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Avadhuta Yadu Samvada (अवधूतयद्वोः संवादः) (view source)

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Dattatreya, said to be the avatara of MahaVishnu, is an example of Avadhuta (अवधूतः). They are the ever-free, highly illuminated beings, yogis, who wander on the earthly sphere always immersed in the Brahman. The life of Dattatreya furnishes the best ideal of a [[Guru (गुरुः)|Guru]].
 
Dattatreya, said to be the avatara of MahaVishnu, is an example of Avadhuta (अवधूतः). They are the ever-free, highly illuminated beings, yogis, who wander on the earthly sphere always immersed in the Brahman. The life of Dattatreya furnishes the best ideal of a [[Guru (गुरुः)|Guru]].
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== Avadhuta Dattatreya ==
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== अवधूतदत्तात्रेयः ॥ Avadhuta Dattatreya ==
 
Although many texts describe Dattatreya as the avatara of MahaVishnu, born as the son of Maharshi Atri and his chaste wife Anasuya, very often he is described as the incarnation of the Trimurtis - Brahma, Vishnu and Shiva, born of the same parents. Some state that he is also one of the Saptarshis. It was he who taught the knowledge of Self to Prahlada, Alarka, Yadu and Kartavirya. He is spoken of highly even in the Upanishads such as Jabala Upanishad, Narada Parivrajaka Upanishad, Yajnavalkya Upanishad and the Bhikshu Upanishad. The Shandilya Upanishad gives an explanation of the term Dattatreya along with his legend.<ref>Swami Chetanananda (2005 Fifth Edition) ''Avadhuta Gita, The Song of the Ever-Free By Dattatreya Avadhuta.'' Kolkata: Advaita Ashrama.</ref>
 
Although many texts describe Dattatreya as the avatara of MahaVishnu, born as the son of Maharshi Atri and his chaste wife Anasuya, very often he is described as the incarnation of the Trimurtis - Brahma, Vishnu and Shiva, born of the same parents. Some state that he is also one of the Saptarshis. It was he who taught the knowledge of Self to Prahlada, Alarka, Yadu and Kartavirya. He is spoken of highly even in the Upanishads such as Jabala Upanishad, Narada Parivrajaka Upanishad, Yajnavalkya Upanishad and the Bhikshu Upanishad. The Shandilya Upanishad gives an explanation of the term Dattatreya along with his legend.<ref>Swami Chetanananda (2005 Fifth Edition) ''Avadhuta Gita, The Song of the Ever-Free By Dattatreya Avadhuta.'' Kolkata: Advaita Ashrama.</ref>
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#सिन्धुः ॥ Sindhu (Sea)
 
#सिन्धुः ॥ Sindhu (Sea)
 
#पतङ्गः ॥ Patanga (A Moth)
 
#पतङ्गः ॥ Patanga (A Moth)
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#मधुकृत् ॥ Madhukrd (A Bee)
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#मधुकृत् ॥ Madhukrd (A Bumble Bee)
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#मधुहा ॥ Madhuha (A honey-gatherer)
 
#गजः ॥ Gaja (An Elephant)
 
#गजः ॥ Gaja (An Elephant)
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#मधुहा ॥ Madhuha (A honey-gatherer)
   
#हरिणः ॥ Harini (A deer)
 
#हरिणः ॥ Harini (A deer)
 
#मीनः ॥ Meena (A fish)
 
#मीनः ॥ Meena (A fish)
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==== अजगरः ॥ Ajagar (A Boa-Constrictor snake) ====
 
