Avadhuta Gita

ननु रूपविरूपविहीन इति ननु भिन्नविभिन्नविहीन इति। ननु सर्गविसर्गविहीन इति किमु रोदिषि मानसि सर्वसमम्

Indeed, there is neither form nor formlessness; indeed, there is neither difference nor non-difference; indeed, there is neither creation nor dissolution. Why do you grieve, mind, when all is equal?

न गुणागुणपाशनिबन्ध इति मृतजीवनकर्म करोमि कथम्। इति शुद्धनिरञ्जनसर्वसमं किमु रोदिषि मानसि सर्वसमम्

There is no bondage by virtue or vice; how could I perform actions of the living or the dead? Thus, pure, stainless, all is equal. Why do you grieve, mind, when all is equal?

इह भावविभावविहीन इति इह कामविकामविहीन इति। इह बोधतमं खलु मोक्षसमं किमु रोदिषि मानसि सर्वसमम्

Here, there is neither state nor non-state; here, there is neither desire nor absence of desire; here, consciousness and darkness are indeed equal to liberation. Why do you grieve, mind, when all is equal?

इह तत्त्वनिरन्तरतत्त्वमिति न हि सन्धिविसन्धिविहीन इति। यदि सर्वविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्

Here, the essence is uninterrupted essence; there is no absence of connection or disconnection. If all is free from everything and all is equal, why do you grieve, mind, when all is equal?

अनिकेतकुटी परिवारसमं इहसङ्गविसङ्गविहीनपरम्। इह बोधविबोधविहीनपरं किमु रोदिषि मानसि सर्वसमम्

Homeless or in a hut, all companions are equal; here, the highest is free from attachment and non-attachment; here, the highest is free from knowledge and ignorance. Why do you grieve, mind, when all is equal?

अविकारविकारमसत्यमिति अविलक्षविलक्षमसत्यमिति। यदि केवलमात्मनि सत्यमिति किमु रोदिषि मानसि सर्वसमम्

There is neither change nor changelessness, which is unreal; there is neither distinction nor non-distinction, which is unreal. If truth is only in the Self, why do you grieve, mind, when all is equal?

इह सर्वसमं खलु जीव इति इह सर्वनिरन्तरजीव इति। इह केवलनिश्चलजीव इति किमु रोदिषि मानसि सर्वसमम्

Here, all beings are truly equal; here, all beings are uninterrupted; here, all beings are only unmoving. Why do you grieve, mind, when all is equal?

अविवेकविवेकमबोध इति अविकल्पविकल्पमबोध इति। यदि चैकनिरन्तरबोध इति किमु रोदिषि मानसि सर्वसमम्

There is neither discrimination nor non-discrimination, which is ignorance; there is neither imagination nor non-imagination, which is ignorance. If there is only uninterrupted knowledge, why do you grieve, mind, when all is equal?

न हि मोक्षपदं न हि बन्धपदं न हि पुण्यपदं न हि पापपदम्। न हि पूर्णपदं न हि रिक्तपदं किमु रोदिषि मानसि सर्वसमम्

There is no state of liberation, no state of bondage, no state of merit, no state of sin; there is no state of fullness, no state of emptiness. Why do you grieve, mind, when all is equal?

यदि वर्णविवर्णविहीनसमं यदि कारणकार्यविहीनसमम्। यदिभेदविभेदविहीनसमं किमु रोदिषि मानसि सर्वसमम्

If there is equality free from color and non-color, if there is equality free from cause and effect, if there is equality free from difference and non-difference, why do you grieve, mind, when all is equal?

इह सर्वनिरन्तरसर्वचिते इह केवलनिश्चलसर्वचिते। द्विपदादिविवर्जितसर्वचिते किमु रोदिषि मानसि सर्वसमम्

Here, all consciousness is uninterrupted everywhere; here, all consciousness is only unmoving everywhere; all consciousness is free from duality and the like. Why do you grieve, mind, when all is equal?

अतिसर्वनिरन्तरसर्वगतं अतिनिर्मलनिश्चलसर्वगतम्। दिनरात्रिविवर्जितसर्वगतं किमु रोदिषि मानसि सर्वसमम्

Utterly uninterrupted, all-pervading; utterly pure, unmoving, all-pervading; free from day and night, all-pervading. Why do you grieve, mind, when all is equal?

न हि बन्धविबन्धसमागमनं न हि योगवियोगसमागमनम्। न हि तर्कवितर्कसमागमनं किमु रोदिषि मानसि सर्वसमम्

There is no meeting of bondage and liberation; there is no meeting of union and separation; there is no meeting of reasoning and non-reasoning. Why do you grieve, mind, when all is equal?

इह कालविकालनिराकरणं अणुमात्रकृशानुनिराकरणम्। न हि केवलसत्यनिराकरणं किमु रोदिषि मानसि सर्वसमम्

Here, time and timelessness are negated; the smallest atom and the subtlest are negated; there is no negation of pure truth alone. Why do you grieve, mind, when all is equal?

