Avadhuta Yadu Samvada (अवधूतयद्वोः संवादः) - Revision history

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पिङ्गला ॥ Pingala (A courtesan): added the legend and reference

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अवधूतस्य लक्षणानि॥ Characteristics of Avadhuta

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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 (अत्रिः)|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.

== 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>

== अवधूतस्य लक्षणानि॥ Characteristics of Avadhuta ==
Bhagavata Purana in the present samvada describes the lakshanas of an Avadhuta in Yadu Maharaja's words thus<blockquote>कुतो बुद्धिरियं ब्रह्मन्नकर्तुः सुविशारदा यामासाद्य भवाँल्लोकं विद्वाँश्चरति बालवत् २६</blockquote><blockquote>प्रायो धर्मार्थकामेषु विवित्सायां च मानवाः हेतुनैव समीहन्त आयुषो यशसः श्रियः २७</blockquote><blockquote>त्वं तु कल्पः कविर्दक्षः सुभगोऽमृतभाषणः न कर्ता नेहसे किञ्चिज्जडोन्मत्तपिशाचवत् २८</blockquote><blockquote>जनेषु दह्यमानेषु कामलोभदवाग्निना न तप्यसेऽग्निना मुक्तो गङ्गाम्भःस्थ इव द्विपः २९</blockquote><blockquote>त्वं हि नः पृच्छतां ब्रह्मन्नात्मन्यानन्दकारणम् ब्रूहि स्पर्शविहीनस्य भवतः केवलात्मनः ३० (Bhag. Pura. 11.7.26-30)<ref>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 7])</ref></blockquote>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.<ref name=":6">Ganesh Vasudeo Tagare (1955 First Edition) ''The Bhagavata Purana (Part V), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri.'' New Delhi: Motilal Banarsidass. (Pages 1936 -1952)</ref>

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

== References ==

@@ Line 169: / Line 169: @@
 ==== शरकृत् ॥ Sharakrt (An arrow-sharpner) ====
 ==== सर्पः ॥ Sarpa (A Snake) ====
 ==== ऊर्णनाभिः ॥ Urnanabhi ( A Spider) ====
 ==== सुपेशकृत् ॥ Supeshakrt (A Wasp) ====
 == References ==
 [[Category:Shastras]]
 <references />

@@ Line 153: / Line 153: @@
 ==== पिङ्गला ॥ Pingala (A Courtesan) ====
-<blockquote>पिङ्गला नाम वेश्याऽऽसीद् विदेहनगरे पुरा । तस्या मे शिक्षितं किञ्चित् निबोध नृपनन्दन ॥ २२ ॥</blockquote><blockquote>आशा हि परमं दुःखं नैराश्यं परमं सुखम् । यथा सञ्छिद्य कान्ताशां सुखं सुष्वाप पिङ्गला ॥ ४४ ॥ (Bhag. Pura. 11.8.22 and 44)<ref name=":3" /></blockquote>Here the Brahmana relates the story of Pingala (Adhyaya 8 Shlokas 22 to 44), a courtesan, who lived in the city of Videha and the lesson he learnt from her. Pingala was a veshya, who hoped to earn great riches by attracting wealthy paramours who would give her rich fee. So thinking, all adorned she would wait all night hoping rich people to pass by, thereby losing her sleep. When all her hopes got thwarted she understood that: "Complete indifference to worldly objects is like a sword in a man's hand to cut off the cords of desire". Realising her folly and delusion, she came to dwell on the eternally proximate paramour (the Indwelling Atman) capable of giving real delight and who bestows eternal wealth. She thought that in the whole city of Videha, she was the only foolish person who expected to get pleasure from persons other than Achyuta who confers his own self to his devotees. So saying she submitted herself to the most beloved friend, protector and the very Self of all embodied beings. When a person observes that this world is practically devoured by the serpent in the form of Time, he becomes alert and is disgusted with all worldly objects. He realizes that his Atman is the protector of himself. The Brahmana concludes saying that Hope is the greatest misery and freedom from hope is the happiest state; having come to this conclusion, Pingala gave up all hope for a paramour and enjoyed a happy sleep.<ref name=":6" /> The sadhaka learns to '''Give up hope for worldly things''' and rest on the Achyuta as the eternal companion.
+<blockquote>पिङ्गला नाम वेश्याऽऽसीद् विदेहनगरे पुरा । तस्या मे शिक्षितं किञ्चित् निबोध नृपनन्दन ॥ २२ ॥</blockquote><blockquote>आशा हि परमं दुःखं नैराश्यं परमं सुखम् । यथा सञ्छिद्य कान्ताशां सुखं सुष्वाप पिङ्गला ॥ ४४ ॥ (Bhag. Pura. 11.8.22 and 44)<ref name=":3" /></blockquote>Here the Brahmana relates the story of Pingala (Adhyaya 8 Shlokas 22 to 44), a courtesan, who lived in the city of Videha and the lesson he learnt from her. Pingala was a veshya, who hoped to earn great riches by attracting wealthy paramours who would give her rich fee. So thinking, all adorned she would wait all night hoping rich people to pass by, thereby losing her sleep. When all her hopes got thwarted she understood that: "Complete indifference to worldly objects is like a sword in a man's hand to cut off the cords of desire". Realising her folly and delusion, she came to dwell on the eternally proximate paramour (the Indwelling Atman) capable of giving real delight and who bestows eternal wealth. She thought that in the whole city of Videha, she was the only foolish person who expected to get pleasure from persons other than Achyuta who confers his own self to his devotees. So saying she submitted herself to the most beloved friend, protector and the very Self of all embodied beings. When a person observes that this world is practically devoured by the serpent in the form of Time, he becomes alert and is disgusted with all worldly objects. He realizes that his Atman is the protector of himself. The Brahmana concludes saying that Hope is the greatest misery and freedom from hope is the happiest state; having come to this conclusion, Pingala gave up all hope for a paramour and enjoyed a happy sleep.<ref name=":6" /> The sadhaka learns to '''Give up hope for worldly things, be dispassionate''' and rest on the Achyuta as the eternal companion.
 ==== कुररः ॥ Kurara (A Bird) ====
 ==== अर्भकः ॥ Arbhaka (A child) ====
 ==== कुमारी ॥ Kumari (A maiden) ====
 ==== शरकृत् ॥ Sharakrt (An arrow-sharpner) ====
 ==== सर्पः ॥ Sarpa (A Snake) ====
 ==== ऊर्णनाभिः ॥ Urnanabhi ( A Spider) ====

