Avadhuta Yadu Samvada (अवधूतयद्वोः संवादः)

Avadhuta Yadu Samvada (Samskrit: अवधूतयद्वोः संवादः) is a well read conversation between Avadhuta (Dattatreya) a recluse who had realized Brahman and Yadu Maharaja of intellectual brilliance, described in the Bhagavata Purana (Skanda 11 Adhyayas 7-9). A very important concept of learning from the very nature around us, Dattatreya, the son of Maharshi Atri and Anasuya, describes twenty-four Gurus (चतुर्विंशतिगुरवः) from whom he has assimilated some specific wisdom.

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.

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.

अवधूतस्य लक्षणानि॥ Characteristics of Avadhuta

Bhagavata Purana in the present samvada describes the lakshanas of an Avadhuta in Yadu Maharaja's words thus

कुतो बुद्धिरियं ब्रह्मन्नकर्तुः सुविशारदा यामासाद्य भवाँल्लोकं विद्वाँश्चरति बालवत् २६

प्रायो धर्मार्थकामेषु विवित्सायां च मानवाः हेतुनैव समीहन्त आयुषो यशसः श्रियः २७

त्वं तु कल्पः कविर्दक्षः सुभगोऽमृतभाषणः न कर्ता नेहसे किञ्चिज्जडोन्मत्तपिशाचवत् २८

जनेषु दह्यमानेषु कामलोभदवाग्निना न तप्यसेऽग्निना मुक्तो गङ्गाम्भःस्थ इव द्विपः २९

त्वं हि नः पृच्छतां ब्रह्मन्नात्मन्यानन्दकारणम् ब्रूहि स्पर्शविहीनस्य भवतः केवलात्मनः ३० (Bhag. Pura. 11.7.26-30)

Summary: Whence did you, apparently inactive, come to possess such extraordinary intelligence and wisdom (is such a youthful stage), endowed with which and enlightened (immersed in Brahman) you roam about in this world like a child. Engaged in activities to attain Dharma, Artha and Kama men desire for longevity, fame and fortune. But you appear to be able-bodied, wise, skillful and alert, good-looking having a nectar like sweetness in speech, yet you behave as if you are a dullard (Jada), lunatic (Unmatta) like one who is haunted by a pisachas (possessed by ghost). People have burning and consuming forms of agni called desires and greed, yet you are free from such burning desires appearing like an elephant standing in the waters of Ganga (untouched by the conflagrations). We enquire you seriously, please tell us the cause of your blissfulness due to the Self, untouched by objects of pleasure, just pure consciousness.

The characteristic presentation of an Avadhuta to the world may be described as बालोन्मत्तपिशाचवेषाः।

An Avadhuta is free from the net of hope, from the idea of the beginning, middle, and end of things and that he is perpetually abiding in happiness. He is devoid of all desires, his speech is devoid of evil and that he exists in all existing things. An Avadhuta's body is covered with dust, the mind is purged of all evil thoughts and he is free from all diseases. He is full of contemplation of the reality, free from activities causing anxieties and bereft of ahankara. Primarily an Avadhuta is permeated with the sentiment of oneness throughout and are untouched by the worldly phenomenon and all duties, rites, observances prescribed by the various texts. His speech though devoid of evils may be misinterpreted by a worldly man and his actions may clash with the worldly interests against human expectations.

For all such things he does not care, for he has already trodden them and risen triumphant over them all. His utterances do not hold water with the ordinary man of the world, for one who is still enveloped thickly with the veils of the Maya and whose aim is yet to attain worldly success or even heavenly joys. The Avadhuta's message is grasped easily by those who have risen far above this stage of life. His messages will be full of reflections from the Vedanta and Upanishadic texts and meaningful paths that lead to Moksha to a seeker of jnana.

चतुर्विंशतिगुरवः ॥ Twenty-four Gurus

Dattatreya reflects and delivers an important advice that a seeker of wisdom, a sadhaka, should always endeavor to pick up lessons wherever he finds it. He should neither be judgmental nor despise the source from which it comes. Only that sadhaka who accepts wisdom from various sources, just like a honey-bee collecting honey by thousands of trips to various flowers, will succeed in collecting the honey of essence of Vedic wisdom. Dattatreya himself sets an example to this fact when he declares how he made 24 individuals - animate and inanimate objects - his Gurus.

Noticing the youthful Brahmana ascetic (Dattatreya) of immeasurable splendour, wandering fearlessly, Maharaja Yadu asks him the reason for his behaviour as a बालः (child) उन्मत्तः (Lunatic) and पिशाचवेषः (as though possessed of a ghost) and the cause of blissfulness untouched by the objects of pleasure.

