Avadhuta Gita-अवधूत गीता – Dattatreya

[1] अथ प्रथमोऽध्यायः atha prathamo’dhyāyaḥ

Thus opens Chapter One

[1:1] ईश्वरानुग्रहादेव पुंसामद्वैतवासना । īśvarānugrahādeva puṁsāmadvaitavāsanā /

महद्भयपरित्राणाद्विप्राणामुपजायते ।।१।। mahadbhayaparitrāṇādviprāṇāmupajāyate //1//

By the gracious boon of the Ishvara
does non-dual wealth; well:
in the abode of the wise
furnishing refuge from grave fear.

[1:2] येनेदं पूरितं सर्वमात्मनैवाअत्मनात्मनि । yenedaṁ pūritaṁ sarvamātmanaivāatmanātmani /

निराकारं कथं वन्दे ह्यभिन्नं शिवमव्ययम् ।।२।। nirākāraṁ kathaṁ vande hyabhinnaṁ śivamavyayam //2//

How shall the unfettered propitiate Self?
All that appears in this realm of forms
Is alone the Atman, indivisible Self: selfless
Immutable, auspicious, One.

[1:3] पञ्चभूतात्मकं विश्वं मरीचिजलसन्निभम् । pañcabhūtātmakaṁ viśvaṁ marīcijalasannibham /

कस्याप्यहो नमस्कुर्यामहमेको निरञ्जनः ।। ३।। kasyāpyaho namaskuryāmahameko nirañjanaḥ //3//

This apparent realm of Five Pure Lights
Is shimmering water in a mirage
Oh, to whom may I render obeisance?
I who(m) art Thou, immaculate: One.

[1:4] आत्मैव केवलं सर्वं भेदाभेदो न विद्यते । ātmaiva kevalaṁ sarvaṁ bhedābhedo na vidyate /

अस्ति नास्ति कथं ब्रूयां विस्मयः प्रतिभाति मे ।। ४।। asti nāsti kathaṁ brūyāṁ vismayaḥ pratibhāti me //4//

All is verily the absolute Self. Distinction and non-distinction do not exist.
How can I say, “It exists; it does not exist”? I am filled with wonder!

[1:5] वेदान्तसारसर्वस्वं ज्ञानं विज्ञानमेव च । vedāntasārasarvasvaṁ jñānaṁ vijñānameva ca /

अहमात्मा निराकारः सर्वव्यापी स्वभावतः ।। ५।। ahamātmā nirākāraḥ sarvavyāpī svabhāvataḥ //5//

The pith and the whole of VedantaVedanta वेदान्तशास्त्रम्. The last part of Vedic Samhita Books (Isha Upanishad). Bhikshu Sutram (Brahma Sutram of Badarayani) was written to resolve conflicting issues in multiple Upanishads (10). शास्त्रम् to heal pain. Buddhists also seek to stop pain. Life is painful, following the teaching of Buddha is the cause of the cessation of Pain (Vedana). For Sankara Maya is the cause of this manifested world and the human body, hunger, etc. Understanding of few Upanishadic (Brahma) dictums leads one to realise the Self and liberation.  Sankar and Goutama both ask for food at Noon. Krishna Vhakti (मदनुग्रहात्) is the summary Vedanta for ISKCON (Reader of Gita and Bhagavatam) and like people. is this knowledge, this Knowledge:
That I am essentially the formless, all-pervasive Self.

[1:6] यो वै सर्वात्मको देवो निष्कलो गगनोपमः । yo vai sarvātmako devo niṣkalo gaganopamaḥ /

स्वभावनिर्मलः शुद्धः स एवायं न संशयः ।। ६।। svabhāvanirmalaḥ śuddhaḥ sa evāyaṁ na saṁśayaḥ //6//

There is no doubt that I am that GodGod People in most cultures believe in the existence of supernatural beings and other supernatural concepts. God is attributed to both anthropomorphic properties (“listens to prayers”) and non-anthropomorphic properties (“knows everything”). Conceptualizing God is associated with willingness to get the COVID-19 vaccine or Vaccine hesitancy. Pope requested people not to practice “Jesus is my vaccine”. For the Jewish, family (Avestan universal) god became national God:  I am the God of Abraham, and the God of Isaac, and the God of Jacob,”(ex 3:15).  See Ishwar.  who is the Self of all;
Pure, indivisible, like the sky.

[1:7] अहमेवाव्ययोऽनन्तः शुद्धविज्ञानविग्रहः । ahamevāvyayo’nantaḥ śuddhavijñānavigrahaḥ /

सुखं दुःखं न जानामि कथं कस्यापि वर्तते ।। ७।। sukhaṁ duḥkhaṁ na jānāmi kathaṁ kasyāpi vartate //7//

I indeed am immutable and infinite – of the form of pure Intelligence.
I do not know how or in relation to whom joy and sorrow exist.

[1:8] न मानसं कर्म शुभाशुभं मे na mānasaṁ karmaKarma A technical term to define every human action done voluntarily. Lawful Karma (Dharma) leads to the path of enlightenment. śubhāśubhaṁ me

न कायिकं कर्म शुभाशुभं मे । na kāyikaṁ karma śubhāśubhaṁ me /

न वाचिकं कर्म शुभाशुभं म na vācikaṁ karma śubhāśubhaṁ me

ज्ञानामृतं शुद्धमतीन्द्रियोऽहम् ।।८।। jñānāmṛtaṁ śuddhamatīndriyo’ham //8//

I have no mental activity, good or bad;
I have no bodily function, good or bad;
I have no verbal action, good or bad.
I am the nectar of Knowledge – beyond the senses, pure.

[1:9] मनो वै गगनाकारं मनो वै सर्वतोमुखम् । mano vai gaganākāraṁ mano vai sarvatomukham /

मनोऽतीतं मनः सर्वं न मनः परमार्थतः ।।९।। mano’tītaṁ manaḥ sarvaṁ na manaḥ paramārthataḥ //9//

The mind indeed is of the form of space. The mind indeed is omnifaced.
The mind is the past. The mind is all. But in reality there is no mind.

[1:10] अहमेकमिदं सर्वं व्योमातीतं निरन्तरम् । ahamekamidaṁ sarvaṁ vyomātītaṁ nirantaram /

पश्यामि कथमात्मानं प्रत्यक्षं वा तिरोहितम् ।। १०।। paśyāmi kathamātmānaṁ pratyakśaṁ vā tirohitam //10//

I, the One only, am all this, beyond space and continuous.
How can I see the Self as visible or hidden?

[1:11] त्वमेवमेकं हि कथं न बुध्यसे tvamevamekaṁ hi kathaṁ na budhyase

समं हि सर्वेषु विमृष्टमव्ययम् । samaṁ hi sarveṣu vimṛṣṭamavyayam /

सदोदितोऽसि त्वमखण्डितः प्रभो sadodito’si tvamakhaṇḍitaḥ prabho

दिवा च नक्तं च कथं हि मन्यसे ।। ११।। divā ca naktaṁ ca kathaṁ hi manyase //11//

Thus you are One. Why then do you not understand
That you are the unchangeable One, equally perceived in all?
O mighty One, how can you, who are ever-shining,
Unrestricted, think of day and night?

[1:12] आत्मानं सततं विद्धि सर्वत्रैकं निरन्तरम् । ātmānaṁ satataṁ viddhi sarvatraikaṁ nirantaram /

अहं ध्याता परं ध्येयमखण्डं खण्ड्यते कथम् ।। १२।। ahaṁ dhyātā paraṁ dhyeyamakhaṇḍaṁ khaṇḍyate katham //12//

Know the Self always to be everywhere, one and unintercepted.
I am the meditator and the highest object of meditationMeditation Christian meditation is reading a portion of the Bible and understanding some deep meaning of it. Eastern meditation (Dhyana) is in some way going inside. It has no medical or health benefits.  Too much meditation may cause Psychological problems. Sitting quietly and chanting mantras is a waste of life. The IQ of the practitioner will not increase and High BP will remain the same. The practitioners die in the same way as non-practitioners.  Dhyana = Focusing on something. Dharana= Conceptualsation. Samadhi= Firm resolute mind.. Why do you divide the Indivisible?

[1:13] न जातो न मृतोऽसि त्वं न ते देहः कदाचन । na jāto na mṛto’si tvaṁ na te dehaḥ kadācana /

सर्वं ब्रह्मेति विख्यातं ब्रवीति बहुधा श्रुतिः ।। १३।। sarvaṁ brahmeti vikhyātaṁ bravīti bahudhā śrutiḥ //13//

You are not born nor do you die. At no timeTime Where any expression of it occurs in any Rules, or any judgment, order or direction, and whenever the doing or not doing of anything at a certain time of the day or night or during a certain part of the day or night has an effect in law, that time is, unless it is otherwise specifically stated, held to be standard time as used in a particular country or state. (In Physics, time and Space never exist actually-“quantum entanglement”) do you have a body.
The scripture declares in many different ways – the well-known dictum: “All is Brahman.”

[1:14] स बाह्याभ्यन्तरोऽसि त्वं शिवः सर्वत्र सर्वदा । sa bāhyābhyantaro’si tvaṁ śivaḥ sarvatra sarvadā /

इतस्ततः कथं भ्रान्तः प्रधावसि पिशाचवत् ।। १४।। itastataḥ kathaṁ bhrāntaḥ pradhāvasi piśācavat //14//

You are He who is exterior and interior. You are the auspicious One, omnipresent, omniscient.
Why are you running hither and thither deluded, like an unclean spirit?

[1:15] संयोगश्च वियोगश्च वर्तते न च ते न मे । saṁyogaYoga An ancient Indian system (Codified by Patanjali ) of practices used to balance the mind and body through exercise, meditation (focusing thoughts), and control of breathing and emotions. Yoga (योगश् चित्तवृत्तिनिरोधः) is being studied as a way to relieve stress and treat sleep problems in cancer patients.śca viyogaśca vartate na ca te na me /

न त्वं नाहं जगन्नेदं सर्वमात्मैव केवलम् ।। १५।। na tvaṁ nāhaṁ jagannedaṁ sarvamātmaiva kevalam //15//

Union and separation exist in regard neither to you nor to me.
There is no you, no me, nor is there this Universe. All is verily the Self alone.

[1:16] शब्दादिपञ्चकस्यास्य लैवासि त्वं न ते पुनः। śabdādipañcakasyāsya laivāsi tvaṁ na te punaḥ /

त्वमेव परमं तत्त्वमतः किं परितप्यसे ।। १५।। tvameva paramaṁ tattvamataḥ kiṁ paritapyase //16//

You do not belong to that which is composed of the five objects of sense, such as sound;
nor does that belong to you. You indeed are the supreme Reality. Why then do you suffer?

[1:17] जन्म मृत्युर्न ते चित्तं बन्धमोक्षौ शुभाशुभौ । janma mṛtyurna te cittaṁ bandhamokśau śubhāśubhau /

कथं रोदिषि रे वत्स नामरूपं न ते न मे ।। १७।। kathaṁ rodiṣi re vatsa nāmarūpaṁ na te na me //17//

For you there is neither birth nor death, for you there is no mind, for you there is neither bondage nor liberation, neither good nor evil. My child: why shed tears? Neither you nor I have name and form.

[1:18] अहो चित्त कथं भ्रान्तः प्रधावसि पिशाचवत् । aho citta kathaṁ bhrāntaḥ pradhāvasi piśācavat /

अभिन्नं पश्य चात्मानं रागत्यागात्सुखी भव ।। १८।। abhinnaṁ paśya cātmānaṁ rāgatyāgātsukhī bhava //18//

Oh mind, why do you wander about deluded, like an unclean spirit? Behold the Self indivisible.
Be happy through renunciation of attachment.

[1:19] त्वमेव तत्त्वं हि विकारवर्जितं tvameva tattvaṁ hi vikāravarjitaṁ

निष्कम्पमेकं हि विमोक्षविग्रहम् । niṣkampamekaṁ hi vimokśavigraham /

न ते च रागो ह्यथवा विरागः na te ca rāgo hyathavā virāgaḥ

कथं हि सन्तप्यसि कामकामतः ।। १९।। kathaṁ hi santapyasi kāmakāmataḥ //19//

You verily are Truth, devoid of change, motionless, one, of the nature of freedom.
You have neither attachment nor aversion . Why do you suffer, seeking the objects of desires?

[1:20] वदन्ति श्रुतयः सर्वाः निर्गुणं शुद्धमव्ययम् । vadanti śrutayaḥ sarvāḥ nirguṇaṁ śuddhamavyayam /

अशरीरं समं तत्त्वं तन्मां विद्धि न संशयः ।। २०।। aśarīraṁ samaṁ tattvaṁ tanmāṁ viddhi na saṁśayaḥ //20//

All the scriptures say that the Truth is without attributes, pure, immutable, bodiless, and existing equally everywhere. Know me to be That.

[1:21] साकारमनृतं विद्धि निराकारं निरन्तरम् । sākāramanṛtaṁ viddhi nirākāraṁ nirantaram /

एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ।। २१।। etattattvopadeśena na punarbhavasambhavaḥ //21//

Know that which has form to be false, that which is formless to be eternal.
Through the instruction of this truth there is no longer rebirth into this
world.

[1:22] एकमेव समं तत्त्वं वदन्ति हि विपश्चितः । ekameva samaṁ tattvaṁ vadanti hi vipaścitaḥ /

रागत्यागात्पुनश्चित्तमेकानेकं न विद्यते ।। २२।। rāgatyāgātpunaścittamekānekaṁ na vidyate //22//

Sages say that Reality is one only and the same. And through renunciation of attachment, the mind, which is one and many, ceases to exist.

[1:23] अनात्मरूपं च कथं समाधि- anātmarūpaṁ ca kathaṁ samādhi-

रात्मस्वरूपं च कथं समाधिः । rātmasvarūpaṁ ca kathaṁ samādhiḥ /

अस्तीति नास्तीति कथं समाधि- astīti nāstīti kathaṁ samādhi-

र्मोक्षस्वरूपं यदि सर्वमेकम् ।। २३।। rmokśasvarūpaṁ yadi sarvamekam //23//

If it is of the nature of the not-Self, how can there be Samadhi? If it is of the nature of the Self, how can there be Samadhi? If it is both “is” and “is not”, how can there be Samadhi?

[1:24] विशुद्धोऽसि समं तत्त्वं विदेहस्त्वमजोऽव्ययः । viśuddho’si samaṁ tattvaṁ videhastvamajo’vyayaḥ /

जानामीह न जानामीत्यात्मानं मन्यसे कथम् ।। २४।। jānāmīha na jānāmītyātmānaṁ manyase katham //24//

You are pure homogeneous Reality, disembodied, unborn, and immutable. Why do you think of yourself as “I know it here” or as “I do not know”?

[1:25] तत्त्वमस्यादिवाक्येन स्वात्मा हि प्रतिपादितः । tattvamasyādivākyena svātmā hi pratipāditaḥ /

नेति नेति श्रुतिर्ब्रूयादनृतं पाञ्चभौतिकम् ।। २५।। neti neti śrutirbrūyādanṛtaṁ pāñcabhautikam //25//

By such sentences as “That thou art,” our own Self is affirmed. Of that which is untrue and composed of the five elements – the Sruti (scripture) says, “Not this, not this.”

Tat Tvam Asi and Neti neti

[1:26] आत्मन्येवात्मना सर्वं त्वया पूर्णं निरन्तरम् । ātmanyevātmanā sarvaṁ tvayā pūrṇaṁ nirantaram /

ध्याता ध्यानं न ते चित्तं निर्लज्जं ध्यायते कथम् ।। २६।। dhyātā dhyānaṁ na te cittaṁ nirlajjaṁ dhyāyate katham //26//

As the self is filled by the Self, so is all filled continuously by you.
There is no meditator or meditation. Why does your mind meditate shamelessly?

“Shamelessly” – One should be ashamed to meditate, because meditation pre-supposes a shameful forgetfulness of one’s true nature. If one does not know The Self meditation is the way to realization. After realization one will cease to meditate.

[1:27] शिवं न जानामि कथं वदामि śivaṁ na jānāmi kathaṁ vadāmi

शिवं न जानामि कथं भजामि । śivaṁ na jānāmi kathaṁ bhajāmi /

अहं शिवश्चेत्परमार्थथतत्त्वं ahaṁ śivaścetparamārthathatattvaṁ

समस्वरूपं गगनोपमं च ।। २७।। samasvarūpaṁ gaganopamaṁ ca //27//

I do not know the Supreme; how shall I speak of Him?I do not know the Supreme how shall I worship Him? If I am the supreme One, who is the highest Truth, who is homogeneous Being and like unto space, how then shall I speak of Him and worship Him?

[1:28] नाहं तत्त्वं समं तत्त्वं कल्पनाहेतुवर्जितम् । nāhaṁ tattvaṁ samaṁ tattvaṁ kalpanāhetuvarjitam /

ग्राह्यग्राहकनिर्मुक्तं स्वसंवेद्यं कथं भवेत् ।। २८।। grāhyagrāhakanirmuktaṁ svasaṁvedyaṁ kathaṁ bhavet //28//

The principle of ego is not the Truth, which is homogeneous, which is free from the cause of superimposition and distinctions of perceived and perceiver. How can the ego be That which is aware of Itself?

[1:29] अनन्तरूपं न हि वस्तु किंचि- anantarūpaṁ na hi vastu kiṁci-

त्तत्त्वस्वरूपं न हि वस्तु किंचित् । ttattvasvarūpaṁ na hi vastu kiṁcit /

आत्मैकरूपं परमार्थतत्त्वं ātmaikarūpaṁ paramārthatattvaṁ

न हिंसको वापि न चाप्यहिंसा ।। २९।। na hiṁsako vāpi na cāpyahiṁsā //29//

There is no substance whatever which is by nature unlimited. There is no substance whatever which is of the nature of Reality. The very Self is the supreme Truth. There is neither injury nor non injury in It.

[1:30] विशुद्धोऽसि समं तत्त्वं विदेहमजमव्ययम् । viśuddho’si samaṁ tattvaṁ videhamajamavyayam /

विभ्रमं कथमात्मार्थे विभ्रान्तोऽहं कथं पुनः ।। ३०।। vibhramaṁ kathamātmārthe vibhrānto’haṁ kathaṁ punaḥ //30//

You are the homogeneous Reality; you are pure, bodiless, birthless, and imperishable.
Why then do you have any delusion about the Self? Again, why am I myself deluded?

[1:31] घटे भिन्ने घटाकाशं सुलीनं भेदवर्जितम् । ghaṭe bhinne ghaṭākāśaṁ sulīnaṁ bhedavarjitam /

शिवेन मनसा शुद्धो न भेदः प्रतिभाति मे ।। ३१।। śivena manasā śuddho na bhedaḥ pratibhāti me //31//

When the pot is broken, the space within it is absorbed in the infinite space and becomes undifferentiated. When the mind becomes pure, I do not perceive any difference between the mind
and the supreme Being.

[1:32] न घटो न घटाकाशो न जीवो न जीवविग्रहः । na ghaṭo na ghaṭākāśo na jīvo na jīvavigrahaḥ /

केवलं ब्रह्म संविद्धि वेद्यवेदकवर्जितम् ।। ३२।। kevalaṁ brahma saṁviddhi vedyavedakavarjitam //32//

There is no pot; there is no pot’s interior space. Neither is there an individual soulSoul Abraham, having wept a short time over his wife’s body, soon rose up from the corpse; thinking, as it should seem, that to mourn any longer would be inconsistent with that wisdom by which he had been taught that he was not to look upon death as the extinction of the soul, but rather as a separation and disjunction of it from the body, returning back to the region from whence it came; and it came, from God. (Philo) न जायते म्रियते वा कदाचिन्-नायं भूत्वा भविता वा न भूयः-अजो नित्यः शाश्वतोयं पुराणो-न हन्यते हन्यमाने शरीरे (Gita 2.20 ) nor the form of an individual soul. Know the absolute Brahman, devoid of knowable and knower.

discuss correlate in Nirvana shatakam

[1:33] सर्वत्र सर्वदा सर्वमात्मानं सततं ध्रुवम् । sarvatra sarvadā sarvamātmānaṁ satataṁ dhruvam /

सर्वं शून्यमशून्यं च तन्मां विद्धि न संशयः ।। ३३।। sarvaṁ śūnyamaśūnyaṁ ca tanmāṁ viddhi na saṁśayaḥ //33//

Know me to be that Self who is everything and everywhere at all times, the one who is eternal, steady, the All, the nonexistent, and the Existent. Have no doubt.

