गौणमुख्यावधूतालिहृदयाम्बुजवर्ति यत् । तत्त्रैपदं ब्रह्मतत्त्वं स्वमात्रमवशिष्यते ॥ ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ अथ ह सांकृतिर्भगवन्तमवधूतं दत्तात्रेयं परिसमेत्य पप्रच्छ भगवन्कोऽवधूतस्य का स्थितिः किं लक्ष्म किं संसरणमिति । तं होवाच भगवो दत्तात्रेयः परमकारुणिकः ॥ अक्षरत्वाद्वरेण्यत्वाद्धृतसंसारबन्धनात् । तत्त्वमस्यादिलक्ष्यत्वादवधूत इतीर्यते ॥ १॥ यो विलङ्घ्याश्रमान्वर्णानात्मन्येव स्थितः सदा । अतिवर्णाश्रमी योगी अवधूतः स कथ्यते ॥ २॥ तस्य प्रियं शिरः कृत्वा मोदो दक्षिणपक्षकः । प्रमोद उत्तरः पक्ष आनन्दो गोष्पदायते ॥ ३॥ गोपालसदृशां शीर्षे नापि मध्ये न चाप्यधः । ब्रह्मपुच्छं प्रतिष्ठेति पुच्छाकारेण कारयेत् ॥ ४॥ एवं चतुष्पथं कृत्वा ते यान्ति परमां गतिम् । न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः ॥ ५॥ स्वैरं स्वैरविहरणं तत्संसरणम् । सांबरा वा दिगंबरा वा । न तेषां धर्माधर्मौ न मेध्यामेधौ । सदा सांग्रहण्येष्ट्याश्वमेधमन्तयागं यजते । स महामखो महायोगः । कृत्स्नमेतच्चित्रं कर्म। स्वैरं न विगायेत्तन्महाव्रतम् । न स मूढवल्लिप्यते । यथा रविः सर्वरसान्प्रभुङ्क्ते हुताशनश्चापि हि सर्वभक्षः । तथैव योगी विषयान्प्रभुङ्क्ते न लिप्यते पुण्यपापैश्च शुद्धः ॥ ६॥ आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ ७॥ न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ८॥ ऐहिकामुष्मिकव्रातसिद्धै मुक्तेश्च सिद्धये । बहुकृत्यं पुरा स्यान्मे तत्सर्वमधुना कृतम् ॥ ९॥ तदेव कृतकृत्यत्वं प्रतियोगिपुरःसरम् । अनुसन्दधदेवायमेवं तृप्यति नित्यशः ॥ १०॥ दुःखिनोऽज्ञाः संसरन्तु कामं पुत्राद्यपेक्षया । परमानन्दपूर्णोऽहं संसरामि किमिच्छया ॥ ११॥ अनुतिष्ठन्तु कर्माणि परलोकयियासवः । सर्वलोकात्मकः कस्मादनुतिष्ठामि किं कथम् ॥ १२॥ व्याचक्षतां ते शास्त्राणि वेदानध्यापयन्तु वा । येऽत्राधिकारिणो मे तु नाधिकारोऽक्रियत्वतः ॥ १३॥ निद्राभिक्षे स्नानशौचे नेच्छामि न करोमि च । द्रष्टारश्चेत्कल्पयन्तु किं मे स्यादन्यकल्पनात् ॥ १४॥ गुञ्जापुञ्जादि दह्येत नान्यारोपितवह्निना । नान्यारोपितसंसारधर्मा नैवमहं भजे ॥ १५॥ शृण्वन्त्वज्ञाततत्त्वास्ते जानन्कस्माञ्छृणोम्यहम् । मन्यन्तां संशयापन्ना न मन्येऽहमसंशयः ॥ १६॥ विपर्यस्तो निदिध्यासे किं ध्यानमविपर्यये । देहात्मत्वविपर्यासं न कदाचिद्भजाम्यहम् ॥ १७॥ अहं मनुष्य इत्यादिव्यवहारो विनाप्यमुम् । विपर्यासं चिराभ्यस्तवासनातोऽवकल्पते ॥ १८॥ आरब्धकर्मणि क्षीणे व्यवहारो निवर्तते । कर्मक्षये त्वसौ नैव शामेद्ध्यानसहस्रतः ॥ १९॥ विरलत्वं व्यवहृतेरिष्टं चेद्ध्यानमस्तु ते । बाधिकर्मव्यवहृतिं पश्यन्ध्यायाम्यहं कुतः ॥ २०॥ विक्षेपो नास्ति यस्मान्मे न समाधिस्ततो मम । विक्षेपो वा समाधिर्वा मनसः स्याद्विकारिणः । नित्यानुभवरूपस्य को मेऽत्रानुभवः पृथक् ॥ २१॥ कृतं कृत्यं प्रापणीयं प्राप्तमित्येव नित्यशः । व्यवहारो लौकिको वा शास्त्रीयो वान्यथापि वा । ममाकर्तुरलेपस्य यथारब्धं प्रवर्तताम् ॥ २२॥ अथवा कृतकृत्येऽपि लोकानुग्रहकाम्यया । शास्त्रीयेणैव मार्गेन वर्तेऽहं मम का क्षतिः ॥ २३॥ देवार्चनस्नानशौचभिक्षादौ वर्ततां वपुः । तारं जपतु वाक्तद्वत्पठत्वाम्नायमस्तकम् ॥ २४॥ विष्णुं ध्यायतु धीर्यद्वा ब्रह्मानन्दे विलीयताम् । साक्ष्यहं किंचिदप्यत्र न कुर्वे नापि कारये ॥ २५॥ कृतकृत्यतया तृप्तः प्राप्तप्राप्यतया पुनः । तृप्यन्नेवं स्वमनसा मन्यतेसौ निरन्तरम् ॥ २६॥ धन्योऽहं धन्योऽहं नित्यं स्वात्मानमञ्जसा वेद्मि । धन्योऽहं धन्योऽहं ब्रह्मानन्दो विभाति मे स्पष्टम् ॥ २७॥ धन्योऽहं धन्योऽहं दुःखं सांसारिकं न वीक्षेऽद्य । धन्योऽहं धन्योऽहं स्वस्याज्ञानं पलायितं क्वापि ॥ २८॥ धन्योऽहं धन्योऽहं कर्तव्यं मे न विद्यते किंचित् । धन्योऽहं धन्योऽहं प्राप्तव्यं सर्वमत्र संपन्नम् ॥ २९॥ धन्योऽहं धन्योऽहं तृप्तेर्मे कोपमा भवेल्लोके । धन्योऽहं धन्योऽहं धन्यो धन्यः पुनः पुनर्धन्यः ॥ ३०॥ अहो पुण्यमहो पुण्यं फलितं फलितं दृढम् । अस्य पुण्यस्य संपत्तेरहो वयमहो वयम् ॥ ३१॥ अहो ज्ञानमहो ज्ञानमहो सुखमहो सुखम् । अहो शास्त्रमहो शास्त्रमहो गुरुरहो गुरुः ॥ ३२॥ इति य इदमधीते सोऽपि कृतकृत्यो भवति । सुरापानात्पूतो भवति । स्वर्णस्तेयात्पूतो भवति । ब्रह्महत्यात्पूतो भवति । कृत्याकृत्यात्पूतो भवति । एवं विदित्वा स्वेच्छाचारपरो भूयादोंसत्यमित्युपनिषत् ॥ ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इत्यवधूतोपनिषत्समाप्ता ॥
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 1. Then, it is said, Samkriti approached the venerable Avadhuta, Dattatreya, and questioned: Venerable Sir, Who is an Avadhuta ? What is his condition ? What his characteristic ? And what his worldly existence ? To him replied the venerable Dattatreya, the most compassionate: 2. The Avadhuta is so called because he is immortal akshara; he is the greatest varenya; he has discarded worldly ties dhutasamsarabandhana; and he is the indicated meaning of the sentence 'Thou art That', etc., tattvamasyadi-lakshya. 3. He who rests constantly in himself, after crossing (the barrier of) castes and stages (of social position) and thus rises above varnas and asramas and is in union (with God) is said to be an Avadhuta. 4. His joy priya is (to be envisaged as) the head; delight moda is his right wing; great delight pramoda his left wing; and bliss (his very self). Thus he assumes a fourfold condition. 5. One should identify Brahman neither with the head nor with the middle part nor with the bottom but with (what remains in the shape of) the tail, since it is said that Brahman is ‘the Tail’ and substratum. Thus, those who contemplate this fourfold division attain the supreme Goal. 6. Not by rituals, not by begetting children, not by wealth, but by renunciation tyaga alone a few attained immortality. 7. His (the Avadhuta’s) worldly existence consists in moving about freely, with or without clothes. For them there is nothing righteous or unrighteous; nothing holy or unholy. Through all-consuming, correct knowledge samgrahaneshti (the Avadhuta) performs Ashvamedha sacrifice within (himself). That is the greatest sacrifice and the great Yoga. 8. Nought of this extraordinary, free action (of his) should be disclosed. This is the great vow mahavrata. He is not tainted like the ignorant. 9. As the sun absorbs all waters, and the fire consumes all things (remaining unaffected by them), even so, the pure Yogin enjoys all objects, unstained by virtues or sins. 10. As the ocean into which all waters flow maintains its own nature despite the water pouring in (from all sides), so, he alone attains peace into whom all desires flow in like manner; not he who seeks the objects of pleasure. 