Avadhuta Gita

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?

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

He attains, he attains—yet truly, there is no sign of the outcaste there. Immersed in sameness, purified by contemplation, the supreme Avadhuta speaks the truth.

इति षष्ठमोऽध्यायः

Thus ends the sixth chapter.

रथ्याकर्पटविरचितकन्थः पुण्यापुण्यविवर्जितपन्थः। शून्यागारे तिष्ठति नग्नो शुद्धनिरञ्जनसमरसमग्नः

Clad in a cloak made from rags found on the street, walking a path beyond virtue and vice, he dwells naked in an empty house, immersed in pure, stainless, undifferentiated absorption.

लक्ष्यालक्ष्यविवर्जितलक्ष्यो युक्तायुक्तविवर्जितदक्षः। केवलतत्त्वनिरञ्जनपूतो वादविवादः कथमवधूतः

He is the aimless one, free from both aim and non-aim; skillful, yet beyond both right and wrong action; purified by the sole essence, unstained—how could debate or disputation touch the Avadhuta?

आशापाशविबन्धनमुक्ताः शौचाचारविवर्जितयुक्ताः। एवं सर्वविवर्जितशान्त- स्तत्त्वं शुद्धनिरञ्जनवन्तः

Freed from the bonds of hope and attachment, established beyond prescribed conduct and purity, thus, peaceful and devoid of all distinctions, possessing the pure, stainless essence.

कथमिह देहविदेहविचारः कथमिह रागविरागविचारः। निर्मलनिश्चलगगनाकारं स्वयमिह तत्त्वं सहजाकारम्

How here can there be inquiry into body or bodilessness? How here can there be inquiry into attachment or detachment? The essence is itself pure, unmoving, and sky-like, naturally manifest.

कथमिह तत्त्वं विन्दति यत्र रूपमरूपं कथमिह तत्र। गगनाकारः परमो यत्र विषयीकरणं कथमिह तत्र

How can one find the essence where form and formlessness are both absent? Where the supreme is sky-like, how can there be any engagement with objects?

गगनाकारनिरन्तरहंस- स्तत्त्वविशुद्धनिरञ्जनहंसः। एवं कथमिह भिन्नविभिन्नं बन्धविबन्धविकारविभिन्नम्

The essence is an uninterrupted swan, sky-like, pure, and stainless; so how here can there be division or difference, or separation and transformation?

केवलतत्त्वनिरन्तरसर्वं योगवियोगौ कथमिह गर्वम्। एवं परमनिरन्तरसर्व- मेवं कथमिह सारविसारम्

All is the uninterrupted, sole essence; how here can there be pride in union or separation? Thus, when all is supremely uninterrupted, how here can there be essence or non-essence?

केवलतत्त्वनिरञ्जनसर्वं गगनाकारनिरन्तरशुद्धम्। एवं कथमिह सङ्गविसङ्गं सत्यं कथमिह रङ्गविरङ्गम्

All is the sole, stainless essence, sky-like and uninterruptedly pure; so how here can there be association or disassociation, or truth and untruth?