[1:34] वेदा न लोका न सुरा न यज्ञा vedā na lokā na surā na yajñā

वर्णाश्रमो नैव कुलं न जातिः । varṇāśramo naiva kulaṁ na jātiḥ /

न धूममार्गो न च दीप्तिमार्गो na dhūmamārgo na ca dīptimārgo

ब्रह्मैकरूपं परमार्थतत्त्वम् ।। ३४।। brahmaikarūpaṁ paramārthatattvam //34//

There are no Vedas, no worlds, no gods, no sacrifices. There is certainly no caste, no stage in life, no family, no birth. There is neither the path of smoke nor the path of light. There is only the highest Truth, the homogeneous Brahman.

[1:35] व्याप्यव्यापकनिर्मुक्तः त्वमेकः सफलं यदि । vyāpyavyāpakanirmuktaḥ tvamekaḥ saphalaṁ yadi /

प्रत्यक्षं चापरोक्षं च ह्यात्मानं मन्यसे कथम् ।। ३५।। pratyakśaṁ cāparokśaṁ ca hyātmānaṁ manyase katham //35//

If you are free of the pervaded and pervader, if you are one and fulfilled, how can you think of yourself as directly perceptible by the senses or beyond the range of the senses?

[1:36] अद्वैतं केचिदिच्छन्ति द्वैतमिच्छन्ति चापरे । advaitaṁ kecidicchanti dvaitamicchanti cāpare /

समं तत्त्वं न विन्दन्ति द्वैताद्वैतविवर्जितम् ।। ३६।। samaṁ tattvaṁ na vindanti dvaitādvaitavivarjitam //36//

Some seek nonduality, others duality. They do not know the Truth, which is the same at all times and everywhere, which is devoid of both duality and nonduality.

[1:37] श्वेतादिवर्णरहितं शब्दादिगुणवर्जितम् । śvetādivarṇarahitaṁ śabdādiguṇavarjitam /

कथयन्ति कथं तत्त्वं मनोवाचामगोचरम् ।। ३७।। kathayanti kathaṁ tattvaṁ manovācāmagocaram //37//

How can they describe the Truth, which is beyond mind and words, which is devoid of white and other colours, of sound and other qualities?

[1:38] यदाऽनृतमिदं सर्वं देहादिगगनोपमम् । yadā’nṛtamidaṁ sarvaṁ dehādigaganopamam /

तदा हि ब्रह्म संवेत्ति न ते द्वैतपरम्परा ।। ३८।। tadā hi brahma saṁvetti na te dvaitaparamparā //38//

When all these appear to you as false, when the body and so on appear to you like space, then you know Brahman truly, then for you there is no dual series.

Dual series – such as “I and Thou” (self and God), “I and it” (self and the world), and so on. Also it means “Self and not-Self” and the series of their evolutes.

[1:39] परेण सहजात्मापि ह्यभिन्नः प्रतिभाति मे । pareṇa sahajātmāpi hyabhinnaḥ pratibhāti me /

व्योमाकारं तथैवैकं ध्याता ध्यानं कथं भवेत् ।। ३९।। vyomākāraṁ tathaivaikaṁ dhyātā dhyānaṁ kathaṁ bhavet //39//

Even my natural self appears to me as non-distinct from the supreme Self; it appears to be one and like space. How can there be meditator and meditation?

[1:40] यत्करोमि यदश्नामि यज्जुहोमि ददामि यत् । yatkaromi yadaśnāmi yajjuhomi dadāmi yat /

एतत्सर्वं न मे किंचिद्विशुद्धोऽहमजोऽव्ययः ।। ४०।। etatsarvaṁ na me kiṁcidviśuddho’hamajo’vyayaḥ //40//

What I do, what I eat, what I sacrifice, what I give – all this is not mine in the least. I am pure, unborn, undecaying.

[1:41] सर्वं जगद्विद्धि निराकृतीदं sarvaṁ jagadviddhi nirākṛtīdaṁ

सर्वं जगद्विद्धि विकारहीनम् । sarvaṁ jagadviddhi vikārahīnam /

सर्वं जगद्विद्धि विशुद्धदेह sarvaṁ jagadviddhi viśuddhadehaṁ

सर्वं जगद्विद्धि शिवैकरूपम् ।। ४१।। sarvaṁ jagadviddhi śivaikarūpam //41//

Know all this universe to be formless. Know all this universe to be without change. Know all this universe to be of purified body. Know all this universe to be of the nature of the Absolute.

Of purified body – That is to say, the material substance of which the universe appears to be constituted is really nothing but pure Spirit/Consciousness.

[1:42] तत्त्वं त्वं न हि सन्देहः किं जानाम्यथवा पुनः । tattvaṁ tvaṁ na hi sandehaḥ kiṁ jānāmyathavā punaḥ /

असंवेद्यं स्वसंवेद्यमात्मानं मन्यसे कथम् ।। ४२।। asaṁvedyaṁ svasaṁvedyamātmānaṁ manyase katham //42//

Why do you consider the Self, which is perceptible to Itself, as imperceptible? Otherwise – If one does not perceive every being as The Self, one is still ignorant.

[1:43] मायाऽमाया कथं तात छायाऽछाया न विद्यते । māyā’māyā kathaṁ tāta chāyā’chāyā na vidyate /

तत्त्वमेकमिदं सर्वं व्योमाकारं निरञ्जनम् ।। ४३।। tattvamekamidaṁ sarvaṁ vyomākāraṁ nirañjanam //43//

My child, how can there be illusion and non illusion, shadow and lack of shadow? All this is one Truth, all this is of the nature of space and without taint.

[1:44] आदिमध्यान्तमुक्तोऽहं न बद्धोऽहं कदाचन । ādimadhyāntamukto’haṁ na baddho’haṁ kadācana /

स्वभावनिर्मलः शुद्ध इति मे निश्चिता मतिः ।। ४४।। svabhāvanirmalaḥ śuddha iti me niścitā matiḥ //44//

I am free in the beginning, in the middle, and in the end. I am never bound. This is my sure knowledge – that I am naturally spotless and pure.

[1:45] महदादि जगत्सर्वं न किंचित्प्रतिभाति मे । mahadādi jagatsarvaṁ na kiṁcitpratibhāti me /

ब्रह्मैव केवलं सर्वं कथं वर्णाश्रमस्थितिः ।। ४५।। brahmaiva kevalaṁ sarvaṁ kathaṁ varṇāśramasthitiḥ //45//

The whole universe, beginning with the principle of cosmic intelligence, is not in the least manifest to me. All is indeed Brahman alone. How can there be any existence in cast or stage of life for me?

[1:46] जानामि सर्वथा सर्वमहमेको निरन्तरम् । jānāmi sarvathā sarvamahameko nirantaram /

निरालम्बमशून्यं च शून्यं व्योमादिपञ्चकम् ।। ४६।। nirālambamaśūnyaṁ ca śūnyaṁ vyomādipañcakam //46//

I know that all, in every way, is the one indivisible “I” which is self-sustained and full, while the five elements, beginning with ether, are empty.

[1:47] न षण्ढो न पुमान्न स्त्री न बोधो नैव कल्पना । na ṣaṇḍho na pumānna strī na bodho naiva kalpanā /

सानन्दो वा निरानन्दमात्मानं मन्यसे कथम् ।। ४७।। sānando vā nirānandamātmānaṁ manyase katham //47//

The Self is neither eunuch, man, nor woman: it is neither idea nor imagination. How can you think the Self to be full of joy or joyless?

[1:48] षडङ्गयोगान्न तु नैव शुद्धं ṣaḍaṅgayogānna tu naiva śuddhaṁ

मनोविनाशान्न तु नैव शुद्धम् । manovināśānna tu naiva śuddham /

गुरूपदेशान्न तु नैव शुद्धं gurūpadeśānna tu naiva śuddhaṁ

स्वयं च तत्त्वं स्वयमेव बुद्धम् ।। ४८।। svayaṁ ca tattvaṁ svayameva buddham //48//

The Self certainly does not become pure through the practice of six-limbed yoga. It certainly is not purified by the destruction of the mind. It certainly is not made pure by the instructions of the teacher. It is Itself the Truth. It is Itself the illumined One.

[1:49] न हि पञ्चात्मको देहो विदेहो वर्तते न हि । na hi pañcātmako deho videho vartate na hi /

आत्मैव केवलं सर्वं तुरीयं च त्रयं कथम् ।। ४९।। ātmaiva kevalaṁ sarvaṁ turīyaṁ ca trayaṁ katham //49//

There is no body made up of five elements; nor is there anyone who is disembodied. All is verily the Self alone. How can there be the three states and the
fourth?

[1:50] न बद्धो नैव मुक्तोऽहं न चाहं ब्रह्मणः पृथक् । na baddho naiva mukto’haṁ na cāhaṁ brahmaṇaḥ pṛthak /

न कर्ता न च भोक्ताहं व्याप्यव्यापकवर्जितः ।। ५०।। na kartā na ca bhoktāhaṁ vyāpyavyāpakavarjitaḥ //50//

I am not bound, I am not, indeed, liberated – I am not different from Brahman. Neither doer nor enjoyer – I am devoid of the distinctions of the pervaded and the pervader.

[1:51] यथा जलं जले न्यस्तं सलिलं भेदवर्जितम् । yathā jalaṁ jale nyastaṁ salilaṁ bhedavarjitam /

प्रकृतिं पुरुषं तद्वदभिन्नं प्रतिभाति मे ।। ५१।। prakṛtiṁ puruṣaṁ tadvadabhinnaṁ pratibhāti me //51//

As water, when water has been poured into water, has no distinctions, so purusa and prakrti appear nondifferent to me.

[1:52] यदि नाम न मुक्तोऽसि न बद्धोऽसि कदाचन । yadi nāma na mukto’si na baddho’si kadācana /

साकारं च निराकारमात्मानं मन्यसे कथम् ।। ५२।। sākāraṁ ca nirākāramātmānaṁ manyase katham //52//

If indeed you are never bound or liberated, how then can you think yourself with form or as formless?

[1:53] जानामि ते परं रूपं प्रत्यक्षं गगनोपमम् । jānāmi te paraṁ rūpaṁ pratyakśaṁ gaganopamam /

यथा परं हि रूपं यन्मरीचिजलसन्निभम् ।। ५३।। yathā paraṁ hi rūpaṁ yanmarīcijalasannibham //53//

I know your supreme Form to be directly perceivable, like the sky. I know your lower form to be as water in a mirage. Like the sky – without division or distinction, without change.

Lower, etc. – apparent form

[1:54] न गुरुर्नोपदेशश्च न चोपाधिर्न मे क्रिया । na gururnopadeśaśca na copādhirna me kriyā /

विदेहं गगनं विद्धि विशुद्धोऽहं स्वभावतः ।। ५४।। videhaṁ gaganaṁ viddhi viśuddho’haṁ svabhāvataḥ //54//

I have neither teacher nor instruction, limiting adjunct nor activity. Know that I am by nature pure, homogeneous, bodiless, like the sky.

Limiting, etc. – any qualification.

[1:55] विशुद्धोऽस्य शरीरोऽसि न ते चित्तं परात्परम् । viśuddho’sya śarīro’si na te cittaṁ parātparam /

अहं चात्मा परं तत्त्वमिति वक्तुं न लज्जसे ।। ५५।। ahaṁ cātmā paraṁ tattvamiti vaktuṁ na lajjase //55//

You are pure, you are without a body, your mind is not higher than the
highest. You need not be ashamed to say, ” I am the Self, the supreme
Truth.”

Mind, etc. – The mind is not the Self.

[1:56] कथं रोदिषि रे चित्त ह्यात्मैवात्मात्मना भव । kathaṁ rodiṣi re citta hyātmaivātmātmanā bhava /

पिब वत्स कलातीतमद्वैतं परमामृतम् ।। ५६।। piba vatsa kalātītamadvaitaṁ paramāmṛtam //56//

Why are you weeping, O mind? Do you the Self, be the Self by means of the Self. Drink, my child, the supreme nectar of Nonduality, transcending all divisions.

[1:57] नैव बोधो न चाबोधो न बोधाबोध एव च । naiva bodho na cābodho na bodhābodha eva ca /

यस्येदृशः सदा बोधः स बोधो नान्यथा भवेत् ।। ५७।। yasyedṛśaḥ sadā bodhaḥ sa bodho nānyathā bhavet //57//

There is neither knowledge nor ignorance nor knowledge combined with
ignorance. Those who have always such knowledge are Knowledge. It is never otherwise.

Sexism and gendered language was written out. Further investigationInvestigation Purpose of all investigation is to reveal the unvarnished truth. The constitutional courts are duty bound to ensure that the truth is revealed. and meditation will investigate whether such gendered language is natural to the text, required for a pseudo-historical reading or simply alienates and contributes to a subtle but tangible obstruction of different genders and sexualities engaging the text. Knowledge – The Absolute is spoken of as ‘Existence, Knowledge, and Bliss’ (Satchidananda).

[1:58] ज्ञानं न तर्को न समाधियोगो jñānaṁ na tarko na samādhiyogo

न देशकालौ न गुरूपदेशः । na deśakālau na gurūpadeśaḥ /

स्वभावसंवित्तरहं च तत्त्व- svabhāvasaṁvittarahaṁ ca tattva-

माकाशकल्पं सहजं ध्रुवं च ।। ५८।। mākāśakalpaṁ sahajaṁ dhruvaṁ ca //58//

There is no need of knowledge, reasoning, time, space, instruction from a teacher or the attainment of samadhi. I am naturally the perfect Consciousness, the Real, like the sky, Spontaneous and steady.

‘Knowledge’ (jñāna), ‘reasoning’ (), ‘time’ (kāla), ‘space’ (), ‘instruction from a teacher’ (gurūpadeśḥ).Samadhi is defined differently in different Dharmic Traditions and what is meant in a given context differs. In this text Samadhi points to an internal meditative practice of quiescence. Refer verse 1:23. Dattatreya maintains that the practice of samadhi as a quiescence is not necessary because, according to him, the Self has never been bound and hence is not required to practice anything to gain knowledge of Itself. The Self, which is Consciousness Itself, can never lose consciousness of Its true nature and therefore Samadhi is superfluous. This is not to say that to engender this state of perfection where all activity and non-activity is perfect samadhi that it is not wise to practice seated meditation. Seated meditation helps clarify the mindstream.

[1:59] न जातोऽहं मृतो वापि न मे कर्म शुभाशुभम् । na jāto’haṁ mṛto vāpi na me karma śubhāśubham /

विशुद्धं निर्गुणं ब्रह्म बन्धो मुक्तिः कथं मम ।। ५९।। viśuddhaṁ nirguṇaṁ brahma bandho muktiḥ kathaṁ mama //59//

I was not born nor have I death. I have no action, good or evil. I am Brahman, stainless, without qualities. How can there be bondage or liberation for me?

[1:60] यदि सर्वगतो देवः स्थिरः पूर्णो निरन्तरः । yadi sarvagato devaḥ sthiraḥ pūrṇo nirantaraḥ /

अन्तरं हि न पश्यामि स बाह्याभ्यन्तरः कथम् ।। ६०।। antaraṁ hi na paśyāmi sa bāhyābhyantaraḥ katham //60//

If God pervades all, if God is immovable, full, undivided, then I see
no division. How can Thou have exterior or interior?

[1:61] स्फुरत्येव जगत्कृत्स्नमखण्डितनिरन्तरम् । sphuratyeva jagatkṛtsnamakhaṇḍitanirantaram /

अहो मायामहामोहो द्वैताद्वैतविकल्पना ।। ६१।। aho māyāmahāmoho dvaitādvaitavikalpanā //61//

The whole universe shines undivided and unbroken. Oh, the maya, the great delusion – the imagination of duality and nonduality!

[1:62] साकारं च निराकारं नेति नेतीति सर्वदा । sākāraṁ ca nirākāraṁ neti netīti sarvadā /

भेदाभेदविनिर्मुक्तो वर्तते केवलः शिवः ।। ६२।। bhedābhedavinirmukto vartate kevalaḥ śivaḥ //62//

Always “not this, not this” to both the formless and the formed. Only the Absolute exists, transcending difference and non-difference.

[1:63] न ते च माता च पिता च बन्धुः na te ca mātā ca pitā ca bandhuḥ

न ते च पत्नी न सुतश्च मित्रम् । na te ca patnī na sutaśca mitram /

न पक्षपाती न विपक्षपातः na pakśapātī na vipakśapātaḥ

कथं हि संतप्तिरियं हि चित्ते ।। ६३।। kathaṁ hi saṁtaptiriyaṁ hi citte //63//

You have no mother, no father, no wife, no son, no relative, no friend.
You have no likes or dislikes. Why is this anguish in your mind?

[1:64] दिवा नक्तं न ते चित्तं उदयास्तमयौ न हि । divā naktaṁ na te cittaṁ udayāstamayau na hi /

विदेहस्य शरीरत्वं कल्पयन्ति कथं बुधाः ।। ६४।। videhasya śarīratvaṁ kalpayanti kathaṁ budhāḥ //64//

O mind, for you there is no day or night, rising or setting. How can the wise imagine an embodied state for the bodiless?

[1:65] नाविभक्तं विभक्तं च न हि दुःखसुखादि च । nāvibhaktaṁ vibhaktaṁ ca na hi duḥkhasukhādi ca /

न हि सर्वमसर्वं च विद्धि चात्मानमव्ययम् ।। ६५।। na hi sarvamasarvaṁ ca viddhi cātmānamavyayam //65//

The Self is neither divided nor undivided – nor has It sadness, happiness, and the like, nor is It all or less than all. Know the Self to be immutable.

[1:66] नाहं कर्ता न भोक्ता च न मे कर्म पुराऽधुना । nāhaṁ kartā na bhoktā ca na me karma purā’dhunā /

न मे देहो विदेहो वा निर्ममेति ममेति किम् ।। ६६।। na me deho videho vā nirmameti mameti kim //66//

I am not the doer nor enjoyer. Work have I none, now nor formerly. I have neither body nor am I bodiless. How may I have or sense of “my-ness” or how may I not?

[1:67] न मे रागादिको दोषो दुःखं देहादिकं न मे । na me rāgādiko doṣo duḥkhaṁ dehādikaṁ na me /

आत्मानं विद्धि मामेकं विशालं गगनोपमम् ।। ६७।। ātmānaṁ viddhi māmekaṁ viśālaṁ gaganopamam //67//

I have no fault such as passion and the like – nor have I any sorrow arising from the body. Know me to be the one Self, vast and like the sky.

‘Sorrow’ is a rendering of Duhkha a term which is of considerable importance in the first turning of the Buddhadharma.

[1:68] सखे मनः किं बहुजल्पितेन sakhe manaḥ kiṁ bahujalpitena

सखे मनः सर्वमिदं वितर्क्यम् । sakhe manaḥ sarvamidaṁ vitarkyam /

यत्सारभूतं कथितं मया ते yatsārabhūtaṁ kathitaṁ mayā te

त्वमेव तत्त्वं गगनोपमोऽसि ।। ६८।। tvameva tattvaṁ gaganopamo’si //68//

Friend mind, of what use is much vain talk? Friend mind, all this is mere conjecture. I have told you that which is the essence:You indeed are the Truth, like the sky.

