Avadhuta Gita

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?

घटे भिन्ने घटाकाशं सुलीनं भेदवर्जितम्। शिवेन मनसा शुद्धो न भेदः प्रतिभाति मे

When a pot is broken, the space within it merges easily, without division; with a mind purified by Shiva, I do not perceive any separation.

न घटो न घटाकाशो न जीवो न जीवविग्रहः। केवलं ब्रह्म संविद्धि वेद्यवेदकवर्जितम्

There is no pot, no pot-space, no individual soul, no body of the soul; know only Brahman, consciousness, free from knower and known.

सर्वत्र सर्वदा सर्वमात्मानं सततं ध्रुवम्। सर्वं शून्यमशून्यं च तन्मां विद्धि न संशयः

Everywhere, always, all things are the Self, constant and eternal; all is both empty and not empty—know this of me, without doubt.

वेदा न लोका न सुरा न यज्ञा वर्णाश्रमो नैव कुलं न जातिः। न धूममार्गो न च दीप्तिमार्गो ब्रह्मैकरूपं परमार्थतत्त्वम्

There are no Vedas, no worlds, no gods, no sacrifices, no caste or stage of life, no family or birth; neither the path of smoke nor the path of light—the supreme truth is of the one form of Brahman.

व्याप्यव्यापकनिर्मुक्तः त्वमेकः सफलं यदि। प्रत्यक्षं चापरोक्षं च ह्यात्मानं मन्यसे कथम्

Free from pervader and pervaded, you are the one, if you are fulfilled; how can you consider your Self as direct or indirect?

अद्वैतं केचिदिच्छन्ति द्वैतमिच्छन्ति चापरे। समं तत्त्वं न विन्दन्ति द्वैताद्वैतविवर्जितम्

Some desire non-duality, others desire duality; they do not find the equal truth, which is free from both duality and non-duality.

श्वेतादिवर्णरहितं शब्दादिगुणवर्जितम्। कथयन्ति कथं तत्त्वं मनोवाचामगोचरम्

How can they speak of the truth, which is without white or any color, devoid of qualities like sound and the rest, and beyond the reach of mind and speech?

यदाऽनृतमिदं सर्वं देहादिगगनोपमम्। तदा हि ब्रह्म संवेत्ति न ते द्वैतपरम्परा

When all this—body and so forth—is known to be false, like the sky, then truly one knows Brahman; for you, there is no succession of duality.

परेण सहजात्मापि ह्यभिन्नः प्रतिभाति मे। व्योमाकारं तथैवैकं ध्याता ध्यानं कथं भवेत्

Even the natural Self, supreme, appears to me as not different; just as space is one, so too—how can there be meditator, meditation, or object of meditation?

यत्करोमि यदश्नामि यज्जुहोमि ददामि यत्। एतत्सर्वं न मे किंचिद्विशुद्धोऽहमजोऽव्ययः

Whatever I do, whatever I eat, whatever I offer or give—none of this is truly mine; I am pure, unborn, and imperishable.