avadhuta gita compiled (in english)

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The Avadhoota Gita

By Dattatreya

The Avadhoota Gita

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DATTAATREYA, THE AVADHUTA

Dattaatreya Jayanti (Birthday of Lord Dattaatreya) falls on the full moon day of the

month of Margasheersha. It is celebrated every year on a grand scale with great reverence

by not only his followers but also others.

The Dattaatreya concept appears to be an attempt at harmonizing the three concepts of

Brahma, Vishnu and Shiva. He was a teacher of Non-Aryan people. He was the

originator of certain magical rites and the creator of the Soma plant. Association with

people of low birth and objects of pleasure has made him ritually impure. But learning

and enlightenment have made him so pure that nothing can stain him. The Truth Principle

is Datta-Tatwa, the causeless cause. Datta Stotram by Narada says: ―Salutation to Lord

Dattaatreya, who is neither short, nor long, neither subtle nor gross, and who is without

any attributes and by whom alone all the five elements are illumined‖.

Dattaatreya is called Sri Guru Datta, the Sad Guru. Saint Tukaaram, Gyaaneshvar and

other saints of Maharashtra say that there is nothing in the world that can be used as

comparison for expressing the glory of Sadguru. Vasudevaananda Saraswati has written a

book in Marathi language called ―Datta Mahaatmya‖ a unique combination of philosophy

and mythology (Puraana). He is the Chief Controller of Brahma, Vishnu and Shiva,

creator, preserver and destroyer. He is beyond the three departmental heads through

which he is functioning in us. Avadhuta Geeta states that Brahma, Vishnu and Shiva

(representing Satva, Rajas and Tamas) are in the three mantras of Om—A, U and M and

Dattaatreya is beyond the three. Datta--Treya means ―Without Three‖.

Dattaatreya is regarded as minor incarnation (amsaavataara) of Vishnu. He is the central

figure in several cults like Datta Sampradaaya, Naatha Siddhi Sampradaaya and

Mahaanubhaava Pantha. His human appearance is mentioned in several Puraanas—

Bhaagavata; Maarkandeya Puraana; Brahmaanda Puraana; Matsya Puraana; Vaayu

Puraana; and also, Mahaabhaarata and Harivamsa. According to the Puraanas, Vishnu

appeared on earth as Dattaatreya to restore ―Dharma‖ and ―Jnaana‖ amidst man-kind—

―Vishnoh praadurbhaavo mahaatmanah Dattatreya

iti khyaatah kshamayaa parayaa yutah‖.

He is celebrated as a great sage proficient in yoga and magic. He is regarded as one of the

great sages (Saptarishis) in the Svaaroechisha Manvantara. Bhaagavata counts him as one

of the twenty-two incarnations of Vishnu. He is familiar to his followers as ―Sri Guru‖.

He is believed to live in the audumbara tree.

In iconic representations he is shown as Vishnu seated in a lotus posture with two normal

hands locked in contemplation. He has braided strands of hair coiled up as a crown

symbolic of a rishi. He wears on one ear serpentine ear-ring Sarpa kundala characteristic

of Shiva; and on the other ear crocodile ear-ring, Makara kundala characteristic of

Vishnu. He is six armed and in his four upper arms carries Trident and Damaroo (Shiva’s

emblems) and, Conch and Discus (Vishnu’s emblems) and in the lower two hands water-

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jug and rosary beads, both emblem of Brahma. Alternately, he is represented as a deity

with three heads of Brahma, Vishnu and Shiva and four hands surrounded by four dogs

symbolizing the four Vedas, and a Bull which is Shiva’s vehicle that represents Dharma.

The legends in the Puraanas, makes him the son of Sage Atri and his wife Anasooya, one

of the paragons of chastity in Hindu Mythology. Atri Maharshi was a great sage and one

of seven foremost seers and sages. Anasooya was well established in the Pativrataa

Dharma, the main element of which are, devotion to husband and regard him as God

himself.

Atri and Anasooya did not have any children. Anasooya did severe austerities for long

time in order to beget sons equal in virtue to Brahma, Vishnu and Shiva, the Hindu

Trinities. The three consorts of the Trinities requested their husbands to put Anasooya to

test for the staunch Pativrataa Dharma she was practicing. As advised by their wives they

went to Anasooya in the guise of mendicants and asked for alms to be served pure by her

without putting on any clothes. They were also keen to fulfill her desire to have a child.

They took an opportunity to appear before her when her husband was away in the garb of

mendicants. Anasooya was in a dilemma; she did not want to refuse the mendicants alms

in the way they desired and at the same time did not want to bring blasphemy to her

Pativrataa Dharma by being naked before them. She therefore meditated on the form of

her husband who was away to perform his daily rituals, took refuge at his feet, and

sprinkled a few drops of water for washing the feet. She then took this sanctified water

and sprinkled on the mendicants. Immediately the Trimurtis were turned into three babies

on account of the glory of her chastity. At the same time, milk started flowing in her

breasts. She fed the babies and cradled them, as if they were her own. She was eagerly

awaiting the arrival of her husband.

Anasooya narrated all that happened to her husband on his arrival and placed the three

children at his feet and worshipped him. Atri, with his divine power knew all that

happened even before. He embraced all the three kids. They became one child, with two

feet, one trunk, three heads and six hands. Atri Rishi blessed his wife and informed her

that Trinities themselves had assumed the form of babies to grant her the wish.

Mean while, Narada went to the three consorts of Trinities and informed them that there

was no chance of getting back their husbands and, only hope was to plead to sage Atri for

their deliverance. Sarasvati, Lakshmi and Parvati assumed the form of normal women

and appeared before Atri and asked for the return of their husbands to them by way of

alms (Patibhiksha). Atri, knowing who they were, duly honored them and prayed to them

that their wish for a child should be fulfilled. Then the Trinities appeared in their true

form before Atri and said, ―This child lying before you will imbibe all our virtues and

powers and equal to us and will be a great sage protecting Dharma and Jnaana as per the

wishes of Anasooya‖. Granting their wishes thus the Trinities disappeared along with

their consorts, leaving the miraculous child behind.

Another account narrates that Atri was childless, and did penance for obtaining children,

when three Gods, Brahma, Vishnu and Shiva appeared before him, pleased with his

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penance. He begged them to become his sons; accordingly Brahma in one of his aspects

was born as Chandra; Vishnu likewise as Dutta and Shiva as the sage Doorvaasa. Dutta

became an ascetic and performed austerities for great length of time on the banks of the

river Gomati. He obtained enlightenment (Satya-Jnaana) and began to teach others. One

of his great disciples was the great king Kaarta Veerya.

The child Dattaatreya soon attained manhood. As he had the sparks (amsas) of all three

Brahma, Vishnu and Shiva, he was a man of great wisdom and virtues and all the Rishis

and ascetics worshipped him as their Guru. He was gentle, peaceful, kind and amiable.

He was an Avadutha, a saint who always moved naked in the forests. He preached the

Truth of Vedanta. Dattaatreya taught his Avadhuta Geeta even to Lord Subhramanya.

This is a wonderful book which contains the truths and secrets of Vedanta and the

experience of Self-realization.

The portion of Bhagavata known as the Uddhava Geeta, includes the following

meaningful story which was told to Uddhava by Lord Krishna in the course of his

teachings to him before leaving this world, and after completing his mission on earth.

Once, Dattaatreya while roaming happily in the forest met King Yadu. King Yadu was

curious to know the secret behind his happiness and the name of his Guru. Dattatreya

smilingly said: ―The Self alone is my Guru. Yet, I have learnt wisdom from twenty-four

other individuals and objects. So, they are also my Gurus too‖. He then mentioned the

names of his twenty-four Gurus to the inquiring and inquisitive king and spoke of the

wisdom he had learnt from each one of them.

The twenty-four Gurus are: the earth; water; fire; moon; sun; pigeon; python; sea; moth;

elephant; bee; honey-gatherer; deer; fish; the dancing girl Pingala; osprey, the fishing

eagle; the child; the maiden; arrow-marker; snake; spider; and, the insect known as

Bhramara-keeta. He asked the king to listen to him for the lesson he learnt from each of

these teachers:

―From the Earth, I have learnt to be patient and tolerant, and to do well to others. A wise

man should never lose his balance even when he is ill-treated by others. He should be like

a tree, which always serves others, no matter how it is treated by the animals and human

beings. A man’s life should be to this end‖.

―The Air, although it carries good and bad odors is never affected by them. Its essential

nature is always pure. Similarly, even though moving in the world of good and bad, a

man should not be affected by them, and should know how to move with them at the

same time‖.

―The Aatman is like the Ether (Aakaasa), space, present in the living and non-living

things. It is ever pure, ever free. Meditating on this Aatman should a man live, then even

while in this body he realizes his unity with the Lord! As the ether remains untouched by

clouds driven by the wind, so too should one be, untouched by the constant changes in

the world‖.

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―Water is always cool, comforting, sweet and pure. So too, is a sage. Contact with holy

man always purifies a person who seeks his company.

―Sage is like the Fire, which is not contaminated by good or bad thrown into it. Fire

reduces to ashes even the filthiest thing thrown into it, yet it remains pure. So too is a

man of God, who destroys the impurities of others, but he himself ever remains pure. The

Lord assumes many forms in the universe, just as fire assumes the shape of the burning

objects. Just as the flames in the fire rise and fall, so too birth and death are but the

movements of the body. From Fire I learnt to glow with the splendor of Self –knowledge

and austerity‖.

―With the revolving of time, one sees changes in the Moon (crescent, half or full moon),

but actually the moon itself remains the same. Similarly, birth and death belong to the

body, but the Aatman remains the same always, under all conditions. It is only the

limiting adjuncts cast shadows over it‖.

―The Sun, when reflected in many buckets of water, appears as many Suns, but is actually

one. So too, the Aatman when reflected in many individuals, appears as many, but is

actually one. Aaatman appears different because of the bodies caused by the reflection

through the mind‖.

―Once there lived a Pigeon in a tree with its mate, and its young ones. One day the two

pigeons had gone out in search of food. A hunter came and trapped the baby pigeons.

When the parents came back and saw what had happened, the mother was so grief-

stricken, that she jumped into the trap. The father was unable to bear the separation, so he

too jumped into the trap. And thus the entire family was killed. Similarly, a man comes to

grief when he is over-attached to his family and possessions. He loses his reason and self-

control. Born as human being, one should strive to reach Brahman, as all our attachments

to the world of senses drag us down. Attachment is the root cause of earthly bondage‖.

―A Python is content with whatever food comes its way. So too, a wise man is happy

with the food he gets, whether it is tasty or badly cooked. He does not struggle to keep his

body well fed, because his mind is constantly engaged in the contemplation of the Lord.

One should be content with whatever one gets to eat‖.

―When the Ocean is quiet, it is calm and placid, even though many rivers flow into it. So

too is wise man, ever tranquil in his knowledge. Just as the ocean never overflows its

boundaries, so too is the man of enlightenment never transgresses his own tranquility.

One should remain unmoved among all the various sorts of temptations, difficulties and

troubles’’.

―Moth gets burnt by flame. He who does not have sufficient self-control, and is easily

attracted by the sense-objects of pleasure, ultimately gets destroyed by them, due to his

over-indulgence, like the moth. One should control the sense of sight and fix the mind on

Self‖.

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―Like a Male Elephant is caught in a trap blinded by lust by the touch of the she-elephant,

so too a man with lust is caught. Do not look at any with lustful eyes‖.

―The Bee gathers honey from all flowers. A wise man learns from all sages and

scriptures, and sees only the good in them‖.

―The Honey-Gatherer steals honey from the bee-hive. But the bees neither enjoy the

honey themselves nor do they let another do so. Be not greedy and miserly like the honey

bees‖.

―A Deer is attracted by sweet sounds and so easily caught in a snare. A man should take

warning from this and not be drawn by sounds which sound sweet‖.

―A Fish, because it is greedy is caught by the bait on the hook. He who has no control

over his sense of taste meets with similar end. The organ of taste is the most difficult to

control. Once it is controlled, it is easy to control all other organs‖.

―Once upon a time there lived a dancing girl named Pingala. One evening, as usual, she

stood at the door, hoping that she would catch some rich man who would reward her with

untold wealth for her services. Soon, it was night-fall and yet no one came. Suddenly she

realized her folly. She said to herself, ―How foolish I have been! I have waited for favors

of mere men, when I could have the eternal favor of God. Forgetting the immense wealth

of His love, I have sought the wealth of others. The Lord is the friend of all. He has

shown me His grace by making me realize this. Truly, I have been foolish, but no more

will I be!‖ Pingala soon gave up all her worldly pleasures and composed her mind in

meditation upon the Lord. Hope for worldly enjoyments only brings misery. When this

hope is renounced, one gains the highest bliss‖.

―Once, an Osprey (raven) was carrying a fish in its beak. It was pursued and attacked by

a number of stronger birds, who tormented it. The moment it dropped the fish, they

stopped troubling it. Similarly, when a man is attached to an object, it brings him misery.

But the moment he leaves it, he enjoys peace and calm‖.

―I am like a child, carefree and happy, because I have no attachments. Praise and blame

are alike to me. My only play-mate is Lord. The difference is, the child is happy through

ignorance. The wise man is happy with the knowledge which has taken him beyond the

gunas (satva, rajas and tamas). One learns the virtue of cheerfulness from the child‖.

―Í once learnt a lesson from a Maiden. It so happened that a young man and his party

came to see her hand in marriage. Before the food could be prepared the rice had to be

husked. But the girl did not want the party to know that she had to do this task herself.

But she husked the rice, her bracelets made plenty of noise. She felt sure that they would

come to know what she was doing. So she removed all her bracelets, leaving two on each

arm. But even these made a tinkling sound. So she removed two more bracelets leaving

only one on each arm. From then on, her work was smooth and noiseless. From this

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maiden I have learnt there is always a lot of noise and quarrel where many people live

together. Even where there are two people, there is small talk and gossip. Therefore, it is

best to be solitary and alone. One should then control the scattered thoughts of the mind

and fix it in meditation upon the Lord. The ascetic should remain alone in solitude‖.

―The attention should be fixed upon the Lord with as great a concentration as the Arrow-

marker, who is not conscious of anything else other than his mark when he is fashioning

an arrow. The quality of intense concentration should be learnt from the arrow-marker‖.

―A snake enters and lives in a hole which has been made by others. It is not particular

about where it sleeps. A sage seeks out caves. What home can he be attached to? He is

silent and modest and only seeks words which are beneficial to others‖.

―Just as the Spider spins out the thread from its own mouth, weaves into a web, plays

with it and then withdraws it into itself, so too, the Lord, brings out the world from

Himself, plays with it and then withdraws it into Himself. In essence His nature is ever

Blissful, Unchangeable and full of Knowledge. The spider gets entangled in the web of

its own making. Even so man makes a web of his own ideas and gets entangled in it‖.

―The larva (keeta) by constantly thinking of the bhramara, becomes the bhramara.

Similarly a man becomes that which he constantly thinks about‖.

―All this I have learnt from my twenty-four teachers. And my own Body has taught me

that it is the most impermanent thing in the world. It is subject to birth and death.

Therefore, I have learnt that I (Self) am not the body and that, and I am only the dweller

in the body; I am separate from it. Man pampers the body, acquires wealth and

enjoyments for its sake, but it finally withers and dies away, leaving everything behind‖.

―Of all God’s creatures, man alone has the intellect to realize his oneness with God. He

alone is a rare and privileged incarnation. Therefore, instead of wasting time, in pursuit of

worldly enjoyment he must employ his time in seeking God. A wise man should

therefore abandon all worldly thoughts and think of Brahman only‖.

―Truth can be learnt from many teachers—for Truth is one, but sages call it by different

names (Ekam sat vipraaha bahudhaa vadanti)‖.

The king was highly impressed by listening to these enlightening words of Lord

Dattaatreya. He abandoned the world and practiced constant meditation on the Self.

Dattaatreya was absolutely free from intolerance or prejudice of any kind. He learnt

wisdom from whatever source it came. All seekers after wisdom should follow the

example of Dattaatreya.

