Avadhootha Gita english translation

Avadhootha Gita

By

Swami Dathathreya Avadhootha

Translated by

P.R.Ramachander

Avadhootha Gita  (written in 9^th or 10^th centuary)   is an independent treatise  on  Advaitha Vedantha   written by Swami Dathathreya   who was an Avadhootha . The book is also called  “Datha Gita  yoga Shastra”  or also as  “Vedantha Sara” .The book contains 8 chapters    which together contain 271 verses. The entire  book tries to examine who is “Brahman” and who is “Athman”

“Dattatreya asserts in the text, that the self-realized person is "by nature, the formless, all pervasive Self". He is in the state of sama-rasya or samata, which is where there are no differences between anything or anyone, neither one own's body or another person's, neither class nor gender, neither human being nor other living beings, between the abstract and the empirical universe, all is one interconnected reality, it is the unification of the One and the Beyond. His universe, all of the universe, is within his Atman  (soul). "There is never any you and I", states verse 6.22.

The chapters discuss 'contemplation ', states Rigopoulos, as well as "sahaja amṛitam" 'nectar of naturalness'. Some of its teachings have been compared to the Bhagavad Gita  The term Sahaja, that became important in both Hindu and Buddhist tantric traditions, means "transcendent Reality, or Absolute". It is equated to Sunya (void) in Buddhism, envisioned as a kind of "unlocated paradise", states Rigopoulos. In Hinduism, it is the interior Guru within the person, the Sadashiva, the all pervading ultimate Reality (Brahman) that is the Atman (soul) within.” (from Wikipedia)

Chapter  I  Self  knowledge 

(This chapter deals  with  nature of Athman )

Avadhootha Uvacha

Easwaranugraha deva   pumsamadvaitha  vasana,

Mahad  bhaya  parithranaadvipraanaam   upa jayathe 1.1

It is only blessing of God   that  makes   wise men interested in mnondualism,

And due to that   they would get rid of   great fear in life.

Yenedham pooritham  sarvamaathmaanai vaathmanaathmani,

Niraakaaram  kadham vandhe hyaabhinnam  Shivamavyayayam 1.2

Since the Athma   covers itself with Athma the world  is filled by Athma,

And so how can I worship that formless changeless  Supreme Shiva principle

Panchabhoothathmakam  viswam mareechi jala  sannibham,

Kasyapyaho  namaskuryaam aham  yeko nirnajana   1.3

The  universe made of   five elements  is similar to water in the  mirage,

Oh stainless  Athman , to whom shall  I bow   down.

AAthmaiva kevalam sarva  bedhabedho na  vidhyathe,

Asthi naasthi   kadham brooyaam  vismaya   prathi bathi may. 1.4

There is only  the Aathma everywhere where similarities and differences   do not exist,

And it is a  matter  of wonder  that sometimes we think Athma is not there.

Vedantha saara sarvaswam jnanam   vijnameva   cha,

Ahammaathmaa  niraakaara   sarva vyaapi   swabhavatha. 1.5

Understanding about   the Athman is the   essence  of Philosophy ,

But I   am  Athma   without any form  and  spread everywhere.

Yo vai sarvathmako   devo   nishkalo   gaganopama,

SWabhava  nirmala   sudha   sa   evaaham   na samsaya  1,6

Without any doubt  I am Athma, which is all pervading  , without any stans,

Which  can be compared to the sky , clean as   well    as very pure.

Aham avyayo anantha  shuddha vijnana   vigraha,

Sukham, dukham  na jaanaami   kadham kasyaapi varthathe . 1.7

I am imperishable  , limitless  ,concept of pure  knowledge ,

I do not know who experiences  pleasure or sorrow  and how it is experienced.

Na manasam krma  Shubhashubham may   na kaayikam   karma  Shubhashubham may,

Na vachikam karma Shubhashushubham may  , jnanamrutham shudha  matheendriyoham.1,8

I do not have  mental action   or physical  action which is  good or  bad

In speech or sction I do not have good   or bad   and I am pure nectar of wisdom, which is beyond   sense organs

Mano vai gagaaakaaram  , mano vai sarvathomukham,

Mano atheetham   mana sarva na mana  oparamarthdhaa  1,9

Truly  mind    is like the sky  , mind has   faces  in all directions,

It is beyond all , it is everything , though  mind does not truly exist.

Aham meka midham    sarva vyomaatheetham   nirantharam,

Pasyaami  kadhamaathmaanam   prathyaksham   vaa  thirohitham 1.10

Though  I am single  I am spread   permanently  every where,

How can I ever see my own self appearing and   then being not visible

Thwamevamekam  hi kadham na budhyase samam hi   sarveshu  vimushtyamavyayam,

Sadhodhithosi  thwam Akhanditha prabho   dhiva cha  naktham   cha kadham   hi manyase. 1,11

Why do you think you  are  that single one ? You are  that all pervading Athman  which is equal,

You  are without doubt that lord and so how   can you think of night as well as day.

AAthmaanam sathatham vidhi sarvathrikam nirantharam,

Aham   dhyaathaa  param  dhyeyamakhandam  khandyathe  kadham 1.12

  The soul is always there  , everywhere   and for all time,

I  am the one who meditates and meditate  on the divine one  and why am I dividing like this.

Na jaatho   na mruthosi   thwam na they deha   kadhachana  ,

Sarva brahmethi   vikhyaatham   braveethi  bahudhaa   sruthi 1.13

I am never born, will never die   and I  never had a body at anytime,

And the  great Vedas   tell that  everything is Brahmam.

Saa brahmyantharo asi  thwam shiva  , sarvathra  sarvadhaa,

Yithasthatha   kadham bhrantha   pradhavasi   pisachavath     1.14

  You are within all  Brahmam  as Shiva  everywhere  and always,

And why are   you running confused  here and there like   a ghost.

Samyogascha viyogascha  varthathe  na cha  they na cha may,

Na thwaam naaham  jaganeedham   sarvam athmaiva   kevalam  1.15

We do not have parting with each other  or joining together as,

Neither you nor me nor   the world exists    in realty.

Sabdhaadhipanchakasyaasya   naivaasi  thwam na   they puna,

Thwameva paramam  thathwa matha   kim parithapyase     1,16

You do not belong to the five sense objects   like sound  , nor do they belong to you,

You are the ultimate   philosophy  and where  is the need for you to grieve?

Janma mruthyruna   chitham  bandha mokshai  shubhasubhou,

Kadham rodhishi   vathsa   nama roopam   na they  na may . 1.17

You do not have  birth or death  or tie of the mind   or salvation or good  or bad,

Oh son, why are   you crying   as you do not have neither  name or form.

Aho chitha  kadham bhrantha pradhavasi  pisacha vath,’

Abhinnam  pasya  chaathmaanam  raga thyaagaath   sukhi bhava  1.18

Oh mind  why are   you  wandering like a lunatic and the ghost,

Realize   your  athma is not divided and give up all  desires and  become happy.

THwameva thathwam   hi vikara  varjitham ,

Nishkampamekam hi vimoksha vigraham,

Na they  cha raago  hyaadhavaa   vuraaga,

Kadham hi  santhayapyasi   kama  kamaath .  1.19

You are   the essence   who  keeps away  sensitivity,

Being one  without  any movement   and a form  which is free ,

You    do  have neither   emotions   nor   absence from them,

Why are   you  sorrowing    longing   for passion.

Vadanthi sruthaya  sarvaa nirgunam   shuddha mavyayam,

Asareeram   samam  thathwam   thanmaam   vidhi na samsaya.1.20

The Vedas    tell   that Brahmam is  without qualities, pure and without stains,

Please  know   that  I am that Brahmam  and do not have   any doubt about it.

Saakaaramanootham   vidhi  niraakaaram  nirantharam,

Yethad  thathwopadesena  na punarbhava     sambhava.  1.21

That which has a form  has no form forever,

If a person can  understand this teaching , he will  not have any rebirth

Yekameva   samam  thathwam   hi vipaschitha,

Raga thyaagaath   punaschitham yekaanekam   na vidhyathe.1.22

Those who have realized    has told that realty   is one,

When desire   is removed from mind, unity and diversity  cease to exist.

Anaathma roopam  cha kadham samaadhirathma swaroopam   cha  kadham Samadhi,

Astheethi   naastheethi   kadham    Samadhi  mokshasva   roopam  yadhi   sarvamekam  1.23

How can one attain Samadhi if he thinks his   form is different from Athma,

And also  attaining Samadhi is not possible   when  you know    you are Athma,

How can a person attain Samadhi if he believes Athman exists    when it does not exist,

And what is the need to attain Samadhi if all people have same form of salvation?

Vishuddhosi samam thathwam  videhasthvam ajo avyaya,

Jaanaamiha na jaanaameethyathmaanaam   manyase  kadham  1.24

You are  very pure and equal to  philosophy , you do not have a body, you are  not born and you never die,

Why should ever   think in terms of  “I know the Athman”  or  “I do not know the Athman”

Thathwamasyaadhi   vaakhyena   swathmaa   hi prathi paditha  ,

Nethi nethi  sruthir bhooyaadanutham   pancha   bouthikam   1.25

The  Vedas in sentances  pof philosophy  has dealt   with nature of Athman,

The physical body made  of elements is real  and has been identifies as “Not this, not this.”

Anyonyavaathmanaa  sarva thwayaa   poorna  nirantharam,

Dhyaathaa  dhyaanam  na they chitham  nirlajjam dhyaayadhe  kadham.  1.26

For always , everything in the    world is only filled   with Athman,

There is no meditation nor one who meditates in your mind,

And how come    without any shame you are  meditating.

Shivam na jaanaami   kadham vadhaami  ,

Shivam na jaanaami  , kadham bhajaami,

Aham Shivasche paramargtha thathwam ,

Sama swaroopam  gaganopamam cha .  1,27

Since I do not know Lord Shiva, what can I tell,

Since I do not know Shiva, whom shall  I sing about,

I am that   philosophy  leading     to Lord Shiva  ,

I have an equal form and I can be compared   to the sky.

Naaham   thathwam samam  kalpanaa  hethu varjitham,

Praahya graahaka  nirmuktham  kadham bhaveth. 1.28

I am not the  philosophy but  am assumed to be so by imagination,

How can the   realty   be free  of inference    as  well as reason.

Anantha swaroopam  nahi  vaasthu kinchith ,

Thathwa swaroopam   na hi vasthu kinchith,

AAthmaika roopam   pramartha   thathwam,

Na himsako  vaapi   na chaapya himsaa. 1.29

Nothing can have an endless   form,

The form of matter   cannot be real,

Only Athma   is the  ultimate   truth,

It  does cause  harm  nor it it violent.

Vishudhosi   samam thathwam  videhamajam avyayam,

Vibhramam Kadham aathmaarthe   vibranthoham  kadham puna. 1.30

You are  very pure principle without birth, body or death,

Where  is the need for confusion regarding Athma?

And how can you   keep on saying  “I  am confused.”

Ghate binne ghataakaasam  suleenam bheda   varjitham,

Shivena manasaa  sudho  na bhedha  prathibhathi may.   1,31

The sky from inside the pot  becomes  unified with sky when pot is broken,

And so also when mind  becomes pure, no differences can be perceived.

Na Ghato  na  ghatakaso na jeevo jeeva vigraha ,

Kevalam Brahma samvidhi  vedhya vedhaka   varjitham  .1.32

There are no pots  and no skys seen from the pot , no   separate  body or soul,

But only  Brahman exists and so realize   it cannot be known nor can be made known.

SArvathra sarvadhaa  sarvam aathmaanam   sathatham druvam,

Sarva soonyamasoonyam  cha than maam   vidhi   na samsaya.1.33

Everywhere and always  and in everything Athma  exists and this is always definite,

Everything is empty of or filled with Athman  and I am that  without any doubt.

Vedaa cha lokaa cha suraa na yajnaa varnasramo naiva  kulam na jaathi,

Na dhooma margo  na cha deepthi margo brahmaika   roopam parmartha thathwam. 1,34

Either Vedas or  worlds   or devas  or fire scarifices , or  castes or races  exist in Brahman,

There are no smoke filled route  or lustrous route to it for Brahma is one and ultimate  realty.

Vyapya vyapaka nirmuktha  thwameka saphalam yadhi,

Prathyaksham cha aparoksham cha  hyaathmaanam manyase kadham.  1,35

If you  do not succeed in your effort in  finding out that which is free from pervading  and is not the pervaded,

How can you say   that  Athman  is really  present   or really   absent.

Advautham kechid yichanthi  dwaitham yichanthi chaapare,

Samam thathwam  na vindathi dwaitha advaitha vivarjitham.  1.36

Some people prefer philosophy of nondualism and some other prefer dualism,

Both of them being  same philosophy, they do not know the difference between these  two.

Swethaadhi varna rahitham  sabdhadhi guna varjitham,

Kadhayanthi kadham thathwam manovaachamagocharam.  1.37

Brahmam is free from all colours startingfrom white,  does not have   qualities like sound, smell and taste,

How can  Brahmam which is  beyond words and mind   be described?