==== अजगरः ॥ Ajagar (A Boa-Constrictor snake) ====
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<blockquote>सुखम् ऐन्द्रियकं राजन् स्वर्गे नरक एव च । देहिनां यद् यथा दुःखं तस्मान् नेच्छेत तद्‍बुधः ॥ १ ॥</blockquote><blockquote>ग्रासं सुमृष्टं विरसं महान्तं स्तोकमेव वा । यदृच्छयैवापतितं ग्रसेत् आजगरोऽक्रियः ॥ २ ॥</blockquote><blockquote>ओजःसहोबलयुतं बिभ्रद् देहमकर्मकम् । शयानो वीतनिद्रश्च नेहेतेन्द्रियवानपि ॥ ४ ॥ (Bhag. Pura. 11.8.1-4)<ref name=":3">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Skanda 11 Adhyaya 8])</ref></blockquote>Oh Yadumaharaja, just as sukha (pleasure) is obtained by the sense organs in the celestial regions as per a person's Prarabdha karma, so also he gets his share of dukkha (sorrow) in naraka accordingly without asking for it. Hence a wise man should ponder over such secrets and not hanker after the pleasures. A yogi should be content with whatever food he is given without effort, irrespective of its taste (delicious or distasteful) or quantity obtained (too much or too little). He should like an Ajagara (a python or a boa constrictor with slight differences), subsist himself on whatever food that comes to him without his effort and with indifference (Udaseena). Even if no food comes to him over a long period of time, he should not exert himself just like his Guru the Ajagara. Although endowed with a body of physical strength, having mental energy and soundness of the sense organs, a yogi should consciously withdraw from exerting himself for food and remain actionless yet sleepless.<ref name=":6" /> Thus a yogi learns to '''Control his sense organs from an Ajagara''' even-though fully endowed with all capacities to use them.
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<blockquote>सुखम् ऐन्द्रियकं राजन् स्वर्गे नरक एव च । देहिनां यद् यथा दुःखं तस्मान् नेच्छेत तद्‍बुधः ॥ १ ॥</blockquote><blockquote>ग्रासं सुमृष्टं विरसं महान्तं स्तोकमेव वा । यदृच्छयैवापतितं ग्रसेत् आजगरोऽक्रियः ॥ २ ॥</blockquote><blockquote>ओजःसहोबलयुतं बिभ्रद् देहमकर्मकम् । शयानो वीतनिद्रश्च नेहेतेन्द्रियवानपि ॥ ४ ॥ (Bhag. Pura. 11.8.1-4)<ref name=":3">Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Skanda 11 Adhyaya 8])</ref></blockquote>Oh Yadumaharaja, just as sukha (pleasure) is obtained by the sense organs in the celestial regions as per a person's Prarabdha karma, so also he gets his share of dukkha (sorrow) in naraka accordingly without asking for it. Hence a wise man should ponder over such secrets and not hanker after the pleasures. A yogi should be content with whatever food he is given without effort, irrespective of its taste (delicious or distasteful) or quantity obtained (too much or too little). He should like an Ajagara (a python or a boa constrictor with slight differences), subsist himself on whatever food that comes to him without his effort and with indifference (Udaseena). Even if no food comes to him over a long period of time, he should not exert himself just like his Guru the Ajagara. Although endowed with a body of physical strength, having mental energy and soundness of the sense organs, a yogi should consciously withdraw from exerting himself for food and remain actionless yet sleepless.<ref name=":6" /> Thus a yogi learns to '''Control his sense organs like the Ajagara''' even-though fully endowed with all capacities to use them.
    
==== सिन्धुः ॥ Sindhu (Sea) ====
 
==== सिन्धुः ॥ Sindhu (Sea) ====
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==== पतङ्गः ॥ Patanga (A Moth) ====
 
==== पतङ्गः ॥ Patanga (A Moth) ====
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<blockquote>दृष्ट्वा स्त्रियं देवमायां तद्‌भावैरजितेन्द्रियः । प्रलोभितः पतत्यन्धे तमस्यग्नौ पतङ्गवत् ॥ ७ ॥ </blockquote><blockquote>योषिद्धिरण्याभरणाम्बरादिद्रव्येषु मायारचितेषु मूढः । प्रलोभितात्मा ह्युपभोगबुद्ध्या पतङ्गवत् नश्यति नष्टदृष्टिः ॥ ८ ॥ (Bhag. Pura. 11.8.7-8)<ref name=":3" /></blockquote>A moth is attracted by the brightness of the fire, comes near it and falls into it. Similarly a person having attachment to sense objects (अजितेन्द्रियः), by the deluding divine Maya gets attracted to women on seeing them and fascinated by their movement and alluring gestures becomes smitten and crazy about her and falls into the dark naraka like the moth which falls into the fire.<ref name=":2" />
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A moth is attracted to the appearance of fire (attracted to the rupam or form) and captivated by it, falls into it. With his mind enticed by women, decorated in gold ornaments, rich clothes and other things which are a creations of the deluding Maya, an ill-judging (मूढः) is easily tempted to obtain the objects of enjoyment. Such an infatuated person with a desire to obtain such objects, loses his discrimination and ruins himself like a moth which falls into the fire.<ref name=":2" />
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In this context, the following famous shloka from Garuda Purana gives us an insight about the addiction to five sense-objects. <blockquote>कुरङ्ग-मातङ्ग-पतङ्गं-भृङ्ग-मीना हताः पञ्चबिरेव पञ्च । एकः प्रमाथी स कथं न घात्यो यः सेवते पञ्चभिरेव पञ्च ॥ १,११५.२१ ॥ (Garu. Pura. 1.115.21)</blockquote>An deer, elephant, a moth, black-bee, and a fish - these five are destroyed due to addiction to their five sense organs.
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{| class="wikitable"
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|+Victims of Addiction to the Five Senses<ref>''The Garuda Purana, Part 1'' (1957 First Edition) Delhi: Motilal Banarsidass Pvt. Ltd. (Page 359)</ref>
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!
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!Victim
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!Sense Organ
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!Object
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|-
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|1
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|Deer (कुरङ्ग)
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|Sound (Ears)
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|Listens to sweet music and gets caught by the hunter.
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|-
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|2
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|Elephant (मातङ्ग)
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|Touch (Skin)
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|It is caught through she-elephants
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|-
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|3
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|Moth (पतङ्गं)
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|Sight (Eyes)
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|It is attracted by the color of the flame and falls into the fire.
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|-
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|4
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|Bee (भृङ्ग)
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|Smell (Nose)
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|It is attracted to the fragrance of lotus flowers and gets caught within.
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|-
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|5
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|Fish (मीना)
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|Taste (Tongue)
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|It nibbles at the bait and gets caught.
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|}
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Thus the lesson taught by Patanga is '''Not to get addicted to sense objects'''.
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==== मधुकृत् ॥ Madhukrd (A Bee) ====
 