When respectfully questioned by the intelligent Yadu Maharaja, the Brahmana ascetic, explains that many are his preceptors, both animate and inanimate, from whom he assimilated specific wisdom through his judgment. They are

1. पृथिवी ॥ Prthvi (Earth)
2. वायु ॥ Vayu (Air)
3. आकाशम् ॥ Akasha (Ether)
4. आपः॥ Apah (Water)
5. अग्निः ॥ Agni (FIre)
6. चन्द्रः ॥ Chandra (Moon)
7. रविः ॥ Surya (Sun)
8. कपोतः ॥ Kapota (Pigeon)
9. अजगरः ॥ Ajagar (A Boa-Constrictor snake)
10. सिन्धुः ॥ Sindhu (Sea)
11. पतङ्गः ॥ Patanga (A Moth)
12. मधुकृत् ॥ Madhukrd (A Bee)
13. गजः ॥ Gaja (An Elephant)
14. मधुहा ॥ Madhuha (A honey-gatherer)
15. हरिणः ॥ Harini (A deer)
16. मीनः ॥ Meena (A fish)
17. पिङ्गला ॥ Pingala (A courtesan)
18. कुररः ॥ Kurara (A Bird)
19. अर्भकः ॥ Arbhaka (A child)
20. कुमारी ॥ Kumari (A maiden)
21. शरकृत् ॥ Sharakrt (An arrow-sharpner)
22. सर्पः ॥ Sarpa (A Snake)
23. ऊर्णनाभिः ॥ Urnanabhi ( A Spider)
24. सुपेशकृत् ॥ Supeshakrt (A Wasp)

And he continues to explain what those lessons are which, being the special ways of behaviour of each of the above beings, gave him specific lessons useful in life (to everyone).

पृथिवी ॥ Prthvi (Earth)

भूतैराक्रम्यमाणोऽपि धीरो दैववशानुगैः । तद्विद्वान्न चलेन्मार्गादन्वशिक्षं क्षितेर्व्रतम् ३७

शश्वत्परार्थसर्वेहः परार्थैकान्तसम्भवः साधुः शिक्षेत भूभृत्तो नगशिष्यः परात्मताम् ३८

प्राणवृत्त्यैव सन्तुष्येन्मुनिर्नैवेन्द्रियप्रियैः ज्ञानं यथा न नश्येत नावकीर्येत वाङ्मनः ३९ (Bhag. Pura. 11.7.37-39)

From Prthvi, I learnt to remain firm and undisturbed even when trodden over and ill-treated by other beings (standing unperturbed in times of adversity). With full understanding that these beings (oppressors) are acting by nature and fate, a Dheera (धीरः), a strong-minded wise person should never deviate from his path of dharma. A mountain by its Paropakara lakshana of serving others bears the trees, grass and water streams meant for the use of others (people). Thus just a mountain strives for Parahita or resigns all his activities for the good of other beings, a sadhaka or seeker of wisdom should develop Paropakara and Parahita lakshanas. A sadhaka should always remember to take resources like food, just enough to sustain himself and not striving to satisfy the Indriyas (senses); thus he learns the quality of contentment with whatever he procures. With such restraint his Jnanashakti is protected and his speech and manas do not falter or waver.

वायु ॥ Vayu (Air)

विषयेष्वाविशन्योगी नानाधर्मेषु सर्वतः गुणदोषव्यपेतात्मा न विषज्जेत वायुवत् ४०

पार्थिवेष्विह देहेषु प्रविष्टस्तद्गुणाश्रयः गुणैर्न युज्यते योगी गन्धैर्वायुरिवात्मदृक् ४१ (Bhag. Pura. 11.7.40-41)

Vayu travels in many kinds of surroundings but does not show any specific interest (neither surroundings of natural beauty nor in a burning forest) or attachment to their excellences or deficiencies. Similarly a sadhaka, though participates in the surrounding objects (of senses) of various characteristics, should develop Unattachment to sense objects (विषज्जेत) and remain in an aloof state unattached to the excellences or deficiencies of those sense objects.

Just as the wind, though is a carrier of scents and odours (which are due to the particles of the earth wafted by it) remains aloof from the smells (good or bad), so also an Atmajnani as long as he remains in the earthly body should bear the bodily diseases, pains, hunger, thirst etc., yet remaining untouched by the bodily Gunas (attributes) and Doshas. Just as a mere spectator a sadhaka should be fully aware that he is distinct from the body or its attributes.