Yadhanrutham idham sarvam dehaadhi  gaganopamam,

Thadhaa hi Brahmaa samvethi na they  dwaitha  paramparaa.   1.38

When everything in the world resembles the sky  and has nothing,

You yourself reaize Brahman and then there  is no school of duality  there.

Parenasahajaathmam api dwabinnapi hyaabhinna prathibhaathi may,

Vyomaakaaraam thadivaikam  dhyaathaa dhyaanam   kadham bhaveth.   1.39

To me it appears as if my own self and the supreme self are not at all different,

And is like  continuous  space and so how is it possible to have meditator   and  meditation.

Yath karomi  yad asnaami  yaj juhomi   dadhapi yath,

Ethad sarvam  na mey   kinchiddhi shudho   ahamajo avyayam.   1.40

Whatever I do, Whatever I eat , Whatever  I offer  to God  and whatever I give,

They all do not belong to me , I am pure  , not born   and  never   changing.

Sarva Jagadhidhi  niraa krutheedham  sarva jagadhidhi  vikara  heenam,

Sarva Jagadhidhi   vishudha   deham,  sarva jagadhidhi  shivaika roopam. 1.41

All this world  is having no form,  All this world does not have emotions,

All this   world is extremely pure, all this world   is   the form of  Shiva.

Thathwam thwam ne hi sandeha kim jaanaani yadhavaa  puna,

Asamvedhyam swa samvedhyamaanam manyase   kadham,  1.42

Without any doubt   you are the principle and so why do you think that,

“Do I know myself?” is it an  experience   that is not understood by you.

Maayaamaya kadham  thatha  chayaachayaa na vidhyathe,

Thathwamekamidham  sarva vyomakaaram  niranjanam.    1.43

Just like   light and darkness  cannot exist together, ignorance and knowledge   cannot exist,

All this philosophy leads to  the formless  and spotless realty

  AAdhi  Madhya antha muktho aham badhoham kadhachana,

Swabhava nirmala shudha  ithimay nischithaa  mathi.   1.44

I am without beginning  , middle or end, how can i be tied up,

I am of the definite  opinion that I am ny nature  pure and clean.

Mahad aadhi jagad sarvam na kinchid prathi bhaathi may,

Brahmaiva kevalam sarva kadham varnasrama   sthithi.  1.45

I am not perceiving anything  from the  great primeval world to the present world,

For everything of this is Brahman  and how can there  be four   different castes.

Jaanaami   sarvadhaa  sravamaham yeko   nirantharam,

Niraalamba  soonyam  cha soonyam   vyomaadhi  panchakam. 1.46

I know by  all possible   ways  I am a permenant    entity,

Who is  independent  who is not empty but empty   and the five elements are only mirages.

Na shando  na puman na sthree na bodho   naiva  kalpanaam

Saanandho  vaa  niraanandam aathmaanam  manyase   kadham.  1.47

Athma is neither a male or female or eunuch, It is neither knowledge  nor imagination,

Then why are we thinking whether it is happy   or not happy.

Shadanga yoganna thu naiva shuddham mano vinaasaana  thu naiva   shuddham,

Guru upadesanna thu naiva shuddham  swayam cha   thathwam   swayameva   shuddham.  1.48

The Athman cannot be  purified by yogas using six limbs or through  destruction of the mind,

Or through teachings of a Guru, It is itself reality as well   as purity.

Na hi panchathmako  deho vidheho  varthathi na hi,

AAthmaiva kevalam Aathmaiva  kevalam  sarva thureeyam   cha thrayam kadham 1.49

The Athma does not have body of five elements nor does not have a body,

How can then Wakefulness , sleep dream  and Thuruiya be ascribed to the body.

Na badho  naiva mukthoham   ba chaaham   brahmana  prudhak,

Na karthaa na cha   bokathaaham  vyapaa vyaapaka varjitha.  1.50.

I am neither  tied up nor free nor something   away  from Brahman,

I am neither  the doer nor consumer  nor I am the pervador nor pervaded.

Yadha jalam  jale nyastham  salilam  bedha  varjitham,

Prakutheem  purusam thadhad abhinnam  prathibhathi may. 1.51

Just like water mixed with  water remains  the same water which cannot be separated,

The nature and the supreme one appears  as not different for me.

Yadhi naama na mukthosi na badhosi kadhaachana,

SAakaaram chaniraakaaramathmaanam  manyase  kadham. 1.52

If you  are free   then it would mean you are not tied,

Then how can consider yourself as  having form or formless.

Jaanaami they param roopam prathyaksham gaganopamam,

Yadhhparam hi roopamyan mareechi jala   sannibham.   1.53

I know   your divine form which can be compared to the sky,

I also know your inferior form which is like water   in mirage.

Sa gururnopadeshasacha na chopardhini may kriya,

Videham gaganam  vidhi vishuddho aham swabhavatha. 1,54

I do not have a guru or  training  or qualities or action,

I am without body and can be  compared to sky and am very pure   by nature.

Vishudhosya  sareerosi na they chitham paraaparam,

Aham cha aathmaa  param thathwamithi vakthum na lajjase  . 1.55

You are very pure but do not have either   a body or mind and are  beyong Maya,

Without any shyness   whatsoever say , “I am the athman and supreme realty.

Kadham rodhishi   re chitha hyaathmaivaathmaathmana bhava,

Pibam vathsa   kalaatheetham advaitham parmaamrutham.  1.56

Why are you crying oh mind, As you are truely the Athma , beome Athma,

Oh dear boy drink the Non dual Brahman from the limitless ocean of Advaitha.

Naiva bodho  na chaa bodho  na bodhabodha eva cha,

Yasyedrusa   sadaa bodha sa bodho naanyadhaa bhaveth,   1,57

Athman does not have knowledge, or ignorance  or the combination of both,

And he who knows this knowledge , becomes knowledge itself and nothing eilse.

Jnane na tharko na samaadhi yogo na desa kaalou na guru upadesha,

Swabhava samvitha raham chathathwam aakaasa kalpam sahajam druvam cha. 1.58

Your knowledge   does not depend on logic or  meditation  or place or time or teaching of Guru,

I am that  absolute knowledge whose essence is wide like sky , is realty which is stable.

Na jaathoham mrutho   vaapi  na may karma shubhashubham,

Vishuddham  nirgunam   brahma bandho mukthi kadham mama  1.59

Neither was I born , nor will I die, I would not do  good or bad action,

I am the pure Brahmam without properties  and how can I be tied or made free.

Yadhi  sarva gatho  deva sthira  poorno niranthara,

Antharam  hi na pasyaami  sa baahya abhyandhara   kadham,   1.60

When Brahman goes everywhere is stable, is complete and is permanent,

And I do not   feel any diversity  and so how can it jhave inside and outside.

Sphurathyeva jagath kruthsnam  akhanditha   nirantharam,

Ahi   mayaa mahaa moho  dwauthadvaitha kalpanaa.   1.61

I see the universe   as indivisible    and permanent,

And what an illusion has been created about difference between duality  and non duality.

Saakaram cha nraakaaram  nethi netheedhi sarvadhaa,

Bedhabedha vinurmuktho  varthathe   kevala Shiva   1.62

We always this , not this , not this about objects with form and without form,

Only the truth Shiva which is free from difference and similarity exists.

Na they cha matha cha pitha cha Bandhu na they cha pathni na suthascha mithra,

Na pakshapathjo  na vipakshapatha kadham hi santhapthareeyam  hi chithe.  1.63

You do not have mother or father  or relations  or wife or son or friend,

You are neither  partial or imparial,Then why is there so much suffering in your mind?

Divaa naktham na they chithamudayathamayou nahi,

Videhasya sareerathwam kalpayanthi kadham budhaa.1.64

Oh mind you do not have  day or night ,  or sising or setting down,

Oh intelligent  person  how come you imagine body for the bodhyless.

Na vibakthamvibaktham cha na hi dukha sukhadhi cha,

Na hi sarvamasarvam  cha vidhi cha aathmaana mavyayam. 1,65

Realize that which is not divides or undivided which is beyond sorrow and joy,

For Athma is neither whole not part and is   never changing.

Naaham kartha na bhokthaa cha na may   karma pura adhuna,

Na may  deho  videho  vaa nirmamethi   mamethi kim.  1.66

I am not the doer or user  and there is no past   and present Karma in me,

And since I have no idea of having body or not having it , Where is the question of mine and yours?

Na may Raagadhiko  dosho  dukham  dehadhikam  na may,

AAthmaanaam   vidhi  maamekam visalam  gaganopamam. 1. 67

I am not having  emotional outbursts  or sorrow  or problems of the body,

I am Aathma  which is vast   and can be compared to the sky.

SAkhe manabahu jalpithena, sakhe manasarvamidham vitharvyam,

Yath saara bhootham kaditham mayaa  they, thwameva thathwam gaganopamosi. 1.68

Oh frind mind why this long chatterfor Oh friend mind , all this is a matter of conjecture,

I have told you the entire  essence, you indeed are te essence which is similar to the sky.

Yena kenaapi  bhavena yathra kuthra mruthaa api.

Yoginasthra leeyanthe  ghataakasa  mivambare.  1,69

Whatever way a nd in whichever   place  a yogi dies,

They merge in Brahmanjust like sky from inside a pot merges with  the   sky.

THeerthe cha anthyaja gehe  vaa nashta mruthir api thyajan,

Samakaalethanum muktha kaivalyavyaapalo bhaveth. 1.70 

Though a yogi were to die near sacred waters, or home of untouchable   or even if he were to die in Coma,

As soon as his soul leaves the body   it merges with the absolute Brahman.

Dharma artha Kama mokshaacha dwipadhaadhi characharam,

Manyanthe yogina sarva  mareechi jala  sannibham. 1.71

The Yogis consider  Dharma , wealth, passion ,and salvation  and

All movable and immovable beings similar to the water in miage.

Atheethaan aagatham  karma varthamaanam thadaiva cha,

Na karomina bunjaami  ithi  may nischalaa mathi.  1.72

I did not  perform actions in the past or present  or future,

It is stable  belief that I would not enjoy its fruits in the  past,present  or future.

Soonyaagaaro samarasa poothasthithashtanneka sukham avadootha,

Charotho  hi nagnasyakthwa garva vindathi  kevala maathmani sarvam.  1.73

The Avadhootha lives alone  in an empty place with great  happiness,

With  forever bliss of Brahman and  he moves about and finds  everything in himself.

Trithaya thureeyamnahi nahi yathra vindathikevalam aathmani thathra,

Dharmadharma nahi nahi  yathra badho muktha kadhamiha thathra. 1.74

THe person who does not have states of wakefulness, sleep , dream and Thureeya attains the  Athman,

Where there  is no dharma or vice, how can he  be  tied  or free?

Vundathi avindathi naho nahi chandho lakahanam nahi nahi  thanthram,

SAmarasa  magno  bhavitha potha  pralapithan methath paramavadhootha.   1.75

Neither by repetition of manthras or Vedas or practice of Thanthra  one can attain Brahman,

This is sung by the Avadhootha after purifying himself by meditation and after getting absorbed in Brahman  without break.

Sarva soonyamassonyam  cha sathyasathyam  na vidhyathe  ,

Swabhava  bhavatha proktham  sastra savithi poorvakam. 1.76

Everything is empty and full at same time and there is no truth or lie,

This is told by Avadhootha from his experience as well as knowledge  of scriptures.

Ithi sri Dathathreya virachithaayaam  avadhootha  githaayaam

aathmasamvithyupadeso nama prathamoadhyaya

Thus ebds  the first chapter  called “Self knowledge”,

In the Avadhootha  gita  written by Sri Dathathreya

Chapter 2 Self knowlwdge  (contd)

(deals with the proof  of the  properties  of Athman)

Balasya vaavishaya bhoga rathasyavaapi,

Moorkhasya sevaka janasyagrahasthithasya ,

Yethad guru kimapi naivana chinthaneeyam,

Rathnam kadham thyajathiko apya suchou pravishtam.  2.1

A guru may be a young boy  , one who enjoys  passion,

An illiterate , a servant  of the  householder,

But none of these  should be considered,

For  would  one give a gem fallen in a sludhy mud.

Naivaathra  kaavya gubna  yeva thu chinthaneeyo,

Graahaa  param  gunavathaa  khalu saara   eva,

Sindhhoora chithra  rahithaa  bhuvi roopa   soonyaa,

Paaram na kim nayathi  naureeha  ganthu kaamaan . 2,2

Gurus’s  teachings are not weighed   for great literary merit,

For intelligent people   always   accept the   essence,

Is not a ship which is not painted and which is ugly,

Capable  of carrying people   across  the ocean.

Prayathnena vinaa  yena nischalena chalachalam,

Grastham   swabhavatha   santham  chaithanyam gaganopamam. 2.3

The Brahman who does not move can move   without any effort,

And it  is by nature calm  , conscious  and all pervading like a sky.

