THE
AVADHUTA
GIT
A
OF
DATTATREYA
I
TRANSLATED'
WITH
AN
EXHAUSTIVE
INTRODUCTION
BY
KANNOO
MAL,
M.A.,
Author
of
The
Secrets
of
the
UpamsJ?ads,
Lofd
Krishna's
Message,
The
Master
Poets
of
India,
Gita-Darshan,
etc.
FOREWORD
BY
K.
S.
RAMASWAMI
SASTRI,
B.A.,
B.L
S.
R.
MURTHY
&
CO.,
TRIPUCANE,
MADRAS
S.
E.

DEDICATED
IN
ALL
HUMILITY
OF
SPIRIT,
TO
ALL
SEEKJCRS
AFTER
TRUTH,
TO
ALL
WHO
LONG
FOR
WISDOM
DIVINE,
TO
ALL
WHO
ASPIRE
TO
THE
ATTAINMENT
OF
THE
FINAL
GOAL
OF
ETERNAL
BLISS,
TO
ALL
WHO
WOULD
ACHIEVE
SPIRITUAL
VICTORY
AND
ESCAPE
THE
EVER-REVOLVING
INEXORABLE
WHEEL
OF
BIRTH
AND
DEATH,
TO
ALL
WHO
WO
OLD
NO
LONGER
EE*
DECEIVED
BY
THE
GLITTERING,
UNSUBSTANTIAL
AND
H0LLOW
PLEASURES
OF
THIS
MATERIAL
WORLD,
AND
NEVER
REST
CON-
TENTED
TILL
THEY
HAVE
REACHED
THE
REALM
OP
PERENNIAL
BLISS,
EVER-
LASTING
LIFE
AND
NEVER-ENDING
GLORY.
Anther.

CONTENTS
Page
FOREWORDS
...
...
ix&xv
INTRODUCTION
;
I.
Preliminary:Š
...
...
1
The
meaning
of
the
Avadhuta»GitaŠ
characteristics
of
the
A
vadhutaŠ
nature
of
his
utteranceŠ
for
whom
his
message
is
meantŠ
Avadhuta.Gitti,
a
rapturous
rhap-
sody
flowing
out
from
the
fullness
of
the
ecstasy
of
the
author's
heartŠ
its
sublimity
of
thought
and
excellence
of
languageŠ
its
merits>as%
piece
of
Sanskrit
composi-
tionŠthe
number
of
Chapters
and
the
Slokas
contained
in
the
book,
IL
General
Teaching
:
Š
...
...
5
Preliminary
moral
discipline
as
inculcated
in
elemen-
tary
Vedantic
worksŠ
mental
and
moral
preparation
as
recommended
by
the
author
of
the
Avadhuta-GHaŠ
The
divine
Wisdom
sought
after
the
three
broad
conclusions
arrived
at
in
the
bookŠ
First
conclusion
regarding
the
world
as
confirmed
by
the
consensus
of
the
views
of
all
great
philosophers,
prophets,
poets
and
writers
of
the
worldŠ
portions
of
the
Avadhuta-Glta
quoted
to
illus-
trate
this
conclusionŠ
Second
conclusion
regarding
the
AtmaŠ
unsuitability
of
English
words
to
translate
the
word
'
Atma
'Šhistory
of
the
development
of
the
concep-
tion
of
AtmaŠ
Sukshama
Sharir
describedŠ
description
,
v

CONTENTS
1
of
the
Aim*,
as
fflusfcateckby
the
Nirvan
Stotra
of
Srt
SattkrlchftrjaŠ
Portions
of
the
Avadhuta-Gifca
quoted
in
support
of
the
second
condusionŠThird
conclusion
re-
garding
the
Brahm
Š
description
of
the
BrahmŠ
quota-
tions
from
the
Upanishads
to
illustrate
it
Š
portions
of
the
A
vadhuta-Gtt&
quoted
on
the
subjectŠ
The
unknow-
ability
of
the
Brahin
established
by
the
Vedic
test,
the-
Avadhuta*G!t&
and
the
consensus
of
the
opinions
of
the
leading
Western
philosophers
and
WritersŠquotation
from
Herbert
Spencer's
philosophy
of
the
Unknowable
as.
an
illustrationŠ
Solution
of
the
problem
whefeher
the
Brahm
is
attainable
or
noŠ
concluding
remarks
as
to
the
.
reward
or
punishment
tothos£
who
try
to
understand
and
realise
the
great
truths
preached
in
the
book
or
to
those
who
do
not
do
so.
)
i
LIFE
OF
DATTATRTt>V
THE
AUTHOB
OP
THE
AVADHUTA
GITA
...
2&
TRANSLATION
OP
THE
TEXT
OP
THE
AVADHUTA
GITA
Š
Chapter
I
...
...
...
38
Chapter
II
...
...
...
50
Chapter
III
...
...
...
58
Chapter
IV
...
...
...
68
Chapter
V
...
...
...
78
Chapter
VI
...
...
...
79
Chapter
VII
...
...
...
84
Chapter
VIII
...
...
8T
vi

CONTENTS
APPENDICES
I
Translation
of
the
Hastimalika-sfcotra
on
the
Majesty
of
the
hmi
by
Sri
SankraL-
charya
...
...
...
90
II.
Translation
of
the
SukastakŠ
-an
ideal
Vedantic
poem
...
...
95
s
vu

FOREWORD
I
This
book
aims
at
bringing
out
the
central
Łtruths
of
Adwaita
Vedanta
in
a
clear
and
compendi-
ous
form.
The
boldness
and
subtlety
of
analysis
characteristic
of
Hindu
philosophy
has
been
uni-
versally
realised
and
admired.
Though
modern
educated
India
may
not
show
either
appreciative
knowledge
or
appreciative
love
of
Hindu
philosophy,
Łgreat
minds
have
bowed
before
the
majesty
of
that
philosophy
in
reverential
love.
Schlegal
declared
:
"
Even
thj
loftiest
philosophy
of
the
European
Š
t
he
idealism
of
reason
as
it
is
set
forth
by
tbe
Greek
p
hilosophers
Šap
pears
in
comparison
with
the
abun-
dant
light
and
vigour
of
oriental
idealism
like
a
f
eeble
Promethean
spark
J
jd
the
full
flood
of
heaven-
ly
glory
,
faltering
and
feeble,
and
ever
ready
to
be
-
extinguished
."^
Schopenhauer,
one
of
the
world's
greatest
philosophers
in
the
west
said
:
"
In
the
whole
world
there
is
no
study
so
beneficial
and
so
e
levating
as
that
of
the
Upanishad
s
It
has
been
t
he
solace
of
my
life
,
i
t
will
be
the
solace
of
my
The
chief
facts
to
be
realised
and
remembered
ix

FGREWOBD
about
Hindu
philosophy
are
their
clear
analysis
of."
the
universe
and
their
synthetic
harmony
and
their
revelation
of
the
supersensuous
facts
of
experience-
and
value
of
life.
It
is
in
such
a
setting
that
we
can
understand
and
appreciate
best
such
a
work
of
unique
insight
as
the
Avudhuta
Gita.
Its
universality
is
not
a
negative
universality
which
decries
and
de-
nies
the
other
aspects
of
truth
bat
the
positive
uni-
versality
which
admits
and
includes
and
transcends
them
and
reveals
a
synthetic
completeness.
Every
one
of
the
six
darsanas
(systems
of
philosophy)
starts
with
a
clear
definition
of
the
Pramdnas
(the
means
of
investigation
of
truth)
and
of
the
categories
of
existence.
Each
emphasises-
one
plane
of
realisation.
The
assumptions
of
each-
are
tested
by
experience
and
reason.
When
we
reach
the
next
higher
grade
of
experience
and
re-
alisation,
we
transcend
the
lower
plane.
The
Vedanta
gives
to
us
the
highest
of
all
these
realisa-
tions
and
leads
us
to
the
highest
of
all
goals.
The
common
aim
of
all
the
orthodox
systems,
of
Hindu
thought
which
accept
the
Veda
as
the.
supreme
authority
and
source
of
truth
is
the
reali-
sation
of
eternal
bliss
in
Mvhti
or
liberation.
But
the
conception
of
Mukti
varies
with
the
plane.
x

FOREWORD
attained
by
each
system
of
philosophic
thought.
There
is
a
fine
verse
in
the
Bhagawad
Grita
which
crystallises
the
vital
elements
of
ail
these
systems.
It
says
"
In
this
body,
the
Supreme
Purusha
is
call-
ed
by
many
namesŠ
the
witness,
the
approver?
the
worker,
the
enjoyer,
the
Lord,
and
the
Paramenia.""
(Chapter
XIII,
Verse
22.)
The
word
BhoJctha
refers
to
the
Charvaka
sys-
tem
which
regards
the
sum-total
of
the
body
and
the
senses
and
the
mind
as
the
soul.
The
word
Bhartha
means
he
who
gathers
the
fruits
of
actions
and
refers
to
the
Nyaya
system.
The
word
Anummtha
means
the
approving
but
detached
enjoyer
and
refers
to
the
Samkhya
System.
The
word
Upadrashta
means
the
witness
and
refers
to
the
Vedanta
system.
The
Nyaya
and
Vaiseshika
systems
go
together
;
the
Samkhya
and
Yoga
sys-
tems
go
together
;
and
the
two
Mimamsa
systems
go
together.
The
realisations
of
the
Atma
as
Mahes-
wara
or
the
personal
God
and
as
Paramatma
or
the
Impersonal
Supreme,
are
even
higher
attitudes
of
realisation.
Nilakanta
who
has
elaborated
this
idea
concludes
thus
:
By
the
first
three
realisations
the
soul
is
bound
;
by
the
last
three
realisations
the
soul
is
freed
?
May
I
take
the
liberty
of
suggesting
that
in
this
verse
is
to
be
found
the
reconciliation
by
the
xi

FOREWORD
lips
of
the
Divinest
manifestation
of
the
Supreme
of
all
our
systems
of
philosophy
!
The
privilege
of
philosophy
is
the
unification
and
interpretation
of
experience
in
the
light
of
ultimate
causes.
Science
deals
with
only
a
frag-
ment
of
human
experience.
Hence
there
could
be
no
real
quarrel
between
science
and
philosophy.
It
is
because
Hindu
philosophy
is
fully
perfect
as
a
phi-
losophy
that
it
is
uncontradicted
and
unoverthrowable
by
modern
western
science.
Science,
if
it
is
rightly
itself,
must
blossom
into
philosophy
and
fructify
into
religion.
The
Absolute
of
philosophy
is
the
Personal
God
of
religion.
The
former
is
realised
in
Samadhi
while
the
latter
is
realised
in
Prema
(love).
The
Adimita
Vedanta
of
Sri
Sankaraeharya
gives
a
due
and
proper
place
to
worship
and
love
and
devotion
in
its
scheme
of
attainment-
His
doctrine
finally
leaves
us
in
that
highest
attitude
of
infinite
Bliss
where
love
and
devotion
are
included
and
trans-
cended.
Karma
Yoga
leads
the
purified
soul
to
Bhakti
Yoga,
which
leads
the
adoring
soul
to
Jnana
Yoga,
which
leads
the
self-poised
soul
to
Infinite
Bliss.
The
word
Maya
has
been
flung
forward
and
backward
in
the
tournaments
of
philosophic
contro-
xii

FOBEWOBD
versy.
This
concept
must
be
properly
understood?
if
we
are
to
understand
the
doctrines
of
the*
Avadhuta
Gita
aright.
As
Swami
Vivekananda
said
well
:
"
But
the
Maya
of
the
Vedanta,
in
its.
last
developed
form
is
neither
Idealism
or
realism,
neither
is
it
theory.
It
is
a
simple
statement
of
factsŠ
what
we
are,
and
what
we
see,
around
us.""
It
is,
in
short,
cosmic
illusion,
the
sum-total
of
the
refractions
of
the
mind.
The
quick
alternations
of
night
and
day,
pain
and
pleasure*
and
life
and
death
are
its
manifestations.
Maya
is
not
non-existence-
but
the
indescribable
sum-total
of
the
fluctuations-
of
natural
existence.
Time
and
space
and
causa-
lity
are
of
its
texture,
and
the
mind
cannot
get
be-
yond
it
any
more
than
a
man
can
stand
on
his
own
shoulders.
But
the
soul's
self-transcendence
over
the
mind
by
Shastraic
methods
of
Sravana,
Manana-
and
Nididhyasana,
after
Sadhana
chathushtaya
sam-
pathe
enables
it
to
attain
to
the
loftiest
heights
of
self
-realisation,
though
other
souls
may
yet
be
with-
in
the
net
of
cosmic
illusion.
The
greatness
of
the
Advaita
Vedanta
consists,
in
its
supreme
practicality.
If
it
merely
made
a
declaration
of
truth
and
did
not
enable
the
state-
ment
to
become
a
realisation,
it
would
not
have
had
the
vogue
that
has
been
its
privilege
from
time
im-
xiii

POBEWORD
Łmemorial
down
to
this
day
in
our
holy
and
beloved
-mi
beautifal
Land,
It
enables
the
inquirer
to
rise
from
plane
to
plane
of
realisation
till
be
is
left
face
io
face
with
the
supreme
experience
and
the
highest
realisation.
The
proud
distinction
of
the
Avadhuta
Gita
is
that
it
declares
and
demonstrates
this
truth
in
a
clear
and
incontrovertible
form.
Thus
the
Adwaita
Vedantais
a
scientific,
philo-
sophic,
theistic
and
monistic
system
of
thought
and
has
the
privilege
of
the
highest
universality.
Throughout
the
Avadhuta
Gita
its
golden
voice
is
heard
in
trumpet
tones.
I
commend
this
book
to
all
lovers
of
Aryan
philosophy
and
religion
and
cannot
better
conclude
this
foreword
than
by
quot-
ing
the
following
fine
stanza
from
the
book
itself
:
"
I
have
explained
to
you
the
ultimate
and
final
truth.
There
is
neither
you
nor
I,
neither
any-
thing
great
nor
small,
neither
any
teacher
nor
any
pupil.
That
Supreme
Truth
is,
in
its
very
nature,
absolutely
free.
I
am
the
knowledge
immortal,
unchanging,
and
all
pervading
like
the
space
"
{Chapter
III
Verse
42).
BELLA
El
7
,
}
13th
October,
}
E.
S.
RAMASWAMI
SASTRI.
1920.
3
xiv

FOBEWOED
II
In
recommending
the
study
of
the
Avadhuta
ŁG-ita
I
would
advise
every
student
of
philosophy
to
grasp
at
first
the
genuine
spirit
of
this
important
book
as
it
strikes
the
highest
tune
of
Vedant
philoso-
phy.
The
Hindu
philosophy
is
not
as
those
in
other
countries
Š
a
mere
brain-made
theory
or
intellectual
concoction.
Its
seven
systems
are
like
the
seven
rungs
of
a
ladder,
helping
the
Jiva
to
ascend
to
the
Absolute
Self
until
the
last
one
flings
open
before
the
Seeker
of
Truth,
the
majestic
portals
of
the
realm
of
Eternal
Bliss.
These
seven
systems
have
a
mysteri-
ous
relation
to
the
seven
planes
of
wisdom-Sapta
Jnan
BhumiŠ
of
every
human
being
in
his
spiritual
career
of
life.
But
before
the
Jiva
can
emerge
into
this
career
he
has
to
pass
through
seven
other
planes,
styled
the
seven
Planes
of
Ignorance.
There
are,
therefore,
altogether
fourteen
stages
in
the
path
of
spiritual
evolution
from
the
first
budding
of
life
to
the
ultimate
attainment
of
liberation
from
the
bond-
age
of
nature.
The
first
stage
belongs
to
the
vege-
table
kingdom
where
the
Jiva
has
to
pass
through
20
lacs
of
Yonis
before
he
can
emerge
into
the
next,
the
Swedaja
(sweat-born
or
secretal)
Yoni.
In
this
.also
he
is
to
travel
through
11
lacs
of
Yonis
before
xv

FOREWORD
he
is
admitted
gradaally
into
the
next
two
stages
in.
the
egg-born
and
sac-born
Yonis.
In
the
former
he*
has
to
pass
thrugh
19
lacs
of
Yonis
and
in
the
latter-
through
34
lacs
of
Yonis.
Here
the
sub-human-
plane
is
finished
and
Jiva
can
pass
along
the
np
ward-
bound
current
of
Mother
Nature
into
the
plane
of
humanity.
But
here
also
he
is
not
at
once
a
spiri-
tually
developed
being
as
he
has
to
scramble
through
three
more
stages
of
Ignorance.
In
the
first
stage-
i.a.,
in
the
fifth
plane
of
Ignorance
the
man
is
an
atheist
and
a
materialist
taking
his
body
to
be
the*
soul
and
a
barbarian
or
Anarya.
In
the
sixth
plane-
he
believes
in
the
soul
as
separate
from
the
body,
and
remains
absorbed
in
the
enjoyment
of
sense-pleasures-
In
tbis
stage
after
death
the
human
being
goes
either
toNarakaor
to
the
Pitri
Loka
and
cannot
go
further-
upwards.
In
the
last
i.e.*
in
the
seventh
stage
of
ignorance
the
man
can
conceive
the
existence
of
a<
super-sensuous
world
and
its
pleasures
of
a
more-
refined
nature.
Here
the
Jivaf
rate
death
can
go-
up
to
the
Swarga
Loka.
The
seven
planes
of
Ignorance
having
been
got
over
in
this
way
the
man
becomes
a
fit
candidate
for
admission
into
the
spiritual
career
of
life
wherein
he
has
to
climb
step
by
step
the
seven
stages
of"
wisdom
according
to
the
seven
systems
of
Hindu,
xvi

FOREWORD
philosophy.
The
first
stage
is
called
Jnanada
and
is
connected
with
the
Nyaya
system
of
Hindu
philo-
sophy.
The
second
stage
is
called
Sannyasada,
having
connection
with
the
Vaiseshik
system.
The
third
is
Yogada
related
to
the
Yoga
system.
The
fourth
is
Lilonmukti
in
accordance
with
the
Sankhya
system.
The
fitfh
is
Satpada
related
to
the
Karmamimansha
system,
The
sixth
is
Anandapada
connected
with
the
Upasana
Mimansa
system
and
the
seventh
is
Paratpara
propounding
the
last
i.e.,
the
Vedanta
system
of
philosophy.
In
the
first
(Jnanada)
stage
the
seeker
views
the
world
in
wonder,
dives
deep
into
its
Boot-cause,
Para-
matma
and
ideas
within
himesif
that
everything
worth
knowing
has
been
known.
In
the
second
(Sannyasada)
stage
the
above
conception
gets
deeper
and
closer,
a
perfect
distinction
between
Dharma
and
Adharrna
is
realised
and
the
seeker
feels
that
he
has
shunned
everything
that
had
to
be
given
good-
bye.
In
the
third
(Yogada)
stage
the
yogi
curbs
the
lower
man,
acquires
control
over
the
self
,
gets
insight
into
the
more
mysterious
planes
and
the
superfine
forces
of
the
Divinity.
He
then
comes
to
realise
that
all
attainable
powers
have
been
attained
by
him.
In
the
fourth
(Lilonmukti)
stage
he
is
no
longer
under
the
meshes
of
Maya
and
has
out-grown
her
xvii
b

