Avadhuta Gita

अतीतानागतं कर्म वर्तमानं तथैव च। न करोमि न भुञ्जामि इति मे निश्चला मतिः

Past, future, and present actions—I neither do them nor experience them; thus is my mind unwavering.

शून्यागारे समरसपूत- स्तिष्ठन्नेकः सुखमवधूतः। चरति हि नग्नस्त्यक्त्वा गर्वं विन्दति केवलमात्मनि सर्वम्

Standing alone in an empty dwelling, purified by equanimity, the Avadhuta is happy; he wanders naked, having abandoned pride, and finds everything solely within himself.

त्रितयतुरीयं नहि नहि यत्र विन्दति केवलमात्मनि तत्र। धर्माधर्मौ नहि नहि यत्र बद्धो मुक्तः कथमिह तत्र

Where the fourth beyond the three is not found, only in oneself, there neither virtue nor vice exists, nor is one bound or liberated—how could such things be there?

विन्दति विन्दति नहि नहि मन्त्रं छन्दोलक्षणं नहि नहि तन्त्रम्। समरसमग्नो भावितपूतः प्रलपितमेतत्परमवधूतः

He finds, he finds—not mantra, not meter, not tantra; absorbed in equanimity, purified by contemplation, this utterance is of the supreme Avadhuta.

सर्वशून्यमशून्यं च सत्यासत्यं न विद्यते। स्वभावभावतः प्रोक्तं शास्त्रसंवित्तिपूर्वकम्

All is empty and not empty, true and untrue do not exist; this is spoken from the nature of things, preceded by scriptural understanding.

इति प्रथमोऽध्यायः

Thus ends the first chapter.

बालस्य वा विषयभोगरतस्य वापि मूर्खस्य सेवकजनस्य गृहस्थितस्य। एतद्गुरोः किमपि नैव न चिन्तनीयं रत्नं कथं त्यजति कोऽप्यशुचौ प्रविष्टम्

Whether a child, one indulging in sense pleasures, a fool, a servant, or a householder—nothing of the Guru should be considered; who would abandon a jewel just because it has entered something impure?

नैवात्र काव्यगुण एव तु चिन्तनीयो ग्राह्यः परं गुणवता खलु सार एव। सिन्दूरचित्ररहिता भुवि रूपशून्या पारं न किं नयति नौरिह गन्तुकामान्

Here, poetic qualities are not to be considered; only the essence should be taken by the virtuous. A boat without color or form on earth still carries those wishing to cross.

प्रयत्नेन विना येन निश्चलेन चलाचलम्। ग्रस्तं स्वभावतः शान्तं चैतन्यं गगनोपमम्

Without effort, by that which is unmoving, the moving and unmoving are swallowed; by its nature, consciousness, peaceful and like the sky.

अयत्नाछालयेद्यस्तु एकमेव चराचरम्। सर्वगं तत्कथं भिन्नमद्वैतं वर्तते मम

He who, without effort, moves the one principle, both moving and unmoving—how can that which is all-pervading, nondual, be divided for me?

अहमेव परं यस्मात्सारात्सारतरं शिवम्। गमागमविनिर्मुक्तं निर्विकल्पं निराकुलम्

I alone am the supreme, the essence of all essences, Shiva—free from coming and going, without distinctions, undisturbed.

सर्वावयवनिर्मुक्तं तथाहं त्रिदशार्चितम्। संपूर्णत्वान्न गृह्णामि विभागं त्रिदशादिकम्

Free from all parts, so am I, worshipped by the gods; being complete, I do not accept division, even among the gods.

प्रमादेन न सन्देहः किं करिष्यामि वृत्तिमान्। उत्पद्यन्ते विलीयन्ते बुद्बुदाश्च यथा जले

Through negligence, there is no doubt—what will I do, being active? Bubbles arise and dissolve in water.

महदादीनि भूतानि समाप्यैवं सदैव हि। मृदुद्रव्येषु तीक्ष्णेषु गुडेषु कटुकेषु च

The elements, beginning with the great, always merge thus; in soft, fluid, sharp, sweet, and bitter substances.