“Dattaatreyam mahaatmaanam varadam bhaktavatsalam

Prapannaarti haram vande smartrgaamee sanoevatu

Saranaagata deenaarta paritraana paraayanam

Naaraayanam vibhum vande smartrgaamee sanoevatu” (from Dattastava)

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� CBº S lQÈ K M K = ,54e' g T+Ä I ,�x�8f��8vw3546�w35vw354 K l X ?+, @ g ³ T 7Qi I , H lÙ7aOQÚ � Mf3 X G U)Fij3Q©�M { 4 K = -0©�M {�o 46ij,\46?�Mf, n 3\O H lu'+,�x�8a��8&kRS�T M�lH�X6{QX G¹Û�Ü X^n T RS×T X ,5Û�Ü X6n T { 4 K =H UOQ,ÃM T+Ä I M�? X6IYn G X6n T RS�T 46RS×T X6IYI�X6_�g T ,�x�8f�E�#8; H T 4 X G I [ g = X D T M t%Á G]4 X G]A @ [ IYX6_�g T ,�x�Ul%'+3 X6n T l%'.M T+Ä I M�,5?�- I 4 { 4^,5A�- { = , x 8��¡�835G]4�/�? ¢ T X ,\GwMaO Ihg M�GH DF4 X G]A\A5?�- K ,5, x UT G]4 X D�� CBº O|M IH+X6Å ? TH RS�T K = É K = 4L8a��¥q8K =H [ÓOQD _ 46ij,54 X6K�oqX6r\s 7�) X T r 4 X T , H Uvw3�-Y,54^lm4 = M T 'S IS l�M´1j3\4 T 4Ñ1�3546?�M�l%'�M r\IH T x�8a�E§�835ijl = - X ,Ó35G ¨ ?+4 X ,Ó3 ÒÏ_ @ D6- X ,ÂG]G]4 X ,Â3 T x�U� T ijO INg Ma?p,H*X l�M X6{QX R t @B� -0/�DF, _ -0/Bvw353�798f��ª58O INg M _ A X R X � X ? = 46lÝ¢ T } GbM

O Ihg M _ A X R X � X6I lm4 = D } ?+,�x�UO INg M _ A X R X � X6IYt @ � GH D�M

O Ihg M _ A X R X � X6tuIS lQÈ K , x 8a��`08T+Ä I Mai I M�? X D O n GH D>7 X l|M _ 46?+46Éµ3Q' I 4 K @ ?#7pU&kO|M IH+� Mf� I O�M IH+� ,546ij,54^?�Ma, n 3\O H lu'+,�x�8a��y#8,5463\4e/�,\46354kl%'�M T 4 T Ü�4^354e/BÜ�46354×? X6IY� TH UT+Ä I , H l X ,5GwMaO Ihg M�vw3�-Y,\46lm4 = M X ? = z�_ ?+,�x�8a��´8&k4 X G],�1j354 n T , @ ³ T -0/�D�M�?p� � -+/�D�M�lmG]4 { ? U

�

� IYr 4 IYX ?+, g^� 7 t @E� ¿ X T , HpX ? X À T 4×, X T 7�8a��8,5DFG]4 X G _ A5ijO Ihg M5? X l�M X6{ ij) X T r 4 X T , H U� CEº S I lH�IY� MaO Ihg Mal%'.M I [\4g ½Q, X �B' X T 7�8a�\�q8_ 46?+4 X ,ÓO INg '+4kO Ihg ,5DF, H l�- X ? = n T = , x UX ? = 4 � É²��, t�cen 3�M {�t�c�n 3ÃMavw3�-Y,\4 X G KFz�{ lm,�x�8a��#8? «F°µÞ -�? K @ ,54 s � Z�} ?®�6- ¼ -�?S I lmÔ K ?+4¸UOQ4^? n G�- I 4 X ? = 46? n G],546ij,\46?�Mf, n 3\O H lu'+,�x�8a��¡�8«F±+ß 3�-FA54 s T @ ?S I�t @E� M

,\?�- X6I ?+4 t 4 s T @ ?S I�t @E� ,�x�UA @ È K GH�t 4 s T @ ?S I�t @B� M

� I 3ÃM { T+Ä I Ma� I 35, H+I � @E� ,�x�8a�0¥q8? X D KFz�{ 46ij,5l�-�GH D^- X6I GH D6- I T g TH ? X D U&k46ij, S I lH�I�� MfO INg M T @ =P} 3ÃM { Z 3�Mfl%'·, x 8a��§�8?*� � -�?S I , @ ³ T -0/�D�M�? { 46D�Mf� CEºq[�7 K ¢µ'·l x U?*l T 4 g ? {¸r -Y³ T 46D�M�v�3\46�w35vw354 K l IYX6_�g T 7¦85�+ª583Q'+4 _#� M _k� H*n 35� T MfO X6�%� M r H G IYX6_�g T ,�x�U)FlÝ¢ X T M K @Bà « M T R¹G X6r5s Ma) X T r 4 X T , H 85�+`083 X GÍ?+46,Ó?p, @ ³ T -0/ X O�?*� � -0/ X O¯lmG]4 { ? UOQ4^lm4 = M {�X ? = 46lm4 = ,546ij,54^?�M�, n 35O H l%'+,�x�85�+y#8_ 46?+4 X , TH*K = MfÈ K Mf)Fij3Q©�MfA\A5?�- K ,5,�x®U3Q'+4 K = M X D�È K Mf3 n , =~} X6{Q_#� O X6sQr , x 85�+��8?*A @ à ?�- g�K GHJt À ? { - K 4 X ¼ ? g , H*X^á 354¸UX6I GH D�MaA\A5?�M X6IYX � X6IYt @B� -0/�D�M�� IYr 4 I T 7�8��·��8X6IYt @B� -0/��3 t =~}J= -0/ X O�? THpX6{QÅ M K = 46i K = ,�x�U&kD�M { 46ij,54 K = M T+Ä IYX , X T I ³ T @ Ma? �uÒÏ_ O H 85��q8l%'.M = - X G X6« =HÇX^{QÅâo 46ij, S I 46ij,\46ij,5?+4 r5I UX6K � I ijO¯l � 4 T } T ,5RS�T M K = ,546,h¢ T ,�x985�+�#8?S I �6- ¼ -�? { 46�b- ¼ -�?p�b- ¼ 46�6- ¼ � I�{ U35��3 H G ¢ t 7aOQG¹4×�6- ¼ 7aO��b- ¼ -�?+4 n 3�'+4 r\IH T xã8��+¡�8�546?.Mf? T l�- g ?*O�,54 X ¼ 3�-YA�-

?pGHJt lQ4 � Æ�?*A @BÈ K GH�t 7pU� IYr 4 I O�M X^I�Å = D�M { T+Ä I Ì

,\46lm4 t lmÔ K M�O�D _ M ¼ C@ I M { 85�F¥q8? _ 4 T -+/�D�M�,¬¢ T - I 4 X6K ?*,H lm, gkt @ r 4 t @ r ,�xLUX6IYt @B� M X ?+A @ g [ÃM�� CEº � n ¼ -�, @ X ³ T 7al%'.Mf,5, 85�+§�83 X GÍO INg A T -�GHJI 7 X �B' = 7 KÐc [�- g´X ? = n T = 7®U

�

& n T = M X D�? KF¨ 354 X ,�O��Y4 o 46¾µ3 n T = 7al%'+,�x�8a�2ª58��Ú @ = ij3 H+I�_ A\ijlÝ¢ij��?+, � X6°µ± T X ? = n T = ,�x�U&kD^-�,\463546,5DF46,.-YD^-�RS�T 4^RS�T X6I lmÔ K ?+4L8a�2`08OQ4^lm4 = M {�X ? = 46lm4 = M�?H+X T ?H T } X T O Ihg G¹4¸Ur H G]4 r H G X6IYX ?+, @ g ³ T - I T g TH lH�IY� 7 X6t%I 7�8a�Êy#8? THp{ ,54 T 4 {¯X6K T 4 { � n ¼ @ 7

? TH*{�K ij? } ?*O @ T À X , Z ,�xLU? K © K 4 T } ? X6IYK © K 4 T 7

lu'�M X D O|M T X � T X = 3�M X D X6{�Å H 8a�2��8X G I 4#?+³ T Mf? TH*X6{�Å Maä]G]3\46� T ,53.ÆL? X D UX6I GH DF��3 t =P}�= i I MflmÔ K 3 X^n T l%'.Mf� @ ¼ 4|7�8a�Ê��8?+4 X6IYr ³ T M X6IYr ³ T M { ? X D�G@´7 � OØ@ � 4 X G { U? X D�O INg ,5O Ihg M {¸XÎ�X � { 46ij,546?+,5vw353\, x 8a�<�q8?+46D�Mfl T 4 g ? r -Y³ T 4 { ?*,H lm, g#K @ = 4e/ ¼ @ ?+4¸U?*,H GH D^- X6I GH D^- I 4 X ?+, g , H+X T ,5, H+X T X lm,�xã8f�2�#8?*,H = 46A54 X G¹l�-�G�- « -�G@ 7 � MaGH DY4 X G]l�M�?*,H U&k46ij,546?.M X6IYX � ,546, H l|M X6IYt 4 � MfA5A5?�- K ,\,�x98a�Ê¡�8O � H ,5?#7 X l�Mf�YD@ _#X Ô K TH ?

O � H ,5?#7aO INg^X ,5GbM X6I T ³3 g ,�x�U35ijO�4 = r¬c T Mfl X ' T M�,5354 TH

i I , H+I T+Ä I MaA5A5?�- K ,.-0/ X O 8f�B¥q83 H ?plH ?+4 X6K�r 4 IH ?p3 Z l @ Z , ¢ T 4(& X6K U3�- X A5?+� T Z � } 3 n TH Õ5Öå46lQ4 t%X , I 46É²� =H 8f�Ê§�8T } 'Hbgu{ 4 n ij3 _ A H DHæI 4×?+��,h¢ X T = X6K ij3 _ ?"x�UOQ,\lm4 � H T ? @ Mf, @ ³ T 7alS I Ô�35vw354 K l�- r5IH T x�8f¡�ª58¼ ,54g ' g lm46,5,.-0©Q4 MPÀ X R K G]4 X G { = 4 { = ,�x�U, n 3 n TH 3�- X A\?#7�O INg M5, =~} X6{Q_#� O X6sQr ,�x�8a¡�`J8& T } T 46?+46A T M�lm, g#I T g ,54^?�M T 'S I�{ U?*l = - X ,�? r @ z�_ 4 X ,Ó¿ X T , HpX ?+À � 4�, X T 798f¡�yk8t c n 3\46A54 =H OQ, = O K c T ÌX � T+ç s H lÙ7aOØ@ � , I ¼ c T 7*U{ = X T X D�?+èµ?+��ij35³i I 4éA Ihg M

XÎ�n G X T lH�IY� ,\46ij, X ?æO Ihg ,�xã8f¡��8X Z T 3 T @ =P} 3ÃM�? X D�? X D 3 Z

XÎ�n G X T lH�IY� ,\46ij, X ? T Z U¼ ,54g ¼ ,�Æ g ? X D�? X D�3 Z

�

� � -�, @ ³ T 7al%' X ,5D T Z 8a¡��8X6IYn G X T X6IYn G X T ? X D�? X D , n Z M

Ü n G�- � ©Q[ÃMf? X D�? X D T n Z , x UOQ, = O�,5èµ?�- r 4 X6I T K c T 7

) �uX6K T , H T i K = , I ¼ c T 7ê8a¡\��8O INg^t�c�n 3\, t�c�n 3ÃM { OQij3546O�ij3�Mf? X6IY� TH U� IYr 4 IYr 4 I T 7a)6-F³ T M t 46� Z O�M X6I�X^ÅuKÐc�Ihg lm,�x�8f¡��#8¿ X T )0'·,�-0/Ê1j35463�7�8a`J8&(' X R T } 3�-0/Ê1j354^3�7�8�Y4 � ��3 I 4 X6I�« 3 r -YA = T ��3 I 4 X6K

, c � g ��3ÓO H+I l _ ?+��3ÓA ¢ D X �B' T ��3 U� T+ë@ = -u7 X lm, X6K ?S I ? X6{�n T ? } 3�M

= ij?�Mflu'�Mfij3 _#X T l�-0/B�w3 t @ { Æ�) X6I å,�xã8a`08?S I 4 Z lm4^v�3\A @ [ì� I T @ X6{Qn T ? } 3�-

A CE4 o 7 K = MfA @ [ I T 4 � � @ OQ4 = � I UX O n G c = X^{ Z+= X D T 4 r @ XÎ È KYt�cen 354

K 4 = Mf? X l�Ma?+3 X T ?�Æ X = D�A n T @ lm46,54^?²x�8ay#8)F35ij?H ? XÎ ?+4k3 H ? X ?+À � H ? {Q� 4 {Q� ,�xLUA CB� T M�� IYr 4 I T 7 t 4 n T M { S+T n 3�M�A5A5?�- K ,5,�x98a��8&k35ij?+46Üí4 � 3 H+� � T @��+lm, H+I�{ = 4 { = , x UO INg A�M T ijl%'�M X^r5s ,5RS�T M I T g TH ,5, 8a��8&kDF, H+I�K = M�35��,54îjOQ4 = 46ijOQ4 = T = M X6tuI ,�x�UA5,54Â5, X6IYX ?+, @ g ³ T M X ? X6Ihg lmÔ K M X ? = 46l @ � ,�x�8a��8O I 4 gÎ 3 IYX ?+, @ g ³ T M T '+46D�M X Z G t 4 X6{jg T ,�x�UO�M KÐc [ g i I 4 s Ah¢jî�4 X , X6I�r 46A�M X Z G t 4 X G]lm,�xã8f�k8)F,546GH ?p?*O n GH D>7 X l�Mfl X = �w354 X , I ¢ X6Å ,546?²x�Uä]i KF�#n TH*X6IY� } 3 n TH � @Eï@ G]46Àð3Q'+4 _k� H 8a¡�8,5DFG]46G } X ? r�c T 4 X ?pOQ,546�w3 S I MfO�GS I�X D U, ¢ G@FG £�v�3 H+« @ T }fñ [ H+« @�A @ ±H�« @�lQÖ@òlH�« @ { 8J¥q8lmÖ@òi I M { S I�t S ij35i I Ma, ¢ G@Fi I M { 3�'+4 _#� H U)FlÝ¢ X T 7 K @Bà « � T R]G X6r5s Mf) X T r 4 X T , H 8a§�8O I 4 g^» 3\4 = X D T Mf3 � ijO c ñ ,546ijO c ñ , T = M K = ,�x�U,5?�-Y� @B� } X6n G £E354 T } T ,5l �%ó M _ A5i KFX T ,�x�8a`"ª58: G ¢ t MfOQD _ M�3 Z &kD�M T Z l%'�M r5IH T x�Ui I , H+I�X D�lu'�M T Z l%'�M T Z { = 4 { = ,�x�8a`"`08A5A5?�- K ,ÃM T @ 35ij)^-Y³ T M T GH�I A5A5?�- K ,5,�xLU

�

{ S+T n 3ÃMfG�- « D } ?�M { O Ihg ��M KÐc [ g , H+I�{ 8a`�yk8K ¢ X '+vw354 M {QX = T Mf?S I ,54 à TH ? {�I 4 X D T ,�x�UIYX = [\4 X6KFX D T Ma?S I TH+_ -F,Q1j3 H v�3 I�X �E' T , x 8a`"��8&k46lm4 t M TH ?pO|MPvw3546� T M�? T+ô 46� T M { lH ? X6{ T x UO��4 o 46¾µ3 n T = M X T+ç ij3 IYX Û�Ü s M X ? = n T = ,�x�8f`"��8O c ñ ,5i I 4 Å G]G ¢ ¨ 3\i I 4 X^s A @ g [5i I 46Û { 3�- X A X6r 7pU&k4 � É²��?+4 X GÍ3\ij)6-F³ T M á ,546G]4 � Éµ�Y?�M r5IH T x�8a`j�q8O T+T 4�/�¾µ3\46OQ3 @ ³ T � T @ X ? = 4 � Éµ�6-�35G¹4 r\IH T x�UT Ô � 3546Ô � } 3 TH ?+4 n T A @ g [5G�- «YXÎ�IYX6_�g T 7�8a`��k8X6IY«FX6I ; ��3 = ÆYG £E��3Â,�-FDY, c Û�Ü�4g )YG¹��3 { U�+lm, H+I�XÎ ?+4 t 463 o ,�-YÕÃMfOQD _ 46,h¢ T ,�x98a`"¡�8r 4 I A5Éµ3ÃM X ? = 46lm4 = MfO�46lm4 = M�G ¢ X åA�- { = , x Ur 4 I 4 r 4 I�X6IYX ?+, @ g ³ T , n T = 4 � M T G@FÛ�3 TH 8aè¥q8�Y4 oqr 4 I M r\IH+X R ; , n T 7a)FlÝ¢ X T à Û�3 TH U& n T = 4^G n T = Mf� H 3�Ma?+4 X = lH�� Ú � 46Éµ� @ I T x�8a`"§�8r CB4 X6n T �546?�M X �B' T Ma��4 o MaO�Éµ35èµ�54^?�M { ,Q1j35A\,�x�U,Q1j3\4 n ,Q1j3 T = Mf� H 3�Mf?+4 X = lH�� Ú � 46É²� @ I T xã8ayÊª58K ÆY[ g ,54^��354 Mf3Q'+4 {Qn G £��+l¸� I 4 X T X ?+, g^� 7pUTH ? T ijO�G ¢ t M KF¨ 3 H+X G x R ¼ 46G ¢ X X6IhgõK 3 g 3�798ay2`08&k?H ?S I )Flm4 =H [�� @ X � r H G�-�?pO Ihg A�7LUG]4 T 4 { ¼ }�= T 46, H+X T A } 3 TH ?+46,5l�- X Ö X6r 7�8ayÊyk8A @ à )F�546)FO�46GH ?æ, c � - gÍ 4×3 X G KYX^°µ± T 7®U35� T @ O�M~� @ 1j3 TH T+Ä I M X6I = ³ T - r5I OQ46A = 4 T x98ay2��8= 46A5RH�«FX6IYX ?+, @ g ³ T 7fO Ihgõr¬c T X D TH = T 7pUG ¢ Þ �6- ¼ À ¼ }J= ÀâO�A5Û�Ü H i K = ,ÃM K G],�x�8ay2��8Õ5ÖHÇX6r5s H Õ5Ö�46lm4 t &k46lm4 t H®� } 3 TH 3Q'+4¸UGH DF4 r 4 IH T '+4k3�-YA } � I È KH*K = ,\46ij, X ? 8ayÏ��8ä]³ TH 3ÃMflm, g 3 @ ³ T 46?+4 Ma, X T 354g^n TH / X6K O�4×A X T 7pU? { -Y³ T 4k3�-YA53 @ ³ T 46?+4 Ma, X T 354g^n TH / X6K O�4×A X T 7�8ayÊ�#8354kA X T 7flm, g 3 @B³ T 4^?+4 MfO�4 {¯I 4 X A X^n G £�3546R]GH T x U3�- X A5?+4 Mf3\4×A X T 7�³ I 4 X6K o l%öj354 r5I T - X6_�g T 4�8ay2¡�8� I Mf�546i I 4#i I , @ Mf,546A g Ma3�- X A5?+4 Mf?S I l X Ô K T ,�x�UX6I lmÔ KFIY_�g ?�M TH+« 4 Mf� I 3ÃM X O X � 7a) I T g TH 8�yB¥q8T } 'HbguI 4 n ij3 _ A H DHæI 4×3 Z l @ Z ,¬¢ T -0/ X6K�I 4¸U?*3.-YA } KY¨ 3 TH A r�g M K =H � CEº X [ � } 3 TH 8ay2§�8OQD _ , _ , X6{�n ij3�Mf3\� T @ KY¨ 3 H ij� I È K M

¡

Õ\Ö X T 3 X G÷3Q'H �M X6� ��3 TH ?S I G�- «S 7LUOQl ¢G X6K T G r 4 I 4îjlm, géX l�M X6{�s l @ 354g T xT G X6K ? {�X6I � � 7aO|MP35, } I 4 T K � I } 8a��ª58X ? = 46,53ÃM X ?+�w) X T ,�M X ? = 46l ¢ X T M

X ? = 4e½�3�M X ? Ihg^K @ « M X ? = 4 X6tu« ,�xLUX ?+R g�n R X ?+,�- g DF, � @ � T tuX ³ T l|MT , } t ,54îj,546?+, @ KS X T t 4 ; T ,�x�8a��`J8IH G�-�?*G } ©�4#? { , @ °µ± ? X^á 354