FOUEWOED
bewildering
forces
and
attributes.
Here
he
is
in
this
world
but
not
of
it.
He
observes
the
mysterious
plays
of
Maya
but
is
not
wiled
away
by
her
allure-
ments.
In
the
fifth
(Satpada)
stage
the
seeker
realises
that
this
universe
is
Brahma.
In
the
sixth
(Anandapada)
stage
the
realisation
is
that
Brahma
is
the
universe,
everything
is
in
him.
In
the
last
(Paratpara)
stage
the
unity
of
Jivatma
with
Paramatma
is
firmly
established
and
the
individual
self
gets
merged
into
the
Absolute
Self.
All
duality
vanishes
at
this
Supreme
Stage
and
the
Jivan
can
say
u
I
am
He".
He
realises
that
he
himself
is
the
omnipresent,
omniscient,
illimitable
unqualified
Absolute
Brahma.
The
above
realisation
of
the
seventh
stage
strikes
the
key-note
of
the
Vedant
Philosophy.
It
says
there
is
really
no
difference
between
Jiva
and
Brahma.
The
Individual
soul
is,
as
it
were,
a
portion
of
the
Cosmic
Soul,
as
a
spark
of
fire.
It
is,
in
essence,
identical
with
the
Supreme
Brahma,
and
participates
of
its
infinity.
Such
being
the
real
state
of
things
how
is
it
that
that
the
Jiva
cannot
realise
his
unity
with
the
Supreme
and
passes
through
the
miserable
gates
of
birth
and
death
?
The
Vedanta
replies
that
it
is
due
to
Ignorance
grown
out
of
Maya
Š
the
mysterious
and
well-nigh
incomprehen-
xviii

forewo:
sible
power
of
Brahma
which
veils
the
knowledge
of
the
Jiva
and
prevents
hi
in
from
realising
the
true
nature
of
this
universe.
Just
as
a
man
in
the
dark
night
mistakes
a
piece
of
rope
for
a
snake
and
recoils
in
fear
so
the
Jiva
under
the
ignorance
of
Maya
has
forgotten
his
real
self
and
taken
the
imaginary
existence
for
a
reality.
Man
has
thus
become
a
puppet
in
the
hand
of
Maya.
He
is
buffeted
by
the
Maya
hither
and
thither
and
drifted
along
her
ceaseless
impetuous
currents.
His
Karma
brings
him
punishment
for
sinful
acts
and
happiness
for
good
deeds.
Thus
he
goes
on
suffering
pain
on
experiencing
pleasure
through
multifarious
births
and
deaths,
until,
at
last,
through
the
help
of
a
Guru,
a
wise
Seer,
his
veil
of
ignorance
drops
off
and
he
realises
his
unity
with
the
Supreme.
He
finds
that
he
had
never
a
separate
existence
from
the
Absolute
Brahma*
This
is
Brahma-Jnan
or
realisation
of
the
Self.
He
who
has
attained
this
realisation
Š
for
him
there
is
no
birth
or
death,
no
pain
or
pleasure,
he
becomes
all
Bliss,
he
obtains
Moksha,
he
finds
that
he
is
He.
This
is
the
teach-
ing
of
the
Avadhuta
Gita
and
the
teacher,
the
Guru
is
the
Divine
Avadhuta
Pattatreya.
His
teachings
touch
the
finest,
the
most
melodious
chord
of
the
Vedant
Philosophy,
bring
spiritual
solace
to
the
soul
xix

it)REWOED
and
chasten
the
whole
universe
as
the
solemn
Upanishad-Song
of
the
Vedant
Philosophy.
The
life
of
Sri
Bhagavan
Datfcatreya
furnishes
the
beat
ideal
of
a
Guru.
He
is
therefore
held
in
high
regard
by
the
followers
of
almost
all
the
sects
in
Hindu
religion
and
worshipped
as
the.
divine
Incarnation
of
Trimurti
--Brahma,
Vishnu
and
Mahesh,
There
are
many
interesting
incidents
in
his
life
which
has
been
referred
to
in
the
body
of
the
book
and
need
not
therefore
be
dilated
upon
here.
The
translator
of
the
book
Sriman
Sahityalankar
Kannoo
Mai,
M.
has
really
done
an
invaluable
service
to
the
world
by
bringing
such
an
important
treatise
on
the
Vedant
philosophy
within
the
easy
reach
of
the
English-knowing
public.
There
is
a
mass
of
pregnant
writings
in
the
Sanskrit
literature
which
but
for
such
lucid
renderings
has
been
a
sealed
book
to
the
English-knowing
world.
Sriman
Sahityalankar
Saheb
has
fulfilled
this
great
desideratum
and
set
a
brilliant
example
which
other
translators
will
do
well
to
follow
suit.
Benares
)
Mahamandal
House
>
DAYiNAND
H&th
November
1920.)
xx

AVADHUTA
GITA
INTRODUCTION
I
PRELIMINARY
Avadhtita-Giti
means
the
song
of
the
ascetic
(avadhfita)
who
is
an
advanced,
enlightened
and
,
selfless
recluse
Š
the
one
who
has
attained
to
self-
realisation,
who
has
reached
the
highest
spiritual
plane,
who
has
risen
above
all
the
associations
of
the
world,
who
has
rent
asunder
all
the
chains
of
birth
and
death
all
the
bondages
of
the
Karma,
who
is
face
to
face
with
the
truth
divine,
who
is
sub-
merged
in
the
ocean
of
bliss
eternal
and
unbroken.
The
word
Avadhuta
is
made
up
of
four
letters
sr
(a)
%
(va)
(dhu)
and
cf
(ta).
(a)
signifies
that
one
who
is
called
an
Avadhuta
is
free
from
the
net
of
hope,
that
he
is
free
from
the
idea
of
the
beginning,
middle
and
end
of
things
and
that
he
is
perpetually
abiding
in
happiness.
^
(va)
signifies
that
he
is
bereft
of
all
desires,
that
his
speech
is
devoid
of
evil
and
that
he
exists
in
all
existing
things,
^(dhu)
1

AVADHUTA
GITA
signifies
that
the
avadhuta
s
body
is
covered
with
dust,
that
his
mind
has
been
purged
of
all
evil
thoughts,
that
he
is
free
from
all
diseases
and
that
he
has
risen
above
all
mental
devotions
such
as
concentration
and
meditation-
^
(ta)
signifies
that
he
is
full
of
the
contemplation
of
the
reality,
that
he
is
free
from
all
activities
causing
anxieties
and
that
he
is
bereft
of
darkness
and
egoism.
Such
an
ascetic
is
permeated
with
the
sentiment
of
oneness
throughout
and,
from
his
lofty
point
of
view,
looks
down
upon
all
worldly
phenomena
and
%H
duties,
rites,
observances
and
performances
prescribed
by
religion.
The
utterances
of
such
an
advanced
man
must
naturally
be
such
as
a
worldly
man
may
easily
misinterpx-et,
as
may
clash
with
the
worldly
interests,
militate
against
worldly
wisdom
and
go
at
tangent
to
all
considerations
of
expediency.
For
all
such
things
he
does
not
care,
for
he
has
already
trodden
them
all
under
foot
and
risen
triumphant
over
them
all.
His
utterances
are
not
for
the
ordinary
man
of
the
world,
for
one
who
is
still
enveloped
thickly
with
the
veils
of
the
M&ya
and
whose
aim
is
yet
to
attain
worldly
success
or
even
heavenly
joys.
The
Avadhuta's
message
is
for
those
who
have
risen
far
above
this
stage
of
life.
These
men
alone
can
realise
the
significance
and
2

INTBODUOWON
weight
of
his
message.
The
man
who
has
yet
to
Łstudy
the
elements
of
the
Ved£nta
Philosophy,
whose
mind
is
still
distracted
with
doubts
regarding
the
Oneness
of
the
Beality
and
whose
intellect
still
revels
in
the
scholastic
discussions
regarding
the
truths
divine
and
eternal
which
are
beyond
the
reach
of
understanding,
may
well
fail
to
grasp
the
meaning
of
his
message.
The
author,
in
the
fullness
of
the
ecstasy
of
his
heart
which
is
raditan
with
the
bliss
divine,
bursts
out
into
rapturous
rhapsodies
which
are
the
ripest
fruits
of
his
spiritual
realisation,
no
less
of
his
mastery
of
the
divine
metaphysics,
the
Vedanta
and
the
sacred
Sanskrit
language.
The
Avadhuta
GM
is
not
the
work
of
a
neophitej
one
still
struggling
with
the
acquisition
of
the
knowledge
of
the
truth
and
of
the
langaage,
but
of
a
master
genius
whose
spiritual
attainments
are
as
sublime
as
his
mastery
of
the
language
is
complete
and
perfect.
To
a
Vedanti
who
has
thoroughly
studied
the
philosophy
of
the
Identity
of
the
Brahm
and
the
Atina,
the
Higher
Spirit
and
the
Lower
Spirit,
the
book
offers
a
series
of
conclusions
at
once
bold,
intrepid
and
uncompromising,
rending
asunder
all
veils
of
doubts
that
persist
even
after
a
thorough
study
;
to
a
Sanskrit
scholar
who
takes
pride
only
in
3

»
scholastic
attainments
and
in
the
beauty
of
the
language,
the
book
challenges
a*'comparison
which
can
not
be
made.
On
the
mere
literary
side,
it
is
a.
gem
of
composition
which
it
is
impossible
to*
outshine.
The
appropriateness
of
the
words,
the
harmonious
relation
existing
among
theztf,
the
eloquence
and
the
pervidness
which
radiate
the
expressionsŠ
the
lucidity
and
directness
which
illuminate
them;
Š
these
characteristics
and
other
literary
qualities
of
the
book
place
it
above
all
compositions
of
this
nature.
It
is
a
spontaneous,
outpouring
of
the
truths
divine
and
undying
in
the
most
perfervid
and
eloquent
language
flowing
out
in
its
perfection
from
the
divine
lips
of
the
author.
The
Avadhuta-Gita
is
divided
into
eight,
chapters,
each
chapter
containing
the
following
numbers
of
slokas
:
Š
Chapter
I
contains
75
»
II
—
40
HI
—
46
—
IV
—
25
V
32
—
VI
—
27
—
VII
—
15
—
VIII
—
28
Total
288.
4

II
GENERAL
TEACHING
OF
THE
AY
ADHUT
A-GIT
A.
Preliminary
Moral
Discipline.
The
preliminary
mental
and
moral
discipline
required
of
a
seeker
aft^j
truth
is
summed
up
in
the
Sadhanchatustayam
(four
means)
inculcated
in
the
elementary
books
on
Vedanfca.
The
Sadhanchatus-
tayam
consists
of
:Š
I.
Discrimination
between
eternal
and
non-
eternal
substances.
It
means
that
the
Brahm
alone
is
the
eternal
substance
and
all
else
is
non-eternal.
II.
Indifference
to
the
enjoyment
of
rewards
in
this
world
as
well
as
in
the
next.
This
indifference
implies
an
abandonment
of
all
worldly
enjoyments
and
of
such
as
would
result
in
the
next
world
from
the
performance
of
virtuous
acts
here.
III.
The
possession
of
six
essentials
which
are:Š
Ł
(1)
Quiescence
which
is
the
restraining
of
the
mind
from
objects
of
senses.
5

f
*
AVADEUTA
GIO#j
(2)
Self-restraint
which
means
the
toning
away
of
the
external
organs
from
ob-
jects.
(3)
Abstinence
which
means
the
abstaining
of
the
external
organs
from
sensuous
objects
after
they
have
been
turned
away
from
them
;
or
it
may,
be
the
abandon-
ment
of
prescribed
acts
in
a
proper
man-
ner
such
as
by
becoming
an
ascetic.
(4)
Endurance
of
t1k
inclemencies
of
wea-
ther
or
the
polarities
of
heat
and
cold
&c*
(5)
Contemplative
concentration
which
is
th&
fixing
of
the
restrained
mind
on
hearing
and
such
like
things
as
conduce
to
it.
(6)
Faith
in
the
teaching
of
the
Guru
and
of
the
Vedanta.
IV.
Desire
for
liberation
or
longing
for
eman-
cipation.
A
seeker
after
wisdom
ought
therefore
to
be
tranquil
in
mind,
one
who
has
subdued
his
senses,
whose
sins
are
gone,
who
conforms
to
the
teaching
of
the
Shastras
and
is
virtuous,
and
who
has
long
and
continuously
followed
a
teacher.
Dattatreya,
the
author
of
the
Avadhuta
Gita,
who
sings
his
divine
song
for
advanced
seekers
after
wisdom,
takes
for
granted
that
the
mental
and
moral
6

INTBODUCTION
qualifications
mentioned
above,
have
already
been
acquired.
He
has,
however,
vouchsafed
a
few
casual
hints
in
this
direction
which
may
be
summarised
as
below:-Š
(1)
The
seeker
after
wisdom
ought
to
preserve
his
mind
in
a
healthy
state
as
the
mind
is
the
most
important
organ
in
the
body.
It
is
only
in
a
healthy
mind
that
all
faculties
thrive.
(Avadhuta-Gita
Chapter
VIII,
Sloka
27).
(2)
All
sensual
and
sexual
pleasures
ought
to
be
sedulously
eschewed.
They
aie
perilous
pitfalls
on
the
way
to
the
attainment
of
the
knowledge
divine.
Dattatreya
condemns
these
evils
in
a
most
vehement
manner
in
Slokas
12
to
26
of
Chapter
VIII.
This
emphatic
denunciation
of
the
sensual
plea-
sures
leads
to
the.
renunciation
of
the
world
and
consequently
of
the
adoption
of
the
life
of
a
free
and
unattached
ascetic.
(3)
The
most
important
advice
which
the
author
vouchsafes,
is
that
a
seeker
after
wisdom
should
always
endeavour
to
pick
up
wisdom
wher-
ever
he
finds
it.
He
should
never
despise
the
source
from
which
it
comes.
He
should
be
like
a
bee
collecting
honey
from
different
and
varied
sources.
The
author
himself
collected
wisdom
from
various
7

AVADHOTA
GITA
sources
and
made
24
individuals
Š
animate
and
in-
animate
objeets-his
Gurus.
His
teaching
on
the
point
is
summed
in
the
first
two
Slokas
of
Chapter
II,
ttz.,
One
should
never
mind
whether
the
teacher
is
a
mere
boy
or
one
addicted
to
sensuous
pleasures
or
whether
he
is
an
idiot
or
a
menial
servant
or
a
householder.
Would
one
give
up
a
jewel
lying
in
the
mud?
1.
One
should
not
mind
whether
the
Guru
is
endowed
with
poetic
learning
or
not.
The
wise
should
pick
up
the
good
that
is
in
him.
Cannot
a
boat
that
has
no
vermillion
painting
on
it,
carry
passengers
across
the
river
?
2.
(4)
The
other
mental
and
moral
equipments
with
which
the
seeker
after
wisdom
ought
to
be
well
provided,
are
set
forth
in
Slokas
1,3,4,5,7,8,9
of
Chapter
VIII
and
1,2,3,9,10,12
of
Chapter
VII.
The
Divine
Wisdom
Sought
after
The
divine
wisdom
which
is
the
goal,
the
last
and
final
destination
where
the
arduous
and
perilous
journey
upon
which
the
seeker
embarked
himself,
terminates,
may
briefly
be
stated
in
the
following
conclusions
:
Š
8

INTRODUCTION
(1)
The
world
is
a
mirage.
It
is
unreal,
transient
and
perishing.
(2)
The
ktmi
(the
self)
of
man
is
everlasting,
eternal,
imperishable
and
real
for
ever.
(3)
This
ktmk
is
no
other
than
the
Brahm,
with
which
it
is
eternally
identical.
The
attributes,
if
any,
which
apply
to
the
Atroa
apply
to
the
Brahm
as
well.
The
Brahm
is
therefore
the
only
ever
enduring,
ever-lasting,
and
all-pervading
Beality
beyond
all
changes.
Conclusion.
a)
The
conclusion
that
the
world
is
unreal
and
just
like
a
mirage,
may
sound
most
startling
to
a
materialistŠ
to
a
superficial
observer
of
thingsŠ
to
one
who
has
never
penetrated
the
veil
of
appearances;
but
to
a
seer
of
things
Š
to
one,
who
has
gone
into
the
depth
of
things
and
weighed
the
appearance
properly,
it
is
the
only
legitimate
conclusion
that
can
be
drawn.
All
great
philosophers,
prophets,
poets
and
writers
of
the
world,
have
in
some
way
or
other,
come
to
the
same
conclusion.
From
Pythagoras
to
Plotinus,
we
find
the
same
view
taken
of
the
world
with
occasional
exceptions.
Pythagoras
believed
the
world
to
be
illusory.
Zeno-
9

AVADHUTA
GITA
pfa&ne,
Par
men
ides
and
Zeno,
the
best
representatives,
of
the
Eleatic
School,
regarded
the
phenomena
of
succession
presented
by
the
world
as
a
pure
illusion
and
asserted
that
time,
motion,
space
are
phantoms
of
the
imagination
Š
vain
deception
of
the
senses.
Plato,
the
greatest
philosopher
of
the
Greeks
declared
that
our
world
is
a
world
of
shadows,
not
of
reality.
Neo-Platonism
of
Alexandria
as
represented
by
its
greatest
exponent,
Plotoinus,
came
to
the
same
con-
clusion
regarding
it
;
for,
says
he,
'the
external
world
is
nothing
else
than
a
mere
phantom,
a
dream,
a
hallucination,
pure
and
simple.'
If
we
turn
to
the-
profound
thinkers
of
Antic
and
Ephesins
in
the-
third
century
of
the
Christian
era,
we
find
the
same-
view
put
forward
regarding
the
world.
The
Christian
philosophers
of
the
early
days,
known
as
Gnostics-
fully
agreed
in
this.
With
regard
to
the
Saracen
philosophy,
we
find
its
greatest
representative,
Aiagzali
speaking
of
the
fallibility
of
the
senses,
and
reason
in
as
perspicuous
a
language
as
possible-
disposes
of
the
world
in
a
manner
characteristic
of
the
Yedant
Philosophy,
for
says
he:
<f
I
said
to
my-
self
during
sleep,
you
give
to
visions
a
reality
and
consistence
and
you
have
no
suspicion
of
their
untruth.
On
awakening
you
are
made
aware
tiiat
they
were
nothing
but
visions.
What
assurance.
10

INTRODUCTION
have
you
that
all
you
feel
and
know
when
you
are
avfrake
does
actually
exist
?
It
is
all
true
as
respects
your
condition
at
that
moment,
but
it
is
nevertheless
possible
that
another
condition
should
present
itself
which
should
be
to
your
awakened
state
that
which
to
your
awakend
state
is
now
your
sleep
;
so
that,
as
respects
the
higher
condition,
your
waking
is
but
a
sleep"
The
Sufi
Philosophy
of
the
Mohame-
dan
which
reckons
amongst
its
expounders
some
of
the
highest
names,
clearly
lays
down
that
the
world
is
unreal.
To
quote
a
few
instances;
Jami
says:
"land
thou
have
here,
no
place
and
are
but
phantasies
vain
and
unreal"
Mr.
Sell
writing
of
Sufies
says:
"when
enlightened
they
see
that
all
external
phenomena,
including
man
is
but
illusion."
Sadi
too
Remarks:
"I
swear
by
the
truth
of
God
that
He
showed
me
His
glory,
all
else
was
illusion".
Buddhistic
philosophers,
the
best
of
them
fully
agree
in
these
conclusions.
Yogacharists
and
Vigyanvadins
are
by
common
consent
subjective
idealists.
They
regard
the
world
as
an
efcernal
efflux
of
delusions
and
place
all-reality
within.
2.
It
will
not
bs
out
of
place
to
state
here
that
in
modern
times,
this
Truth
has
been
demonstrated
in
a
masterly
way
by
Kant
and
his
School.
Kant
assigns,
for
reasons
stated
at
length
in
his
'Critique/
11