11. There is neither death nor birth; none is bound, none aspires. There is neither seeker after liberation nor any liberated; this indeed is the ultimate Truth. 12. Many were my activities perchance in the past for gaining things here and hereafter, or for obtaining liberation. All that is now of the past. 13. That itself is the state of contentment. Verily remembering the same (i.e. the past) achievements involving objects, he now remains thus ever content. The miserable ignorant, desirous of children, etc., needs must suffer. 14. Wherefore shall I suffer, who am filled with supreme bliss ? Let those who yearn to go to the other worlds perform rituals. 15. What shall I, who am of the nature of all the worlds, perform ? For what and how ? Let those who are worlds, perform ? For what and how ? Let those who are qualified interpret the Shastras or teach the Vedas. 16. I have no such qualification, since I am free of action. I have no desire for sleeping or begging, bathing or cleaning. Nor do I do them. 17. If onlookers thus superimpose, let them do so. What matters to me the superimposition of others ? A heap of the red-black berries (of the Abrus precatorius) would not burn, even if others superimposed fire on it. Likewise, I partake not of worldly duties superimposed (on me) by others. 18. Let them, who are ignorant of the reality, study the scriptures; knowing (the reality) why should I study ? Let them who have doubts reflect (upon what was studied). Having no doubts, I do not reflect. 19. Were I under illusion, I may meditate; having no illusion, what meditation can there be (for me) ? Confusion of body for the self, I never experience. 20. The habitual usage ‘I am a man’ is possible even without this confusion, for it is due to impressions accumulated during a long time. 21. When the results of actions set in motion prarabdha-karman are exhausted, the habitual usage also ends. This (worldly usage) will not cease even with repeated meditation unless such actions are exhausted. 22. If infrequency of worldly dealings is sought, let there be contemplation for you. Wherefore should I, to whom worldly dealings offer no hindrance, contemplate ? 23. Because I do not have distractions, I do not need concentration, distraction or concentration being of the mind that modifies. 24. What separate experience can there be for me, whom am of the nature of eternal experience ? What has to be done is done, what has to be gained is gained for ever. 25. Let my dealings, worldly, scriptural or of other kinds proceed as they have started, I being neither an agent (of action) nor one affected (by it). 26. Or, even though I have achieved what has to be achieved, let me remain on the scriptural path for the sake of the well-being of the world. What harm for me thereby? 27. Let the body be engaged in the worship of gods, bathing, cleaning, begging and so forth. Let speech repeatedly utter the tara-mantra or recite the Upanishadic passages. 