Avadhuta Gita

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?

योगवियोगै रहितो योगी भोगविभोगै रहितो भोगी। एवं चरति हि मन्दं मन्दं मनसा कल्पितसहजानन्दम्

The yogi is free from union and separation; the enjoyer is free from enjoyment and non-enjoyment; thus, he moves gently, gently, experiencing the innate bliss conceived by the mind.

बोधविबोधैः सततं युक्तो द्वैताद्वैतैः कथमिह मुक्तः। सहजो विरजः कथमिह योगी शुद्धनिरञ्जनसमरसभोगी

Always united with knowledge and non-knowledge, how can one be liberated from duality and non-duality? The natural, passionless yogi is the pure, stainless, undifferentiated enjoyer.

भग्नाभग्नविवर्जितभग्नो लग्नालग्नविवर्जितलग्नः। एवं कथमिह सारविसारः समरसतत्त्वं गगनाकारः

Broken and unbroken, he is free from both; attached and unattached, he is free from both; thus, how here can there be essence or non-essence? The undifferentiated essence is sky-like.

सततं सर्वविवर्जितयुक्तः सर्वं तत्त्वविवर्जितमुक्तः। एवं कथमिह जीवितमरणं ध्यानाध्यानैः कथमिह करणम्

Always established beyond all distinctions, liberated from all essence; thus, how here can there be life or death, or action through meditation and non-meditation?

इन्द्रजालमिदं सर्वं यथा मरुमरीचिका। अखण्डितमनाकारो वर्तते केवलः शिवः

All this is like a magical illusion, like a mirage in the desert; the undivided, formless Shiva alone remains.

धर्मादौ मोक्षपर्यन्तं निरीहाः सर्वथा वयम्। कथं रागविरागैश्च कल्पयन्ति विपश्चितः

From the beginning of dharma to the end of liberation, we are utterly without desire; how then do the wise imagine attachment and detachment?

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

He finds, he finds—not at all, not at all—where there is no mark of desire, not at all, not at all; immersed in undifferentiated absorption, purified by contemplation, the supreme Avadhuta speaks the essence.

इति सप्तमोऽध्यायः

Thus ends the seventh chapter.

त्वद्यात्रया व्यापकता हता ते ध्यानेन चेतःपरता हता ते। स्तुत्या मया वाक्परता हता ते क्षमस्व नित्यं त्रिविधापराधान्

Your pervasiveness has been destroyed by the triad of time; your mind's transcendence has been destroyed by meditation; your speech's transcendence has been destroyed by my praise—always forgive these threefold offenses.

कामैरहतधीर्दान्तो मृदुः शुचिरकिञ्चनः। अनीहो मितभुक् शान्तः स्थिरो मच्छरणो मुनिः

His mind unhurt by desires, restrained, gentle, pure, possessing nothing; indifferent, moderate in food, peaceful, steady, a sage who takes refuge in me.