Ayathnaacchaalyedyasthu  yekameva   charaa charam,

SArvagam thathkadham  binnamadvaitham niraakulam  2,4

The brahmam   just by itself guides all movable and immovable things,

Then how can that non dual Brahman be  any different from me.

Ahameva param yasmath saara saaratharam shivam,

Gamagamavinirmuktham  nirvikalpam  niraakulam.  2.5

Since I am that supreme Brahman mi am beyond what  is exxential and non essential,

I am free  from birth as well death , without any doubt and without   any confusion.

Sarvaavaya  nirmuktham  thadhaaham tridasarchitham,

sAmpoornathvaanaa gruhnaami vibhagam  tridasaadhikam   2.6

I am without any parts   and am worshipped   by all gods,

And Since  I am complete  in myself , I do not worship any gods.

Pramadhena cha  sandeha  kim karishyami  vruthimaan,

Uthpadyanthavileeyathe   budbudaascha   yadhaa   jale   2.7

How can Ignorance create doubts  in me? Where  is the need for  me,

To care  about waves created by mind as it appears  and disappears like bubbles  in water.

Mahad aadheeni  bhoothaani   samapyaivam  sadaiva hi,

Mrudu dravyeshu  theeshneshu  gudeshu   katukeshu cha .2.8

The  divine intelligence   is pervaded  by  Brahman, just like  properties ,

Like softness, hardness   , sweetness and bitterness  are connected with objects.

Katuthwam chasaithyathwam  mrudusthwam yadhaa Jale,

Prakruthipurushathasthadha binnam  prathibhathi may.   2.9

Though  it is hot or cold or soft , the water  is the same,

And to me nature  and divine spirit    appear   to be same.

SArvaakhyaa rahitham  yadhyath  sookshmathsookshmatharam   param,

Mano budheendriyathyaatheethamakalankam Jagathpathim.   2.10

Though Brahman is spread everywhere    and is smaller than the smallest,

It is beyond  mind  and  intellect and is without stain   and lord of the world.

Yeedrusam   sahajam   yathra    aham   thathra kadham  bhaveth,

Thwameva  hi  kadham  thathra  kadham   thathra   characharam.  2.11

Brahman is  seen as a common entity and how can there  be “I” or “You”  in it,

And how can it be there   or here and how can it be movable and immovable.

Gaganopamam  thu yath proktham thadeva  gaganopamam,

Chaithanya,   dosha heenam  cha sarvajnam  porrnameva   cha.   2.12

Brahman has been compared to the sky  and truly it is  like it,

And it is without any blemishes , all pervading   and completly full.

Pruthvyaam  charitham naiva  maaruthena cha  vaahitham,

Vaareenaa  pihitham   naiva  thejo madhye   vyavasthitham.   2.13

Brahman does not travel on earth  nor it r travels  on air,

Nor is it immersed in water  and nor is it in the middle of fire.

AAkaasam thena samvyaaptham   nathadh vyaaptham   cha kenachith,

Sa baahyaabyantharam thishtath  yavaarchinam  nirantharam.   2.14

Sky is completly pervaded by him  but he himself is not pervaded by anything,

He is inside as well as outside and is  not divided   and is fi or ever.

Sookshmathwaa dhadh drusyathwaa  nirgunaathwacha yogibhi,

AAlambanaadhi yadh proktham  kramaadh aalambanam bhaveth.2.15

Since it is micro, invisible, without characters we have to depend,

On the methods depended   on to by Yogis to realize it.

Sathathaabhaada yukthaasthu niralambo    yadhaa  bhaveth,

Thallayaa leeyathe cha antharguna dosha   vivarjitha.   2.16

Only through constant practice of Yoga., tthe mind h get detached ,

From an object and objects ceases to  exist, the mind vanishes finally.

Visha viswasya  roudhrasya  moha moorchaapradhasya   cha,

Yekameva vinaasaaya hyaamogham  sahajaamrutham.  2.17

The antidote  of poison like samsara , anger   and delusion of passion,

Is only one   and that is the innate  nectar  of Brahmam.

Bhavagamyam niraakaaram  saakaaram   drushti gocharam,

Bhava  bhava vinirmuktham antharalam   thad uchyathe   2.18

WE can imagine a formless  and a being with form  but Brahmam,

Which cannot be seen   is neither  a being or non being .

Baahya bhavam  bhaved viswamantha  prakruthiruchyathe  ,

Antharadantharam  jneyam naareikela phalaam buvath.   2.19

The universe is the external manifestation and nature is the inner manifestation,

But once you understand the soul within us, you will feel it is like water  inside the coconut

Brantha jnaanam sthitham  baahyam samyag jnanam  cha nadhyagam,

Madhyaan Madhya tharam jneyam naarikela phalaabhuveth. 2.20

The knowledge of external is an illusion and the inner knowledge  is an average knowledgr,

But knowledge of Brhaman which is the inner most  is like water inside the  coconut

Pournamaasyaam  yadhaa  Chandra yeka yevaathi nirmala,

Thena thath sadrusam   pasyedh dwidhaa drushti  viparyaya.  2.21

Just like we see  only one moon  which is very bright on a full moon day,

We should see The Brahjman  which is alone and bright,, seeing it as two is false  perception.

Anenaiva prakaarena   budhi bedho  na sarvaga,

Dathaa   cha dheerathaamethi  geeyathe   naama kotibhi.   2.22

Only one with a diversified brain   can see Brahman in  various ways,

And only the one who is bold can give an opinion odf single and he  is praised by many.

Guru prajnaa prasaadenamookho vaa yadhu panditha,

Yasthu sambudhyathe thathwam   viraktho   bhava saagaraath.   2.23

Whether one is wise or a fool , if he  realizes the truth    through a Guru,

He though  his own intellect is freed from the turbulence of maya.

Raga dwesha vinirmuktha sarva bhootha hithe  ratha,

Druda bodhascha thadhaa yogi swaroope paramaathmani  2.24

He who gets freedom from  attachment and hateread  and is kind to all  beings,

Would be having a stable mind   and would be realizing   the Brahman.

Ghate   binne  ghataakaasa  , aakaase leeyathe   yadhaa,

Dehaabhave thadhaa  yogi   swaroope   paramathmani   2.25

Though the sky from pots look different they all merge with the sky,

And after  giving up his body the Yogi merges  himself with   the Brahmam.

Uktheyam karma yukthaanaam mathiryaanthe api saa  gathi,

Na chokthaa  yoga yukthaanaam   matheeyanthepi saa   gathi.   2.26

It has been told about those who do rituals  that  they would attain the place  thet want after death,

But it has been told about those  who follow Yoga, they cannot attain what they want

Yaa gathi karma yukthaanaam   saa chavaageendrayaadhdeth,

Yogeenaam   yaa gathi  kvaapi   hyaakaadhyaa   bhavathorjitha  2.27

What would happen to those who follow only rituals can be described by the toungue,

But the path of Yogis cannot be explained in words as it is not something   acquired by them.

Yevam jnaathwaa  thwamum  maarga   yogeenaam   naiva  kalpitham,

Vikalpa varjanam  theshaam   swayam   sidhi pravarthathe  .    2.28

Knowing  this, it should not be assumed that Yogi can travel in any path,

And as they give up   desire and doubt  their action leads them to be perfection.

Theerthe  vaanthyaja gehe   vaa yathra  kuthra   mruthopi vaa,

Na yogi   pasyathe   garbha pare   brahmaani  leeyathe.    2.29

Whether a Yogi meets his death in a holy place   or in his home or hme,

Of an untouchable, he never entersin to mother’s womb again but merges with Brahman.

SAhajam machinthyam   yasthu   pasyathva swaroopam,

Ghatathi   yadhi  yadheshtam   lipyathe   naiva doshai,

SAkrudhapi   thadha bhavath karma   kinchinna kuryaann,

Thadhapi   na cha  bibadha   samyami  vaa  thapasvi.  2.30

Evil does to affect a person who has   realized   his own self,

Which is  unboen  and  beyond  thought   is not contaminated,

By any evil , in spite   his acting the way he likes,

And  if gets free  from ignorance , he would not  do any ritual,

 And so   self controlled Yogi   is never   bound.

Niraamayam , nish prathimam niraakruthim , niraasrayam , nirvapusham , niraasisham,

Nirdwandha nirmohsaluptha  sakthikam  thameesam aathmaana mupaithi saaswatham.  2.31

The Yogi   attains  the  supreme athma   which is   pure, without comparison  , without form  ,

Without any support  ,  free from desire  , without form  , beyond delusion  and  beyong contradictions.

Vedho na deekshaa   na cha  mundane  kriya  , guroorna   sishyo   na cha  yathra  sampadha,

Mudraadhikam   chaapi   na yathra   bhasathe  tham eesam   aathmaana mupaithi   saaswatham.   2.32

Neither the Vedas  , nor penance  mnor tonsure   nor guru   nor disciple nor symbolism,

Nor Mudhras   are the  eternal  Supreme Athman , which the   Yogi attains.

Na shambhavam saakthika maanavam   na vaa,

Pindam  cha roopam  cha padhadhikam   na vaam

AArambha nishpathi ghatadhikam cha no,

Thameesam aathmaanamupaithi saaswatham.  2.33

The yogi permanently attains that Brahmam,

Which originated neither from Shiva  or Shakthi or man,

It is not a mass  of flesh nor has limbs like hand and legs,

It is not like a jar which  can be made  or completed.

Yasya swaroopath sa characharam  jagad,

Uthpadhyathe thishtathi leeyathepi vaa,

Payo vikradhiva phena budhbudhaa,

Stha meesamaathmana mupaithi   sasawatham.   2.34

The Yogi permanently attains the  Brahmam,

From the essence  of which moving and non moving things originate,

And from  which all  the non stable worlds arise,

And in which they   grow , again and again anfd then dissolve.

Naasaa nirodho  na cha drushtiraasanam,

Bodho apya bodho  api yathra   na baasathe,

Naadi prachaaropi  sa yathra kinchith,

Tha meesamaathmana mupaithi   sasawatham.   2.35

The Yogi permanently attains the  Brahmam,

Which is not seen by stopping of breath , fixed gaze   or yogic postures,

Which is beyond   knowledge     as well   as ignorance,

And which cannot be even a little seen by exercising the nerves.

Naanaathwa mekathwa mubathwa  manyaythaa,

Anuthwa deergathwa mahathwa    soonyathaa,

Maanathwa meyathwa samathwa varjitham,

Tha meesamaathmana mupaithi   sasawatham.   2.36

The Yogi permanently attains the  Brahmam,

Which is not in many forms, single form or both together,

Which is not minute mor l large   nor vast nor empty,

And which is beyond measurement dimension and similarity.

Susamyami vaa yadhi  vaa  na samyami,

Susangrahi  vaa yadhi  vaa na samgrahi,

Nishkarmako vaa yadhi  vaa sakarmaka-,

Stha meesamaathmana mupaithi   sasawatham.   2.37

The Yogi permanently attains the  Brahmam,

Whether  he is self restrained   sanyasi or not,

Whether he has lot of accumulated wealth  or not,

Whether   he does not do any activity   or not.

Mano na budhirna sareeramindriyam,

Thanmaathra bhoothani na bhootha panchakam,

Ahamkruthischapi viyathsva  roopakam,

Tha meesamaathmana mupaithi   sasawatham.   2.38

The Yogi permanently attains the  Brahmam,

Which is not the mind  , wisdom , body or organs,

Which is not power of touching, speakin, hearing , smelling and tasting,

And which is not the five elements nor   the   space.

Vidhou nirodhe  paramaathmanam gathe,

Na yoginaschethasi   bhedha varjithe,

Soucham  va  vaasouchamalinga bhavana,

SArva vidheyam  yadhi vaa  nishidhyathe.   2.39

As and when the Yogi attains the Brahmam,

He  is going beyond the injunctions of the   scriptures,

And   the thoughts of  cleanliness  or dirty state   does not arise  in his mind,

And  as he is beyond rules  nothing is not permissible to him.

Mano vaacha  yathraa  na sakthameeruthum,

Nonam  kaham  thathra guru upadesathaa,

Yimaam  kadhaam ukthavatho gurosthadh,

yUkthasya   thathwam hi sama,m prakaasathe  .  2.40

The mind as well as the word are unavle to understand the Brahman,.

And speech is unable to describe  it adequately,

And   again guru’s instructions are of  no help,

But it is made known to the person who has understood  the Guru properly

Ithi sri  Dathathreya virachithaayaam  avadhootha geethaayaam aathma samvithyupadeso   nana dwitheyo adhyaya

Thus ends  the second chapter  of Avadhootha gita composed by Sage Dathathreya called “Self knowledge,”

Chapter  3  Self  Knowledge  (contd)

(Inner  nature  of Athman)

Avadhootha uvacha:-

Guna viguna vibhago   varthathe naiva kinchith,

Rathi vairathi viheenam   nirmalam nishprapancham,

Gunaa viguna viheenam  vyapakam viswa roopam,

Kadhamaha miha vandhe vyomaroopam shivam vai.3.1

Even for little good or bad does not exost in Brahman,

It is devoid of passion  and its abscence , pure and is not limited to a world,

That Brahman  is spread everywhere   without good or bad  ,

And how can I worship it  as it does not also have a  form.