@@ Line 152: / Line 152: @@
 <blockquote>जिह्वयातिप्रमाथिन्या जनो रसविमोहितः । मृत्युम् ऋच्छत्यसद्‍बुधिः मीनस्तु बडिशैर्यथा ॥ १९ ॥</blockquote><blockquote>इन्द्रियाणि जयन्त्याशु निराहारा मनीषिणः । वर्जयित्वा तु रसनं तन्निरन्नस्य वर्धते ॥ २० ॥</blockquote><blockquote>तावत् जितेन्द्रियो न स्याद् विजितान्येन्द्रियः पुमान् । न जयेद् रसनं यावत् जितं सर्वं जिते रसे ॥ २१ ॥ (Bhag. Pura. 11.8.19-21)<ref name=":3" /></blockquote>A fish tempted by the bait gets caught and loses its life. Similarly a person, who is a slave to alluring tastes through his uncontrolled tongue, loses his reasoning capacity and dies of diseases. Wise people may soon bring all senses, other than than taste, into their control by observing fasts; but because of this the sense of taste becomes all the more powerful during famishment. Even if a person has controlled all other senses (except the taste) he cannot really be called as जितेन्द्रियः - one who overcame his Indriyas, unless he has conquered the sense of taste. It is only when sense of taste is overcome that all senses become controlled. Thus a sadhaka learns to '''control the sense of taste''' through the example of the fish.<ref name=":6" />
-==== पिङ्गला ॥ Pingala (A courtesan) ====
+==== पिङ्गला ॥ Pingala (A Courtesan) ====
 ==== कुररः ॥ Kurara (A Bird) ====