AVADHTOA
GIl'A
a
mental
existence
to
Time,
Space
and
Casuality,
the
three
ultimate
factors
of
the
Universe.
If
these
three
notionsŠ
Time,
Space
and
CausalityŠ
which
form
the
kaleidascopic
scenes
of
the
Universe,
are
hi
the
mind
and
not
possessed
of
any
objective
existence,
the
universe
has
no
other
existence
than
a
mental
one
and
hence
it
is
Maya.
Herbert
Spencer,
the
latest
but
not
the
last
of
the
English
scientists
and
philosophers,
whose
writings
have
revolutionised
the
old
thought
says
that
the
ultimate
scientific
ideas
are
Space,
Time,
Matter,
Motion,
Force
and
Mind.
These
are
the
warp
and
woof
of
the
drapery,
physical
and
mental,
of
this
world.
None
of
these
can
he
proved
to
have
a
real
existence,
though
they
are
representative
of
realities
that
cannot
be
comprehended.
When
the
very
tricks
that
form
the
foundation
of
this
mighty
fabric
of
the
universe,
have
thus
proved
to
be
as
insubstantial
and
illusive
as
the
Air,
where
is
that
solid-seeming
world
which
surrounds
you?
It
vanishes
into
the
thin
Air,
base
and
top,
leaving
not
a
wreck
behindŠ
(Chapter
on
ultimate
scientific
ideas
in
the
"
First
Principles
"
and
chapter
on
the
"Data
of
philosophy
"
of
the
same
book,
may
be
consulted.)
Among
the
prophets,
Buddha's
place
is
unique
12

INTBODUCTION
and
bis
authority
for
the
largest
number
o£
men
on
the
face
of
the
earth,
is
undisputed.
The
great
master
declares
in
language
unequivocal
that
this-
world
is
an
eternal
efflux
of
shadows
and
that
all
reality
lies
within
rather
than
without.
Shakespeare,
the
greatest
English
poet
and
Wordsworth,
Shelly,
Bobert
Browning
and
Tennyson
the
greatest
poets
of
the
19th
century
speak
in
the
same
strain
:
Š
We
are
such
a
stuff
as
dreams
are
made
of.
Shakespeare
Peace,
Peace
!
he
is
not
dead,
he
doth
not
sleep!.
He
hath
awakened
from
the
dream
of
life.
This
we
who
lost
in
stormy
visions,
keep
With
phantoms
an
unprofitable
strife.
And
in
mad
trance
strike
with
our
split
knife
Invulnerable
nothings.
Shelly.
The
Sun,
the
Moon,
the
stars,
the
seas,
the
hills
and
the
plains
Š
Are
not
these,
0
Soul,
the
Vision
of
Him
who
reigns
!
Is
not
the
Vision
He
?
tho'
He
be
not
that
which
He
seems
!
Dreams
are
true
while
they
last
;
and
do
we>
not
live
in
dreams.
Tennyson*
13

AVABflUTA
Gil.-
Those
obstinate
questionings,
Of
sense
and
outward
things
Fallings
from
us,
vanishings,
Blank
misgivings
of
a
creatine
/
,
Moving
about
in
a
world
not
realised
Pool*
all
that
is
at
all
Lasts
ever,
past
Š
recall
:
Earth
changes,
but
thy
soul
and
God
stand
sure
:
What
was,
is,
and
shall
be
:
Time's
wheel
runs
back
or
stops
:
Potter
and
clay
endure.
Eobeet
browning-.
Among
the
great
writers,
Emerson
and
Carlyle
Łspeak
in
a
trumpet
voice
of
the
hallowness
of
the
world.
Says
Carlyle
:
Š
6.
"This
so
solid-seeming
World,
after
all,
is
but
an
air
image
over
me
Š
the
only
reality
:
and
nature
with
its
thousand-fold
productions
and
desti-
nations,
is
but
the
reflex
of
our
inward
force,
the
phantasy
of
our
dreams."
7.
Having
thus
confronted
the
unanimous
verdict
of
ancient
and
modern
wisdom,
the
reader
would
not
now
be
startled
at
the
conclusion
regarding
the
world
which
the
great
author
of
the
Avadhuta-
14

INTBODUOTION
Oita
has
proclaimed
to
the
world
with
his
trumpet
voice.
His
view
is
clearly
and
boldly
set
forth
in
the
following
portions
of
the
book.
;er
I
Sloka
3
V
it
31
VI
it
1
vii
9i
13
Conclusion.
(2)
The
word
Atma
is
almost
'untranslatable
in
English.
Such
words
as
Soul,
Spirit,
Self
etc,,
do
not
carry
the
full
significance
of
the
original
Sanskrit
word.
It
is
therefore
necessary
to
explain
what
is
meant
by
it.
The
idea
of
the
Atrna
was
very
slowly
evolved.
It
took
many
a
weary
effort
on
the
part
of
the
mind
to
reach
the
Vedantic
definition
of
the
AtmA.
Chstrvakas,
the
materialists
of
ancient
India
believed
that
the
gross
body
was
the
Atma,
because
they
could
see
nothing
beyond
it.
There
were
several
schools
of
these
materialists
believing
different
mem-
bers
of
the
body
to
be
the
Atma
according
to
their
own
light.
Then
came
the
Budbists
who
thought
that
the
Intellect
Š
BuddhiŠ
was
the
Atma.
There
were
15

the
followers
of
the
Prabhakara
and
Bhutta
who
believed
that
Chaitanya
(egoism)
or
intelligence
asso-
ciated
with
ignorance
was
the
ktmi*
Sftnyav&dies,
a
school
of
the
Buddhists,
believed
that
nihility
(Sunya)
was
the
Ata&,
A
decided
improvement
m
the
con-
ception
of
the
ktmi
was
effected
by
the
Nyaya
and
Vaisesika
Philosophy.
It
held
that
the
ktm.i
was
one
which
was
subject
to
pain
and
pleasure,
which
was
the
enjoyer
of
and
sufferer
from
the
fruits
of
action
etc.
and
that
the
Atma
was
not
one
but
there
were
many
Atm&s.
Every
living
being
has
a
separate
Atma
according
to
this
theory.
The
Sankhya
philosophy
made
a
greater
advance
in
this
conception
and
declared
that
th^
Atmi
which
it
designated
by
the
name
Purusha,
was
not
subject
to
actions
nor
it
was
an
enjoyer
of
and
sufferer
from
the
fruits
thereof.
The
Purusha
was
absolute,
eternal,
immortal*
and
unconditioned.
This
Philosophy
con-
sidered,
however,
that
the
Purushas
were
many,
though
each
possessing
the
attributes
as
mentioned
above.
The
final
word
on
the
subject
was
spoken
by
the
Vedanta
when
it
declared,
that
the
Atma
was
one
;
that
it
was
not
separate
nor
many.
The
other
attribute
of
the
Atma
remained
the
same
as
assigned
by
the
Sankhya
Philosophy.
The
definition
thus
arrived
at,
was
that
the
Atma
is,
absolute,
eternal,
16

INTBODUCTION
immortal,
unconditioned
and
one.
It
was
neither
the
enjoyer
of
the
fruits
of
actions
nor
the
sufferer
from
their
consequences.
It
is
destitute
of
all
characteristics,
is
subtler
than
the
subtlest,
it
is
far
beyond
the
sweep
of
the
senses,
mind
and
intellect
unstained?
ever-
refulgent,
sustaining
and
underlying
all
beings.
It
is
everlasting
and
ever-enduring.
It
does
not
die
;
it
is
not
liable
to
be
killed
;
it
is
neither
dried
by
heat
nor
wetted
by
water.
It
is,
indeed,
unconditioned
by
the
actions
of
the
doer,
and
it
is
never
confined
within
the
narrow
bounds
of
one's
individuality.
'
Thou
'
or
1
1
'
can
never
be
predicated
of
it.
If
this
is
the
description
of
the
htmi,
the
ques-
tion
arises
what
it
is
that
undergoes
birth
and
death
that
enjoys
the
fruits
of
action
and
suffers
from
their
consequences
?
The
answer
is
that
it
is
the
Ego,
ihe
Sukshma
Sarira,
which
is
subject
to
all
these
things.
The
Sukshma
Sarira
is
made
up
of
17
things,
namely,
five
organs
of
senses,
Š
eye,
ear,
nose,
tongue
and
skin
;
five
organs
of
action
Š
hands,
feet,
speech
&c;
five
vital
airs
Š
Prana,
Apana,
Vyana,
Udana
and
Samana
;
mind
and
intellect.
These
components
are
all
evolutes
of
Maya
Š
the
Cosmic
nescience
which
is
neither
real
nor
unreal
being
thus
indescribable.
The
Sukshma
Sarira
includes
all
that
is
meant
by
soul
in
English.
Although
this
soul
is
an
antithesis
2
17

AVABEUTA
OITA
to
matter
alccording
to
all
Western
Philosophy,
i&is
but
an
evolute,
a
most
subtle
evolute,
of
the
Maya,
the
matter
in
its
broadest
sense,
according
to
the
Yedantic
Philosophy*
The
Atma
is,
however,
beyond
this
Sftkshma
Sarira
including
the
Soul
or
the
Ego,
and
is
thus
beyond
all
passions,
feelings
and
otW
characteristics
of
the
Soul.
The
following
six
stanzas
known
as
Nirjan
sth6tra
on
the
Hmk
by
Sri
Sankaracharya
aref^reH
wdrth
quoting
in
this
connection
I.
Mind,
intellect,
thinking
principle,
and
g^g
I
am
not,
nor
am
I
(subject
to
the
senses)
ear,
nose,
eye
and
tongue.
Air,
light,
earth
and
sky
I
am
not.
I
am
Siva
and
Siva
alone
Š
the
ever
conscious
bliss.
II.
I
am
neither
the
vital
airs,
nor
the
five-
fold
group
of
humours
(in
man).
Water
and
the
seven-fold
collection
of
the
constituent
elements
I
am
not.
I
am
not
the
Kosas
Š
the
five
vestures
(of
the
Vedanties).
I
am
not
speech
;
I
am
neither
a
hand
nor
a
foot,
nor
am
I
the
principles
of
generation.
I
am
Siva
and
Siva
alone
Š
the
ever
conscious
bliss.
III.
I
am
neither
love
nor
hatred,
neither
coveteousness
nor
attachment,
neither
pride
nor
a
feeling
of
boastfulness
:
I
am
neither
virtue
nor
an
18

INTBODUCTION
-object
of
desire,
neither
passion
nor
salvation.
I
am
Siva
and
Siva
alone
Š
the
ever
conscious
bliss.
IV.
I
am
neither
merit
.nor
demerit,
neither
happiness
nor
misery,
neither
incantation
nor
a
place
of
pilgrimage,
neither
the
Vedas
nor
sacrifices*
1
am
not
the
food
itself,
neither
the
easter
nor
what
is
eaten.
I
am
Siva
and
Siva
alone
Š
the
ever
conscious
bliss.
V.
To
me
there
is
no
fear
of
death
nor
any
^caste-distinction.
Mine
is
no
father,
no
mother
nor
was
I
ever
born.
Neither
a
relative
nor
a
friend,
neither
a
preceptor
nor
a
disciple
there
is
mine.
I
am
Siva
and
Siva
alone
Š
the
ever
conscious
bliss.
VI.
I
am
without
doubt
and
without
form,
pervading
everywhere
and
all
senses.
I
am
always
the
same,
neither
ever
bound
nor
ever
emancipated.
I
am
Siva
and
Siva
alone
Š
the
ever
conscious
bliss.
The
conception
of
the
itma
as
given
here
is
iound
in
no
philosophy,
Eastern
and
Western
ex-
cept
the
Vedanta
Philosophy
which
is
therefore
unique
in
this
respect.
Having
now
shown,
with
the
help
of
the
best
of
the
Vedintic
Philosophers,
what
is
Atma,
I
now
proceed
to
draw
attention
to
the
following
portions
19

AYADHUTA
GIl'A
of
the
Avadhtita-Git&
which
show
that
Dattatreya's
view
in
regard
to
it,
is
excactly
the
same.
As
regards
the
third
conclusion,
Datt&treya's-
^tiew
is
the
same
as
set
forth
in
the
holiest
of
the-.
e
ftpanishads
and
the
loftiest
of
the
Vedantic
works.
Brahm
is
the
only
reality
that
always
exists
and
of
which
no
attribute
can
ever
be
predicated.
AIL
personal
ideas
of
G-od
such
as
believed
in
by
other
systems
of
philosophy
and
religions
of
the-
world
vanish
in
it.
It
is
the
last
residium
of
all
that
is
;
it
is
the
ultimate
rockbed
of
all
existence
;
it
is
the
resting
place
of
all
conceptions
of
real-
ity
;
it
is
the
ne-plus-ultra
of
Truth.
Such
Brahm
is
beyond
thought,
beyond
imagination,
beyond
speech,
beyond
description.
All
efforts
to-
describe
it
fall
back
exhausted
as
against
an
adman-
tine
rock.
There
human
faculties
fail
to
reach
:
no
positive
idea
of
its
existence
can
be
formed.
1
Not
this,'
'
Not
this/
are
the
only
words
by
which
the
Vedas
have
attempted
to
describe
this
Supreme
Exis-
Chapter.
I
III
Sloka.
...7,
8,
9,
16,
20,
54&64.
...7,
17.
20

INTBODUOTION
ienee.
It
is
subtler
than
what
is
subtle,
greater
than
what
is
great.
M
It
is
bodiless
among
the
bodies,
firm
among
the
fleeting,
and
great
among
the
great
and
all
pervading."
It
does
not
approach
the
eye
or
speech
or
mind.
The
Brahm
is
the
inner-
most
essence
of
all
that
exists
;
it
is
the
underlying
life
of
the
Universe,
the
one
absolute,
all
pervading
energy,
boundless
as
it
is
infinite,
manifesting
itself
through
the
variegated
phenomena
of
the
Universa
"
All
nature
is
the
illusive
wonder-play
of
this
divine
magician,
and
the
visible
world
is
a
cipher
by
which
those
who
have
the
key
may
read
a
secret
message
;
the
flowing
garb
of
appearance
is
but
the
embroi-
dered
veil
which
clothes
ultimate
Beality,
the
goal
and
resting
place
of
pure
intellectual
apperception."
All
that
is
great,
noble,
elevating
and
pure
is
its
essenceŠ
its
peeping
out
from
through
the
chinks
of
this
limitless
veil
j
of
name
and
form.
It
is
One
and
One
alone,
which
shines
throughout
the
Uni-
verse.
It
sings
in
the
throat
of
the
nightingale,
smiles
in
the
bed
of
the
violet,
shines
in
the
eye
of
the
star,
laughs
in
the
golden
waves
of
the
field,
sports
in
the
fragrance
of
a
flower-bed,
blooms
in
the
beauty
and
loveliness
of
the
coquet,
roars
in
the
thunder-claps
of
the
heavfcs,
whispers
in
the
soft
monitions
of
the
21

AVADHTJTA
GITA
conscience,
rages
in
the
tumultuous
billows
of
the-
ocean,
glides
in
the
silent
limpid
stream
of
a
rivulet
and
imparts
eloquence
to
the
tongue
of
the
orator,
grace
to
the
brush
of
the
painter,
exquisitness
to
the
chisel
of
the
sculptor,
acuteness
to
the
intelli-
gence
of
the
judge,
intrepedity
to
the
valour
of
tt^e
soldier,
and
kindliness
to
the
charity
of
the
philan-
thropist.
It
gives
fleetness
to
the
foot
of
the
deer,
vigour
and
fury
to
the
lion,
humility
to
the
lamb
and
keenness
of
sight
to
the
eagle.
1.
The
fountain-heads,
from
which
this
sublime
conception
has
emanated
are
the
Upanishads,
In
the
Eatha
Upanishad
the
Brahm
is
described
to-
be
without
sound,
without
touch,
without
form,
indestructible,
eternal,
without
taste,
without
smell,,
without
beginning
and
without
end.
It
is
higher
than
the
highest
and
is
the
ultimate
rock
bed
of
certitude.
The
Mundaka
Upanishad
says:
"He
is
invisible
ingraspable,
without
Gdtra,
without
caste,
without,
eyes*
without
ear,
without
hand
or
foot.
He
is
the
everlasting
of
all
beings,
all
permeating
subtle
and
inconsumable."
The
Brahadaranyaka
Upanishad
says
:
"
That
is
infinite,
this
is
infinite.
The
infinite
springs
from
the
infinite.
Deducting
the
infinite
from
the
infinite
the
remainder
is
infinite."
22

INTB0DT7CTI0N
The
Sveta-Svatara
Upanishad
declares
;
Š
"
Beyond
whom
there
is
nothing
that
is
higher
;
subtler
than
whom,
older
than
whom
there
is
none.
One
alone
He
stands
as
an
unshaken
tree
in
the
heaven.
By
that
spirit
is
all
this
filled."
"For
him
there
exists
no
cause,
no
effect.
Equal
or
superior
to
Him
there
is
none
to
be
seen.
His
supreme
power
is
heard
to
be
various."
The
well-known
Sruti
of
the
Vedas
declares
:
He
is
one
Š
wise
men
call
Him
variously.
2.
The
following
portions
of
the
Avadhuta-
Gita
echo
the
same
sentiments
:
Chapter
Slokas
and
chapters
IV,
V
and
VI
(entire).
The
above
quoted
portions
embody
the
truth
arrived
at
in
conclusion
(3).
The
whole
book,
more
or
less,
supports
this
statement
and
no
particular
portions
of
it
can
be
pointed
out
in
this
connection,
but
those
who
would
have
their
attention
drawn
exclusively
to
the
subject
matter
of
this
conclusion,
may
look
at
the
portions
quoted.
Prom
the
description
of
the
I
H
VIII
5,6,11,22,30,31,36,38,44,53,58,74,
10,
1,
23

AVADHOTA
GITA
Brahm
given
above
one
thing
may
easily
be
inferred
that
none
can
say
positively
what
Brahm
is.
One
neither
can
say
that
it
has
this
attribute
nor
that
he
has
not
this
attribute.
3.
The
slokas
at
the
end
of
Chapter
IV,
which
are
repeated
at
the
end
of
Chapters
V,
VI,
and
VII
of
the
Avadhuta-Gita.
declare
that
same
truth:
"one
never
succeeds
in
knowing
it
Š
the
BrahmŠ
which
neither
the
Vedic
verses
nor
logi-
cal
definitions
can
ever
describe."
Sir
William
Hamilton
says
that
with
the
ex-
ception
of
a
few
late
absolutists
theorisers
in
Ger-
many,
this
is
perhaps
the
truth
of
all
others,
most
harmoniously
re-echoed
by
every
philosopher
of
every
school.
And
among
these
he
names,
Pytha-
goras,
Aristotle,
St.
Augustine,
Boetius,
Averroes,
Albertus
Magnus,
Gerson-Leo,
Helracus,
Melane-
thon,
Scaliger,
Francis
Piccolomini,
Giordano
Bruno,
Campahell,
Bacon,
Spinoza,
Newton
and
Kant.
4.
In
other
words
the
Brahm
is
Unknowable.
In
this
connection
it
would
be
well
to
read
the
following
quotation
from
"
Herbert
Spencer's
Phi-
losophy
of
the
Unknowable.'*
Š
"
The
corollary
from
this
reasoning
is
obvious.
Not
only
is
the
absolute,
as
conceived,
incapable
of

INraODUOTIOH
a
necessary
relation
to
anything
else
;
but
it
is
also
incapable
of
containing
by
the
constitution
of
its
own
nature,
an
essential
relation
within
itself
;
as
a
whole,
for
instance,
composed
of
parts,
or
as
a
sub-
stance
consisting
of
attributes,
or
as
a
conscious
subject
in
antithesis
to
an
object.
For
if
there
is
in
the
absolute
any
principle
of
unity,
distinct
from
the
mere
accumulation
of
parts
or
attributes,
this
prin-
ciple
alone
is
the
true
absolute.
If,
on
the
other
hand,
there
is
no
such
principle,
then
there
is
no
absolute
at
all,
but
only
a
plurality
of
relatives.
The
almost
unanimous
voice
of
philosophy,
in
pronunc-
ing
that
the
absolute
is
both
one
ancW
simple,
must
be
accepted
as
the
voice
of
reason
also,
so
far
as
reason
has
any
voice
in
the
matter.
But,
this
ab-
solute
unity,
as
indifferent
and
containing
no
attri-
butes,
can
neither
be
distinguished
from
the
multi-
plicity
of
finite
beings
by
any
characteristic
feature
nor
pe
identified
with
them
in
their
multiplicity.
Thus
we
are
landed
in
an
inextricable
dilemma.
The
absolute
cannot
be
conceived
as
conscious
neither
can
it
be
conceived
as
unconscious.
It
can
not
be
conceived
as
complex,
neither
can
it
be
con-
ceived
as
simple
;
it
cannot
be
conceived
by
differ-
ence,
neither
can
it
be
conceived
by
the
absence
of
difference;
it
can
not
be
identified
with
the
Uni-
25

AVADHOTA
<HTA
Terse,
neither
can
it
be
distinguished
from
it.
The
one
and
the
many,
regarded
as
the
beginning
of
existence?
are
thus
alike
incomprehensible,"
5.
Similarly,
Katha
Upanishad
declares
:
"
It
cannot
be
obtained
by
discussion,
nor
by
intellect
nor
by
any
sciences/
1
9
6.
If
the
Brahm.
or
the
ktmi
is
unknowable
as
the
Yedas
and
th'el
Avadb&ta-Gitl,
and
the
modern,
scientists
as
presented
by.
Herbert
Spencer
declare,
then
thagaestipji
is
of
what
use
is^itta
mankind
?
Š
for
wMftMM
cannot
know
is
as^iSufh
superfluous
as
nothing,
but
this
is
not
the
case.
The
answer
is
found
not
in
modern
science,
naMtoii
in
ordinary
works
or
Vedant
but
in
the
Upanishads,
which
declare
that
the
Brahm
can
be
realised
through
the-
feeling
rather
than
comprehended
by
the
intellect.
The
conclusion
is
therefore
that
the
Atm&
of
the
man.
which
seems
to
be
separate
from
the
Paramatma
or
Brahm
can
attain
identity
through
self
-realisation,,
and
not
by
the
intellectual
gymnastics
of
the.'
Buddhi.
7.
At
the
conclusion
of
the
book
the
great
author-
throws
a
fling
at
those
who
do
not
try
tc
understand
and
attain
these
truths.
Such
men
are
described
as
despicable
crows
who
ignore
the
undying
and
im-
23

INTRODUCTION
perishing
ktmi
which
is
bereft
of
aU
difference
and
is
freedom
itself.
For
each
man
the
punishment
is
the
torment
of
the
Hell.
On
the
other
hand,
to
those
who
understand
and
realise
these
truths,
their
reward
is
a
perpetual
immunity
from
all
future
birfchs.