A @Eà ? gkX6t �w3�-�? { 3 n Z OQÉ K G�7LU, @ G £E4 X G]l�M { 4 X^K ?*3 Z r 46O THT , } t ,54îj,546?+, @ KS X T t 4 ; T ,�x�8a��yk8? t 46É r5I M t 4 X ³ T lQ,546? I Mf? I 4

X^KY°²± M { È K M {¯K G]4 X G¹l�Mf? I 4¸U&k4 = É r5X ?+� KFX6Å Õ5Öå4 X G]l�M { ?�-T , } t ,54îj,546?+, @ KS X T t 4 ; T ,�x�8a��835��3�� I È K 46ijO { = 4 { = M _ A Ì

G@ i KY� THpX T+ç X T � } 3 TH / X^K�I 4�UK 3�- X6I lm4 = 4 X G I ÚH ?+� @Bï@ G]4 Ì

� T , } t ,546ij,546?+, @ KS X T t 4 ; T ,�x�8a��8?+46O�4 X ? = - ¼ -L? { G ¢ X = 46O�?�M

�6- ¼ -+/��w35�6- ¼ -0/ X6K ?®3 Z r 46O TH U?+4 ± } ) { 4 = -+/ X6K ?p3 Z X l X6z�{ ÌÅ , } t ,546ij,54^?+, @ KS X T t 4 ; T ,�x�8a�|��8?+46?+46i I , H lmi I , @ r i I , n 3 T 4

&k[ @ i I G } Õ g i I ,5D Ä I�t�cen 3 T 4�U,546?+i I , H 35i I OQ,\i I�IYX6_�g T MT , } t ,54îj,546?+, @ KS X T t 4 ; T ,�x�8a��k8O @ O�MP35, } I 4k3 X G I 4×?pO|MP35, }

O @ O|MPA CED } I 4#3 X G I 4#?*O�M~A CED } UX ?+�wlm, g l�- I 4×3 X G I 4kOQlm, g l Ì� T , } t ,546ij,546?+, @ KS X T t 4 ; T , x 8a��¡�8

,5?�-�?*� @ X � ? g#t =P}�= X , X6n G £E3ÃMT n ,\4 Z r¬c T 4 X ?*? r¬c T KFz�{ lm,�x�U&kD�MPlÝ¢ X T À>4 X6K�X6I 35ij� I È K l�MT , } t ,54îj,546?+, @ KS X T t 4 ; T ,�x�8a��¥q8X6I ¼ Æ X ? = - ¼H*K = ,546ij, T 4 M�A TH

¥

?p3�- X A\?+À H T X O r H G IYX6_�g TH Ut Æ { Mf? I 4 t Æ { , X6�%ß�r 4 I ?+4

O Ihg M X6I ¼H 3�Mf3 X G I 4 X ? X6« 1j3 TH 8a��§(8,5?�- I�{ -�3 Z ? t ³ T , } X = T @hM

? c ?.Mfl%'�M T Z A @ È K GH�t T 4ðU¿<,54 Mfl%'+46, @ ³ T I T -�A @ = -Y� T Ì� @ ³ T ��3 T+Ä I M X D OQ,ÃMf)Flm4 t TH 8a��ª58¿ X T X R T } 3�-+/21j3\463�798ayk8&(' T ¢ T } 3�-0/Ê1j35463�798A @ [ XÎ A @ [ X6I�r 46A�- I T g TH ?S I�X l X6z�{ T x

= X T X6I = X T X6I D } ?�M X ?+, g^� M X ?+�w) KFz�{ ,�x�UA @B[ XÎ A @B[ X6I D } ?.Mfvw354 K l�M X6I ; È K M

lu'+,5D X ,5D IYn GH vw3�-Y,5È K M X^t%I M IS 8a`08; H T 4 X G I [ g = X D T - X ?+3 T M X6tuI À

lQ463 g M X D�lm4 = [ X ,5GbM X D K = M X^t%I À U� I M X6I lmÔ K = X D T -0/BDY, � M X^t%I À

� I 4îj,546?+,546ij, X ?*O @ X , Z lu'�Mf?+,54 X , 8ay#8X ?+, c g^� , c�� = X D T - X D�OQG�- X G T -0/BD�M

X ? ¼ c g , ¼ c , = X D T - X D�OQG�- X G T -0/BDF,�x�UX ?+G } g�K G } K = X D T - X D�O�G�- X G T -0/�D�M

�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8a��8X ?+�wlm46,\lm46, X ,\D�?+46,Ól%'�M I G]4 X ,

X ?#7~O ß O ßQX ,\D�?+46,Ól%'�M I G]4 X , UX ?#7~O�4 = O�4 =Ê= X D T M { lu'�M I G]4 X ,

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��8&kRS�T È K , X � � M X D l%'�M I G]4 X ,

RS�T � I È K , X � � M X D�l%'.M I G]4 X , UX ?+ij3ÃMfi I�X ?+ij35, X � � M X D�l%'�M I G]4 X ,

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�85��8�B' c � M X D�?�-�? X D�l ¢ t Mf?*A T 46A T M X D

&k4 �#n T ,Q1�3 = X D T Mf? K = 4 K = M X D UOQij3ÃM I G]4 X , � � @ IS K = ,\4e' g T+Ä I M

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a�#8O�M XÎ�X � O Ihg l = [54 X ?*? r - X ? r 4 X ?

O�M X6IYX � O IhgõX6I�« 354 MPÀâ? r - X ? r 4 MPÀ UO�M XÎ�X � { S lm,5, � M�? X D�� n ¼ , @ ³ T M

§

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a¡�8G@ �6- g ¼ �6- ¼ A5DF?�-�? r\I 4 X , T 4 T

G@ �Ãg ñ 3 � ñ 35A5DF?�-�? r5I 4 X , T 4 T U&k46O s È K A5DF?�-�? r5I 4 X , T 4 T

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8J¥q8X ?+�wlm, g G¹DY?�- ÒÏIY� ?�- r5I 4 X ,

X ?+G@ g 7 � G@ 7 � G¹DY?�- ÒÏIY� ?�- r5I 4 X , UX ?+GH6g DFGH DFG]DF?�- ÒÏIY� ?�- r5I 4 X ,

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a§�8X ?+� K 4 KFK 4 K G]DF?�- X D D@ T 4 t ?�-0/BD�MX ? ¼ g , g ¼ , g G¹DY?�- X D�D@ T 4 t ?�-0/BDY,�x�UX ?+� gõn ¼ � n ¼ G]DF?�- X D�D@ T 4 t ?�-0/�D�M

�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8a`�ª58X ? r 4 gõI�r 4 I = X D T -�? r5I 4 X , I ijOX ?+3�- g A53�-FA = X D T -�? r5I 4 X , I ijO U

X ? X À Å>X6{QÅ = X D T -�? r\I 4 X , I ijO�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a`�`J8

X ?+,�- g DY,.-YD K G I } X T ?*,HpX6I lmÔ K -X ?#7 t -Yl t -Yl K G I } X T ?p,H®X6I lQÔ K 7pU

X ? � - g�r5� - r5K G I } X T ?*,H*X6I lmÔ K -�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8a`�yk8

O�M~O�4 = O n T X T � T 4�? { , H lmG]4 X^{ T xO n T - « O n T X T O @E� -L? { , H lQG]4 X6{ T x�U

&k�546?+� n ¼ ? X ,5GbMf? { , H lmG]4 X6{ T x�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a`��8

O�M~O�4 = O n T X T = _ -L? { , H®X6I lm4 = 7O n T 4 K O n T X T+T ,.-L? { , H*X6I lm4 = 7pU

O Ä I Ma� I ¼ , gõ_ ?+l|Mf? { , HpX6I lm4 = -�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a`��8

O n T 4 K G@´7 � _ ?+l�-�? X6IYX ¼ 7almG]4 X6{ T xO n T 4 K 3�-YA _#X ? T M�?*,5?#7flmG]4 X6{ T x U

35��,546G]D ó ¢ X T X = 3ÃMf? { , H lmG]4 X6{ T x�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a`j�q8

X ?+�wlmÉ K lmÉ KYX ? ¼ ?�Mf? X6I lQÔ K lmÔ K M� I �w?+)F�6- ¼ X ? ¼ ?.Mf? X D T 4 X D T M X D U

X ?#7~O�4 = O�4 = X ? ¼ ?�M�? { = 4 { = M X D

`"ª

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a`��k8?�- IH+�#IH G]l X ,5GbMa? { DH T @ T ³3 g MI 4 { 46,5A�- { = X ,5GwM�?®,5?�-�?*� @ X � 7®U� I Mfl%'.M X D r\I T 7fl%'+354 X , T+Ä I M

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a`�¡�8X ? X6rwgõsQX6r5s = X D T M K = ,54e' g T+Ä I Ì

, n T � g^X DF? g#X D�l%'.M K = ,\4e' g T+Ä I ,�x�U)F46³O�É r5I Mf? { = T Mf? X D I � T @ X l X6z�{ T x

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a`�¥q8= 46A54 X G¹G�- « = X D T Mfi I DF, H+I T+Ä I M

GS I 4 X G]G�- « = X D T Mai I DF, H+I T+Ä I ,�x�UO�M~O�4 = t -Yl = X D T M�i I DF, H+I T+Ä I M

�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8a`�§�8�B'·46? Z 3�Mf3 X G { ?H+X T l%'.M T @ =~} 3�M

lQ4 � Z 3ÃM�3 X G { ?H+X T l%'.M X G t À Ut 4 n T M K GwM X D K = ,ÃM K = ,\4e' g T+Ä I M

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8ayÊª58G } Õ.- g´� Õ @ 7 K @ ? X = T } D�?+, HpX6IYr 46A�-

XÎ � T 4 = O�MPlmÖ X , T } D�?p,HpXÎ�r 4Â�7pUl�-Y[ÃM X D I T @ g^�uX , T } D�?®,H*XÎ�r 4Â�-

�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8ayÊ`J8,54 T 4 X6K T 4 X G T ?+354 X GÍ?*,H lmG]4 X^{ T x_ 4 T Mf,¬¢ T Mf? { ,5?�-�? { , H lQG]4 X6{ T x�UX ?+vw354g l @ � M X �E' = X ,5GwM K = ,54e' g T+Ä I M

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8ayÊyk8t @B� M X6IYt @B� , X6IY{ 4 = ,5? n T È K M

X ? � Hbg¬KF� H+K , X6IY{ 4 = ,5? n T È K ,�x*UX ?+� � °µ± � °µ± , X6IY{ 4 = ,5? n T È K M

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8ayÊ��8� CEºq46G]3�7�OØ@ = A5[54�7�l%'+, Z O X^n T

� I A54g G]3.- I O T 3�7fl%'·, Z O X^n T U3 � H lmÈ K ,5, � M K = ,\4e' g T+Ä I M

�546?+46,h¢ T MfOQ, = O�M�A5A5?�- K ,�-+/�DF,�x�8ay2��8X ?+?Hbg¬X T ?H+X T X6I , � - X D l%'�M I G]4 X ,

X ?#7 t H+«Ft H+«FX6I , � - X D�l%'.M I G]4 X , UX ? X6�ÃgõßQX6�ußQX6I , � - X D l%'�M I G]4 X ,

`�`

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8ay<�q8X ?+�wlm, g lQ, gõK = ,ÃM�O T+T Mfl = - X ,X ?#7~O ß O ß = X D T M K = ,�M X6I ?�-YG], x UX ?+GH6g DFGH D = X D T MaO T+T M X6I ?�-YGbM

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8ayÊ�k8,5463\46) KYz�{ = { ?+4×? { , H®X6I lQ4 = 7®U

l�Æ X ÖåÔB35G]É r = { ?+4×? { , H*X6I lm4 = 7pUOQij3\46?Ë¢ TH+X T = { ?+4×? { , HpX6I lm4 = -

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8ayÊ¡�8O n 1�354 X G]lQ4 � = X D T Mf? { , H*X6I 3�-YA.- Ìo�n T 7�)F�b- ¼ = X D T Mf� X ¼ = -�?®, c lÙ7pU� I M X6I lmÔ K = X D T Mf? {¯r 4 IYt @ � M

�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8ayB¥q8X ?+?+4g '·?+4e' = X D T M X D X ? = 46l @ � M ISX ? X À Å>X6{�ÅuX6I A T M X D X ? = 46l @ � M IS U

O�M XÎ�X � O Ihg^X6I A T M X D X ? = 46l @ & � M IS�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8ayÊ§�8

lm4 n T 4 = , X^n G = X ,5GwM X D�l%'.M I G¹4 X ,O�M X O � O|M t 3 X ,5GbM X D�l%'.M I G]4 X , U

� I M X ? = n T = O�,�M X D X ? = 46l @ � M IS�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8a��ª58

X ? _ } gNIY_ } I = X D T MfO T+T M X6IYr 4 X TX ?+� } gN_ � } _ = X D T MfO T+T M X6I�r 4 X T U

X ? I 4 g [5� n ¼ = X D T MfO T+T M X6IYr 4 X T�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��`08

OQÉ r�ceX T IYX6_�g T X ,5GwMaO T+T M XÎ�r 4 X TO�MPOQ4 = IYX6_�g T X ,5GwM�O T+T M X6IYr 4 X T U

O�M~DF4 = IYX6_�g T X ,Q&kGwMfO T+T M X6IYr 4 X T�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��y#8

ä]Ô � H � ,54 Z , X6K TH ? { ?+46,5È K MX ? X6rwg^sQX^r5s , X^K TH ? X D I � T @ X l X6z�{ T x U

X ? �ÃgõÒÊ_ ,54^?+OVl = - X6« l%'�M XÎ�« 46GbM�546?+46,h¢ T MfOQ, = O�M�A5A5?�- K ,�-+/�DF,�x�8a�E��8

X l|Mf?+46, = - X G X6« O � H ? _ = 4k?*,h¢jij3 @ 7X l�Mf?+46, = - X G X6« O � H ? {�_#n ,ÓG@ 7 � ,�x�U

X l|Mf?+46, = - X G X6« O � H ? { TH*X6I lm4 = -

`"y

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��8X l|Mf?+46, = - X G X6« O � H ? { TH � I È K MX l�Mf?+46, = - X G X6« O � H ? { THpX^I È K , x UX l|Mf?+46, = - X G X6« O � H ? { TH*I 354 M X O

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��q8X l|Mf?+46, = - X G X6« O � H ? { TH*I 354 M X O

X l�Mf?+46, = - X G X6« O � H ? { TH ,\?+4 M X O UX l|Mf?+46, = - X G X6« O � H ? T IH+X6n G £|354 X [

�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��#8X l|Mf?+46, = - X G X6« O � H ? { TH / X � T lm4^,�7

X l�Mf?+46, = - X G X6« O � H ? { TH ) � - r 7*UX l|Mf?+46, = - X G X6« O � H ? { TH*X6I ,�-YD^-�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8a��¡�8

� H ; 3 gõX ,5Û�Ü X O¸l%'�Ma? { TH ¼ ?+4 X ?� H ; 3 g^X ,\Û�Ü X OVl%'.Mf? { THpX D K ij? } U

� H ; 3 gõX ,5Û�Ü X O¸l%'�Ma? { TH ,\, H+X T�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��¥q8

X6�uß ) KFz�{Q_ ? @ « } ? { TH ?p,H*{X ? �Ãg^ÒÏ_ ,546?+O X ,5GwM {¯X6IYr 4 X T X6r5s ,�x�U

X ? r Hbg G r H G = X D T Mf? { TH ?*,Hp{�\46?+46, ¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF, x 8a��§�8

?�- I 46[ @E,54 Z , X6K TH®X D X^I = 46A5È K M?�- I 46[ @ ,54 Z , X6K THpX D�O = 46A5È K ,�x�U

?�- I 46[ @ ,54 Z , X6K TH®X D�O�lm46,5È K M�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��ª58

1j354 T 4×? TH*X D ø5G]3 H ? { TH O�,54 X ¼5Ì1�354g ?�Mf? TH*X D ø5G]3 H ?*� X D>7a)YGHJt 7pU

1j3 H 3ÃMf? { H+X T ø\G]3 H ? X D I � T @ lm4 � -�\46?+46,h¢ T M�O�, = O|MfA\A5?�- K ,�-0/BDF,�x�8a��`08

35ijO�4 = r c T , X � � MQl X ' T Ma,5354 TH?pi I Ma?*,H ?*,\D T -�?pA @ à ? g ? X6t �w3�7®U

� I Û�Ü n G]È K OQD _ M K = ,54e' g T+Ä I M�546?+46,h¢ T MfOQ, = O�MfA5A5?�- K ,.-0/�DF,�x98a��yk8

l%' X ,5D K = ,\4e' g M T+Ä I ,546? n G]È K Mlu' X ,5D K = ,54e' g Ma?S I ,54^? n G]È K ,�x�U

l%' X ,5D K = ,\4e' g Ma�\46? X6I �546?+È K M

`��

3 X G K = ,5DF, H l�M I T g TH v�3.-Y,5È K ,�x98a��8G]DF? KFI ?+D } ?.M X6IYX � X6I �546?+, H l Ì

, I�X ? _#�uX6I D } ?.M X6I�X � X6I �\46?+È K , x UOQ,\A5,5? X6I D } ?�M X6IYX � X6I �546?+, H l|M

A\A5? X , ILX6IYt 4 � M X6IYX � X6I �546?+, H lQ,�x�8a��8? t�cen 35È K Mf? X6I�t�cen 35È K M

? t @B� È K M�? X6IYt @B� È K ,�x�UÈ K M X6I È K Mf? r5I 4 X , X l X6z�{ T x

� I È K È K M K = ,54e' g T+Ä I ,�x�8f�\�q8, @ z�{ , @ z�{¯X D�O�MPOQ4 = Mfij3\46A�M�, @ z�{�X D O Ihg '+4VUij3546A\46ij3546A X^I�« M t @E� ,5,h¢ T M�OQD _ M ¼ C@ I ,�x98a��k8¿ X TpT ¢ T } 3�-0/Ê1j35463�7�8a��8&(' { T @ '�- g /Ê1j35463�7�8?+4 I 46DF?�Mf?S I�X6I O _�g ?�M I 4

K @ � K 4 X [ K Z 4 X [ìlu'�M r\I�X6n T U1j354^?+4 X ?*, n Z 4 X [Ól%'�M r\I�X6n T