इह देहविदेहविहीन इति ननु स्वप्नसुषुप्तिविहीनपरम्। अभिधानविधानविहीनपरं किमु रोदिषि मानसि सर्वसमम्

Here, there is neither body nor bodilessness; indeed, the highest is free from dream and deep sleep; the highest is free from expression and non-expression. Why do you grieve, mind, when all is equal?

गगनोपमशुद्धविशालसमं अतिसर्वविवर्जितसर्वसमम्। गतसारविसारविकारसमं किमु रोदिषि मानसि सर्वसमम्

Like the sky—pure, vast, equal to all, utterly free from every distinction, the same in all; devoid of essence, expansion, or change, why do you grieve, O mind, when all is equal?

इह धर्मविधर्मविरागतर- मिह वस्तुविवस्तुविरागतरम्। इह कामविकामविरागतरं किमु रोदिषि मानसि सर्वसमम्

Here, virtue and vice are transcended; here, substance and non-substance are surpassed; here, desire and absence of desire are left behind. Why do you grieve, O mind, when all is equal?

सुखदुःखविवर्जितसर्वसम- मिह शोकविशोकविहीनपरम्। गुरुशिष्यविवर्जिततत्त्वपरं किमु रोदिषि मानसि सर्वसमम्

Here, pleasure and pain are absent, all is equal; here, sorrow and absence of sorrow are surpassed; here, teacher and disciple are transcended, the truth is supreme. Why do you grieve, O mind, when all is equal?

न किलाङ्कुरसारविसार इति न चलाचलसाम्यविसाम्यमिति। अविचारविचारविहीनमिति किमु रोदिषि मानसि सर्वसमम्

There is neither sprout nor essence nor expansion; there is neither movement nor stillness, neither sameness nor difference; there is neither inquiry nor absence of inquiry. Why do you grieve, O mind, when all is equal?

इह सारसमुच्चयसारमिति। कथितं निजभावविभेद इति। विषये करणत्वमसत्यमिति किमु रोदिषि मानसि सर्वसमम्

Here, the essence is the collection of all essences; it is said to be the differentiation of one's own nature; the functioning of the senses in objects is unreal. Why do you grieve, O mind, when all is equal?

बहुधा श्रुतयः प्रवदन्ति यतो वियदादिरिदं मृगतोयसमम्। यदि चैकनिरन्तरसर्वसमं किमु रोदिषि मानसि सर्वसमम्

The scriptures declare in many ways that this world, beginning with space, is like a mirage; but if all is one, uninterrupted, and equal, why do you grieve, O mind, when all is equal?

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

He attains, he attains—not at all, not at all—where there is no mark or sign, not at all, not at all; absorbed in the taste of sameness, purified by contemplation, the supreme Avadhuta speaks the truth.

इति पञ्चमोऽध्यायः

Thus ends the fifth chapter.

बहुधा श्रुतयः प्रवदन्ति वयं वियदादिरिदं मृगतोयसमम्। यदि चैकनिरन्तरसर्वशिव- मुपमेयमथोह्युपमा च कथम्

The scriptures declare in many ways that we, and this world beginning with space, are like a mirage; but if all is one, uninterrupted, and supremely auspicious, incomparable, then how can there be any comparison?

अविभक्तिविभक्तिविहीनपरं ननु कार्यविकार्यविहीनपरम्। यदि चैकनिरन्तरसर्वशिवं यजनं च कथं तपनं च कथम्

If the supreme is beyond distinction and non-distinction, and beyond action and non-action, and if all is one, uninterrupted, and supremely auspicious, then how can there be worship or austerity?

मन एव निरन्तरसर्वगतं ह्यविशालविशालविहीनपरम्। मन एव निरन्तरसर्वशिवं मनसापि कथं वचसा च कथम्

The mind itself is uninterrupted and all-pervading, beyond limitation and vastness; the mind itself is uninterrupted and supremely auspicious. How can it be grasped by mind or by speech?

दिनरात्रिविभेदनिराकरण- मुदितानुदितस्य निराकरणम्। यदि चैकनिरन्तरसर्वशिवं रविचन्द्रमसौ ज्वलनश्च कथम्

The dissolution of the distinction between day and night, the dissolution of what is arisen and unarisen—if all is one, uninterrupted, and supremely auspicious, then how can there be sun, moon, or fire?

गतकामविकामविभेद इति गतचेष्टविचेष्टविभेद इति। यदि चैकनिरन्तरसर्वशिवं बहिरन्तरभिन्नमतिश्च कथम्

The dissolution of the distinction between desire and absence of desire, the dissolution of the distinction between action and inaction—if all is one, uninterrupted, and supremely auspicious, then how can there be inner or outer difference in the mind?

यदि सारविसारविहीन इति यदि शून्यविशून्यविहीन इति। यदि चैकनिरन्तरसर्वशिवं प्रथमं च कथं चरमं च कथम्

If there is no essence or non-essence, if there is no emptiness or non-emptiness, and if all is one, uninterrupted, and supremely auspicious, then how can there be a first or a last?