SWethaadhi varna rahitho niyatham shivascha,

Kaaryam hi kaaranamidham  param shivascha,

Yevam Vikalpa rahitho   ahamalam shivasch,

Swaathmaanam aathmani   sumithra   kadham namamo. 3.2

For ever that  Brahman    does not have   colours like white,

And that divine Brahman  is   both the cause    as well as effext,

That  Brahmam is free  of all diversity and I feel oh friend,

I am indeed that Brahman and so how can I salute it?

NIrmoola moola rahitho hi sadhodhitoham,

Nirdhooma dhooma rahitho hi sadoditoham,

Nirdeepa deepa rahitho hi sadohitoham,

Jnamaruthamsamarasam gaganopa moham.   3.3

I was not created  and am separate   from creation  as I am always present

I am not hidden from anything  and do not have a smoke screen as I am always clear

I  am free from light   and do not have light   as I am self luminous

I am wisdom  existence, bliss    and boundless  space.

Nishkama  kamamiha  nama kadham vadhami,

Nissanga sangamiha nama kadham  vadhami,

Nissara  sara rahitham  cha kadham vadhami,

Jnanamritham samaras am  gaganopamoham. 3.4

How  can i say Brahman   has desire or does  not have desire,

How  can I say it is in a group or outside the group,

How can I say it is meaningful or meaningless ?

I am wisdom  existence, bliss    and boundless  space.

Advaitha roopam akhilam  hi kadham vadhaami ,

Dwaitha roopam akhilam   hi jkadham vadhami,

Nithyam  twamithyamakhilam  hi kadham vadhaami,

Jnanamritham samaras am  gaganopamoham. 3.5

How I can I say that  the form of Brahmam is non dual,

How can I see  that  its  form is indeed  dual,

How can I say  that is   eternal or non eternal,

I am wisdom  existence, bliss    and boundless  space.

Sthjoolam hi no naahi  krusam  na gathagatham hi,

AAdhyantha  Madhya rahitham  na paraparam hi,

Sathyam vadhaami khalu vai paramaartha thathwam,

Jnanamritham samaras am  gaganopamoham. 3.6

Brahmam is not huge   nor is it micro, it s does not appear or disappear,

It does not have beginning  , middle  or end and no divinity or absence from divinity.

I am  heralding the truth  that it is   the ultimate    realty,

I am wisdom  existence, bliss    and boundless  space.

sAmvidhi   sarva karanaani  nabho nibhani  ,

SAmvidhi  sarva vishayaamscha nabho nibhamscha ,

SAmvidhi chaikamamalam  na hi bandha  yuktham,

Jnanamritham samaras am  gaganopamoham. 3.7

Know that   sense organs  are like cloud in the sky,

Know that   sense organs  are like cloud in the sky,

Realize that  the shining  Brajhman is not free  nor tied,

I am wisdom  existence, bliss    and boundless  space.

Durbodha , bodha gahano  na bhavami thatha,

Durlakshya, lakshya gahano  na bhavami  thatha,

Aasanna roopa gahano na bhavami thatha,

Jnanamritham samaras am  gaganopamoham. 3.8

I am neither not taught properly or taught   very deep,

I am neither  without aim or    with   aim,

I am not having  an just  arrived form  or a very deep form,

I am wisdom  existence, bliss    and boundless  space.

Nishkarma karma dahano   jwalano bhavami,

Nirdukha dukha  daghano   jwalano bhavami,

Nirdeha  deha vahano  jwalano  bhavami,

Jnanamritham samaras am  gaganopamoham. 3.9

I burn out  all absence of  action or action itself,

I burn out all abscence of sorrows    and sorrows themselves,

I burn out bodies or those without bodies,

I am wisdom  existence, bliss    and boundless  space.

Nishpapa papa dahano   hi huthasanoham,

Nishdharma dharma dahano hi huthasanoham,

Nirbandha  bandha  dahano hi   huthasanoham,

Jnanamritham samaras am  gaganopamoham. 3.10

I am that fire that burns souls   with sins or without sins,

I am that fire   that burns souls without Dharma  and with Dharma,

I am that fire  that burns  souls without relation and with  relation,

I am wisdom  existence, bliss    and boundless  space.

Nirbhava , bhava rahitho  na bhavami vathsa,

Niryoga yoga rahitho   na bhavami vathsa,

Nischitha chitha rahitho na bhavami vathsa,

Jnanamritham samaras am  gaganopamoham. 3.11

Oh dear one  I am not one with thought  or without thought,

Oh dear one  , I am not one who is united  or disunited,

Oh dear one , I am  not one that has mind or  does not have mind,

I am wisdom  existence, bliss    and boundless  space.

Nirmoha moha padaveethi  na may vikalpo,

Nisoka soka padhaveethi  na may  vikalpa,

Nirloba loba  padaveethi   na may vikalpo,

Jnanamritham samaras am  gaganopamoham. 3.12

Within me   there are no states like delusion or lack of it,

Within me    there are no  states like grief  or absence of grief,

Within me   there   are no states like   greed or abscence of greed,

I am wisdom  existence, bliss    and boundless  space.

Samsara santhathi latha  na cha  may kadachith,

SAnthosha santhathi sukho   na may kadachith,

Ajnana  bandhanamidham  na cha  may  kadachith,

Jnanamritham samaras am  gaganopamoham. 3.13

I am not bound by the creeping   chain of Samsara and next birth,

I   am not bound by the   states of joy and the results  therefrom,

I am Not bound by  the ties  of  ignorance ,

I am wisdom  existence, bliss    and boundless  space.

SAmsara santhathi rajo  na cha  may  vikara,

Santhapa santhathi thamo  na cha  may vikaram

Sathwam   swa dharma  janakam  na cha may  Vikara,

Jnanamritham samaras am  gaganopamoham. 3.14

IT is not my   job  to propagate  SAmsara ,

It is not my job   to increase sufferings   and thereby create  darkness,

It is not  my job  of  creating  their own dharma to different bodies,

I am wisdom  existence, bliss    and boundless  space.

SAnthapa  dukha janako   na vidhi kadhachithm

Santhapa  yoga janitham   na mana kadachith,

Yasmad ahamkrithireyam  na cha  may Kadachith,

Jnanamritham samaras am  gaganopamoham. 3.15

I have never acted   to increase  pain and sorrow,

I did not have a mind  which  could work in pain or pleasure,

I am   not also  proud   because   of these,

I am wisdom  existence, bliss    and boundless  space.

Nishkampa kampa nidhanam  na vikalpa kalpam,

SWapna prabodha nidhanam  na  hithahitham hi,

Nissara  sara  nidhanam na charaacharam hi,

Jnanamritham samaras am  gaganopamoham. 3.16

Sound , silence   doubt and determination end in  Brahmam,

States  of dream ,  wakefulness , comfort  and suffering    end in brahmam,

Strength , weakness   and aloso moving and immobile souls  end in Brahmam,

I am wisdom  existence, bliss    and boundless  space.

No Vedhya vedakamidham  na  cha hethu tharkya ,

Vaachaama gocharamidham  na mano na budhi,

Yevam kadham hi havatha kadgayaami  thathwam,

Jnanamritham samaras am  gaganopamoham. 3.17

Brhaman is not known nor is it knowledge, not is cause  or effect,

It is beyond  the capacity  of speech mind and intellects  knowledge ,

And because of this   how can i tell you, the principle  of Brahmann,

I am wisdom  existence, bliss    and boundless  space.

Nirbhinna bhinna rahitham  parmatha  paramrth thathwam,

Manthar bahirna hi kadham paramartha   thathwam,

Prak   sambhavam  na cha  ratham  na hi vasthu kinchith,

Jnanamritham samaras am  gaganopamoham. 3.18

In truth Brahman is neither  divided or unified,
And how   can ever  it be inside  or outside,

It is not something which originated earlier to cease to exist,

I am wisdom  existence, bliss    and boundless  space.

Raghadhi dosha  rahitham  thwameha  thathwam,

Daivadhi dosha   rahitham  thwahameva   thathwam,

Samsara  soka   rahitham   thwahameva  thathwam,

Jnanamritham samaras am  gaganopamoham. 3.19

You are only   that principle free from passion , jealousy etc,

You are  the only principle from problems created by Gods.

You  are the only principle  which does not have sorrow of SAmsara,

I am wisdom  existence, bliss    and boundless  space.

Sthana thrayam yadhi   cha nethi  kadham thureeyam,

Kala thrayam cha yadhi cha nethi  kadham disascha,

Santham  padam hi   paramam   paramartha thathwam,

Jnanamritham samaras am  gaganopamoham. 3.20

When there exist three  states of wakefulness, sleep and dream , how can there  be a third in Brahman

When there   are three  times past, present and future and how can there  be fifth direction in Brahman,

And   the principle   of  Brahman   itself is   the  peace,

I am wisdom  existence, bliss    and boundless  space.

Deergo laghu  punaritheeha na may  Vibhago,

Visthara  sankatamitheeha   na may  Vibhaga,

Konam hi krathoolamiha na may vibhago,

Jnanamritham samaras am  gaganopamoham. 3.21

There are no divisions within my self such as long and short,

There are no  divisions   within my self   such as  broad or narrow,

There are  no divisions  within myself such as   circular  or angular,

I am wisdom  existence, bliss    and boundless  space.

Matha pithadhi   thanayaadhi   na may Kadachith,

Jaatham bhootham  na cha mano  na cha  may kadachith,

Nirvyakulam  sthiramidham   paramartha thathwam,

Jnanamritham samaras am  gaganopamoham. 3.22

I am never mother  or father  or  son,

I  do not have ever   birth  or death to me,

And the Brahmam is stable  and never  worried,

I am wisdom  existence, bliss    and boundless  space.

Shudham asudha vichara manantha roopam,

Nirlepa lepama vicharamanantha roopam,

Nishkhanda makhanda  vichara manantha roopam,

Jnanamritham samaras am  gaganopamoham. 3.23

The endless  Brahman cannot be thought as  pure and virtuous,

The endless  Brahman  cannot  be thought of as having sinned or not sinned,

The endless  Brahman   cannot be   thought  as  divided or undivided,

I am wisdom  existence, bliss    and boundless  space.

Brahmadhaya   suraganaa   kadhamathra   santhi,

Swargadhayo   vasathaya   kadhamathra   santhi,

Yaddheka roopamamalam   paramatha   thathwam,

Jnanamritham samaras am  gaganopamoham. 3.24

If the BRahmam  is selfsame   and  very pure ,

How can it be  Gods like Brahma   and  the devas,

And how can it have abodes like heaven   and earth,

I am wisdom  existence, bliss    and boundless  space.

Ninethi nethi  vimalo hi  kadham vadhaami,

Nisesha   sesha vimalo  hi kadham vadhami,

Nillinga linga  vimalo   hi kadham vadhami,

Jnanamritham samaras am  gaganopamoham. 3.25

How can I say that  Brahman   is not this  and not that,

How can i say   that Brahman has an end or is endless,

How can I see Brahman has a body is  body less,

I am wisdom  existence, bliss    and boundless  space.

Nishkarma karma param sathatham karomi,

Nissanga sanga rahitham   paramam vinodham,

Nirdeha deha  rahitham    sathatham vinodham,

Jnanamritham samaras am  gaganopamoham. 3.26

Though   I  am without action , I am doing divine   activity,

I am without attachment enjoy    the detachment,

I am without a body and enjor that state of having no body,

I am wisdom  existence, bliss    and boundless  space.

Maaya prapancha rachanaa   na cha may  vikaara,

Kautilya dhamba rachana  na cha  may Vikara,

SAthyanruthethi   rachana  na may  Vikara,

Jnanamritham samaras am  gaganopamoham. 3.27

Creation of the world of Maya   does not affect me,

Creation of crookedness   and pride does not affect me,

Telling of truth   or lies   also does  not affect me,

I am wisdom  existence, bliss    and boundless  space.

SAndhyaahi kaala rahitham  na cha may  viyogo,

Hyantha prabodha rahitham  badhiro  na mookha,

Evam vikalpa rahitham  na cha bhava  shuddham,

Jnanamritham samaras am  gaganopamoham. 3.28

Though I am beyond  division of time like dawn  and dusk , I am always present,

Though I do not  have   differentiated knowledge   I am not   deaf  or dumb,

As I am free   from ignorance  , i do not need purification of mind,

I am wisdom  existence, bliss    and boundless  space.