O�,546O�,�M { S I�X6t%I 4 {jg ?.M { 8�`08?*lH�I�� Mf� n ¼ X6I � n ¼ , @ ³ T -

?plH�IY� M t @E� X6IYt @B� , @ ³ T 7®U?*lH�I�� Mf3�-YA X6I 3.-YA5, @B³ T 7

O IS X6I , @B³ T -�A5A\?�- K ,�-0/BDY, x 8ay#8O z�_ 463 TH O Ihg^X ,5GwM X D T öj3ÃM

O z�_ 463 TH O IhgõX ,5GbM X6I T öj35,�x�U� I M X6I lmÔ K -�,5,Ó?S I�_ 4 T 7

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f��8?*O�4 z�_ ?�M { S I�X ? = z�_ ?�M I 4

? { 4 n T = M I 4 X6K�X ? = n T = M I 4¸U& n T X6Ihgõr5s Ma? X D ,H*X6IYr 4 X T

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF, x 8f��8&k�b- ¼ �b- ¼ -�,\,�?S I�_ 4 T -

�6- ¼ � I È K Ma,5,�?S I�_ 4 T ,�x�UX ?+�6- g ¼ �6- ¼ M { lu'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8��8? ¼ , g 3 @ ³ T -�? {�K 4 K 3 @ ³ T -

?p� n ¼ 3 @ ³ T -�? { ,�-0©�3 @ ³ T 7®U3 @ ³ T Mfi I 3 @ ³ T Ma? { , HpX^I�r 4 X T

`��

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f�#8K = 4 K = M I 4#? { , H lQG]4 X6{ T x

,�1j35�B' r 4 I - X D ? { 4 X = X , Z , x UX D T 4 X D T M { 4 X6K l%'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f¡�8?�- K 46O�l�-L?S I , @ K 46��3\È K M

? { - K GH�t -�? { , H*X6á 354 { UO�M X^I ij� I È K M { lu'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8�¥q8?�-�v�3\4 K l�M�vw3546�w3 X ,\DY4 X � T X l X6z�{ T x

? { 4 � 3�M I 4 X6K X ? = 4 � 3�M I 4¸U& t c n 3 t c n 3�M { l%'.M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF, x 8f§�8?*A CE46DFl�-�A CB4 o lQ, H+ILX l X6z�{ T x

?plm4 = [�M I 4k,5,�?S I lm463 g ,�xLU& X6{Qn ij3 X6{Qn ij3ÃM { l%'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f`�ª58? r H G]l�M I 4 X^K ? { S I�r H+� M

? IH G¹l�M I 4k,5,�?S I�IH+� ,�x�UA T 46A T M T 4 T lu'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF, x 8f`�`J8? { 4 X � T GH D^-�? { , HpX6I GH D^-

� @ X6ù , g ?�-�,H ? X D { H+X6n G £|354 X [ U= 46A�- X6I = 46A5Àâlu'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f`�yk8ä]Ô � H � ,54 Z MQ? X D X6r5s , @ Û { S Ì

à Ô � H � ,\4 Z M�? X T = - X D T M IS UOQ,\46OQ,ÃM X , Z l%'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f`��8X6_ TH+X6n G £E3.-0/�D�M�i I�X^_ TH+X^n G £|3�- I 4?pO|MP35,.-�,HpX ?+35,�-�? _ 4 T 7®U

_ 354 _ 3�Æ X , Z l%'�M I G]4 X ,� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f`��8

&k, c T g , c�X T g ? gk{ , H lmG¹4 X6{ ÌG¹4 �#n T ,Q1j3�Ma? { , H lmG]4 X6{ T x�U

� � 46� � M X , Z l%'.M I G]4 X ,

`j�

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f`j�q8,h¢ T 46,h¢ T M I 4 X6K�X6IY« 4 X6IY« M {

O z�_ 463 TH T 4 T ?p,H lQG]4 X6{ T x U& t @ � t @ � M { lu'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f`��k8� I �w?#7f)F�6- ¼ -�? { 3�-FA5, @ G £B4

?+³ T M X G I 4 I 4 X6K ?*,H lmG¹4 X6{ T x�U& T @ 3 g T @ 3 g M { lu'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f`�¡�8O�M XÎ�X � ,54 MfO INg^X6I O Ihg , @ ³ T M

,\46354 X6I ,\46354k? { , H lQG]4 X6{ T x�UO n 1�354 X G]l|Malm, g l%'.M I G¹4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF, x 8f`�¥q8O�M XÎ�X � ,54 MfO INg OQ,\4 X ¼ 3 @ ³ T M

O�M X6IYX � ,54 M � ñ 3 X6I�� ñ 3\, @ ³ T ,�x�U3�-YAÃM X6I 3�-YAÃM { l%'�M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8f`�§�8, c � - g / X6K ?+46D�Mf? {�KFX6°µ± T -+/�D�M

,.ÆY?�M X6I ,�ÆY?.Mf? { , H lmG]4 X6{ T x�UT l g M X6I T l g M { l%'�M I G]4 X ,� I È KFX ? I 4 g [5,\?+46,53�-0/BDF, x 8fyÊª58

X6K T 4 { ,\4 T 4 { l @ � Mf? _ 4 X T Ì_�g^n ,54 X G ,h¢�ij3 @ ? gé{ , H lmG]4 X^{ T x�U��?H D�M X6I ,�-YD�M { l%'.M I G]4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8fyÊ`J8&k� T MaA T -�?S I OQG�- X G T -0/BD�MTH+_ - XÎ TH+_ -�? { , H lQG]4 X6{ T x�UO n 1�354 X G]l|Malm, g l%'.M I G¹4 X ,

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8fyÊyk8&kO|M t 3�M X6IYX � X ? = 46l @ � M�,54 M

&kO�M t 3�M XÎ�X � X ? = n T = Mf,54^, x U&kO|M t 3�M X6IYX � X ? = z�_ ?�Mf,\4 M

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8fyÊ��81j354^?+4 X ?*O I 4gõX [ KFX = ij3 _#X6n T

t @ r 4 t @ r M�lm, g#KFX = ij3 _kX^n T Uij3546A\46,¬¢ T M T 4 T X6K � X6n T ¼ }J= 4|7

`"�

� I È KFX ? I 4 g [5,\?+46,53�-0/BDF,�x�8fyÊ��8X6IYn G X T X6IYn G X T ? X D ? X D 3 Z

Ü n G�- � ©Q[ÃMf? X D�? X D T Z UOQ, = O�,5èµ?�- r 4 X6I T K c T 7

) �uKYX TæT+Ä I M K = , I ¼ c T 7¦8ay<�q8¿ X T { T @ '�- g /Ê1j354^3�7�8a��8&(' KFz�{ ,�-01�35463�798ú ¿ X T A X G T MfA5A\?+OQ,�M T+T x

? K = 4 K = OQ4 = X6IY{ 4 = ¿ X T U& X6IY� 46O X6I�� 46O X ? = 46l = [ÃM

lu'+,Q© = X � n G@òO�, @EÛ { = [5, x 8a`J8¿ X TpT+Ä I , X O�) r ¢ X T ½Ø@ X T X6r 7

) X T K 4 X G T ,546ij, X ? T+Ä I , X O Ui I , @ K 4 X ¼ X6IYIYX6_�g T O Ihg OQ,�MX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ayk8& ¼+û 1 INg^X6IYI�X^_�g T O Ihg O�,�M

� X D = n T = IYX6_�g T O Ihg OQ,5,�xLU3 X G { S l X6I�IYX6_�g T O INg OQ,ÃM

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a�´8? X D�l X Ô K T lmÔ KFX6IY{ 4 = ¿ X T

? X D�lQ4 = [\lm463 g^X6IY{ 4 = ¿ X T UK G]O X^n ¼ X6IYI�X6_�g T O Ihg O�,�MX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a��8? X D��6- ¼ X6I �b- ¼ OQ,54 X ¼ X = X T

? X D�GHJt%X6I GHJt O�,54 X ¼ X = X T U? X D�lm4 �uX6I lm4 � O�,54 X ¼ X = X TX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�85�q8? X D�l @ É r ? r -�? X D�l @ É r ¿ X T

? X D _ } IYIYK @B? g#X D _ } I ¿ X T U? X D�lm4 = [5lm4^3 gõX6IYr 46Aì¿ X T

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a�k8¿<D�O Ihg^X ? = n T = ,�-0© K GbM

� Õ @ G } Õ gõX6I�{ 4 = X6I D } ?p¿ X T U? X D I T @ gõ� l�-Y[ X6I�r 46Aì¿ X T

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a¡�8¿<D t�cen 3 X6IYt�c�n 3 X6I D } ?®¿ X T

`�¡

¿<D t @B� XÎ�t @E� X6I D } ?*¿ X T U¿<D�O Ihg^X6I O INg^X6I D } ?p¿ X TX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5, x 8J¥Ù8? X D X6r5s�X6IYX6r5sQXÎ�{ 4 = ¿ X T

� X D = n T = O X6n ¼ X6IY{ 4 = ¿ X T U& X = X , Z X6IYI�X^_�g T O Ihg O�,�M

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a§(8? X D X6t ��3 X6I�X^t �w35� I È KS X T

? { = 4 { = r H G XÎ�{ 4 = ¿ X T U¿<D�O Ihg^X ? = n T = ,�-0© K GbM

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a`"ª58?+? @�È KFX6I È KFX6I D } ?*¿ X T

?+? @ X6r5s�X6I�X^r5sQX6I D } ?*¿ X T U?+? @ O�A g^X6I OQA g^XÎ D } ?p¿ X T

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a`"`08?*A @ [546A @ [ K 4 tuX ?+� n ¼ ¿ X T

,h¢ T _ } I ?+lm, g l = - X ,Ól%'+,�x�U¿ X T t @B� X ? = z�_ ?+O Ihg O�,�M

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a`"y#8¿<D r 4 I�X6IYr 4 IYX6I D } ?p¿ X T

¿<D�lm46, X6I lm46, X6I D } ?®¿ X T U¿<D��6- ¼ T ,ÃM � � @�,�-0©�OQ,ÃMX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a`"��8¿<D T+Ä I�X ? = n T = T+Ä IYX , X T

? X D�O X6n ¼ X6I O X^n ¼ X6I D } ?*¿ X T U3 X GÍO INg^X6IYI�X^_�g T O Ihg O�,�M

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a`"��8& X ?+lH T l @ Ö } KFX = I 4 = O�,�M

¿<DFO ßQX6I O ß�X6I D } ? K = ,�x�U¿<D��6- ¼ X6I �6- ¼ X6I D } ? K = MX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5, x 8a`.��8& X6I lm4 = X6I lQ4 = ,\OQij3 X , X T

& X6IY� © X6IY� ©�,5OQij3 X , X T U3 X GÍlH�IY� ,54îj, X ?*O�ij3 X , X T

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a`"�#8¿<D�O Ihg O�,�M � � @ _ } I ¿ X T

`�¥

¿<D�O IhgõX ? = n T = _ } I ¿ X T U¿<D�lH�IY�%X ?+À �u_ } I ¿ X TX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5, x 8a`"¡�8& X6IYIH l XÎ�IH lm,5�6- ¼ ¿ X T

& X6I lmÔ KYXÎ lmÔ K ,5�b- ¼ ¿ X T U3 X G { S l X ? = n T = �6- ¼ ¿ X T

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8aè¥q8? X D�,�-0© K GwMf? X D�� n ¼ K GwM

? X D K @ ° 3 K GbMf? X D K 4 KFK G],�x�U? X D Kdc [ g^K GwMf? X D X = ³ T K GbM

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a`"§�83 X G I [ gõX6IYI [ g^XÎ D } ?+O�,�M

3 X G lQ4 = [\lm463 g^X6I D } ?+OQ,\, x U3 X G r H G X6IYr H G X6I D } ?+OQ,ÃM

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ay2ª58¿<D�O Ihg^X ? = n T = O IhgõX6{ TH

¿<D�lH�I��uX ?+À � O INg^X6{ TH UX R K G]4 X G X6IYI�X^_�g T O Ihg^X^{ TH

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ay2`08& X T O INg^X ? = n T = O Ihg A T M

& X T X ?+, gõ�%X ?+À � O Ihg A T , x UX G]? = 4 X Z XÎ�IYX6_�g T O Ihg A T M

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ay2y#8? X D�� n ¼ X6I � n ¼ O�,546A5,\?�M

? X D�3.-YA X6I 3�-YA5O�,546A5,\?+,�x®U? X D T l g.X6I T l g O�,546A5,5?.M

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ay2��8¿<D�lm4 �%X6I lm4 �uX ? = 4^l = [ÃM

&k[ @ ,\4 Z lÝ¢ t 4^? @ X ? = 4^l = [\,�x®U? X D�lH�IY� O�ij3 X ? = 46l = [�M

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5, x 8ay2��8¿<D�GH D X6I GH D X6I D } ?�¿ X T

?+? @ � I �w?+O @ « @ X � T X6I D } ? K = ,�x�U& X6r ¼ 4^? X6I ¼ 46? X6I D } ? K = MX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ayÏ��8A5A5?�- K , t @B� XÎ�t 4 � O�,�M

`�§

& X T O Ihg^XÎ�IYX6_�g T O Ihg OQ,5,�xLUA T O�4 = XÎ O�4 = XÎ lm4 = O�,�MX lm, @ = - X G X6« ,546? X O¸O Ihg O�,5, x 8ay2�#8¿<D ¼ , gõX6I ¼ , gõX6I = 46A T = ÌX ,5D I � T @ X6IYI � T @ X6I = 46A T = ,�x�U¿<D�lm4^, X6I lm46, X6I = 46A T = M

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ay2¡�8O @B� G@ 7 � X6IYI�X^_�g T O Ihg O�, ÌX ,5D t -Fl X6IYt -Yl XÎ D } ? K = ,�xLUA @Bà X6t �w3 X6IYI�X6_�g T+T+Ä I�K = M

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ay�¥q8? X l � 4 ó @ = O�4 = X6I O�4 = ¿ X T

? {Q� 4 {Q� OQ46Éµ3 X6I O�46Éµ3 X , X T U& X6IY{ 4 = X6IY{ 4 = X6I D } ? X , X T

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8ay2§�8¿<D�O�4 = O�, @ Û { 35OQ4 = X , X T U

l X ' T M X ? _kr 4 I�XÎ�r H GÍ¿ X T UX6IY« 3 H l = [5i I ,5OQij3 X , X T

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a�Eª58�YD@ ¼ 4Ñ½ @ T 3�7a) I G X6n T 3 T -XÎ 35G¹4 X G X = GwM�, ¢ A T -Y3\OQ,5, x U3 X G { S l X ? = n T = O INg OQ,ÃM

X lm, @ = - X G X6« ,546? X O¸O Ihg O�,5,�x�8a�E`08X6IYn G X T X6IYn G X T ? X D ? X D 3 Z

Ü n G�- � ©Q[ÃMf? X D�? X D T Z UOQ, = O�,5èµ?�- r 4 X6I T Kdc T 7

) �uKYX TæT+Ä I M K = , I ¼ c T 7¦8a��y#8¿ X T KYz�{ ,�-+/21j3\463�798a��8&(' « ç ,�-0/Ê1j35463�798�YD@+¼ 4Ñ½Ø@ T 3�7a) I G X6n T I 3ÃM

XÎ 35G¹4 X G X = GwM�,¬¢�A T -Y3\OQ,5,�xLU3 X G { S l X ? = n T = O INg^X6tuI Ì

, @ K , H 35,Q'�- o @ K ,\4 { l%'+,�x�8a`J8& X6IYr5X ³ T X6IYr5X ³ T X6I D } ? K = M

?+? @ lm463 g^XÎ lm4^3 gõX6I D } ? K = ,�x®U3 X G { S l X ? = n T = O INg^X6tuI M

yÊª

3 _ ?.M { l%'�M T K ?�M { lu'+,�x�8ay#8,5?p� I�X ? = n T = O INg A T Mo�X6I�t 4 �%XÎ�t 4 �%X6I D } ? K = , x U,5?p� I�X ? = n T = O INg^X6tuI M

,\?+OQ4 X6K lu'�M IY{ O�4 { l%'·,�x�8a��8X G]? = 4 X Z XÎ�r H G X ? = 4^l = [ Ì

, @ X G T 46? @ X G T ��3 X ? = 4^l = [\,�x�U3 X G { S l X ? = n T = O INg^X6tuI M

= X6IY{Qn G £E,\O�Æ ÒÊIY� ?+Àâlu'+,�x�8a��8A T lm4^, X6I lm46, X6IYr H GÍ¿ X T

A T { H XÎ�{ H X6IYr H G÷¿ X T U3 X G { S l X ? = n T = O INg^X6tuI M

� X D = n T = X6r\s , X T À l%'·, x 85��83 X GÍOQ4 = X6I OQ4 = X6I D } ?*¿ X T

3 X G t�cen 3 X6IYt�c�n 3 XÎ D } ?p¿ X T U3 X G { S l X ? = n T = O INg^X6tuI M

)+'+,ÃM { l%'�M { = ,�M { l%'+,�x�8a�#83 X G r H G X6IYr H G X ? = 46l = [�M

3 X G IH G]l IH+�#X ? = 46l = [5,�x�U3 X G { S l X ? = n T = O INg^X6tuI MT ¢ T } 3�M { l%'.M T @ =~} 3�M { l%'+, x 8a¡�8A X G T 4 X6IYX G T Mf? X D�O�ij3 X , X T

XÎ�X G T 4 X6IYX G T M�? X D�OQij3 X , X T U3 X G { S l X ? = n T = O INg^X6tuI M

XÎ�« 3 H+X6n G £�35� @ X � ,5?+4 M X O¸lu'+,�x�8�¥q8A5A5?.M KFI ?�-�? X D OQij3 X , X T

