Avadhuta Gita

नासानिरोधो न च दृष्टिरासनं बोधोऽप्यबोधोऽपि न यत्र भासते। नाडीप्रचारोऽपि न यत्र किञ्चि- त्तमीशमात्मानमुपैति शाश्वतम्

Where there is neither breath control, nor gaze, nor posture, neither knowledge nor ignorance, nor even the movement of channels—there, one attains the eternal Self, the Lord.

नानात्वमेकत्वमुभत्वमन्यता अणुत्वदीर्घत्वमहत्त्वशून्यता। मानत्वमेयत्वसमत्ववर्जितं तमीशमात्मानमुपैति शाश्वतम्

Where there is neither multiplicity nor unity, neither both nor otherness, neither minuteness, length, greatness, nor emptiness, neither measure, object, equality—there, one attains the eternal Self, the Lord.

सुसंयमी वा यदि वा न संयमी सुसंग्रही वा यदि वा न संग्रही। निष्कर्मको वा यदि वा सकर्मक- स्तमीशमात्मानमुपैति शाश्वतम्

Whether one is well-disciplined or undisciplined, whether one is well-collected or uncollected, whether one is without action or with action—there, one attains the eternal Self, the Lord.

मनो न बुद्धिर्न शरीरमिन्द्रियं तन्मात्रभूतानि न भूतपञ्चकम्। अहंकृतिश्चापि वियत्स्वरूपकं तमीशमात्मानमुपैति शाश्वतम्

Where there is neither mind nor intellect, nor body nor senses, nor subtle elements, nor the five gross elements, nor even ego or the nature of space—there, one attains the eternal Self, the Lord.

विधौ निरोधे परमात्मतां गते न योगिनश्चेतसि भेदवर्जिते। शौचं न वाशौचमलिङ्गभावना सर्वं विधेयं यदि वा निषिध्यते

When, in creation and dissolution, one has reached the Supreme Self, and the mind of the yogi is free from division, then purity and impurity, and the sense of signs, all may be prescribed or prohibited.

मनो वचो यत्र न शक्तमीरितुं नूनं कथं तत्र गुरूपदेशता। इमां कथामुक्तवतो गुरोस्त- द्युक्तस्य तत्त्वं हि समं प्रकाशते

Where mind and speech are unable to express, how can there be the instruction of a teacher? Yet, when the teacher has spoken this teaching, its truth shines forth equally.

इति द्वितीयोऽध्यायः

Thus ends the second chapter.

गुणविगुणविभागो वर्तते नैव किञ्चित् रतिविरतिविहीनं निर्मलं निष्प्रपञ्चम्। गुणविगुणविहीनं व्यापकं विश्वरूपं कथमहमिह वन्दे व्योमरूपं शिवं वै

There is no division of qualities and non-qualities; nothing at all; free from attraction and aversion, pure, without elaboration; devoid of qualities and non-qualities, all-pervading, of universal form—how can I worship here the Shiva who is of the nature of space?

श्वेतादिवर्णरहितो नियतं शिवश्च कार्यं हि कारणमिदं हि परं शिवश्च। एवं विकल्परहितोऽहमलं शिवश्च स्वात्मानमात्मनि सुमित्र कथं नमामि

Devoid of white and other colors, always Shiva; this effect and cause is indeed the supreme Shiva. Thus, free from distinctions, I am pure Shiva; how can I worship my own Self within myself, O Sumitra?

निर्मूलमूलरहितो हि सदोदितोऽहं निर्धूमधूमरहितो हि सदोदितोऽहम्। निर्दीपदीपरहितो हि सदोदितोऽहं ज्ञानामृतं समरसं गगनोपमोऽहम्

Without root or rootlessness, I am ever arisen; without smoke or smokiness, I am ever arisen; without lamp or lampness, I am ever arisen; I am the nectar of knowledge, of equal taste, like the sky.