==== मधुकृत् ॥ Madhukrd (A Bee) ====
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<blockquote>स्तोकं स्तोकं ग्रसेद् ग्रासं देहो वर्तेत यावता । गृहान् अहिंसन् आतिष्ठेद् वृत्तिं माधुकरीं मुनिः ॥ ९ ॥</blockquote><blockquote>अणुभ्यश्च महद्‍भ्यश्च शास्त्रेभ्यः कुशलो नरः । सर्वतः सारमादद्यात् पुष्पेभ्य इव षट्पदः ॥ १० ॥ (Bhag. Pura. 11.8.9-10)<ref name=":3" /></blockquote>A bee painstakingly visits and enjoys the very little honey in many trips. Similarly a Muni should seek Bhiksha in small quantities by visiting many households, sufficient enough for his sustenance following the Madhukari Vrtti. This way the grhasthas are also not burdened by offering small amounts of food. Just as the bee takes the essence, the honey, from flowers big or small, skilful and clever person should assimilate the essence of the Shastras great or small.<ref name=":6" /><ref name=":2" /> The bee teaches a sadhaka to '''Seek Small amounts of Bhiksha and Assimilate the Essence of Shastras big or small'''.<blockquote>सायन्तनं श्वस्तनं वा न सङ्गृह्णीत भिक्षितम् । पाणिपात्रोदरामत्रो मक्षिकेव न सङ्ग्रही ॥ ११ ॥</blockquote><blockquote>सायन्तनं श्वस्तनं वा न सङ्गृह्णीत भिक्षुकः । मक्षिका इव सङ्गृह्णन् सह तेन विनश्यति ॥ १२ ॥ (Bhag. Pura. 11.8.11-12)<ref name=":3" /></blockquote>A Muni should not accept Bhiksha with a view of storing (a part of it) it for the evening meal or for the next day like a honey-bee (मधुमक्षिक) which hoards honey. His hands should be used as his vessel and consume that amount of food enough to fill his stomach. A Bhikshuka asking for alms should not store any food for the evening or the following day and if he were to hoard more than he needs he will perish along with it just like the honey bee with its honey.<ref name=":6" /> Thus a sadhaka learns not to be a '''Hoarder like the Honeybee'''.
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==== गजः ॥ Gaja (An Elephant) ====
 
==== गजः ॥ Gaja (An Elephant) ====
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<blockquote>पदापि युवतीं भिक्षुः न स्पृशेद् दारवीमपि । स्पृशन् करीव बध्येत करिण्या अङ्गसङ्गतः ॥ १३ ॥</blockquote><blockquote>नाधिगच्छेत् स्त्रियं प्राज्ञः कर्हिचित् मृत्युमात्मनः । बलाधिकैः स हन्येत गजैरन्यैर्गजो यथा ॥ १४ ॥ (Bhag. Pura. 11.8.13-14)<ref name=":3" /></blockquote>A mendicant should not touch, even with his foot, a wooden figurine of a woman, for he will fall into the trap of beauty and enticement just like the male elephant which gets fettered due to its attraction to the female elephant. (See the table above near Patanga). A wise person should not at any cost get attracted to the beauty and grace of woman (of another person) for he should know that she is his veritable death, just as an elephant is killed by the other powerful tuskers surrounding the female elephant.<ref name=":6" />
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==== मधुहा ॥ Madhuha (A honey-gatherer) ====
 
==== मधुहा ॥ Madhuha (A honey-gatherer) ====
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==== हरिणः ॥ Harini (A deer) ====
 
==== हरिणः ॥ Harini (A deer) ====
 
==== मीनः ॥ Meena (A fish) ====
 
==== मीनः ॥ Meena (A fish) ====
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