¼ = [ } G]DF?�-�? X D�OQij3 X , X T U3 X G { S l X ? = n T = O INg^X6tuI M

_#� G]Àâl%'�MaO X6�u� M { l%'·,�x�8f§�83 X GÍl X Ô K T � -Yl X ? = 46l = [ÃM

3 X G l X Ô K T GH�IYX ? = 46l = [5, x U3 X G { S l X ? = n T = O INg^X6tuI M

A @ [5G�- «FX6IY{ 4 = , X T À l%'·,�x�8a`�ª58, = [546, = [�M X D X ? = 46l = [�M

l = [54^l = [ÃM X D X ? = 46l = [5,�xLU3 X G { S l X ? = n T = O INg^X6tuI M

y2`

A\,5?+46A5,5?.M X D�l%'.M I G X T 8a`�`08)FlÝ¢ X T 7 K @Bà « -�? X D r H GÍ¿ X T

? X D�lQ4 = [\lm463 g^X6IYr H GÍ¿ X T U3 X G { S l X ? = n T = O INg^X6tuI M

K @Bà « 4 K @Bà « M { l%'�M I G X T 8a`�yk8T ¢ T } 3ÃMf? X D�G@ 7 � OQ,\46A5,5?�M?pA @ [54 X G x R T } 35��3ÂOQ,546A\,5?+,�xLU

3 X G { S l X ? = n T = O INg^X6tuI M�E' X6I = Àâ3 @ I 4 {¯X6t%t @ À l%'+,�x�8a`"��8

?+? @ &k4e½�, I [ g^X6I D } ? K = M?+? @ lm4 = [5l T ¢ g^X6I D } ? K = ,�xLU

3 X G { S l X ? = n T = O INg^X6tuI Ì, X6I ?+ X6I ?+å, X T Àâlu'+, x 8a`��8

A C X O T 46A C X O T M {�X6I T öj3 X , X T_#X ? T 4 _kX ? T M {�X6I T ö�3 X , X T U

3 X G { S l X ? = n T = O INg^X6tuI Ì, X6I ?+4 X6t XÎ ?+4 X^t lu'�M X D r5IH T x�8a`j�q8

K @Eà « 4 K @Eà « ��3 X6I ?+ X , X TIYX ? T 4 IYX ? T ��3 X6I ?+ X , X T U

3 X G { S l X ? = n T = O INg^X6tuI Ì, X6I ?�-FG X6I ?�-YG], X T Àâlu'+, x 8a`��#8

3 X GÍ,�-YD X6IY« 46G X6I D } ? K = -3 X G O�M t 3 t -Yl X6I D } ? K = 7pU

3 X G { S l X ? = n T = O INg^X6tuI Ì,\DY, H+X T ,5, H+X T l%'.M {�K @ ?#7�8a`�¡�8

?+? @ ¼ , gõX6I ¼ , g^X6I ?+4 t ¿ X T?+? @ � n ¼ X6I � n ¼ X6I ?+4 t ¿ X T U

3 X G { S l X ? = n T = O INg^X6tuI M ÌX ,5DFG@ 7 � X6I G@ 7 � , X T Àâl%'+,�x�8aè¥q8? X D�354 X �5lm35� XÎ�r 4Âì¿ X T

?pD@ T 4 t ? I � T @ X6IYr 46AÓ¿ X T U3 X G { S l X ? = n T = O INg^X6tuI M

I G÷lm, g Ú � 4 X ? r5I�X^n T l%'+,�x�8a`�§(8?+? @ t -Yl X6IYt -Fl X6I , @ ³ T ¿ X T

?+? @ G KNgõX6I G KNgõX6I , @ ³ T ¿ X T U3 X G { S l X ? = n T = O INg^X6tuI M

yÊy

?+? @ = 4^A X6I = 46A\, X T À l%'+,�x�8ay2ª58? X D�,�-YD X6I ,�-YD X6I lm4 = ¿ X T

? X D � - r5X6IY� - r5X6I lm4 = ¿ X T U3 X G { S l X ? = n T = O INg^X6tuI M

o�X6I�IH l X6IYIH lm, X T Àâl%'·,�x�8ayÊ`J8i I ,5D�Ma? X D�D n T lQG]4 X6{ G X6K

l @ �%_ 4 X T X6IY{ 4 = ,5O�ij3 X , X T U&kDF, H+I�X6tuI 7 K = ,54e' g ¿ X T

& X6r\I 46G¹?+, Z l = - X ,Ól%'+,�x�8ayÊyk8A @Bà X6t �w3 X6IY{ 4 = X6IYt } [ g ¿ X T

ä K GHJt%X6IY{ 4 = X6IYt } [ g ¿ X T U&kDF, H+I�X6tuI 7 K = ,54e' g ¿ X T

& X6r\I 46G¹?+, Z l = - X ,Ól%'+, x 8ayÊ�´8? X D�l X Ô K T GH D X6I�r 46A�¿ X T

? X D�l X Ô K T � -Fl X6IYr 46Aì¿ X T U&kDF, H+I�X6tuI 7 K = ,54e' g ¿ X T

& X6r\I 46G¹?+, Z l = - X ,Ól%'+,�x�8ayÊ��8O = _ - X^I = _ -�?plmG]4 X6{ G X6K

?+? @ X ?+, g^�uX ?+À �ut @B� ¿ X T U&kDF, H+I�X6tuI 7 K = ,54e' g ¿ X T

& X6r\I 46G¹?+, Z l = - X ,Ól%'+, x 8ay<�q8? X D�GH D X6I GH D X6I lmÔ K ¿ X T

&k?Î¢ T M {QX = T Mf? X D�OQij3 X , X T U&kDF, H+I�X6tuI 7 K = ,54e' g ¿ X T

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The Avadhoota Gita

The Avadhoota Gita is writen by Sage Dattatreya. Dattatreya is regarded by many as the foremost incarnation. He was the combined incarnation of Brahma, Vishnu and Shiva. His narration was recorded by his two deciples Swami and Kartika. It is undoubtedly one of the ancient most Hinhu Scriptures. Dattatreya belonged to the ancient Vedic period as there is a Dattatreya Upanishad in the Atharvaveda. He is definitely before the Ramayana period as it is mentioned that Dattatreya taught the Shoda-nyasa of Srividya to Lord Parashurama, who was before Lord Rama. He also taught the Asthanga Yoga to Patanjali, who then wrote the famous Patanjali Yoga Sutras. The Avadhoota Gita is regarded by almost all sages as the greatest treatise on Advaita Vedanta. Some are of the openion that Dattatreya was the originator of Tantra.

Legends about his birth are many and varied, and the place he died is unknown. It is stated that he was born on Wednesday, the 14th day of the Full Moon in the month of Margashirsha, but of year and place there is no reliable information. Scholars speculate it must have been not less than 5000 B.C, or even earlier.

Swami Vivekananda once said of the Avadhoota Gita, 'Men like the one who wrote this song keep religion alive. They have actually self-realized; they care for nothing, feel nothing done to the body, care not for heat, cold, danger, or anything. They sit still enjoying the bliss of Brahman.'

The story of Dattatreya is told in many Puranas. The story from Markandeya purana, chapter 15, is as follows:

A brahmin named Kaushika was enchanted by a courtesan and lost his wealth, health etc. However, his wife, Shandili was faithful to him. She even carried him on her shoulders to the courtesan's place. Once, by mistake, she stepped on Sage Mandavya and the sage cursed both of them to die by sunrise. Shandili prayed and appealed that the sun may never rise so that her husband would live. Her prayer was answered and the devas were in an uproar seeing the world order of time destroyed. They asked for the help of Anusuya, the wife of sage Atri, to convince Shandili. Anusuya was able to convince Shandili on the condition that Kaushika would live on sunrise. In appreciation of Anusuya's intervention, the gods granted her three boons. She asked for her liberation, her husband's liberation and that the three gods Brahma, Vishnu and Shiva be born as sons to her. The wishes being granted, from Sage Atri's eyes issued a light and served as the seed for the divine sons - Soma, Durvasa, and Datta - partial incarnations of Brahma, Shiva and Vishnu, respectively.

Other puranas give different narratives but all involve the attribution of the name Dattatreya to mean 'Son of sage Atri.' For example, there is a story is that the gods decided to test the chastity of Anasuya, the wife of the rishi Atri. So, brahma, Vishnu and Siva went to her posing as handsome men. However, Atri was not fooled and transformed all three of them into a single child with three heads. This child is known as Dattatreya and is considered to be an incarnation of all the three gods: Brahma, Vishnu and Mahesha.

At birth, Dattatreya looked like a well-developed child of three or four years. Right after his birth, he told his mother, 'I am leaving home.' She

The Avadhoota Gita

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told him to at least wear a langoti, a loincloth. He said that he did not need one: 'I will live just as I have come.' And he spent his whole life as an avadhoota. He initiated thousands of people. Even while on the move, he would make disciples, give mantra diksha, work for their deliverance, without any discrimination according to religion, caste, sex or conduct. He spent most of his life wandering in the area between and including North Mysore, through Maharashtra, and into Gujarat as far as the Narmada River. One scripture refers to a disciple finding Datta meditating on Gandhmadana Mountain. He attained realisation at a place not far from the town now known as Gangapur.

He is said to have lived a rather unconventional life, first being a warrior, then renouncing the world and practicising yoga and then drinking wine and living with a maiden etc to show his disciples that he could be unattached to such mundane pleasures even if he indulges in them. Dattatreya is said to have met Shankara near Kedarnath before Shankara's mahasamadhi. There is a still a cave in Kedarnath signifying this event.

Apart from Avadhuta Gita, he also composed the Jivanmukta -gita which is a short compendium of 23 verses which talks about the jnani (jivan mukta), a tantrik text known as Haritayana Samhita and Dattatreya Tantra.

Dattatreya is also mentioned in the Mahabharata, in the Yagyavakya Upanishad, Jabala Upanishad, Narada-Parivraja Upanishad, Bhikshu Upanishad ans Shandilya Upanishad. The Vaishnavites hold him in high esteem since he is mentioned as a incarnation of vishnu. Dattatreya is the narrator of the Jnana Kanda of tripura rahasya to Parasurama to dispel the latter's doubts on liberation. This contains the famous Shodanyasa of Devi. (The story of Samvrata found in tripura rahasya has been cited by shankara in his brahma suutra bhashya).

Dattatreya is usually depicted with four dogs by his side, representing the four vedas, a cow behind him representing Lord Vishnu, a trident in his hand representing Lord Shiva and three heads representing Lord Brahma.

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Chapter 1

1. Through the grace of God alone, the desire for nondualityarises in wise men to save them from great fear.

Nonduality - monistic Consciousness, in which the knower, knowledge,and knowable - soul and God - become one; the highest realizationof Divinity.

Fear - The word "fear" includes also such states of mind as insecurity,despair, and grief, all of which arise from a consciousness of oneself aslimited and separate from others and which therefore can be dispelledonly by realizing oneself as the All.

2. How shall I salute the formless Being, indivisible, auspicious andimmutable, who fills all this with His Self and also fills the selfwith His Self?

Salute - No form of greeting or worship is possible where there is noconsciousness of distinction.

Fills, etc. - The reality and substance of the so-called individual selfis the Divine Self.

3. The universe composed of the five elements is like water etc.in a mirage. Oh, to whom shall I make obeisance -I who am one and taintless?

Five elements- earth, water, fire, air, and ether.

According to most philosophical systems of India, these combineto constitute the phenomenal universe and are derived from Godassociated with maya or ignorance.

The terms are not to be taken literally.

Taintless - untouched by the slightest ignoranceand hence absolutely pure. The word is oftenapplied to the Self and God.

4. All is verily the absolute Self.Distinction and nondistinction do not exist.How can I say, "It exists; it does not exist"?I am filled with wonder!

It - the universe.

5. The essence and the whole of Vedanta is this Knowledge,this supreme Knowledge:That I am by nature the formless, all-pervasive Self.

6. There is no doubt that I am that God who is the Self of all;Pure, indivisible, like the sky.Naturally stainless.

7. I indeed am immutable and infinite -of the form of pure Intelligence.

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I do not know how or in relation to whomjoy and sorrow exist.

8. I have no mental activity, good of bad;I have no bodily function, good or bad;I have no verbal action, good or bad.I am the nectar of Knowledge -beyond the senses, pure.

9. The mind indeed is of the form of space.The mind indeed is omnifaced.The mind is the past. The mind is all.But in reality there is no mind.

All - the phenomenal universe -including all time and space - cosmos.

In reality - In the highest realization of the Spirit there is no mind.

10. I, the One only, am all this, beyond space and continuous.How can I see the Self as visible or hidden?

Continuous - without the intervention of another substance;Therefore homogeneous and undifferentiated.

Hidden - The question of the Self as being hidden or visibledoes not arise when one oneself is that Self.

11. Thus you are One. Why then do you not understand -that you are the unchangeable One, equally perceived in all?O mighty One, how can you, who are ever-shining, unrestricted,think of day and night?

You - Dattatreya now addresses the disciple to whom he is impartingthe highest truth.

Night - There can be no perception of any time or condition in perfectSelf-realization.

12. Know the Self always to be everywhere, one and unintercepted.I am the meditator and the highest object of meditation.Why do you divide the Indivisible?

Unintercepted - See note on "Continuous," verse 10.

Divide, etc. - Even the act of meditation is an expression of ignorancebecause it implies duality.

13. You are not born nor do you die.At no time do you have a body.The scripture declares in many different ways -the well-known dictum: "All is Brahman."

14. You are He who is exterior and interior.You are the auspicious One existing everywhere at all times.Why are you running hither and thither deluded, like an unclean spirit?

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15. Union and separation exist in regard neither to you nor to me.There is no you, no me, nor is there this universe.All is verily the Self alone.

16. You do not belong to that which is composed of the five objectsof sense, such as sound; nor does that belong to you.You indeed are the supreme Reality.Why then do you suffer?

Five. - The world appearance is composed of the five objects of sense:sight, sound, touch, taste, and smell, and is not in reality connectedwith the Self.

17. For you there is no birth or death, for you there is no mind,for you there is no bondage or liberation, no good or evil.Why do you shed tears, my child?Neither you nor I have name and form.

18. Oh mind, why do you wander about deluded, like an unclean spirit?Behold the Self indivisible.Be happy through renunciation of attachment.

19. You verily are Truth, devoid of change, motionless, one,of the nature of freedom.You have neither attachment nor aversion .Why do you suffer, seeking the objects of desires?

20. All the scriptures say that the Truth is without attributes, pure,immutable, bodiless, and existing equally everywhere.Know me to be That.

21. Know that which has form to be false, that which is formlessto be eternal.Through the instruction of this truth there is no longer rebirthinto this world.

No longer, etc. - Knowing oneself as eternal,one is not born into this world anymore, since incarnation is causedonly by the soul's ignorance of its true nature.

Yet let it be known that some return for compassion's sake whileyet knowing the absolute.

22. Sages say that Reality is one only and the same.And through renunciation of attachment, the mind, which is one and many,ceases to exist.

One and many - "one" in a high (but not the highest) state of illumination,"many" in the state of ignorance.

23. If it is of the nature of the not-Self,how can there be Samahdi? If it is of the nature of the Self, how can there be Samahdi?If it is both "is" and "is not", how can there be Samahdi?If all is one and of the nature of freedom,how can there be Samahdi?

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It - inconscientousness or true realization.

Samahdi - the absorption of the mind in the absolute Brahman,as a result of which the eternal Truth is realized.

Dattatreya maintains that the practice of Samahdi has no justification.

If the universe of our experience is the not-Self, then the true "I" is notin the state of Samahdi, for Truth is not there.

If our experience is of the Self, then Samahdi is superfluous.

How can The Self then be in Samahdi?

24. You are pure homogeneous Reality, disembodied, unborn,and immutable.

Why do you think of yourself as "I know it here" or as "I do not know"?

"I know it here", etc. - Our knowledge of our Self in this earthly state isincorrect. To maintain that we do not have any true knowledge ofour Self here is also incorrect.

25. By such sentences as "That thou art," our own Self is affirmed.Of that which is untrue and composed of the five elements -the Sruti (scripture) says, "Not this, not this." (Neti Neti)

That, etc. - the phenomenal existence as well as the unknowable.

Five elements - earth, water, fire, air, and ether, of which, accordingto the Indian systems of philosophy the whole relative existence isconstituted. See verse 3.

Sruti - the Vedas, particularly the Upanishads, the original textsof the Vedanta philosophy.

26. As the self is filled by the Self, so is all filled continuously by you.There is no meditator or meditation.Why does your mind meditate shamelessly?

Shamelessly - One should be ashamed to meditate,because meditation pre-supposes a shameful forgetfulnessof one's true nature.

If one does not know The Self meditation is the way to realization.After realization one will cease to meditate.

27. I do not know the Supreme; how shall I speak of Him?I do not know the Supreme how shall I worship Him?If I am the supreme One, who is the highest Truth,who is homogeneous Being and like unto space,how then shall I speak of Him and worship Him?

Know, etc. - Empirical knowledge belongs to a lower statein which the Supreme cannot be perceived;therefore one cannot speak of "knowing" the Supreme.

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If I am the supreme, how can I see myself?Can the eye see the eye?

28. The principle of ego is not the Truth, which is homogeneous,which is free from the cause of superimposition and distinctions ofperceived and perceiver.How can the ego be That which is aware of Itself?

29. There is no substance whatever which is by nature unlimited.There is no substance whatever which is of the nature of Reality.The very Self is the supreme Truth. There is neitherinjury nor non injury in It.

Substance - relative reality.

30. You are the homogeneous Reality;you are pure, bodiless, birthless, and imperishable.Why then do you have any delusion about the Self?Again, why am I myself deluded?

31. When the pot is broken,the space within it is absorbed in the infinite spaceand becomes undifferentiated.

When the mind becomes pure,I do not perceive any difference between the mind and the supreme Being.

32. There is no pot; there is no pot's interior space.Neither is there an individual soul nor the form of an individual soul.Know the absolute Brahman, devoid of knowable and knower.

33. Know me to be that Self who is everything and everywhereat all times, the one who is eternal, steady, the All, the nonexistent,and the Existent.Have no doubt.

Nonexistent - the phenomenal aspect of being, which hasnow disappeared.

34. There are no Vedas, no worlds, no gods, no sacrifices.There is certainly no caste, no stage in life, no family, no birth.There is neither the path of smoke nor the path of light.There is only the highest Truth, the homogeneous Brahman.

Stage in life - any of the four stages into which life is dividedby the Hindus, namely, those of the student, the householder,the contemplative, and the mendicant.

The path of smoke, etc. - the two paths along which -according to Hinduism, souls travel to the invisible worldsafter death.

35. If you are free of the pervaded and pervader, if you are oneand fulfilled, how can you think of yourself as directly perceptibleby the senses or beyond the range of the senses?