LIFE
OF
DATTATREYA
The
time
of
Datt&tr£ya
is
beyond
all
historical
period
and
it
is,
therefore,
that
no
accurate
^account
of
his
life
can
be
given.
Such
slender
material
as
exists,
embedded
in
the
Puranas,
is
utilized
to
weave
out
a
brief
sketch
of
the
great
author
of
the
AvadMta
GftA.
In
the
far
off
antiquity
of
time
when
Satyuga,
the
golden-age,
existed,
there
lived
a
most
religious
and
pious
king
whose
name
was
Atri.
His
wife,
Anasuya
was
equally
pious
and
-exceedingly
devoted
to
her
husband.
They
had
no
issue.
After
assiduous
and
protracted
austerities
performed
by
her,
she
had
a
blessing
from
gods,
which
fructified
in
the
birth
of
three
sons,
one
after
the
other.
The
name
of
the
eldest
child
was
Dattatreya,
that
of
the
second,
Durvasa
and
that
of
the
youngest,
Chand-
rama.
In
Dattatreya
the
quality
of
Satva
(purity),
predominated.
In
Durvasa
the
quality
of
darkness
(Tamoguna)
preponderated,
and
in
Chandrama,
the
quality
of
brightness,
Kajoguna,
was
most
promi-
nent.
From
the
very
childhood
Dattatreya's
leanings
28

LIFE
OF
DATTATREYA
were
distinctly
towards
a
life
of
retirement,
and
most
of
his
time
passed
in
pious
devotions.
,
On
the
death
of
bis
father,
Dattatreya
succeeded
to
the
throne,
being
the
eldest
son.
His
rule
was
most
benign
and
popular.
He,
however,
abandoned
the
throne
and
retired
into
the
forest.
Dattatreya
was
so
gentle,
peaceful
and
amiable
that
when
he'
retired,
he
was
followed
by
a
number
of
ascetics,
children
who
never
liked
to
part
with
him*
Dattatreya
tried
to
get
rid
of
them
but
his
endeavours
were
in
vain.
Once
when
he
was
surrounded
with
these
boys
he
entered
a
river
for
bathing
but
he
did
not
come
out
of
it
for
three
days.
He
went
into
Sam&dhi
inside
the
water
and
on
the-
third
day
he
found
that
the
boys
were
still
sitting
on
the
bank
of
the
river
awaiting
his
return.
This-
plan
too
did
not
succeed
in
warning
off
these
boys.
So
out
of
his
Yogic
powers,
he
created
a
beautiful
girl;
and
a
bottle
of
wine.
He
came
out
of
the
waters
holding
the
girl
with
one
hand
and
holding
the
bottle
of
the
wine
with
the
other.
At
this
sight,
the
young,
anchorites
felt
much
disgusted
and
thought
that-
Dattatreya
had
become
depraved.
So
they
all
left
him
and
went
away.
After
their
departure,
Dat-
tatreya
withdrew
the
Maya
and
became
just
as
he
was
before.
Hereafter
he
threw
away
ail
his
per-

Łsonal
possessions;
even
the
^anty
clothing
that
he
had,
and
went
afeoufc
preaching
and
teaching
the
Vedantic
truths.
He
used
to
move
about
for
8
months
and
stay
in
some
place
for
4
months
during
the
rainy
season.
The
places
where
he
used
to
stay
are
still
held
sacred
to
his
memory
and
are
pointed
out
to
pilgrims
with
feelings
of
reverence.
Once,
while
he
was
roaming
in
a
forest
radiant
with
divine
joy
and
forgetful
of
the
world,
he
met
a
King,
who,
on
seeing
Dattatreya
so
happy,
asked
him
the
secret
of
his
happiness,
and
also
the
name
of
his
Guru.
To
him
Dattatreya
replied
that
the
Atnaa
alone
was
his
great
Guru.
Yet
he
had
learned
wisdom
from
24
individuals
and
that
they
were,
therefore,
'his
Gurus.
Dattatreya
then,
mentioned
the
names
of
his
24
Gurus
and
spoke
of
the
wisdom
that
he
had
learned
from
each
as
follows
:Š
The
names
of
my
24
teachers
are
:
Š
1.
Earth,
2.
Water,
3.
Fire,
4.
Air,
5.
Sky,
6.
The
Moon,
7.
The
Sun,
8.
A
pigeon,
9.
A
boa,
10.
The
Ocean,
1L
A
moth,
12.
A
black
bee,
J3.
A
bee,
14.
An
elephant,
15.
A
deer?
16.
A
fish,
17.
One
Pingala
(prostitute)
18-
A
bird,
19.
A
child
20.
A
girl,
21.
A
snake,
22.
An
arjrow-sharpener,
23.
A
spider
24.
A
Bhringi
(insect).
30

Ł
ft
.
1
LIFE
OF
ptifTAJSEffA
\
I.
I
learned
forgiveness
and
doing
good
to
others
from
the
earth,
for
it
bears
on
its
surface
the
trampling
of
all
creatures
yet
it
never
hesitates
to
do
"them
good
by
producing
crops,
trees
&c.
2.
From
water
I
have
learnt
the
qualities
of
purity
and
gentleness.
3.
The
only
receptacle
that
fire
possesses
is
its
Łstomach.
It
swallows
up
whatever
fuel
is
thrown
into
it
and
does
not
leave
any
remnants
of
it
for
future
use.
From
this
I
have
learnt
to
eat
whatever
1
get
and
never
care
to
store
it
for
any
future
use.
4.
The
Air
is
always
moving
through
various
'Objects
but
it
never
gets
attached
to
anyone
of
them;
Łso
I
have
learnt
from
it
to
be
without
attachment
though
roaming
among
ail
creatures.
.
5.
The
air,
the
stars,
the
clouds
&c.
are
ail
con-
tained
in
the
sky
but
it
never
comes
in
contact
with
anyone
of
them.
I
have
learnt
from
this
that
the
ktmi
is
similarly
all-pervading
yet
without
contact
with
any
object.
6.
The
Moon
is
in
itself
always
complete
but
appears
to
decrease
and
increase
owing
to
the
vary-
ing
shadow
of
the
earth
upon
it.
»FromthisI
have
learnt
that
the
ktmi
is
always
perfect
and
full
in
its
own
nature
and
beyond
all
changes
;
it
is
only
upadhis
that
cast
shadows
upon
it.
31

«
7.
Ju$t
as
th*
Sip
.Ijaifag
%st
drawn
in
water
Ł
Jtrom
the
hiddenmosi
parts
qf
Earth,
gives
it
^ultimately
back,
so
the
wise
men
ought
to
draw
in
sensual
enjoyments
only
to
give
them
up
in
the
end..
8.
I
once
saw
a
pair
of
pigeons
with
their
striplings.
A
fowler
came
and
caught
the
pigeon's
brood.
The
mother
pigeon
being
much
attached
to*
the
young
ones
did
not
care
to
live,
so
she
fell
into
the*
net
and
was
caught.
The
male
pigeon
being
at-
tached
to
the
female
pigeon
and
the
young
ones
also
followed
her
example.
They
both
gave
up
their
lives
out
of
their
deep
affection
for
their
children.
From
this
I
moralised
that
it
is
this
affection
which
i
s
the
cause
of
all
bondages.
To
give
up
affection
i
s;
t
he
onlv
way
to
attain
emancipation
*
9.
The
boa
does
not
move
about
for
its
food
and
remains
contented
with
whatever
it
gets
and
keeps
on
lying
in
one
place.
From
this
I
learnt
to
be
un
-
mindful
of
food
and
to
be
content
with
wha
tever
I
get
jo
eat
.
10.
Just
as
the
Ocean
remains
within
its
bounds
though
hundreds
and
thousands
of
rivers
fall
into
it,
so
the
mind
of
the
wisemen
is
never
mnved
hv
thn-.
i
nflow
of
pleasures.
To
keep
the
mind
so
steady
and
unmoved
among
temptations
i
s
a
lesson
that
I
have*
learnt
from
the
Ocean.
32

LIFE
OP
VATH&TmSA,
11.
Jusfc
as
fee
Patalig
imo^x)
bein^fenamoi^J
of
beauty
falls
into
fire
and
is
burnt;
up,
so
the
heart
of
a
man
on
seeing
a
beautiful
girl,
falls
in
love
with
her
and
he
no
longer
cares
for
the
world.
To
devote
the
mind
so
unselfishly
upon
the
ktmi
is
the
lesson
that
I
have
learned
from
the
moth.
12.
Just
as
the
black
bee
sucks
in
honey
from
different
flowers
and
does
not
suck
it
only
from
one
flower,
so
I
take
only
one
loaf
from
one
house
and
another
from
another
house
and
thus
satisfy
my
hunger.
13.
Bees
collect
honey
with
immense
industry,
but
a
hunter
comes
and
deprives
them
of
it.
Just
so
men
accumulate
worldly
things
with
great
troubles,
but
when
the
messengers
of
Death
come,
they
have
to
leave
them
all
at
once
and
to
depart.
Prom
this
I
have
moralised
that
it
is
a
fruitless
endeavour
to
hoard
things.
14.
An
elephant,
blinded
with
lust,
falls
into
a
pit
even
at
the
sight
of
a
paper
made
female
elephant,
and
is
captured
and
then
is
subjected
ever
after
to
the
goading
of
a
sharp
iron
whip
;
just
so,
sensual
men
fall
into
traps
owing
to
women
and
come
to
grief.
Sensuality
is
therefore
to
be
always
avoided
;
this
is
the
lesson
I
have
learned
from
the
elephant.
3
33

/
AVADHUTA
GITA
15.
The
deer,
being
fond
of
music,
falls
into
»
the
trap
of
a
hunter.
Just
so
me%
being
attached
to
the
pleasures
of
the
senses,
are
attracted
by
women
of
loose
character
and
brought
to
ruin.
The
sen-
sual
pleasures
which
lead
to
perdition
are
therefore
to
be
avoided.
16.
The
fish
falls
into
the
net,
being
covetous
of
food.
T
he
man
similar!?
loses
his
independence
being
greedy
of
food
.
The
greed
for
food
is
there
-
f
ore
to
be
avoided
.
17.
I
learned
the
vitrne
of
the
abandonment
of
hope
from
a
fallen
woman,
Pingate,
who,
when
tited
of
looking
for
customers
on
a
night,
became
hopeless.
Being
hopeless
she
became
contented
with
wjiat
she
had
and
then
fell
into
a
sound
sleep.
That
the
abandonment
of
hope
leads
to
contentment
is
a
lesson
which
was
learned
by
me
from
that
fallen
woman.
18.
A
bird,
called
Knra
r.
once
found
a
bit
of
flesh,
and
flew
with
it
into
theai
r.
Other
birds
seeing
this
began
to
pursue
and
attack
it.
At
last
fearing
of
its
life
and
thinking
that
it
was
owing
to
the
flesh
that
it
was
being
attacked,
it
dropped
it
down.
Instantly
the
assaulting
birds
left
the
bird
alone
and
swooped
down
to
the
ground
to
pick
up
the
flesh.
Prom
34

LIFE
OP
DATTATKEXA
this
I
moralised
that
ajnan
in
the
world
is
B^^fiotfid'
t
o
all
evils
while
he
has
a
firm
grip
of
the
sensual
pleasures.
When
he
gives
thdm
up,
he
become
sjg
hffppy
as
that
bird
.
19.
The
child
who
sucks
milk,
is
free
from
ail
anxieties
and
is
always
cheerful.
I
have
therefore
learned
the
virtue
of
cheerfulness
from
the
child.
20.
Once
upon
a
time
I
saw
a
beggar
begging
at
the
house
of
a
family.
There
was
only
a
girl
in
the
house
at
that
time,
who
told
the
beggar
to
wait.
She
went
inside
the
house
and
began
to
thrash
some
oorn
(Dhan)
for
the
beggar.
As
she
wore
ckoores
(ringlets)
on
her
hands,
they
began
to
tinkle
as
she
thrashed
the
corns.
In
order
to
quiet
down
this
confused
jingling
she
tfegan
to
remove
the
choores
one
by
one
till
there
were
only
two
choores
left.
Even
with
the
two
choores
the
jingling
noise
went
on,
so
she
then
took
off
one
more.
Now
the
jingling
ceased.
From
this
action
of
the
girl
I
learned
that
so
long
as
one
lives
among
men
therej
s
i
a
lways
dia
fairJbanfifl
and
disp
ute
:
it
is
therefore
wis
e!
t
o
avoid
the
crowd
and
live
in
a
solitary
place
.]
Besides
I
learned
that
there
is
trouble
and
commo-
tion
in
believing
in
two
entities.
So
happiness
and
peace
come
in
only
from
believing
in
One
Existence.
35

AVADHUTA
G-ITA
i*
s
4^1.
A
snake
does
pot
build
its
hole
*
It
dwells
1
m
the
holes
dug
out
by
others.
Similarly
I
do
not
build
a
house
for
myself
but
l
ive
in
the
caves
and
t
emples
built
frg
jathers.
22.
Once
I
saw
an
arrow-sharpe
ner
(artisan)
wholly
and
solely
engrossed
in
sharpening
and
straightening
an
arrow.
While
thus
engaged
a
king
passed
before
his
shop
in
a
procession
consisting
of
a
large
armed
force.
The
whole
procession
had
passed
away
when
a
man
came
and
asked
the
artisan
whether
the
king's
procession
had
passed
that
way.
The
artisan
answered
that
he
did
not
kfcow
whether
the
procession
had
passed
that
way.
The
fact
is
that
the
artisan's
mind
was
so
intensely
concentrated
upon
straightening
the
arrow
that
he
did
not
know
what
was
passing
before
his
shop.
This
quality
of
intense
mental
concentration
I
have
learned
from
this
artisan
and
I
therefore
call
him
one
of
my
gurus.
23.
The
spider
in
itself
a
tiny
thing
pours
out
of
its
mouth
long
and
various
threads
which
it
weaves
out
into
a
cobweb.
In
this
net
of
her
own
making,
she
ultimately
falls
and
get$
entangled.
Similarly
t
he^man
makes
a
net
of
his
own
ideas
and
fancies
and
gets
ultimately
entangled
in
it.
The
36

LIFE
OP
DATTATBEYA
w
ise
man
should
therefore
give
up
all
worijjlL
th
oughts
and
save
him
from
the
net
of
destruction
24.
The
Bhringi
insect
catches
hold
of
an
insect
and
takes
it
into
its
nest
and
utters
repeat^
sounds
before
it.
By
repeatedly
hearing
these
sounds,
the
insect
turns
into
the
form
of
the
Bhringi.
When
it
has
taken
this
form,
it
gives
up
all
attach-
ment
to
the
real
Bhringi
insect
and
flies
amy
t©
enjoy
its
freedom.^
Thus
I
learned
to
turn
myself
into
the
form
of
the
Atma
by
constantly
contemplating
upon
it
and
thus
to
give
up
all
attachment
to
the
body
and
to
go
towards
salvation.
From
the
above
teaching
of
Dattatreya
the
king
was
led
to
spiritual
truths,
and
the
result
was
that
he
ultimately
gave
up
the
world.
This
teaching
proves
that
Dattatreya
learned
wisdom
from
whatever
source
it
came.
He
did
not
despise
the
source
however
mean
it
was,
but
he
simply
picked
up
its
best
quality
and
gave
up
the
rest.
He
was
very
cosmopolitan
in
collecting
wisdom.
This
attitude
of
his
mind
is
best
illustrated
by
Slokas
1
&
2
of
Chapter
II.
All
seekers
after
wisdom
should
imitate
this
characteristic
of
Dattatreya
who
had
attained
libera-
tion
while
in
his
physical
body.
37

AVADHUTA
GITA
Teachings
OHAPTEE
I.
The
desire
of
Advaitism
(oneness)
is
produced
in
(the
minds
of
)
wise
men
by
the
grace
of
G-od,
(which
grace)
is
an
antidote
to
all
fears.
2.
In
the
self
bv
the
self
itself
is
contained
this
all
(i.e.,
the
wertd).
How
can
I
adore
the
Atma.
(which
is)
formlessj
incapable
of
division,
and
never-dying
bliss
?
3.
To
whom
should
I
offer
my
respects
(when)
I
am
(Brahm
myself)
ever-immaculate
;
this
world
is
but
the
work
of
five
elements,
being
in
reality
no
other
than
a
mirage*
4.
Verily
this
is
all
HmL
There
is
neither
difference,
nor
non-difference,
neither
existence
nor
non-existence
:
what
should
I
say.
To
me
all
this
ap-
pears
to
be
a
wonder.
5.
This
is
the
sum-total
of
Vedant.
"
I
am
Atma,
the
self
without
form,
pervading
all
by
its
Nature."
G.
That
which
is
the
ever-shining
Ata4
of
all;
38

AVADHUTA
GITA
unbounded
by
time,
unlimited
like
the
space,
pure
and
holy
by
its
own
nature;
that
I
am
without
doubt.
7.
I
am
never-dying,
pure,
infinite
and
an
abode
of
knowledge.
I
know
neither
pleasure,
nor
pain
nor
one
whom
they
affect
and
how,
8.
To
me
there
is
no
act
of
mind,
good
or
bad,
no
act
of
body
good
or
bad,
no
act
of
speech
good
or
bad.
I
am
knowledge,
immortal
and
-ever
pure
beyond
the
reach
of
senses,
9.
Mind
is
free
and
boundless
like
the
space,
mind
is
all-pervading,
mind
is
ail,
yet
mind
is
not
the
highest
truth,
The
Atmi
is
beyond
the
mind.
10.
I
am
this
all-pervading
One
unbounded
by
space
;
how
can
I
see
the
Atmi
(Self)
as
manifested
or
unmanif
ested
?
11.
Why
dost
thou
not
consider
that
thou
art
One
alone,
the
same
in
ail,
indestructible
and
un-
dying?
Thou
art
ever-exalted
and
indivisible.
Why
do
you,
then,
grieve
night
and
day
?
12.
^
Know
Mmk
for
ever
as
the
Absolute
One
pervading
everywhere.
I
am
myself
the
contem-
plator
and
the
highest
contemplated.
How
can
t
he
indivisible
be
divided
?
13.
Thou
art
neither
born
nor
dead
nor
hast
39