आकाशम् ॥ Akasha (Ether)

अन्तर्हितश्च स्थिरजङ्गमेषु ब्रह्मात्मभावेन समन्वयेन व्याप्त्याव्यवच्छेदमसङ्गमात्मनो मुनिर्नभस्त्वं विततस्य भावयेत् ४२

तेजोऽबन्नमयैर्भावैर्मेघाद्यैर्वायुनेरितैः न स्पृश्यते नभस्तद्वत्कालसृष्टैर्गुणैः पुमान् ४३ (Bhag. Pura. 11.7.42-43)

Even though the forms of mobile and immobile creation appear to be variable, they are all connected by (interpenetrated) by the one Akasha, which is undivided and all-pervading. A contemplative muni should learn that even though invested with the physical body, Atma is identical to Brahman which is also all-pervading and permeates all beings (both the mobile and immobile) yet is unconnected like Akasha. From Akasha a sadhaka thus learns the underlying Unity of all beings and identity with Brahman.

Vayu and Agni cause rains and food is grown. It is because of Vayu that clouds form, get tossed and disappear in the sky (Akasha). However, in spite of the many activities that take place Akasha is untouched and unperturbed by them. In the same way a contemplative sadhaka should not be affected by the passing products of time such as Gunas (attributes) and Dravyas (things).

आपः॥ Apah (Water)

स्वच्छः प्रकृतितः स्निग्धो माधुर्यस्तीर्थभूर्नृणाम् मुनिः पुनात्यपां मित्रमीक्षोपस्पर्शकीर्तनैः ४४ (Bhag. Pura. 11.7.44)

Jala is by nature pure, smooth and sweet, cleansing and purifying beings in the form of teerthas. Similarly, a sadhaka should have inculcate the nature of being free of love or hatredness towards anyone and have equanimity towards all men and with purifying sight, touch and soft words he makes them pure. Thus sadhaka learns Equanimity and Purification from water.

अग्निः ॥ Agni (Fire)

तेजस्वी तपसा दीप्तो दुर्धर्षोदरभाजनः सर्वभक्ष्योऽपि युक्तात्मा नादत्ते मलमग्निवत् ४५

क्वचिच्छन्नः क्वचित्स्पष्ट उपास्यः श्रेय इच्छताम् भुङ्क्ते सर्वत्र दातॄणां दहन्प्रागुत्तराशुभम् ४६

स्वमायया सृष्टमिदं सदसल्लक्षणं विभुः प्रविष्ट ईयते तत्तत् स्वरूपोऽग्निरिवैधसि ४७ (Bhag. Pura. 11.7.45-47)

A contemplative seer like Agni has brilliance due to his penance, and remains formidable. He is satisfied by the minimal offerings of Bhiksha and does not resort to hoarding of anything nor saving for future use. Like Agni, who accepts the offerings (Ahutis) made to him without judging, a sadhaka is devoid of doshas even though he accepts Bhiksha from one and all. It must be underlined that he does not take anything impure things in the first place.

Agni remains sometimes hidden (in fuel or covered in ashes) and sometimes is well-known (as in blazing state) and is worshipped by those seekers of spiritual good (Shreyakama). Agni consumes only what is offered as havis at the time of homas and yajnas and burns down the papa committed in the past and future (malefic effects accrued) of the yajamana. Similarly a sadhaka is like Agni, sometimes lying hidden and sometimes in the limelight. Those seeking spiritual good serve him and in turn he destroys the papa committed by them in the past and the future. Additionally just as Paramatma (विभुः) appears to possess the size and shape of the bodies that he pervades whether of higher or lower forms (like that of the devatas and manushyas) created by his Maya, so also Agni assumes the shape and size of the fuel (logs or wood or coal) in which it abides. Thus from Agni, a sadhaka learns Contentment and Equanimity in all situations.

चन्द्रः ॥ Chandra (Moon)

विसर्गाद्याः श्मशानान्ता भावा देहस्य नात्मनः कलानामिव चन्द्रस्य कालेनाव्यक्तवर्त्मना ४८

कालेन ह्योघवेगेन भूतानां प्रभवाप्ययौ नित्यावपि न दृश्येते आत्मनोऽग्नेर्यथार्चिषाम् ४९ (Bhag. Pura. 11.7.48-49)

Chandra (moon) appears to be waxing and waning, similar to the Shad Bhavavikaras (षड्भावविकाराः) or the six natural change of states of the body starting with creation and ending with death; all such changes, both of the moon and the body, are known to be caused by Kala (Time Factor). Know that just like the waxing and waning of moon are only an appearance affected by Kala and does not affect the moon itself, so also the six change of states of the body are affected by Kala and Atman itself (which is associated with the body) remains unchanged. A sadhaka (a Dheera) should be aware that these changes are but natural (in prkrti) and should remain unperturbed. The births and deaths of bodies though eternally taking place due to the inexorable force of Kala (Time Factor) flowing like a rushing stream, do not affect the Atma just as there is a beginning and an end to the blazing fire but not to Agni itself. From Chandra, a sadhaka learns to Accept the changes due to Time and remain unperturbed (Dheera).