Nirnadha nadha rahitham   hi niraakukulam vai,

Nischitha chitha  vigatham  hi niraakulam vai,

Samvidhi   sarva vigatham  hi  niraakulam vai,

Jnanamritham samaras am  gaganopamoham. 3.29

As I do no master  and am my own master , why should I be confused,

AS I have   gone much above the mind, it has stopped functioning  , why should i be confused,

AS  differences in everything  has  ceased to exist for me , why should I be confused,

I am wisdom  existence, bliss    and boundless  space.

Kaanthaara  mandiramidham   hi kadham vadami,

Samsidha   samsayamidham  hi kadham vadhaami,

Evam niranthara  samam  hi nirakulam vai,

Jnanamritham samaras am  gaganopamoham. 3.30

How  can I say that Brhama   is like a   forest or temple,

How can I say that  existence  of Brahman is proved  or disproved,

For is  everywhere  , not influenced by anything and is without movement,

I am wisdom  existence, bliss    and boundless  space.

Nirjeeva jeevarahitham sathatham vibhaathi,

Nirbheeja bheeja rahitham sathatham vibhaathi,

Nirvana bandha   rahitham  sathatha vibhaathi,

Jnanamritham samaras am  gaganopamoham. 3.31

Brhamam shines forever though it is not having death or life,

Brahmam    shines forever  though it  does not have seed, or does not have origin,

Brhamam shines   forever  whether free  or bound,

I am wisdom  existence, bliss    and boundless  space.

Sambhoothi varjitha midham  sathatham vibhaathi,

Samsara  varjitha  midham   sathatham  vibhathi,

Samhara   varjithamidham  satham vibhaathi,

Jnanamritham samaras am  gaganopamoham. 3.32

Brhamam shines   forever   though without   any origin,

Brahmam   shines   forever  though it does not have any family,

Without  any destruction, it keeps on shining forever,

I am wisdom  existence, bliss    and boundless  space.

Ulleka mathramapi   they  na cha nama roopam,

Nirbhinna bhinnamapi  they  na hi vasthu kichuth,

Nilajja manasa  karoshi   kadham vivaadham,

Jnanamritham samaras am  gaganopamoham. 3.33

You do not have  a name   or form that is worth recording,

There is nothing in the world   that is different or not different from you,

And so Oh mind  why are  are shamelessly  lamenting about it,

I am wisdom  existence, bliss    and boundless  space.

Kim nama rodishu   sakhe na jaraa  na mruthyu,

Kim nama rodhishu sakhe    na cha  janma dukham,

Kim nama  rodhishu   sakhe   na cha they vikaro,

Jnanamritham samaras am  gaganopamoham. 3.34

Why are you weeping my friend, for there  is no old age or death for you,

Why are you weeping my friend, for there  is no sorrow of birth to you,

Why are you weeping my friend , for  there is  pain or sorrow to you,

I am wisdom  existence, bliss    and boundless  space.

Kim nama rodishu   sakhe na cha they swaroopam,

Kim nama rodishu   sakhe na cha they viroopam,

Kim nama rodishu   sakhe na cha they vayaamsi,

Jnanamritham samaras am  gaganopamoham. 3.35

Why are you weeping my friend, for there  is no  form for you,

Why are you weeping my friend, for there  is no ugliness    for you,

Why are you weeping my friend, for there  is no aging   for you,

I am wisdom  existence, bliss    and boundless  space.

Kim nama rodishu   sakhe na cha they  vayamsi,

Kim nama rodishu   sakhe na cha they Manaamsi,

Kim nama rodishu   sakhe na cha they thavendriyaani,

Jnanamritham samaras am  gaganopamoham. 3.36

Why are you weeping my friend, for there  is no  mental organism to you,

Why are you weeping my friend, for there  is no   physical organism to you,

Why are you weeping my friend, for there  is no   sense organs to you,

I am wisdom  existence, bliss    and boundless  space.

Kim nama rodishu   sakhe na cha they asthi kama,

Kim nama rodishu   sakhe na cha they pralobha,

Kim nama rodishu   sakhe na cha they vimoho,

Jnanamritham samaras am  gaganopamoham. 3.37

Why are you weeping my friend, for there  is no desires for you,

Why are you weeping my friend, for there  is no lust for you ,

Why are you weeping my friend, for there  is no  delusion for you,

I am wisdom  existence, bliss    and boundless  space.

Aiswaryamichasi  kadham  na cha they dhanaani,

Aiswaryamichasi jadham  na cha they hi pathni,

Aiswaryamichasi kadham na cha  they  mamethi,

Jnanamritham samaras am  gaganopamoham. 3.38

How can you  desire prosperity   when you have  no wealth,

How can you  desire prosperity   when you have   no wife,

How can you  desire prosperity   when you  do not own anthing,

I am wisdom  existence, bliss    and boundless  space.

Linga prapancha  janushi  na cha they may cha,

NIrlajjja  manasamidham  na vibhathi bhinnam,

Nirbedha  bedha rahitham   na cha they  na may  cha,

Jnanamritham samaras am  gaganopamoham. 3.39

The creation of    the universe  is neither for you  nor to me,

And this  idea of diversity has been   created by  the shameless  mind,

There is no unity  or diversity   which has been created for me o you,

I am wisdom  existence, bliss    and boundless  space.

No vanu mathrampi    they hi virago    roopam,

No vanu mathram api  thry hi   saraaga roopam,

No vanu mathram api  thry hi    sakama roopam,

Jnanamritham samaras am  gaganopamoham. 3.40

There is not even an atom  of attachment  in you,

There is not even an atom  of detachment in you,

There is not even an atom  of desire in you,

I am wisdom  existence, bliss    and boundless  space.

Dhyathaa  na they hi   na cha  they   samadhir,

Dhyaanam  na  they hi hrudaye  na baahi  pradesa,

Dhyeyam na chethi hrudaye  na hi vasthu kaalo,

Jnanamritham samaras am  gaganopamoham. 3.41

The one   who meditates   is not there  in your heart and there is no Samadhi there,

There  is no outer  space around you  there  fore your heart does not meditate ,

And there is no object   i of meditation in your heart, as the time and object are  there,

I am wisdom  existence, bliss    and boundless  space.

Yath saara bhoothamakhilam   kaditham mayaa   they,

Na thwam na may  na mahatho na gurur na sishya,

Swachanda roopa  sahajam paramartha   thathwam,

Jnanamritham samaras am  gaganopamoham. 3.42

I have told  very  briefly   the essential  aspects of Brahman,

It is not you or me  nor great ones  nor the guru  nor disciple,

And it  has a spontaneous form   which   is   simple.

I am wisdom  existence, bliss    and boundless  space.

Kadhamiha  paramarths   thathwamananda   roopam,

Kadhamiha   paramartha naivamananda roopam,

Kadhamiha  paramatha   jnana  vijnana roopam,

Jnanamritham samaras am  gaganopamoham. 3.43

How can I say   that  Brahman is a form of joy,

How can I say   that Brahman   is the form with abscence of joy,

How can I say  that Brahman is a blissful or not blissful form,

I am wisdom  existence, bliss    and boundless  space.

Dahana  pavana  heenam   viddhi vijnanamekam,

Avani  jala viheenam   vidhi   vijnana  roopam,

SAmagamana viheenam   vidhi vijnana  mekam,

Jnanamritham samaras am  gaganopamoham. 3.44

Understand that  Brahmam is devoid  of   fire or air,

And that  Brahmam  is devoid    of water  or earth,

And that  it  is neither  mobile  or immobile,

I am wisdom  existence, bliss    and boundless  space.

Na soonya roopam   na visoonya roopam ,

Na shuddha roopam  na vishuddha   roopam,

Roopam viroopam  na bhavami  kinchith,

Jnanamritham samaras am  gaganopamoham. 3.45

I have neither   formless  or one with form,’

I have   neither  pure or impure   form,

I have neither a pretty or ugly form,

I am wisdom  existence, bliss    and boundless  space.

Muncha muncha hi samsaaram  thyagam m muncha hi sarvadhaa,

Thyaagathyaga  visham  shudham amrutham  sahajam dhruvam. 3.46

Renounce  , renounce   the samsara  , renounce  everything,

As if it is poison,  and you would be pure , immortal simple   and be forever.

Ithi sri  Dathathreya virachithaayaam  avadhootha geethaayaam aathma samvithyupadeso   nama trithrryo adhyaya

Thus ends  the third chapter  of Avadhootha gita composed by Sage Dathathreya called “Self knowledge,”

Chapter  4   Determination of  True nature

(Inner  nature of Athman)

Avadhootha uvacha

Naavahanam   naiva  visarjanam vaa ,

pushpaani  pathraani  kadham bhavanthi,

Dhyaanani  mantharani kadham bhavantthi,

SAmaasamam  chaiva   shivarchanam cha.4,.1

WE cannot  invoke   or abandon  Brahmam,

And so what is the use of offering it flower or leaf,

What is the use  of meditating on it   or chanting about it,

And how can we consider as equal to worship of Shiva?

Na kevalam   bandha   vibhandha muktho,

Na kevala,  shudha vishudha   muktha,

Na kevalam   yoga   viyoga   muktha,

Sa vai vimuktho   gagamopamoaham 4.2

Not only it  free from bondage   and freedom,

Not only it is  free from purity and impurity,

Not o only it is free   from unity and separation,

But   Brahman is as free as the infinite space .

Sanchayadhe   sarvam idham  hi thadhyam,

Sanjaayathe   sarvamidham  vithadhyam,

Evam vikalpo   mama naiva jaatha,

Swaroopsnirvaana manaa mayoham.  4.3

Whether  everything manifested in it is real,

Whether everything manifested in it is imaginary,

This type of doubt   never arises  in my mind,

And so my liberation  by nature  is  blissful and free.

Na sanchanam chaiva niranchanam vaa,

Na chantharam vaapi nirantharam vaa,

Anthar vibhinnam  na hi may vibhathi,

Swaroopsnirvaana manaa mayoham.  4.4

Neither    darkness  or well lit nature.

Neither     in side   or   outside,

Any diversity appears  in my self,

And so my liberation  by nature  is  blissful and free.

Abodha bodho mama naiva jaatho,

Bodha swaroopam mama naiva jaatham,

Nirbodha  bodham  cha kadham vadaami,

Swaroopsnirvaana manaa mayoham.  4.5

Unconcious and conscious state   do not originate in me,

The  knowledge   of my  form   does not  originate in me,

And so how can i say that  I am conscious or unconscious,

And so my liberation  by nature  is  blissful and free.

Na dharma yuktho, na cha  papa yuktho,

Na cha bandha yuktho, na cha  moksha yuktha,

Yuktham thwayuktham  na cha may  vibhathi,

Swaroopsnirvaana manaa mayoham.  4.6

Not   having either   Dharma or sin,

Neither having attachment  nor  detachment,

How can I say Brhamam   is united or separate,

And so my liberation  by nature  is  blissful and free.

Paraa param vaa na cha may kadachith,

Madyastha bhavo hi na chaari mithram,

Hithahitham chaapi  kadham vadhaami,

Swaroopsnirvaana manaa mayoham.  4.7

At no time any one was inferior or  superior to me,

I am neither neutral friend   or an enemy,

How can I talk about  what is good and what is bad,

And so my liberation  by nature  is  blissful and free.

Nopasako naivamupasya  roopam,

Na chopadeso na cha may kriyaa   cha,

Samvisthva roopam na kadham vadhaami,

Swaroopsnirvaana manaa mayoham.  4.8

I  am neither a worshipper nor one who is   worshipped,

Teachings     and rituals are  not there for me,

And how can I tell you   about  the form of consciousness,

And so my liberation  by nature  is  blissful and free.

No vyapakam  vyaapyamihasthi kinchid,

Na chalayam  vaapi  niraalayam vaa,

Asoonya  soonyam   cha kadham vadhami

Swaroopsnirvaana manaa mayoham.  4.9

Nothing pervades  Brahman , nor does it pervade over anything,

It does  not   reside any where  , nor is it one   without residence,

How can I describe it  empty  or  describe it as full,

And so my liberation  by nature  is  blissful and free.

Na graahako  grahakameva kinchid,

Na  karanam    vaa mama  naiva karyam,

Achinthya chinthyam   na kadham vadhaami,

Swaroopsnirvaana manaa mayoham.  4.10

I am not a perceiver   nor  the object  of perception,

I am neither  the    cause  nor the effect  ,

How can I say   that  I am conceivable  or inconceivable  ?

And so my liberation  by nature  is  blissful and free.

Na bhedhakam   vaapi  na chaiva bhedhyam,

Na vedakam  vaa mama naiva   vedhyam,

Gathagatham   thatha  kadham  vadhaami,

Swaroopsnirvaana manaa mayoham.  4.11

I am not something  that can be destroyed nor one who destroys,

I am not something  which is knowledge  nor some method to give knowledge,

How can I describe   is as something which comes or goes ?

And so my liberation  by nature  is  blissful and free.

Na chaasthi deho  na cha  vidheho,

Budhirmano  me na  na hi chendrayaani,

Raago viragascha kadham vadhami,

Swaroopsnirvaana manaa mayoham.  4.12

I do not have   any body nor I am bodiless,

I have no senses  , mind   nor intellect,

How can i see I have attachment or I am detached.