AVADHIEEA.
GITA
thou
any
body.
All
this
is
Brahm.
Thus
declare
forth
the
Vedas
for
ever.
14.
Thou
art
eternal
Bliss
pervading
every-
where
within
and
without.
Why
dost
thou,
then,
wander
here
and
therefore
like
a
ghost
?
15.
Association
and
separation
there
are
none
for
you
or
for
me.
There
is
neither
thou
nor
I
nor
this
world.
This
is
all
Atma
indeed.
16.
Sound,
smell
&c.
the
affection
<jf
the
five
senses
thou
art
not,
nor
do
they
belong
to
thee.
Thou
art
the
highest
truth.
Why
dost
thou,
then,
grieve
?
17.
Thou
hast
neither
birth
nor
death
nor
mind.
Freedom
and
confinement,
good
and
evil
do
not
affect
thee.
Why
dost
thou
weep,
0
child
!
neither
thou
nor
I
have
any
name
and
form.
18.
0
mind!
why
dost
thou
wander
about
bewildered
like
a
ghost
?
Bealise
the
Atma
(which
is)
incapable
of
division.
Give
up
desire
and
be
happy.
19.
Verily
thou
art
truth,
free
from
all
chan-
,
ges,
the
unshaken
one,
the
abode
of
emancipation.
To
thee
belongs
neither
passions
nor
the
want
of
passions.
Why
dost
thou,
then,
grieve
overpower-
ed
by
desires
?
40

AVABHOTA
GITA
Ł20.
All
the
Vedas
proclaim
the
Atma
to
h&
free
from
all
qualities,
a
pure,
undying,
formless,
-uniform
Existence.
Know
me
to
be
that
without
Łdoubt.
21.
Know
all
that
exists
in
form
as
unreal.
Know
the
formless
undivided
one.
By
the
know-
ledge
of
this
truth
all
future
birth
is
nullified.
22.
The
wise
declare
that
there
is,
indeed,
only
One
unchangeable
entity.
When
you
abandon
passions
there
remains
only
One,
the
variety
disappears.
23.
How
can
there
be
Samadhi
if
Atma
is
without
form
;
how
can
there
be
Samadhi
if
it
is
not
so
;
how
can
there
be
Samadhi
if
it
is
neither
this
nor
that
?
This
is
all
one
boundless
as
Freedom
itself.
24.
Thou
art
the
pure
unchangeable
essence*
without
form
and
without
death.
How
can
you-
say
that
you
know
this
and
you
know
not
this
about
the
Atmi
?
25.
The
self
and
the
self
alone
is
declared
by
such
sentences
as
(that
thoa
art).
Not
this,
not
this,
is
the
word
of
the
Vedas
about
it.
The
pheno-
menal
world
is
not
a
reality.
26.
In
the
self
alone
and
by
the
self
(thou)
41

AVADHUTA
GITA
alone
is
contained
all
this
(universe)*
To
thee
there-
is
no
eontemplabor,
contemplation
or
the
organ
:
of
contemplation.
How
dost
thou,
then,
contemplate*
and
not
be
ashamed
?
27.
I
know
not
the
blissful
One,
how
can
I
speak
about
it
?
I
know
not
the
blissful
One,
how-
can
I
worship
it
?
I
am
the
blissful
One,
the
high-
est
truth,
the
one
uniform
essence,
free
and
bound-
less
like
the
space.
28.
I
am
not
matter
but
an
unchangeable?
principle
beyond
the
reach
of
imagination.
I
am
free
from
all
bondage
nor
am
I
one
who
binds
(others).
How
can
I
be,
then,
cognisable
in
my
nature
?
29.
There
is
no
other
than
that
eternal
One,,
no
other
than
the
principle
of
existence.
Atmi
alone
is
the
highest
truth.
There
is
neither
one
who
kills
nor
the
act
of
killing.
30.
On
a
pot
breaking
up?
its
enclosed
space
merges
into
the
universal
space
;
similarly
on
the
mind
being
pure,
only
the
immaculate
ktmi
re-
mains.
No
difference
whatever
then
appears
to-
me.
31.
There
is
neither
the
vessel
nor
the
space
occupied
by
it;
neither
the
individual
soul
nor
the
i2

A.VADHUTA.
GITA
receptacle
thereof.
Know
the
Brahm
alone
in
whom
there
is
neither
the
knower
nor
that
which
is=
to
be
known.
32.
Know
the
Atma
to
be
eternally
true
in
all
places,
in
all
times
and,
in
all
manner
the
world
is
unreal
;
but
the
Atma
is
reality
itself.
Know
me
to
be
that
without
doubt.
33.
There
are
neither
the
Vedas
nor
the
dif-
ferent
religions;
neither
the
gods
nor
the
sacrifices
*
r
neither
the
different
stages
of
life
nor
family
nor
caste
;
neither
the
path
of
smoke
nor
the
path
of
*
light
;
there
is
Brahm
alone,
the
highest
truth.
34.
When
thou
art
in
fact
devoid
of
all
and
art
all
pervading,
how
canst
thou
consider
thy
self
to
be
present
or
absent
?
35.
Some
long
for
Unity,
others
for
Duality.
They
don't
know
the
unchangeable
Essence
des-
titute
of
all
duality
and
unity.
36.
How
can
they
describe
the
Essence
which
is
devoid
of
all
colours
such
as
white
&c.
or
of
all
attributes
such
as
sound
&c,
and
which
is
inaccessi-
ble
to
thought
and
speech
?
37.
When
one
comes
to
know
Brahm,
all
this
world
of
matter
appears
baseless
as
the
air.
Then
there
remains
no
dualism
in
One.
43

AVADHUaiA
<HTA
38*
To
me
the
Atma
appears
to
be
oae
alone
and
identical
with
Brahm.
How
can
there
be
a
Łcontemplator,
or
contemplation
in
one
who
is
free
like
the
space
and
one
without
duality
?
39.
Whatever
I
do,
whatever
I
eat,
whatever
I
sacrifice
and
give,
is
nothing
mine.
I
am
the
pure,
unborn
and
undying
one.
40.
Know
the
whole
universe
to
be
without
form
;
know
the
whole
universe
to
be
without
change;
know
the
whole
universe
to
be
as
an
-embodiment
of
purity
;
know
the
whole
universe
to
be
as
a
form
of
Bliss
unbroken.
41.
Thou
art
the
true
Essence
indeed
;
what
more
do
I
know
?
How
do
you
then
consider
to
be
Atmi
inaccessible
or
accessible
to
knowledge
?
42/
0
Dear
!
what
dost
thou
talk
of
the
Mayi
or
no
Maya
?
There
exists
neither
the
substance
nor
its
shadow.
All
this
is
one
Existence,
pure
and
free
like
the
space.
43.
I
am
without
beginning,
middle
or
end;
nor
am
I
in
bondage.
I
am
pure
in
nature.
This
is
my
definite
opinion.
44.
This
world,
though
grand,
appears
no-
thing
to
me.
This
is
all
Brahm.
How
can
there
be
any
prescribed
stages
of
life
?
44

AVADHUTA
GITA
45.
I
always
know
all.
I
am
eternally
one,
real
and
unsupported.
The
World
with
its
pheno-
mena
such
as
the
sky
&c>
is
false.
46.
Thou
art
neither
an
animal,
nor
a
man
nor
a
woman;
neither
art
thou
knowledge
nor
ignorance
;
how
dos't
thou,
then,
consider
thyself
to
be
full
of
bliss
or
devoid
thereof
?
47.
Thou
art
an
ever-enduring
Essence,
pure
by
thy
own
nature,
not
pure
by
the
virtue
of
the
Sad&nga
Yoga,
or
by
the
elimination
of
the
mind
or
by
the
instructions
of
the
Guru.
48.
Thou
art
not
a
sheath
of
five
elements,
nor
one
without
a
body.
All
is
Atma
alone.
How
can
there
be
the
third
or
the
fourth
stage
?
49.
I
am
neither
bound
nor
free,
nor
am
I
separate
from
Brahm.
I
am
neither
a
doer
nor
an
enjoyer,
I
am
devoid
of
all
that
pervades
and
that
is
pervaded,
50.
Just
as
water
thrown
into
water
becomes
one
without
distinction,
so
to
me
appears
the
Prakriti
and
the
Purush
to
be
inseparable
from
each
other.
51.
When
thou
art
neither
bound
nor
liberat-
ed,
how
dost
thou,
then,
consider
thyself
to
be
with
or
without
form
?

AVADHTJTA
GITA
52.
I
know
thy
supreme
self
to
be
free
and
all
pervading
like
the
visible
space.
All
else
(the
world)
is
illusionary
as
mirage.
53.
There
is
neither
the
Guru
nor
his
instruc-
tion,
neither
upadhi
nor
action.
Know
the
imma-
terial
one
free
like
the
space.
I
am
pure
by
my
very
nature.
54.
Thou
art
pure
and
bodiless;
thy
mind
is
higher
than
the
highest.
I
am
the
ktmi
the
highest
one;
do
not
be
ashamed
to
speak
so.
55.
^Why
do
you
weep,
0
mind!
exalt
thyself
by
thy
Atma,
0
'child/
Drink
the
waters
of
immortality
and
Adwaitism.
56.
It
is
neither
knowledge
nor
the
want
of
knowledge,
nor
knowledge
and
ignorance
together.
One
who
has
such
kind
of
knowledge
has
a
true
knowledge,
better
than
which
there
is
none.
57.
There
is
neither
wisdom
nor
logic,
neither
meditation
nor
Yoga,
neither
time
nor
space,
neither
are
there
the
instructions
of
a
Guru.
I
am
the
highest
Truth
eternally
free
like
the
space.
58.
I
am
neither
born
nor
die,
neither
are
my
acts
good
or
bad.
I
am
the
pure
ub
qualified
Brahm.
How
can
there
be
bondage
or
emancipa*
tion
to
me
?
46

AVADHTITA
GITA
59.
If
the
shining
One
is
pervading
and
filling
all
everywhere,
I
don't
see
any
difference.
How
«can,
then,
there
be
any
exterior
or
interior
?
60.
How
wonderful
is
Mayi,
the
cause
of
the
notions
of
oneness
and
duality,
by
which
this
universe
appears
to
be
one
and
unbroken.
61.
There
are
neither
material
nor
imma-
terial
existences,
so
declare
the
Vedas
for
ever.
There
exists
only
the
kimi
destitute
of
all
distinc-
tions
of
oneness
or
separateness.
62.
Thou
hast
neither
father
nor
mother,
neither
brother
nor
wife,
neither
friend
nor
son.
Thou
art
neither
affected
by
partiality
nor
impartia-
lity.
How
is,
then,
this
perturbation
in
thy
mind
?
63.
There
is
neither
day
nor
night;
neither
Łsunrise
nor
sun-set
in
your
mind.
How
can
wise
men
assign
a
body
to
the
bodiless
9
64.
Know
the
undying
Mina
to
be
destitute
of
whole
or
part.
In
it
there
is
neither
division
nor
union,
neither
sorrow
nor
joy.
65.
I
am
neither
a
doer
nor
an
enjoyer;
neither
are
there
any
acts
binding
me.
I
am
neither
a
body
nor
a
bodiless
one
;
how
can
possession
be
assigned
to
one
who
has
none
?
66.
I
am
neither
contaminated
by
passions
47

AVADHUTA
GIIA
&c.
nor
do
I
suffer
from
bodily
afflictions.
Know
me
as
the
self
unlimited
like
the
space.
67.
Friend,
what
do
you
gain
by
talking
so-
much?
Friend,
what
do
you
gain
by
such
in-
tellectual
wranglings
?
I
have
told
you
what
is
the
real
essence.
Thou
art
the
highest
Self
unlimited
like
the
space.
68.
Let
the
Yogis
die
with
any
mental
impressions
and
at
any
place
;
they
will
be
merged
into
the
Brahm
as
the
space
occupied
by
a
vessel
unites
with
the
outer
space.
69.
One
who
dies
either
at
home
or
at
a
place
of
pilgrimage,
haying
stripped
himself
of
all
bodily
connections,
becomes
the
highest
Self
pervading
all.
70.
The
Yogis
consider
all
virtue,
wealth,
ambition,
the
moving
creatures
of
all
order,
nay,
even
salvation
to
be
as
imaginary
as
mirage.
71.
I
neither
do
nor
enjoy
the
acts
that
were
done
and
are
being
done.
This
is
my
firm
belief.
72.
The
ascetic
baptised
by
the
sentiment
of
one-ness
lives
happy
in
this
world
of
hallowness
;
he
walks
alone
abandoning
all
pride,
because
he
obtains
all
in
his
own
self.
73.
There
is
neither
the
third
nor
the
fourth
state
of
consciousness
:
he
obtains
the
highest
one
48

AVADHUTA
GITA
in
himself.
There
is
neither
virtue
nor
vice.
How
can
there
be
bondage
or
emancipation
f
74.
The
ascetic
immersed
in
the
sentiment
of
oneness
and
purified
of
all
his
mental
affections,
declares
the
truth
that
neither
the
Mantras
nor
the
Vedic
verses
nor
the
logic
can
ever
express
it
(Brahm).
75-
There
is
neither
void
nor
fullness,
neither
existence
nor
non-existence.
This
has
been
express-
ed
in
accordance
with
intuitive
judgment
supple-
mented
by
the
instructions
of
the
sastras.
End
of
the
first
chapter
of
the
Avadhuta-Gifca
by
Shri-Datfeatreya
on
the
knowledge
of
the
Atma.
4
49

CHAPTEB
II.
1.
One
should
never
mind
whether
the
teacher
is
a
boy
or
one
addicted
to
sensuous
pleasure
or
whether
he
is
an
idiot
or
a
menial
servant
or
a
Ł
h&useholder.
Would
one
give
up
a
diamond
which
teitocrusted
with
impurities
?
2.
One
should
not
mind
whether
the
Guru
is
endowed
with
poetic
learning
or
not.
The
wise
should
pick
up
the
good
that
is
in
him.
Can
not
a
boat
that
has
no
ver
million
painting
on
it,
carry
passengers
across
the
river
?
3.
The
whole
movable
and
immovable
world
is
encompassed
by
the
immutable
soul
without
any
effort.
That
fomi
is
by
nature
tranquil,
intelligent
and
free
as
the
space.
4.
He
moves
the
whole
movable
and
immova-
ble
World
without
the
least
effort.
It
is
all-
pervading.
How
can
it
be
separate
from
me
?
5.
Subtler
than
Nature
itself
I
am
eternal
and
immutable
Bliss
free
from
good
and
evil,
free
from
motion
and
inertia.
6.
I
am
bodiless
and
worshipped
thus
by
the
50

^VADROTA
03TA
gods.
1
being
all-
pervading,
the
gods
are
not
dif-
ferent
from
me.
7.
Do
not
think
that
it
is
I
who
propel
the
Łdeceitful
impulses
of
the
mind.
Thej
arise
and
dissolve
themselves
just
like
bubbles
in
a
river.
8
&
9.
Just
as
softness,
hardness,
sweetness
and
bitterness
are
inseparable
from
soft,
bug,
,
sweet
and
bitter
things
as
coldness
and
softne^^
inseparable
from
water,
so
the
Prakriti
(Nature
or
matter)
infilling
all,
from
the
subtlest
element
to
the
.grossest
objects,
appears
to
be
inseparable
froip
the
Purusba.
10.
It
is
beyond
all
distinctions
of
names
;
it
is
subtler
than
the
subtlest
;
it
is
beyond
the
sweep
of
the
intellect,
the
mind
and
the
senses.
It
is
the
stainless
Lord
of
the
Universe*
11.
It
being
so
by
its
nature,
how
can
there
be
*
I
'
or
*
thou
9
or
this
world
in
Him
?
12.
That
which
is
called
free
and
unbounded
like
the
sky,
is
truly
so
(for
there
is
no
other
sky
to
whom
this
comparison
applies).
It
is
imrnaeulate
and
absolute.
It
alone
is
all-knowing
Intelligence.
13.
It
(hmi)
does
not
move
on
the
ground,
nor
is
it
carried
about
by
the
wind
nor
covered
by
51

AVADHTTCA
G1JJA
the
water.
B
is
declared
to
be
seated
in
the
midst
of
Light
Eternal.
14.
The
space
is
all
over
pervaded
by
it.
It
is
not
pervaded
by
anything.
It
stands
encompassing
^>
all
within
and
without
and
is
Eternal
and
impartite*
15.
Being
subtle,
invisible
and
attributeless*
it
otisnot
be
realised
at
once.
Its
realisation
comes-
|M>wly
as
explained
by
the
Yogis.
16.
He^who
depends
upon
none
and
is
un-
ceasingly
absorbed
in
devotion
and
has
become
free
fifom
all
internal
merits
or
defects,
merges
in
the
cd&rte
of
this
discipline
into
the
Brahm.
There
is.
no
other
way
to
attain
to
this
absorption.
17.
This
is
the
only
one
sovereign
remedy
(Nector)
to
destroy
the
bitter
and
illusion-creating
poison-tree
of
the
world.
18.
That
which
has
a
form
can
be
seen
by
the
eye
but
that,
which
is
formless,
can
be
reached
only
by
the
feeling.
It
is
beyond
existence
and
non-
existence
alike
and
is
therefore
called
Antarat,
the*
innermost
one.
19.
All
that
appears
externally
is
the
world.
Within
it,
is
the
Prakriti.
That
which
is
within
this,
iuner
environment
deserves
to
be
understood
as
you
understand
the
existence
of
water
in
a
cocoanut
52

AVA
DHOTA
GITA
which
appears
externally
made
up
of
a
hard
shell,
behind
which
is
the
layer
of
the
pulp
and
then
there
is
its
water
which
is
the
innermost
thing.
20-
The
knowledge
of
the
external
appear-
ances
is
false.
The
knowledge
of
their
inner
mean-
ing
is
wisdom
but
the
knowledge
of
that
whieh
is
still
deeper
within
is
worth
attaining.
-The
example
.
of
the
cocoanut
with
its
hard
shell,
pulp
and
water
holds
good
in
this
case
as
well,
21.
Just
as
the
Moon
on
the
night
of
th#
Purnamasi
(last
day
of
the
Hindu
month)
is
one
'jpyji
without
defects,
so
is
the
ktmi.
The
duality
is
the
result
of
only
the
perversion
of
the
vision.
22.
The
distinctions
are
in
this
way
simply
the
results
of
one's
vision,
not
the
characteristics
of
the
All-pervading.
The
gainer
of
this
knowledge
attains
the
necessary
mental
strength.
That
(Brahm).is
chanted
by
millions
of
names.
23.
One
whether
a
fool
or
a
scholar,
who
is
awakened
to
the
knowledge
of
the
Truth
by
the
teachings
of
a
Guru,
cares
not
for
the
ocean
of
exist-
ence
i.e.,
he
is
liberated
from
the
cycles
of
migra-
tions.
A
24.
He,
who
is
free
from
passions
and
animo-
53

