Avadhuta Gita

किं नाम रोदिषि सखे न जरा न मृत्युः किं नाम रोदिषि सखे न च जन्म दुःखम्। किं नाम रोदिषि सखे न च ते विकारो ज्ञानामृतं समरसं गगनोपमोऽहम्

Why do you weep, friend? There is no old age, no death; why do you weep, friend? There is no suffering of birth; why do you weep, friend? There is no transformation for you. I am the nectar of knowledge, of one taste, like the sky.

किं नाम रोदिषि सखे न च ते स्वरूपं किं नाम रोदिषि सखे न च ते विरूपम्। किं नाम रोदिषि सखे न च ते वयांसि ज्ञानामृतं समरसं गगनोपमोऽहम्

Why do you weep, friend? There is no true form for you; why do you weep, friend? There is no deformity for you; why do you weep, friend? There are no ages for you. I am the nectar of knowledge, of one taste, like the sky.

किं नाम रोदिषि सखे न च ते वयांसि किं नाम रोदिषि सखे न च ते मनांसि। किं नाम रोदिषि सखे न तवेन्द्रियाणि ज्ञानामृतं समरसं गगनोपमोऽहम्

Why do you weep, friend? There are no ages for you; why do you weep, friend? There are no minds for you; why do you weep, friend? The senses are not yours. I am the nectar of knowledge, of one taste, like the sky.

किं नाम रोदिषि सखे न च तेऽस्ति कामः किं नाम रोदिषि सखे न च ते प्रलोभः। किं नाम रोदिषि सखे न च ते विमोहो ज्ञानामृतं समरसं गगनोपमोऽहम्

Why do you weep, friend? There is no desire for you; why do you weep, friend? There is no greed for you; why do you weep, friend? There is no delusion for you. I am the nectar of knowledge, of one taste, like the sky.

ऐश्वर्यमिच्छसि कथं न च ते धनानि ऐश्वर्यमिच्छसि कथं न च ते हि पत्नी। ऐश्वर्यमिच्छसि कथं न च ते ममेति ज्ञानामृतं समरसं गगनोपमोऽहम्

How do you desire wealth when you have no possessions? How do you desire power when you have no wife? How do you desire power when you have no sense of 'mine'? I am the nectar of knowledge, of one taste, like the sky.

लिङ्गप्रपञ्चजनुषी न च ते न मे च निर्लज्जमानसमिदं च विभाति भिन्नम्। निर्भेदभेदरहितं न च ते न मे च ज्ञानामृतं समरसं गगनोपमोऽहम्

There is no birth of the manifest world of marks for you or for me; this shameless mind appears as divided. There is no division or non-division for you or for me. I am the nectar of knowledge, of one taste, like the sky.

नो वाणुमात्रमपि ते हि विरागरूपं नो वाणुमात्रमपि ते हि सरागरूपम्। नो वाणुमात्रमपि ते हि सकामरूपं ज्ञानामृतं समरसं गगनोपमोऽहम्

There is not even the slightest trace of dispassion in you; there is not even the slightest trace of passion in you; there is not even the slightest trace of desire in you. I am the nectar of knowledge, of one taste, like the sky.

ध्याता न ते हि हृदये न च ते समाधि- र्ध्यानं न ते हि हृदये न बहिः प्रदेशः। ध्येयं न चेति हृदये न हि वस्तु कालो ज्ञानामृतं समरसं गगनोपमोऽहम्

There is no meditator in your heart, nor is there absorption; there is no meditation in your heart, nor any external place; there is nothing to be meditated upon in your heart, nor is there any object or time. I am the nectar of knowledge, of one taste, like the sky.

यत्सारभूतमखिलं कथितं मया ते न त्वं न मे न महतो न गुरुर्न न शिष्यः। स्वच्छन्दरूपसहजं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्

All that is essential has been spoken to you by me; you are not, nor am I, nor is there the great, nor teacher, nor disciple. The ultimate reality is the natural, spontaneous form of freedom. I am the nectar of knowledge, of one taste, like the sky.

कथमिह परमार्थं तत्त्वमानन्दरूपं कथमिह परमार्थं नैवमानन्दरूपम्। कथमिह परमार्थं ज्ञानविज्ञानरूपं यदि परमहमेकं वर्तते व्योमरूपम्

How can the supreme reality here be of the nature of bliss? How can the supreme reality here not be of the nature of bliss? How can the supreme reality here be of the nature of knowledge and realization, if the supreme 'I' alone exists, of the nature of space?

दहनपवनहीनं विद्धि विज्ञानमेक- मवनिजलविहीनं विद्धि विज्ञानरूपम्। समगमनविहीनं विद्धि विज्ञानमेकं गगनमिव विशालं विद्धि विज्ञानमेकम्

Know knowledge to be without fire and wind; know the form of knowledge to be without earth and water; know knowledge to be without coming and going; know knowledge to be vast like the sky.

न शून्यरूपं न विशून्यरूपं न शुद्धरूपं न विशुद्धरूपम्। रूपं विरूपं न भवामि किञ्चित् स्वरूपरूपं परमार्थतत्त्वम्

I am neither of empty form nor of non-empty form, neither of pure form nor of impure form; I am neither form nor formlessness in any way—my own true form is the ultimate reality.

