Upanishads

Avadhoota Upanishad

Krishnayajurveda
group of Upanishads – sannyasa

1. And so (atha ha) [the sage] Sankriti came to the venerable (bhagavan) avadhuta Dattatreya and asked Him: “Venerable (bhagavan), who is an avadhuta? What is his condition and mode of life (sthiti)? What are his qualities (lakshma)? What is his worldly existence (samsara-na)? The venerable (bhagavan) Dattatreya, extremely compassionate (parama-karunika), replied to him:

2. Avadhuta is called avadhuta because he is immortal (akshara); most desirable and excellent (varenya); he has renounced (dhuta) worldly bonds (samsara-bandhana); and he is that which is indicated at the beginning (“That [beyond]”) (adi-lakshya) [of the statement] “That thou art” (tat-tvam-asi), etc.

3. He who constantly abides in his higher Self (Atma), after crossing (vilanghya) [the barrier] of castes and stages [of social life] and thus rising above the varnas (castes) and ashramas (here – stages of life) and abides in union [with God] (yoga), he is considered (kathya) an avadhuta.

4. Joy and all that is pleasant (priya) are his head (sira); enjoyment (moda) is his right wing (daksina-pakshaka); extreme enjoyment (pra-moda) is his left wing (uttara-paksha); and bliss (ananda) is his very nature (gospada, lit. “cow’s hoofprint”); (thus he assumes the four-sided state).

5. The Brahman-God (gopala, here lit. "Shepherd") should not be likened (sadrischa) to either the head (shirsha), or the middle part (madhya), or the lower (capyadha), but [should be identified] with the "tail" (puccha) and the vanishing remainder (pratistha), since Brahman is said to be the "tail" (puccha) and the unconditioned agent (kara). Thus (krtva) those who contemplate this four-sided division (catush-patha) attain the supreme (parama) Goal of the path (gati).

6. Neither by rituals (na-karmana), nor by progeny (na-prajaya), nor by wealth (dhanena), but by (aika) renunciation (tyaga) alone, is immortality (amrita) attained.

7. His (the avadhuta) worldly existence consists in free wandering (carefree wandering), in the dress (sambara) or (va) without it (digambara). For them (i.e. avadhuta) (tesha) there is nothing righteous or unrighteous (dharma-adharma); nothing blameless and holy (medhya) or unholy (amedhya). By tasting whatever he desires (sangrahana-ishta), [with right knowledge, avadhuta] performs the greatest sacrifice (lit. ashvamedha, horse sacrifice) within himself, being a priest (jayata). This is the most magnificent and opulent festival and sacrifice (maha-makha) and the great yoga (maha-yoga).

8. All related (krtsnamet) activities (karma) are free from all vices and defects (acchidra). He does not (na) accept on (vigayettan) himself (sva) any great vows (mahavrata); and he (sa) does not (na) dwell in ignorance (mudha-vallipyate).

9. Just as (yatha) the sun (ravi) absorbs (prabhu, “more powerfully”) all the waters (sarva-rasa), and everything (sarva) given to the fire (hutasana) is verily (hi) absorbed (bhaksha) [by fire] (while the fire itself is not affected by these things), so (tathaiva) the [pure] yogi (yogi) enjoys all the objects of the senses (visaya-prabhu), not (na) being at all (suddha) stained (lip) by virtue and vice (punya-papa).

10. Just as the ocean, into which the waters of all rivers flow, retains its own nature despite the waters filling it [from all sides], similarly only he attains peace (shanti) into whom all desires (kama) flow in this way, and not he who follows the dictates of passion (kama-kami).

11. There is neither restraint-elimination (na-nirodha), nor aspiration for outward movement (na-chotpattirna); there is neither bondage (baddha), nor aspiration-completion (na-sadhaka). There is no seeker of liberation (mumukshu), nor indeed (vai) one liberated (mukta); such is the highest Truth (paramartha).

12. In this world (aihika) and in the next (amushmi) I have performed many actions for the sake of achieving what I desired or gaining liberation. All this is now in the past (pura).

13. This itself is the state of contentment. Indeed, remembering these same past achievements (krta-krtya) related to objects, one thus remains ever contented. The unfortunate (duhkhin) fools (ajna), desiring sons and the fulfillment of other desires again and again, remain eternally (nityasha) insatiable (tripyati) and suffering.

14. Therefore, why should I, who am filled with transcendental bliss (param-ananda-purna), suffer? Let those who are striving to go to other worlds (para-loka) perform again and again [transitory and extremely insignificant] rituals (karma-ani).

15. What should I, who am of the nature of all the worlds (sarva-loka-atmaka), perform? For what purpose and how? Let the learned interpret the sastras (scriptures) or teach the Vedas.

16. I have no such qualification, and therefore I am free from action. I have no desire to sleep (nidra), or to beg (bhiksha), or to bathe (snana), or to take a bath (sauca). Nor do I do these things (na-karomi-ca).

17. If the onlookers imagine it to be so, then let it be so. What do others' ideas matter to Me? A cluster of dark-red berries (Abrus precatorius) does not burn, even if others think the berries are blazing hot. Similarly, I do not participate in the worldly duties attributed [to Me] by others.