AVADHUTA
GITA
sifey,
who
is
disposed
to
do
good
to
all
beings,
who
has
firm
convictions
and
is
strong-minded,
attains
to
the
supreme
goal.
H5,
Just
as
the
space
occupied
by
a
pot
merges,
on
the
breaking
of
the
pot,
into
the
all-pervading
space,
so
the
Yogi,
on
the
dissolution
of
his
body,
merges
into
the
supreme
spirit.
26.
It
is
only
in
ihe
case
of
the
Karmayogi
(he
who
practises
the
path
of
action)
that
his
last
desire
determines
his
future
birth.
This
doctrine
of
the
future
birth
following
the
last
desire
is
not
said
to
apply
in
the
case
of
the
Yogis
who
practise
the
pa&h
of
knowledge.
27.
The
goal
of
those
who
follow
the
path
of
actions
can
be
described
by
the
faculty
of
speech,
but
the
goal
of
the
Yogis
is
altogether
indescribable.
28.
This
goal
of
the
Yogis
is
everlasting
and
beyond
conception.
He
who
inows
it,
success
comes
to
him
of
itself.
20.
The
Yogi,
whether
he
dies
in
a
place
of
pilgrimage
or
in
the
house
of
a
chandal
(a
low
impure
person)
or
anywhere
else,
does
not
see
birth
again.
He
merges
into
the
Supreme
Self.
30.
He
who
realises
the
ktmk
which
is,
by
its
nature,
beyond
birth
and
conception,
is
not

AVADHTJTA
GITA
contaminated
by
any
impurities
though
he
acts
as
he
likes.
Being
thus
undefilable
by
sin,
this
Yogi
re&Uy
does
nothing
that
conld
bind
him.
31.
He
attains
to
that
Supreme
Eternal
Umk
which
is
free
from
all
ills,
which
is
without
form,
without
contour,
without
support,
without
body,
without
desire,
free
from
passion
animosity
and
attachment
and
which
is
an
inexhaustible
power.
32.
He
attains
to
that
Supreme
Eternal
Atmd,
which
has
as
little
to
do
with
the
Vedas
as
with
die
teacher
and
the
pupil
or
the
holy
instruction-
^The
rite
of
shaving
the
head,
the
secrets
of
"the
&ntras,
and
the
practice
of
devotional
postures
and
gestures,
have
no
connecti^with
it.
33.
He
attains
to
that
Supreme
ktmi
which
is
not
characterised
by
the
sectarinism
of
the
Shiva
or
of
the
Shakti,
which
is
neither
globular
nor
of
x
any
other
form,
which
has
no
hands
or
feet
and
in
which
there
is
no
space,
34.
He
attains
to
that
Supreme
Eternal
kbmi
from
which
this
universe
emerges,
by
which
it
is
maintained
and
in
which
it
is
ultimately
dissolved,
just
as
the
bubbles
of
a
river
that
emerge
from
and
merge
into
its
waters.
35.
He
attains
to
that
Supreme
Eternal
Atma,
55

AVADHTOA
<HTA
which
cannot
be
realised
by
fixing
the
gaze
on
the
tip
of
the
nose,
in
which
there
is
neither
knowledge
nor
ignorance
and
in
which
there
is
neither
muscles
nor
veins,
36.
He
attains
to
that
Supreme
Eternal
Atma
which
is
free
from
all
notions
of
relativity
such
as
variety
unity,
quality,
otherwiseness,
greatness,
sm&llness,
.breadth,
or
emptiness,
all
notions
of
mea-
surement
afcl
ife&ajpw^fy
or
notions
of
equality
or
disparity,
[
.
"
'
j
37.
Tffe
at"&fn3
tS
thaV
:
Supr4ne
Eternal
hmi
|iak
^t^awolled
his
senses,
^hether
he^
jpr.
^isAot
covetois
of
possessions,
Whether
Jbeahstain^
"from
or
p^fcims
actions.
38.
He
attains
to
that
SupKne
Eternal
AtmsL
all
prevading
like
ether,
which
has
neither
mind
nor
intellect,
nor
body,
nor
senses,
nor
the
quintessence
of
elements,
nor
the
elements,
nor
the
Ahankar
(egoism).
39.
For
the
Yogi
whose
mind,
stripped
of
all
notions
of
duality,
is
merged
into
the
Supreme
Spirit,
there
is
neither
duty
nor
abstinance
from
duty,
neither
ordinance
of
purity
nor
its
prohibition*
In
other
words,
there
is
nothing
for
him
which
is
prescribed
or
proscribed
for
men.
56

AVADHUTA
GITA
40.
What
mind
and
speech
are
tinable
to
explain,
how
can
the
teaching
of
agnru
explain
it?
To
the
Gnru
who
ia
one
with
that
Atma
and
who
explains
this
(divine)
secret,
the
truth
appears
to
be
the
same
everywhere.

CHAPTER
III.
1-
How
may
I
adore
that
Bliss
(Brahm)
which
is
all
pervading
like
the
space,
in
which
there
is
no
distinction
as
to
form
or
formlessness.
It
is
devoid
of
love
and
hatred,
form
and
formlessness;
it
is
eternally
pure
and
devoid
of
all
phenomena
;
he
is
omnipresent
and
the
universe
is
its
image.
2.
0
dear
friend
!
how
should
I
salute
my
self
in
the'
Self,
for
I
am
(myself)
the
Supreme
Bliss
Eternal
which
has
no
distinctions
of
colours
such
as
white
&c,
wliich
is
not
bound
by
cause
and
effect,
which
is
impervious
to
alftjehanges
and
is
an
unbounded
Bliss
?
3.
I
always
exist,
being
neither
the
origin
nor
the
originator
of
things.
I
always
exist,
being
neither
bright
nor
dark.
I
always
exist,
being
neither
light
nor
darkness.
I
am
the
knowledge
im-
mortal,
uniform
and
all-pervading
like
the
space,
4.
How
can
I
call
the
desireless
One
as
having
desires?
How
can
I
call
the
unattached
One
as
having
attachment?
How
can
I
call
the
immate-
rial
One
as
material
?
I
am
the
knowledge
immortal,
uniform
and
all-pervading
like
the
space,
58
4

AVADHUTA
GITA
5.
How
can
I
call
all
this
as
one,
how
can
I
call
all
this
as
manifold,
how
can
I
call
all
this
as
eternal
or
transient
?
I
am
the
knowledge
immortal*
uniform
and
all-pervading
like
the
space.
6.
Our
A.tma
is
neither
material
nor
etherial,.
neither
subject
to
migrations
nor
having
any
begin-
ning,
middle
or
end
;
neither
this
nor
that.
I
and
speaking
the
truth
that
I
am
the
Supreme
Truth.
I
am
the
knowledge
immortal,
unchanging
and
all-
pervading
like
the
space.
7.
Know
all
senses
to
be
insubstantial
as
the
sky
;
know-all
passions
to
be
insubstantial
as
the
sky;
know
Atma
alone
to
be
free
from
all
impurities,
bondages
and
even
liberation.
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
8.
0
dear
!
the
&tma
is
difficult
to
realise-
and
its
knowledge
is
inaccessible
;
I
am
not
even
this
knowledge
(for
it
is
false
after
all).
0
dear!
the
ktmi
is
difficult
to
conceive
;
such
a
concep-
tion
is
unattainable
;
I
am
not
even
that
conception,
for
it
is
false
as
well
;
even
an
approach
in
its
proximity
is
difficult
;
I
am
not
even
that
(for
it
is
also
false).
I
am
the
knowledge
immortal,
unchang-
ing
and
all-pervading
like
the
space.
9.
I
am
devoid
of
all
actions.
I
am
the
fire
59

AVADHTJTA
GltTA,
that
destroys
all
actions,
I
am
devoid
of
all
suffer-
ings.
I
am
the
fire
that
destroys
all
sufferings.
I
am
bodiless.
I
am
the
fire
that
destroys
all
bodies.
I
am
the
knowledge
immortal,
unchanging
and
all-
pervading
like
the
space.
10*
I
am
sinless.
I
am
the
fire
that
destroys
a>U
sins.
I
am
free
from
all
duties.
I
am
the
fire
that
swallows
up
all
duties.
I
am
without
bondages.
11.
0
child
!
I
am
neither
with
feeling
nor
without
feeling
;
I
am
neither,
with
company
nor
without
company;
I
am
neither
with
mind
nor
without
mind;
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
12.
I
am
devoid
of
both
attachment
and
non-
attachment
;
I
am
devoid
of
both
'joy
and
sorrow
;
I
am
devoid
of
both
coveteousness
and
uncoveteous-
ness.
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
13.
The
tree
of
the
continuity
of
the
Samsar
{world)
is
not
for
me
;
the
joy
of
the
continuity
of
contentment
does
not
affect
me;
the
bondage
of
ignorance
is
not
for
me.
I
am
the
knowledge
im-
mortal,
unchanging
and
all
pervading
like
the
space.
14.
The
activity
of
the
unceasing
Samsar
<world)
does
not
affect
me
;
the
darkness
of
the
un-
60

AVADHUTA
G-FTA
ceasing
suffering
does
not
affect
me;
the
peace*
arising
from
the
performance
of
one's
duty
does
not.
affect
me
;
I
am
the'knowledge
immortal,
unchang-
ing
and
all
pervading
like
the
space.
15.
The
course
of
actions
that
produces,
misery
does
not
bind
me
;
the
mind
affected
by
the
effects
of
misery
is
not
in
me
;
the
material
that
produces
Ahankar
(egoism)
is
not
in
me
;
I
am
the-
the
knowledge
immortal,
unchanging
and
ail
per-
vading
like
the
space.
16.
Iam
neither
calm
nor
perturbed;
lam
neither
thoughful
nor
unthonghtful
;
I
am
devoid
of
both
waking
and
sleeping
states
;
I
am
neither
good
nor
evil,
neither
moving
nor
stagnant.
I
am
the*
knowledge
immortal,
unchanging
and
all
pervading
like
the
space.
*
17.
That
ktmk
is
neither
the
knower
nor
the
thing
to
be
known
as
it
is
beyond
all
arguments
and,
discussion;,
it
is
neither
the
mind
nor
the
intellect
as
it
is
inaccessible
to
all
expressions.
How
should
I
explain
this
truth
to
you
?
I
am
the
knowledge-
immortal,
unchanging
and
all-pervading
like
the*
space.
18.
It
is
the
Supreme
Essence
of
truth,
devoid,
of
all
duality
or
non-duality
;
the
Supreme
Truth,
61

AVADHUTA
G1TA
las
neither
exterior
nor
interior
;
it
is
not
that
it
was
before
;
it
is
neither
attached
to
anything
nor
is
it
anything.
I
am
the
knowledge
immortal,
unchanging
and
all
pervading
like
the
space.
19.
I
am
verily
the
Being
unstained
by
any
Łvices
aris
:
ng
from
the
passions
&c.
I
am
verily
the
Bang
devoid
of
all
suffering
arising
from
the
dis-
pleasure
of
gods
&c.
I
am
verily
the
Being
devoid
of
all
worldly
miseries,
I
am
the
knowledge
immor-
tal,
unchanging
and
all-pervading
like
the
space.
*
20.
If
the
ktmi
is
free
from
the
three
states
of
consciousness
how
can
the
fourth
state
be
ascribed
to
it
?
If
it
is
free
from
the
three
tenses
of
time,
how
can
any
position
be
attributed
to
it?
It
is
the
supreme
abode
of
tranquility
and
supreme
truth
itself.
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
21.
I
am
incapable
of
large
or
small
divisions;
1
am
incapable
of
extension
or
contraction
;
I
am
neither
round
nor
pointed.
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
22.
No
parents,
wife
or
children
were
ever
born
to
me
nor
did
they
ever
die,
nor
were
they
ever
mine.
My
mind
was
or
is
never
fickle
or
firm.
62

AVADHOTA
GITA
I
am
the
Supreme
Truth,
the
immortal
and
un-
changing
knowledge
all
pervading
like
the
space.
23.
I
am
pure,
superlatively
pure,
unattaina-
ble
by
thought,
the
very
form
of
infinity.
Though
tmassociated,
unthinkable
and
having
infinite
aspects,
I
associate
with
all
;
I
am
indivisible
yet
divisible.
I
am
the
knowledge
immortal,
unchang-
ing
and
all
pervading
like
the
space.
24.
If
it
is
one
immaculate
Supreme
Truth,
how
can
there
be
host
of
Brahms
and
other
gods
and
such
regions
as
the
heavens
&c.
in
it
?
I
am
the
knowledge
immortal,
unchanging
and
all
per-
vading
like
the
space.
25.
How
can
I
say
that
it
is
not
3
Neti,
Neti
i.
e.
not
this,
not
this
?
How
can
I
describe
that
which
is
the
last
immaculate
residum
of
all
that
it
is;
how
can
I
describe
that
which
is
devoid
of
all
symbols
?
I
am
the
knowledge
immortal,
unchanging
and
all-
pervading
like
the
space.
26.
I
am
devoid
of
actions
yet
I
perform
various
actions
;
I
am
without
attachment
yet
I
enjoy
myself
variously
;
I
am
without
body
yet
I
indulge
in
constant
pleasures.
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
.
63

AVADHTJTA
GETA
27.
I
am
beyond
this
show
of
the
illusionary
phenomena
(world),
beyond
all
estentakion
of
arrog-
ance,
beyond
all
vistages
of
tyranny,
beyond
all
phenomena
of
trnth
and
falsehood.
I
am
the
knowledge
immortal,
unchanging
and
all
pervading
like
the
space.
28.
Though
devoid
of
all
changes
of
time,
I
am
not
isolated
;
though
devoid
of
internal
cons-
ciousness
I
am
neither
deaf
nor
dumb;
though
devoid
of
all
changes
I
am
nofc
separated
even
from
the
impurity
of
thought.
I
am
the
knowledge
im-
mortal,
unchanging
and
all
pervading!
like
the
space.
29.
I
am
neither
the
master
nor
the
servant
;
I
have
no
family
connections
;
I
have
no
anxiety,
for
I
have
no
mind.
I
am
unaffected
by
all
troubles;
know
(me)
as
devoid
of
all
and
destitute
of
all
rela-
tions.
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
30.
The
world
is
like
a
solitary
wilderness."
What
should
I
say
of
it?
It
(world)
is
a
proof
positive
of
all
uncertainties.
What
should
I
say
of
it?
(The
ktmi)
is
perpetually
the
same,
free
from
all
troubles*
I
am
the
knowledge
immortal,
unchanging
and
all-
pervading
like
the
space.
31.
(The
Atma)
appears
to
be
devoid
of
both
64

AVADHUTA
GITA
sensible
and
insensible
things
;
it
has
neither
sprung
from
anything
nor
anything
has
sprang
from
it
;
it
is
the
Nirvan
itself,
an
Everlasting
Freedom.
I
am
the
knowledge
immortal,
unchanging
and
all-per-
vading
like
the
space.
32.
The
Umi
is
perpetually
devoid
of
all
worldly
prosperity,
it
is
free
from
the
unceasing
cycle
of
births
;
it
is
equally
free
from
the
unending
cycle
of
deaths.
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
33.
Thou
hast
neither
name
nor
form
;
thou
art
indivisible,
nor
does
any
differentiating
element
exist
in
thee.
0
shameless
heart
1
why
dost
thou,
then,
grieve
?
I
am
the
knowledge
immortals
un-
changing
and
all-pervading
like
the
space.
34.
0
friend
!
(i.e.
heart)
why
dost
thou
weep?
Thou
hast
neither
birth
pangs
nor
old
age
nor
death,
nor
(any
other)
changes.
I
am
the
knowledge
im-
mortal,
unchanging
and
all-pervading
like
the
space.
35.
0
friend,
why
dost
thou
weep
?
Thou
hast
neither
beauty
nor
ugliness
nor
age
&c.
I
am
the
knowledge
immortal,
unchanging
and
all-per-
vading
like
the
space.
36.
0
friend,
why
dost
thou
weep
?
Thou
hast
neither
mind
nor
senses
nor
age
&c.
I
am
the
5
65

AVADHUTA
GITA
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
37.
0
friend,
why
dost
thou
weep
f
Thou
hast
no
desire;
thou
hast
no
greed;
thou
hast
no
attachment.
I
am
the
knowledge
immortal,
un-
changing
and
all-pervading
like
the
space.
38.
Why
dost
thou
crave
for
wealth
?
Thou
art
above
all
riches.
Why
dost
thou
yearn
for
happiness
?
Thou
hast
no
wife.
Why
dost
thou
long
for
possessions
?
There
is
nothing
thine.
I
am
the
knowledge
immortal,
unchanging
and
all
pervading
like
the
space.
39.
The
world-producing
quality
is
neither
yours
nor
mine.
The
(world)
has
an
appearance
of
variety
only
to
a
stupid
and
shameless
mind.
No
differences
whatsoever
exist
in
you
or
me.
I
am
the
knowledge
immortal,
unchanging
and
all-pervading
like
the
space.
40.
Verily
thou
hast
neither
passion,
nor
dis-
passion,
nor
any
desire.
I
am
the
knowledge
immor-
tal,
unchanging
and
all
pervading
like
the
space.
41.
In
respect
to
thee
there
is
neither
Samadhi
nor
meditation;
neither
subject
nor
object
of
medi-
tation
;
neither
exterior
(nor
interior);
neither
matter
66

AVADHTJTA
GITA
nor
time.
I
am
the
knowledge
immortal,
unchanging
Łand
all
pervading
like
the
space.
42.
I
have
explained
to
you
the
ultimate
and
final
truth.
There
is
neither
you
nor
I
neither
anything
great
(nor
small)
neither
any
teacher
nor
:any
pupil.
That
Supreme
Truth
is,
in
its
very
nature,
absolutely
free.
I
am
the
knowledge
immortal,
un-
changing,
and
all
pervading
like
the
space.
.
43.
If
it
is
the
Bliss
itself
all
pervading
like
the
space,
how
can
there
be
another
supreme
truth?
If
it
is
the
Bliss
itself
all-pervading
like
the
space,
how
can
there
be
anything
superior
(to
it)?
If
it
is
both
the
knowledge
and
truth,
how
can
there
be
anything
higher
than
it.
44.
Know
it
to
be
the
whole
truth.
'
It
is
de-
void
of
fire
and
wind,
it
is
devoid
of
earth
and
water,
it
is
devoid
of
all
movement,
and
is
all-pervading
like
the
space.
45.
It
is
neither
of
the
form
of
vacuam
or
of
matter-
It
is
neither
pure
nor
impure.
It
is
neither
of
good
nor
of
bad
form.
It
is
its
own
Self
Šthe
Supreme
Truth.
46.
Give
up
the
world,
give
up
even
renun-
ciation
;
give
up
both
renunciation
and
non-
renun-
ciation.
The
Atmi
is
by
its
very
nature,
imma-
culate,
immortal,
and
a
deaci
certainty.
67

CHAPTER
IV
1.
One
can
neither
invoke
him
nor
bid
him
farewell
Neither
can
leaves
and
flowers
be
offered
to
him
nor
can
'meditation
or
chanting
of
Mantras
apply
to
him.
Regarding
all
alike
is
the
real,
worship
of
that
Blissful
One.
2.
I
am
not
only
free
from
all
natural
and
ac-
quired
bondages,
not
only
free
from
all
inward
and,
outward
purity,
not
only
free
from
all
relations
of
union
or
separation,
but
I
am,
altogether
Eternal
Freedom
untrammelled
like
the
heavens.
3.
Whether
all
this
(world)
is
really
created
or
only
created
as
an
illusion,
these
thoughts
do
not
arise
in
me.
I
am
by
nature
free
and
beyond
all
ills.
4.
I
am
neither
incrusted
with
the
Maya
nor
not
so
incrusted.
There
is
neither
difference
nor
non-difference
nor
does
variety
affect
me.
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
5.
Neither
knowledge
nor
ignorance
eoncerns
me.
I
am
not
of
the
form
of
knowledge.
How
can
I
speak
of
knowledge
or
ignorance?
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
68

