In the sacred dialogue of the Avadhuta Gita, the realization of the supreme truth unfolds in luminous clarity. It is revealed that when all delusion and sorrow are transcended, when doubt and grief have vanished, and only the one, uninterrupted, all-pervading Shiva remains, the notions of ‘I’ and ‘mine’ dissolve completely. In this vision, the destruction of dharma and adharma, of bondage and liberation, is merely spoken of, for in the presence of the one Shiva, even the thought of pain or absence of pain finds no place. There is truly no separation between the sacrificer and the sacrifice, no difference between the fire and the offering. If the all-pervading Shiva alone exists, how could there be any fruit of action? The state is said to be beyond both sorrow and the absence of sorrow, beyond pride and the absence of pride; in this one Shiva, how could thoughts of attachment or detachment arise? No transformation of delusion or its absence is found here; neither greed nor the absence of greed takes form. In the one, uninterrupted Shiva, even the ideas of discrimination and non-discrimination cannot take root. The distinctions of ‘you’ and ‘I’, of killer and killed, of family and birth, are all unreal. If only Shiva, the highest reality, exists, what meaning is there in greeting or salutation? Likewise, the separation of teacher and disciple, and even the notion of instruction, dissolve away. If only Shiva is the ultimate reality, what remains to be greeted or saluted? The imagined divisions of bodies and worlds are dispelled; in this vision, no greeting or salutation is possible. There is neither passion nor passionlessness; all is pure, unmoving, and spotless. Thus, if only Shiva is, what is left to greet? No distinction remains between body and bodilessness, and conduct itself is unreal. In the presence of Shiva, what place is there for greeting or salutation? Attainment and non-attainment lose meaning, for there is no sign of outcaste or difference. Immersed in sameness, purified by contemplation, the supreme Avadhuta speaks only the truth. Thus ends the sixth chapter. The Avadhuta is described as one who wears a cloak of rags found on the street, walking a path beyond virtue and vice. He dwells naked in an empty house, absorbed in pure, stainless, undifferentiated meditation. He moves without aim, free from both purpose and purposelessness, skillful yet beyond right and wrong action. Purified in essence, unstained, he is untouched by debate or dispute. Freed from hope and attachment, beyond all prescribed conduct and notions of purity, he rests in peace, devoid of all distinctions, abiding in the pure, stainless essence. In this state, how could there be inquiry into body or bodilessness, into attachment or detachment? The essence is pure, unmoving, sky-like, naturally manifest. Where form and formlessness are absent, how can the essence be found? Where the supreme is sky-like, what engagement with objects could be possible? The uninterrupted essence, pure and stainless like the swan and the sky, leaves no room for division, difference, separation, or transformation. All is this uninterrupted, sole essence; how could there be pride in union or separation? When all is supremely uninterrupted, what room is there for essence or non-essence? All is the sole, stainless essence, sky-like and ever pure; so how here can there be association or disassociation, or truth and untruth? The yogi is free from both union and separation; the enjoyer is free from enjoyment and non-enjoyment. Thus, he moves gently, experiencing the innate bliss conceived by the mind. Always united with knowledge and non-knowledge, how can one be liberated from duality and non-duality? The natural, passionless yogi is the pure, stainless, undifferentiated enjoyer. He is free from brokenness and wholeness, from attachment and non-attachment; thus, how could there be essence or non-essence? The undifferentiated essence is sky-like. Always established beyond all distinctions, liberated from all essence, how here can there be life or death, or action through meditation and non-meditation? All this appears as a magical illusion, a mirage in the desert; only the undivided, formless Shiva remains. From the beginning of dharma to the end of liberation, the wise are utterly without desire; how then can attachment or detachment be imagined? He finds, he finds—not at all, not at all—where there is no mark of desire, not at all, not at all. Immersed in undifferentiated absorption, purified by contemplation, the supreme Avadhuta speaks the essence. Thus ends the seventh chapter. A prayer follows: “Your pervasiveness has been diminished by the triad of time; your mind’s transcendence has been limited by meditation; your speech’s transcendence has been diminished by my praise—always forgive these threefold offenses.” The true sage is described: his mind is unhurt by desires, restrained, gentle, pure, possessing nothing; indifferent, moderate in food, peaceful, steady, a sage who takes refuge in Shiva. Unwavering and profound in self, steadfast, master of the six qualities; humble, honoring others, capable, friendly, compassionate, and wise. Merciful, free from malice, patient with all beings; rooted in truth, blameless in self, impartial, and helpful to all. The marks of the avadhuta are to be discerned by the most blessed, by those who know the essence of Vedic words and meanings, and by those versed in the teachings of the Veda and Vedanta. Freed from desire, pure in beginning, middle, and end, always abiding in bliss—this is the mark of the letter ‘A’. One who is free from impressions and speaks without affliction, who dwells among those present—this is the mark of the letter ‘V’. With limbs dust-covered, mind shaken free, without affliction, released from concentration and meditation—this is the mark of the letter ‘Dhu’. One who holds contemplation of truth, free from thought and action, liberated from darkness and ego—this is the mark of the letter ‘Ta’. Those who recite and listen to these teachings given by Dattatreya, the avadhuta, embodiment of bliss, will never again undergo rebirth. Thus ends the eighth chapter.