Tuesday, June 27, 2006

Avadhoota Gita

अवधूत गीता Avadhoota Gita


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प्रथमोऽध्यायः Chapter 1













































































1अवधूत गीता
अथ प्रथमोऽध्यायः ।
ईश्वरानुग्रहादेव पुंसामद्वैतवासना ।
महद्भयपरित्राणाद्विप्राणामुपजायते ।। १।।
(1.1) Through the grace of God alone, the desire for non-duality arises in
wise men to save them from great fear.

Non-duality - monistic Consciousness, in which the knower, knowledge, and
knowable - soul and God - become one; the highest realization of Divinity.


Fear - The word "fear" includes also such states of mind as
insecurity, despair, and grief, all of which arise from a consciousness of
oneself as limited and separate from others and which therefore can be
dispelled only by realizing oneself as the All.
2येनेदं पूरितं सर्वमात्मनैवाअत्मनात्मनि ।
निराकारं कथं वन्दे ह्यभिन्नं शिवमव्ययम् ।। २।।
(1.2) How shall I salute the formless Being, indivisible, auspicious and
immutable, who fills all this with His Self and also fills the self with
His Self?

Salute - No form of greeting or worship is possible where there is no
consciousness of distinction.

Fills, etc. - The reality and substance of the so-called individual self
is the Divine Self.
3पञ्चभूतात्मकं विश्वं मरीचिजलसन्निभम् ।
कस्याप्यहो नमस्कुर्यामहमेको निरञ्जनः ।। ३।।
(1.3) The universe composed of the five elements is like water etc. in a
mirage. Oh, to whom shall I make obeisance -I who am one and taintless?
Five elements- earth, water, fire, air, and ether.
According to most philosophical systems of India, these combine to
constitute the phenomenal universe and are derived from God associated
with maya or ignorance.
The terms are not to be taken literally.
Taintless - untouched by the slightest ignorance and hence absolutely
pure. The word is often

applied to the Self and God.
4आत्मैव केवलं सर्वं भेदाभेदो न विद्यते ।
अस्ति नास्ति कथं ब्रूयां विस्मयः प्रतिभाति मे ।। ४।।
(1.4) 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!


It - the universe.
5वेदान्तसारसर्वस्वं ज्ञानं विज्ञानमेव च ।
अहमात्मा निराकारः सर्वव्यापी स्वभावतः ।। ५।।
(1.5) The essence and the whole of Vedanta is this Knowledge, this supreme
Knowledge:

That I am by nature the formless, all-pervasive Self.
6यो वै सर्वात्मको देवो निष्कलो गगनोपमः ।
स्वभावनिर्मलः शुद्धः स एवायं न संशयः ।। ६।।
(1.6) There is no doubt that I am that God who is the Self of all; Pure,
indivisible, like the sky.

