Bhagavān Dattātreya continues:
Brahman is formless and hence It cannot be invoked (invocation using words like āvāhayāmi). There is no use of offering flowers, chanting hymns and mantras (which includes offering dhūpa, dīpa and naivedya). It is not possible to worship Brahman, which encompasses everything. It is free in every aspect and hence no duality in It. That is why, it is said that It is both pure and impure. I am that Brahman, free from everything. I never nurture any doubt (doubt arises only in case of duality; questioning whether this is right or that is right). I perpetually remain in Blissful state; I am Saccidānanda. What is Blissful state? It is the natural state of remaining Liberated, free from pains and other external afflictions. I do not see light or darkness nor internal and external. I am not affected either by ignorance or knowledge, as I always remain Liberated and in the state of Saccidānanda. I do not differentiate between virtue or vice (there is nothing called good or bad for an Avadhūta; it should also be remembered that Brahman is also beyond good or bad). I am not bound nor I am free (free from duality). I have no superiors nor do I have subordinates. I have no friends and no enemies. When I am not bound by any duality, how can there be good or bad for me? I am not the worshipper or worshipped. Rituals and pūjā-s are not for me (if somebody indulges in rituals, such rituals do not have any value or significance). The vastness and greatness of Brahman cannot be explained (an object can be described, provided it is bound by the act of limitation). It has no particular place of residence (It is omnipresent). It is both complete and void. When I am not the perceiver nor the object of perception, how can I describe Brahman (or describe Me) as perceivable or unperceivable?
I cannot be destroyed nor do I destroy. I am neither getting in nor getting out (referring to the individual soul; this is not different from Brahman). I have no shapes and forms nor do I have sensory organs (Avadhūta-s are not associated with sensory organs). I am neither attached nor detached. I do not follow asceticism or monasticism. Where is the question of victory or defeat for me (victory or defeat is more often related to the mind; Avadhūta always remains in no-mind state)? I have no three stages of consciousness, nor any stage of consciousness beyond these three. I do not practice yoga or prāṇāyāma. I am both free and not-free, as I am not bound by duality. I am not affected by māyā (māyā is the Power of Brahman). I do not practice any daily rituals as prescribed by śāstra-s (śāstra-s are meant only for those who are in duality). You must know that I have merged unto Nirguṇa Brahman, as a result, I am not separate from It; I am Saccidānanda. I cannot explain my status through arguments, as I am beyond arguments. I have no parentage. I am not born nor do I die. No rituals are meant for me (Brahman cannot be attained through rituals or mantras). Yogis do not resort to meditation (as the purpose of meditation is already served). (However, the state of a yogi and the higher state of Avadhūta can be attained only through knowledge and meditation. Meditation is not necessary after reaching the state of Avadhūta as he always remains in the state of Saccidānanda. Normal spiritual seekers should continue with meditation to reach higher spiritual stage.) Such yogis enjoy the bliss of renunciation.
Chapter IV of Avadhūta Gītā containing 25 verses is concluded.