AVADHUTA
GITA
6.
I
am
neither
virtuous
nor
sinful,
neither
bound
nor
free.
No
relations
whatsoever
affect
me.
I
am
by
nature
Eternal
Freedom
beyond
all
ills,
7.
I
am
neither
this
nor
that
nor
midway,
nei-
*
ther
relations
such
as
friend
or
enemy
affect
me
nor
have
I
anything
to
do
with
good
or
evil.
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
8.
I
am
neither
the
devotee
nor
the
one
to
whom
devotion
is
offered.
For
me
there
is
neither
any
instruction
nor
any
duty.
I
am
not
even
the
form
of
knowledge.
I
am
by
nature
Eternal
Free-
dom
beyond
all
ills.
9.
I
am
neither
the
pervader
nor
the
one
pervaded.
I
am
neither
the
resting
place
nor
its
opposite.
I
am
neither
void
nor
full.
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
10.
I
am
neither
the
captor
nor
the
captured.
For
me
there
is
neither
cause
nor
effect.
How
can
I
be
one
that
can
be
thought
upon
or
not
thought
upon
?
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
11.
I
am
neither
the
cause
of
differences
nor
<jan
any
difference
exist
in
me.
I
am
neither
the
knower
nor
the
known.
0
dear
!
how
can
I
then
69

AVADHUTA
0ITA
speak
of
the
past
and
the
future
?
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
12.
I
have
neither
a
body
nor
am
bodiless.
I
have
neither
intellect
nor
mind
nor
senses.
I
am
affected
neither
by
passion
nor
by
dispassion.
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
13-
(The
Atma)
is
not
even
in
name
different
(from
the
Brahm).
It
is
not
hidden
in
the
high
words
{of
the
Vedas).
0
Friend!
how
can
I
call
it
uniform
or
varied
?
I
am
by
nature
Eternal
Freedom
be-
yond
all
ills.
14.
I
control
and
I
do
not
control
the
senses.
There
is
no
law
or
ordinance
for
me.
0
friend
!
being
so,how
can
I
say
that
victory
or
defeat
affects
me?
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
It.
I
am
formless
;
there
is
no
image
of
mine.
I
have
neither
beginning
nor
end
nor
middle.
0
Friend,
how
can
I
be
called
strong
or
weak
?
1
am
by
nature
Eternal
Freedom
beyond
all
ills.
16.
For
me
there
is
neither
death
nor
death-
lessness,
neither
nectar
nor
poison,
neither
purity
nor
impurity.
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
70

AVADHTTTA
GITA
17.
For
me
there
is
neither
waking
nor
sleeping
nor
any
devotional
postures,
neither
day
nor
night
neither
bliss
nor
misery.
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
18-
Enow
me
to
be
free
from
one
and
all.
For
me
there
is
neither
the
Maya
(illusion)
nor
its
opposite.
How
can
I
be
said
to
have
anything
to
do
with
the
Sandhya
and
other
prescribed
devo-
tional
duties.
?
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
19.
Know
me
to
be
associated
with
all
concen-
trated
meditations
(Samadhis)
;
know
me
to
be
beyond
all
that
can
and
that
cannot
be
the
objective
of
thought.
How
can
I,
then,
speak
of
union
or
separation
9
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
20.
I
am
neither
a
fool
nor
a
learned
man*
I
am
neither
garrulous
nor
reticent.
How
can
I,
then,
say
that
argument
or
criticism
affects
me
?
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
21.
I
have
neither
father
nor
mother,
neither
caste
nor
family,
neither
birth
nor
death.
How
can
I,
then,
speak
of
attachment
or
non-attachment.
?
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
22.
I
am
always
shining.
I
never
set
or
dis-
71

AVADHTJTA
<HTA
appear.
For
me
there
is
neither
light
nor
darkness*
How
can
I
say
that
devotional
performances
&c.
such
as
observed
in
the
evening
or
morning
hind
upon
me?
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
23.
Know
me
for
certain
»to
be
without
origin.
Know
me
for
certain
to
be
without
difference
or
division.
Know
me
for
certain
to
be
without
impurity.
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
24.
The
wise
renounce
all
devotional
medita-
tions
and
good
and
bad
acts.
0
Dear
!
they
drink
only
the
nectar
of
renunciation.
I
am
by
nature
Eternal
Freedom
beyond
all
ills.
25.
The
enlightened
Ascetic
who
has
been
purged
of
all
evil
desires
and
who
is
submerged
in
the
sentiment
of
Oneness
throughout
declares
the
truth
that
one
never
succeeds
in
knowing
it
(the
Brahm)
which
neither
the
Tedic
verses
nor
logical
definitions
can
ever
describe.
72

CHAPTER
V
1.
The
sound
"Om"
which
is
uttered,
is
indi-
cative
of
the
Brahm
and
hence
is
all
pervading
like
the
heavens.
There
is
no
idea
of
the
higher
or
lower
reality
in
it.
It
is
negative
of
both
worldly
pleasure
and
pain.
It
being
so
how
can
a
letter
with
a
dot
be
pronounced
?
(for
it
would
denote
duality
while
the
fact
is
rigid
unduality).
2.
Thou
art
the
Eternal
principle
of
the
Soul
as
declared
by
the
Vedic
verses
such
as
'Thou
art
That'.
Thou
art
devoid
of
all
obstructions
and
art
universally
one.
It
being
all
one*
why
dost
thou
grieve,
0
heart
!
8.
It
is
all
one
devoid
of
height
or
depth.
It
is
all
one
devoid
of
exterior
or
interior.
It
is
all
one
devoid
of
number.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
4.
It
is
beyond
all
conception
and
all
that
is
conceived,
It
is
beyond
cause
and
effect.
It
is
devoid
of
all
words
and
their
/arrangement.
It
is
all
one.
It
being
so,
why
dost
thou
grieve,
0
heart
!
5.
It
is
beyond
the
concentration
of
know-
73

AVADHUTA
GITA
ledge.
It
is
beyond
the
comprehension
of
space.
It
is
beyond
the
sweep
of
Time,
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
6*
It
is
neither
the
pot
nor
the
space
occupied
by
it
;
neither
the
body
nor
the
Jiva
undwelling
it
;
neither
the
cause
nor
the
effect.
It
being
all
one*
why
dost
thou
grieve,
0
heart
!
7.
It
is
emancipation
for
ever
and
ever
more.
It
is
devoid
of
all
distinctions
of
being
long
or
short.
It
is
not
marked
by
any
roundness
or
angularity.
It
is
all
one.
Being
so,
why
dost
thou
grieve,
0
heart
1
8-
It
is
devoid
of
both
fulness
and
voidness
\
it
is
devoid
of
both
purity
and
impurity;
it
is
incapable
of
being
the
whole
or
a
part.
It
is
all
one.
Being
so,
why
dost
thou
grieve,
0
heart
!
9.
To
it
no
ideas
of
unity
or
separateness-
apply;
no
ideas
of
inwardness
or
their
union
apply.
It
is
all
one
devoid
of
all
distinctions
as
to
friend
and
foe.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
10.
It
is
neither
a
pupil
nor
a
not
pupil.
In
it
there
is
no
distinction
of
animate
or
inanimate-
beings.
It
is
the
eternal
goal
of
emancipation.
It
being
all
one,
why
dost
thou
grieve
0
heart
!
74

AVADHUTA
GITA
11.
It
is
verily
devoid
of
both
form
and
form-
lessness.
It
is
devoid
of
both
separateness
or
in-
separateness.
It
is
devoid
of
both
origin
and
disso*
lution.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
12.
It
is
not
bound
by
the
bondage
of
good
or
bad
qualities*
How
can
it
undergo
birth
and
death?
It
is
all
one-pure,
and
immaculate.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
13.
It
is
devoid
of
all
thoughts
and
feelings.
It
is
devoid
of
desire
and
desirelessness.
It
is
verily
the
highest
knowledge
and
eternal
emancipation.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
14.
It
is
the
truthŠ
the
Eternal
Truth.
It
is
devoid
of
all
ideas
of
union
or
separateness.
It
is
devoid
of
all
and
is
universally
one.
It
being
so,
why
dost
thou
grieve,
0
heart
!
15.
It
has
.no
dwelling
place.
To
it
all
are
like
the
members
of
a
family.
It
is
rigidly
inca-
pable
of
contact
and
contactlessness.
It
is
verily
beyond
all
knowledge
and
ignorance.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
16.
(This
world)
being
a
change
of
that
which
is
changeless,
an
objectification
of
that
which
cannot
be
conceived,
is
false.
If
the
Atma
which
is
all
75

AVADHTJTA
GITA
one,
is
the
only
real
Entity,
then
why
dost
thou
grieve,
0
heart
!
17.
Verily
all
this
is
lifeŠ
eternal
life.
This
is
all
life,
pure
and
undefiled.
All
is
verily
One
;
why
dost
thou,
then,
grieve,
0
heart
!
18*
It
is
not
known
whether
discrimination
or
indiscrimination
is
the
quality
of
the
Brahm.
It
is
not
known
whether
it
is
characterized
by
change
or
not.
If
it
is
One
Eternal
Consciousness,
and
all
is
one,
then,
why
dost
thou
grieve,
0
heart
!
19.
There
is
really
neither
bondage
nor
liber-
ation
;
neither
virtue
nor
vice
;
neither
fullness
nor
vacuam.
It
being
all
one,
why
dost
thou
grieve,
0
heart!
20.
If
it
is
equally
devoid
of
colour
and
colour-
lessness,
if
it
is
equally
devoid
of
cause
and
effect,
if
it
is
equally
devoid
of
unity
and
separateness,
then
it
being
all
one,
why
dost
thou
grieve,
0
heart
!
21.
It
abides
in
all
hearts,
being
omnipresent.
It
dwells
in
all
hearts,
being
one
immutable
exis-
tence.
It
abides
in
all
hearts
as
having
no
feet
&c.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
*
22.
It
is
really
everywhere
ever-existing
and
all-pervading.
It
is
supremely
pure
and
immu-
table
and
all
underlying.
It
is
penetrating
and
76

AVADHUTA
GITA
interpenetrating,
all
irrespective
of
day
and
night*
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
23.
It
is
bound
by
no
bonds
whatsoever.
It
admits
of
no
union
or
separation.
It
cannot
be
attained
by
discussion
or
criticism.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
24.
It
is
not
bound
by
time
and
its
periods.
It
is
not
touched
by
fire.
It
is
Truth,
pure
and
simple.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
25.
It
is
neither
material
nor
immaterial-
It
is
equally
devoid
of
sleeping
and
sound
sleeping
states.
It
is
surely
beyond
all
speech
and
descrip-
tion.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
26.
It
is
like
the
heavens,
pure,
immense
and
uniform.
It
is
not
separate
from
all
that
is,
for
it
is
universally
one.
It
is
everywhere
the
same
being
beyond
reality,
unreality
and
all
changes.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
27.
It
is
equally
indifferent
to
virtue
and
vice,
to
material
and
immaterial
enjoyments,
and
to
passions
and
dispassions.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
77

AVADHT7TA
GITA
28.
It
is
equally
devoid
of
pleasure
and
pain,
being
all
alike.
It
is
far
far
beyond
sorrow
and
joy.
It
is
neither
a
teacher
nor
a
pupil.
It
is
the
Truth
and
Truth
Supreme.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
29.
In
it
verily
there
is
no
embryo
of
reality
or
falsehood.
It
is
neither
movable
nor
immovable,
neither
uniform
nor
varied.
It
is
beyond
all
ritual
or
non-ritual
observances.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!
30.
It
is
the
quientessence
of
all
essentials.
It
is
expressible
only
in
self-realisation.
All
sensual
activities
are
false.
It
being
all
one,
why
dost
thou
grieve,
0
heart
!.
31.
All
phenomena
such
as
the
heavens
&c
are
as
illusionary
as
the
mirage,
so
proclaims
many
a
Vedic
verse.
If
it
is
a
never-ceasing
and
all
uniformly
permeating
One,
then,
why
dost
thou
grieve,
0
heart
!
32.
The
enlightened
Ascetic
who
has
been
purged
of
all
evil
desires
and
who
is
submerged
in
the
sentiment
of
Oneness
throughout
declares
the
truth
that
one
never
succeeds
in
knowing
it
(Brahm)
which
neither
the
Vedic
verses
nor
any
logical
definition
can
ever
describe.
78

CHAPTEB
VI
1.
The
Vedic
verses
repeatedly
declare
that
all
phenomena
such
as
heavens
&c
are
as
iltusionary
as
mirage.
If
(the
Atma)
is
an
eternal
universal
bliss,
who
can,
then,
be
the
subject
or
object
of
comparison
?
2.
It
is
beyond
all
difference,
or
non-difference*
It
is
verily
beyond
both
cause
and
causelessness.
If
it
is
an
eternal
universal
bliss,
how
can
it
be
an
object
of
worship
or
austerities
?
3*
Mind
is
perpetually
all-penetrating.
It
is
devoid
of
all
dimensions,
large
or
small
Mind
alone
is
an
eternal
universal
bliss,
but
(the
Brahm)
is
beyond
both
mind
and
speech.
4.
It
(Brahm)
is
devoid
of
all
divisions
of
time
i.e.,
day
and
night.
It
has
nothing
to
do
with
rising
or
setting.
If
it
is
all
an
Eternal
Bliss,
how
can
the
Sun,
the
Moon
and
the
fire
affect
It?
5.
It
is
beyond
all
feelings,
passion
and
dis-
passion.
It
is
devoid
of
all
activities
and
inactivities.
If
it
is
all
an
eternal
bliss,
how
can
the
difference
of
exterior
or
interior
apply
to
it
?
79

AVADHUTA
GITA
6.
It
is
beyond
reality
and
unreality
alike,,
beyond
fullness
and
emptiness
alike.
If
it
is
all
an
eternal
bliss,
how
can
the
idea
of
First
or
Last
apply
to
it?
7.
If
it
is
devoid
of
difference
and
non-differ-
ence,
if
it
is
devoid
of
the
idea
of
the
knower
and
the
knowable
alike,
if
it
is
all
an
eternal
bliss,
how
can
the
notion
of
Third
or
Fourth
state
of
conscious-
ness
apply
to
it
?
8.
All
that
is
taught
and
all
that
is
not
taught
are
false
alike
;
all
that
is
known
and
all
that
is
not
known
are
equally
false.
If
it
is
all
an
unceasing
bliss,
how
can
it
be
an
object
of
the
intellect,
mind*
or
the-
senses
of
pleasure
?
9.
Neither
the
sky
nor
the
air
is
real
;
neither
the
earth
nor
the
fire
is
real.
If
it
is
all
an
unend-
ing
bliss,
how
can
there
be
any
clouds
or
moisture
in
it?
10.
If
it
is
beyond
the
created
world,
if
it
is
above
the
created
gods,
if
it
is
all
an
unceasing
bliss,
how
can
the
faculty
that
discriminates
bet-
ween
good
and
evil
reach
it.?
11.
It
is
beyond
both
life
and
death
;
beyond
action
and
inaction.
If
it
is
all
an
unbroken
peren-
80

AVADHUTA
GITA
nial
felicity,
how
can
one
attribute
motion
or
rest
to
it
?
1*2.
In
it
there
is
no
distinction
of
Prakrit*
and
Purush
Š
matter
and
spirit.
In
it
there
is
no
distinction
of
cause
and
effect.
If
it
is
all
one
an
unbroken
perennial
bliss,
how
can
one
say
whether
it
is
or
it
is
not
the
Purusha
?
13.
It
is
affected
neither
by
the
suffering
of
the
third
nor
by
the
pleasures
of
the
second
period
of
life.
If
it
is
all
one
an
unbroken
perpetual
bliss,
how
can
old
age,
youth
or
childhood
be
attributed
to
it
?
14.
It
is
verily
above
all
stages
of
life
and
castes.
It
is
neither
an
agent
nor
action.
If
it
is
all
one
an
unbroken
perpetual
bliss,
how
can
right
or
wrong
be
attributed
to
it
?
15.
The
devourer
or
the
devoured
are
both
unreal.
The
creator
and
the
created
are
one.
If
it
is
all
one
an
unbroken
perpetual
bliss,
how
can
des-
truction
or
permanence
be
attributed
to
it.?
,
16.
In
it
vanishes
ail
idea
of
man
or
beast,
the
idea
of
woman
or
eunuch.
If
it
is
all
one
universal
bliss,
how
can
pleasure
and
pain
affect
it
?
17.
If
it
is
beyond
attachment
and
grief
,
if
it
is
devoid
of
doubt
and
anxiety,
if
it
is
all
one
perpe-
Sl
6

CHAPTEE
VII
1.
The
pure
and
immaculate
ascetic
who
is
submerged
ia
the
feeling
of
oneness,
who
pats
on
rags
picked
up
in
the
street
and
who
avoids
the
path
of
both
virtue
and
vice,
repairs
to
a
deserted
place
and
sits
there
all
alone.
2.
The
ascetic
baptised
by
the
purity
of
the
One
Eternal
Truth,
is
beyond
both
conceivable
and
inconceivable
goals,
and
'devoid
of
contact
and
sepa-
ration
alike.
What
has
he
to
do
with
discussion
or
criticism
?
3.
Such
ascetics
are
free
from
all
bonds
of
hope,
devoid
of
all
acts
of
exterior
purity
and
bereft
of
all.
They
are
wedded
to
the
pure
and
immaculate
Beality
alone.
4.
How
comes
in
the
idea
of
the
body
and
the
bodiless,
the
idea
of
the
existence
of
passion,
and
dispassion
when
it
(the
Atma)
is
itself
the
pure*
immutable
and
naturally
formless
Beality
boundless
as
the
space
?
5.
How
can
one
gain
any
knowledge
there
;
how
can
there
be
any
form
or
formlessness?
Where
84

AVABHUTA
OITa
it
is
only
the
Highest,
boundless
as
the
space,
how
can
there
be
any
sensual
activity
?
6.
It
is
perpetually
as
boundless
as
the
sky.
It
is
the
Truth,
pure
and
undefiled.
It
iff
bereft
of
all
bondage
and
freedom.
How
can
there
be
in
it
any
notion
of
difference
or
non-difference
?
7.
The
One
Eternal
Reality
exists
everywhere.
How
can
there
be
any
notion
pertaining
to
union
or
disunion
?
It
is
verily
the
Highest,
existing
eternally
everywhere.
How
can
there
be
any
notion
of
gain
and
loss
in
it
?
8.
It
is
the
One
pure
universal
reality.
It
is
eternally
immaculate
and
boundless
as
the
sky.
How
can
contact
and
separation,
colour
and
variety
be
true
in
regard
to
it
?
9.
The
ascetic
who
is
devoid
of
both
union
and
disunion
and
who
is
an
enjoyer
without
enjoy-
ments
and
non-enjoyments,
gradually
attains
to
the
spontaneous
felicity
projected
by
the
mind.
10.
An
ascetic
who
is
attached
to
the
know-
ledge
and
ignorance
of
the
duality
or
non-duality
can
not
attain
liberation.
How
can
such
an
ascetic
be
naturally
dispassionate
and
the
enjoyer
of
the
pure
and
undefiled
sentiment
of
Oneness
?
35

AYADHUTA
Gia*A
11.
It
(the
Atma)
is
infinite
and
boundless
as
the
sky,
if
it
is
devoid
of
all
notions
of
divisibility
and
indivisibility,
all
notions
of
attachment
and
de-
tachment,
how
can
there
be
in
regard
to
it
any
notion
of
truth
or
falsehood
?
12.
The
seer
is
perpetually
averse
to
all,
and
devoted
(only
to
self-realisation).
He
goes
beyond
all
elemental
truths
and
attains
liberation
where
there
is
neither
birth
nor
death,
neither
meditation
nor
its
opposite.
IS.
All
this
(world)
is
just
like
a
magical
hallu-
cination
or
mirage
in
a
sandy
desert.
Only
Bliss,
universal
unbroken
and
boundless
as
the
space,
exists.
14.
The
Self
is
altogether
beyond
all,
beyond
all
activities
beginning
with
religious
observances
and
culminating
in
liberation.
How
do
the
learned,
then,
impose
upon
it
such
feelings
as
love
and
de-
tachment
?
15.
The
enlightened
Ascetic
who
has
been
purged
of
all
evil
desires
and
who
is
submerged
in
the
sentiment
of
Oneness
throughout,
declares
the
truth
that
one
never
succeeds
in
knowing
it
(the
Brahru)
which
neither
the
Vedic
verses
nor
logical
definitions
can
ever
describe.
86