Naturally stainless.
7अहमेवाव्ययोऽनन्तः शुद्धविज्ञानविग्रहः ।
सुखं दुःखं न जानामि कथं कस्यापि वर्तते ।। ७।।
(1.7) 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.
8न मानसं कर्म शुभाशुभं मे
न कायिकं कर्म शुभाशुभं मे ।
न वाचिकं कर्म शुभाशुभं मे
ज्ञानामृतं शुद्धमतीन्द्रियोऽहम् ।। ८।।
(1.8) 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.
9मनो वै गगनाकारं मनो वै सर्वतोमुखम् ।
मनोऽतीतं मनः सर्वं न मनः परमार्थतः ।। ९।।
(1.9) 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.
All - the phenomenal universe -including all time and space - cosmos.
In reality - In the highest realization of the Spirit there is no mind.
10अहमेकमिदं सर्वं व्योमातीतं निरन्तरम् ।
पश्यामि कथमात्मानं प्रत्यक्षं वा तिरोहितम् ।। १०।।
(1.10) I, the One only, am all this, beyond space and continuous. How can I
see the Self as visible or hidden?
Continuous - without the intervention of another substance; Therefore
homogeneous and undifferentiated.
Hidden - The question of the Self as being hidden or visible does not
arise when one oneself is that Self.
11त्वमेवमेकं हि कथं न बुध्यसे
समं हि सर्वेषु विमृष्टमव्ययम् ।
सदोदितोऽसि त्वमखण्डितः प्रभो
दिवा च नक्तं च कथं हि मन्यसे ।। ११।।
(1.11) 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?
You - Dattatreya now addresses the disciple to whom he is imparting he
highest truth.
Night - There can be no perception of any time or condition in perfect
Self-realization.
12आत्मानं सततं विद्धि सर्वत्रैकं निरन्तरम् ।
अहं ध्याता परं ध्येयमखण्डं खण्ड्यते कथम् ।। १२।।
(1.12) Know the Self always to be everywhere, one and unintercepted. I am the
meditator and the highest object of meditation. Why do you divide the
Indivisible?
Unintercepted - See note on "Continuous," verse 10.
Divide, etc. - Even the act of meditation is an expression of ignorance
because it implies duality.
13न जातो न मृतोऽसि त्वं न ते देहः कदाचन ।
सर्वं ब्रह्मेति विख्यातं ब्रवीति बहुधा श्रुतिः ।। १३।।
(1.13) You are not born nor do you die. At no time do you have a body. The
scripture declares in many different ways - the well-known dictum:
"All is Brahman."
14स बाह्याभ्यन्तरोऽसि त्वं शिवः सर्वत्र सर्वदा ।
इतस्ततः कथं भ्रान्तः प्रधावसि पिशाचवत् ।। १४।।
(1.14) You are He who is exterior and interior. You are the auspicious One
existing everywhere at all times. Why are you running hither and thither
deluded, like an unclean spirit?
15संयोगश्च वियोगश्च वर्तते न च ते न मे ।
न त्वं नाहं जगन्नेदं सर्वमात्मैव केवलम् ।। १५।।
(1.15) 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.
16शब्दादिपञ्चकस्यास्य नैवासि त्वं न ते पुनः ।
त्वमेव परमं तत्त्वमतः किं परितप्यसे ।। १६।।
(1.16) 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?
Five. - The world appearance is composed of the five objects of sense:
sight, sound, touch, taste, and smell, and is not in reality connected
with the Self.
17जन्म मृत्युर्न ते चित्तं बन्धमोक्षौ शुभाशुभौ ।
कथं रोदिषि रे वत्स नामरूपं न ते न मे ।। १७।।
(1.17) For you there is no birth or death, for you there is no mind, for you
there is no bondage or liberation, no good or evil. Why do you shed tears,
my child? Neither you nor I have name and form.
18अहो चित्त कथं भ्रान्तः प्रधावसि पिशाचवत् ।
अभिन्नं पश्य चात्मानं रागत्यागात्सुखी भव ।। १८।।
(1.18) Oh mind, why do you wander about deluded, like an unclean spirit?
Behold the Self indivisible. Be happy through renunciation of attachment.
19त्वमेव तत्त्वं हि विकारवर्जितं
निष्कम्पमेकं हि विमोक्षविग्रहम् ।
न ते च रागो ह्यथवा विरागः
कथं हि सन्तप्यसि कामकामतः ।। १९।।
(1.19) 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?
20वदन्ति श्रुतयः सर्वाः निर्गुणं शुद्धमव्ययम् ।
अशरीरं समं तत्त्वं तन्मां विद्धि न संशयः ।। २०।।
(1.20) All the scriptures say that the Truth is without attributes, pure,
immutable, bodiless, and existing equally everywhere. Know me to be That.
21साकारमनृतं विद्धि निराकारं निरन्तरम् ।
एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः ।। २१।।
(1.21) 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.
No longer, etc. - Knowing oneself as eternal, one is not born into this
world anymore, since incarnation is caused only by the soul's ignorance of
its true nature.
Yet let it be known that some return for compassion's sake while yet
knowing the absolute.
22एकमेव समं तत्त्वं वदन्ति हि विपश्चितः ।
रागत्यागात्पुनश्चित्तमेकानेकं न विद्यते ।। २२।।
(1.22) 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.
One and many - "one" in a high (but not the highest) state of
illumination, "many" in the state of ignorance.
23अनात्मरूपं च कथं समाधि-
रात्मस्वरूपं च कथं समाधिः ।
अस्तीति नास्तीति कथं समाधि-
र्मोक्षस्वरूपं यदि सर्वमेकम् ।। २३।।
(1.23) If it is of the nature of the not-Self, how can there be Samahdi?
If it is of the nature of the Self, how can there be Samahdi? If it is
both "is" and "is not", how can there be Samahdi?

