Avadhuta Gita

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?

यदि मोहविषादविहीनपरो यदि संशयशोकविहीनपरः। यदि चैकनिरन्तरसर्वशिव- महमेति ममेति कथं च पुनः

If it is beyond delusion and sorrow, if it is beyond doubt and grief, if there is only the one, uninterrupted, all-pervading Shiva, how can there again be the notions of 'I' and 'mine'?

ननु धर्मविधर्मविनाश इति ननु बन्धविबन्धविनाश इति। यदि चैकनिरन्तरसर्वशिवं- मिहदुःखविदुःखमतिश्च कथम्

Indeed, the destruction of dharma and adharma is spoken of; indeed, the destruction of bondage and liberation is spoken of. If there is only the one, uninterrupted, all-pervading Shiva, how can there be the thought of pain or absence of pain?

न हि याज्ञिकयज्ञविभाग इति न हुताशनवस्तुविभाग इति। यदि चैकनिरन्तरसर्वशिवं वद कर्मफलानि भवन्ति कथम्

There is truly no distinction between the sacrificer and the sacrifice, nor between the fire and the offering. If there is only the one, uninterrupted, all-pervading Shiva, tell me, how can there be results of action?

ननु शोकविशोकविमुक्त इति ननु दर्पविदर्पविमुक्त इति। यदि चैकनिरन्तरसर्वशिवं ननु रागविरागमतिश्च कथम्

Indeed, it is said to be free from sorrow and absence of sorrow; indeed, it is said to be free from pride and absence of pride. If there is only the one, uninterrupted, all-pervading Shiva, how can there be the thought of attachment or detachment?

न हि मोहविमोहविकार इति न हि लोभविलोभविकार इति। यदि चैकनिरन्तरसर्वशिवं ह्यविवेकविवेकमतिश्च कथम्

There is truly no transformation of delusion or absence of delusion; there is truly no transformation of greed or absence of greed. If there is only the one, uninterrupted, all-pervading Shiva, how can there be the thought of discrimination or non-discrimination?

त्वमहं न हि हन्त कदाचिदपि कुलजातिविचारमसत्यमिति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्

You and I—there is never truly a killer; the consideration of family or birth is unreal. If I alone am Shiva, the highest reality, how can there be any greeting or salutation here?

गुरुशिष्यविचारविशीर्ण इति उपदेशविचारविशीर्ण इति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्

The distinction of teacher and disciple is dissolved; the distinction of instruction is dissolved. If I alone am Shiva, the highest reality, how can there be any greeting or salutation here?

न हि कल्पितदेहविभाग इति न हि कल्पितलोकविभाग इति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्

There is truly no imagined division of bodies; there is truly no imagined division of worlds. If I alone am Shiva, the highest reality, how can there be any greeting or salutation here?

सरजो विरजो न कदाचिदपि ननु निर्मलनिश्चलशुद्ध इति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्

There is never any with or without passion; indeed, it is pure, unmoving, and spotless. If I alone am Shiva, the highest reality, how can there be any greeting or salutation here?

न हि देहविदेहविकल्प इति अनृतं चरितं न हि सत्यमिति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्

There is truly no distinction of body and bodilessness; conduct is untrue, not real. If I alone am Shiva, the highest reality, how can there be any greeting or salutation here?