Chapter 4 "Neither have I conquered the senses nor have I not conquered them. Self-restraint or discipline never occurred to me. Friend, how shall I speak of victory and defeat? I am free from disease- my form has been extinguished... Never have I sleep or awakening. Never do I practice concentration or hand-posture (mudra). For me there is neither day or night. How shall I speak of the transcendental and relative states? I am free from disease - my form has been extinguished. Know me as free from the all and from 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. Know me as endowed with all concentration. Know me as free from all relative or ultimate aim. How shall I speak of union and separation? I am free from disease - my form has been extinguished." "The wise my child give up all meditations; they give up all good and evil deeds and drink the nectar of renunciation. I am free from all disease - my form has been extinguished. There is verily no versification where one knows nothing. The supreme and free One, absorbed in the consciousness of the homogeneous Being and pure of thought, prattles about the Truth." Chapter 5 "The srutis - such as tat tvam asi prove to thee thou art indeed That (Brahman), devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart? ... It is not of the nature of disciple or non-disciple; nor is it the discernment of the difference between 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? ... It is ignorance to see difference in the Undifferentiated. Doubt in what is beyond doubt is ignorance. If there is only the one undivided consciousness, then why dost thou, who art the identity in all, grieve in thy heart? There is no state of liberation, no state of bondage, no state of virtue, no state of vice. There is no state of perfection and no state of destitution. Why dost thou, who art the identity in all, grieve in thy heart? If the homogeneous Being is devoid of cause and effect, division and subdivision, color and lack of color, then why dost thou, who art the identity in all, grieve in thy heart? ... Here is the negation of time, untime, and even the atom of fire (5 elements), but no negation of the Absolute Truth. Why dost thou, who art the identity in all, grieve in thy heart? ... Here is the Self, the same in all, which is without grief and griefless-ness. 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, grief in thy heart?" Chapter 6 "The srutis declare in various ways that all 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 the comparison? ... The Self is the annihilation of the masculine and the non-masculine. It is the annihilation of the feminine and the non-feminine. If there is only one indivisible, all comprehensive Absolute, how can there be consciousness of joy and lack of joy? If the Supreme is free of delusion and sorrow, doubt and grief, if there is only one indivisible, all comprehensive Absolute, how can there be I and mine? ... The Self is verily free from sorrow and absence of sorrow. The self is free from pride and absence of pride. If there in only one indivisible, all comprehensive Absolute, how can there be consciousness of attachment and non-attachment? ... The Self is that in which the distinction of teacher and disciple disappears and in which the consideration of instruction also disappears. I am indeed the Absolute and the Supreme Truth. How can I in that case make any salutation?" Chapter 7 "The enlightened one, nude or clad in a patched garment made of rags gathered from roads, follows the path which is devoid of virtue and vice and stays in an empty abode, absorbed in the pure, stainless, homogeneous Being. The enlightened one aims at that which is without any mark or mark lessness. He is skillful being devoid of right and wrong. He is the Absolute Truth, stainless and pure. How can the liberated one engage in discussion and disputation? ... The enlightened one is a yogi devoid of yoga and absence of yoga. He is an enjoyer, devoid of enjoyment and absence of enjoyment. Thus he wanders leisurely, filled with the spontaneous joy of his own mind." Chapter 8 "By my making pilgrimage to Thee Thy all-pervasiveness has been destroyed by me. With my meditation Thy transcendence of the mind has been destroyed by me. Thy transcendence of speech has been destroyed by me singing Thy praise, Ever forgive me these three sins. A sage is one whose intelligence is un-smitten by lusts, who is self-controlled, gentle and pure, who possesses nothing, who is indifferent, who eats moderately, is quiet and steady, and has taken refuge in Me. The sage is vigilant and resolute, has a profound mind, and has conquered the six bond ages; he is not proud, but gives honor to others; he is strong, friendly to all, compassionate and wise... The significance of the letter a is that the avadhuta is free from the bondages of hopes, is pure in the beginning, middle and end and dwells ever in joy. The syllable va is indicative of him by whom all desires have been renounced, whose speech is wholesome, and who dwells in the present. The syllable dhu is a sign of him whose limbs are grey with dust, whose mind is purified, who is free of all diseases, and who is released from the practices of concentration and meditation. The syllable ta is significant of him by whom the thought of Truth has been made steady, who is devoid of all thoughts and efforts, and who is free from ignorance and egoism. This Gita or Song is composed by Dattatteya Avadhuta who is the embodiment of bliss. Whoever reads or hears it has never any rebirth."