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Free, etc. - one who has transcended the sense of distinctionbetween forms ("pervaded") and the Divine Substance ("pervader").Such a one, therefore, has constant, unobstructed consciousness of Divinity.

Such a one has the dual realization of form and formless.

Directly - that is to say, in the manner in which the unenlightenedperceives by the sense.

In the highest state of realization, sense perception is no longerdistinguishable from spiritual intuition.

36. Some seek nonduality, others duality.They do not know the Truth, which is the same at all times and everywhere,which is devoid of both duality and nonduality.

37. How can they describe the Truth, which is beyond mind and words,which is devoid of white and other colours, of sound and other qualities?

38. When all these appear to you as false, when the body and so onappear to you like space, then you know Brahman truly, then for youthere is no dual series.

Dual series - such as "I and Thou" (self and God), "I and it" (self and the world),and so on. Also it means "Self and not-Self" and the series of their evolutes.

39. Even my natural self appears to me as non-distinctfrom the supreme Self; it appears to be one and like space.How can there be meditator and meditation?

40. What I do, what I eat, what I sacrifice, what I give -all this is not mine in the least. I am pure, unborn, undecaying.

41. Know all this universe to be formless. Know all this universe to be without change.Know all this universe to be of purified body.Know all this universe to be of the nature of the Absolute.

Of purified body - That is to say, the material substanceof which the universe appears to be constitutedis really nothing but pure Spirit/Consciousness.

42. You are verily the Truth.There is no doubt about it - otherwise, what do I know?Why do you consider the Self, which is perceptible to Itself,as imperceptible?

Otherwise - If one does not perceive every being as The Self,one is still ignorant.

43. My child, how can there be illusion and non illusion,shadow and lack of shadow?All this is one Truth, all this is of the nature of spaceand without taint.

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44. I am free in the beginning, in the middle, and in the end.I am never bound. This is my sure knowledge -that I am naturally spotless and pure.

45. The whole universe, beginning with the principle of cosmicintelligence, is not in the least manifest to me.All is indeed Brahman alone.How can there be any existence in cast or stage of life for me?

46. I know that all, in every way, is the one indivisible "I"which is self-sustained and full, while the five elements,beginning with ether, are empty.

47. The Self is neither eunuch, man, nor woman:it is neither idea nor imagination.How can you think the Self to be full of joy or joyless?

Full of joy - Here "joy" is used in the sense of relative joyas perceived by the senses and the mind.

Joyless - Here the reference is to transcendental Joy.

48. The Self certainly does not become pure through the practiceof six-limbed yoga.It certainly is not purified by the destruction of the mind.It certainly is not made pure by the instructions of the teacher.It is Itself the Truth.It is Itself the illumined One.

Six-limbed - consisting of six parts or steps, namely, posture,control of the vital force, self- withdrawal, concentration,meditation, and Samahdi.

49. There is no body made up of five elements;nor is there anyone who is disembodied.All is verily the Self alone.How can there be the three states and the fourth?

Five elements - See verses 3 and 25.

Anyone, etc. - When the pure Self is spoken of as disembodied,the idea of body is associated with It, though negatively.

All such qualifications of the Self (or Soul) are denied in this as wellas in other verses.

Three states, etc. - the waking state, the dream state, and the deepsleep state: the ordinary conditions of individuals when they areignorant of their true nature, which is usually called the fourthor transcendental state.

To name the transcendental state as the fourth is itself an error,as such a designation, which makes it a correlative of the otherthree states, is inapplicable to the absolute Self.

50. I am not bound, I am not, indeed, liberated -I am not different from Brahman.

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Neither doer nor enjoyer -I am devoid of the distinctions of the pervadedand the pervader.

Liberated - The Self cannot be "liberated", since it was never bound.

Pervaded, etc. - The Sanskrit words for pervaded and pervaderare vyapya and vyapaka, meaning the particular and the universal.The particular is pervaded by or constituted of the universal.The Self can be neither particular nor universal, as both thesedesignations imply distinction, division, and limitation.

51. As water, when water has been poured into water, hasno distinctions, so purusa and prakrti appear nondifferent to me.

Purusa, etc. - Purusa: Soul. Prakrti: Cosmos. Ordinarily consideredto be opposite principles, conscious and unconscious,they are here recognized as identical in the highest spiritual experience.

52. If indeed you are never bound or liberated,how then can you think yourself with form or as formless?

With form, etc. - The Self, of course, is without form,but saying so implies recognition of form;therefore even the idea of the formlessnessof the Self is repudiated.

53. I know your supreme Form to be directly perceivable, like the sky.I know your lower form to be as water in a mirage.Like the sky - without division or distinction, with-out change.

Lower, etc. - apparent form

54. I have neither teacher nor instruction, limiting adjunct nor activity.Know that I am by nature pure, homogenous, bodiless, like the sky.

Limiting, etc. - any qualification.

55. You are pure, you are without a body,your mind is not higher than the highest.You need not be ashamed to say," I am the Self, the supreme Truth."

Mind, etc. - The mind is not the Self.

56. Why are you weeping, O mind?Do you the Self, be the Self by means of the Self.Drink, my child, the supreme nectar of Nonduality,transcending all divisions.

Means, etc. - One cannot attain to Self - knowledgeexcept through the Self itself.How can the mind, which is not- Self, reveal the Self?

57. There is neither knowledge nor ignorancenor knowledge combined with ignorance.He who has always such knowledge is himself Knowledge.

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It is never otherwise.

Knowledge - The Absolute is spoken of as Existence,Knowledge, and Bliss.

58. There is no need of knowledge, reasoning, time, space,instruction from a teacher, or attainment of Samahdi.I am naturally the perfect Consciousness, the Real, like the sky, Spontaneous and steady.

Samahdi - See verse 23. Dattatreya maintainsthat the practice of Samahdi is not necessarybecause, according to him, the Self has never been boundand hence does not require to practice anythingto gain knowledge of Itself.

The Self, which is Consciousness Itself,can never lose consciousness of Its true natureand therefore Samahdi is superfluous.

59. I was not born nor have I death. I have no action, good or evil.I am Brahman, stainless, without qualities.How can there be bondage or liberation for me?

60. If God pervades all, if God is immovable, full, undivided,then I see no division.How can He have exterior or interior?

How, etc. - Exterior or interior cannot be spoken ofHe is indivisible and infinite.

61. The whole universe shines undivided and unbroken.Oh, the maya, the great delusion - the imaginationof duality and nonduality!

Maya - ignorance.

62. Always "not this, not this" to both the formless and the formed.Only the Absolute exists, transcending difference and non difference.

"Not this", etc. - No formed or formless object can be consideredto be the ultimate Reality.

63. You have no mother, no father, no wife, no son, no relative, no friend.You have no likes or dislikes.Why is this anguish in your mind?

64. O mind, for you there is no day or night, rising or setting.How can the wise imagine an embodied state for the bodiless?

65. The Self is neither divided nor undivided -nor has It sadness, happiness, and the like,nor is It all or less than all.Know the Self to be immutable.

66. I am not the doer or enjoyer.Work have I none, now or formerly.

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I have no body nor am I bodiless.How can I have or not have a sense of "my-ness"?

67. I have no fault such as passion and the like -nor have I any sorrow arising from the body. Know me to be the one Self, vast and like the sky.

68. Friend mind, of what use is much vain talk?Friend mind, all this is mere conjecture.I have told you that which is the essence:You indeed are the Truth, like the sky.

All, etc. - Words and ideas, being finite and related to finite objects,can never reveal Truth completely.

69. In whatever place yogis die, in whatever state,there they dissolve, as the space of a jar dissolves into the sky.

Dissolve, etc. - become identified with the Self.

70. Giving up the body in a holy place or in the house of a candala,the yogi, even if he has lost consciousness, becomes identifiedwith the Absolute as soon as he is free of the body.

Candala - one belonging to the lowest stratum -considered unclean and impure - of Hindu society.

Lost, etc. - that is to say, apparently so.The inward awareness of the yogi can never be clouded.

71. The yogis consider duty in life, pursuit of wealth, enjoyment of love,liberation, and everything movable or immovable such as man and so onto be a mirage.

72. This is my certain perception:I neither perform nor enjoy past action, future action,or present action.

73. The avadhuta alone, pure in evenness of feeling,abides happy in an empty dwelling place. Having renounced all, he moves about naked.He perceives the Absolute, the All, within himself.

Avadhuta - a liberated soul, one who has "passed away from"or "shaken off" all worldly attachments and cares,and has realized his identity with God.

74. Where there are neither the three states of consciousnessnor the fourth, there one attains the Absolute in the Self.How is it possible to be bound or free -where there is neither virtue nor vice?

75. The avadhuta never knows any mantra in Vedic metre nor any tantra.This is the supreme utterance of the avadhuta, purified by meditationand merged in the sameness of infinite Being.

Mantra - a hymn or a sacred prayer.

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Tantra - system of rites and ceremonies.This - the truth as enunciated in the whole discourse.

76. There exists neither complete void nor voidlessness,neither truth nor untruths of the scriptures,has uttered this spontaneously from his own nature.Truth - Complete Truth does not exist in the plane of relative existence.

Chapter 2

1. Of the teacher-even if he be young illiterate, or addicted to theenjoyment of sense objects, even if he be a servant or a householder-none of these should be considered. Does anyone shun a gem thathas fallen in an impure place?

Illiterate here refers to one who is not versed in the scriptures.

Addicted (apparently so.)

2. In such a case one should not consider even the qualityof scholarship. A worldly person should recognize only the essence.Does not a boat. though devoid of beauty and vermilion paintnevertheless ferry passengers?

Essence,etc.- The essential qualification of the teacheris not intellectual immanence, but capacity to impart spiritual illumination.

3. The unmoving One, who without effortpossesses all that is movable and immovable, isconsciousness, naturally calm, like the sky.

4. How can He, the One and All-pervading,who moves effortlessly all that is movable and immovable,be differentiated! To me He is nondual.

5. I am verily supreme since I am the Absolute,more essential than all essences,since I am free from birth and death,calm and undifferentiated.

6. Thus I, free from all components,am worshipped by the gods, butbeing full and perfect,I do not recognize any distinctions such as gods and the like.

Free, etc.-not made up of parts; indivisible.Worshipped, etc.-because the true Self is the highest Divinity.Recognize, etc.-In the highest spiritual realizationno distinctions and differences are perceived.

7. Ignorance does not create any doubt. What shall I do, being endowed with modifications of the mind?

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They arise and dissolve like bubbles in water.

Ignorance, etc.-The man of the highest spiritual perception,after realizing his Divine identity, may live on the relative planeand thus appear enveloped by ignorance, but even then he is neverunaware of his Divinity.

What, etc.-Thought the man of highest spiritual perception appears to think,will, etc., yet, as the pure witness,he remains completely separate from mental activities.

8. Thus am I ever pervading all existence beginning with cosmic intelligence-pervading soft, hard, sweet, and pungent substances.

9. As pungency, coldness, or softness is nondifferent from water,so prakrti is nondifferent from purusa-thus it appears to me.

Prakrti-nature; relative existence.Purusa-spirit, the Absolute.

10. The Lord of the universe is devoid of all names. He is subtler thanthe subtlest, supreme, He is spotless,beyond the senses, mind, and intellect.

Lord, etc.-the Self.

11. Where there is such a natural Being, how can there be "I", how canthere be even "you", how can there be the world?

Natural-existing in its natural (i.e., pure) state.

12. That which has been described as being like ether is indeed Like ether. That is Consciousness-blameless, omniscient, and perfect.

13. It does not move about on the earth or dwell in fire. It is notblown by the wind or covered by water.

14. Space is pervaded by It, but It is not pervaded by anything.It is existing within and without. It is undivided and continuous.

15. One should successively take recourse to the objects ofconcentration, as mentioned by the yogis,in accordance with their subtlety, invisibility,and attributelessness.

Take, etc.-In order to attain to the Absolute (or dissolution in theAbsolute, as is said in the next verse), one has to reach the stateof infinite and undifferentiated Consciousness by eliminating all mentaldifferentiation or movements.

The method of this elimination is to make consciousness dwell on oneobject continuously by obstructing its restless tendency to dwell onmultifarious objects.

But the object of concentration has to be chosen carefully.

The beginner chooses a gross object.

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When he has dwelt on it continuously for some time, his consciousnessbecomes subtle and steady.

He then chooses a subtle object to concentrate on.

Gradually he reaches a high state of concentration, but some differentiationsin his consciousness still remain-there is the consciousness of himself asthe concentrator, of the object on which he is concentrating, and of theprocess of concentration. Next even these differentiations vanish.

For the object of concentration dissolves, and there remains only the pure,undifferentiated Consciousness, the Absolute.

16. When through constant practice one's concentration becomes objectless,then, being divested of merits and demerits, one attains the state ofcomplete dissolution in the Absolute through the dissolution of the objectof concentration, but not before then.

17. For the destruction of the terrible poisonous universe, which produces the unconsciousness of delusion, there is but one infallibleremedy-the nectar of naturalness.

Unconsciousness, etc.-delusion which makes one unconscious of the Divine Reality.

Naturalness-the state of pure Existence; Divine Identity.

18. That which has form is visible to the eye, while the formless is perceivedmentally. That (the Self), being beyond existence and non-existence,is called intermediate.

Intermediate-neither material nor mental, i.e., beyond both.

19. The external existence is the universe, the inner existence is called prakrti. One should try to know That which is more interiorthan the inner existence, That which is like water within the kernelof the coconut.

Prakrti-in its subtle aspects: cosmic intelligence, cosmic mind, etc.

20. Illusory knowledge relates to what is outside, correct knowledge to what is inside. Try to know That which is more interior than the inside,That which is like water within the kernel of the coconut.

21. There is only one very clear moon on the full moon night. One shouldperceive That (the Self) like the moon seeing duality is perversion.

22. It is indeed in this way that intelligence becomes divided and ceasesto be all-comprehending. A giver attains to wisdom and is sung withmillions of names.

This, etc.-by seeing duality (also, of course, plurality).

Divided-perceiving many objects separated from one another, as inordinary experience. Intelligence should, if it is not clouded withignorance, perceive only unity-the whole of Reality-at once.

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Such perception, according to Vedanta, is the only true perception of Reality.

Giver-maker of charity.

The second part of this verse, and, as a matter of fact, the whole verse,is a little obscure. Our translation of the second part is literal.

The probable meaning is: When a person gives away all attachment therebyattaining perfect renunciation, being free of all grasping he attainsthe knowledge of the Self.

The Sanskrit data for the word "giver" also means teacher.

23. Whoever, whether he be ignorant or learned, attains to the full awareness of Truth through the grace of a teacher's wisdom, becomesdetached from the ocean of worldliness.

Ignorant-devoid of scholarship. (learned in the scriptures)

24. He who is free from attachment and hatred, devoted to the good of all beings, fixed in knowledge and steady shall attain to the supreme state.

25. As the space within a pot dissolves in the universal space when the pot is broken, so a yogi, in the absence of the body, dissolves into thesupreme Self, which is his true being.

26. It has been said that the destiny of those devoted to action is the same as their thought at the end, but it has not been said that the destinyof those established in yoga is the same as their thought at the end.

End-the dying moment.

The belief in India, clearly expressed in the Bagavad Gita, is that thelast thought in the mind of the dying person indicates the nature of hisfuture existence.

This is not true, however, of one who has attained to the knowledge of the Self.

27. One may express the destiny of those devoted to action with the organ of speech, but the destiny of the yogis can never be expressed,because it is transcendental

28. Knowing this, one never says that the yogis have any particular path. For them it is the giving up of all duality, The supreme attainment comes of itself.

Particular, etc.-Departing souls reach their destined worlds followingeither pitr-yana, the path of the fathers or deva-yana, the path of thegods.

The yogi, after death, does not travel along any path having alreadyattained the Highest, which has nothing to do with any particular placeor time, he has no world to reach.

Supreme, etc.-The supreme Truth which the yogi attains after transcending

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all duality is ever present, eternal, and absolute, so cannot be spoken ofin terms of relative existence or relative truth.

When the sense of duality is destroyed, this Truth at once reveals itself,even as the sun is seen shining when clouds disperse.

29. The yogi, having died anywhere, in a holy place or in the house of an untouchable, does not see the mother's womb again-he is dissolved inthe supreme Brahman.

Untouchable-In India because of the cast system, there is a class of peoplecalled untouchable because they are considered impure.

Does not, etc.-is not reborn.

30. He who has seen his true Self, which is innate, unborn, and incomprehensible, does not, if anything desired happens to him,become tainted. Being free from taint, he never performs any action.The man of self-restraint or the ascetic, therefore, is never bound.

Desired, etc.-only apparently desired by him who possesses Self-knowledge.When one has attained to the knowledge of the Self one may still continue tolive in the body and appear to be actively seeking desired objects.

This, however, is only in semblance.

Being free from the taint of ignorance, which makes the average man seekdesirable objects and avoid undesirable ones, he is really inactive.

31. He attains to the supreme Self, who is eternal, pure, fearless, formless, and supportless, who is without body, without desire, beyondthe pairs of opposites, free from illusion and of undiminished power.

Pairs, etc.-such as heat and cold, pain and pleasure, ignorance and knowledge,life and death, which are all relative.

32. He attains to the supreme, eternal Self, in whom exists no Veda, noinitiation, no tonsure, no teacher, no disciple, no perfection of symbolicfigures, no hand-posture or anything else.

Symbolic, etc.-In ritualistic worship geometrical figures drawn on metal,stone, etc., are sometimes used as symbols of Divinity.

Hand-posture-called mudra, used as art of ritualistic worship.

33. He attains to the supreme, eternal Self, in whom is neither sambhavi, nor sakti, nor anavi initiation;neither a sphere, nor an image, nor a foot, nor anything else;neither beginning, nor ending, nor a jar, etc.

Sambhavi, etc.-Tantrika texts speak of three kinds of initiation.

Sambhavi initiation, which is very rare, is that in which the teacherby a mere word, look, touch, or by will imparts the highest knowledgeof God to the disciple instantly.

Sakti initiation is that in which the teacher instills into the disciple a

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great spiritual power which will of itself, within a reasonable time, bringabout the disciple's spiritual emancipation. The disciple does not have toexert himself for this realization. Such initiation also is exceptional.

Anavi or mantri initiation is that in which the teacher, on an auspicious day,instructs the disciple concerning the method of spiritual practice he should follow,gives him a word or a phrase (called mantra) to repeat, and offers other necessaryinstructions.