रविः ॥ Surya (Sun)

गुणैर्गुणानुपादत्ते यथाकालं विमुञ्चति न तेषु युज्यते योगी गोभिर्गा इव गोपतिः ५०

बुध्यते स्वे न भेदेन व्यक्तिस्थ इव तद्गतः लक्ष्यते स्थूलमतिभिरात्मा चावस्थितोऽर्कवत् ५१ (Bhag. Pura. 11.7.50-51)

Surya (Sun) by his rays draws the waters up into the air and releases/showers the waters when the time is appropriate (as rain) for the good of the mankind, and as a Lokasakshi, he just accepts and releases (as a duty) without any attachment (न तेषु युज्यते) towards the water. Similarly, a yogi, in accordance with nature, accepts the objects offered to his senses and leaves them according to the exigencies of time, but he is no way attached to those objects.

Just like Surya (Arka) who appears to be different in different vessels of water (as reflection) but is one entity, so also the one entity Atman, appears to be multiformed (many bodied) to those persons who regard one gross physical body as the Atma. Their gross intellect does not recognise the unity of Atma that underlies the various Upadhis (forms). Thus Surya teaches Akhandatva or Unity of Atman.

कपोतः ॥ Kapota (Pigeon)

नातिस्नेहः प्रसङ्गो वा कर्तव्यः क्वापि केनचित् कुर्वन्विन्देत सन्तापं कपोत इव दीनधीः ५२

कपोतः कश्चनारण्ये कृतनीडो वनस्पतौ कपोत्या भार्यया सार्धमुवास कतिचित्समाः ५३

एवं कुटुम्ब्यशान्तात्मा द्वन्द्वारामः पतत्रिवत् पुष्णन्कुटुम्बं कृपणः सानुबन्धोऽवसीदति ७३

यः प्राप्य मानुषं लोकं मुक्तिद्वारमपावृतम् गृहेषु खगवत्सक्तस्तमारूढच्युतं विदुः ७४ (Bhag. Pura. 11.7.52 to 74)

Excessive attachment or over-association with anyone should never be contracted by a person, else he will have excessive grief just like dull-minded pigeon. Here Dattatreya describes the the legend of the grieved pigeon to Yadu Maharaja.

A certain pigeon once built a nest on a tree, in a certain forest and lived with his mate, a female dove for some years. Even though they had separate bodies, their hearts were tied in bonds of unfailing love. They led a conjugal life binding together each other's eyes with eyes, body with body, and heart with heart. United in company of each other, they slept, ate, flew around the forest, stood, chatted, and sported together fearlessly wandering in the forest. The female dove satisfied the conjugal desires of the male dove and was treated with sympathetic affection by him. Such was their union that irrespective of the strain involved, the male dove fulfilled all the desires of his mate. In due course of time, the female dove laid down the eggs in the nest in presence of her mate. Soon after the proper period the well-formed fledglings were born out of the eggs. With excess parental affection both the parents nourished their off-spring and rejoiced in their movements, the soft touch and sweet cooings. Deluded by Vishnu Maya, the hearts of the parent birds were closely knit and they completely immersed themselves in rearing their children oblivious to the world.

Once when the parent birds were away busy gathering food for the ever-growing needs of their rapidly growing young children, a hunter happened to see those young birds. He spread out his net and as the birds moved about they were caught in the net. As the parents returned, seeing the young ones so ensnared the female dove bewildered and overwhelmed with grief, rushed to them and she was herself entangled therein. Deeply distressed and bewailing sorrowfully, the male dove understood the calamity that took over him, his much loved children and a very dear life-mate. He sorrowfully recollected the fate that awaited them, the ruining of the household life which is the source of the three Purusharthas, and the loss of his dear agreeable mate for the sake of his children. In this excessive sorrow that overtook him, with the thought of the desolate days of emptiness that his future held without his deity like wife to keep company, he flung himself in the snare along with his family. Thus the entire family was captured by the hunter who accomplished his purpose and returned home.

In the same way, a householder of weak intellect takes extreme delight in conjugal life, with his mind constantly distracted by the two-sided (Dvanda) needs of the family gets perturbed, and eventually gets ruined along with the family just like the dove in the legend.

Birth in the human form is like an open gate to Moksha from Samsara. He who even after being born as human being, which is an instrument to achieve Mukti, falls into the trap of ensnarement of Samsara, is a dull-intellect taking the downward path away from Shreyas (the highest good). Thus the Pigeon teaches a sadhaka not to get ensnared in the activities of Samsara and wisely choose the Path of Shreyas.