[1:69] येन केनापि भावेन यत्र कुत्र मृता अपि । yena kenāpi bhāvena yatra kutra mṛtā api /

योगिनस्तत्र लीयन्ते घटाकाशमिवाम्बरे ।। ६९।। yoginastatra līyante ghaṭākāśamivāmbare //69//

In whatever place yogis die, in whatever state, there they dissolve, as the space of a jar dissolves into the sky.

Dissolve, etc. – become identified with the Self.

[1:70] तीर्थे चान्त्यजगेहे वा नष्टस्मृतिरपि त्यजन् । tīrthe cāntyajagehe vā naṣṭasmṛtirapi tyajan /

समकाले तनुं मुक्तः कैवल्यव्यापको भवेत् ।। ७०।। samakāle tanuṁ muktaḥ kaivalyavyāpako bhavet //70//

Giving up the body in a holy place or in the house of a candala, the yogi, even if he has lost consciousness, becomes identified with the Absolute as soon as he is free of the body.

[1:71] धर्मार्थकाममोक्षांश्च द्विपदादिचराचरम् । dharmārthakāmamokśāṁśca dvipadādicarācaram /

मन्यन्ते योगिनः सर्वं मरीचिजलसन्निभम् ।। ७१।। manyante yoginaḥ sarvaṁ marīcijalasannibham //71//

The yogis consider duty in life, pursuit of wealth, enjoyment of love, liberation, and everything movable or immovable such as man and so on to be a mirage.

[1:72] अतीतानागतं कर्म वर्तमानं तथैव च । atītānāgataṁ karma vartamānaṁ tathaiva ca /

न करोमि न भुञ्जामि इति मे निश्चला मतिः ।। ७२।। na karomi na bhuñjāmi iti me niścalā matiḥ //72//

This is my certain perception: I neither perform nor enjoy past action, future action, or present action.

[1:73] शून्यागारे समरसपूत- śūnyāgāre samarasapūta-

स्तिष्ठन्नेकः सुखमवधूतः । stiṣṭhannekaḥ sukhamavadhūtaḥ /

चरति हि नग्नस्त्यक्त्वा गर्वं carati hi nagnastyaktvā garvaṁ

विन्दति केवलमात्मनि सर्वम् ।। ७३।। vindati kevalamātmani sarvam //73//

The avadhuta alone, pure in evenness of feeling, abides happy in an empty dwelling place.

[1:74] त्रितयतुरीयं नहि नहि यत्र tritayaturīyaṁ nahi nahi yatra

विन्दति केवलमात्मनि तत्र । vindati kevalamātmani tatra /

धर्माधर्मौ नहि नहि यत्र dharmādharmau nahi nahi yatra

बद्धो मुक्तः कथमिह तत्र ।। ७४।। baddho muktaḥ kathamiha tatra //74//

Where there are neither the three states of consciousness nor the fourth, there one attains the Absolute in the Self. How is it possible to be bound or free – where there is neither virtue nor vice?

[1:75] विन्दति विन्दति नहि नहि मन्त्रं vindati vindati nahi nahi mantraṁ

छन्दोलक्षणं नहि नहि तन्त्रम् । chandolakśaṇaṁ nahi nahi tantram /

समरसमग्नो भावितपूतः samarasamagno bhāvitapūtaḥ

प्रलपितमेतत्परमवधूतः ।। ७५।। pralapitametatparamavadhūtaḥ //75//

The avadhuta never knows any mantra in Vedic metre nor any tantra. This is the supreme utterance of the avadhuta, purified by meditation and merged in the sameness of infinite Being.

[1:76] सर्वशून्यमशून्यं च सत्यासत्यं न विद्यते । sarvaśūnyamaśūnyaṁ ca satyāsatyaṁ na vidyate /

स्वभावभावतः प्रोक्तं शास्त्रसंवित्तिपूर्वकम् ।। ७६।। svabhāvabhāvataḥ proktaṁ śāstrasaṁvittipūrvakam //76//

There exists neither complete void nor voidlessness, neither truth nor untruths of the scriptures, has uttered this spontaneously from his own nature.

इति प्रथमोऽध्यायः ।।१।। iti prathamo’dhyāyaḥ //1//

Thus ends the First Chapter

[2] अथ द्वितीयोऽध्यायः atha prathamo’dhyāyaḥ

Thus begins Chapter Two

[2:1] बालस्य वा विषयभोगरतस्य वापि bālasya vā viṣayabhogaratasya vāpi

मूर्खस्य सेवकजनस्य गृहस्थितस्य । mūrkhasya sevakajanasya gṛhasthitasya /

एतद्गुरोः किमपि नैव न चिन्तनीयं etadguroḥ kimapi naiva na cintanīyaṁ

रत्नं कथं त्यजति कोऽप्यशुचौ प्रविष्टम् ।। १।। ratnaṁ kathaṁ tyajati ko’pyaśucau praviṣṭam //1//

Of the teacher- even if they be young illiterate, or addicted to the enjoyment of sense objects, even if they be a servant or a householder – none of these should be considered. Does anyone shun a gem that has fallen in an impure place?

[2:2] नैवात्र काव्यगुण एव तु चिन्तनीयो naivātra kāvyaguṇa eva tu cintanīyo

ग्राह्यः परं गुणवता खलु सार एव । grāhyaḥ paraṁ guṇavatā khalu sāra eva /

सिन्दूरचित्ररहिता भुवि रूपशून्या sindūracitrarahitā bhuvi rūpaśūnyā

पारं न किं नयति नौरिह गन्तुकामान् ।। २।। pāraṁ na kiṁ nayati nauriha gantukāmān //2//

In such a case one should not consider even the quality of scholarship. A worldly person should recognize only the essence. Does not a boat. though devoid of beauty and vermilion paint nevertheless ferry passengers?

[2:3] प्रयत्नेन विना येन निश्चलेन चलाचलम् । prayatnena vinā yena niścalena calācalam /

ग्रस्तं स्वभावतः शान्तं चैतन्यं गगनोपमम् ।। ३।। grastaṁ svabhāvataḥ śāntaṁ caitanyaṁ gaganopamam //3//

The unmoving One, who without effort possesses all that is movable and immovable, is consciousness, naturally calm, like the sky.

[2:4] अयत्नाछालयेद्यस्तु एकमेव चराचरम् । ayatnāchālayedyastu ekameva carācaram /

सर्वगं तत्कथं भिन्नमद्वैतं वर्तते मम ।। ४।। sarvagaṁ tatkathaṁ bhinnamadvaitaṁ vartate mama //4//

How can He, the One and All-pervading, who moves effortlessly all that is movable and immovable, be differentiated! To me He is nondual.

[2:5] अहमेव परं यस्मात्सारात्सारतरं शिवम् । ahameva paraṁ yasmātsārātsārataraṁ śivam /

गमागमविनिर्मुक्तं निर्विकल्पं निराकुलम् ।। ५।। gamāgamavinirmuktaṁ nirvikalpaṁ nirākulam //5//

I am verily supreme since I am the Absolute, more essential than all essences, since I am free from birth and death, calm and undifferentiated.

[2:6] सर्वावयवनिर्मुक्तं तथाहं त्रिदशार्चितम् । sarvāvayavanirmuktaṁ tathāhaṁ tridaśārcitam /

संपूर्णत्वान्न गृह्णामि विभागं त्रिदशादिकम् ।। ६।। saṁpūrṇatvānna gṛhṇāmi vibhāgaṁ tridaśādikam //6//

Thus I, free from all components, am worshipped by the gods, but being full and perfect, I do not recognize any distinctions such as gods and the like.

Free, etc.-not made up of parts; indivisible. Worshipped, etc. -because the true Self is the highest Divinity. Recognize, etc.-In the highest spiritual realization no distinctions and differences are perceived.

[2:7] प्रमादेन न सन्देहः किं करिष्यामि वृत्तिमान् । pramādena na sandehaḥ kiṁ kariṣyāmi vṛttimān /

उत्पद्यन्ते विलीयन्ते बुद्बुदाश्च यथा जले ।। ७।। utpadyante vilīyante budbudāśca yathā jale //7//

Ignorance does not create any doubt. What shall I do, being endowed with modifications of the mind? They rise and dissolve like bubbles in water.

[2:8] महदादीनि भूतानि समाप्यैवं सदैव हि । mahadādīni bhūtāni samāpyaivaṁ sadaiva hi /

मृदुद्रव्येषु तीक्ष्णेषु गुडेषु कटुकेषु च ।। ८।। mṛdudravyeṣu tīkśṇeṣu guḍeṣu kaṭukeṣu ca //8//

Thus am I ever pervading all existence beginning with cosmic intelligence-pervading soft, hard, sweet, and pungent substances.

[2:9] कटुत्वं चैव शैत्यत्वं मृदुत्वं च यथा जले । kaṭutvaṁ caiva śaityatvaṁ mṛdutvaṁ ca yathā jale /

प्रकृतिः पुरुषस्तद्वदभिन्नं प्रतिभाति मे ।। ९।। prakṛtiḥ puruṣastadvadabhinnaṁ pratibhāti me //9//

As pungency, coldness, or softness is nondifferent from water, so prakrti is nondifferent from purusa-thus it appears to me.

[2:10] सर्वाख्यारहितं यद्यत्सूक्ष्मात्सूक्ष्मतरं परम् । sarvākhyārahitaṁ yadyatsūkśmātsūkśmataraṁ param /

मनोबुद्धीन्द्रियातीतमकलङ्कं जगत्पतिम् ।। १०।। manobuddhīndriyātītamakalaṅkaṁ jagatpatim //10//

The Lord of the universe is devoid of all names. He is subtler than the subtlest, supreme, He is spotless, beyond the senses, mind, and intellect.

[2:11] ईदृशं सहजं यत्र अहं तत्र कथं भवेत् । īdṛśaṁ sahajaṁ yatra ahaṁ tatra kathaṁ bhavet /

त्वमेव हि कथं तत्र कथं तत्र चराचरम् ।। ११।। tvameva hi kathaṁ tatra kathaṁ tatra carācaram //11//

Where there is such a natural Being, how can there be “I”, how can there be even “you”, how can there be the world?

Natural-existing in its natural (i.e., pure) state.

[2:12] गगनोपमं तु यत्प्रोक्तं तदेव गगनोपमम् । gaganopamaṁ tu yatproktaṁ tadeva gaganopamam /

चैतन्यं दोषहीनं च सर्वज्ञं पूर्णमेव च ।। १२।। caitanyaṁ doṣahīnaṁ ca sarvajñaṁ pūrṇameva ca //12//

That which has been described as being like ether is indeed Like ether. That is Consciousness-blameless, omniscient, and perfect.

[2:13] पृथिव्यां चरितं नैव मारुतेन च वाहितम् । pṛthivyāṁ caritaṁ naiva mārutena ca vāhitam /

वरिणा पिहितं नैव तेजोमध्ये व्यवस्थितम् ।। १३।। variṇā pihitaṁ naiva tejomadhye vyavasthitam //13//

It does not move about on the earth or dwell in fire. It is not blown by the wind or covered by water.

[2:14] आकाशं तेन संव्याप्तं न तद्व्याप्तं च केनचित् । ākāśaṁ tena saṁvyāptaṁ na tadvyāptaṁ ca kenacit /

स बाह्याभ्यन्तरं तिष्ठत्यवच्छिन्नं निरन्तरम् ।। १४।। sa bāhyābhyantaraṁ tiṣṭhatyavacchinnaṁ nirantaram //14//

Space is pervaded by It, but It is not pervaded by anything. It is existing within and without. It is undivided and continuous.

[2:15] सूक्ष्मत्वात्तददृश्यत्वान्निर्गुणत्वाच्च योगिभिः । sūkśmatvāttadadṛśyatvānnirguṇatvācca yogibhiḥ /

आलम्बनादि यत्प्रोक्तं क्रमादालम्बनं भवेत् ।। १५।। ālambanādi yatproktaṁ kramādālambanaṁ bhavet //15//

One should successively take recourse to the objects of concentration, as mentioned by the yogis, in accordance with their subtlety, invisibility, and attributelessness.

[2:16] सतताऽभ्यासयुक्तस्तु निरालम्बो यदा भवेत् । satatā’bhyāsayuktastu nirālambo yadā bhavet /

तल्लयाल्लीयते नान्तर्गुणदोषविवर्जितः ।। १६।। tallayāllīyate nāntarguṇadoṣavivarjitaḥ //16//

When through constant practice one’s concentration becomes objectless, then, being divested of meritsMerits Strict legal rights of the parties; a decision “on the merits” is one that reaches the right(s) of a party as distinguished from a disposition of the case on a ground not reaching the rights raised in the action; for example, in a criminal case double jeopardy does not apply if charges are nolle prossed before trial commences, and in a civil action res judicata does not apply if a previous action was dismissed on a preliminary motion raising a technicality such as improper service of process. and demerits, one attains the state of complete dissolution in the Absolute through the dissolution of the object of concentration, but not before then.

[2:17] विषविश्वस्य रौद्रस्य मोहमूर्च्छाप्रदस्य च । viṣaviśvasya raudrasya mohamūrcchāpradasya ca /

एकमेव विनाशाय ह्यमोघं सहजामृतम् ।। १७।। ekameva vināśāya hyamoghaṁ sahajāmṛtam //17//

For the destruction of the terrible poisonous universe, which produces the unconsciousness of delusion, there is but one infallible remedy – the nectar of naturalness.

Unconsciousness, etc. -delusion which makes one unconscious of the Divine Reality. Naturalness-the state of pure Existence; Divine Identity. This hypostasis(?) of amrita and sahaja is evocative.

[2:18] भावगम्यं निराकारं साकारं दृष्टिगोचरम् । bhāvagamyaṁ nirākāraṁ sākāraṁ dṛṣṭigocaram /

भावाभावविनिर्मुक्तमन्तरालं तदुच्यते ।। १८।। bhāvābhāvavinirmuktamantarālaṁ taducyate //18//

That which has form is visible to the eye, while the formless is perceived mentally. That (the Self), being beyond existence and non-existence, is called intermediate.

Intermediate-neither material nor mental, i.e., beyond both.

[2:19] बाह्यभावं भवेद्विश्वमन्तः प्रकृतिरुच्यते । bāhyabhāvaṁ bhavedviśvamantaḥ prakṛtirucyate /

अन्तरादन्तरं ज्ञेयं नारिकेलफलाम्बुवत् ।। १९।। antarādantaraṁ jñeyaṁ nārikelaphalāmbuvat //19//

The external existence is the universe, the inner existence is called prakrti. One should try to know That which is more interior than the inner existence, That which is like water within the kernel of the coconut.

[2:20] भ्रान्तिज्ञानं स्थितं बाह्यं सम्यग्ज्ञानं च मध्यगम् । bhrāntijñānaṁ sthitaṁ bāhyaṁ samyagjñānaṁ ca madhyagam /

मध्यान्मध्यतरं ज्ञेयं नारिकेलफलाम्बुवत् ।। २०।। madhyānmadhyataraṁ jñeyaṁ nārikelaphalāmbuvat //20//

Illusory knowledge relates to what is outside, correct knowledge to what is inside. Try to know That which is more interior than the inside, That which is like water within the kernel of the coconut.

[2:21] पौर्णमास्यां यथा चन्द्र एक एवातिनिर्मलः । paurṇamāsyāṁ yathā candra eka evātinirmalaḥ /

तेन तत्सदृशं पश्येद्द्विधादृष्टिर्विपर्ययः ।। २१।। tena tatsadṛśaṁ paśyeddvidhādṛṣṭirviparyayaḥ //21//

There is only one very clear moon on the full moon night. One should perceive That (the Self) like the moon seeing duality is perversion.

[2:22] अनेनैव प्रकारेण बुद्धिभेदो न सर्वगः । anenaiva prakāreṇa buddhibhedo na sarvagaḥ /

दाता च धीरतामेति गीयते नामकोटिभिः ।। २२।। dātā ca dhīratāmeti gīyate nāmakoṭibhiḥ //22//

No duality can touch the conception of Brahman, because It is all-pervasive. The wise who teach this acquire boundless patience, and their disciples can never be too thankful to them.

[2:23] गुरुप्रज्ञाप्रसादेन मूर्खो वा यदि पण्डितः । guruprajñāprasādena mūrkho vā yadi paṇḍitaḥ /

यस्तु संबुध्यते तत्त्वं विरक्तो भवसागरात् ।। २३।। yastu saṁbudhyate tattvaṁ virakto bhavasāgarāt //23//

Whoever, whether he be ignorant or learned, attains to the full awareness of Truth through the grace of a teacher’s wisdom, becomes detached from the ocean of worldliness.

Ignorant-devoid of scholarship. (learned in the scriptures)

[2:24] रागद्वेषविनिर्मुक्तः सर्वभूतहिते रतः । rāgadveṣavinirmuktaḥ sarvabhūtahite rataḥ /

दृढबोधश्च धीरश्च स गच्छेत्परमं पदम् ।। २४।। dṛḍhabodhaśca dhīraśca sa gacchetparamaṁ padam //24//

He who is free from attachment and hatred, devoted to the good of all beings, fixed in knowledge and steady shall attain to the supreme state.

[2:25] घटे भिन्ने घटाकाश आकाशे लीयते यथा । ghaṭe bhinne ghaṭākāśa ākāśe līyate yathā /

देहाभावे तथा योगी स्वरूपे परमात्मनि ।। २५।। dehābhāve tathā yogī svarūpe paramātmani //25//

As the space within a pot dissolves in the universal space when the pot is broken, so a yogi, in the absence of the body, dissolves into the supreme Self, which is his true being.

[2:26] उक्तेयं कर्मयुक्तानां मतिर्यान्तेऽपि सा गतिः । ukteyaṁ karmayuktānāṁ matiryānte’pi sā gatiḥ /

न चोक्ता योगयुक्तानां मतिर्यान्तेऽपि सा गतिः ।। २६।। na coktā yogayuktānāṁ matiryānte’pi sā gatiḥ //26//

It has been said that the destiny of those devoted to action is the same as their thought at the end, but it has not been said that the destiny of those established in yoga is the same as their thought at the end.

[2:27] या गतिः कर्मयुक्तानां सा च वागिन्द्रियाद्वदेत् । yā gatiḥ karmayuktānāṁ sā ca vāgindriyādvadet /

योगिनां या गतिः क्वापि ह्यकथ्या भवतोर्जिता ।। २७।। yogināṁ yā gatiḥ kvāpi hyakathyā bhavatorjitā //27//

One may express the destiny of those devoted to action with the organ of speech, but the destiny of the yogis can never be expressed, because it is transcendental.

[2:28] एवं ज्ञात्वा त्वमुं मार्गं योगिनां नैव कल्पितम् । evaṁ jñātvā tvamuṁ mārgaṁ yogināṁ naiva kalpitam /

विकल्पवर्जनं तेषां स्वयं सिद्धिः प्रवर्तते ।। २८।। vikalpavarjanaṁ teṣāṁ svayaṁ siddhiḥ pravartate //28//

Knowing this, one never says that the yogis have any particular path. For them it is the giving up of all duality, The supreme attainment comes of itself.

Particular, etc.-Departing souls reach their destined worlds following either pitr-yana, the path of the fathers or deva-yana, the path of the gods. The yogi, after death, does not travel along any path having already attained the Highest, which has nothing to do with any particular place or time, he has no world to reach. Supreme, etc.- The supreme Truth which the yogi attains after transcending all duality is ever present, eternal, and absolute, so cannot be spoken of in terms of relative existence or relative truth. When the sense of duality is destroyed, this Truth at once reveals itself, even as the sun is seen shining when clouds disperse.

[2:29] तीर्थे वान्त्यजगेहे वा यत्र कुत्र मृतोऽपि वा । tīrthe vāntyajagehe vā yatra kutra mṛto’pi vā /

न योगी पश्यते गर्भं परे ब्रह्मणि लीयते ।। २९।। na yogī paśyate garbhaṁ pare brahmaṇi līyate //29//

The yogi, having died anywhere, in a holy place or in the house of an untouchable, does not see the mother’s womb again-he is dissolved in the supreme Brahman.