28. Let thought contemplate Vishnu or let it be dissolved in the bliss of Brahman. I am the witness. I neither do nor cause any doing. 29. Being contented with duties fulfilled and achievements accomplished, he ceaselessly reflects as follows with a contented mind: 30. Blessed am I, blessed am I. Directly and always, I experience my own self. Blessed am I, blessed am I, the bliss of Brahman shines brightly in me. 31. Blessed am I, blessed am I. I do not see the misery of existence. Blessed am I, blessed am I; my ignorance has fled away. 32. Blessed am I, blessed am I; no duty exists for me. Blessed am I, blessed am I; everything to be obtained is now obtained. 33. Blessed am I, blessed am I. What comparison is there in the world for my contentment ! Blessed am I, blessed am I; blessed, blessed, again and again blessed. 34. Logical ! The virtues accrued have yielded fruit ! Indeed they have ! By the richness of virtue we are as we are. 35. Wondrous knowledge, wondrous knowledge ! Wondrous happiness, wondrous happiness ! Wondrous scriptures, wondrous scriptures ! Wondrous teachers, wondrous teachers ! 36. He who studies this also achieves everything to be achieved. He becomes free of the sins of drinking liquor. He becomes free of the sins of stealing gold. He becomes free of the sins of killing a Brahmin. He becomes free of actions, ordained or prohibited. Knowing this, let him wander according to his free will. Om, Truth. Thus (ends) the Upanishad. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !
gauṇamukhyāvadhūtālihṛdayāmbujavarti yat । tattraipadaṃ brahmatattvaṃ svamātramavaśiṣyate ॥ oṃ saha nāvavatu ॥ saha nau bhunaktu ॥ saha vīryaṃ karavāvahai ॥ tejasvināvadhītamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ atha ha sāṃkṛtirbhagavantamavadhūtaṃ dattātreyaṃ parisametya papraccha bhagavanko'vadhūtasya kā sthitiḥ kiṃ lakṣma kiṃ saṃsaraṇamiti । taṃ hovāca bhagavo dattātreyaḥ paramakāruṇikaḥ ॥ akṣaratvādvareṇyatvāddhṛtasaṃsārabandhanāt । tattvamasyādilakṣyatvādavadhūta itīryate ॥ 1॥ yo vilaṅghyāśramānvarṇānātmanyeva sthitaḥ sadā । ativarṇāśramī yogī avadhūtaḥ sa kathyate ॥ 2॥ tasya priyaṃ śiraḥ kṛtvā modo dakṣiṇapakṣakaḥ । pramoda uttaraḥ pakṣa ānando goṣpadāyate ॥ 3॥ gopālasadṛśāṃ śīrṣe nāpi madhye na cāpyadhaḥ । brahmapucchaṃ pratiṣṭheti pucchākāreṇa kārayet ॥ 4॥ evaṃ catuṣpathaṃ kṛtvā te yānti paramāṃ gatim । na karmaṇā na prajayā dhanena tyāgenaike amṛtatvamānaśuḥ ॥ 5॥ svairaṃ svairaviharaṇaṃ tatsaṃsaraṇam । sāṃbarā vā digaṃbarā vā । na teṣāṃ dharmādharmau na medhyāmedhau । sadā sāṃgrahaṇyeṣṭyāśvamedhamantayāgaṃ yajate । sa mahāmakho mahāyogaḥ । kṛtsnametaccitraṃ karma। svairaṃ na vigāyettanmahāvratam । na sa mūḍhavallipyate । yathā raviḥ sarvarasānprabhuṅkte hutāśanaścāpi hi sarvabhakṣaḥ । tathaiva yogī viṣayānprabhuṅkte na lipyate puṇyapāpaiśca śuddhaḥ ॥ 6॥ āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat । tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī ॥ 