And so my liberation  by nature  is  blissful and free.

Ullekhamathram  na hi  bhinnamuchai,

Rullekamathram  na thirohitham vai,

SAmasamam  mithra  kadham vadhami,

Swaroopsnirvaana manaa mayoham.  4.13

Asserting loudly   cannot change Brahman,

And by just saying “no”  it does not cease to be there,

How can say my friend whether  it is same or not?

And so my liberation  by nature  is  blissful and free.

Jithendryoham  thva  jithendryo vaa,

Na samyamo  may niyamo na jatha,

Jayajayai  mithra   kadham vadhami

Swaroopsnirvaana manaa mayoham.  4.14

I have won over my senses   and I have not won over them,

I do not have self restraint or religious activities,

Oh friend how can ever talk  of victory  and defeat,

And so my liberation  by nature  is  blissful and free.

Amoortha moothirna  cha may   kadhaachithm

AAdhyantha madhyam na cha may kadachith,

Balabalam mithra  kadham vadaami,

Swaroopsnirvaana manaa mayoham.  4.15

I  am not one without form or with form,

I do not have beginning , middle or end,

Oh friend, how can i say  I am strong or weak,

And so my liberation  by nature  is  blissful and free.

Mruthamrutham vaapi   vishaabisgam cha,

Sanjaayathe   thatha na may  Kadachith,

Ashudha shudham  cha kadham vadhaami,

Swaroopsnirvaana manaa mayoham.  4.16

Oh my dear friend, immortality or death   and poison and nectar,

Have not originated    from me,

Oh friend  how can I say I am pure or impure,

And so my liberation  by nature  is  blissful and free.

SWapna prabodho  na cha  yoga mudhra,

Naktham dhivaa vaapi   na may  Kadachith,m

Athoorya thoorya   cha  kadham vadhaami,

Swaroopsnirvaana manaa mayoham.  4.17

I do not have state of dream , wakefulness or Yogic pose,

And I also do not have    day or night  ,

How can I say that  I am in Thureeya  or below it,

And so my liberation  by nature  is  blissful and free.

SAmvidhi maam  sarva visarva muktham,

Mayaa vimaayaa   na cha may  Kadachithm

SAndhyaadhikam   karma  kadham vadhami,

Swaroopsnirvaana manaa mayoham.  4.18

Please know    that I am free   of everything,

I am not   an illusion or have many forms,

How can I say that  I would do  rituals like Sandhyaa,

And so my liberation  by nature  is  blissful and free.

Samvidhi maam   sarva  samaadhi yuktham,

Samvidhi  maam  lakshyavilakshya muktham,

Yogam viyogam  cha kadham vadhaami,

Swaroopsnirvaana manaa mayoham.  4.19

Please know that I am completly absorbed and in Samadhi state  ,

Please know that I  am  free from aim and aimlessness,

How can i say   about   union and separation,

And so my liberation  by nature  is  blissful and free.

Moorkhopi naaham   na cha pandithoham,

Mounam vimounam   na cha  may  kadachith,

Tharka vitharka cha kadham vadhaami,

Swaroopsnirvaana manaa mayoham.  4.20

I am not   a fool   nor   a great scholar,

I am neither   silent   nor talkative,

How I can prove Brahman  through argument or no argument,

And so my liberation  by nature  is  blissful and free.

Pithaa cha mathaa  na kulam   na jaathim,

Jamaadhi  mrutyurna  cha  may  kadachith ,

Sneham vimoham  cha  kadham vadhami,

Swaroopsnirvaana manaa mayoham.  4.21

I am neither mother nor father  nor caste,

I was  never born and will not die,

How can i say  that I have affection or delusion,

And so my liberation  by nature  is  blissful and free.

Astham  gathi  naiva  sadhodhitoham,

Thejovithejo   na cha may  kadachith,

Sandhyaadhikam  karmam   kadham vadhaami,

Swaroopsnirvaana manaa mayoham.  4.22

I do not disappear  nor am I present always,

I do not have darkness  or light with me,

How can I say that  I would do  rituals like Sandhyaa,

And so my liberation  by nature  is  blissful and free.

Asamsayam vidhi  niraakulam maam,

Asamsayam vidhi  nirantharam maam,

Asamsayam vidhi  niranjanam  maam,

Swaroopsnirvaana manaa mayoham.  4.23

Certainly  know I am free from confusion,

Certainly know   that I am eternal,

Certainly know    that   I am not born from anything,

And so my liberation  by nature  is  blissful and free.

Dhyaanaani sarvaani   parithyajanthi,

Shubha shubham   karma  parithyajanthi,

Thyagamrutham   thatha pibanthi   dheeraa,

Swaroopsnirvaana manaa mayoham.  4.24

Wise people give up all type of meditation,

Wise people give up  the differentiation bwtwen good and badm

And those bold  people   drink nectar of mercy,

And so my liberation  by nature  is  blissful and free.

Vindathi vindhathi  na hi na hi yathra,

Cchandho lakshanam  na hi na hi thathra,

Samarasamagnio   bhaavitha  pootha,

Pralapathi   thathvam   paramavadhootha.  4.25

To that place    where  intellect can never reach,

The meter of compositions     can never be there,

The great Avadhootha   after purifying himself  by mrditation,

Has sung these   absorbed in the infinite bliss.

Ithi sri  Dathathreya virachithaayaam  avadhootha geethaayaam  swami karthika   samvadhe swathma sankthiyupadesa  swaroopa  nirnayo nama Chathurtho adhyaya

Thus ends  the  fourth  chapter  of Avadhootha gita composed by Sage Dathathreya in Swami’s instructiona  to Karthika  called “Determination of true  nature”

Chapter 5   Same sightedness

(Advises man not  to feel sorry  as Athman  is the same under  all conditions)

Avadhootha uvacha  :-

Avadhootha said:-

Om ithi  gaditham  gahana samam thath,

Cha paraapara  saara   vichara    ithi,

Avilasa vilasa nirakaranam  ,

Kadhamakshara bindu   samucharanam.5.1

The Brahman which is called Om  is similar  to the sky,

But it cannot be  known by  higher or  lower knowledge  ,

In the context of Brahman it   has been told that is not a phenomenon,

And   so how can it be represented  by a single letter Om.

Ithi thathwamasi   prabruthi sruthibhi ,

Prathipadhi  thamaathmani  thathwamasi,

Thwam upadhi   varjitha    sarva samam,

Kimu  rodhishi  maanasi  sarvasamam  5.2

Thus the great exhortation of the Vedas that “you are that”,

Has dealt   about    you   the Brahman ,

You are  all embracing    sameness   m devoid of any exceptions,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Adha oordhwa vivarjitha sarva  samam,

Bahir anthara varjitha   sarva samam,

Yadhi   chaikavi varjitha   sarva samam,

Kimu  rodhishi  maanasi  sarvasamam  5.3

That which is equal everywhere  does not have  below or above,

That which is equal everywhere   does not have inside or outside ,

That which is equal  cannot be    counted as one,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na  hi kalpitha  kalpa vichara ithi  ,

Na hi  kaarana kaarya   vichara  ithi,

Padha sandhi   vivarjitha    sarva samam,

Kimu  rodhishi  maanasi  sarvasamam  5.4

Brahman cannot be  understood by following  prescribed rituals,

It cannot be   described    as cause    and effect,

It which is equal everywhere cannot be described by words or joining of words,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na hi bodha abodha  samadhirithi,

Na  hi   desa videsa samadhirithi,

Na hi kaala vikaala  samadhirithi,

Kimu  rodhishi  maanasi  sarvasamam  5.5

It is not the union of being awake   and not feeling any thing,

It is not the joining point   of  our place and outside places,

It is not the meeting point of time and timelessness,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na hi kumbhanabho   na hi kumbha ithi,

Na hi jeeva vapurna   hi jeeva   ithi,

Na hi karana karya  bhaga   ithi,

Kimu  rodhishi  maanasi  sarvasamam  5.6

Brahman is not the pot   nor the sky visible from pot,

It is not the body of an individual or his soul,

It is beyong the cause   and effect relationship.

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha sarva niranthara moksha padham,

Laghu deergha  vichara viheena  ithi,

Na hi  karthuka  kona   vibhaga   ithi,

Kimu  rodhishi  maanasi  sarvasamam  5.7

Brahman is not  the permanent   salvation,

It does not have ideas  like short and long  attached to it,

It does not have  have ideas like angular and circular attached to it,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha soya   visoonya    viheena ithi,

 Yiha   shuddha vishudha viheena ithi,

Yiha  sarva visarva   viheena ithi,

Kimu  rodhishi  maanasi  sarvasamam  5.8

Brahman is neither empty nor filled up,

It is neither   pure or impure,

It is neither nothing or everything,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na hi bhinna vibhinna    vichara ithi,

Bahir  anthara  sandhi vichara ithi,

Ari mithra vivarjitha sarva samam,

Kimu  rodhishi  maanasi  sarvasamam  5.9

Brhaman cannot be  divided or undivided,

It has no concept of outside   or inside,

It does not have enemy or friend and is equal to all,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na hi sishya visishya   swaroopa ithi,

Na charachara  bedha vichara  ithi,

Yiha   sarva niranthara  moksha padham,

Kimu  rodhishi  maanasi  sarvasamam  5.10

Brahman does not have differentiation in to Sishya and Guru,

It does not differentiate between moving and not moving objects,

And it is the permanent   salvation,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Nanu roopa   viroopa viheena  ithi,

Nanu   bhinna vibhinna   viheena  ithi,

Nanu  sarga visarga   viheena ithi,

Kimu  rodhishi  maanasi  sarvasamam  5.11

True , Brahman  does not have form or formlessness,

Neither is it  divided   or undivided,

And it is different from creation and destruction,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na gunaaguna paasa  nibandha ithi,

Mrutha  jeevana  karma   karomi kadham,

Ithi shudha  niranjana  sarva samam,

Kimu  rodhishi  maanasi  sarvasamam  5.12

I  am not tied  by   chains of bad and good qualities,

And so how can be involved in  things like dath and living,

And I am pure with out  stains and equal to all,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha bhava  vibhava   viheena ithi,

Yiha   kama vikama  viheena   ithi,

Yiha bodha thamam    khalu  moksha samam,

Kimu  rodhishi  maanasi  sarvasamam  5.13

Brahman does not have emotions or excitement,

If does not have   desire  or lack of desire,

It has highest consciousness   and is equal to salvation,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha thathva niranthara  thathvamithi,

Na hi sandhi visandhi viheena ithi,

Yahi sarva vivarjitha   sarva samam,

Kimu  rodhishi  maanasi  sarvasamam  5.14

Brahman is philosophy   of permanence,

It does not have union or separation,

It has left off everything and for it everything is same,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Aniketha kuti parivara   samam,

Ithi sanga visanga viheena  param,

Yadhi sarva vivarjitha sarva samam,

Kimu  rodhishi  maanasi  sarvasamam  5.15

To the Brahman outside and inside the home are same,

It  is not inclined to attachment or detachment,

And it is divine  and does not have wisdom or ignorance,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Vikara vikara masthayamithi,

Avilaksha vilakshamasathyamithi,

Yadi  kevalamaathmani  sathyamithi,

Kimu  rodhishi  maanasi  sarvasamam  5.16

The universe which is transmutation of Brahman is unreal,

All the phenomena of Brahman are  unreal,

Only   the Athma   is the real one,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha sarva samam  khalu jeeva ithi,

Yiha sarva niranthara  jeeva ithi,

Yiha kevala  nischala jeeva ithi,

Kimu  rodhishi  maanasi  sarvasamam  5.17

Brahman  specially is equal to Athma,

It is that   which is always permanent,

It also pervades among those  non moving beings,,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Avivevaka viveka abodha ithi,

Avikalpa vikalpa mabodha  ithi,

YadhiChaika niranthara   bodha ithi,

Kimu  rodhishi  maanasi  sarvasamam  5.18

It  is not wise   to discriminate  about Brahman which is beyond thought,

It is  not wise   to see variety in unity   in it,

Brahman is truely  a permanent consciousness,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na hi moksha padham, na hi bandha padham,

Na hi punya padham , na hi paapa padham,

Na hi poorna padham, na hi riktha  padham,

Kimu  rodhishi  maanasi  sarvasamam  5.19

Brahman is not in the state  of freedom or bondage,

Brahman is not in the state  of virtue  or sin,

Brahman is not in the state of complete  or incomplete,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yadhi varna vivarna viheena samam,

Yadhi karana   karya viheena samam,

Yadhi bhedha vibedha   viheena samam,

Kimu  rodhishi  maanasi  sarvasamam  5.20

The Braman   does not belong to a  higher caste or lower caste,

For it cause     and effect    are the same,

For it   unity and  disunity    are the same,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha sarva niranthara   sarva chithe,