Untouchable-In IndiaIndia Bharat Varsha (Jambu Dvipa) is the name of this land mass. The people of this land are Sanatan Dharmin and they always defeated invaders. Indra (10000 yrs) was the oldest deified King of this land. Manu's jurisprudence enlitened this land. Vedas have been the civilizational literature of this land. Guiding principles of this land are : सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । Read more because of the cast system, there is a class of people called untouchable because they are considered impure. Does not, etc.-is not reborn.

[2:30] सहजमजमचिन्त्यं यस्तु पश्येत्स्वरूपं sahajamajamacintyaṁ yastu paśyetsvarūpaṁ

घटति यदि यथेष्टं लिप्यते नैव दोषैः । ghaṭati yadi yatheṣṭaṁ lipyate naiva doṣaiḥ /

सकृदपि तदभावात्कर्म किंचिन्नकुर्यात् sakṛdapi tadabhāvātkarma kiṁcinnakuryāt

तदपि न च विबद्धः संयमी वा तपस्वी ।। ३०।। tadapi na ca vibaddhaḥ saṁyamī vā tapasvī //30//

He who has seen his true Self, which is innate, unborn, and incomprehensible, does not, if anything desired happens to him, become tainted. Being free from taint, he never performs any action. The man of self-restraint or the ascetic, therefore, is never bound.

Desired, etc.-only apparently desired by him who possesses Self-knowledge. When one has attained to the knowledge of the Self one may still continue to live in the body and appear to be actively seeking desired objects. This, however, is only in semblance. Being free from the taint of ignorance, which makes the average man seek desirable objects and avoid undesirable ones, he is really inactive.

[2:31] निरामयं निष्प्रतिमं निराकृतिं nirāmayaṁ niṣpratimaṁ nirākṛtiṁ

निराश्रयं निर्वपुषं निराशिषम् । nirāśrayaṁ nirvapuṣaṁ nirāśiṣam /

निर्द्वन्द्वनिर्मोहमलुप्तशक्तिकं nirdvandvanirmohamaluptaśaktikaṁ

तमीशमात्मानमुपैति शाश्वतम् ।। ३१।। tamīśamātmānamupaiti śāśvatam //31//

He attains to the supreme Self, who is eternal, pure, fearless, formless, and supportless, who is without body, without desire, beyond the pairs of opposites, free from illusion and of undiminished power.

Pairs, etc.-such as heat and cold, pain and pleasure, ignorance and knowledge, life and death, which are all relative.

[2:32] वेदो न दीक्षा न च मुण्डनक्रिया vedo na dīkśā na ca muṇḍanakriyā

गुरुर्न शिष्यो न च यन्त्रसम्पदः । gururna śiṣyo na ca yantrasampadaḥ /

मुद्रादिकं चापि न यत्र भासते mudrādikaṁ cāpi na yatra bhāsate

तमीशमात्मानमुपैति शाश्वतम् ।। ३२।। tamīśamātmānamupaiti śāśvatam //32//

He attains to the supreme, eternal Self, in whom exists no Veda, no initiation, no tonsure, no teacher, no disciple, no perfection of symbolic figures, no hand-posture or anything else.

Symbolic, etc.-In ritualistic worship geometrical figures drawn on metal, stone, etc., are sometimes used as symbols of Divinity. Hand-posture-called mudra, used as art of ritualistic worship.

[2:33] न शाम्भवं शाक्तिकमानवं न वा na śāmbhavaṁ śāktikamānavaṁ na vā

पिण्डं च रूपं च पदादिकं न वा । piṇḍaṁ ca rūpaṁ ca padādikaṁ na vā /

आरम्भनिष्पत्तिघटादिकं च नो ārambhaniṣpattighaṭādikaṁ ca no

तमीशमात्मानमुपैति शाश्वतम् ।। ३३।। tamīśamātmānamupaiti śāśvatam //33//

He attains to the supreme, eternal Self, in whom is neither sambhavi, nor sakti, nor anavi initiation; neither a sphere, nor an image, nor a foot, nor anything else; neither beginning, nor ending, nor a jar, etc.

Sambhavi, etc. – Tantrika texts speak of three kinds of initiation. Sambhavi initiation, which is very rare, is that in which the teacher by a mere word, look, touch, or by will imparts the highest knowledge of God to the disciple instantly. Sakti initiation is that in which the teacher instills into the disciple a great spiritual power which will of itself, within a reasonable time, bring about the disciple’s spiritual emancipation. The disciple does not have to exert himself for this realization. Such initiation also is exceptional. Anavi or mantri initiation is that in which the teacher, on an auspicious day, instructs the disciple concerning the method of spiritual practice he should follow, gives him a word or a phrase (called mantra) to repeat, and offers other necessary instructions. The disciple must practice according to these instructions to gain spiritual knowledge. Sphere -a round symbol made of stone, etc. Foot – Sometimes either an image of a foot or a footprint is used as a symbol of worship. Beginning, etc. – ceremonial beginning and ending of worship. Jar – Sometimes a jar filled with water is used as a symbol of the all-pervading Divinity.

[2:34] यस्य स्वरूपात्सचराचरं जग- yasya svarūpātsacarācaraṁ jaga-

दुत्पद्यते तिष्ठति लीयतेऽपि वा । dutpadyate tiṣṭhati līyate’pi vā /

पयोविकारादिव फेनबुद्बुदा- payovikārādiva phenabudbudā-

स्तमीशमात्मानमुपैति शाश्वतम् ।। ३४।। stamīśamātmānamupaiti śāśvatam //34//

He attains to the supreme, eternal Self, from whose essence the universe of movable and immovable objects is born, in whom it rests, and into whom it dissolves, even as foam and bubbles are born of the transformation of water.

[2:35] नासानिरोधो न च दृष्टिरासनं nāsānirodho na ca dṛṣṭirāsanaṁ

बोधोऽप्यबोधोऽपि न यत्र भासते । bodho’pyabodho’pi na yatra bhāsate /

नाडीप्रचारोऽपि न यत्र किञ्चि- nāḍīpracāro’pi na yatra kiñci-

त्तमीशमात्मानमुपैति शाश्वतम् ।। ३५।। ttamīśamātmānamupaiti śāśvatam //35//

He attains to the supreme, eternal Self, in whom is no closing of nostril nor gazing nor posture, and in whom is neither knowledge nor ignorance nor any nerve-current.

[2:36] नानात्वमेकत्वमुभत्वमन्यता nānātvamekatvamubhatvamanyatā

अणुत्वदीर्घत्वमहत्त्वशून्यता । aṇutvadīrghatvamahattvaśūnyatā /

मानत्वमेयत्वसमत्ववर्जितं mānatvameyatvasamatvavarjitaṁ

तमीशमात्मानमुपैति शाश्वतम् ।। ३६।। tamīśamātmānamupaiti śāśvatam //36//

He attains to the supreme, eternal Self, who is devoid of manifoldness, oneness, many-and-oneness, and otherness; who is devoid of minuteness, length, largeness, and nothingness; who is devoid of knowledge, knowableness, and sameness.

[2:37] सुसंयमी वा यदि वा न संयमी susaṁyamī vā yadi vā na saṁyamī

सुसंग्रही वा यदि वा न संग्रही । susaṁgrahī vā yadi vā na saṁgrahī /

निष्कर्मको वा यदि वा सकर्मक- niṣkarmako vā yadi vā sakarmaka-

स्तमीशमात्मानमुपैति शाश्वतम् ।। ३७।। stamīśamātmānamupaiti śāśvatam // 37//

He attains the supreme, eternal Self whether he has perfect self-control or not, whether he has withdrawn his senses well or not, whether he has gone beyond activity or is active.

Has, etc.- whether he appears to have self-control or not.

[2:38] मनो न बुद्धिर्न शरीरमिन्द्रियं mano na buddhirna śarīramindriyaṁ

तन्मात्रभूतानि न भूतपञ्चकम् । tanmātrabhūtāni na bhūtapañcakam /

अहंकृतिश्चापि वियत्स्वरूपकं ahaṁkṛtiścāpi viyatsvarūpakaṁ

तमीशमात्मानमुपैति शाश्वतम् ।। ३८।। tamīśamātmānamupaiti śāśvatam //38//

He attains the supreme, eternal Self who is not mind, intelligence, body, senses, or egoism; who is neither the subtle elements nor the five gross elements nor of the nature of space.

[2:39] विधौ निरोधे परमात्मतां गते vidhau nirodhe paramātmatāṁ gate

न योगिनश्चेतसि भेदवर्जिते । na yoginaścetasi bhedavarjite /

शौचं न वाशौचमलिङ्गभावना śaucaṁ na vāśaucamaliṅgabhāvanā

सर्वं विधेयं यदि वा निषिध्यते ।। ३९।। sarvaṁ vidheyaṁ yadi vā niṣidhyate // 39//

When injunctions cease and the yogi attains to the supreme Self, his mind being void of differentiations, he has neither purity nor impurity; his contemplation is without distinguishing attributes; and even what is usually prohibited is permissible to him.

[2:40] मनो वचो यत्र न शक्तमीरितुं mano vaco yatra na śaktamīrituṁ

नूनं कथं तत्र गुरूपदेशता । nūnaṁ kathaṁ tatra gurūpadeśatā /

इमां कथामुक्तवतो गुरोस्त- imāṁ kathāmuktavato gurosta-

द्युक्तस्य तत्त्वं हि समं प्रकाशते ।। ४०।। dyuktasya tattvaṁ hi samaṁ prakāśate //40//

Where mind and speech can utter nothing, how can there be instruction by a teacher? To the teacher-ever united with Brahman who has said these words, the homogeneous Truth shines out.

इति द्वितीयोऽध्यायः ।।२।। iti dvitīyo’dhyāyaḥ //2//

Thus closes Chapter Two

[3] अथ तृतीयोऽध्यायः atha tṛtīyo’dhyāyaḥ

Thus commences Chapter Three

[3:1] गुणविगुणविभागो वर्तते नैव किञ्चित् guṇaviguṇavibhāgo vartate naiva kiñcit

रतिविरतिविहीनं निर्मलं निष्प्रपञ्चम् । rativirativihīnaṁ nirmalaṁ niṣprapañcam /

गुणविगुणविहीनं व्यापकं विश्वरूपं guṇaviguṇavihīnaṁ vyāpakaṁ viśvarūpaṁ

कथमहमिह वन्दे व्योमरूपं शिवं वै ।। १।। kathamahamiha vande vyomarūpaṁ śivaṁ vai //1//

The distinction of ‘quality’ (guṇa) and absence of quality does not exist in the least. How shall I worship Siva The Absolute who is devoid of attachment and detachment who is of the form of ether, omniform, beyond illusion and all pervading?

This Siva could then be said to be like space, or void yet beyond both. Having the nature/form of Aether’ (vyomarūpa). Omniform or ‘universal form’ (viśvarūpa).

[3:2] श्वेतादिवर्णरहितो नियतं शिवश्च śvetādivarṇarahito niyataṁ śivaśca

कार्यं हि कारणमिदं हि परं शिवश्च । kāryaṁ hi kāraṇamidaṁ hi paraṁ śivaśca /

एवं विकल्परहितोऽहमलं शिवश्च evaṁ vikalparahito’hamalaṁ śivaśca

स्वात्मानमात्मनि सुमित्र कथं नमामि ।। २।। svātmānamātmani sumitra kathaṁ namāmi //2//

Siva (The Absolute) is ever without white and other colors. This effect and cause are also The Supreme Siva. I am thus the pure Siva, Devoid of all doubt. Oh beloved friend, how shall I bow to The Self in myself? In that I do not exist in reality, I myself, am no Self yet there is awareness of Self as awareness in itself I am thus nothing at all but pure consciousness existing as awareness. But the evidenceEvidence All the means by which a matter of fact, the truth of which is submitted for investigation, is established or disproved. Bharatiya Sakshya (Second) Adhiniyam 2023 of my existence is not known until there is consciousness. The objective Cosmos, is nothing at all yet when “I”, (as awareness) become aware of the consciousness There is then the Cosmos, existing in awareness.

Here it can be seen, that the Cosmos and Consciousness are non-different because all that is knowable as existing in Cosmos is known to exist only by The Consciousness. However, Pure Awareness exists in itself of itself. there is no object there, thus it is non-differentiated infinity. Time then and with it space, are transcended.

[3:3] निर्मूलमूलरहितो हि सदोदितोऽहं nirmūlamūlarahito hi sadodito’haṁ

निर्धूमधूमरहितो हि सदोदितोऽहम् । nirdhūmadhūmarahito hi sadodito’ham /

निर्दीपदीपरहितो हि सदोदितोऽहं nirdīpadīparahito hi sadodito’haṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //3//

I am devoid of root and rootlessness and am ever manifest. I am devoid of smoke and smokelessness and am ever manifest. I am devoid of light and the absence of light and am ever manifest. I am the nectar of knowledge, homogeneous existence like the sky.

Because I exist, that which is knowable is known; the knowable being that which Consciousness is conscious of can only be known in the awareness. This is not to say that there is a knower who knows But that there is awareness that knows the consciousness as well as knowing the knower at the same time. The known being known only in the awareness, by Consciousness cannot otherwise be known or said to exist at all. The known therefore depends upon the fact that awareness is aware of that of which the mind is conscious.

[3:4] निष्कामकाममिह नाम कथं वदामि niṣkāmakāmamiha nāma kathaṁ vadāmi

निःसङ्गसङ्गमिह नाम कथं वदामि । niḥsaṅgasaṅgamiha nāma kathaṁ vadāmi /

निःसारसाररहितं च कथं वदामि niḥsārasārarahitaṁ ca kathaṁ vadāmi

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //4//

How shall I speak of desirelessness and desire? How shall I speak of non-attachment and attachment? How shall I speak of Him as devoid of substance and insubstantiality? I am the nectar of knowledge, homogeneous existence, like the sky.

Because the knowledge of all that exists, depends upon the preexistence of a consciousness which can come to know the known, even the knowing consciousness is preceded by Pure Awareness. Thus it follows that I am the source of existence yet in myself I am without form, yet all form flows from me; as does the existence of the consciousness.

[3:5] अद्वैतरूपमखिलं हि कथं वदामि advaitarūpamakhilaṁ hi kathaṁ vadāmi

द्वैतस्वरूपमखिलं हि कथं वदामि । dvaitasvarūpamakhilaṁ hi kathaṁ vadāmi /

नित्यं त्वनित्यमखिलं हि कथं वदामि nityaṁ tvanityamakhilaṁ hi kathaṁ vadāmi

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ५।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //5//

How shall I speak of the whole, which is non-dual? How shall I speak of the whole which is of the nature of duality? How shall I speak of the whole, which is eternal and non-eternal? I am the nectar of knowledge, homogeneous existence like the sky.

[3:6] स्थूलं हि नो नहि कृशं न गतागतं हि sthūlaṁ hi no nahi kṛśaṁ na gatāgataṁ hi

आद्यन्तमध्यरहितं न परापरं हि । ādyantamadhyarahitaṁ na parāparaṁ hi /

सत्यं वदामि खलु वै परमार्थतत्त्वं satyaṁ vadāmi khalu vai paramārthatattvaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ६।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //6//

It is neither gross nor subtle. It has neither come nor gone. It is without beginning, middle and end. It is neither high nor low. I am truly declaring the highest reality – I am the nectar of knowledge, homogeneous existence, like the sky.

[3:7] संविद्धि सर्वकरणानि नभोनिभानि saṁviddhi sarvakaraṇāni nabhonibhāni

संविद्धि सर्वविषयांश्च नभोनिभांश्च । saṁviddhi sarvaviṣayāṁśca nabhonibhāṁśca /

संविद्धि चैकममलं न हि बन्धमुक्तं saṁviddhi caikamamalaṁ na hi bandhamuktaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ७।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //7//

Know all instruments of perception to be like ethereal space. Know all of perception to be like ethereal space. Know this pure one as neither bound nor free. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:8] दुर्बोधबोधगहनो न भवामि तात durbodhabodhagahano na bhavāmi tāta

दुर्लक्ष्यलक्ष्यगहनो न भवामि तात । durlakśyalakśyagahano na bhavāmi tāta /

आसन्नरूपगहनो न भवामि तात āsannarūpagahano na bhavāmi tāta

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ८।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //8//

My child, I am not difficult to comprehend, nor am i hidden in consciousness. My child, I am not difficult to perceive, nor am I hidden in the perceptible. My child, I am not hidden in the forms immediately near me. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:9] निष्कर्मदहनो ज्वलनो भवामि niṣkarmadahano jvalano bhavāmi

निर्दुःखदुःखदहनो ज्वलनो भवामि । nirduḥkhaduḥkhadahano jvalano bhavāmi /

निर्देहदेहदहनो ज्वलनो भवामि nirdehadehadahano jvalano bhavāmi

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ९।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //9//

I am the fire that burns the karma of one who is beyond all karma. I am the fire that burns the sorrow of one beyond all sorrow. I am devoid of body. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:10] निष्पापपापदहनो हि हुताशनोऽहं niṣpāpapāpadahano hi hutāśano’haṁ

निर्धर्मधर्मदहनो हि हुताशनोऽहम् । nirdharmadharmadahano hi hutāśano’ham /

निर्बन्धबन्धदहनो हि हुताशनोऽहं nirbandhabandhadahano hi hutāśano’haṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १०।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //10//

I am the fire that burns the sin of one who is sinless. I am the fire that burns the attributes of one who is without attributes. I am the fire that burns the bondage of one who is without bondage. I am the nectar of knowledge, homogeneous existence, like the sky.

Mills (1999: unpaginated) eloquently holds that “…the advantages of non-theistic religiosity are numerous. Following James and Dewey, non-theistic religiosity allows for a quality and enjoyment of life that extricates itself from many impenetrable religious canons, rigid prescriptions, absolute standards for conduct, and meaningless rituals that many intelligent people simply can’t buy. This flexibility in belief allows for a more personal and subjectively meaningful spirituality to develop and flourish without putting restrictions on the ground, scope, and aims of living a religious life. Not only does one escape the austere dogma and at times the fanaticism that is attached to certain organized religions, but one also does not have to practice a preestablished set of doctrines and rituals, hold specific allegiance to a certain belief system, or refrain from certain conduct that is conceived by some religions to be evil, sinful, or unnatural. In short, one is spared from the inflexible orthodoxy that may be construed as unintelligent or irrational, psychologically infantile or neurotic, oppressive, and/or destructive to the quality of one’s way of being. From this standpoint, non-theistic religiosity enjoys a greater sense of liberty.”[1]

[3:11] निर्भावभावरहितो न भवामि वत्स nirbhāvabhāvarahito na bhavāmi vatsa

निर्योगयोगरहितो न भवामि वत्स । niryogayogarahito na bhavāmi vatsa /

निश्चित्तचित्तरहितो न भवामि वत्स niścittacittarahito na bhavāmi vatsa

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ११।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //11//

My child, I am devoid of non-existence and of existence. My child, I am not devoid of unity and the absence of unity. My child I am not devoid of mind and absence of mind. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:12] निर्मोहमोहपदवीति न मे विकल्पो nirmohamohapadavīti na me vikalpo

निःशोकशोकपदवीति न मे विकल्पः । niḥśokaśokapadavīti na me vikalpaḥ /

निर्लोभलोभपदवीति न मे विकल्पो nirlobhalobhapadavīti na me vikalpo

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १२।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //12//

It is not my ignorance that the one beyond Illusion seems to be positioned in illusion. It is not my ignorance that the griefless one appears to be positioned in grief. It is not my ignorance that the greedless one appears to be positioned in greed. I am the nectar of knowledge, homogeneous existence, like the sky.

There are many many references in scripture to the concepts of which Dattatreya speaks in this Avadhuta Gita. The above references are included to get the reader started.