@@ Line 33: / Line 33: @@
 #सिन्धुः ॥ Sindhu (Sea)
 #पतङ्गः ॥ Patanga (A Moth)
-#मधुकृत् ॥ Madhukrd (A Bumble Bee)
+#मधुकृत् ॥ Madhukrd (A Bee)
 #मधुहा ॥ Madhuha (A honey-gatherer)
 #हरिणः ॥ Harini (A deer)
 #मीनः ॥ Meena (A fish)
@@ Line 113: / Line 113: @@
 |Deer (कुरङ्ग)
 |Sound (Ears)
-|Listens to sweet music and gets caught by the hunter.
+|र्गीतमोहितात् - Listens to sweet music and gets caught by the hunter.
 |-
 |2
 |Elephant (मातङ्ग)
 |Touch (Skin)
-|It is caught through she-elephants
+|अङ्गसङ्गतः - It is caught through the touch of the she-elephant
 |-
 |3
 |Moth (पतङ्गं)
 |Sight (Eyes)
-|It is attracted by the color of the flame and falls into the fire.
+|प्रलोभितः - It is attracted by the color of the flame and falls into the fire.
 |-
 |4
@@ Line 133: / Line 133: @@
 |Fish (मीना)
 |Taste (Tongue)
-|It nibbles at the bait and gets caught.
+|रसविमोहितः - It nibbles at the bait and gets caught.
 |}
-Thus the lesson taught by Patanga is '''Not to get addicted to sense objects'''.
+Thus the lesson taught by Patanga is '''Not to get addicted to sense objects'''. The following shlokas relate to the above table.
 ==== मधुकृत् ॥ Madhukrd (A Bee) ====
@@ Line 141: / Line 141: @@
 ==== गजः ॥ Gaja (An Elephant) ====
-<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" />
+<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" /> A recluse thus learns '''Not to get Attracted to Physical beauty and learns to Control his senses'''.
 ==== मधुहा ॥ Madhuha (A honey-gatherer) ====
 ==== हरिणः ॥ Harini (A deer) ====
 ==== मीनः ॥ Meena (A fish) ====
 ==== पिङ्गला ॥ Pingala (A courtesan) ====
 ==== कुररः ॥ Kurara (A Bird) ====
 ==== अर्भकः ॥ Arbhaka (A child) ====

@@ Line 3: / Line 3: @@
 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]].
-== Avadhuta Dattatreya ==
+== 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>
@@ Line 33: / Line 33: @@
 #सिन्धुः ॥ Sindhu (Sea)
 #पतङ्गः ॥ Patanga (A Moth)
-#मधुकृत् ॥ Madhukrd (A Bee)
+#मधुकृत् ॥ Madhukrd (A Bumble Bee)
 #गजः ॥ Gaja (An Elephant)
 #हरिणः ॥ Harini (A deer)
 #मीनः ॥ Meena (A fish)
@@ Line 92: / Line 92: @@
 ==== अजगरः ॥ Ajagar (A Boa-Constrictor snake) ====
-<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.
+<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) ====
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 ==== पतङ्गः ॥ Patanga (A Moth) ====
 ==== मधुकृत् ॥ Madhukrd (A Bee) ====
 ==== गजः ॥ Gaja (An Elephant) ====
 ==== मधुहा ॥ Madhuha (A honey-gatherer) ====
 ==== हरिणः ॥ Harini (A deer) ====
 ==== मीनः ॥ Meena (A fish) ====

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 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 (अत्रिः)|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.
+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]].
 == Avadhuta Dattatreya ==
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 Bhagavata Purana in the present samvada describes the lakshanas of an Avadhuta in Yadu Maharaja's words thus<blockquote>कुतो बुद्धिरियं ब्रह्मन्नकर्तुः सुविशारदा यामासाद्य भवाँल्लोकं विद्वाँश्चरति बालवत् २६</blockquote><blockquote>प्रायो धर्मार्थकामेषु विवित्सायां च मानवाः हेतुनैव समीहन्त आयुषो यशसः श्रियः २७</blockquote><blockquote>त्वं तु कल्पः कविर्दक्षः सुभगोऽमृतभाषणः न कर्ता नेहसे किञ्चिज्जडोन्मत्तपिशाचवत् २८</blockquote><blockquote>जनेषु दह्यमानेषु कामलोभदवाग्निना न तप्यसेऽग्निना मुक्तो गङ्गाम्भःस्थ इव द्विपः २९</blockquote><blockquote>त्वं हि नः पृच्छतां ब्रह्मन्नात्मन्यानन्दकारणम् ब्रूहि स्पर्शविहीनस्य भवतः केवलात्मनः ३० (Bhag. Pura. 11.7.26-30)<ref>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 7])</ref></blockquote>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.<ref name=":6">Ganesh Vasudeo Tagare (1955 First Edition) ''The Bhagavata Purana (Part V), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri.'' New Delhi: Motilal Banarsidass. (Pages 1936 -1952)</ref>
-The characteristic presentation of an Avadhuta to the world may be described as बालोन्मत्तपिशाचवेषाय।
+The characteristic presentation of an Avadhuta to the world may be described as बालोन्मत्तपिशाचवेषाः।
 == References ==