CHAPTER
VIII
1.
Thou
art
declared
to
be
Omnipresent
A.
pilgrimage
towards
thee
means
the
negation
of
thy
Omnipresence.
Thou
art
declared
to
be
beyond
thought.
Any
contemplation
of
thee
implies
that
thou
art
not
so.
Thou
art
declared
to
be
beyond
speech.
Any
chanting
of
praises
to
thee
signifies
that
thou
art
accessible
to
speech.
2.
One
whose
mind
is
unobessed
by
passions,
who
has
subdued
sensual
activities,
who
is
gentle,
pure
and
poor,
who
lives
on
short-meals
and
is
de-
sireless,
tranquil,
and
steady,
and
who
has
sought
only
my
shelter,
is
a
sage
(Muni).
3.
One
who
has
subdued
all
sensual
activities
who
is
enlightened,
sober-minded,
courageous,
un-
ostentatious,
capable,
courteous,
compassionate
and
friendly,
is
a
seer.
4.
He
is
kind-hearted,
forbearing,
truthful,
free-souled,
hostile
to
none,
doing
good
to
all
and
regarding
all
alike.
5.
The
characteristics
of
the
ascetic
(A
vadhuta)
deserve
to
be
known
by
the
devotees,
by
the
follow-
87

AVADHUTA
GITA
ers
of
the
castes,
by
the
knowers
of
the
secrets
of
the
Vedas
and
the
castes
and
by
the
expounders
of
the
Vedas
and
the
Ved&nt.
*i«
The
letter
3?
(a)
in
the
word
Avadhuta
im-
ports
that
he
is
free
from
the
net
of
hope,
that
he
is
free
from
the
beginning,
the
middle
and
the
end,
and
that
he
is
perpetually
abiding
in
happiness.
7.
The
letter
3
(?)
in
Avadhuta
imports
that
he
is
bereft
of
all
desires,
that
his
speech
is
devoid
of
all
evil
and
that
he
abides
in
all
existing
things.
8.
The
letter
^
(dhu)
in
Avadhuta
imports
that
his
body
is
covered
with
dust,
and
that
his
mind
has
been
purged
of
all
evil
thoughts
and
that
he
is
free
from
all
diseases
and
that
he
is
above
mental
concentration
and
meditations.
9-
The
letter
3
(Ta)
in
Avadhtita
signifies
that
he
is
obessed
with
the
contemplation
of
the
Reality,
that
he
is
free
from
all
activities
causing
anxieities
and
that
he
is
bereft
of
darkness
(igno-
rance)
and
egoism.
10.
The
vicious
man
who
is
described
as
a
despicable
crow,
ignores
the
undying,
and
unperish-
ing
Atm&
(spirit)
which
is
bereft
of
all
differences
and
is
Freedom
(itself),
and
goes
towards
the
hell.
88

AVADHUTA
GITA
(Slokas
11Š25
condemn
sexual
pleasures.
Their
literal
translation
is
omitted
here
on
the
ground
of
^decency.)
26-
It
is
a
great
sin
to
drink
wine.
The
indulgence
in
sensual
pleasures
is
equally
so.
The
sage
who
has
therefore
abandoned
both,
becomes
«
established
in
the
truth.
27.
The
material
body
suffers
when
the
mind
is
beset
with
anxieities.
When
the
mind
is
diseased
the
constituents
of
the
body
suffer.
The
mind
deserves,
therefore,
to
be
preserved
in
every
way.
It
is
only
in
a
healthy
mind
that
all
faculties
thrive.
28.
This
book
has
been
written
by
the
bliss-
ful
Ascetic
Dattatreya.
Those
who
read
or
hear
it
.become
immune
from
future
births.
S9

APPENDIX
I.
HASTAMAIIKSTOTRA
ON
THE
MAJESTY
OF
THE
ATMA
SRI
SANKRACHARYA.
This
is
one
of
the
well-known
productions
of
the
great
philosopher,
Sri
Sankracharya.
It
sets
forth
the
nature
and
grandeur
of
the
Afcma,
and
establishes
a
necessity
between
the
human
soul
and
the
Supreme
One.
The
ktmi
as
declared
here-
is
One,
ever-refulgent,
ever-enduring,
ever-knowing^
unbound
and
unaffected
like
ether,
One
that
imparts
light
and
vigour
to
all
the
senses
yet
beyond
and
inaccessible
to
them
all.
Its
manifest-
ation
as
JivaŠ
the
individual
soulŠ
is
simply
illusory
as
the
reflection
of
one's
face
in
a
mirror.
Just
as
the
reflection
vanishes
away
on
withdrawing
the
mirror,
leaving
the
face
alone
without
any
affections,
so
the
Jiva
(Individual
soul),
the
refl-
ection
of
the
Supreme
&tma,
disappears
as
soon
as
the
intellectŠ
the
one
on
which
the
reflection
i&
castŠ
is
gone.
It
is
this
intellect
which
is
the
cause
of
90

AVADHUTA
GITA
the
manifold
manifestations
as
Jivas,
The
Sun
is<
one
but
appears
many
reflected
in
different
pools,
even
so
the
Atma
is
one
without
a
second,
but
owing
to
the
Upadhis
of
the
mind,
appears
mani-
fold.
Such
is,
in
brief,
the
purport
of
this
short
stotra
given
below
in
a
literal
English
translation.
1.
Who
and
whose
art
thou
?
0
child
!
when
and
whence
art
thou
come
and
what's
thy
name?
Speak,
0
child,
what
I
say.
Thou
art
a
pro-
moter
of
my
happiness.
Answer,
2.
I
am
neither
a
man,
nor
a
Deva
nor
a
Yaksba
*
I
am
neither
a
Brahmin,
nor
a
Kshatriya,
t
nor
a
Vaishya,nor
a
Sudraf
nor
a
Brahmachari,
nor
a
householder,
nor
a
sanyasi
nor
a
mendicant?.
I
am
the
embodiment
of
my
own
knowledge.
3.
I
am
Atma,
the
embodiment
of
eternal
knowledge,
free
from
all
UpadhisUike
ether,
prompt-
*
Neither
a
human
being
nor
a
super-human
being.
f
These
are
the
four
castes
of
the
Hindus
ns.,
priests,
warriors,
merchants,
and
servants.
J
The
four
stages
in
which
a
life
is.
divided
viz.
,
student,
house-
holder.
Sanyasin,
and
mendicant.
SCpadhis,Š
limitations
or
conditions
under
which
the
pure
Atma
appears
as
Jiva,
the
individual
soul.
These
limitations
are
of
three
kinds
arising
from
the
three
kinds
of
bodies,
the
gross
body,
the
sub-
tle
body
and
causal
body.
The
gross
body
is
purely
a
material
bodyŠ
the
subtle
body
is
composed
of
the
17
constituents
i.e.
five
senses.
91

AVADHUTA
GITA
ing
the
mind
eye
and
other
senses
to
their
respec-
tive
functions,
just
as
the
Sun
prompts
people
to
at-
tend
to
their
work
(in
the
day).
4.
I
am
Atma,
the
embodiment
of
eternal
knowledge,
depending
on
which
the
one
unshaken
essence
of
knowledge,
as
heat
depending
on
fire,
all
the
senses
eyes
etc,,
and
mind
etc.,
devoid
of
know-
ledge
in
themselves,
attend
to
their
respective
func-
tions.
5.
I
am
Atm&,
the
embodiment
of
eternal
knowledge
the
reflection
of
which
appears
as
Jiva
(individual
soul)
in
our
intellect,
though
not
separate
from
it,
just
as
the
reflection
of
the
face
appears
in
the
mirror
being
in
itself
no
other
thing.
0.
I
am
Atma,
the
embodiment
of
eternal
knowledge
which
is
one
without
all
affections
when
the
mind
is
gone,
just
as
the
face
remains
one
alone
without
its
reflection
when
the
mirror
is
withdrawn.
7.
I
am
Atmd,
the
embodiment
of
eternal
knowledge
which
is
beyond
all
mind,
eye,
ear
£c.
eye,
eai,
nose,
tongue,
and
skin,
five
organs
of
action,
speech,
hands,
feet,
&c.
live
pranas
i,
e.
Frana,
Apana,
Vyana,
Udana,
and
Saman,
and
Manas
and
Buddhi.
There
are
four
modifications
of
mana
&c.
ManaŠ
mind
(indecisive
BuddhiŠ
a.
determinative
faculty,
Chitta
Šretention
and
AhanliarŠ
(Egotism).
92

AVAPHUTA
GITA
yet
which
is
the
mind
of
the
mind,
eye
of
the
eye
&c.
though
never
to
be
reached
by
them.*
8.
I
am
Atrcta,
the
embodiment
of
eternal
knowledge
which
shineth
for
ever,
One
alone
in
its
effulgence
and
purity
but
appears
confined
in
diffe-
rent
minds,
just
as
the
Sun,
though
being
one,,
appears
confined
in
the
water
of
a
vessel.
9.
I
am
Afimsl,
the
embodiment
of
eternal
knowledge
that
imparteth
light
and
knowledge
to
all
intellects
at
one
time,
just
as
Sun
gives
light
to
all
eyes
simultaneously
and
not
by
turns.
10.
I
am
Atmd,
the
embodiment
of
eternal
knowledge
on
the
manifestation
of
which
the
eye
receives
its
light
just
as
the
eye
recovers
its
distingui-
shing
capacity
on
the
appearance
of
the
Sun
and
not
when
it
has
set.
11.
I
am
Atina,
the
embodiment
of
eternal,
knowledge,
which
is
One,
though
appearing
many
owing
to
the
limitations
of
different
minds,
just
as
the
Sun
appears
manifold
in
the
water,
though
shining
One
alone
upon
all
movable
and
immovable
objects.
12.
I
am
Atina,
the
embodiment
of
eternal
*
Vide
Talavknropanishad
for
a
similar
sentiments,
chapter.
I,
(Also
called
Kenopanishad),
93

AVADHCTA
GITA
knowledge,
which
aqpears,
as
it
were,
confined
and
shackled,
to
a
fool,
just
as
the
Sun
appears
over-
powered
by
darkness
to
a
man
whose
sight
is
obstructed
by
the
darkness
of
the
clouds
in
the
sky.
13.
I
am
Atma,
the
embodiment
of
eternal
knowledge,
pure
and
incorporeal
like
lightning,
interpenetrating
all
things,
yet
touching
them
not.
14,
As
the
differnce
detween
different
dia-
monds,
arises
owing
to
their
respective
peculiarities
(though
they
are
all
of
one
kind),
so
the
difference
between
the
A-tma
and
the
Jiva
arises
owing
to
the
limitations
of
the
mind.
Just
as
the
reflection
of
the
moon
is
seen
in
the
waters,
so,
0
Vishnu,
thy
reflection
is
seen
in
the
Jivas.
<J4

APPENDIX
II
TBANSLATION
OF
AN
IDEAL
VEDANTIC
POEM
SUKASTAKA.
1.
He
in
whom
all
ideas
of
difference
and
non-
Łdifference
have
been
simultaneously
eliminated,
merit
and
demerit
extinguished,
attachment
to,
and
love
for,
worldly
objects
rooted
out,
whose
attitude
towards
scepticism
has
been
destroyed,
and
who,
having
attained
the
knowledge
of
the
Truth
that
is
inaccessible
to
speech
and
destitute
of
the
traid
of
qualities,
walks
in
the
path
of
complete
renunciation
(the
state
entirely
free
from
the
influence
of
the
three
qualities
of
Baja,
Tama,
Satva)
;
for
him
there
are
no
laws,
mandatory
or
prohibitory.
2.
He
who,
having
fully
realised
the
Self
that
is
within
and
without
all
bodies
and
always
fills
as
it
were
this
(grand)
receptacle
of
the
Universe,
and
having
seen
no
other
effect
(or
phenomenon)
inde-
pendent
of
that
(universal)
cause,
walks
in
the
path
of
complete
renunciation
;
for
him
there
are
no
laws,
mandatory
or
prohibitory.
3.
As
a
thing
made
of
gold
is
turned
into
gold
when
thrown
into
fire,
as
milk
becomes
milk
with
95

AVADHUTA
GITA
milk,
and
as
water
becomes
water
in
the
middle
of
water,
because
of
the
sameness
of
essential
matter,
so
this
phenomenal
world
is
on
the
realising
of
the*
knowledge
conveyed
by
the
sentence
"Thou
art
That
"
dissolved
into
the
one
Brahman
because
of
the
sameness
of
their
nature.
For
him
who
realis-
ing
this,
walks
in
the
path
of
complete
renunciation,,
there
are
no
laws,
mandatory
or
prohibitory.
4.
He
who
realises
the
one
with
whom
all
this-
universe
is
one
because
of
their
identity
and
sees
that
all
the
elements,
earth,
water,
fire,
air
and
sky,
which
are
modifications
of
the
same
life-principle
vanish
into
it
gradually
again,
as
salt
vanishes
in
the
salt-
ocean,
and
walks
in
the
path
of
complete
renunci-
ation,
for
him
there
are
no
laws,
mandatory
or
prohibitory.
5.
As
the
rivers
and
the
sea
contain
the
same
liquid
and
form
one
ocean
together,
so
the
individual
soul
being
(in
essence)
the
same
as
the
universal
soul
becomes
completely
merged
into
that
(universal
soul)
and
then
transcends
all
destructions
by
reason
of
this
absorption
into
the
Self
which
is
Existence,
In-
telligence
and
Bliss.
He
who
realising
this,
walks
in
the
path
of
complete
renunciation,
for
him
there-
are
no
laws
mandatory
or
prohibitory.
6.
He
who,
having
attained
the
supreme
state
96

of
the
self-knowing
entity
and
having
realised
the
Self
pervading
all
the
phenomenal
world
both
within
and
without,
attains
by
means
of
the
predominance
of
the
satva
quality,
the
principle
of
righteousness,
immortal
existence,
and
SelHuminousness,
and
(so)
walks
in
the
path
of
complete
renunciation
;
for
him
there
are
no
laws
mandatory
or
prohibitory.
7.
He
for
whom
there
is
nothing
to
be
done
and
nothing
not
to
be
done
and
no
notion
of
agency
who
has
realised
the
state
of
emancipation,
while
in
this
life;
whose
worldly
associations
are
as
complete-
ly
destroyed
as
his
clothes
and
who
standing
(as
it
were)
apart
from
the
body
realises
(in
himself
the
Ocean
of
Supreme
Bliss)
and
walks
in
the
path
of
complete
renunciation
;
for
him
there
are
no
laws,
mandatory
or
prohibitory.
8,
Whence
and
who
am
I
?
What
thing
art
thou
and
what
is
this
world
that
is
dreamlike
?
Self
and
Self
alone,
the
perfect
illuminating
truth
which
is
infinite
as
space,
is
worth
knowing,
the
Self
which
is
one
Eternal
Bliss,
uniform,
having
no
"
within''
or
"
without".
He
who
realising
all
this,
walks
in
the
path
of
complete
renunciation,
for
him
there
are
no
laws,
mandatory
or
prohibitory.
6a
97

EEBATA
LINE
FOR
9
i)
q
rftr?
i
tan
J.CVU1UCXU
A
7
10
19
Al&czali
12
17
15
1
Bhutta
j>
16
T\nv
ifc
was
19
6
easter
24
12
absolutists
)i
1Q
j.y
UitliiUUiO
1
1
AO
14
VVUIM
Ul
oo
3
(
which
grace)
40
23
belongs
46
20
neither
arc
j>
22
neither
are
47
22
neither
are
50
15
He
moves
51
IS
in
Him
58
6
he
GO
8
I
am
without
74
5
uudwelling
12
fulness
87
12
my
shelter
95
7
traid
BEAD
radiant
perfervidness
Algazali
bricks
Bhatta
nor
was
it
eater
absolutist
Campabell
works
on
which
(grace)
belong
nor
are
nor
are
nor
are
It
moves
in
It
it
I
am
without
bondages.
I
am
the
fire
that
burns
all
bondages.
indwelling
fullness
divine
shelter
triad

Worhs
by
Lata
Kannoomal
If.
Ay
Judge,
Dholpur;-^
1.
The
Master
Poets
if
India.
2.
The
Secrets
of
Upanishads.
3.
Lord
Krishna's
Message.
4.
The
Study
of
Jainism.
5.
The
Saptabhangi
Naya.
6.
Sankracharya's
Prasnottari
or
Questions
and
Answers
on
Eeligion
and
Morals.
7.
The
Study
of
the
Bhagvad
Gita.
(in
press)
8.
Translation
of
Isvar
Gita.
—
9.
Translation
of
Avadhuta
Gita.
10.
The
Path
of
Devotion
or
NaradaBhakti
Sutras.
(in
press)
11.
A
Few
Thoughts
of
Vedanta.
12.
Sayings
of
Kabir.
—
13.
Sayings
of
Tulsidas.
(In
Hindi)
1L
Gita-darshan.
15.
Sahitya
Sangife
Nirupan.
16.
Horbert
Spencer's
Philosophy
of
the
unknowable.
17.
Hebert
Spencer's
Philosophy
of
the
knowable.
18.
Bharatvarsha
ke
Dhurandhar
Kavi.
19.
Social
Reform.
20.
Elements
of
Hindu
Civilization.
21.
Hindi
Vyakaran
Sar.
22.
Hindi
Vyakaran
Bodh.
23.
Saptabhangi
Naya.
24.
Jain
Philosophy.
25.
Essays
on
various
Subjects,
(in
press)
26.
Position
of
Women
among
Hindus.
27.
Exchange
Question.
Apply
for
particulars
to
:
Š
Manager,,
GITA-DARSHAN
OFFICE,
Dholpur
(Rajputana)*

tita-darshan
in
Hindi
BY
LALA
KANNOOMAL
M.A.,
Judge,
Dholpur.
It
is
a
unique
work
on
the
Bhagvad
Gita.
It
has
highly-
appreciative
forewords
by
H.
H.
Maharaja
Saheb
of
Kashmir,
H.
H.
Maharaja
Saheb
of
Chhatarpur,
Roja
Kushalpal
Singh
of
Kotla,
Pandit
Din
Dyal
Sharma,
a
distinguished
religious
leader
and
a
learned
introduction
by
P.
Mahaber
Prasad
Dvivedi,
Editor
of
Sarasvatu
No
private
or
public
library
ought
to
be
without
this
unique
book.
It
has
been
most
favourably
reviewed
by
respectable
English
and
Hindi
papers.
The
'
Leader
'
of
Allahabad,
among
others,
reviews
the
book
thus:Š
"
It
is
seldom
we
come
across
a
book
of
outstanding
merit
in
Hindi
and
Babu
Kannoomal's
Gita-darshan
is
one
of
those
rare
gifts
to
the
Hindi
language.
The
Bhagavad
Gita
has
had'
multitudes
of
commentaries
and
ingenuous
expositions
and
it
is
difficult
to
introduce
an
element
of
novelty
in
dealing
with
it.
The
author
has,
however,
struck
out
a
new
path
in
dealing
with
it.
He
has
brought
a
fresh,
learned
and
a
cultured
mind
to
bear
on
the
subject
dealt
with
and
we
can
safely
recommend
the
book
to
all
thoughtful
readers."
PRICE
Hs
2.
GITA-DARSHAN
OFFICE,
Dholpur
(Rajputana).
NoteŠ
Publishers
of
books
are
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to
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with
the
author,
if
they
want
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publish
the
translations
of
this
work
in
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Bengali,
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language.