[3:13] संसारसन्ततिलता न च मे कदाचित् saṁsārasantatilatā na ca me kadācit

सन्तोषसन्ततिसुखो न च मे कदाचित् । santoṣasantatisukho na ca me kadācit /

अज्ञानबन्धनमिदं न च मे कदाचित् ajñānabandhanamidaṁ na ca me kadācit

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १३।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //13//

The creeper like growth of worldly existence is never mine. The joy of extended contentment is never mine. This bondage of ignorance is never mine. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:14] संसारसन्ततिरजो न च मे विकारः saṁsārasantatirajo na ca me vikāraḥ

सन्तापसन्ततितमो न च मे विकारः । santāpasantatitamo na ca me vikāraḥ /

सत्त्वं स्वधर्मजनकं न च मे विकारो sattvaṁ svadharmajanakaṁ na ca me vikāro

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १४।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //14//

The activity involved in the extension of relative existence is not a modification of myself. The gloom which is the expansion of grief is not a modification of myself. The tranquility which produces one’s religious merit is not a modification of mine. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:15] सन्तापदुःखजनको न विधिः कदाचित् santāpaduḥkhajanako na vidhiḥ kadācit

सन्तापयोगजनितं न मनः कदाचित् । santāpayogajanitaṁ na manaḥ kadācit /

यस्मादहङ्कृतिरियं न च मे कदाचित् yasmādahaṅkṛtiriyaṁ na ca me kadācit

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १५।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //15//

I have never any action which is the cause of regret and misery. Mine is never a mind which is the product of misery. Since egoism never is mine. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:16] niṣkampakampanidhanaṁ na vikalpakalpaṁ निष्कम्पकम्पनिधनं न विकल्पकल्पं

svapnaprabodhanidhanaṁ na hitāhitaṁ hi / स्वप्नप्रबोधनिधनं न हिताहितं हि ।

niḥsārasāranidhanaṁ na carācaraṁ hi निःसारसारनिधनं न चराचरं हि

jñānāmṛtaṁ samarasaṁ gaganopamo’ham //16// ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १६।।

I am the death of the movement of the unmoving One. I am neither decision nor indecision. I am the death of sleep and wakefulness. I am neither good nor evil, neither moving nor unmoving, I am neither substance nor insubstantial. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:17] नो वेद्यवेदकमिदं न च हेतुतर्क्यं no vedyavedakamidaṁ na ca hetutarkyaṁ

वाचामगोचरमिदं न मनो न बुद्धिः । vācāmagocaramidaṁ na mano na buddhiḥ /

एवं कथं हि भवतः कथयामि तत्त्वं evaṁ kathaṁ hi bhavataḥ kathayāmi tattvaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १७।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //17//

This self, knowable nor the instrument of knowing. It is neither reason nor the one to be reasoned about. It is beyond the reach of words. It is neither mind nor intelligence. How can I speak this truth to you? I am the nectar of knowledge, homogeneous existence, like the sky.

[3:18] निर्भिन्नभिन्नरहितं परमार्थतत्त्व- nirbhinnabhinnarahitaṁ paramārthatattva-

मन्तर्बहिर्न हि कथं परमार्थतत्त्वम् । mantarbahirna hi kathaṁ paramārthatattvam /

प्राक्सम्भवं न च रतं नहि वस्तु किञ्चित् prāksambhavaṁ na ca rataṁ nahi vastu kiñcit

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १८।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //18//

The supreme Reality is devoid of the undivided and the divided. The supreme truth is in no way within or without. It is beyond causation. It is not attached – nor is it any substance. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:19] रागादिदोषरहितं त्वहमेव तत्त्वं rāgādidoṣarahitaṁ tvahameva tattvaṁ

दैवादिदोषरहितं त्वहमेव तत्त्वम् । daivādidoṣarahitaṁ tvahameva tattvam /

संसारशोकरहितं त्वहमेव तत्त्वं saṁsāraśokarahitaṁ tvahameva tattvaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १९।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //19//

I am verily the reality – free of such blemishes as attachment. I am verily the reality – free of the grief caused by transmigratory existence. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:20] स्थानत्रयं यदि च नेति कथं तुरीयं sthānatrayaṁ yadi ca neti kathaṁ turīyaṁ

कालत्रयं यदि च नेति कथं दिशश्च । kālatrayaṁ yadi ca neti kathaṁ diśaśca /

शान्तं पदं हि परमं परमार्थतत्त्वं śāntaṁ padaṁ hi paramaṁ paramārthatattvaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २०।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //20//

If there are no three planes of existence – how can there be a fourth? If there are no three times – how can there be quarters? The Supreme reality is the state of the highest serenity. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:21] दीर्घो लघुः पुनरितीह नमे विभागो dīrgho laghuḥ punaritīha name vibhāgo

विस्तारसंकटमितीह न मे विभागः । vistārasaṁkaṭamitīha na me vibhāgaḥ /

कोणं हि वर्तुलमितीह न मे विभागो koṇaṁ hi vartulamitīha na me vibhāgo

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २१।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //21//

I have no such divisions as long or short. I have no such divisions as wide or narrow. I have no such divisions as angular or circular. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:22] मातापितादि तनयादि न मे कदाचित् mātāpitādi tanayādi na me kadācit

जातं मृतं न च मनो न च मे कदाचित् । jātaṁ mṛtaṁ na ca mano na ca me kadācit /

निर्व्याकुलं स्थिरमिदं परमार्थतत्त्वं nirvyākulaṁ sthiramidaṁ paramārthatattvaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २२।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //22//

I never had a mother, Father, Son or the like. I was never born and never did I die. I never had a mind. The supreme reality is undistracted and calm. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:23] शुद्धं विशुद्धमविचारमनन्तरूपं śuddhaṁ viśuddhamavicāramanantarūpaṁ

निर्लेपलेपमविचारमनन्तरूपम् । nirlepalepamavicāramanantarūpam /

निष्खण्डखण्डमविचारमनन्तरूपं niṣkhaṇḍakhaṇḍamavicāramanantarūpaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २३।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //23//

I am pure, very pure – beyond reason and of infinite form. I am non-attachment and attachment – beyond reason and of infinite form. I am undivided and divided – beyond reason and of infinite form. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:24] ब्रह्मादयः सुरगणाः कथमत्र सन्ति brahmādayaḥ suragaṇāḥ kathamatra santi

स्वर्गादयो वसतयः कथमत्र सन्ति । svargādayo vasatayaḥ kathamatra santi /

यद्येकरूपममलं परमार्थतत्त्वं yadyekarūpamamalaṁ paramārthatattvaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २४।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //24//

If the supreme reality is only one and stainless How can there be here and the hosts of gods beginning with Brahma, and how can there be here – the worlds of habitation, such as heaven? I am the nectar of knowledge, homogeneous existence, like the sky.

[3:25] निर्नेति नेति विमलो हि कथं वदामि nirneti neti vimalo hi kathaṁ vadāmi

निःशेषशेषविमलो हि कथं वदामि । niḥśeṣaśeṣavimalo hi kathaṁ vadāmi /

निर्लिङ्गलिङ्गविमलो हि कथं वदामि nirliṅgaliṅgavimalo hi kathaṁ vadāmi

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २५।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //25//

How shall I, the pure One, the “not this ” and yet the not “not this”, speak? How shall I, the pure One, The endless and the end, speak? How shall I, the pure One, attributeless and attribute, speak? I am the nectar of knowledge, homogeneous existence, like the sky.

[3:26] निष्कर्मकर्मपरमं सततं करोमि niṣkarmakarmaparamaṁ satataṁ karomi

निःसङ्गसङ्गरहितं परमं विनोदम् । niḥsaṅgasaṅgarahitaṁ paramaṁ vinodam /

निर्देहदेहरहितं सततं विनोदं nirdehadeharahitaṁ satataṁ vinodaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २६।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //26//

I ever perform the supreme action which is non-action. I am supreme Joy, devoid of attachment and detachment. I am everlasting Joy, devoid of body and absence of body. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:27] मायाप्रपञ्चरचना न च मे विकारः । māyāprapañcaracanā na ca me vikāraḥ /

कौटिल्यदम्भरचना न च मे विकारः । kauṭilyadambharacanā na ca me vikāraḥ /

सत्यानृतेति रचना न च मे विकारो satyānṛteti racanā na ca me vikāro

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २७।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //27//

The creation of the illusory universe is not my modification. The creation of deceit and arrogance is not my modification. The creation of truth and falsehood is not my modification. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:28] सन्ध्यादिकालरहितं न च मे वियोगो- sandhyādikālarahitaṁ na ca me viyogo-

ह्यन्तः प्रबोधरहितं बधिरो न मूकः । hyantaḥ prabodharahitaṁ badhiro na mūkaḥ /

एवं विकल्परहितं न च भावशुद्धं evaṁ vikalparahitaṁ na ca bhāvaśuddhaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २८।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //28//

I am devoid of time, such as twilight – I have no disjunction. I am devoid of interiorness and awakening. I am neither deaf nor mute. I am thus devoid of illusion. I am not made pure by moods of mind. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:29] निर्नाथनाथरहितं हि निराकुलं वै nirnāthanātharahitaṁ hi nirākulaṁ vai

निश्चित्तचित्तविगतं हि निराकुलं वै । niścittacittavigataṁ hi nirākulaṁ vai /

संविद्धि सर्वविगतं हि निराकुअलं वै saṁviddhi sarvavigataṁ hi nirākualaṁ vai

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २९।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //29//

I am without a master and the absence of a master – I am unperturbed. I have transcended mind and absence of mind – I am unperturbed. Know me as unperturbed and transcendent of all. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:30] कान्तारमन्दिरमिदं हि कथं वदामि kāntāramandiramidaṁ hi kathaṁ vadāmi

संसिद्धसंशयमिदं हि कथं वदामि । saṁsiddhasaṁśayamidaṁ hi kathaṁ vadāmi /

एवं निरन्तरसमं हि निराकुलं वै evaṁ nirantarasamaṁ hi nirākulaṁ vai

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३०।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //30//

How shall I say that this is a forest or a temple? How shall I say that this is proved or doubtful? It is thus uninterrupted homogeneous calm Existence. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:31] निर्जीवजीवरहितं सततं विभाति nirjīvajīvarahitaṁ satataṁ vibhāti

निर्बीजबीजरहितं सततं विभाति । nirbījabījarahitaṁ satataṁ vibhāti /

निर्वाणबन्धरहितं सततं विभाति nirvāṇabandharahitaṁ satataṁ vibhāti

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३१।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //31//

The Self devoid of life and lifelessness – shines forever. Devoid of seed and seedlessness – of liberation and bondage, it shines forever. I am the nectar of knowledge, homogeneous existence, like the sky.

How we define jīva is very important for this verse. Seed’ (bīja)

[3:32] सम्भूतिवर्जितमिदं सततं विभाति sambhūtivarjitamidaṁ satataṁ vibhāti

संसारवर्जितमिदं सततं विभाति । saṁsāravarjitamidaṁ satataṁ vibhāti /

संहारवर्जितमिअदं सततं विभाति saṁhāravarjitamiadaṁ satataṁ vibhāti

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३२।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //32//

It shines forever, devoid of birth – mundane existence and death. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:33] उल्लेखमात्रमपि ते न च नामरूपं ullekhamātramapi te na ca nāmarūpaṁ

निर्भिन्नभिन्नमपि ते न हि वस्तु किञ्चित् । nirbhinnabhinnamapi te na hi vastu kiñcit /

निर्लज्जमानस करोषि कथं विषादं nirlajjamānasa karoṣi kathaṁ viṣādaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३३।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //33//

Thou hast no name and form – even to the extent of allusion, nor any substance – differentiated or undifferentiated. Why dost thou grieve, O Thou shameless mind? I am the nectar of knowledge, homogeneous existence, like the sky.

[3:34] किं नाम रोदिषि सखे न जरा न मृत्युः kiṁ nāma rodiṣi sakhe na jarā na mṛtyuḥ

किं नाम रोदिषि सखे न च जन्म दुःखम् । kiṁ nāma rodiṣi sakhe na ca janma duḥkham /

किं नाम रोदिषि सखे न च ते विकारो kiṁ nāma rodiṣi sakhe na ca te vikāro

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३४।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //34//

Why weepest thou friend? Thou hast no misery of birth. Why weepest thou friend?
There is no change for thee. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:35] किं नाम रोदिषि सखे न च ते स्वरूपं kiṁ nāma rodiṣi sakhe na ca te svarūpaṁ

किं नाम रोदिषि सखे न च ते विरूपम् । kiṁ nāma rodiṣi sakhe na ca te virūpam /

किं नाम रोदिषि सखे न च ते वयांसि kiṁ nāma rodiṣi sakhe na ca te vayāṁsi

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३५।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //35//

Why dost weep thou friend? Thou hast no natural form. Why dost thou weep friend? Thou hast deformity. Why dost thou weep friend? Thou hast no age. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:36] किं नाम रोदिषि सखे न च ते वयांसि kiṁ nāma rodiṣi sakhe na ca te vayāṁsi

किं नाम रोदिषि सखे न च ते मनांसि । kiṁ nāma rodiṣi sakhe na ca te manāṁsi /

किं नाम रोदिषि सखे न तवेन्द्रियाणि kiṁ nāma rodiṣi sakhe na tavendriyāṇi

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३६।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //36//

Why dost thou weep friend? Thou hast no age. Why dost thou weep friend? thou hast no mind. Why dost thou weep friend? Thou hast no senses. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:37] किं नाम रोदिषि सखे न च तेऽस्ति कामः kiṁ nāma rodiṣi sakhe na ca te’sti kāmaḥ

किं नाम रोदिषि सखे न च ते प्रलोभः । kiṁ nāma rodiṣi sakhe na ca te pralobhaḥ /

किं नाम रोदिषि सखे न च ते विमोहो kiṁ nāma rodiṣi sakhe na ca te vimoho

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३७।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //37//

Why dost thou weep friend? Thou hast no lust. Why dost thou weep friend? Thou hast no greed. Why dost thou weep friend? Thou hast no delusion. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:38] ऐश्वर्यमिच्छसि कथं न च ते धनानि aiśvaryamicchasi kathaṁ na ca te dhanāni

ऐश्वर्यमिच्छसि कथं न च ते हि पत्नी । aiśvaryamicchasi kathaṁ na ca te hi patnī /

ऐश्वर्यमिच्छसि कथं न च ते ममेति aiśvaryamicchasi kathaṁ na ca te mameti

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३८।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //38//

Why dost thou desire affluence? Thou hast no wealth. Why dost thou desire affluence? Thou hast no wife. Why dost thou desire affluence? Thou hast none that is thine own. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:39] लिङ्गप्रपञ्चजनुषी न च ते न मे च liṅgaprapañcajanuṣī na ca te na me ca

निर्लज्जमानसमिदं च विभाति भिन्नम् । nirlajjamānasamidaṁ ca vibhāti bhinnam /

निर्भेदभेदरहितं न च ते न मे च nirbhedabhedarahitaṁ na ca te na me ca

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३९।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //39//

Birth in this universe of false appearances is neither thine nor mine. This shameless mind appears differentiated. This, Devoid of difference and non-difference, is neither mine nor thine. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:40] नो वाणुमात्रमपि ते हि विरागरूपं no vāṇumātramapi te hi virāgarūpaṁ

नो वाणुमात्रमपि ते हि सरागरूपम् । no vāṇumātramapi te hi sarāgarūpam /

नो वाणुमात्रमपि ते हि सकामरूपं no vāṇumātramapi te hi sakāmarūpaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४०।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //40//

Thou hast not the nature of nonattachment in the slightest nor hast thou in the slightest the nature of attachment. Thou hast not even the slightest nature of desire. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:41] ध्याता न ते हि हृदये न च ते समाधि- dhyātā na te hi hṛdaye na ca te samādhi-

र्ध्यानं न ते हि हृदये न बहिः प्रदेशः । rdhyānaṁ na te hi hṛdaye na bahiḥ pradeśaḥ /

ध्येयं न चेति हृदये न हि वस्तु कालो dhyeyaṁ na ceti hṛdaye na hi vastu kālo

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४१।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //41//

In thy mind there is neither the meditator – meditation, nor the object of meditation. Thou hast no samadhi. There is no region outside thee – nor is there any substance of time. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:42] यत्सारभूतमखिलं कथितं मया ते yatsārabhūtamakhilaṁ kathitaṁ mayā te

न त्वं न मे न महतो न गुरुर्न न शिष्यः । na tvaṁ na me na mahato na gururna na śiṣyaḥ /

स्वच्छन्दरूपसहजं परमार्थतत्त्वं svacchandarūpasahajaṁ paramārthatattvaṁ

ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४२।। jñānāmṛtaṁ samarasaṁ gaganopamo’ham //42//

I have told thee all that is essential. there is neither thou, nor anything for me – or for a great one. nor is there any teacher or disciple. The supreme reality is natural and exists in its own way. I am the nectar of knowledge, homogeneous existence, like the sky.

[3:43] कथमिह परमार्थं तत्त्वमानन्दरूपं kathamiha paramārthaṁ tattvamānandarūpaṁ

कथमिह परमार्थं नैवमानन्दरूपम् । kathamiha paramārthaṁ naivamānandarūpam /

कथमिह परमार्थं ज्ञानविज्ञानरूपं kathamiha paramārthaṁ jñānavijñānarūpaṁ

यदि परमहमेकं वर्तते व्योमरूपम् ।। ४३।। yadi paramahamekaṁ vartate vyomarūpam //43//

If I, the supreme, of the nature of the sky, alone exist, how can there be here the supreme truth – which is blissful reality, how can there be here the supreme truth which is not of the nature of bliss, and how can there be here the supreme truth of the nature of knowledge and intuition?

[3:44] दहनपवनहीनं विद्धि विज्ञानमेक- dahanapavanahīnaṁ viddhi vijñānameka-

मवनिजलविहीनं विद्धि विज्ञानरूपम् । mavanijalavihīnaṁ viddhi vijñānarūpam /

समगमनविहीनं विद्धि विज्ञानमेकं samagamanavihīnaṁ viddhi vijñānamekaṁ

गगनमिव विशालं विद्धि विज्ञानमेकम् ।। ४४।। gaganamiva viśālaṁ viddhi vijñānamekam //44//

Know the one who is Consciousness and devoid of fire and air. Know the one of the nature of consciousness – who is devoid of earth and water. Know the one of the nature of consciousness – who is devoid of coming and going.

[3:45] न शून्यरूपं न विशून्यरूपं na śūnyarūpaṁ na viśūnyarūpaṁ

न शुद्धरूपं न विशुद्धरूपम् । na śuddharūpaṁ na viśuddharūpam /

रूपं विरूपं न भवामि किञ्चित् rūpaṁ virūpaṁ na bhavāmi kiñcit

स्वरूपरूपं परमार्थतत्त्वम् ।। ४५।। svarūparūpaṁ paramārthatattvam //45//

I am neither of the nature of the void – nor of the nature of non-void. I am neither of pure nature nor of impure nature. I am neither form nor formlessness. I am the supreme reality of the form of its own nature.

[3:46] मुञ्च मुञ्च हि संसारं त्यागं मुञ्च हि सर्वथा । muñca muñca hi saṁsāraṁ tyāgaṁ muñca hi sarvathā /

त्यागात्यागविषं शुद्धममृतं सहजं ध्रुवम् ।। ४६।। tyāgātyāgaviṣaṁ śuddhamamṛtaṁ sahajaṁ dhruvam //46//

Renounce the world in every way. Renounce renunciation in every way. Renounce the poison of renunciation and non-renunciation. The self is pure, immortal, natural and immutable.

iti tṛtīyo’dhyāyaḥ //3// Thus ends Chapter Three

[4] अथ चतुर्थोऽध्यायः ।। atha caturtho’dhyāyaḥ //

Thus starts Chapter Four

[4:1] नावाहनं नैव विसर्जनं वा nāvāhanaṁ naiva visarjanaṁ vā

पुष्पाणि पत्राणि कथं भवन्ति । puṣpāṇi patrāṇi kathaṁ bhavanti /

ध्यानानि मन्त्राणि कथं भवन्ति dhyānāni mantrāṇi kathaṁ bhavanti

समासमं चैव शिवार्चनं च ।। १।। samāsamaṁ caiva śivārcanaṁ ca //1//

There is neither invitation nor casting off;
How can there be flowers, leaves, meditations and
recitation of sacred texts. how can there be worship of Siva:
which is identity in non-difference?

