For the past fifteen years, we have been joyfully celebrating the Datta Jayanti Festival in America, and it fills our hearts with deep contentment. During the festival, we enter an entirely different realm. In this festival, we thoughtfully organize a variety of cultural, religious, and spiritual programs. Among the participants, there is no distinction of high or low, great or small, talented or untalented, intelligent or dull-minded, and so on. These gatherings are unlike worldly events because they are organised with profoundly sacred intent behind them. Pūjya Vishnudas Maharaj always wished that his seekers and devotees express their innate gifts without hesitation or shyness. He believed that through the expression of art, one might draw closer to God. For this reason, he never belittled any form of art. He often shared a profound motto: “This is not Kali-yuga, the age of vice, but Kalayuga, the age of art.” By this, he meant that through the sixty-four forms of art, one can worship Lord Gaṇeśa and attain the Lord. These arts open many paths that lead to Him.
We may follow different means, but we must learn to adapt while remaining true to our core values. ‘आस्था पुरानी रखो, व्यवस्था नयी बनाओ!’— keep the faith unchanged, but modernize the approach. In Guru-bhakti, there should never be compromise. On this Datta Jayanti, I wish to share a threefold teaching — three qualities that begin with the letter “Ā.” The modern world needs Avadhūtas, fearless spiritual seekers who live in truth and service. P.P. Prājñānanda Sarasvatī Svāmī once instructed Pūjya Viṣṇudāsa Mahārāja to live as an Avadhūta within society rather than taking formal sannyasa. Following that same guidance, we too need fearless Avadhūtas to arise among our devotees who can serve this nation. Every devotee and center leader should reflect on the three “Aa” qualities, learning to overcome them as faults and also embody them as virtues.
The First Ā: Āḷasa (Laziness)
The first Ā is ‘आळस’ – laziness, which we must both reject and embrace. Why must we reject it? Let me explain. Physical and mental laziness is detrimental to spiritual progress. Lazy people never take initiative, and in turn, their fate becomes one of misfortune. If we wish to be truly fortunate, we must shake off our laziness. Remember, laziness doesn’t live in the body—it starts in the mind. That’s why Samartha Rāmadāsa Svāmī says laziness brings gloom, strips us of dignity, and is a true mark of misfortune.
आळस उदास नागवणा । आळस प्रेंत्न बुडवणा ।
आळसें करंटपणाच्या खुणा । प्रकट होती ॥ (Dās. 11.3.12)
(Samartha warns us: “Laziness brings dullness and disgrace; it drowns every effort. Through laziness, signs of misfortune appear.”)
Lazy people become fatalists, thinking “God will provide what’s meant for me,” and stop putting in effort. A true devotee must be energetic and industrious.
उद्यमेन हि सिध्यन्ति कार्याणि न मनोरथैः ।
न हि सुप्तस्य सिंहस्य प्रविशन्ति मुखे मृगाः ॥
Saying goes: Success comes through effort, not just wishful thinking. A sleeping lion catches no prey. Look at our devotees here; they work day and night to make these Dattasaptāha festivities excellent. They’ve given up laziness completely. Making these logistical arrangements is demanding work. They don’t hire outside caterers; their own devotees handle everything. This dedication is truly admirable. Our devotee should not be lazy in any way.
The scriptures say: ‘आलस्यं व्यपनीय भक्तिसुलभं ध्यायस्व नारायणम् ॥
“Cast off laziness and meditate on Nārāyaṇa. —He comes easily to those devoted to Him.”
Shake off inner laziness. Banish mental weakness. Be fearless and industrious. Stay constantly active. Only the ones who persistently try can rightfully hope to succeed eventually. Those who overcome laziness and practice worship, meditation, and study may one day experience God. The fate of the lazy holds nothing but misfortune.
Yet we should cultivate one kind of laziness—that is a good quality too – what should we be lazy about? It is toward worldly attachments and material pursuits. When people leave festivals early to rush home, they’re picking up the old patterns and baggage of worldly concerns we came here to drop off. What is the purpose of organizing such festivals? We should develop laziness toward material life. That’s precisely why we hold festivals and spiritual camps—to create that healthy detachment. So, stay until the end. We must imbibe a sense of laziness towards Preyas (material pleasures). Be enthusiastic about Śreyas (lasting spiritual welfare). This is the first message—understanding laziness.
The Second Ā: Āśā (Hope)
The second ‘Ā’ is ‘आशा’, hope. If one aspires to realize the Supreme Truth and receive the grace of the Sadguru, one must contemplate the nature of hope itself. We always attach one word to hope—Aasha-pasha Āśā-pāśa, the bond of hope. A pāśa is a subtle rope that binds the spirit (bondage). Just as indolence must be cast off, so too must hope be relinquished.
भक्त ऐसे जाणा, जे देही उदास । गेले आशापाश निवारुनि ॥
Know the true devotee as one who dwells detached within the body, who has cast aside the bonds of hope and longing.
There is a subhāṣita (wise saying/proverb) about this:
आशा नाम मनुष्याणां काश्चिदाश्चर्यशृङ्खला ।
यया बद्धा प्रधावन्ति मुक्तास्तिष्ठन्ति कुत्रचित् ॥
Hope is a bond or shackle. It is strange that when it binds a person’s feet, he begins to run endlessly. Remove it, and he stands still, motionless like an animal tethered in place. Can one run with shackles on both feet? No. Yet, this very shackle of hope drives mankind ceaselessly, urging him forward, never allowing rest. Every human, no matter how sorrowful, lives on the strength of hope — the hope of a better tomorrow. But the true devotee walks a different path. He expects nothing from anyone, not even a trifle.
