Avadhuta Gita

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?

यदिभेदविभेदनिराकरणं यदि वेदकवेद्यनिराकरणम्। यदि चैकनिरन्तरसर्वशिवं तृतीयं च कथं तुरीयं च कथम्

If the dissolution of distinction and non-distinction, if the dissolution of knower and known, and if all is one, uninterrupted, and supremely auspicious, then how can there be a third or a fourth state?

गदिताविदितं न हि सत्यमिति विदिताविदितं नहि सत्यमिति। यदि चैकनिरन्तरसर्वशिवं विषयेन्द्रियबुद्धिमनांसि कथम्

What is spoken or unspoken is not true; what is known or unknown is not true; and if all is one, uninterrupted, and supremely auspicious, then how can there be objects, senses, intellect, or mind?

गगनं पवनो न हि सत्यमिति धरणी दहनो न हि सत्यमिति। यदि चैकनिरन्तरसर्वशिवं जलदश्च कथं सलिलं च कथम्

The sky and the wind are not true; the earth and fire are not true; and if all is one, uninterrupted, and supremely auspicious, then how can there be cloud or water?

यदि कल्पितलोकनिराकरणं यदि कल्पितदेवनिराकरणम्। यदि चैकनिरन्तरसर्वशिवं गुणदोषविचारमतिश्च कथम्

If the dissolution of the imagined world, if the dissolution of imagined gods, and if all is one, uninterrupted, and supremely auspicious, then how can there be judgment of qualities and faults in the mind?

मरणामरणं हि निराकरणं करणाकरणं हि निराकरणम्। यदि चैकनिरन्तरसर्वशिवं गमनागमनं हि कथं वदति

Death and birth are truly negated; action and inaction are truly negated. If there is only the one, uninterrupted, all-pervading Shiva, how can one speak of coming and going?

प्रकृतिः पुरुषो न हि भेद इति न हि कारणकार्यविभेद इति। यदि चैकनिरन्तरसर्वशिवं पुरुषापुरुषं च कथं वदति

Prakriti and Purusha are not truly separate; there is no real distinction of cause and effect. If there is only the one, uninterrupted, all-pervading Shiva, how can one speak of Purusha and non-Purusha?

तृतीयं न हि दुःखसमागमनं न गुणाद्द्वितीयस्य समागमनम्। यदि चैकनिरन्तरसर्वशिवं स्थविरश्च युवा च शिशुश्च कथम्

There is no third thing that brings suffering; nor does the second arise from qualities. If there is only the one, uninterrupted, all-pervading Shiva, how can there be old age, youth, or childhood?

ननु आश्रमवर्णविहीनपरं ननु कारणकर्तृविहीनपरम्। यदि चैकनिरन्तरसर्वशिव- मविनष्टविनष्टमतिश्च कथम्

Indeed, it is beyond ashrama and caste; indeed, it is beyond cause and doer. If there is only the one, uninterrupted, all-pervading Shiva, how can there be the thought of destruction or indestructibility?

ग्रसिताग्रसितं च वितथ्यमिति जनिताजनितं च वितथ्यमिति। यदि चैकनिरन्तरसर्वशिव- मविनाशि विनाशि कथं हि भवेत्

The notions of eater and uneaten are false; the notions of born and unborn are false. If there is only the one, uninterrupted, all-pervading Shiva, how can there be the perishable and the imperishable?

पुरुषापुरुषस्य विनष्टमिति वनितावनितस्य विनष्टमिति। यदि चैकनिरन्तरसर्वशिव- मविनोदविनोदमतिश्च कथम्

The idea of the perishing of man or non-man, or of woman or non-woman, is false. If there is only the one, uninterrupted, all-pervading Shiva, how can there be pleasure or absence of pleasure?