कटुत्वं चैव शैत्यत्वं मृदुत्वं च यथा जले। प्रकृतिः पुरुषस्तद्वदभिन्नं प्रतिभाति मे

Bitterness, coldness, softness—just as in water; so too, nature and spirit appear to me as undivided.

सर्वाख्यारहितं यद्यत्सूक्ष्मात्सूक्ष्मतरं परम्। मनोबुद्धीन्द्रियातीतमकलङ्कं जगत्पतिम्

That which is free from all names, subtler than the subtle, supreme, beyond mind, intellect, and senses, stainless, the Lord of the world.

ईदृशं सहजं यत्र अहं तत्र कथं भवेत्। त्वमेव हि कथं तत्र कथं तत्र चराचरम्

Where such naturalness exists, how can I be there? How can you be there? How can the moving and unmoving be there?

गगनोपमं तु यत्प्रोक्तं तदेव गगनोपमम्। चैतन्यं दोषहीनं च सर्वज्ञं पूर्णमेव च

That which is said to be like the sky is indeed sky-like; consciousness, free from faults, all-knowing, and truly complete.

पृथिव्यां चरितं नैव मारुतेन च वाहितम्। वरिणा पिहितं नैव तेजोमध्ये व्यवस्थितम्

It is not walked upon earth, nor carried by wind, nor covered by water, nor established in the midst of fire.

आकाशं तेन संव्याप्तं न तद्व्याप्तं च केनचित्। स बाह्याभ्यन्तरं तिष्ठत्यवच्छिन्नं निरन्तरम्

Space is pervaded by That, yet That is not pervaded by anything; it remains both outside and inside, unbounded and uninterrupted.

सूक्ष्मत्वात्तददृश्यत्वान्निर्गुणत्वाच्च योगिभिः। आलम्बनादि यत्प्रोक्तं क्रमादालम्बनं भवेत्

Because it is subtle, invisible, and without qualities, yogis have described it as a support; gradually, that support itself becomes the support.

सतताऽभ्यासयुक्तस्तु निरालम्बो यदा भवेत्। तल्लयाल्लीयते नान्तर्गुणदोषविवर्जितः

But when, through constant practice, one becomes without support, then by merging into That, one dissolves, free from all inner qualities and faults.

विषविश्वस्य रौद्रस्य मोहमूर्च्छाप्रदस्य च। एकमेव विनाशाय ह्यमोघं सहजामृतम्

For the poison of the world, fierce and causing the stupor of delusion, there is only one unfailing, innate nectar for its destruction.

भावगम्यं निराकारं साकारं दृष्टिगोचरम्। भावाभावविनिर्मुक्तमन्तरालं तदुच्यते

That which is known through experience, formless yet appearing with form, beyond both existence and non-existence—this is called the intermediate state.

बाह्यभावं भवेद्विश्वमन्तः प्रकृतिरुच्यते। अन्तरादन्तरं ज्ञेयं नारिकेलफलाम्बुवत्

The external world is called the manifest; the inner is said to be nature; what lies between the inner and the innermost is to be known, like the water inside a coconut.

भ्रान्तिज्ञानं स्थितं बाह्यं सम्यग्ज्ञानं च मध्यगम्। मध्यान्मध्यतरं ज्ञेयं नारिकेलफलाम्बुवत्

Mistaken knowledge is external, true knowledge is in the middle; what is subtler than the middle is to be known, like the water inside a coconut.

पौर्णमास्यां यथा चन्द्र एक एवातिनिर्मलः। तेन तत्सदृशं पश्येद्द्विधादृष्टिर्विपर्ययः

Just as on the full moon night there is only one perfectly pure moon, so too, one should see That as one; seeing it as two is a mistaken view.

अनेनैव प्रकारेण बुद्धिभेदो न सर्वगः। दाता च धीरतामेति गीयते नामकोटिभिः

In this way, difference of understanding does not belong to all; the giver attains steadfastness, as is sung in countless names.

गुरुप्रज्ञाप्रसादेन मूर्खो वा यदि पण्डितः। यस्तु संबुध्यते तत्त्वं विरक्तो भवसागरात्

By the grace of the guru's wisdom, whether foolish or learned, whoever awakens to the truth becomes detached from the ocean of becoming.