Avadhuta Gita

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.

सर्वं जगद्विद्धि निराकृतीदं सर्वं जगद्विद्धि विकारहीनम्। सर्वं जगद्विद्धि विशुद्धदेहं सर्वं जगद्विद्धि शिवैकरूपम्

Know this whole world as formless; know this whole world as free from change; know this whole world as the body of purity; know this whole world as the one form of Shiva.

तत्त्वं त्वं न हि सन्देहः किं जानाम्यथवा पुनः। असंवेद्यं स्वसंवेद्यमात्मानं मन्यसे कथम्

You are the truth—there is no doubt; what else could I know again? How can you consider the Self, which is not an object of knowledge, as something to be known by itself?

मायाऽमाया कथं तात छायाऽछाया न विद्यते। तत्त्वमेकमिदं सर्वं व्योमाकारं निरञ्जनम्

How, dear one, can there be illusion or non-illusion? There is no shadow or non-shadow. This all is one reality, formless like space, stainless.

आदिमध्यान्तमुक्तोऽहं न बद्धोऽहं कदाचन। स्वभावनिर्मलः शुद्ध इति मे निश्चिता मतिः

I am free from beginning, middle, and end; I am never bound at any time. By nature I am spotless and pure—this is my firm conviction.

महदादि जगत्सर्वं न किंचित्प्रतिभाति मे। ब्रह्मैव केवलं सर्वं कथं वर्णाश्रमस्थितिः

All this world, from the great principle down, does not appear to me as anything; only Brahman alone is everything—how then can there be caste or stage of life?

जानामि सर्वथा सर्वमहमेको निरन्तरम्। निरालम्बमशून्यं च शून्यं व्योमादिपञ्चकम्

I know, in every way, that I alone am all, uninterrupted; without support, not void, and yet the fivefold void of space and the rest.

न षण्ढो न पुमान्न स्त्री न बोधो नैव कल्पना। सानन्दो वा निरानन्दमात्मानं मन्यसे कथम्

I am not a eunuch, not a man, not a woman; not knowledge, nor imagination. How can you consider the Self as either blissful or devoid of bliss?

षडङ्गयोगान्न तु नैव शुद्धं मनोविनाशान्न तु नैव शुद्धम्। गुरूपदेशान्न तु नैव शुद्धं स्वयं च तत्त्वं स्वयमेव बुद्धम्

Not by the six-limbed yoga, nor by the destruction of mind is there purity; not by the teacher’s instruction is there purity—truth is realized by oneself, by oneself alone.

न हि पञ्चात्मको देहो विदेहो वर्तते न हि। आत्मैव केवलं सर्वं तुरीयं च त्रयं कथम्

The body is not composed of five elements, nor does it exist without them; the Self alone is everything—how can there be the fourth state, or the other three?

न बद्धो नैव मुक्तोऽहं न चाहं ब्रह्मणः पृथक्। न कर्ता न च भोक्ताहं व्याप्यव्यापकवर्जितः

I am not bound, nor am I liberated; nor am I separate from Brahman. I am not the doer, nor the enjoyer; I am free from pervading or being pervaded.