If all is one and of the nature of freedom, how can there be Samahdi?
It - inconscientousness or true realization.
Samahdi - the absorption of the mind in the absolute Brahman, as a result
of which the eternal Truth is realized.
Dattatreya maintains that the practice of Samahdi has no justification.
If the universe of our experience is the not-Self, then the true
"I" is not in the state of Samahdi, for Truth is not there.
If our experience is of the Self, then Samahdi is superfluous.
How can The Self then be in Samahdi?
24विशुद्धोऽसि समं तत्त्वं विदेहस्त्वमजोऽव्ययः ।
जानामीह न जानामीत्यात्मानं मन्यसे कथम् ।। २४।।
(1.24) 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"?
"I know it here", etc. - Our knowledge of our Self in this
earthly state is incorrect. To maintain that we do not have any true
knowledge of our Self here is also incorrect.
25तत्त्वमस्यादिवाक्येन स्वात्मा हि प्रतिपादितः ।
नेति नेति श्रुतिर्ब्रूयादनृतं पाञ्चभौतिकम् ।। २५।।
(1.25) 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." (Neti Neti)
That, etc. - the phenomenal existence as well as the unknowable.
Five elements - earth, water, fire, air, and ether, of which, according to
the Indian systems of philosophy the whole relative existence is
constituted. See verse 3.
Sruti - the Vedas, particularly the Upanishads, the original texts of the
Vedanta philosophy.
26आत्मन्येवात्मना सर्वं त्वया पूर्णं निरन्तरम् ।
ध्याता ध्यानं न ते चित्तं निर्लज्जं ध्यायते कथम् ।। २६।।
(1.26) 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.
27शिवं न जानामि कथं वदामि
शिवं न जानामि कथं भजामि ।
अहं शिवश्चेत्परमार्थथतत्त्वं
समस्वरूपं गगनोपमं च ।। २७।।
(1.27) 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?
Know, etc. - Empirical knowledge belongs to a lower state in which the
Supreme cannot be perceived; therefore one cannot speak of
"knowing" the Supreme.
If I am the supreme, how can I see myself? Can the eye see the eye?
28नाहं तत्त्वं समं तत्त्वं कल्पनाहेतुवर्जितम् ।
ग्राह्यग्राहकनिर्मुक्तं स्वसंवेद्यं कथं भवेत् ।। २८।।
(1.28) 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?
29अनन्तरूपं न हि वस्तु किंचि-
त्तत्त्वस्वरूपं न हि वस्तु किंचित् ।
आत्मैकरूपं परमार्थतत्त्वं
न हिंसको वापि न चाप्यहिंसा ।। २९।।
(1.29) 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.
Substance - relative reality.
30विशुद्धोऽसि समं तत्त्वं विदेहमजमव्ययम् ।
विभ्रमं कथमात्मार्थे विभ्रान्तोऽहं कथं पुनः ।। ३०।।
(1.30) 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?
31घटे भिन्ने घटाकाशं सुलीनं भेदवर्जितम् ।
शिवेन मनसा शुद्धो न भेदः प्रतिभाति मे ।। ३१।।
(1.31) 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.
32न घटो न घटाकाशो न जीवो न जीवविग्रहः ।
केवलं ब्रह्म संविद्धि वेद्यवेदकवर्जितम् ।। ३२।।
(1.32) There is no pot; there is no pot's interior space.Neither is there an
individual soul nor the form of an individual soul. Know the absolute
Brahman, devoid of knowable and knower.
33सर्वत्र सर्वदा सर्वमात्मानं सततं ध्रुवम् ।
सर्वं शून्यमशून्यं च तन्मां विद्धि न संशयः ।। ३३।।
(1.33) 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.
Nonexistent - the phenomenal aspect of being, which has