मुञ्च मुञ्च हि संसारं त्यागं मुञ्च हि सर्वथा। त्यागात्यागविषं शुद्धममृतं सहजं ध्रुवम्

Abandon, abandon indeed the world; abandon renunciation altogether. The poison of renunciation and non-renunciation is pure, immortal, innate, and constant.

इति तृतीयोऽध्यायः

Thus ends the third chapter.

नावाहनं नैव विसर्जनं वा पुष्पाणि पत्राणि कथं भवन्ति। ध्यानानि मन्त्राणि कथं भवन्ति समासमं चैव शिवार्चनं च

There is neither invocation nor dismissal, how then can there be flowers or leaves? How can there be meditations or mantras, or any worship of Shiva in summary or in detail?

न केवलं बन्धविबन्धमुक्तो न केवलं शुद्धविशुद्धमुक्तः। न केवलं योगवियोगमुक्तः स वै विमुक्तो गगनोपमोऽहम्

Not only am I free from bondage and liberation, not only am I free from purity and impurity, not only am I free from union and separation in yoga; truly, I am liberated, vast as the sky.

सञ्जायते सर्वमिदं हि तथ्यं सञ्जायते सर्वमिदं वितथ्यम्। एवं विकल्पो मम नैव जातः स्वरूपनिर्वाणमनामयोऽहम्

All this arises, truly; all this arises, falsely. Yet, such duality has never arisen for me—I am the dissolution into my own true nature, free from affliction.

न साञ्जनं चैव निरञ्जनं वा न चान्तरं वापि निरन्तरं वा। अन्तर्विभन्नं न हि मे विभाति स्वरूपनिर्वाणमनामयोऽहम्

There is neither with color nor without color, neither within nor without; nothing divided within shines for me—I am the dissolution into my own true nature, free from affliction.

अबोधबोधो मम नैव जातो बोधस्वरूपं मम नैव जातम्। निर्बोधबोधं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

For me, neither ignorance nor knowledge has ever arisen; my nature as knowledge has never arisen. How can I speak of knowledge or non-knowledge? I am the dissolution into my own true nature, free from affliction.

न धर्मयुक्तो न च पापयुक्तो न बन्धयुक्तो न च मोक्षयुक्तः। युक्तं त्वयुक्तं न च मे विभाति स्वरूपनिर्वाणमनामयोऽहम्

I am not associated with righteousness nor with sin, not with bondage nor with liberation; what is joined or unjoined does not appear to me—I am the dissolution into my own true nature, free from affliction.

परापरं वा न च मे कदाचित् मध्यस्थभावो हि न चारिमित्रम्। हिताहितं चापि कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

There is neither higher nor lower for me at any time, nor is there any neutral state, nor friend or foe. How can I speak of benefit or harm? I am the dissolution into my own true nature, free from affliction.

नोपासको नैवमुपास्यरूपं न चोपदेशो न च मे क्रिया च। संवित्स्वरूपं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

I am not a worshipper, nor am I of the nature to be worshipped; there is no instruction nor any action for me. How can I speak of the nature of consciousness? I am the dissolution into my own true nature, free from affliction.

नो व्यापकं व्याप्यमिहास्ति किञ्चित् न चालयं वापि निरालयं वा। अशून्यशून्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

There is nothing here that is pervader or pervaded, nor any abode or non-abode. How can I speak of emptiness or non-emptiness? I am the dissolution into my own true nature, free from affliction.

न ग्राहको ग्राह्यकमेव किञ्चित् न कारणं वा मम नैव कार्यम्। अचिन्त्यचिन्त्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

There is no perceiver or anything to be perceived, no cause or effect for me. How can I speak of the thinkable or unthinkable? I am the dissolution into my own true nature, free from affliction.

न भेदकं वापि न चैव भेद्यं न वेदकं वा मम नैव वेद्यम्। गतागतं तात कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

There is neither divider nor divided, neither knower nor known for me. How can I speak of coming or going, dear one? I am the dissolution into my own true nature, free from affliction.

न चास्ति देहो न च मे विदेहो बुद्दिर्मनो मे न हि चेन्द्रियाणि। रागो विरागश्च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

There is no body, nor am I bodiless; I have neither intellect nor mind, nor senses. How can I speak of passion or dispassion? I am the dissolution into my own true nature, free from affliction.

उल्लेखमात्रं न हि भिन्नमुच्चै- रुल्लेखमात्रं न तिरोहितं वै। समासमं मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

There is no mere appearance that is distinctly separate, nor is there mere appearance that is concealed. How can I speak of unity or division, friend? I am the dissolution into my own true nature, free from affliction.

जितेन्द्रियोऽहं त्वजितेन्द्रियो वा न संयमो मे नियमो न जातः। जयाजयौ मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

I am neither one who has mastered the senses nor one who has not; for me, there has never arisen restraint or discipline. How can I speak of victory or defeat, friend? I am the dissolution into my own true nature, free from affliction.

अमूर्तमूर्तिर्न च मे कदाचि- दाद्यन्तमध्यं न च मे कदाचित्। बलाबलं मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

I am never of form or formlessness; I have neither beginning, end, nor middle. How can I speak of strength or weakness, friend? I am the dissolution into my own true nature, free from affliction.