etc. like persons living in the alley of ignorance. They perpetually and voluntarily move everywhere without any sense of attachment.

As Lord Sun entertains all kinds of essences and the fire entertains everything, the Yogi in-spite of enjoying the worldly pleasures, does not made responsible for the good or evil etc. particularly because of his heart duly made pure.

As the water inserts in the ocean which has attained the undeviated prestige (position). the Yogi remains undeviated in-spite of existence of the passion for worldly issues and attains peace. The person tempted or curious for the enjoyments of worldly issues cannot attain the peace as it is obtained by the Yogi.

The real position is that neither origin nor cessation is in existence and further nobody is devotee, and no one is fastened. Similarly, nobody is desirous of emancipation, and none is liberated.

It was necessary for me to do very first for the accomplishment of deeds in this and that world and for the accomplishment of the emancipation but now all this has been performed. Thus, the Avadhūta doing investigations deeply within each yoga always feels glut by adopting this presumption.

He then says in the state of concentration that the fools were entangled with the cycle of birth and death full of dismay only due to their passion for sun etc.

but I am fulfilled with the supreme pleasure and there is no desire that could entangle me with this world. Let the persons do activities with an intention to attain emancipation.

Why should I perform and of the deeds when I am the Soul of all worlds, and all the-worlds are within me. Let the persons righteous do preaching and teaching of the Vedas.

As I am idle (inactive) and have not right to preach and teach. I have not even slight worry about this sleep, alms, bathing and to excrete.

Let the people of intuitive label imagine otherwise; there is no advantage to me for such imagination. The people may confuse of fire while seeing the red Guñja (a small plant, Abrus precatorius, bearing a red and black berry) but such imagination may not burn the Guñja into ashes. The worldly religions are not imposed on me therefore I do not pray for any.

Let the people listen to whatever they want because of no realisation with the element that I (Avadhita) is competent to know the element. Hence, no cause for my listening. Let the person confused be do concentration. As there is no confusion in my mind (Avadhūta) needn't concentrate on any matter issue.

Nididhyāsana is for the people falling in the contradictory knowledge, the concentration is not required where there is no contradiction. I (Avadhūta) do not fall in the contradiction that considers the body as Soul. The Nididhyāsana is therefore not required.

The behaviour of a man is due to the contradictory knowledge and such contradiction takes place only due to the passion exercised till long.

Such dealing or behaviour is ceased only when accumulated deeds are destroyed. But this behaviour is not cooled down even if concentration is made thousand times until the destruction of accumulated deeds is made.

You should concentrate voluntarily if any desire for practical deed remains. But no such behaviour or deed is worthful in my mind, why should I then concentrate on it.

I needn't go in the state of meditation because my mind is undeviated all time: The mind becomes caprice only when it entertains the defects and to remove these defects, the meditation is then required. I am always in the form of perceiving hence the meditation cannot give any new or different to my perceiving.

Whatever I wished to do, it was done and always obtained whatever was worth obtaining.

Why should I then do any otherwise behaviour, or the behaviour prescribed by worldly rites and holy books? This is the reason I do nothing. I am not involved into attachment for anything. Whatever happens naturally, I accept and perform the same.

What harm is caused to me if I follow the holy book and the prescribed files in orders to do some good for common people in-spite of fully satisfied viz., fully detached.

I merely like a witness at the time when the physical attitude does pray to gods, take bath, discharge of night soil and urine, education etc., the speech busy in reciting Prapava, recital of Upanisad takes place,

the wit always concentrates in Lord Vishnu or engrossed in Brahma. I (Avadhuta) neither any of the activity out of these nor I make anyone to perform them.

(Avadhuta) is fully satiated because of perfection and I have received all that I wished. I regularly presume in my mind the same way satiation.

I am granted because I know the everlasting, immortal element of Soul easily. I am granted because the pleasure of Brahma provides me with the clear light.

I am granted because I seldom perceive the misery of this perishing world. I am granted because my ignorance has been destroyed very early.

I am granted because nothing remains worth doing for me. I am granted because I have received whatever was desired by me.

I am granted because my satiation is unique. I am always granted.

Aho virtue! Aho virtue!! The success of this virtue has borne fruit strongly. Blessed are we all.

Aho knowledge! Aho knowledge!! Aho happiness! Aho happiness!! Aho scriptures! Aho scriptures!! Aho Guru! Aho Guru!! (Actually, everyone deserves thanks for being successful).

The person doing perseverance of this Upanisad gets perfection in his life. As a phenomenal impact of this Upanisad, the intoxicants, the thieves, murderer of Brahmana and committing prohibited deeds also converts in a man of great virtues. Its mere recital purifies the heart of a man. Having acquired this knowledge, the man engages himself in executing great deeds. The Orn (Brahma) is only truth, and it is clear by this Upanişad.

O supreme soul! I protect us (the teacher and the disciple) both concomitantly. Please provide us maintenance. May both of us obtain the power simultaneously. May the learning duly digested be sharp. May both of us do not envy and attach with each other. O the powerful soul! compound our trio-pains i.e supernatural, metaphysical and celestial. May the undeputing stock of peace is enjoyed.