now disappeared.
34वेदा न लोका न सुरा न यज्ञा
वर्णाश्रमो नैव कुलं न जातिः ।
न धूममार्गो न च दीप्तिमार्गो
ब्रह्मैकरूपं परमार्थतत्त्वम् ।। ३४।।
(1.34) 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.
Stage in life - any of the four stages into which life is divided by the
Hindus, namely, those of the student, the householder, the contemplative,
and the mendicant.
The path of smoke, etc. - the two paths along which - according to
Hinduism, souls travel to the invisible worlds after death.
35व्याप्यव्यापकनिर्मुक्तः त्वमेकः सफलं यदि ।
प्रत्यक्षं चापरोक्षं च ह्यात्मानं मन्यसे कथम् ।। ३५।।
(1.35) 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?
Free, etc. - one who has transcended the sense of distinction between
forms ("pervaded") and the Divine Substance ("pervader").
Such a one, therefore, has constant, unobstructed consciousness of
Divinity.
Such a one has the dual realization of form and formless.
Directly - that is to say, in the manner in which the unenlightened
perceives by the sense.
In the highest state of realization, sense perception is no longer
distinguishable from spiritual intuition.
36अद्वैतं केचिदिच्छन्ति द्वैतमिच्छन्ति चापरे ।
समं तत्त्वं न विन्दन्ति द्वैताद्वैतविवर्जितम् ।। ३६।।
(1.36) 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.
37श्वेतादिवर्णरहितं शब्दादिगुणवर्जितम् ।
कथयन्ति कथं तत्त्वं मनोवाचामगोचरम् ।। ३७।।
(1.37) 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?
38यदाऽनृतमिदं सर्वं देहादिगगनोपमम् ।
तदा हि ब्रह्म संवेत्ति न ते द्वैतपरम्परा ।। ३८।।
(1.38) 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.
39परेण सहजात्मापि ह्यभिन्नः प्रतिभाति मे ।
व्योमाकारं तथैवैकं ध्याता ध्यानं कथं भवेत् ।। ३९।।
(1.39) 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?
40यत्करोमि यदश्नामि यज्जुहोमि ददामि यत् ।
एतत्सर्वं न मे किंचिद्विशुद्धोऽहमजोऽव्ययः ।। ४०।।
(1.40) 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.
41सर्वं जगद्विद्धि निराकृतीदं
सर्वं जगद्विद्धि विकारहीनम् ।
सर्वं जगद्विद्धि विशुद्धदेहं
सर्वं जगद्विद्धि शिवैकरूपम् ।। ४१।।
(1.41) 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.
42तत्त्वं त्वं न हि सन्देहः किं जानाम्यथवा पुनः ।
असंवेद्यं स्वसंवेद्यमात्मानं मन्यसे कथम् ।। ४२।।
(1.42) You are verily the Truth. There is no doubt about it - otherwise, what
do I know?