The disciple must practice according to these instructionsto gain spiritual knowledge.

Sphere-a round symbol made of stone, etc.

Foot- Sometimes either an image of a foot or a footprint is usedas a symbol of worship.

Beginning, etc.-ceremonial beginning and ending of worship.

Jar-Sometimes a jar filled with water is used as a symbol of theall-pervading Divinity.

34. He attains to the supreme, eternal Self, from whose essence the universe of movable and immovable objects is born, in whom it rests,and into whom it dissolves, even as foam and bubbles are born of thetransformation of water.

35. He attains to the supreme, eternal Self, in whom is no closing of nostril nor gazing nor posture, and in whom is neither knowledge norignorance nor any nerve-current.

Closing, etc.-In the practice of pranayama or breath control,each nostril in turn is closed with a finer in order to breatheonly with the other nostril.

Gazing-fixing the eyes on a certain point to induce concentration.

Posture-a particular way of sitting which allows the body to be mostcomfortable and yet conduces to the practice of mental concentration.

Nerve-current-The reference is to the three nerves mentioned in Yogatexts-ida, pingala and susumna along which thought-currents are madeto flow in order to realize higher states of consciousness.

36. He attains to the supreme, eternal Self, who is devoid ofmanifoldness, oneness, many-and-oneness, and otherness;who is devoid of minuteness, length, largeness, and nothingness;who is devoid of knowledge, knowableness, and sameness.

37. He attains the supreme, eternal Self whether he has perfectself-control or not, whether he has withdrawn his senses well or not,whether he has gone beyond activity or is active.

Has, etc.-whether he appears to have self-control or not.

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38. He attains the supreme, eternal Self who is not mind, intelligence, body,senses, or egoism; who is neither the subtle elements nor the five grosselements nor of the nature of space.

39. When injunctions cease and the yogi attains to the supreme Self, his mind being void of differentiations, he has neither purity nor impurity;his contemplation is without distinguishing attributes;and even what is usually prohibited is permissible to him.

Injunctions-prescriptions given by the scriptures to a spiritual aspirantin regard to what he should practice.

The yogi who has attained to the Highest is beyond the need of suchprescriptions.

Contemplation, etc.-The spiritual aspirant is prohibited from doingcertain things, just as he is enjoined to do other things;but upon attaining the Highest he goes beyond all injunctionsand prohibitions.

Realizing himself as the Absolute, he may act in even an apparentlyevil way, just as God does some apparently evil things in His creation.

40. Where mind and speech can utter nothing, how can there be instruction by a teacher? To the teacher-ever united with Brahmanwho has said these words, the homogeneous Truth shines out.

Chapter 3

1. The distinction of quality and absence of quality does not exist in the least. How shall I worship Siva The Absolute who is devoid of attachment and detachment who is of the form of ether, omniform, beyond illusion and all pervading?

This Siva could then be said to be like space, or voidyet beyond both.

2. Siva (The Absolute) is ever without white and other colors.This effect and cause are also The Supreme Siva. I am thus the pure Siva, Devoid of all doubt. Oh beloved friend, how shall I bow to The Self in myself?

In that I do not exist in reality, I myself, am no Selfyet there is awareness of Self as awareness in itselfI am thus nothing at all but pure consciousnessexisting as awareness. But the evidence of my existenceis not known until there is consciousness.

The objective Cosmos, is nothing at allyet when "I", (as awareness) become aware of the consciousnessThere is then the Cosmos, existing in awareness.

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Here it can be seen, that the Cosmos and Consciousnessare non-different because all that is knowable as existingin Cosmos is known to exist only by The Consciousness.

However, Pure Awareness exists in itself of itself.there is no object there, thus it is non-differentiated infnity.Time then and with it space, are transcended.

3. I am devoid of root and rootlessness and am ever manifest. I am devoid of smoke and smokelessness and am ever manifest. I am devoid of light and the absence of light and am ever manifest. I am the nectar of knowledge, homogenous existence like the sky.

Because I exist, that which is knowable is known;the knowable being that which Consciousness is conscious ofcan only be known in the awareness .This is not to say that there is a knower who knowsBut that there is awareness that knows the consciousnessas well as knowing the knower at the same time.

The known being known only in the awarenes, by Consciousnesscannot otherwise be known or said to exist at all.The known therefore depends upon the fact thatawareness is aware of that of which the mind is conscious.

4. How shall I speak of desirelessness and desire? How shall I speak of non-attachment and attachment? How shall I speak of Him as devoid of substance and insubstantiality? I am the nectar of knowledge, homogenous existence, like the sky.

Because the knowledge of all that exists,depends upon the pre-existence of a consciousnesswhich can come to know the known, even the knowingconsciousness is preceeded by Pure Awareness.

Thus it follows that I am the source of existenceyet in myself I am without form, yet all form flows from me;as does the existence of the consciousness.

5. How shall i speak of the whole, which is non-dual? How shall i speak of the whole which is of the nature of duality? How shall I speak of the whole, which is eternal and non-eternal? I am the nectar of knowledge, homogenous existence like the sky.

6. It is neither gross nor subtle. It has neither come nor gone. It is without beginning, middle and end. It is neither high nor low.I am truly declaring the highest reality - I am the nectar of knowledge, homogenous existence, like the sky.

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7. Know all instruments of perception to be like ethereal space. Know all of perception to be like ethereal space. Know this pure one as neither bound nor free. I am the nectar of knowledge, homogenous existence, like the sky.

8. My child, I am not difficult to comprehend, nor am i hidden in consciousness. My child, I am not difficult to perceive, nor am I hidden in the perceptible. My child, I am not hidden in the forms immediately near me. I am the nectar of knowledge, homogenous existence, like the sky.

9. I am the fire that burns the karma of one who is beyond all karma. I am the fire that burns the sorrow of one beyond all sorrow. I am devoid of body. I am the nectar of knowledge, homogenous existence, like the sky.

10. I am the fire that burns the sin of one who is sinless. I am the fire that burns the attributes of one who is without attributes. I am the fire that burns the bondage of one who is without bondage. I am the nectar of knowledge, homogenous existence, like the sky.

11. My child, I am devoid of non-existence and of existence. My child, I am not devoid of unity and the absence of unity. My child I am not devoid of mind and absence of mind. I am the nectar of knowledge, homogenous existence, like the sky.

12. It is not my ignorance that the one beyond Illusion seems to be positioned in illusion. It is not my ignorance that the griefless one appears to be positioned in grief. It is not my ignorance that the greedless one appears to be positioned in greed. I am the nectar of knowledge, homogenous existence, like the sky.

There are many many references in scripture to the concepts of whichDattareya speaks in this Avadhuta Gita. The above references are included to get the reader started.

13. The creeper like growth of worldly existence is never mine. The joy of extended contentment is never mine. This bondage of ignorance is never mine. I am the nectar of knowledge, homogenous existence, like the sky.

14. The activity involved in the extension of relative existence

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is not a modification of myself. The gloom which is the expansion of grief is not a modification of myself. The tranquillity which produces one's religious merit is not a modification of mine. I am the nectar of knowledge, homogenous existence, like the sky.

15. I have never any action which is the cause of regret and misery. Mine is never a mind which is the product of misery. Since egoism never is mine. I am the nectar of knowledge, homogenous existence, like the sky.

16. I am the death of the movement of the unmoving One. I am neither decision nor indecision. I am the death of sleep and wakefulness. I am neither good nor evil, neither moving nor unmoving, I am neither substance nor insubstantial. I am the nectar of knowledge, homogenous existence, like the sky.

17. This self, knowable nor the instrument of knowing. It is neither reason nor the one to be reasoned about. It is beyond the reach of words. It is neither mind nor intelligence. How can I speak this truth to you? I am the nectar of knowledge, homogenous existence, like the sky.

18. The supreme Reality is devoid of the undivided and the divided. The supreme truth is in no way within or without. It is beyond causation. It is not attached - nor is it any substance. I am the nectar of knowledge, homogenous existence, like the sky.

19. I am verily the reality - free of such blemishes as attachment. I am verily the reality - free of the grief caused by transmigratory existence. I am the nectar of knowledge, homogenous existence, like the sky.

20. If there are no three planes of existence - how can there be a fourth? If there are no three times - how can there be quarters? The Supreme reality is the state of the highest serenity. I am the nectar of knowledge, homogenous existence, like the sky.

21. I have no such divisions as long or short. I have no such divisions as wide or narrow. I have no such divisions as angular or circular. I am the nectar of knowledge,

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homogenous existence, like the sky.

22. I never had a mother, Father, Son or the like. I was never born and never did I die. I never had a mind. The supreme reality is undistracted and calm. I am the nectar of knowledge, homogenous existence, like the sky.

23. I am pure, very pure - beyond reason and of infinite form. I am non-attachment and attachment - beyond reason and of infinite form. I am undivided and divided - beyond reason and of infinite form. I am the nectar of knowledge, homogenous existence, like the sky.

24. If the supreme reality is only one and stainless How can there be here and the hosts of gods beginning with Brahma, and how can there be here- the worlds of habitation, such as heaven? I am the nectar of knowledge, homogenous existence, like the sky.

25. How shall I, the pure One, the "not this " and yet the not "not this", speak? How shall I, the pure One, The endless and the end, speak? How shall I, the pure One, attributeless and attribute, speak? I am the nectar of knowledge, homogenous existence, like the sky.

26. I ever perform the supreme action which is non-action. I am supreme Joy, devoid of attachment and detachment. I am everlasting Joy, devoid of body and absence of body. I am the nectar of knowledge, homogenous existence, like the sky.

27. The creation of the illusory universe is not my modification. The creation of deceit and arrogance is not my modification. The creation of truth and falsehood is not my modification. I am the nectar of knowledge, homogenous existence, like the sky.

28. I am devoid of time, such as twilight - I have no disjunction. I am devoid of interiorness and awakening. I am neither deaf nor mute. I am thus devoid of illusion. I am not made pure by moods of mind. I am the nectar of knowledge, homogenous existence, like the sky.

29. I am without a master and the absence of a master - I am unperturbed. I have transcended mind and absence of mind - I am unperturbed. Know me as unperturbed and transcendent of all. I am the nectar of knowledge, homogenous existence, like the sky.

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30. How shall I say that this is a forest or a temple? How shall I say that this is proved or doubtful? It is thus uninterrupted homogenous calm Existence. I am the nectar of knowledge, homogenous existence, like the sky.

31. The Self devoid of life and lifelessness - shines forever. Devoid of seed and seedlessness - of liberation and bondage, it shines forever. I am the nectar of knowledge, homogenous existence, like the sky.

32. It shines forever, devoid of birth - mundane existence and death. I am the nectar of knowledge, homogenous existence, like the sky.

33. Thou hast no name and form - even to the extent of allusion, nor any substance - differentiated or undifferentiated. Why dost thou grieve, O Thou shameless mind? I am the nectar of knowledge, homogenous existence, like the sky.

34. Why weepest thou friend? Thou hast no misery of birth. why weepest thou friend? There is no change for thee. I am the nectar of knowledge, homogenous existence, like the sky.

35. Why dost weep thou friend? Thou hast no natural form. Why dost thou weep friend? Thou hast deformity. Why dost thou weep friend? Thou hast no age. I am the nectar of knowledge, homogenous existence, like the sky.

36. Why dost thou weep friend? Thou hast no age. Why dost thou weep friend? thou hast no mind. Why dost thou weep friend? Thou hast no senses. I am the nectar of knowledge, homogenous existence, like the sky.

37. Why dost thou weep friend? Thou hast no lust. Why dost thou weep friend? Thou hast no greed. Why dost thou weep friend? Thou hast no delusion. I am the nectar of knowledge, homogenous existence, like the sky.

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38. Why dost thou desire affluence? Thou hast no wealth. Why dost thou desire affluence? Thou hast no wife. Why dost thou desire affluence? Thou hast none that is thine own. I am the nectar of knowledge, homogenous existence, like the sky.

39. Birth in this universe of false appearances is neither thine nor mine. This shameless mind appears differentiated. This, Devoid of difference and non-difference, is neither mine nor thine. I am the nectar of knowledge, homogenous existence, like the sky.

40. Thou hast not the nature of nonattachment in the slightest nor hast thou in the slightest the nature of attachment. Thou hast not even the slightest nature of desire. I am the nectar of knowledge, homogenous existence, like the sky.

41. In thy mind there is neither the meditator - meditation, nor the object of meditation. Thou hast no samadhi. There is no region outside thee - nor is there any substance of time. I am the nectar of knowledge, homogenous existence, like the sky.

42. I have told thee all that is essential. there is neither thou, nor anything for me - or for a great one. nor is there any teacher or disciple. The supreme reality is natural and exists in its own way. I am the nectar of knowledge, homogenous existence, like the sky.

43. If I, the supreme, of the nature of the sky, alone exist, how can there be here the supreme truth - which is blissful reality, how can there be here the supreme truth which is not of the nature of bliss, and how can there be here the supreme truth of the nature of knowledge and intuition?

44. Know the one who is Consciousness and devoid of fire and air. Know the one of the nature of consciousness - who is devoid of earth and water. Know the one of the nature of consciousness- who is devoid of coming and going.

45. I am neither of the nature of the void - nor of the nature of non-void. I am neither of pure nature nor of impure nature. I am neither form nor formlessness. I am the supreme reality of the form of its own nature.

46. Renounce the world in every way.

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Renounce renunciation in every way. Renounce the poison of renunciation and non-renunciation. The self is pure, immortal, natural and immutable.

Chapter 4

1. There is neither invitation nor casting off;How can there be flowers, leaves,meditations and recitation of sacred texts,and how can there be worship of Siva -which is identity in non-difference?

2. The absolute is not liberated from bondage and obstruction.The absolute is not purified, cleansed and released.The absolute is not liberated by union or separation.I am indeed the free One, like the sky.

3. I have developed no false notionthat all this reality come into existenceor that all this unreality comes into existence.I am free from disease - my form has been extinguished.

4. Stained, stainless, divided, undivided -differentiated, none of these appear to me.I am free from disease - my form has been extinguished.

5. It has not yet happened that I, the ignorant one -have attained to knowledge, nor has it happenedthat I have become of the nature of Knowledge.And how can I say that I have both ignorance and knowledge?I am free from disease - my form has been extinguished.

6. It (The Self) does not appear to me as virtuous or sinfulas bound or liberated, nor does it appear to me -as united or separated.I am free from disease - my form has been extinguished.

7. I never have the high, low, or middle state.I have no friend nor foe. How shall I speak of good and evil?I am free from disease - my form has been extinguished.

8. I am not the worshipper or of the form of the worshipped.I have neither instruction nor practice.How shall I speak of myself -who am of the nature of Consciousness?I am free from disease - my form has been extinguished.

9. There is nothing here which pervades or is pervaded.There is no abode nor is there the abodeless.How shall I speak of void and non-void?I am free from disease - my form has been extinguished.

10. There is no one to understand and nothing

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indeed, to be understood. I have no cause and no effect.How shall I say that I am conceivable or inconceivable?I am free from disease - my form has been extinguished.

11. There is nothing dividing, nothing to be divided.I have nothing to know with and nothing to be known.How shall I then speak of coming and going?I am free from disease - my form has been extinguished.

12. I have no body or bodilessness -nor have I intelligence, mind or senses.How shall I speak of attachment and detachment?I am free from disease - my form has been extinguished.

13. The Self is not separate or high -and it has not disappeared even to the extent of allusion.Friend, how can I speak of it as identical or different?I am free from disease - my form has been extinguished.

14. Neither have I conquered the senses -nor have i not conquered them.Self-restraint or discipline never occurred to me.Friend how can I speak of victory and defeat?I am free from disease - my form has been extinguished.

15. Never have I form or absence of form,Never any beginning, middle, or end.Friend how can I speak of strength and weakness?I am free from disease - my form has been extinguished.

16. Never did I have death or deathlessness -poison or poisonlessness. How can I speakof pure and impure?I am free from disease - my form has been extinguished.

17. Never have I sleep or awakening.Never do I practice concentration or hand-posture.For me there is neither day nor night.How can i speak of the transcendental and relative states?I am free from disease - my form has been extinguished.

18. Know me as free from all and form the details composing the all.I have neither illusion nor freedom from illusion.How shall I speak of such rituals as morning and evening devotions?I am free from disease - my form has been extinguished.I am free from disease - my form has been extinguished.

19. know me as endowed with all concentration.Know me as free from any relative or or ultimate aim.How shall I speak of union and separation?I am free from disease - my form has been extinguished.

20. I am neither ignorant nor learned,I observe neither silence nor absence of silence.How shall I speak of argument and counter argument?I am free from disease - my form has been extinguished.

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21. Never do I have father, mother, family, caste, birth and death.How shall I speak of affection and infatuation?I am free from disease - my form has been extinguished.

22. Never do I disappear - I am ever manifest.Never so I have effulgence or absence of effulgence.How shall I speak of such rituals as morning and evening devotions?I am free from disease - my form has been extinguished.

23. Know me beyond all doubt to be boundless.Know me beyond all doubt to be undivided.Know me beyond all doubt to be stainless.I am free from disease - my form has been extinguished.

24. The wise give up all meditations;they give up all good and evil deedsand drink of the nectar of renunciation.I am free from disease - my form has been extinguished.

25. There is verily no versification where one knows nothing.The supreme and free one absorbed in the consciousnessof the homogenous being and pure of thought,prattles about the truth.

Chapter 5

1. The word Om is like the sky,it is not the discernment of the essence of high or low.How can there be enunciation of the point of the word Omwhich annuls the manifestation of the unmanifest?

2. The srutis - such as "That thou art" -prove to thee thou art indeed "That"devoid of adjuncts and the same in all.Why dost thou, who art the identity in all,grieve in thy heart?

3. If thou art identity in all,if thou art devoid of above and below, within and withoutand of even the sense of unity, then -Why dost thou, who art the identity in all,grieve in thy heart?

4. There is no discrimination of rules and precepts-there is no cause or effect.That which is the identity in allis without words and the collection of words.Why dost thou, who art the identity in all,grieve in thy heart?

5. There is no knowledge or ignoranceand no practice of concentration.There is no space and the absence of spaceand no practice of concentration.

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Why dost thou, who art the identity in all,grieve in thy heart?

6. There is no pot, no individual body or individual.There is no distinction of cause and effect.Why dost thou, who art the identity in all,grieve in thy heart?