7॥ na nirodho na cotpattirna baddho na ca sādhakaḥ । na mumukṣurna vai mukta ityeṣā paramārthatā ॥ 8॥ aihikāmuṣmikavrātasiddhai mukteśca siddhaye । bahukṛtyaṃ purā syānme tatsarvamadhunā kṛtam ॥ 9॥ tadeva kṛtakṛtyatvaṃ pratiyogipuraḥsaram । anusandadhadevāyamevaṃ tṛpyati nityaśaḥ ॥ 10॥ duḥkhino'jñāḥ saṃsarantu kāmaṃ putrādyapekṣayā । paramānandapūrṇo'haṃ saṃsarāmi kimicchayā ॥ 11॥ anutiṣṭhantu karmāṇi paralokayiyāsavaḥ । sarvalokātmakaḥ kasmādanutiṣṭhāmi kiṃ katham ॥ 12॥ vyācakṣatāṃ te śāstrāṇi vedānadhyāpayantu vā । ye'trādhikāriṇo me tu nādhikāro'kriyatvataḥ ॥ 13॥ nidrābhikṣe snānaśauce necchāmi na karomi ca । draṣṭāraścetkalpayantu kiṃ me syādanyakalpanāt ॥ 14॥ guñjāpuñjādi dahyeta nānyāropitavahninā । nānyāropitasaṃsāradharmā naivamahaṃ bhaje ॥ 15॥ śṛṇvantvajñātatattvāste jānankasmāñchṛṇomyaham । manyantāṃ saṃśayāpannā na manye'hamasaṃśayaḥ ॥ 16॥ viparyasto nididhyāse kiṃ dhyānamaviparyaye । dehātmatvaviparyāsaṃ na kadācidbhajāmyaham ॥ 17॥ ahaṃ manuṣya ityādivyavahāro vināpyamum । viparyāsaṃ cirābhyastavāsanāto'vakalpate ॥ 18॥ ārabdhakarmaṇi kṣīṇe vyavahāro nivartate । karmakṣaye tvasau naiva śāmeddhyānasahasrataḥ ॥ 19॥ viralatvaṃ vyavahṛteriṣṭaṃ ceddhyānamastu te । bādhikarmavyavahṛtiṃ paśyandhyāyāmyahaṃ kutaḥ ॥ 20॥ vikṣepo nāsti yasmānme na samādhistato mama । vikṣepo vā samādhirvā manasaḥ syādvikāriṇaḥ । nityānubhavarūpasya ko me'trānubhavaḥ pṛthak ॥ 21॥ kṛtaṃ kṛtyaṃ prāpaṇīyaṃ prāptamityeva nityaśaḥ । vyavahāro laukiko vā śāstrīyo vānyathāpi vā । mamākarturalepasya yathārabdhaṃ pravartatām ॥ 22॥ athavā kṛtakṛtye'pi lokānugrahakāmyayā । śāstrīyeṇaiva mārgena varte'haṃ mama kā kṣatiḥ ॥ 23॥ devārcanasnānaśaucabhikṣādau vartatāṃ vapuḥ । tāraṃ japatu vāktadvatpaṭhatvāmnāyamastakam ॥ 24॥ viṣṇuṃ dhyāyatu dhīryadvā brahmānande vilīyatām । sākṣyahaṃ kiṃcidapyatra na kurve nāpi kāraye ॥ 25॥ kṛtakṛtyatayā tṛptaḥ prāptaprāpyatayā punaḥ । tṛpyannevaṃ svamanasā manyatesau nirantaram ॥ 26॥ dhanyo'haṃ dhanyo'haṃ nityaṃ svātmānamañjasā vedmi । dhanyo'haṃ dhanyo'haṃ brahmānando vibhāti me spaṣṭam ॥ 27॥ dhanyo'haṃ dhanyo'haṃ duḥkhaṃ sāṃsārikaṃ na vīkṣe'dya । dhanyo'haṃ dhanyo'haṃ svasyājñānaṃ palāyitaṃ kvāpi ॥ 28॥ dhanyo'haṃ dhanyo'haṃ kartavyaṃ me na vidyate kiṃcit । dhanyo'haṃ dhanyo'haṃ prāptavyaṃ sarvamatra saṃpannam ॥ 29॥ dhanyo'haṃ dhanyo'haṃ tṛpterme kopamā bhavelloke । dhanyo'haṃ dhanyo'haṃ dhanyo dhanyaḥ punaḥ punardhanyaḥ ॥ 30॥ aho puṇyamaho puṇyaṃ phalitaṃ phalitaṃ dṛḍham । asya puṇyasya saṃpatteraho vayamaho vayam ॥ 31॥ aho jñānamaho jñānamaho sukhamaho sukham । aho śāstramaho śāstramaho gururaho guruḥ ॥ 32॥ iti ya idamadhīte so'pi kṛtakṛtyo bhavati । surāpānātpūto bhavati । svarṇasteyātpūto bhavati । brahmahatyātpūto bhavati । kṛtyākṛtyātpūto bhavati । evaṃ viditvā svecchācāraparo bhūyādoṃsatyamityupaniṣat ॥ oṃ saha nāvavatu ॥ saha nau bhunaktu ॥ saha vīryaṃ karavāvahai ॥ tejasvināvadhītamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ ityavadhūtopaniṣatsamāptā ॥