Avadhuta Gita

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.

मृतामृतं वापि विषाविषं च सञ्जायते तात न मे कदाचित्। अशुद्धशुद्धं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

Whether something is mortal or immortal, poison or nectar, O dear one, it never arises for me at any time; how can I speak of pure or impure, when I am the essence of liberation, free from all disease?

स्वप्नः प्रबोधो न च योगमुद्रा नक्तं दिवा वापि न मे कदाचित्। अतुर्यतुर्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

There is no dream or awakening for me, nor any yogic posture, neither night nor day at any time; how can I speak of the fourth or not-fourth state, when I am the essence of liberation, free from all disease?

संविद्धि मां सर्वविसर्वमुक्तं माया विमाया न च मे कदाचित्। सन्ध्यादिकं कर्म कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

Know me as consciousness, freed from all and everything, untouched by illusion or non-illusion at any time; how can I speak of rituals like twilight worship, when I am the essence of liberation, free from all disease?

संविद्धि मां सर्वसमाधियुक्तं संविद्धि मां लक्ष्यविलक्ष्यमुक्तम्। योगं वियोगं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

Know me as consciousness, united with all samadhis, as consciousness, freed from all marks and distinctions; how can I speak of union or separation, when I am the essence of liberation, free from all disease?

मूर्खोऽपि नाहं न च पण्डितोऽहं मौनं विमौनं न च मे कदाचित्। तर्कं वितर्कं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

I am neither a fool nor a scholar; silence or non-silence never pertain to me; how can I speak of reasoning or disputation, when I am the essence of liberation, free from all disease?

पिता च माता च कुलं न जाति- र्जन्मादि मृत्युर्न च मे कदाचित्। स्नेहं विमोहं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

I have neither father nor mother, no family or caste, no birth or death at any time; how can I speak of attachment or delusion, when I am the essence of liberation, free from all disease?

अस्तं गतो नैव सदोदितोऽहं तेजोवितेजो न च मे कदाचित्। सन्ध्यादिकं कर्म कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्

I have neither set nor always risen; radiance or absence of radiance never pertain to me; how can I speak of rituals like twilight worship, when I am the essence of liberation, free from all disease?

असंशयं विद्धि निराकुलं मां असंशयं विद्धि निरन्तरं माम्। असंशयं विद्धि निरञ्जनं मां स्वरूपनिर्वाणमनामयोऽहम्

Know me without doubt, undisturbed; know me without doubt, uninterrupted; know me without doubt, stainless; I am the essence of liberation, free from all disease.

ध्यानानि सर्वाणि परित्यजन्ति शुभाशुभं कर्म परित्यजन्ति। त्यागामृतं तात पिबन्ति धीराः स्वरूपनिर्वाणमनामयोऽहम्

The wise abandon all meditations, they abandon all actions, good or bad; they drink the nectar of renunciation, O dear one, for I am the essence of liberation, free from all disease.

विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र। समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः

He attains, he attains—indeed, where there is no sign of desire, indeed, there; absorbed in perfect sameness, purified by contemplation, the supreme avadhūta speaks the truth.

इति चतुर्थोऽध्यायः

Thus ends the fourth chapter.

ॐ इति गदितं गगनसमं तत् न परापरसारविचार इति। अविलासविलासनिराकरणं कथमक्षरबिन्दुसमुच्चरणम्

Om. Thus has been spoken that which is like the sky, not a matter of higher or lower inquiry; how can there be utterance of the imperishable syllable, when all play and non-play are negated?

इति तत्त्वमसिप्रभृतिश्रुतिभिः प्रतिपादितमात्मनि तत्त्वमसि। त्वमुपाधिविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्

Thus, by the teachings beginning with 'That Thou Art,' the truth has been established in the Self: you are that, free from all limitations and equal to all; why do you grieve, O mind, being all-equal?

अधऊर्ध्वविवर्जितसर्वसमं बहिरन्तरवर्जितसर्वसमम्। यदि चैकविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्

Free from above and below, equal to all; free from inside and outside, equal to all; if you are free from all singularity, why do you grieve, O mind, being all-equal?

न हि कल्पितकल्पविचार इति न हि कारणकार्यविचार इति। पदसन्धिविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्

There is no inquiry into imagined concepts, nor any inquiry into cause and effect; being all-equal, free from the junction of words, why do you grieve, O mind, being all-equal?

न हि बोधविबोधसमाधिरिति न हि देशविदेशसमाधिरिति। न हि कालविकालसमाधिरिति किमु रोदिषि मानसि सर्वसमम्

There is no samadhi of knowledge or ignorance, nor samadhi of place or non-place; nor samadhi of time or non-time; why do you grieve, O mind, being all-equal?

न हि कुम्भनभो न हि कुम्भ इति न हि जीववपुर्न हि जीव इति। न हि कारणकार्यविभाग इति किमु रोदिषि मानसि सर्वसमम्

There is no pot-space, nor any pot; there is no embodied soul, nor any soul; there is no division of cause and effect; why do you grieve, O mind, being all-equal?

इह सर्वनिरन्तरमोक्षपदं लघुदीर्घविचारविहीन इति। न हि वर्तुलकोणविभाग इति किमु रोदिषि मानसि सर्वसमम्

Here, the state of liberation is ever-present, free from all distinctions of short and long; there is no division of circle or angle; why do you grieve, O mind, being all-equal?

इह शून्यविशून्यविहीन इति इह शुद्धविशुद्धविहीन इति। इह सर्वविसर्वविहीन इति किमु रोदिषि मानसि सर्वसमम्

Here, there is neither emptiness nor non-emptiness; here, there is neither purity nor impurity; here, there is neither all nor not-all. Why do you grieve, mind, when all is equal?

न हि भिन्नविभिन्नविचार इति बहिरन्तरसन्धिविचार इति। अरिमित्रविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्

There is no consideration of difference or non-difference; there is no inquiry into inner or outer connections. Free from enemy and friend, all is equal. Why do you grieve, mind, when all is equal?