Yiha  kevala  nischala  sarva chithe  ,

Dwipadhaadhi   varjitha   sarvachithe,

Kimu  rodhishi  maanasi  sarvasamam  5.21

Brahman   always  pervades on all living beings

Brahman always  pervades on all  motionless living beings,

And also it pervades on all beings with two legs,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Athi sarva niranthara  sarva gatham,

Athi nirmala nischala    sarva  gatham,

Dhina rathri vivarjitha    sarva gatham,

Kimu  rodhishi  maanasi  sarvasamam  5.22

Brahman is beyond everything   that progresses,

It is divinely pure    and stable    among those,

It also exists   day and night   among those,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na hi bandha vibandha   samaagamanam,

Na hi  yoga viyoga   samagamanam,

Na hi  tharka  vitharka   samagamanam,

Kimu  rodhishi  maanasi  sarvasamam  5.23

Bondage and freedom do not tend to converge in Brahman,

Unity and separation  do not tend to converge in Brahman,

Argument  and  useless talk  do not tend to converge in Brahman,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha kaala vikaala niraakaraam,

Anu mathra krusanu  nirakaranam,

Na hi  kevala sathya  nirakaranam,

Kimu  rodhishi  maanasi  sarvasamam  5.24

In Brahman  the time and its divisions  are not relevant,

In Brahman   atom  and its sub divisions   do not have relevance,

But  only plain truth  of its existence  is relevant,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha   deha videha viheeena ithi,

Nanu swapna sushupthi viheena param,

Abhidhana vidhana  viheena param,

Kimu  rodhishi  maanasi  sarvasamam  5.25

Brahman does  not have  a body nor it is it disembodied,

Brahman does  not have the three  states of sleep , waking and dream,

And it is beyond  the names  of all rules,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Gagnopama shudha  visala samam,

Athi sarva vivarjitha   sarva samam,

Gatha saara visaara   vikaara  samam,

Kimu  rodhishi  maanasi  sarvasamam  5.26

The Brahman  is divinely pure  and is as broad  as the sky,

It is similar   to all  and permeates   everything,

It is present in all that is essential   and not  essential,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha dharma vidharma   viraga  tharam,

Yiha vasthu vivasthu   viraga tharam,

Yiha  kama vikama virago  tharam,

Kimu  rodhishi  maanasi  sarvasamam  5.27

Brahman is not bothered  with changes in virtue   and vice,

Brahman  is not bothered   with  changes  in wealth   and no wealth,

Brahman is  not bothered with changes in passion and dispassion,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Sukha duka vivarjitha   sarva samam,

Yiha soka visoka  viheena  param,

Guru sishya  vivarjitha   thathva param,

Kimu  rodhishi  maanasi  sarvasamam  5.28

To the Brahman pleasure   and pain are always   equal,

It is without    any joy or sorrow,

And in it there  is no difference between Guru and Disciple,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Na kilankura saara visaara  ithi,

Na chalachala saamya visaamyamithi,

Avichara vichara viheena mithi,

Kimu  rodhishi  maanasi  sarvasamam  5.29

Brahman does not have any thing with passion, offspring, strength or weakness,

It  has nothing to do mobility or immobility,

It  also does not have  discrimination or indiscrimination,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Yiha saara samuchaya saaramithi,

Kaditham nija bhava vibedha   ithi,

Vishaye karanathvamasathyamithi,

Kimu  rodhishi  maanasi  sarvasamam  5.30

Brahman is the  essence of all essences,

It has been told   that it is separate  from itself,

And any action imagined by it   is unreal,

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Bahdhaa   sruthaya pravadanthi yadho,

Viyadhadiridham  mruga   thoya samam,

Yadhi  chaika niranthara    sarva   samam,

Kimu  rodhishi  maanasi  sarvasamam  5.31

IN very many ways  it has been told by Vedas,

That the five elements are more like   a mirage,

Because  it is only Brahman that  exists  in them all.

Oh Mind why are   you weeping knowing   that you are same with Brahman?

Vindathi vindathi  na hi na hi yathra,

Chandho lakshanam na hi na  hi thathra,

Samarasamagno bhavitha  pootha,

Pralapathi thathwam  paramava dhootha  5,32

Where the u intellect tries, tries  and is not   able to reach,

There can never   be poem made according to meter,

This Avadhootha   has purified  himself  and meditated,

And  has  muttered   this philosophy of Brahman.

Ithi sri  Dathathreya virachithaayaam  avadhootha geethaayaam Swami karthika  samvadheAAthma samvithyupadese  samadrudhti kadhanam nama Panchamo  adhyaya

Thus ends  the  fifth   chapter  of Avadhootha gita composed by Sage Dathathreya called “Same sightedness  ,” in swami’s instruction to Karthika.

Chapter   6   Liberation

(says there  are no distinctions  of caste  or family)

Avadhootha  Uvacha:-

Avadhootha tells:-

Bahudhaa sruthaya   pravadanthi vayam,

Viyadhaadhiridham   mrugathoya samam,

Yadhi  chaika niranthara  sarva  Shiva,

Mupameya  madhohyupamaa cha  kadam.  6.1

The Upanishads in various   ways tells us,

That the five elements  like earth are  just mirage,

And if Brahman alone  is the indivisible   supreme truth,

How can it be subject of comparison  or  have any peer?

Avi bakthi vibakthi  viheena  param,

Nanu  kaarya  vikaarya  viheena  param ,

Yadhi   chaika  niranthara sarva  shivam,

Yajanam   cha  kadham  thapanam  cha  kadham.  6.2

Brahman  is neither  divided not  undivided,

 It is neither   free from action nor inaction,

And if Brahman alone  is the indivisible   supreme truth,

How  can we perform  penance or worship to it?

Mana  yeva niranthara sarva gatham,

Hyaavishaala avishaala  viheena param,

Mana yeva niranthara   sarva   shivam,

Manasaapi kadham    vachasaa  cha kadham.  6.3

Mind is eternal   and always  travelling,

And is devoid of vastness  or minuteness,

If that mind  is the  permanent  Brahman,

How can it be grasped my mind or described by words?

Dhina rathri   vibedha  niraakaranam,

Adjithaanudhithasya   niraakaranam,

Yadhi  chaiika   niranthara sarva  shivam,

Ravi chasndramasou jwalanascha  kadham  .  6.4

There are  no differences like day and night  in Brahman,

There is no sun rise  and sun set in Brahman,

And if Brahman alone  is the indivisible   supreme truth,

How can it be illuminated  by sun, moon or fire?

Gatha kama vikama   vibhedha ithi,

Gatha cheshta vicheshta  vibhedha ithi,

Yadhi  chaiika   niranthara sarva  shivam,

Bahir anthara bhinnamathischa  kadham. 6.5

If Brahman does not have distinctions like desire or absence of desire,

If Brahman does not have distinctions like action and lack of of action,

And if Brahman alone  is the indivisible   supreme truth,

How  there can be inside  and outside in Brahman?

Yadhi saara visaara viheena ithi  ,

Yadhi soonya visoonya viheena   ithi,

Yadhi  chaiika   niranthara sarva  shivam,

Pradhamam cha kadham  charamam cha kadham  6.6

If Brahman   is devoid of  expansion and contraction,

If Brahman  is devoid of emptiness and fullness,

And if Brahman alone  is the indivisible   supreme truth,

How there can be first  and last position in Brahman.

Yadhi bhedha vibedha  nirakaranam,

Yadhi vedha  vedhya  nirakaranam,

Yadhi  chaiika   niranthara sarva  shivam,

TRutheeyam cha kadham  , thureeyam cha kadham  6.7

If  Brahman does not differentiate  between  differentiation and similarity,

If Brahman   does not have  differentiate  between knowledge and the sources of knowledge,

And if Brahman alone  is the indivisible   supreme truth,

How can there be state of sleep and thureeya for Brahman.

Gathithaa gathitham na hi sathyamithi,

Vidhithaa viditham  na hi sathyamithi,

Yadhi  chaiika   niranthara sarva  shivam,

Vishayendriya budhi manamsi   kadham.  6.8

It is imagination to think Brahman as describable or non describable,

It is imagination to think Brahman as knowable  or not knowable,

And if Brahman alone  is the indivisible   supreme truth,

How can it have objects, senses mind    and intellect.

Gaganam pavano na hi sathyamithi,

Dharani dahano  na hi sathyamithi,

Yadhi  chaiika   niranthara sarva  shivam,

Jaladascha kadham  salilam cha kadham.  6.9

If sky and air are not real,

If earth and fire   are not real,

And if Brahman alone  is the indivisible   supreme truth,

How can Brahman be water  or cloud.

Yadhi kalpitha loka nirakaranam,

Yadhi kalpitha deva  birakaranam,

Yadhi  chaiika   niranthara sarva  shivam,

Guna dosha vichara  mathischa  kadham. 6.10

If the imahinary worlds   are all unreal,

If  the Gods whom we hve imagined are  unreal,

And if Brahman alone  is the indivisible   supreme truth,

How can there  be merit , demerit  thought  and intellect?

Maranamaranam  hi nirakaranam,

Karanakaranam hi nirakaranam,

Yadhi  chaiika   niranthara sarva  shivam,

Gamanagamanam hi kadham   vadathi   6.11

If Brahman does not have death or immortality,

If Brahman in not involved in action or inaction,

And if Brahman alone  is the indivisible   supreme truth,

How can we speak   about  its coming and going?

Prakruthi purusho  na hi bhefha ithi,

Na hi karana kaarya  vibhedha ithi,

Yadhi  chaiika   niranthara sarva  shivam,

Purushaapurusham hi kadham vadathi.  6.12

If Brahman does not differentiate  between spirit and matter,

If Brahman does  not differentiate  between cause  and effect,

And if Brahman alone  is the indivisible   supreme truth,

How can we ever try to differentiate it as male or female.

Trutheeyam hi dukha samagamanam,

Na ginaadvitheeyasya  samagamanam,

Yadhi  chaiika   niranthara sarva  shivam,

Sthavirascha yuvaa na sishscha kadham.  6.13

If Brahman has nothing to do with  sufferings of old age ,

If Brahman   has nothing to do with  joy of youth,

And if Brahman alone  is the indivisible   supreme truth,

How can it have  infancy , youth  or old age .

Nanu aasrama varna  viheena param,

Nanu kaarana  karthru viheena param,

Yadhi  chaiika   niranthara sarva  shivam,

Avinashta vinashta mathischa kadham.   6.14

Brahman does not have the four stages of life,

It does not have any cause  or causal  agent,

And if Brahman alone  is the indivisible   supreme truth,

How can it  be considered as destroyable or not.

Praseetha grasitham    cha vithadhyamithi,

Janitha janitham   cha vithadhyamithi,

Yadhi  chaiika   niranthara sarva  shivam,

Avinaasi vinaasi   kadham   hi bhaveth.  6.15

If Only in one’s imagination Brahman is tied or freed,

Only in one’s imagination  Brahman is born   or dead,

And if Brahman alone  is the indivisible   supreme truth,

So how can it be either   mortal or immortal?

Purusha purushasyavinashtamithi,

Vanitha vanithasyavinashta mithi,

Yadhi  chaiika   niranthara sarva  shivam,

Mavinodha  vinodha mathischa kadham. 6.16

Brahman does not have concept of man or woman,

Nor   does it have the concept of husband and wife,

And if Brahman alone  is the indivisible   supreme truth,

How can that Brahman  even feel pain or pleasure.

Yadhi moha vishadha  viheena paro,

Yadhi samsaya   soka viheena  para,

Yadhi  chaiika   niranthara sarva  shivam,

Ahamethi mahamethi kdham na puna.  6.17

If Brahman  is free from delusion or depression,

If Brahman is free   from  doubt and distress,

And if Brahman alone  is the indivisible   supreme truth,

How can Brahman claim  as “I” or “mine”?

Nanu dharma vidharma  vinasa  ithi,

Nanu bandha vibandha vinasa  ithi,

Yadhi  chaiika   niranthara sarva  shivam,

mIhadhu swavidhu   swamathischa  kadham. 6.18

If Brahman does not have  differences like Dharma or Adharma,

If it does not  have differences like relatives and strangers,

And if Brahman alone  is the indivisible   supreme truth,

How can there be misery and happiness to  Brahman

Na hi yaajika   yajna vibhaga   ithi,

Na huthasana vasthu vibhaga  ithi,

Yadhi  chaiika   niranthara sarva  shivam,

Vadha karma phalaani bhavanthi kadham   6.19

To Brahman there is no person wwho does fire sacrifice and fire  sacrifice ,

To him there is no difference between fire of sacrifice and oblation,’

And if Brahman alone  is the indivisible   supreme truth,

How can there be any results for religious acts done  .

Nanu soka  visoka  muktha idhi,

Nanu dharpa vidharpa vimuktha  ithi,

Yadhi  chaiika   niranthara sarva  shivam,

Nanu   raga virago mathischa   kadham.   6.20

If Brahman is free from sorrow or abscence of sorrow,

If Brahman is free   from pride    and humility,

And if Brahman alone  is the indivisible   supreme truth,

How can Brahman have   passion or dispassion?