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.
43मायाऽमाया कथं तात छायाऽछाया न विद्यते ।
तत्त्वमेकमिदं सर्वं व्योमाकारं निरञ्जनम् ।। ४३।।
(1.43) 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.
44आदिमध्यान्तमुक्तोऽहं न बद्धोऽहं कदाचन ।
स्वभावनिर्मलः शुद्ध इति मे निश्चिता मतिः ।। ४४।।
(1.44) 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.
45महदादि जगत्सर्वं न किंचित्प्रतिभाति मे ।
ब्रह्मैव केवलं सर्वं कथं वर्णाश्रमस्थितिः ।। ४५।।
(1.45) 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?
46जानामि सर्वथा सर्वमहमेको निरन्तरम् ।
निरालम्बमशून्यं च शून्यं व्योमादिपञ्चकम् ।। ४६।।
(1.46) 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.
47न षण्ढो न पुमान्न स्त्री न बोधो नैव कल्पना ।
सानन्दो वा निरानन्दमात्मानं मन्यसे कथम् ।। ४७।।
(1.47) 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?
Full of joy - Here "joy" is used in the sense of relative joy as
perceived by the senses and the mind.
Joyless - Here the reference is to transcendental Joy.
48षडङ्गयोगान्न तु नैव शुद्धं
मनोविनाशान्न तु नैव शुद्धम् ।
गुरूपदेशान्न तु नैव शुद्धं
स्वयं च तत्त्वं स्वयमेव बुद्धम् ।। ४८।।
(1.48) 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.
Six-limbed - consisting of six parts or steps, namely, posture, control of
the vital force, self- withdrawal, concentration, meditation, and Samahdi.
49न हि पञ्चात्मको देहो विदेहो वर्तते न हि ।
आत्मैव केवलं सर्वं तुरीयं च त्रयं कथम् ।। ४९।।
(1.49) 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?
Five elements - See verses 3 and 25.
Anyone, etc. - When the pure Self is spoken of as disembodied, the idea of
body is associated with It, though negatively.
All such qualifications of the Self (or Soul) are denied in this as well
as in other verses.
Three states, etc. - the waking state, the dream state, and the deep sleep
state: the ordinary conditions of individuals when they are ignorant of
their true nature, which is usually called the fourth or transcendental
state.
To name the transcendental state as the fourth is itself an error, as such
a designation, which makes it a correlative of the otherthree states, is
inapplicable to the absolute Self.
50न बद्धो नैव मुक्तोऽहं न चाहं ब्रह्मणः पृथक् ।
न कर्ता न च भोक्ताहं व्याप्यव्यापकवर्जितः ।। ५०।।
(1.50) 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.
Liberated - The Self cannot be "liberated", since it was never
bound.
Pervaded, etc. - The Sanskrit words for pervaded and pervader are vyapya
and vyapaka, meaning the particular and the universal. The particular is
pervaded by or constituted of the universal. The Self can be neither
particular nor universal, as both these designations imply distinction,
division, and limitation.
51यथा जलं जले न्यस्तं सलिलं भेदवर्जितम् ।
प्रकृतिं पुरुषं तद्वदभिन्नं प्रतिभाति मे ।। ५१।।
(1.51) As water, when water has been poured into water, has no distinctions,
so purusa and prakrti appear nondifferent to me.
Purusa, etc. - Purusa: Soul. Prakrti: Cosmos. Ordinarily considered to be
opposite principles, conscious and unconscious, they are here recognized
as identical in the highest spiritual experience.
52यदि नाम न मुक्तोऽसि न बद्धोऽसि कदाचन ।
साकारं च निराकारमात्मानं मन्यसे कथम् ।। ५२।।
(1.52) If indeed you are never bound or liberated, how then can you think
yourself with form or as formless?
With form, etc. - The Self, of course, is without form, but saying so
implies recognition of form;

therefore even the idea of the formlessness of the Self is repudiated.
53जानामि ते परं रूपं प्रत्यक्षं गगनोपमम् ।
यथा परं हि रूपं यन्मरीचिजलसन्निभम् ।। ५३।।
(1.53) 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, with-out change.
Lower, etc. - apparent form
54न गुरुर्नोपदेशश्च न चोपाधिर्न मे क्रिया ।
विदेहं गगनं विद्धि विशुद्धोऽहं स्वभावतः ।। ५४।।
(1.54) I have neither teacher nor instruction, limiting adjunct nor activity.
Know that I am by nature pure, homogenous, bodiless, like the sky.
Limiting, etc. - any qualification.
55विशुद्धोऽस्य शरीरोऽसि न ते चित्तं परात्परम् ।
अहं चात्मा परं तत्त्वमिति वक्तुं न लज्जसे ।। ५५।।
(1.55) 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.
56कथं रोदिषि रे चित्त ह्यात्मैवात्मात्मना भव ।
पिब वत्स कलातीतमद्वैतं परमामृतम् ।। ५६।।
(1.56) 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.
Means, etc. - One cannot attain to Self - knowledge except through the
Self itself. How can the mind, which is not- Self, reveal the Self?
57नैव बोधो न चाबोधो न बोधाबोध एव च ।
यस्येदृशः सदा बोधः स बोधो नान्यथा भवेत् ।। ५७।।
(1.57) There is neither knowledge nor ignorance nor knowledge combined with
ignorance.

