Avadhuta Gita

येनेदं पूरितं सर्वमात्मनैवात्मनात्मनि। निराकारं कथं वन्दे ह्यभिन्नं शिवमव्ययम्

By whom all this is pervaded, the Self alone within the Self—how can I worship the formless, undivided, unchanging Shiva?

पञ्चभूतात्मकं विश्वं मरीचिजलसन्निभम्। कस्याप्यहो नमस्कुर्यामहमेको निरञ्जनः

This universe, composed of the five elements, is like a mirage or water in the desert; to whom indeed should I bow, when I alone am the stainless one?

आत्मैव केवलं सर्वं भेदाभेदो न विद्यते। अस्ति नास्ति कथं ब्रूयां विस्मयः प्रतिभाति मे

The Self alone is everything; there is no division or non-division. How can I speak of existence or non-existence? I am filled with wonder.

वेदान्तसारसर्वस्वं ज्ञानं विज्ञानमेव च। अहमात्मा निराकारः सर्वव्यापी स्वभावतः

The essence and entirety of Vedanta is knowledge and realization; I am the Self, formless, all-pervading by nature.

यो वै सर्वात्मको देवो निष्कलो गगनोपमः। स्वभावनिर्मलः शुद्धः स एवायं न संशयः

That God who is the Self of all, partless, like the sky, pure by nature, stainless—he alone is this, without doubt.

अहमेवाव्ययोऽनन्तः शुद्धविज्ञानविग्रहः। सुखं दुःखं न जानामि कथं कस्यापि वर्तते

I alone am imperishable, infinite, the embodiment of pure knowledge; I do not know happiness or sorrow—how can they exist for anyone?

न मानसं कर्म शुभाशुभं मे न कायिकं कर्म शुभाशुभं मे। न वाचिकं कर्म शुभाशुभं मे ज्ञानामृतं शुद्धमतीन्द्रियोऽहम्

No mental action, auspicious or inauspicious, is mine; no bodily action, auspicious or inauspicious, is mine; no verbal action, auspicious or inauspicious, is mine. I am the nectar of knowledge, pure, beyond the senses.

मनो वै गगनाकारं मनो वै सर्वतोमुखम्। मनोऽतीतं मनः सर्वं न मनः परमार्थतः

The mind is of the nature of space; the mind faces in all directions; the mind is beyond, the mind is all—yet in the highest truth, there is no mind.

अहमेकमिदं सर्वं व्योमातीतं निरन्तरम्। पश्यामि कथमात्मानं प्रत्यक्षं वा तिरोहितम्

I alone am all this, beyond space, uninterrupted. How can I see the Self, either directly or as hidden?

त्वमेवमेकं हि कथं न बुध्यसे समं हि सर्वेषु विमृष्टमव्ययम्। सदोदितोऽसि त्वमखण्डितः प्रभो दिवा च नक्तं च कथं हि मन्यसे

You are indeed this one alone—how do you not understand? The undivided, imperishable is equally present in all. You are ever manifest, unbroken, O Lord; how do you imagine day and night?

आत्मानं सततं विद्धि सर्वत्रैकं निरन्तरम्। अहं ध्याता परं ध्येयमखण्डं खण्ड्यते कथम्

Know the Self always, everywhere, as the one, uninterrupted. I am the meditator, the supreme object of meditation—how can the indivisible be divided?

न जातो न मृतोऽसि त्वं न ते देहः कदाचन। सर्वं ब्रह्मेति विख्यातं ब्रवीति बहुधा श्रुतिः

You are neither born nor do you die; you never have a body. The scriptures declare in many ways that all is known as Brahman.

स बाह्याभ्यन्तरोऽसि त्वं शिवः सर्वत्र सर्वदा। इतस्ततः कथं भ्रान्तः प्रधावसि पिशाचवत्

You are both within and without; you are Shiva, everywhere, always. Why, then, do you run about in confusion, like a ghost?

संयोगश्च वियोगश्च वर्तते न च ते न मे। न त्वं नाहं जगन्नेदं सर्वमात्मैव केवलम्

Union and separation occur, but they are not yours nor mine. You are not, I am not, this world is not—only the Self alone is everything.

शब्दादिपञ्चकस्यास्य नैवासि त्वं न ते पुनः। त्वमेव परमं तत्त्वमतः किं परितप्यसे

You are not of the fivefold group of sound and the rest, nor are they yours. You alone are the supreme reality—why, then, do you grieve?