7. There is only the state of freedomwhich is the All and undifferentiated,which is devoid of the distinction of short and longof round and angular.Why dost thou, who art the identity in all,grieve in thy heart?

8. Here is the only One -without void and absence of void,without purity and impurity -without the whole and the part.Why dost thou, who art the identity in all,grieve in thy heart?

9. There is no distinction -of the different and the non-different.There is no distinction of within and without -or the junction of the two.It is the same in all- devoid of friend and foe.Why dost thou, who art the identity in all,grieve in thy heart?

10. It is not of the nature of disciple or non-disciple;nor is it the discernment of the differencebetween the living and the non-living.There is only the state of freedom -The All - The undifferentiated.Why dost thou, who art the identity in all,grieve in thy heart?

11. It is without form and formlessness.It is without difference and non-difference.It is without manifestation and evolution.Why dost thou, who art the identity in all,grieve in thy heart?

12. There is no bondage -due to fetters of good and evil qualities.How shall I perform the actions related to death and life?There is only the pure stainless Being -the same in all..Why dost thou, who art the identity in all,grieve in thy heart?

13. Here is the Being devoid -of existence and non-existence-of desire and desirelessness.Here is verily the highest consciousness -identical with freedom.

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Why dost thou, who art the identity in all,grieve in thy heart?

14. Here is the truth undifferentiated by truths -devoid of junction and disjunction.Since it is the same in all and devoid of all -Why dost thou, who art the identity in all,grieve in thy heart?

15. Here is the Supreme -devoid of association and disassociation -unlike a house cottage or sheath.Here is the Supreme, devoid of knowledge and ignorance.Why dost thou, who art the identity in all,grieve in thy heart?

16. Change and changelessnessthe definable and the indefinable are untrue.if the truth is in the Self alone -Why dost thou, who art the identity in all,grieve in thy heart?

17. Here verily is the conscious Beingwho is completely the All.Here is the conscious Beingwho is the all-comprehensive and undivided.Here is the conscious Being, alone and immutable.Why dost thou, who art the identity in all,grieve in thy heart?

18. It is ignorance to see difference in the undifferentiated.Doubt in what is beyond doubt is ignorance.If there is only the one undivided consciousnessthen why dost thou, who art the identity in all,grieve in thy heart?

19. There is no state of liberation -no state of virtue, no state of vice.There is no state of perfectionand no state of destitution.Why dost thou, who art the identity in all,grieve in thy heart?

20. If the homogenous Being is devoid of cause and effect -division and subdivision, color and lack of color -Why dost thou, who art the identity in all,grieve in thy heart?

21. The self is here in the universal consciousnesswhich is the All and undivided.It is here in the universal consciousnesswhich is absolute and immovable.It is here in the universal consciousnesswhich is devoid of men and other beings.Why dost thou, who art the identity in all,grieve in thy heart?

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22. The Self transcends all,is indivisable and all-pervading.It is free from stain of attachment,immovable and all-pervading.It is without day and night and all-pervading.Why dost thou, who art the identity in all,grieve in thy heart?

23. There is no coming of bondageand freedom from bondage.There is no coming of union and separation.There is no coming of reasoning and disputation.Why dost thou, who art the identity in all,grieve in thy heart?

24. Here is negation of time, untimeand even the atom of fire -but no negation of the absolute truth.Why dost thou, who art the identity in all,grieve in thy heart?

25. Here is the Self devoid of body and disembodiment.Here is verily the supreme One -devoid of dream and deep sleep.Here is the supreme One devoid of name and injunctions.Why dost thou, who art the identity in all,grieve in thy heart?

26. Pure, vast and homogenous like the sky,the Self is the same in all and devoid of all.It is the homogenous Being divested of essenceand non-essence and change.Why dost thou, who art the identity in all,grieve in thy heart?

27. Here is the Self -which is more than dispassionate to virtue and viceto substance and nonsubstance -to desire and desirelessness.Why dost thou, who art the identity in all,grieve in thy heart?

28. Here is the Self, the same in all -which is without grief and greiflessness.Here is the Supreme, without happiness and sorrow.The Supreme Truth is devoid of teacher and disciple.Why dost thou, who art the identity in all,grieve in thy heart?

29. Verily there is no offshoot -essence or absence of essence.Neither is there movable nor immovable -sameness nor variety.The Self is devoid of reason and unreason.Why dost thou, who art the identity in all,

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grieve in thy heart?

30. Here is the essence -the concentration of all essences -which is said to be different -from ones individual consciousness.To be the instrument of perception of objects is unreal.Why dost thou, who art the identity in all,grieve in thy heart?

31. Since the Vedas have declared variouslythat this universe made of ether and the likeis like a mirage, and since the Self is one -indivisable - and the same in all,Why dost thou, who art the identity in all,grieve in thy heart?

32. Where one knows nothing,there is verily no versification.The Supreme and free One -pure of thought, absorbed in the consciousnessof the homogenous being,prattles about the truth.

Chapter 61. The srutis declare in various ways that this -the ether and its like, and we ourselves are like a mirage.If there is only one indivisible, all-comprehensive Absolute -how can there be the comparable and comparison?

2. The supreme is without divisibility and in-divisibility.The Supreme is without activity and changeability.If there is only one indivisible, all-comprehensive absolutehow can there be worship - how can there be austerity?

3. The mind is verily supreme, undivided -all-pervasive and devoid of largeness and smallness.The mind is indeed the indivisible,all-comprehensive absolute.How can we do anything with the mind and speech?

4. The Self is the negation ofthe distinction between night and day.The Self is the negation ofthe risen and the not-risen.If there is only one indivisible, all-comprehensive absolutehow can there be the Sun., moon and fire?

5. The Self is that from whichthe distinction of desire and desirelessnessof action and inaction are gone.If there is only one indivisible, all-comprehensive absolute

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how can there be consciousnessdifferentiated by exterior and interior?

6. If the Self is devoid of essence and lack of essence,if it is without void and nonvoid,If there is only one indivisible, all-comprehensive absolutehow can there be a first, how can there be a last?

7. If the Self is the negation of difference and nondifferenceif it is the negation of the knower and the knowable,If there is only one indivisible, all-comprehensive absolutehow can there be the third, how can there be the fourth?

8. The spoken and the unspoken are not the truth,the known and the unknown are not the truth.If there is only one indivisible, all-comprehensive absolutehow can there be objects, senses, mind and intellect?

9. Ether and air are not the truth;Earth and fire are not the truth.If there is only one indivisible, all-comprehensive absolutehow can there be cloud, how can there be water?

10. If the Self is the negation of imagined worlds,if it is the negation of imagined gods,If there is only one indivisible, all-comprehensive absolutehow can there be discriminating consciousness of good and evil?

11. The Self is the negation of death and deathlessness.It is the negation of action and inaction.If there is only one indivisible, all-comprehensive absolutehow can one speak of coming and going?

12. NO such distinctions exist as prakrti and purusa.There is no difference between cause and effect.If there is only one indivisible, all-comprehensive absolutehow can one speak of Self and not-self?

13. There is no coming of the third kind of miseryor the second kind of misery due to the gunas.If there is only one indivisible, all-comprehensive absolutehow can there be and old man, a young man and in infant?

14. The Supreme is without caste and stage of lifewithout cause and agent.If there is only one indivisible, all-comprehensive absolutehow can there be consciousness of the destroyed and the undestroyed?

15. The destroyed and the undestroyed are both false.The born and the unborn are both false.If there is only one indivisible, all-comprehensive absolutehow can there be the perishable and the imperishable?

16. The Self is the annihilation of the masculine and the nonmasculine.It is the annihilation of the feminine and the nonfeminine.If there is only one indivisible, all-comprehensive absolutehow can there be consciousness of joy and lack of joy?

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17. If the Supreme is free of delusion and sorrow, doubt and griefIf there is only one indivisible, all-comprehensive absolutehow can there be I and mine?

18. The supreme is the destruction of virtue and vice.It is the destruction of bondage and freedom form bondage.If there is only one indivisible, all-comprehensive absoluteHow can there be here any consciousness of sorrowand the absence of sorrow?

19. No distinction of sacrificer and sacrifice exists.No distinction of fire and ingredients exists.If there is only one indivisible, all-comprehensive absolutehow can there be any fruits of work?

20. The Self is verily free from sorrow and absence of sorrow.The Self is free from pride and the absence of pride.If there is only one indivisible, all-comprehensive absolutehow can there be consciousness of attachment and nonattachment?

21. No such change as illusion and freedom from illusion exists.No such change as greed and freedom from greed exists.If there is only one indivisible, all-comprehensive absolutehow can there be consciousness of discriminationand lack of discrimination?

22. There are never any "you" and "I".The discrimination of family and race is false.I am indeed the Absolute and the Supreme Truth.In that case how can I make salutation?

23. The Self is that in whichthe distinction of teacher and disciple disappearsand in which the consideration of instruction also disappears.I am indeed the Absolute and the Supreme Truth.In that case how can i make salutation?

24. There is no imagined division of bodies.There is no imagined division of worlds.I am indeed the Absolute and the Supreme Truth.In that case how can i make salutation?

25. The Self, never endowed with passion or devoid of it,is verily spotless, immovable and pure.I am indeed the Absolute and the Supreme Truth.In that case how can i make salutation?

26. No distinction such as body and bodilessness exists,nor is it true that there is false action.I am indeed the Absolute and the Supreme Truth.In that case how can i make salutation?

27. Where one knows nothing, there is verily no versification.The Supreme One, pure of thought, absorbed in the consciousnessof the homogenous being - prattles about the truth.

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Chapter 71. The enlightened one nudeor clad in a patched garment of rags gathered from roadsfollows the path which is devoid of virtueand stays in an empty abode -absorbed in the pure, stainless homogenous Being.

2. The enlightened one -aims at that which is without any mark or marklessness.He is skilful, being devoid of right or wrong.He is the absolute truth, stainless and pure.How can the liberated on engage in discussionand disputation?

3. Free from entrapment in the snares of hopeand devoid of purificatory ceremonies,The enlightened one is ever absorbed in the absolute.Thus having renounced allHe is the truth, pure and stainless.

4. How can there be any discussion hereof the body and disembodimentof attachment and detachment?Here is the truth itselfin its spontaneous natural form-pure,immovable like the sky.

5. Where the truth is known,how can there be form and formlessness?Where there is the Supreme, whose form is like the sky,how is perception of any object possible?

6. The Supreme Self is indivisible -of the form of the sky.It is the truth, pure and stainless.Thus how can there be heredifference and nondifference -bondage and freedom from bondage -transformation and division?

7. Here is only the Absolute Truthindivisible and the All.How can there be here union, disunion, or pride?If thus there is here only the Supreme -the indivisible and the All -how can there be here any substance or absence of substance?

8. Here is the absolute Truthindivisible and pure, stainless and the Allof the form of the sky.Thus how can there be here association and dissociation?

9. The enlightened one is a yogi devoid yogaand the absence of yoga. He is an enjoyer,devoid of enjoyment and absence of enjoyment.Thus he wanders leisurely, filled with

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the spontaneous joy of his own mind.

10. If the yogi is always relatedto knowledge and perception, to duality and unityhow can he be free here? How can a yogi be naturaland free from attachment here?He is the enjoyer of the pure, stainlessand homogenous Being.

11. The Self is destruction, devoid of the destroyed and the undestroyed.The Self is the auspicious moment,Devoid of the auspicious and inauspicious time.Thus, how can there be here substanceand the absence of substance?The truth which is homogenousis of the form of the sky.

12. Forever divested of alland united to the Self -the enlightened one is the All -free and devoid of truth.Thus, how can there be here life and death?and how can there be any accomplishmentthrough meditation and lack of mediation?

13. All this is magic, like a mirage in the desert.Only the absolute Self, of indivisibleand impenetrable form exists.

14. To all things -from the practice of religious laws and duties to liberation,we are completely indifferent.How can we have anything to do with attachment or detachment?Only the learned imagine these things.

15. Where one knows nothing,there is verily no versification.The Supreme One, Pure of thought,absorbed in the consciousness of the homogenous beingprattles about the truth.

Chapter 8

1. By making my pilgrimage to TheeThy all-pervasiveness has been destroyed by me.With my meditation, Thy transcendenceof the mind has been destroyed.Thy transcendence of speechhas been destroyed by my singing Thy Praise.Ever forgive me these three sins.

2. A sage is one whose intelligence is unsmitten by lusts -who is self-controlled, gentle and pure -

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who possesses nothing, who is indifferent -who eats moderately -is quiet and steadyand has taken refuge in me.

3. The sage is vigilant and resolute -has a profound mind and has conquered the six bondages;he is not proud, but gives honour to others;he is strong, friendly to allcompassionate and wise.

4. The sage is merciful, non-violent and enduring of all.He is pure hearted and is the essence of truth;he is the same to all and beneficent to all.

5. The sign of an Avudhuta should be known by the blessed ones,by those who know the truth of the significanceof the letters of the Vedas and who teach Veda and Vedanta.

6. The significance of the letter "A"is that the Avudhuta is free from the bondage of hopesis pure in the beginning, middle and endand dwells ever in joy.

7. The syllable "VA" is indicative of himby whom all desires have been renouncedwhose speech is wholesomeand who dwells in the present.

8. The syllable "DHU" is a sign of himwhose limbs are grey with dust -whose mind is purified-who is free from all diseases -and who is released from the practiceof concentration and meditation.

9. The syllable "TA" is significant of himby whom the thought of Truth has been made steadywho is devoid of all thoughts and effortsand who is free from ignorance and egoism.

10. This Gita or song is composed byDattatreya Avadhuta who is the embodiment of bliss.Whoever reads or hears it has never any rebirth.One who has realized the Self is never reborn.

Om Tat Sat

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Dattaatreya Upanisad - from the Atharvaveda.

Once Brahma the creator asked Lord Narayana about the efficacy of the taaraka-mantra to which the latter replied:

"Always think of Me and My glory, and be in commune with Me in the attitude 'I am Datta, the great Lord.' Such ones who medidate thus do not swirl in the ver-recurring course of worldly existence."

Accordingly, after meditating on Lord Vishnu (Dattatreya), Brahma said: "Yes. The Brahman that is the infinite and peerless alone remains as the residuum after negation of everything else."

The one-, six-, eight-, twelve-, and sixteen-syllabled mantras of Dattaatreya

The taaraka monosyllable is 'Daam'. He is the haMsa established in all beings. 'Daam' in the lengthened form is the Paramaatman. The six syllabled one is 'Om, Shriim, Hriim, Kliim, Glaum, Draam.

The eight-syllabled one is 'Dram' or 'Draam' and then adding to it the syllables 'Dat, taa, tre, yaa, na, maaH." The portion 'Dattatreya' is of the character of knowledge, existence, and bliss, and that of namah is of full- blown bliss.

The twelve-syllabled formula is 'Om, Aam, Hriim, Krom, ehi Dattatreya svaahaa.' The sixteen-syllabled formula is Om, Aim, Krom, Kliim, Cluum, Hraam, Hriim, Hruum, Saum (nine) and the five syllables constituting Dattaatreyaaya, and the twin syllable svaahaa. The whole formula is 'Om, Aim, Krom, Kliim, Cluum, Hraam, Hriim, Hruum, Saum Dattaatreyaaya svaahaa.'

The anushhtubh-mantra of Dattaatreya

All the portions of the mantra are said to be in the vocative forms right through as 'Dattaatreya Hare Krshna unmataananda-daayaka, digambara, mune, baala, pishaaca, jn~aana saagara.'

The moola-mantra of Dattaatreya

This is then given as:

'OM namo bhagavate Dattaatreyaaya, smarana-maatra-samtushhtaaya

OM salutations unto Lord Dattatreya who is propitiated by remembrance (devotion),

mahaa-bhaya-nirvaanaaya, mahaa-gyaaana-pradaaya, cidaanandaatmane

that is the dispeller of great fears, who bestows the highest character of sentience and bliss

baalonmatta-pishaaca-veshaaya'

who is in the guise of a child, a mad-man, a devil, thus:

mahaa yogine avadhuutaya, anasuuyaananda-vardhanaayatri-putraya

a great yogin, is the enhancer of the bliss of Anasuya (His mother), is the son of the sage Atri,

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sarva-kaama-phala-pradaaya, bhava-bandha-mocanaaya,

who bestows the fruits of all the desires of the devotee's heart, the redeemer of the bonds of worldy existence,

sakala-vibhuuti-daaya saadhyakarshhanaaya sarva-manah-kshhobhanaaya, ciram- jiivane vashi-kuru, vashi-kuru, aakarshhaya-akarshhaya, vidveshhaya, vidveshhaya, uccaataya-uccaataaya, stambhaya-stambhaya, maaraya-maaraya namah, sampannaaya, namaH saMpannaaya, svaahaa poshhaya, poshhaya, para-mantra para-yantra para tantraaMshh ccindhi, ccindhi; grahaan nivaaraya; nivaaraya; vyaadhiin nivaaraya, nivaaraya; duhkham haraya, haraya; daaridryam vidraavaya, dehaM poshhaya, poshhaya; citttam toshhaya, toshhaya:

Do thou counteract the malignant influences of the planets, cure the ailments, drive off anguish, melt away all penury, fill the mind with joy

sarva mantra sarva yantra sarva tantra sarva pallava svaruupaaya iti Om namah shivaaya. Om

.unto Thee of the real form of incantations, all mystic symbols and powers, etc. OM salutations!

OM salutations unto Lord Dattatreya who is propitiated by remembrance (devotion), that is the dispeller of great fears, who bestows the highest character of sentience and bliss and who is in the guise of a child, a mad- man, a devil, a great yoin, is the enhancer of the bliss of Anasuya (His mother), is the son of the sage Atri, who bestows the fruits of all the desires of the devotee's heart, the redeemer of the bonds of worldy existence, ..Do thou nourish my body, counteract the malignant influences of the planets, cure the ailments, drive off anguish, melt away all penury, fill the mind with joy...unto Thee of the real form of incantations, all mystic symbols and powers, etc. OM salutations!

He who knows all about this vidyaa and practices this becomes holy, and he attains the fruits of having muttered the Gayatri, the Maharudra, and the Pranava innumerable times, and he is absolved of all his sins.

Thus ends Dattatreya Upanisad.

Om Tat Sat

The Avadhoota Gita

avadhuta gita compiled (in english)

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