18. Let those who do not know reality study the scriptures; knowing [reality], why should I study? Let those who have doubts (viparyasa, “changing again and again,” “superimposing one thing upon another”) constantly meditate (nididhyase). Since I have no doubts, I do not meditate (dhyana).

19. If I were in illusion, I would meditate; having no illusion, why should [I] meditate? I [never] (na) accept (viparyasam) the body (deha) as the Supreme Self (atma).

20. The ordinary conception “I am a person” (aham manushya) is possible even without this confusion (obscuration) of the mind, for it is due to impressions accumulated over a long period of time.

21. When the fruits of actions (prarabdha-karma) set in motion (vyavahara) are exhausted (kshina), the ordinary conception (of “I” and this world) also comes to naught (nivarta-te). This (mundane conception) will not cease even after many (sahasrata, “thousandfold”) meditations (dhyana), if such actions (i.e. prarabdha-karma) are not yet exhausted (karma-kshaya).

22. If you are anxious to limit (virala) worldly relationships (vyavahrta) to the utmost, then meditation is for you. But since worldly relationships are not a hindrance to Me (a source of irritation, badha), why (kuta) should I meditate (dhyayamyahan-kuta – “what has meditation got to do with it?”)?

23. Nothing (nasti) distracts (vikshepa) Me, and therefore (yasmanme) I (mama) do not (na) need concentration (samadhi, a balanced and unperturbed state of mind and intelligence-buddhi). Distraction (vikshepa) or concentration (samadhi) pertains to the mind (manas), subject to modifications (syad-vikarina).

24. How can there be here (atra) a separate (prithak, single, successive) experience (anubhava) for Me, who have the nature (rupa-sya) of eternal (nitya) experience-realization (anubhava)? What is to be done, that is done (krtam-krtyam), what is to be gained (prapaniya), that is gained (prapta-m-ityeva) eternally (nityashah).

25. Let my activities (vyavahara), whether mundane (laukika), or (va) scriptural (shastriya), or (va) other (vanyathapi, ascetic?), go on in their proper course, while I am neither the agent [of that activity] nor the one affected [by it].

26. And although (athava) I have achieved what is to be achieved, still I shall adhere to the path (marga) indicated by the scriptures (shastras) for the sake of (kamyaya) the good of the world (loka-anugraha). Will this cause Me (aham mama) any harm (kshati)?

27. Let the body be engaged in worshiping the gods (deva-archana), bathing (snana), bathing (shaucha), begging alms (bhiksha), etc. Let the speech (vak) repeat the tara-mantra (the amulet, tara-japa) again and again or recite passages from the Upanishads.

28. Let it be unwavering (dhirya) meditation (dhyayata) on Vishnu, or (va) dissolution (vili) in the bliss (ananda) of Brahman. I am the witness (saksyaha). I do nothing and do not cause anything to be done (na-kurve-napi-karae).

29. Being satisfied (tripta) with the actions performed (krta-krityataya) and the accomplishments achieved (prapta-prapyataya), [I] constantly (punah) perceive myself (manya) in this way with my (sva) satisfied (tripya) mind (manas):

30. Blessed am I (dhanyo-aham), blessed am I. Directly and always I experience my supreme Self (sva-atma). Blessed am I, blessed am I. The bliss of Brahman shines brightly (vibhati) in Me.

31. Blessed am I, blessed am I. I do not notice (na-viksha) the suffering (duhkha) of existence (samsarika). Blessed am I, blessed am I. My ignorance (svasya-ajnana) has fled (palayita) away (kvapi).

32. Blessed am I, blessed am I; I do not (na) know (vidyate) anything (kincit) that I have to perform (kartavya). Blessed am I, blessed am I. Whatever (sarva) was to be obtained (praptavya) is now obtained (sam-panna, “has come”).

33. Blessed am I, blessed am I. What can compare My contentment (tripta) with anything in this world! Blessed am I, blessed am I; blessed, blessed, again and again (punah), again and again (punar) blessed.

34. O (aho) [accumulated] virtues (punyam)! O [accumulated] virtues! [You] have borne fruit (phalita)! [You] have borne fruit! Indeed (drdha) [they have brought]! By the wealth of virtue (punyasya) we are what we are (vayaho-vayam).

35. O [wonderful] knowledge (jnana), O [wonderful] knowledge! O [wonderful] happiness (sukha), O [wonderful] happiness! O [wonderful] scriptures (shastra), O [wonderful] scriptures! O [wonderful] teachers (guru), O [wonderful] teachers!

36. He who realizes this, also attains everything that is to be attained. He becomes (bhavati) purified (puta) from the sin of drinking alcohol (sura-pana). He becomes purified from the sin of stealing (steya) gold (svarna). He becomes purified from the sin of killing (hatya) a Brahmin. He becomes purified and free from actions prescribed or prohibited (krtya-akritya). Knowing this (viditva), let him wander (achara-para) according to his free will (sveccha). Om, the Truth (Om satyam). This is the Upanishad.

Thus ends (samapta) the Avadhuta Upanishad of the Krishnayajurveda.