[4:2] न केवलं बन्धविबन्धमुक्तो na kevalaṁ bandhavibandhamukto

न केवलं शुद्धविशुद्धमुक्तः । na kevalaṁ śuddhaviśuddhamuktaḥ /

न केवलं योगवियोगमुक्तः na kevalaṁ yogaviyogamuktaḥ

स वै विमुक्तो गगनोपमोऽहम् ।। २।। sa vai vimukto gaganopamo’ham //2//

The absolute is not liberated from bondage and obstruction. The absolute is not purified, cleansed and released. The absolute is not liberated by union or separation. I am indeed the free One, like the sky.

[4:3] सञ्जायते सर्वमिदं हि तथ्यं sañjāyate sarvamidaṁ hi tathyaṁ

सञ्जायते सर्वमिदं वितथ्यम् । sañjāyate sarvamidaṁ vitathyam /

एवं विकल्पो मम नैव जातः evaṁ vikalpo mama naiva jātaḥ

स्वरूपनिर्वाणमनामयोऽहम् ।। ३।। svarūpanirvāṇamanāmayo’ham //3//

I have developed no false notion that all this reality come into existence or that all this unreality comes into existence. I am free from disease – my form has been extinguished.

[4:4] न साञ्जनं चैव निरञ्जनं वा na sāñjanaṁ caiva nirañjanaṁ vā

न चान्तरं वापि निरन्तरं वा । na cāntaraṁ vāpi nirantaraṁ vā /

अन्तर्विभन्नं न हि मे विभाति antarvibhannaṁ na hi me vibhāti

स्वरूपनिर्वाणमनामयोऽहम् ।। ४।। svarūpanirvāṇamanāmayo’ham //4//

Stained, stainless, divided, undivided – differentiated, none of these appear to me. I am free from disease – my form has been extinguished.

[4:5] अबोधबोधो मम नैव जातो abodhabodho mama naiva jāto

बोधस्वरूपं मम नैव जातम् । bodhasvarūpaṁ mama naiva jātam /

निर्बोधबोधं च कथं वदामि nirbodhabodhaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। ५।। svarūpanirvāṇamanāmayo’ham //5//

It has not yet happened that I, the ignorant one -have attained to knowledge, nor has it happened that I have become of the nature of Knowledge. And how can I say that I have both ignorance and knowledge? I am free from disease – my form has been extinguished.

[4:6] न धर्मयुक्तो न च पापयुक्तो na dharmayukto na ca pāpayukto

न बन्धयुक्तो न च मोक्षयुक्तः । na bandhayukto na ca mokśayuktaḥ /

युक्तं त्वयुक्तं न च मे विभाति yuktaṁ tvayuktaṁ na ca me vibhāti

स्वरूपनिर्वाणमनामयोऽहम् ।। ६।। svarūpanirvāṇamanāmayo’ham //6//

It (The Self) does not appear to me as virtuous or sinful as bound or liberated, nor does it appear to me – as united or separated. I am free from disease – my form has been extinguished.

[4:7] परापरं वा न च मे कदाचित् parāparaṁ vā na ca me kadācit

मध्यस्थभावो हि न चारिमित्रम् । madhyasthabhāvo hi na cārimitram /

हिताहितं चापि कथं वदामि hitāhitaṁ cāpi kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। ७।। svarūpanirvāṇamanāmayo’ham //7//

I never have the high, low or middle state. I have no friend nor foe. How shall I speak of good and evil? I am free from disease – my form has been extinguished.

[4:8] नोपासको नैवमुपास्यरूपं nopāsako naivamupāsyarūpaṁ

न चोपदेशो न च मे क्रिया च । na copadeśo na ca me kriyā ca /

संवित्स्वरूपं च कथं वदामि saṁvitsvarūpaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। ८।। svarūpanirvāṇamanāmayo’ham //8//

I am not the worshipper or of the form of the worshipped. I have neither instruction nor practice.
How shall I speak of myself – who am of the nature of Consciousness? I am free from disease – my form has been extinguished.

[4:9] नो व्यापकं व्याप्यमिहास्ति किञ्चित् no vyāpakaṁ vyāpyamihāsti kiñcit

न चालयं वापि निरालयं वा । na cālayaṁ vāpi nirālayaṁ vā /

अशून्यशून्यं च कथं वदामि aśūnyaśūnyaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। ९।। svarūpanirvāṇamanāmayo’ham //9//

There is nothing here which pervades or is pervaded. There is no abode nor is there the
abodeless. I am free from disease – my form has been extinguished.

[4:10] न ग्राहको ग्राह्यकमेव किञ्चित् na grāhako grāhyakameva kiñcit

न कारणं वा मम नैव कार्यम् । na kāraṇaṁ vā mama naiva kāryam /

अचिन्त्यचिन्त्यं च कथं वदामि acintyacintyaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १०।। svarūpanirvāṇamanāmayo’ham //10//

There is no one to understand and nothing indeed, to be understood. I have no cause and no effect.
How shall I say that I am conceivable or inconceivable? I am free from disease – my form has been extinguished.

[4:11] न भेदकं वापि न चैव भेद्यं na bhedakaṁ vāpi na caiva bhedyaṁ

न वेदकं वा मम नैव वेद्यम् । na vedakaṁ vā mama naiva vedyam /

गतागतं तात कथं वदामि gatāgataṁ tāta kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। ११।। svarūpanirvāṇamanāmayo’ham //11//

There is nothing dividing, nothing to be divided. How shall I then speak of coming and going?
I am free from disease – my form has been extinguished.

[4:12] न चास्ति देहो न च मे विदेहो na cāsti deho na ca me videho

बुद्दिर्मनो मे न हि चेन्द्रियाणि । buddirmano me na hi cendriyāṇi /

रागो विरागश्च कथं वदामि rāgo virāgaśca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १२।। svarūpanirvāṇamanāmayo’ham //12//

I have no body or bodilessness – nor have I intelligence, mind or senses. How shall I speak of attachment and detachment? I am free from disease – my form has been extinguished.

[4:13] उल्लेखमात्रं न हि भिन्नमुच्चै- ullekhamātraṁ na hi bhinnamuccai-

रुल्लेखमात्रं न तिरोहितं वै । rullekhamātraṁ na tirohitaṁ vai /

समासमं मित्र कथं वदामि samāsamaṁ mitra kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १३।। svarūpanirvāṇamanāmayo’ham //13//

The Self is not separate or high – and it has not disappeared even to the extent of allusion. Friend, how can I speak of it as identical or different? I am free from disease – my form has been extinguished.

[4:14] जितेन्द्रियोऽहं त्वजितेन्द्रियो वा jitendriyo’haṁ tvajitendriyo vā

न संयमो मे नियमो न जातः । na saṁyamo me niyamo na jātaḥ /

जयाजयौ मित्र कथं वदामि jayājayau mitra kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १४।। svarūpanirvāṇamanāmayo’ham //14//

Neither have I conquered the senses – nor have i not conquered them. Self-restraint or discipline never occurred to me. Friend how can I speak of victory and defeat? I am free from disease – my form has been extinguished.

[4:15] अमूर्तमूर्तिर्न च मे कदाचि- amūrtamūrtirna ca me kadāci-

दाद्यन्तमध्यं न च मे कदाचित् । dādyantamadhyaṁ na ca me kadācit /

बलाबलं मित्र कथं वदामि balābalaṁ mitra kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १५।। svarūpanirvāṇamanāmayo’ham //15//

Never have I form or absence of form, Never any beginning, middle, or end. Friend how can I speak of strength and weakness? I am free from disease – my form has been extinguished.

[4:16] मृतामृतं वापि विषाविषं च mṛtāmṛtaṁ vāpi viṣāviṣaṁ ca

सञ्जायते तात न मे कदाचित् । sañjāyate tāta na me kadācit /

अशुद्धशुद्धं च कथं वदामि aśuddhaśuddhaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १६।। svarūpanirvāṇamanāmayo’ham //16//

Never did I have death or deathlessness – poison or poisonlessness. How can I speak
of pure and impure? I am free from disease – my form has been extinguished.

[4:17] स्वप्नः प्रबोधो न च योगमुद्रा svapnaḥ prabodho na ca yogamudrā

नक्तं दिवा वापि न मे कदाचित् । naktaṁ divā vāpi na me kadācit /

अतुर्यतुर्यं च कथं वदामि aturyaturyaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १७।। svarūpanirvāṇamanāmayo’ham //17//

Never have I sleep or awakening. Never do I practice concentration or hand-posture. For me there is neither day nor night. How can i speak of the transcendental and relative states? I am free from disease – my form has been extinguished.

[4:18] संविद्धि मां सर्वविसर्वमुक्तं saṁviddhi māṁ sarvavisarvamuktaṁ

माया विमाया न च मे कदाचित् । māyā vimāyā na ca me kadācit /

सन्ध्यादिकं कर्म कथं वदामि sandhyādikaṁ karma kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १८।। svarūpanirvāṇamanāmayo’ham //18//

Know me as free from all and from the details composing the all. I have neither illusion nor freedom from illusion. How shall I speak of such rituals as morning and evening devotions? I am free from disease – my form has been extinguished.

[4:19] संविद्धि मां सर्वसमाधियुक्तं saṁviddhi māṁ sarvasamādhiyuktaṁ

संविद्धि मां लक्ष्यविलक्ष्यमुक्तम् । saṁviddhi māṁ lakśyavilakśyamuktam /

योगं वियोगं च कथं वदामि yogaṁ viyogaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। १९।। svarūpanirvāṇamanāmayo’ham //19//

Know me as endowed with all concentration. Know me as free from any relative or ultimate aim.
How shall I speak of union and separation? I am free from disease – my form has been extinguished.

[4:20] मूर्खोऽपि नाहं न च पण्डितोऽहं mūrkho’pi nāhaṁ na ca paṇḍito’haṁ

मौनं विमौनं न च मे कदाचित् । maunaṁ vimaunaṁ na ca me kadācit /

तर्कं वितर्कं च कथं वदामि tarkaṁ vitarkaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। २०।। svarūpanirvāṇamanāmayo’ham //20//

I am neither ignorant nor learned, I observe neither silence nor absence of silence. How shall I speak of argument and counter argument? I am free from disease – my form has been extinguished.

[4:21] पिता च माता च कुलं न जाति- pitā ca mātā ca kulaṁ na jāti-

र्जन्मादि मृत्युर्न च मे कदाचित् । rjanmādi mṛtyurna ca me kadācit /

स्नेहं विमोहं च कथं वदामि snehaṁ vimohaṁ ca kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। २१।। svarūpanirvāṇamanāmayo’ham //21//

Never do I have father, mother, family, caste, birth and death. How shall I speak of affection and infatuation? I am free from disease – my form has been extinguished.

[4:22] अस्तं गतो नैव सदोदितोऽहं astaṁ gato naiva sadodito’haṁ

तेजोवितेजो न च मे कदाचित् । tejovitejo na ca me kadācit /

सन्ध्यादिकं कर्म कथं वदामि sandhyādikaṁ karma kathaṁ vadāmi

स्वरूपनिर्वाणमनामयोऽहम् ।। २२।। svarūpanirvāṇamanāmayo’ham //22//

Never do I disappear – I am ever manifest. Never so I have effulgence or absence of effulgence.
How shall I speak of such rituals as morning and evening devotions? I am free from disease – my form has been extinguished.

[4:23] असंशयं विद्धि निराकुलं मां asaṁśayaṁ viddhi nirākulaṁ māṁ

असंशयं विद्धि निरन्तरं माम् । asaṁśayaṁ viddhi nirantaraṁ mām /

असंशयं विद्धि निरञ्जनं मां asaṁśayaṁ viddhi nirañjanaṁ māṁ

स्वरूपनिर्वाणमनामयोऽहम् ।। २३।। svarūpanirvāṇamanāmayo’ham //23//

Know me beyond all doubt to be boundless. Know me beyond all doubt to be undivided. Know me beyond all doubt to be stainless. I am free from disease – my form has been extinguished.

[4:24] ध्यानानि सर्वाणि परित्यजन्ति dhyānāni sarvāṇi parityajanti

शुभाशुभं कर्म परित्यजन्ति । śubhāśubhaṁ karma parityajanti /

त्यागामृतं तात पिबन्ति धीराः tyāgāmṛtaṁ tāta pibanti dhīrāḥ

स्वरूपनिर्वाणमनामयोऽहम् ।। २४।। svarūpanirvāṇamanāmayo’ham //24//

The wise give up all meditations; they give up all good and evil deeds and drink of the nectar of renunciation. I am free from disease – my form has been extinguished.

[4:25] विन्दति विन्दति न हि न हि यत्रbr > vindati vindati na hi na hi yatra

छन्दोलक्षणं न हि न हि तत्र ।br > chandolakśaṇaṁ na hi na hi tatra /

समरसमग्नो भावितपूतःbr > samarasamagno bhāvitapūtaḥ

प्रलपति तत्त्वं परमवधूतः ।। २५।।br > pralapati tattvaṁ paramavadhūtaḥ //25//

There is verily no versification where one knows nothing. The supreme and free one absorbed in the consciousness of the homogeneous being and pure of thought, prattles about the truth.

iti caturtho’dhyāyaḥ //4// thus ends chapter Four

[4] अथ पञ्चमोध्यायः ।। atha pañcamodhyāyaḥ //

Thus begins the Fifth Chapter

[5:1] ॐ इति गदितं गगनसमं तत् om iti gaditaṁ gaganasamaṁ tat

न परापरसारविचार इति । na parāparasāravicāra iti /

अविलासविलासनिराकरणं avilāsavilāsanirākaraṇaṁ

कथमक्षरबिन्दुसमुच्चरणम् ।। १।। kathamakśarabindusamuccaraṇam //1//

The word Om is like the sky, it is not the discernment of the essence of high or low. How can there be enunciation of the point of the word Om which annuls the manifestation of the unmanifest?

[5:2] इति तत्त्वमसिप्रभृतिश्रुतिभिः iti tattvamasiprabhṛtiśrutibhiḥ

प्रतिपादितमात्मनि तत्त्वमसि । pratipāditamātmani tattvamasi /

त्वमुपाधिविवर्जितसर्वसमं tvamupādhivivarjitasarvasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। २।। kimu rodiṣi mānasi sarvasamam //2//

The srutis – such as “That thou art” – prove to thee thou art indeed “That” devoid of adjuncts and the same in all. Why dost thou, who art the identity in all, grieve in thy heart?

[5:3] अधऊर्ध्वविवर्जितसर्वसमं adhaūrdhvavivarjitasarvasamaṁ

बहिरन्तरवर्जितसर्वसमम् । bahirantaravarjitasarvasamam /

यदि चैकविवर्जितसर्वसमं yadi caikavivarjitasarvasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। ३।। kimu rodiṣi mānasi sarvasamam //3//

If thou art identity in all, if thou art devoid of above and below, within and without and of even the sense of unity, then – Why dost thou, who art the identity in all, grieve in thy heart?

[5:4] न हि कल्पितकल्पविचार इति na hi kalpitakalpavicāra iti

न हि कारणकार्यविचार इति । na hi kāraṇakāryavicāra iti /

पदसन्धिविवर्जितसर्वसमं padasandhivivarjitasarvasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। ४।। kimu rodiṣi mānasi sarvasamam //4//

There is no discrimination of rules and precepts- there is no cause or effect. That which is the identity in all is without words and the collection of words. Why dost thou, who art the identity in all, grieve in thy heart?

[5:5] न हि बोधविबोधसमाधिरिति na hi bodhavibodhasamādhiriti

न हि देशविदेशसमाधिरिति । na hi deśavideśasamādhiriti /

न हि कालविकालसमाधिरिति na hi kālavikālasamādhiriti

किमु रोदिषि मानसि सर्वसमम् ।। ५।। kimu rodiṣi mānasi sarvasamam //5//

There is no knowledge or ignorance and no practice of concentration. There is no space and the absence of space and no practice of concentration. Why dost thou, who art the identity in all, grieve in thy heart?

[5:6] न हि कुम्भनभो न हि कुम्भ इति na hi kumbhanabho na hi kumbha iti

न हि जीववपुर्न हि जीव इति । na hi jīvavapurna hi jīva iti /

न हि कारणकार्यविभाग इति na hi kāraṇakāryavibhāga iti

किमु रोदिषि मानसि सर्वसमम् ।। ६।। kimu rodiṣi mānasi sarvasamam //6//

There is no pot, no individual body or individual. There is no distinction of cause and effect. Why dost thou, who art the identity in all, grieve in thy heart?

[5:7] इह सर्वनिरन्तरमोक्षपदं iha sarvanirantaramokśapadaṁ

लघुदीर्घविचारविहीन इति । laghudīrghavicāravihīna iti /

न हि वर्तुलकोणविभाग इति na hi vartulakoṇavibhāga iti

किमु रोदिषि मानसि सर्वसमम् ।। ७।। kimu rodiṣi mānasi sarvasamam //7//

There is only the state of freedom which is the All and undifferentiated, which is devoid of the distinction of short and long of round and angular. Why dost thou, who art the identity in all, grieve in thy heart?

[5:8] इह शून्यविशून्यविहीन इति iha śūnyaviśūnyavihīna iti

इह शुद्धविशुद्धविहीन इति । iha śuddhaviśuddhavihīna iti /

इह सर्वविसर्वविहीन इति iha sarvavisarvavihīna iti

किमु रोदिषि मानसि सर्वसमम् ।। ८।। kimu rodiṣi mānasi sarvasamam //8//

Here is the only One – without void and absence of void, without purity and impurity – without the whole and the part. Why dost thou, who art the identity in all, grieve in thy heart?

[5:9] न हि भिन्नविभिन्नविचार इति na hi bhinnavibhinnavicāra iti

बहिरन्तरसन्धिविचार इति । bahirantarasandhivicāra iti /

अरिमित्रविवर्जितसर्वसमं arimitravivarjitasarvasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। ९।। kimu rodiṣi mānasi sarvasamam //9//

There is no distinction – of the different and the non-different. There is no distinction of within and without – or the junction of the two. It is the same in all – devoid of friend and foe. Why dost thou, who art the identity in all, grieve in thy heart?

[5:10] न हि शिष्यविशिष्यस्वरूपैति na hi śiṣyaviśiṣyasvarūpaiti

न चराचरभेदविचार इति । na carācarabhedavicāra iti /

इह सर्वनिरन्तरमोक्षपदं iha sarvanirantaramokśapadaṁ

किमु रोदिषि मानसि सर्वसमम् ।। १०।। kimu rodiṣi mānasi sarvasamam //10//

It is not of the nature of disciple or non-disciple; nor is it the discernment of the difference
between the living and the non-living. There is only the state of freedom – The All – The undifferentiated. Why dost thou, who art the identity in all, grieve in thy heart?

[5:11] ननु रूपविरूपविहीन इति nanu rūpavirūpavihīna iti

ननु भिन्नविभिन्नविहीन इति । nanu bhinnavibhinnavihīna iti /

ननु सर्गविसर्गविहीन इति nanu sargavisargavihīna iti

किमु रोदिषि मानसि सर्वसमम् ।। ११।। kimu rodiṣi mānasi sarvasamam //11//

It is without form and formlessness. It is without difference and non-difference. It is without manifestation and evolution. Why dost thou, who art the identity in all, grieve in thy heart?