निष्कामकाममिह नाम कथं वदामि निःसङ्गसङ्गमिह नाम कथं वदामि। निःसारसाररहितं च कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम्

How can I speak of desireless desire here? How can I speak of unattached attachment here? How can I speak of essence-less essence here? I am the nectar of knowledge, of equal taste, like the sky.

अद्वैतरूपमखिलं हि कथं वदामि द्वैतस्वरूपमखिलं हि कथं वदामि। नित्यं त्वनित्यमखिलं हि कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम्

How can I speak of the nondual form of all? How can I speak of the dual form of all? How can I speak of the eternal and non-eternal nature of all? I am the nectar of knowledge, of equal taste, like the sky.

स्थूलं हि नो नहि कृशं न गतागतं हि आद्यन्तमध्यरहितं न परापरं हि। सत्यं वदामि खलु वै परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्

I am neither gross nor subtle, neither coming nor going, without beginning, end, or middle, neither higher nor lower. Truly, I speak the ultimate reality: I am the nectar of knowledge, of equal taste, like the sky.

संविद्धि सर्वकरणानि नभोनिभानि संविद्धि सर्वविषयांश्च नभोनिभांश्च। संविद्धि चैकममलं न हि बन्धमुक्तं ज्ञानामृतं समरसं गगनोपमोऽहम्

Consciousness is all the senses, like the sky; consciousness is all the objects, like the sky; consciousness is one and pure, neither bound nor liberated. I am the nectar of knowledge, of equal taste, like the sky.

दुर्बोधबोधगहनो न भवामि तात दुर्लक्ष्यलक्ष्यगहनो न भवामि तात। आसन्नरूपगहनो न भवामि तात ज्ञानामृतं समरसं गगनोपमोऽहम्

I am not dense with difficult or easy comprehension, O dear one; I am not dense with difficult or easy perception, O dear one; I am not dense with nearness of form, O dear one. I am the nectar of knowledge, of equal taste, like the sky.

निष्कर्मदहनो ज्वलनो भवामि निर्दुःखदुःखदहनो ज्वलनो भवामि। निर्देहदेहदहनो ज्वलनो भवामि ज्ञानामृतं समरसं गगनोपमोऽहम्

I am the fire that burns up actionlessness; I am the fire that burns up both sorrow and the absence of sorrow. I am the fire that burns up both embodiment and disembodiment. I am the nectar of knowledge, of one taste, vast as the sky.

निष्पापपापदहनो हि हुताशनोऽहं निर्धर्मधर्मदहनो हि हुताशनोऽहम्। निर्बन्धबन्धदहनो हि हुताशनोऽहं ज्ञानामृतं समरसं गगनोपमोऽहम्

I am truly the fire that burns up both sinlessness and sin; I am truly the fire that burns up both righteousness and unrighteousness. I am truly the fire that burns up both bondage and freedom from bondage. I am the nectar of knowledge, of one taste, vast as the sky.

निर्भावभावरहितो न भवामि वत्स निर्योगयोगरहितो न भवामि वत्स। निश्चित्तचित्तरहितो न भवामि वत्स ज्ञानामृतं समरसं गगनोपमोऽहम्

I am without both existence and non-existence, O child; I am without both union and non-union, O child. I am without both mind and absence of mind, O child. I am the nectar of knowledge, of one taste, vast as the sky.

निर्मोहमोहपदवीति न मे विकल्पो निःशोकशोकपदवीति न मे विकल्पः। निर्लोभलोभपदवीति न मे विकल्पो ज्ञानामृतं समरसं गगनोपमोऽहम्

There is no notion in me of either delusion or freedom from delusion; there is no notion in me of either sorrow or freedom from sorrow. There is no notion in me of either greed or freedom from greed. I am the nectar of knowledge, of one taste, vast as the sky.

संसारसन्ततिलता न च मे कदाचित् सन्तोषसन्ततिसुखो न च मे कदाचित्। अज्ञानबन्धनमिदं न च मे कदाचित् ज्ञानामृतं समरसं गगनोपमोऽहम्

There is never for me the thread of worldly existence; there is never for me the happiness of contentment. This bondage of ignorance is never for me. I am the nectar of knowledge, of one taste, vast as the sky.