Na hi moha  vimoha vikara   ithi,

Na hi lobha vilobha   vikara  ithi,

Yadhi  chaiika   niranthara sarva  shivam,

Hyaviveka aviveka mathischa kadham.  6.21

If Brahman os free of temptation and infatuation,

If Brahman cannot change  or perturb,

And if Brahman alone  is the indivisible   supreme truth,

How can  it have qualities of discrimination  or abscence from it.

THwamaham  na hi hantha kadhaa chid api,

Kula jaathi vicharamasthyamithi,

Ahameva    shiva paramartha   ithi,

Abhivaadanamanthra karomi kadham.   6.22

Me and you have  never existed at any time,

And how can we have heredity  or caste  ,

And if  Brahman itself is the ultimate realty,

How can    I salute and introduce myself to Brahman.

Guru sishya vichara viseerna  ithi,

Upadesavichara viseerna  ithi,

Ahameva    shiva paramartha   ithi,

Abhivaadanamanthra karomi kadham.   6.23

If Brahman does not differentiate between Guru and Disciple,

If Brahman does not differentiate between instruction and reflection,

And if  Brahman itself is the ultimate realty,

How can    I salute and introduce myself to Brahman.

Na hi  kalpitha  deha  vibhaga ithi,

Na hi  kalpitha  loka vibhaga  ithi,

Ahameva    shiva paramartha   ithi,

Abhivaadanamanthra karomi kadham.   6.24

If Brahman does not have division of  imaginary physical forms,

If Brahman  does not have   division of imaginary physical worlds,

And if  Brahman itself is the ultimate realty,

How can    I salute and introduce myself to Brahman.

Sarajo virajo   na kadhachid api,

Nanu nirmala nischala shuddha  ithi,

Ahameva    shiva paramartha   ithi,

Abhivaadanamanthra karomi kadham.   6.25

If Brahman does not have passion or dispassion,

If he is very pure ,  and not moving at all,

And if  Brahman itself is the ultimate realty,

How can    I salute and introduce myself to Brahman.

Nahi deha videha  vikalpa ithi,

Anrutham  charitham  hi sathyamithi,

Ahameva    shiva paramartha   ithi,

Abhivaadanamanthra karomi kadham.   6.26

If Brahman  has a body or does not have a body,

The actions of life  would also be unreal,

And if  Brahman itself is the ultimate realty,

How can    I salute and introduce myself to Brahman.

Vindathi vindathi nahi nahi yathra,

Chandholakshanam  na hi na hi thathra,

Samara samagno   bhavitha pootha,

Pralapathi thathwam  paramavadhootha.  6.27

If the intellect cannot, cannot reach it,

It does have the signs of poetic metere,

Somehow the  divine avadhootha  has,

Muttered something about him , engulfed in bliss.

Ithi sri  Dathathreya virachithaayaam  avadhootha geethaayaam Swami karthika samvadhe swathma samvithyupadese Moksha nirnayo     nama Sashto adhyaya

Thus ends  the  sixth  chapter  of Avadhootha gita composed by Sage Dathathreya called “Swami’s instructions  to Karthika, entitled liberation.

Chapter 7  Self knowledge

(tells us  about  nature  of Avadhootha  )

Avadhootha uvacha:-

Radhya karpata virachitha kandha,

Punyaapunya  vivajitha  Pandha,

Soonyaagare thishtathi  nagno,

Sudha  niranjana samarasamagna 7.1

The Avdhootha walks   wearing a patched   rag,

And he walks on a path which free from sin and virtue,

And without any thing  , he sits  in a bare  empty corner ,

In pure unpolluted   bliss   of Brahman.

Lakshya alakshya  vivarjithaalakshyo,

Yukthaa  yuktha  vivarjitha   daksha,

Kevala thathwa niranjana pootho,

Vadha vivaadha  kadhamava dhootha. 7,2

He  is beyond  right and wrong   but honest ,

And is  intelligent  one   who is not bothered  about  suitability ,

And he  is being   who is only  interested  in spotless religious  principles,

And so how can he engage  himself in argument   and debate.

AAsaapasa vibandhana mukthaa,

Souchacharavivarjitha   yukthaa,

Yevam sarva  vivarjitha   santha,

Sthathwam  shuddha niranjanavantha.  7.3

Avadhootha is free   from  the ties of love and affection,

Being absorbed in God  , he does  not bother  about cleanliness,

For he  is a saint   who has left off  everything,

And he becomes one with divine purity of Brahman.

Kadham yiha deha videha  vichara,

Kadham yiha raga   virago   vichara,

Yevam sarva  vivarjitha   santha,

Swayam yiha thathwam sahajaa kaaram  7.4

What is the need   for an Avadhutha  to think whether  he has body or not,

What is the need of Avadhootha  to think about whether  g he is attached or not,

For he  is a saint   who has left off  everything,

And he himself  is the philosophy   of equality.

Kadhamiha thathwam  vindathi yathra,

Roopamaroopam  kadhamiha  thathra,

Gaganaakaara   paramo   yathra ,

Vishayeekaranam  kadhamiha  thathra.  7.5

How can  principles    travel towards  Brahman,

And how can it  be either  with form or formless,

For  that Brahman  is like  all pervading space,

And how can there be activity involvement there?

Gaganaakara  niranthara  hamsa  ,

Sthathva vishudhi  niranjana  hamsa,

Evam kadamiha binna  vibinnam,

Bandha vibandha  vikara  vibhinnam.  7.6

Brhman is like   the all pervading  sky,

And its principle i that is   spotlessly pure,

And so how can there  be  division or multiplication for it,

As well   as bondage   and freedom  and other  modifications?

Kevala thathva   niranthara  sarvam,

Yoga viyogo kadhamiha   garvam,

Yevam   parama niranthara sarvam,

Yevam kadhamiha saara  visaaram.   7.7

That  Brahman  is all  pervading,

And  so how can one  feel union and separation in it,

And since Brahman is always   divine and stable,

How can there be variation  of strength and weakness  in it?

Kevala thathva niranjana sarvam,

Gaganakaara niranthara   shudham,

YEvam kadhamiha sanga visangam,

Sathyam  kadhamiha rangavirangam  7.8

The Brahman shines spotlessly everywhere,

And it is all pervasive   like the sky,

And so how can there be friendship or enmity in it,

How can there be mirth or misery in it?

Yoga viyogai rahitho yogi.

Bhoga vibhogai   rahitho Yogi,

Yevam chrathi  hi mandham mandham,

Manasaa kalpitha   sahajanandam.  7.9

The Yogi may  be separated  fromYoga,

He may or may not have   any possessions but he enjoys

But he moves slowly  and calmly,

And enjoys the pure bliss   arising from his mind

Bodha  vibodhai   sathatham  yuktho,

Dwaidhadwaithe kadhamiha  muktha,

Sahajo  viraja  kadhamiha    yogi,

Shudha  niranjana samarasa  bhogi.  7.10

As long as a person has ignorance  as well  as knowledge,

As long as a man has both   sense of duality   and non duality,

How can be  liberated?Why should one  try   to be a  Yogi,

Who is free   from desire and ignorance who enjoys pure , unadulterated Brahman  ?

Bhahnaa bhagna   vivarjitha   baghno,

Lagna lagna   vivarjitha    lagna ,

Yevam kadhamiha  saaravisaara,

Samarasa thathwam  gaganaakara.   7.11

Brahman  being beyond whole and part has no division

Brahman being beyond attachment  and detachment is beyond attachment ,

Because it has   an all  pervading   existence,

Just like sky, which does not contract or expand.

Sathatham sarva vivarjitha  yuktha,

SArva thathwa  vivarjitha   yuktha,

Yevam kadhamiha jeevitha  marane,

Dhyanaa dhyaanai kadhamiha karanam.  7.12

An Avadhootha   renounces    everything ,

He also   renounces   all principles   and rituals,

And so how can there   be  life or death for him,

And what is the  need  of meditation to him.

Indrajaalamidham    sarva yadhaa maru mareechikaa ,

Akhanditha  manaa kkaaro  varthathe  kevala shiva.  7.13

The entire   world is  a magic like the mirage  in the desert,

And in that   the limitless  Brahman   like Shiva only exists.

Dharmaadhou  moksha paryantham  nireehaa  sarvadhaa  vayam,

Kadham   raaga viragaischa kalpayanthi   vipaschitha,   7.14

WE the Avadhoothas never desire  salvation   dharma , wealth  and enjoyment,

Then how do scholars say that we  have   attachment   and detachment.

Vindathi vindathi na hi  na hi  yathra ,

Chandho lakshanam na hi na hi thathra,

Samara samagno   bhavitha  pootha ,

Pralapathi   tthathwam paramavadhootha .  7,15

If the intellect cannot, cannot reach it,

It does have the signs of poetic metere,

Somehow the  divine avadhootha  has,

Muttered something about him , engulfed in bliss.

Ithi   sri  Dathathreya  virachithaayaam avadhootha  githayaam   Swami  karthika  samvadhe   sawthma samvithyupadeso  nama  sapthamo adhyaya

Thus ends the seventh chapter  of Avadhootha Gita  Writen by  Swami Dathathreya in which  in the  discussion   with Swami karthika, “self knowledge :” is discussed.

Chapter   8 Self knowledge

(definition of Avadhootha , letter  by letter)

Avadhootha  uvacha:-

Thwad yaathrayaavyapakathaa hatha they,

Dhyaanenachethaparathaa hathaa   they,

Sthuthyaa  mayaa  vaakparathaa hathaa they,

Kshamasva nithyam trividhaa aparaadhaan,   8,1

Oh Brahman, by going  on pilgrimage in search of you, I am denying your  omnipresence,

By meditating on your form , I have given a form  to you inmy mind,

By singing prayers about you, I have denied that  you are indescribable,

Daily please   pardon  me   for committing  these   three  offences.

Kamairahatha dheerdhantho mrudu suchira  kinchana,

Aniho mitha bukhsantha sthiro macharano  muni . 8.2

He whose  senses   are not shaken by passion,

He whose   tender sense organs  are under   full control,

He who eats   frugal food  , he who is peaceful,

He who is stable  and taken refuge on me  is a   sage,

Apramatho  gabheeraathma druthimaan   jitha  shad guna,

Amaani   manadha kalpo   maithra  karunika  kavi.   8.3

He  who is vigilant   profound  , steady  and victor   over six qualities,

He who is humble  , honours all , well mannered  , friendly and merciful is   the sage.

Krupaaluskrutha droha sthithikshu    sarva   dehinaam,

Sathya  saaroanavadhyaathma sama sarvopakaaraka  9.4

Sage is merciful, does not trouble those   who trouble him,

Who takes care of everyone, who is established in truth,

Who is without bias and who  treats every one equally.

Avadhootha  lakshanam  varnaijnathavyam bhagathamai,

Veda varnatha thathwajnai veda  vedantha   vadhibhi.  9.5

From Greatly learned people    we  should learn the  signs of Avadhootha,

Those learned people  should be teachers of Veda  and  vedantha.

AAsaa pasa vinirmuktha aadhi madhyaa antha  nirmala,

AAnande varthathe nithyamakaaram thasya  lakshanam.  9.6

He is free from the ties  of  love and affection,

He is free   from beginning through  middle to end,

And he can be regnized by being always dwelling in bliss.

Vaasanaa varjithaa  yena  vakthavyam   cha  niramayam,

Varthamaaneshu  varthetha vakaaram   thasya  lakshanam.  9.7

The letter “Va” in Avadhootha indicates that he has uprooted all his desires,

That  he is getting purer  and he  lives  forever in Brahman.

Dhooli dhoosara gathrani dhootha chitho niramaya,

Dharana dhyana  nirmukthodhookaarasthasya  lakshanam.  8.8

The letter “Dhu” in Avadhootha indicates that his body is coated with grey dust,

He does not have  body consciousness, his mind is pure and healthy,

And that there is  no need for him to practice  meditation and concentration.

Ththwa chintha druthaa yensa chintha cheshta  vivarjiths,

Thame ahamkari nirmukthasthakarasya lakshanam.8.9

The letter  “Tha” in Avadhootha  indicates, his  being absorbed  in thought of Brahman,

He has no anxiety , no need to exert himself and   free from ego and ignorannumber of that Mami , please. Though  ce .

DAthathreya avadhothenanirmithaa aananda roopinaa,

Ye padanthi cha srunvanthi thesham naiva punarbhava.  8.10

This song of joy composed  by Dathathreya  Avadhootha,

If read  or if heard would make you    free  from rebirth.

Ithi Sri Dathathreya virachithaayaam  avadhootha  geethayaam  Swami Karthika samvadhe swathma samvithyupadeso nama ashtamo adhyaya

Thus ends  eighth  chapter of Avadhootha Gita   composed by Dathathreya dealing with  self knowlwdge in the   conversation of the Lord with Karthika