[5:12] न गुणागुणपाशनिबन्ध इति na guṇāguṇapāśanibandha iti

मृतजीवनकर्म करोमि कथम् । mṛtajīvanakarma karomi katham /

इति शुद्धनिरञ्जनसर्वसमं iti śuddhanirañjanasarvasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। १२।। kimu rodiṣi mānasi sarvasamam //12//

There is no bondage – due to fetters of good and evil qualities. How shall I perform the actions related to death and life? There is only the pure stainless Being – the same in all. Why dost thou, who art the identity in all, grieve in thy heart?

[5:13] इह भावविभावविहीन इति iha bhāvavibhāvavihīna iti

इह कामविकामविहीन इति । iha kāmavikāmavihīna iti /

इह बोधतमं खलु मोक्षसमं iha bodhatamaṁ khalu mokśasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। १३।। kimu rodiṣi mānasi sarvasamam //13//

Here is the Being devoid – of existence and non-existence – of desire and desirelessness. Here is verily the highest consciousness – identical with freedom. Why dost thou, who art the identity in all, grieve in thy heart?

[5:14] इह तत्त्वनिरन्तरतत्त्वमिति iha tattvanirantaratattvamiti

न हि सन्धिविसन्धिविहीन इति । na hi sandhivisandhivihīna iti /

यदि सर्वविवर्जितसर्वसमं yadi sarvavivarjitasarvasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। १४।। kimu rodiṣi mānasi sarvasamam //14//

Here is the truth undifferentiated by truths -devoid of junction and disjunction. Since it is the same in all and devoid of all – Why dost thou, who art the identity in all, grieve in thy heart?

[5:15] अनिकेतकुटी परिवारसमं aniketakuṭī parivārasamaṁ

इहसङ्गविसङ्गविहीनपरम् । ihasaṅgavisaṅgavihīnaparam /

इह बोधविबोधविहीनपरं iha bodhavibodhavihīnaparaṁ

किमु रोदिषि मानसि सर्वसमम् ।। १५।। kimu rodiṣi mānasi sarvasamam //15//

Here is the Supreme – devoid of association and disassociation – unlike a house cottage or sheath. Here is the Supreme, devoid of knowledge and ignorance. Why dost thou, who art the identity in all, grieve in thy heart?

[5:16] अविकारविकारमसत्यमिति avikāravikāramasatyamiti

अविलक्षविलक्षमसत्यमिति । avilakśavilakśamasatyamiti /

यदि केवलमात्मनि सत्यमिति yadi kevalamātmani satyamiti

किमु रोदिषि मानसि सर्वसमम् ।। १६।। kimu rodiṣi mānasi sarvasamam //16//

Change and changelessness the definable and the indefinable are untrue. If the truth is in the Self alone – Why dost thou, who art the identity in all, grieve in thy heart?

[5:17] इह सर्वसमं खलु जीव इति iha sarvasamaṁ khalu jīva iti

इह सर्वनिरन्तरजीव इति । iha sarvanirantarajīva iti /

इह केवलनिश्चलजीव इति iha kevalaniścalajīva iti

किमु रोदिषि मानसि सर्वसमम् ।। १७।। kimu rodiṣi mānasi sarvasamam //17//

Here verily is the conscious Being who is completely the All. Here is the conscious Being who is the all-comprehensive and undivided. Here is the conscious Being, alone and immutable. Why dost thou, who art the identity in all, grieve in thy heart?

[5:18] अविवेकविवेकमबोध इति avivekavivekamabodha iti

अविकल्पविकल्पमबोध इति । avikalpavikalpamabodha iti /

यदि चैकनिरन्तरबोध इति yadi caikanirantarabodha iti

किमु रोदिषि मानसि सर्वसमम् ।। १८।। kimu rodiṣi mānasi sarvasamam //18//

It is ignorance to see difference in the undifferentiated. Doubt in what is beyond doubt is ignorance. If there is only the one undivided consciousness then why dost thou, who art the identity in all, grieve in thy heart?

[5:19] न हि मोक्षपदं न हि बन्धपदं na hi mokśapadaṁ na hi bandhapadaṁ

न हि पुण्यपदं न हि पापपदम् । na hi puṇyapadaṁ na hi pāpapadam /

न हि पूर्णपदं न हि रिक्तपदं na hi pūrṇapadaṁ na hi riktapadaṁ

किमु रोदिषि मानसि सर्वसमम् ।। १९।। kimu rodiṣi mānasi sarvasamam //19//

There is no state of liberation – no state of virtue, no state of vice. There is no state of perfection and no state of destitution. Why dost thou, who art the identity in all, grieve in thy heart?

[5:20] यदि वर्णविवर्णविहीनसमं yadi varṇavivarṇavihīnasamaṁ

यदि कारणकार्यविहीनसमम् । yadi kāraṇakāryavihīnasamam /

यदिभेदविभेदविहीनसमं yadibhedavibhedavihīnasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। २०।। kimu rodiṣi mānasi sarvasamam //20//

If the homogenous Being is devoid of cause and effect – division and subdivision, color and lack of color – Why dost thou, who art the identity in all, grieve in thy heart?

[5:21] इह सर्वनिरन्तरसर्वचिते iha sarvanirantarasarvacite

इह केवलनिश्चलसर्वचिते । iha kevalaniścalasarvacite /

द्विपदादिविवर्जितसर्वचिते dvipadādivivarjitasarvacite

किमु रोदिषि मानसि सर्वसमम् ।। २१।। kimu rodiṣi mānasi sarvasamam //21//

The self is here in the universal consciousness which is the All and undivided. It is here in the universal consciousness which is absolute and immovable. It is here in the universal consciousness which is devoid of men and other beings. Why dost thou, who art the identity in all, grieve in thy heart?

[5:22] अतिसर्वनिरन्तरसर्वगतं atisarvanirantarasarvagataṁ

अतिनिर्मलनिश्चलसर्वगतम् । atinirmalaniścalasarvagatam /

दिनरात्रिविवर्जितसर्वगतं dinarātrivivarjitasarvagataṁ

किमु रोदिषि मानसि सर्वसमम् ।। २२।। kimu rodiṣi mānasi sarvasamam //22//

The Self transcends all, is indivisible and all-pervading. It is free from stain of attachment,
immovable and all-pervading. It is without day and night and all-pervading. Why dost thou, who art the identity in all, grieve in thy heart?

[5:23] न हि बन्धविबन्धसमागमनं na hi bandhavibandhasamāgamanaṁ

न हि योगवियोगसमागमनम् । na hi yogaviyogasamāgamanam /

न हि तर्कवितर्कसमागमनं na hi tarkavitarkasamāgamanaṁ

किमु रोदिषि मानसि सर्वसमम् ।। २३।। kimu rodiṣi mānasi sarvasamam //23//

There is no coming of bondage and freedom from bondage. There is no coming of union and separation.
There is no coming of reasoning and disputation. Why dost thou, who art the identity in all, grieve in thy heart?

[5:24] इह कालविकालनिराकरणं iha kālavikālanirākaraṇaṁ

अणुमात्रकृशानुनिराकरणम् । aṇumātrakṛśānunirākaraṇam /

न हि केवलसत्यनिराकरणं na hi kevalasatyanirākaraṇaṁ

किमु रोदिषि मानसि सर्वसमम् ।। २४।। kimu rodiṣi mānasi sarvasamam //24//

Here is negation of time, untime and even the atom of fire – but no negation of the absolute truth. Why dost thou, who art the identity in all, grieve in thy heart?

[5:25] इह देहविदेहविहीन इति iha dehavidehavihīna iti

ननु स्वप्नसुषुप्तिविहीनपरम् । nanu svapnasuṣuptivihīnaparam /

अभिधानविधानविहीनपरं abhidhānavidhānavihīnaparaṁ

किमु रोदिषि मानसि सर्वसमम् ।। २५।। kimu rodiṣi mānasi sarvasamam //25//

Here is the Self devoid of body and disembodiment. Here is verily the supreme One – devoid of dream and deep sleep. Here is the supreme One devoid of name and injunctions. Why dost thou, who art the identity in all, grieve in thy heart?

[5:26] गगनोपमशुद्धविशालसमं gaganopamaśuddhaviśālasamaṁ

अतिसर्वविवर्जितसर्वसमम् । atisarvavivarjitasarvasamam /

गतसारविसारविकारसमं gatasāravisāravikārasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। २६।। kimu rodiṣi mānasi sarvasamam //26//

Pure, vast and homogeneous like the sky, the Self is the same in all and devoid of all. It is the homogeneous Being divested of essence and non-essence and change. Why dost thou, who art the identity in all, grieve in thy heart?

[5:27] इह धर्मविधर्मविरागतर- iha dharmavidharmavirāgatara-

मिह वस्तुविवस्तुविरागतरम् । miha vastuvivastuvirāgataram /

इह कामविकामविरागतरं iha kāmavikāmavirāgataraṁ

किमु रोदिषि मानसि सर्वसमम् ।। २७।। kimu rodiṣi mānasi sarvasamam //27//

Here is the Self – which is more than dispassionate to virtue and vice to substance and nonsubstance – to desire and desirelessness. Why dost thou, who art the identity in all, grieve in thy heart?

[5:28] सुखदुःखविवर्जितसर्वसम- sukhaduḥkhavivarjitasarvasama-

मिह शोकविशोकविहीनपरम् । miha śokaviśokavihīnaparam /

गुरुशिष्यविवर्जिततत्त्वपरं guruśiṣyavivarjitatattvaparaṁ

किमु रोदिषि मानसि सर्वसमम् ।। २८।। kimu rodiṣi mānasi sarvasamam //28//

Here is the Self, the same in all – which is without grief and grieflessness. Here is the Supreme, without happiness and sorrow. The Supreme Truth is devoid of teacher and disciple. Why dost thou, who art the identity in all, grieve in thy heart?

[5:29] न किलाङ्कुरसारविसार इति na kilāṅkurasāravisāra iti

न चलाचलसाम्यविसाम्यमिति । na calācalasāmyavisāmyamiti /

अविचारविचारविहीनमिति avicāravicāravihīnamiti

Verily there is no offshoot – essence or absence of essence. Neither is there movable nor immovable – sameness nor variety. The Self is devoid of reason and unreason. Why dost thou, who art the identity in all, grieve in thy heart?

[5:30] इह सारसमुच्चयसारमिति । iha sārasamuccayasāramiti /

कथितं निजभावविभेद इति । kathitaṁ nijabhāvavibheda iti /

विषये करणत्वमसत्यमिति viṣaye karaṇatvamasatyamiti

किमु रोदिषि मानसि सर्वसमम् ।। ३०।। kimu rodiṣi mānasi sarvasamam //30//

Here is the essence – the concentration of all essences – which is said to be different – from ones individual consciousness. To be the instrument of perception of objects is unreal. Why dost thou, who art the identity in all, grieve in thy heart?

[5:31] बहुधा श्रुतयः प्रवदन्ति यतो bahudhā śrutayaḥ pravadanti yato

वियदादिरिदं मृगतोयसमम् । viyadādiridaṁ mṛgatoyasamam /

यदि चैकनिरन्तरसर्वसमं yadi caikanirantarasarvasamaṁ

किमु रोदिषि मानसि सर्वसमम् ।। ३१।। kimu rodiṣi mānasi sarvasamam //31//

Since the Vedas have declared variously that this universe made of ether and the like is like a mirage, and since the Self is one – indivisible – and the same in all, Why dost thou, who art the identity in all, grieve in thy heart?

[5:32] विन्दति विन्दति न हि न हि यत्र vindati vindati na hi na hi yatra

छन्दोलक्षणं न हि न हि तत्र । chandolakśaṇaṁ na hi na hi tatra /

समरसमग्नो भावितपूतः samarasamagno bhāvitapūtaḥ

प्रलपति तत्त्वं परमवधूतः ।। ३२।। pralapati tattvaṁ paramavadhūtaḥ //32//

Where one knows nothing, there is verily no versification. The Supreme and free One – pure of thought, absorbed in the consciousness of the homogeneous being, prattles about the truth.

iti pañcamo’dhyāyaḥ //5// thus completes Chapter Five

[6] अथ षष्ठमोऽध्यायः ।। atha ṣaṣṭhamo’dhyāyaḥ //

Thus launches the Sixth Chapter

[6:1] बहुधा श्रुतयः प्रवदन्ति वयं bahudhā śrutayaḥ pravadanti vayaṁ

वियदादिरिदं मृगतोयसमम् । viyadādiridaṁ mṛgatoyasamam /

यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-

मुपमेयमथोह्युपमा च कथम् ।। १।। mupameyamathohyupamā ca katham //1//

The srutis declare in various ways that this – the ether and its like, and we ourselves are like a mirage. If there is only one indivisible, all-comprehensive Absolute – how can there be the comparable and comparison?

[6:2] अविभक्तिविभक्तिविहीनपरं avibhaktivibhaktivihīnaparaṁ

ननु कार्यविकार्यविहीनपरम् । nanu kāryavikāryavihīnaparam /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

यजनं च कथं तपनं च कथम् ।। २।। yajanaṁ ca kathaṁ tapanaṁ ca katham //2//

The supreme is without divisibility and in-divisibility. The Supreme is without activity and changeability. If there is only one indivisible, all-comprehensive absolute how can there be worship – how can there be austerity?

[6:3] मन एव निरन्तरसर्वगतं mana eva nirantarasarvagataṁ

ह्यविशालविशालविहीनपरम् । hyaviśālaviśālavihīnaparam /

मन एव निरन्तरसर्वशिवं mana eva nirantarasarvaśivaṁ

मनसापि कथं वचसा च कथम् ।। ३।। manasāpi kathaṁ vacasā ca katham //3//

The mind is verily supreme, undivided – all-pervasive and devoid of largeness and smallness. The mind is indeed the indivisible, all-comprehensive absolute. How can we do anything with the mind and speech?

[6:4] दिनरात्रिविभेदनिराकरण- dinarātrivibhedanirākaraṇa-

मुदितानुदितस्य निराकरणम् । muditānuditasya nirākaraṇam /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

रविचन्द्रमसौ ज्वलनश्च कथम् ।। ४।। ravicandramasau jvalanaśca katham //4//

The Self is the negation of the distinction between night and day. The Self is the negation of
the risen and the not-risen. If there is only one indivisible, all-comprehensive absolute how can there be the Sun, moon and fire?

[6:5] गतकामविकामविभेद इति gatakāmavikāmavibheda iti

गतचेष्टविचेष्टविभेद इति । gataceṣṭaviceṣṭavibheda iti /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

बहिरन्तरभिन्नमतिश्च कथम् ।। ५।। bahirantarabhinnamatiśca katham //5//

The Self is that from which the distinction of desire and desirelessness of action and inaction are gone. If there is only one indivisible, all-comprehensive absolute how can there be consciousness differentiated by exterior and interior?

[6:6] यदि सारविसारविहीन इति yadi sāravisāravihīna iti

यदि शून्यविशून्यविहीन इति । yadi śūnyaviśūnyavihīna iti /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

प्रथमं च कथं चरमं च कथम् ।। ६।। prathamaṁ ca kathaṁ caramaṁ ca katham //6//

If the Self is devoid of essence and lack of essence, if it is without void and nonvoid, if there is only one indivisible, all-comprehensive absolute how can there be a first, how can there be a last?

[6:7] यदिभेदविभेदनिराकरणं yadibhedavibhedanirākaraṇaṁ

यदि वेदकवेद्यनिराकरणम् । yadi vedakavedyanirākaraṇam /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

तृतीयं च कथं तुरीयं च कथम् ।। ७।। tṛtīyaṁ ca kathaṁ turīyaṁ ca katham //7//

If the Self is the negation of difference and nondifference if it is the negation of the knower and the knowable, if there is only one indivisible, all-comprehensive absolute how can there be the third, how can there be the fourth?

[6:8] गदिताविदितं न हि सत्यमिति gaditāviditaṁ na hi satyamiti

विदिताविदितं नहि सत्यमिति । viditāviditaṁ nahi satyamiti /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

विषयेन्द्रियबुद्धिमनांसि कथम् ।। ८।। viṣayendriyabuddhimanāṁsi katham //8//

The spoken and the unspoken are not the truth, the known and the unknown are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be objects, senses, mind and intellect?

[6:9] गगनं पवनो न हि सत्यमिति gaganaṁ pavano na hi satyamiti

धरणी दहनो न हि सत्यमिति । dharaṇī dahano na hi satyamiti /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

जलदश्च कथं सलिलं च कथम् ।। ९।। jaladaśca kathaṁ salilaṁ ca katham //9//

Ether and air are not the truth; Earth and fire are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be cloud, how can there be water?

[6:10] यदि कल्पितलोकनिराकरणं yadi kalpitalokanirākaraṇaṁ

यदि कल्पितदेवनिराकरणम् । yadi kalpitadevanirākaraṇam /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

गुणदोषविचारमतिश्च कथम् ।। १०।। guṇadoṣavicāramatiśca katham //10//

If the Self is the negation of imagined worlds, if it is the negation of imagined gods, if there is only one indivisible, all-comprehensive absolute how can there be discriminating consciousness of good and evil?

[6:11] मरणामरणं हि निराकरणं maraṇāmaraṇaṁ hi nirākaraṇaṁ

करणाकरणं हि निराकरणम् । karaṇākaraṇaṁ hi nirākaraṇam /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

गमनागमनं हि कथं वदति ।। ११।। gamanāgamanaṁ hi kathaṁ vadati //11//

The Self is the negation of death and deathlessness. It is the negation of action and inaction. If there is only one indivisible, all-comprehensive absolute how can one speak of coming and going?

[6:12] प्रकृतिः पुरुषो न हि भेद इति prakṛtiḥ puruṣo na hi bheda iti

न हि कारणकार्यविभेद इति । na hi kāraṇakāryavibheda iti /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

पुरुषापुरुषं च कथं वदति ।। १२।। puruṣāpuruṣaṁ ca kathaṁ vadati //12//

No such distinctions exist as prakrti and purusa. If there is only one indivisible all-comprehensive absolute how can one speak of Self and not-self?

[6:13] तृतीयं न हि दुःखसमागमनं tṛtīyaṁ na hi duḥkhasamāgamanaṁ

न गुणाद्द्वितीयस्य समागमनम् । na guṇāddvitīyasya samāgamanam /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

स्थविरश्च युवा च शिशुश्च कथम् ।। १३।। sthaviraśca yuvā ca śiśuśca katham //13//

There is no coming of the third kind of misery or the second kind of misery due to the gunas. If there is only one indivisible, all-comprehensive absolute how can there be an old man, a young man and an infant?

[6:14] ननु आश्रमवर्णविहीनपरं nanu āśramavarṇavihīnaparaṁ

ननु कारणकर्तृविहीनपरम् । nanu kāraṇakartṛvihīnaparam /

यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-

मविनष्टविनष्टमतिश्च कथम् ।। १४।। mavinaṣṭavinaṣṭamatiśca katham //14//

The Supreme is without caste and stage of life without cause and agentAgent An agent is a person employed to do any act for another or to represent another in dealings with third persons. The person for whom such act is done, or who is so represented, is called the principal. Indian Contract Act. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of the destroyed and the undestroyed?

[6:15] ग्रसिताग्रसितं च वितथ्यमिति grasitāgrasitaṁ ca vitathyamiti

जनिताजनितं च वितथ्यमिति । janitājanitaṁ ca vitathyamiti /

यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-

मविनाशि विनाशि कथं हि भवेत् ।। १५।। mavināśi vināśi kathaṁ hi bhavet //15//

The destroyed and the undestroyed are both false.The born and the unborn are both false. If there is only one indivisible, all-comprehensive absolute how can there be the perishable and the imperishable?

[6:16] पुरुषापुरुषस्य विनष्टमिति puruṣāpuruṣasya vinaṣṭamiti

वनितावनितस्य विनष्टमिति । vanitāvanitasya vinaṣṭamiti /

यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-

मविनोदविनोदमतिश्च कथम् ।। १६।। mavinodavinodamatiśca katham //16//

The Self is the annihilation of the masculine and the nonmasculine. It is the annihilation of the feminine and the nonfeminine. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of joy and lack of joy?