जन्म मृत्युर्न ते चित्तं बन्धमोक्षौ शुभाशुभौ। कथं रोदिषि रे वत्स नामरूपं न ते न मे

Birth and death are not yours, O mind, nor bondage and liberation, nor good and evil. Why do you weep, dear one? Name and form are not yours nor mine.

अहो चित्त कथं भ्रान्तः प्रधावसि पिशाचवत्। अभिन्नं पश्य चात्मानं रागत्यागात्सुखी भव

O mind, how confused you are, running about like a ghost! See the undivided Self and, by abandoning attachment and aversion, be happy.

त्वमेव तत्त्वं हि विकारवर्जितं निष्कम्पमेकं हि विमोक्षविग्रहम्। न ते च रागो ह्यथवा विरागः कथं हि सन्तप्यसि कामकामतः

You alone are the truth, free from all modifications, unmoving, one, the very form of liberation; you have neither attachment nor detachment—so how can you be tormented by desire or longing?

वदन्ति श्रुतयः सर्वाः निर्गुणं शुद्धमव्ययम्। अशरीरं समं तत्त्वं तन्मां विद्धि न संशयः

All the scriptures declare that the truth is without qualities, pure, imperishable, bodiless, and equal; know that to be me, without any doubt.

साकारमनृतं विद्धि निराकारं निरन्तरम्। एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः

Know that what has form is unreal, and what is formless is endless; by this teaching of truth, there is no more birth in existence.

एकमेव समं तत्त्वं वदन्ति हि विपश्चितः। रागत्यागात्पुनश्चित्तमेकानेकं न विद्यते

The wise declare that the one truth is always equal; when attachment is abandoned, the mind does not become one or many again.

अनात्मरूपं च कथं समाधि- रात्मस्वरूपं च कथं समाधिः। अस्तीति नास्तीति कथं समाधि- र्मोक्षस्वरूपं यदि सर्वमेकम्

How can there be absorption in what is not the Self? How can there be absorption in the true nature of the Self? How can there be absorption in 'it is' or 'it is not,' if the nature of liberation is that all is one?

विशुद्धोऽसि समं तत्त्वं विदेहस्त्वमजोऽव्ययः। जानामीह न जानामीत्यात्मानं मन्यसे कथम्

You are pure, the equal truth, bodiless, unborn, imperishable; how can you think of yourself as 'I know' or 'I do not know'?

तत्त्वमस्यादिवाक्येन स्वात्मा हि प्रतिपादितः। नेति नेति श्रुतिर्ब्रूयादनृतं पाञ्चभौतिकम्

By the great saying 'You are That,' your own Self is indicated; the scripture says 'not this, not this' about the unreal, the five-elemental.

आत्मन्येवात्मना सर्वं त्वया पूर्णं निरन्तरम्। ध्याता ध्यानं न ते चित्तं निर्लज्जं ध्यायते कथम्

All is filled by you alone, by the Self in the Self, without interruption; there is no meditator or meditation for you—how could your mind shamelessly meditate?

शिवं न जानामि कथं वदामि शिवं न जानामि कथं भजामि। अहं शिवश्चेत्परमार्थतत्त्वं समस्वरूपं गगनोपमं च

I do not know Shiva—how can I speak of him? I do not know Shiva—how can I worship him? If I am Shiva, the supreme truth, of equal nature, like the sky—

नाहं तत्त्वं समं तत्त्वं कल्पनाहेतुवर्जितम्। ग्राह्यग्राहकनिर्मुक्तं स्वसंवेद्यं कथं भवेत्

I am not the truth, nor the equal truth, nor that which arises from imagination; free from subject and object, how can it be self-experienced?

अनन्तरूपं न हि वस्तु किंचि- त्तत्त्वस्वरूपं न हि वस्तु किंचित्। आत्मैकरूपं परमार्थतत्त्वं न हिंसको वापि न चाप्यहिंसा

There is nothing with endless forms, nothing that is the nature of truth; the supreme truth, of the one form of the Self, is neither violent nor nonviolent.

विशुद्धोऽसि समं तत्त्वं विदेहमजमव्ययम्। विभ्रमं कथमात्मार्थे विभ्रान्तोऽहं कथं पुनः

You are pure, the equal truth, bodiless, unborn, imperishable; how could there be confusion regarding the Self, or how could I be deluded again?