He does not hope for comfort, for food, or for wealth. He expects nothing from his children, his parents. His only hope is the grace of the Divine. When this pure hope — the longing of God’s grace — arises within, an Avadhūta is born. He who renounces laziness and casts aside the shackles of worldly hope alone can become an Avadhūta. All others, though they may appear to worship, are merely deceiving their own minds. They remain ordinary; they don’t attain anything. Though harsh, this is the truth.
As Jñāneśwar Mauli explains in the Jñāneśwari:
जैसे शारदीचिये चंद्रकळे । माजी अमृतकण कोंवळे ।
ते वेंचिती मनें मवाळें । चकोरतलंगें ॥ (1.56)
(Just as the moon of the Śarad (autumn) holds drops of nectar, and tender hearts discern these drops, the partridge watches patiently from its perch.) During the full moon of Śarad Ritu, the moon holds drops of Amṛta divine nectar. The special feature of Śaradiya Navarātri is that these drops descend to the earth. The chakor bird lives all year in hope of this nectar (amṛta) rain. It drinks no other water, keeping its gaze fixed on the moon for twelve months. Finally, the nectar falls into its beak, sustaining it throughout the year.
This beautiful imagery is explained here by Jñāneśwar Mauli. Therefore, hope is a virtue for Sadguru-bhakti, for obtaining Sadguru’s grace. In some matters, hope is a fault. That fault must be removed and the virtue accepted. If you want to become the 21st-century Avadhūta, be a true seeker, then you must cultivate the second Ā (Āśā) – hope.
The Third Ā: Āsakti (Attachment)
The third form is Āsakti, or attachment. Our life must be free from attachment. Unfortunately, we are prone to this fault called attachment. Attachment means an extraordinary attraction toward a person or object — the feeling that “I cannot live without this.” Bound by the attachment of ‘I am this body,’ we relentlessly pursue happiness within the narrow confines of physical existence. We never seek fulfillment in the realm of the Ātman; consequently, for those enslaved by bodily attachment, the Soul (Jīva) remains famished until the very end. To this profound neglect, we remain tragically oblivious. Because of bodily attachment, the aspirant does not appear radiant or luminous. He does not seem energetic or diligent. In truth, they don’t truly appear optimistic. The reason is that his attachment is primarily towards the body and the sense of “mine.” Therefore, attachment must be renounced. Bodily attachment should be released, but at the same time, attachment to God must increase. This quality — the increasing attachment to the Divine — must be embraced and cultivated.
Pūjya Viṣṇudāsa Mahārāja established the Dattavāḍī, and thousands of devotees gathered there. Surely, the devotees must have offered him many gifts, but his mind was never attached to any of them. Pūjya Baba would always say: “One must cast off the veil and become free.” In the same way, he did not cling even to the Dattwadi. He cast off all attachments, became free, and ultimately renounced the body at Akola. He had no attachment to the body. People would ask him:
“How do you manage? How does your life continue? You never ask anyone for anything, and no one gives you anything. How does your world function?” Pūjya Baba would humbly reply:
“I have never felt the need to wear a pouch/bag (झोळी), for my Master, Lord Dattātreya, holds His own. He provides what is meant for me. I seek nothing from you or anyone else.”
So, there should be no worldly or material attachment of any kind.
If attachment exists, then neither the guru is true, nor is the disciple genuine. If we truly wish to cultivate a 21st-century Avadhūta, then a flame must be kindled within ourselves, and through us, in other seekers as well. Once this inner flame is ignited, other flames light effortlessly. Such festivals exist precisely to bring this about — to kindle the inner light.
Becoming a 21st-Century Avadhūta
The central message is clear: “Become a 21st-century Avadhūta.” To become an Avadhūta, one must contemplate the three forms of “Ā” — Āḷasa (Laziness), Āśā (Hope), and Āsakti (Attachment). Eliminate the three faults of laziness, hope, and attachment, while accepting their virtuous forms. Succeed in this, and the Sadguru’s grace is not far. Once we attain Sadguru’s grace, the 4th Aa effortlessly comes to us – Ānanda (bliss). If we truly renounce these three shortcomings (doshas)— laziness, hope, and attachment in spiritual life—and firmly stick to Sadguru’s feet, we attain bliss. That bliss itself is God. This God in the Sat-Chit-Ānanda form will definitely meet us. This is the message of this Datta Jayanti Festival. Let us contemplate from this perspective. Take this thread of three ‘Ā’s with you.
You are going to become 21st-century Avadhūtas. For that, shake off laziness, abandon desire, and renounce attachment. Having done this, see how your worship centers can become strengthened.
At that time, like ज्योतसे ज्योत जगाते चलो..” let us move forward with one flame kindling another flame—we must first kindle the flame within our hearts. On the strength of those worship centers, we must be able to create an army of devotees who will work with dedication for the nation. Only if we can make such an army to protect Dharma will we feel that we have dedicated something to our Sadguru. Śrī Gurudev Datta!