[6:17] यदि मोहविषादविहीनपरो yadi mohaviṣādavihīnaparo

यदि संशयशोकविहीनपरः । yadi saṁśayaśokavihīnaparaḥ /

यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-

महमेति ममेति कथं च पुनः ।। १७।। mahameti mameti kathaṁ ca punaḥ //17//

If the Supreme is free of delusion and sorrow, doubt and grief If there is only one indivisible, all-comprehensive absolute how can there be I and mine?

[6:18] ननु धर्मविधर्मविनाश इति nanu dharmavidharmavināśa iti

ननु बन्धविबन्धविनाश इति । nanu bandhavibandhavināśa iti /

यदि चैकनिरन्तरसर्वशिवं- yadi caikanirantarasarvaśivaṁ-

मिहदुःखविदुःखमतिश्च कथम् ।। १८।। mihaduḥkhaviduḥkhamatiśca katham //18//

The supreme is the destruction of virtue and vice. It is the destruction of bondage and freedom from bondage. If there is only one indivisible, all-comprehensive absolute How can there be here any consciousness of sorrow and the absence of sorrow?

[6:19] न हि याज्ञिकयज्ञविभाग इति na hi yājñikayajñavibhāga iti

न हुताशनवस्तुविभाग इति । na hutāśanavastuvibhāga iti /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

वद कर्मफलानि भवन्ति कथम् ।। १९।। vada karmaphalāni bhavanti katham //19//

No distinction of sacrificer and sacrifice exists. No distinction of fire and ingredients exists. If there is only one indivisible, all-comprehensive absolute how can there be any fruits of work?

[6:20] ननु शोकविशोकविमुक्त इति nanu śokaviśokavimukta iti

ननु दर्पविदर्पविमुक्त इति । nanu darpavidarpavimukta iti /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

ननु रागविरागमतिश्च कथम् ।। २०।। nanu rāgavirāgamatiśca katham //20//

The Self is verily free from sorrow and absence of sorrow. The Self is free from pride and the absence of pride. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of attachment and nonattachment?

[6:21] न हि मोहविमोहविकार इति na hi mohavimohavikāra iti

न हि लोभविलोभविकार इति । na hi lobhavilobhavikāra iti /

यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ

ह्यविवेकविवेकमतिश्च कथम् ।। २१।। hyavivekavivekamatiśca katham //21//

No such change as illusion and freedom from illusion exists. No such change as greed and freedom from greed exists. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of discrimination and lack of discrimination?

[6:22] त्वमहं न हि हन्त कदाचिदपि tvamahaṁ na hi hanta kadācidapi

कुलजातिविचारमसत्यमिति । kulajātivicāramasatyamiti /

अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti

अभिवादनमत्र करोमि कथम् ।। २२।। abhivādanamatra karomi katham //22//

There are never any “you” and “I”. The discrimination of family and race is false. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?

[6:23] गुरुशिष्यविचारविशीर्ण इति guruśiṣyavicāraviśīrṇa iti

उपदेशविचारविशीर्ण इति । upadeśavicāraviśīrṇa iti /

अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti

अभिवादनमत्र करोमि कथम् ।। २३।। abhivādanamatra karomi katham //23//

The Self is that in which the distinction of teacher and disciple disappears and in which the consideration of instruction also disappears. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?

[6:24] न हि कल्पितदेहविभाग इति na hi kalpitadehavibhāga iti

न हि कल्पितलोकविभाग इति । na hi kalpitalokavibhāga iti /

अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti

अभिवादनमत्र करोमि कथम् ।। २४।। abhivādanamatra karomi katham //24//

There is no imagined division of bodies. There is no imagined division of worlds. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?

[6:25] सरजो विरजो न कदाचिदपि sarajo virajo na kadācidapi

ननु निर्मलनिश्चलशुद्ध इति । nanu nirmalaniścalaśuddha iti /

अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti

अभिवादनमत्र करोमि कथम् ।। २५।। abhivādanamatra karomi katham //25//

The Self, never endowed with passion or devoid of it, is verily spotless, immovable and pure.
I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?

[6:26] न हि देहविदेहविकल्प इति na hi dehavidehavikalpa iti

अनृतं चरितं न हि सत्यमिति । anṛtaṁ caritaṁ na hi satyamiti /

अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti

अभिवादनमत्र करोमि कथम् ।। २६।। abhivādanamatra karomi katham //26//

No distinction such as body and bodilessness exists, nor is it true that there is false action. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?

[6:27] विन्दति विन्दति न हि न हि यत्र vindati vindati na hi na hi yatra

छन्दोलक्षणं न हि न हि तत्र । chandolakśaṇaṁ na hi na hi tatra /

समरसमग्नो भावितपूतः samarasamagno bhāvitapūtaḥ

प्रलपति तत्त्वं परमवधूतः ।। २७।। pralapati tattvaṁ paramavadhūtaḥ //27//

Where one knows nothing, there is verily no versification. The Supreme One, pure of thought, absorbed in the consciousness of the homogeneous being – prattles about the truth.

iti ṣaṣṭhamo’dhyāyaḥ //6// Thus the Sixth Chapter

[7] अथ सप्तमोऽध्यायः ।। atha saptamo’dhyāyaḥ //

Thus begins the Seventh Chapter

[7:1] रथ्याकर्पटविरचितकन्थः rathyākarpaṭaviracitakanthaḥ

पुण्यापुण्यविवर्जितपन्थः । puṇyāpuṇyavivarjitapanthaḥ /

शून्यागारे तिष्ठति नग्नो śūnyāgāre tiṣṭhati nagno

शुद्धनिरञ्जनसमरसमग्नः ।। १।। śuddhanirañjanasamarasamagnaḥ //1//

The enlightened one nude or clad in a patched garment of rags gathered from roads follows the path which is devoid of virtue and stays in an empty abode – absorbed in the pure, stainless homogeneous Being.

[7:2] लक्ष्यालक्ष्यविवर्जितलक्ष्यो lakśyālakśyavivarjitalakśyo

युक्तायुक्तविवर्जितदक्षः । yuktāyuktavivarjitadakśaḥ /

केवलतत्त्वनिरञ्जनपूतो kevalatattvanirañjanapūto

वादविवादः कथमवधूतः ।। २।। vādavivādaḥ kathamavadhūtaḥ //2//

The enlightened one – aims at that which is without any mark or marklessness. He is skillful, being devoid of right or wrong. He is the absolute truth, stainless and pure. How can the liberated engage in discussion and disputation?

[7:3] आशापाशविबन्धनमुक्ताः āśāpāśavibandhanamuktāḥ

शौचाचारविवर्जितयुक्ताः । śaucācāravivarjitayuktāḥ /

एवं सर्वविवर्जितशान्त- evaṁ sarvavivarjitaśānta-

स्तत्त्वं शुद्धनिरञ्जनवन्तः ।। ३।। stattvaṁ śuddhanirañjanavantaḥ //3//

Free from entrapment in the snares of hope and devoid of purificatory ceremonies, the enlightened one is ever absorbed in the absolute. Thus having renounced all he is the truth, pure and stainless.

[7:4] कथमिह देहविदेहविचारः kathamiha dehavidehavicāraḥ

कथमिह रागविरागविचारः । kathamiha rāgavirāgavicāraḥ /

निर्मलनिश्चलगगनाकारं nirmalaniścalagaganākāraṁ

स्वयमिह तत्त्वं सहजाकारम् ।। ४।। svayamiha tattvaṁ sahajākāram //4//

How can there be any discussion here of the body and disembodiment of attachment and detachment? Here is the truth itself in its spontaneous natural form-pure, immovable like the sky.

[7:5] कथमिह तत्त्वं विन्दति यत्र kathamiha tattvaṁ vindati yatra

रूपमरूपं कथमिह तत्र । rūpamarūpaṁ kathamiha tatra /

गगनाकारः परमो यत्र gaganākāraḥ paramo yatra

विषयीकरणं कथमिह तत्र ।। ५।। viṣayīkaraṇaṁ kathamiha tatra //5//

Where the truth is known, how can there be form and formlessness? Where there is the Supreme, whose form is like the sky, how is perception of any object possible?

[7:6] गगनाकारनिरन्तरहंस- gaganākāranirantarahaṁsa-

स्तत्त्वविशुद्धनिरञ्जनहंसः । stattvaviśuddhanirañjanahaṁsaḥ /

एवं कथमिह भिन्नविभिन्नं evaṁ kathamiha bhinnavibhinnaṁ

बन्धविबन्धविकारविभिन्नम् ।। ६।। bandhavibandhavikāravibhinnam //6//

The Supreme Self is indivisible – of the form of the sky. It is the truth, pure and stainless. Thus how can there be here difference and nondifference – bondage and freedom from bondage – transformation and division?

[7:7] केवलतत्त्वनिरन्तरसर्वं kevalatattvanirantarasarvaṁ

योगवियोगौ कथमिह गर्वम् । yogaviyogau kathamiha garvam /

एवं परमनिरन्तरसर्व- evaṁ paramanirantarasarva-

मेवं कथमिह सारविसारम् ।। ७।। mevaṁ kathamiha sāravisāram //7//

Here is only the Absolute Truth indivisible and the All. How can there be here union, disunion, or pride? If thus there is here only the Supreme – the indivisible and the All – how can there be here any substance or absence of substance?

[7:8] केवलतत्त्वनिरञ्जनसर्वं kevalatattvanirañjanasarvaṁ

गगनाकारनिरन्तरशुद्धम् । gaganākāranirantaraśuddham /

एवं कथमिह सङ्गविसङ्गं evaṁ kathamiha saṅgavisaṅgaṁ

सत्यं कथमिह रङ्गविरङ्गम् ।। ८।। satyaṁ kathamiha raṅgaviraṅgam //8//

Here is the absolute Truth indivisible and pure, stainless and the All of the form of the sky. Thus how can there be here association and dissociation?

[7:9] योगवियोगै रहितो योगी yogaviyogai rahito yogī

भोगविभोगै रहितो भोगी । bhogavibhogai rahito bhogī /

एवं चरति हि मन्दं मन्दं evaṁ carati hi mandaṁ mandaṁ

मनसा कल्पितसहजानन्दम् ।। ९।। manasā kalpitasahajānandam //9//

The enlightened one is a yogi devoid yoga and the absence of yoga. He is an enjoyer, devoid of enjoyment and absence of enjoyment. Thus he wanders leisurely, filled with the spontaneous joy of his own mind.

[7:10] बोधविबोधैः सततं युक्तो bodhavibodhaiḥ satataṁ yukto

द्वैताद्वैतैः कथमिह मुक्तः । dvaitādvaitaiḥ kathamiha muktaḥ /

सहजो विरजः कथमिह योगी sahajo virajaḥ kathamiha yogī

शुद्धनिरञ्जनसमरसभोगी ।। १०।। śuddhanirañjanasamarasabhogī //10//

If the yogi is always related to knowledge and perception, to duality and unity how can he be free here? How can a yogi be natural and free from attachment here? He is the enjoyer of the pure, stainless and homogeneous Being.

[7:11] भग्नाभग्नविवर्जितभग्नो bhagnābhagnavivarjitabhagno

लग्नालग्नविवर्जितलग्नः । lagnālagnavivarjitalagnaḥ /

एवं कथमिह सारविसारः evaṁ kathamiha sāravisāraḥ

समरसतत्त्वं गगनाकारः ।। ११।। samarasatattvaṁ gaganākāraḥ //11//

The Self is destruction, devoid of the destroyed and the undestroyed. The Self is the auspicious moment, Devoid of the auspicious and inauspicious time. Thus, how can there be here substance and the absence of substance? The truth which is homogeneous is of the form of the sky.

[7:12] सततं सर्वविवर्जितयुक्तः satataṁ sarvavivarjitayuktaḥ

सर्वं तत्त्वविवर्जितमुक्तः । sarvaṁ tattvavivarjitamuktaḥ /

एवं कथमिह जीवितमरणं evaṁ kathamiha jīvitamaraṇaṁ

ध्यानाध्यानैः कथमिह करणम् ।। १२।। dhyānādhyānaiḥ kathamiha karaṇam //12//

Forever divested of all and united to the Self – the enlightened one is the All – free and devoid of truth. Thus, how can there be here life and death? and how can there be any accomplishment through meditation and lack of mediationMediation It includes a process (ICC Mediation Rule), whether referred to by the expression mediation, pre-litigation mediation, online mediation, community mediation, conciliation or an expression of similar import, whereby parties attempt to reach an amicable settlement of their dispute with the assistance of a third person referred to as mediator (Indian Law), who does not have the authority to impose a settlement upon the parties to the dispute. The process is private and confidential. The process ends when a settlement has, or has not, been reached. Read more?

[7:13] इन्द्रजालमिदं सर्वं यथा मरुमरीचिका । indrajālamidaṁ sarvaṁ yathā marumarīcikā /

अखण्डितमनाकारो वर्तते केवलः शिवः ।। १३।। akhaṇḍitamanākāro vartate kevalaḥ śivaḥ //13//

All this is magic, like a mirage in the desert. Only the absolute Self, of indivisible and impenetrable form exists.

[7:14] धर्मादौ मोक्षपर्यन्तं निरीहाः सर्वथा वयम् । dharmādau mokśaparyantaṁ nirīhāḥ sarvathā vayam /

कथं रागविरागैश्च कल्पयन्ति विपश्चितः ।। १४।। kathaṁ rāgavirāgaiśca kalpayanti vipaścitaḥ //14//

To all things – from the practice of religious laws and duties to liberation, we are completely indifferent. How can we have anything to do with attachment or detachment? Only the learned imagine these things.

[7:15] विन्दति विन्दति न हि न हि यत्र vindati vindati na hi na hi yatra

छन्दोलक्षणं न हि न हि तत्र । chandolakśaṇaṁ na hi na hi tatra /

समरसमग्नो भावितपूतः samarasamagno bhāvitapūtaḥ

प्रलपति तत्त्वं परमवधूतः ।। १५।। pralapati tattvaṁ paramavadhūtaḥ //15//

Where one knows nothing, there is verily no versification. The Supreme One, Pure of thought, absorbed in the consciousness of the homogeneous being prattles about the truth.

iti saptamo’dhyāyaḥ //7// Thus ends the Seventh Chapter

[8] अथ अष्टमोऽध्यायः ।। atha aṣṭamo’dhyāyaḥ //

Thus dawns the Eighth Chapter

[8:1] त्वद्यात्रया व्यापकता हता ते tvadyātrayā vyāpakatā hatā te

ध्यानेन चेतःपरता हता ते । dhyānena cetaḥparatā hatā te /

स्तुत्या मया वाक्परता हता ते stutyā mayā vākparatā hatā te

क्षमस्व नित्यं त्रिविधापराधान् ।। १।। kśamasva nityaṁ trividhāparādhān //1//

By making my pilgrimage to Thee Thy all-pervasiveness has been destroyed by me. With my meditation, Thy transcendence of the mind has been destroyed. Thy transcendence of speech has been destroyed by my singing Thy Praise. Ever forgive me these three sins.

[8:2] कामैरहतधीर्दान्तो मृदुः शुचिरकिञ्चनः । kāmairahatadhīrdānto mṛduḥ śucirakiñcanaḥ /

अनीहो मितभुक् शान्तः स्थिरो मच्छरणो मुनिः ।। २।। anīho mitabhuk śāntaḥ sthiro maccharaṇo muniḥ //2//

A sage is one whose intelligence is unsmitten by lusts – who is self-controlled, gentle and pure – who possesses nothing, who is indifferent – who eats moderately – is quiet and steady and has taken refuge in me.

[8:3] अप्रमत्तो गभीरात्मा धृतिमान् जितषड्गुणः । apramatto gabhīrātmā dhṛtimān jitaṣaḍguṇaḥ /

अमानी मानदः कल्पो मैत्रः कारुणिकः कविः ।। ३।। amānī mānadaḥ kalpo maitraḥ kāruṇikaḥ kaviḥ //3//

The sage is vigilant and resolute – has a profound mind and has conquered the six bondages; he is not proud, but gives honour to others; he is strong, friendly to all compassionate and wise.

maitraḥ kāruṇikaḥ are also paired in the Buddhadharma where they constitute two of the Brahmavihara, ‘loving kindness’ () and ‘compassion’ ().

[8:4] कृपालुरकृतद्रोहस्तितिक्षुः सर्वदेहिनाम् । kṛpālurakṛtadrohastitikśuḥ sarvadehinām /

सत्यसारोऽनवद्यात्मा समः सर्वोपकारकः ।। ४।। satyasāro’navadyātmā samaḥ sarvopakārakaḥ //4//

The sage is merciful, non-violent and enduring of all. He is pure hearted and is the essence of truth; he is the same to all and all-beneficent .

[8:5] अवधूतलक्षणं वर्णैर्ज्ञातव्यं भगवत्तमैः । avadhūtalakśaṇaṁ varṇairjñātavyaṁ bhagavattamaiḥ /

वेदवर्णार्थतत्त्वज्ञैर्वेदवेदान्तवादिभिः ।। ५।। vedavarṇārthatattvajñairvedavedāntavādibhiḥ //5//

The sign of an Avudhuta should be known by the blessed ones, by those who know the truth of the significance of the letters of the Vedas and who teach Veda and Vedanta.

[8:6] आशापाशविनिर्मुक्त आदिमध्यान्तनिर्मलः । āśāpāśavinirmukta ādimadhyāntanirmalaḥ /

आनन्दे वर्तते नित्यमकारं तस्य लक्षणम् ।। ६।। ānande vartate nityamakāraṁ tasya lakśaṇam //6//

The significance of the letter “A” is that the Avadhuta is free from the bondage of hopes is pure in the beginning, middle and end and dwells ever in joy.

[8:7] वासना वर्जिता येन वक्तव्यं च निरामयम् । vāsanā varjitā yena vaktavyaṁ ca nirāmayam /

वर्तमानेषु वर्तेत वकारं तस्य लक्षणम् ।। ७।। vartamāneṣu varteta vakāraṁ tasya lakśaṇam //7//

The syllable “VA” is indicative of him by whom all desires have been renounced whose speech is wholesome and who dwells in the present.

[8:8] धूलिधूसरगात्राणि धूतचित्तो निरामयः । dhūlidhūsaragātrāṇi dhūtacitto nirāmayaḥ /

धारणाध्याननिर्मुक्तो धूकारस्तस्य लक्षणम् ।। ८।। dhāraṇādhyānanirmukto dhūkārastasya lakśaṇam //8//

The syllable “DHU” is a sign of him whose limbs are grey with dust – whose mind is purified – who is free from all diseases – and who is released from the practice of concentration and meditation.

[8:9] तत्त्वचिन्ता धृता येन चिन्ताचेष्टाविवर्जितः । tattvacintā dhṛtā yena cintāceṣṭāvivarjitaḥ /

तमोऽहंकारनिर्मुक्तस्तकारस्तस्य लक्षणम् ।। ९।। tamo’haṁkāranirmuktastakārastasya lakśaṇam //9//

The syllable “TA” is significant of him by whom the thought of Truth has been made steady who is devoid of all thoughts and efforts and who is free from ignorance and egoism.

[8:10] दत्तात्रेयावधूतेन निर्मितानन्दरूपिणा । dattātreyāvadhūtena nirmitānandarūpiṇā /

ये पठन्ति च शृण्वन्ति तेषां नैव पुनर्भवः ।। १०।। ye paṭhanti ca śṛṇvanti teṣāṁ naiva punarbhavaḥ //10//

This Gita or song is composed by Dattatreya Avadhuta who is the embodiment of bliss.
Whoever reads or hears it has never any rebirth. One who has realized the Self is never reborn.

इति अष्टमोऽध्यायः ।। ८।। iti aṣṭamo’dhyāyaḥ //8//

Thus ends the Eighth Chapter

iti avadhūtagītā samāptā //

Thus the Avaduta Gita is completed.

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