संसारसन्ततिरजो न च मे विकारः सन्तापसन्ततितमो न च मे विकारः। सत्त्वं स्वधर्मजनकं न च मे विकारो ज्ञानामृतं समरसं गगनोपमोऽहम्

There is no change in me from the dust of worldly existence; there is no change in me from the darkness of suffering. There is no change in me from the quality that generates its own nature. I am the nectar of knowledge, of one taste, vast as the sky.

सन्तापदुःखजनको न विधिः कदाचित् सन्तापयोगजनितं न मनः कदाचित्। यस्मादहङ्कृतिरियं न च मे कदाचित् ज्ञानामृतं समरसं गगनोपमोऽहम्

There is never any rule that produces suffering for me; there is never any mind born of the union with suffering for me. For this sense of 'I' is never mine. I am the nectar of knowledge, of one taste, vast as the sky.

निष्कम्पकम्पनिधनं न विकल्पकल्पं स्वप्नप्रबोधनिधनं न हिताहितं हि। निःसारसारनिधनं न चराचरं हि ज्ञानामृतं समरसं गगनोपमोऽहम्

There is no cessation of motion or unmoving for me, nor any imagined creation; there is no end of dream or waking, nor good nor evil. There is no end of essence or non-essence, nor moving nor unmoving. I am the nectar of knowledge, of one taste, vast as the sky.

नो वेद्यवेदकमिदं न च हेतुतर्क्यं वाचामगोचरमिदं न मनो न बुद्धिः। एवं कथं हि भवतः कथयामि तत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्

This is neither the known nor the knower, nor is it to be reasoned by cause; it is beyond the reach of speech, neither mind nor intellect. So how can I tell you the truth? I am the nectar of knowledge, of one taste, vast as the sky.

निर्भिन्नभिन्नरहितं परमार्थतत्त्व- मन्तर्बहिर्न हि कथं परमार्थतत्त्वम्। प्राक्सम्भवं न च रतं नहि वस्तु किञ्चित् ज्ञानामृतं समरसं गगनोपमोऽहम्

The ultimate reality is without division or non-division; it is neither inside nor outside—how then can it be described? It is prior to creation, not attached, and nothing at all truly exists. I am the nectar of knowledge, of one taste, vast as the sky.

रागादिदोषरहितं त्वहमेव तत्त्वं दैवादिदोषरहितं त्वहमेव तत्त्वम्। संसारशोकरहितं त्वहमेव तत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्

I alone am the reality, free from faults such as passion; I alone am the reality, free from faults such as fate. I alone am the reality, free from the sorrow of worldly existence. I am the nectar of knowledge, of one taste, vast as the sky.

स्थानत्रयं यदि च नेति कथं तुरीयं कालत्रयं यदि च नेति कथं दिशश्च। शान्तं पदं हि परमं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्

If the three states do not exist, how can there be the fourth? If the three times do not exist, how can there be directions? The supreme, peaceful state is the ultimate reality. I am the nectar of knowledge, of one taste, vast as the sky.

दीर्घो लघुः पुनरितीह नमे विभागो विस्तारसंकटमितीह न मे विभागः। कोणं हि वर्तुलमितीह न मे विभागो ज्ञानामृतं समरसं गगनोपमोऽहम्

Long or short—there is no distinction for me here; broad or narrow—there is no distinction for me here. Angular or round—there is no distinction for me here. I am the nectar of knowledge, of one taste, vast as the sky.

मातापितादि तनयादि न मे कदाचित् जातं मृतं न च मनो न च मे कदाचित्। निर्व्याकुलं स्थिरमिदं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्

Mother, father, and so on, child and so on—never are they mine; born or dead—neither mind nor anything is ever mine. This ultimate reality is undisturbed and steady. I am the nectar of knowledge, of one taste, vast as the sky.