He who has always such knowledge is himself Knowledge.

It is never otherwise.
Knowledge - The Absolute is spoken of as Existence, Knowledge, and Bliss.
58ज्ञानं न तर्को न समाधियोगो
न देशकालौ न गुरूपदेशः ।
स्वभावसंवित्तरहं च तत्त्व-
माकाशकल्पं सहजं ध्रुवं च ।। ५८।।
(1.58) There is no need of knowledge, reasoning, time, space, instruction
from a teacher, or attainment of Samahdi. I am naturally the perfect
Consciousness, the Real, like the sky,

Spontaneous and steady.
Samahdi - See verse 23. Dattatreya maintains that the practice of Samahdi
is not necessary

because, according to him, the Self has never been bound and hence does
not require to practice anything to gain knowledge of Itself.
The Self, which is Consciousness Itself, can never lose consciousness of
Its true nature and therefore Samahdi is superfluous.
59न जातोऽहं मृतो वापि न मे कर्म शुभाशुभम् ।
विशुद्धं निर्गुणं ब्रह्म बन्धो मुक्तिः कथं मम ।। ५९।।
(1.59) 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?
60यदि सर्वगतो देवः स्थिरः पूर्णो निरन्तरः ।
अन्तरं हि न पश्यामि स बाह्याभ्यन्तरः कथम् ।। ६०।।
(1.60) If God pervades all, if God is immovable, full, undivided, then I see
no division. How can He have exterior or interior?
How, etc. - Exterior or interior cannot be spoken of He is indivisible and
infinite.
61स्फुरत्येव जगत्कृत्स्नमखण्डितनिरन्तरम् ।
अहो मायामहामोहो द्वैताद्वैतविकल्पना ।। ६१।।
(1.61) The whole universe shines undivided and unbroken. Oh, the maya, the
great delusion - the imagination of duality and nonduality!
Maya - ignorance.
62साकारं च निराकारं नेति नेतीति सर्वदा ।
भेदाभेदविनिर्मुक्तो वर्तते केवलः शिवः ।। ६२।।
(1.62) Always "not this, not this" to both the formless and the
formed. Only the Absolute exists, transcending difference and non
difference.
"Not this", etc. - No formed or formless object can be
considered to be the ultimate Reality.
63न ते च माता च पिता च बन्धुः
न ते च पत्नी न सुतश्च मित्रम् ।
न पक्षपाती न विपक्षपातः
कथं हि संतप्तिरियं हि चित्ते ।। ६३।।
(1.63) 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?
64दिवा नक्तं न ते चित्तं उदयास्तमयौ न हि ।
विदेहस्य शरीरत्वं कल्पयन्ति कथं बुधाः ।। ६४।।
(1.64) O mind, for you there is no day or night, rising or setting. How can
the wise imagine an embodied state for the bodiless?
65नाविभक्तं विभक्तं च न हि दुःखसुखादि च ।
न हि सर्वमसर्वं च विद्धि चात्मानमव्ययम् ।। ६५।।
(1.65) 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.
66नाहं कर्ता न भोक्ता च न मे कर्म पुराऽधुना ।
न मे देहो विदेहो वा निर्ममेति ममेति किम् ।। ६६।।
(1.66) I am not the doer or enjoyer. Work have I none, now or formerly. I
have no body nor am I bodiless. How can I have or not have a sense of
"my-ness"?
67न मे रागादिको दोषो दुःखं देहादिकं न मे ।
आत्मानं विद्धि मामेकं विशालं गगनोपमम् ।। ६७।।
(1.67) 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.
68सखे मनः किं बहुजल्पितेन
सखे मनः सर्वमिदं वितर्क्यम् ।
यत्सारभूतं कथितं मया ते
त्वमेव तत्त्वं गगनोपमोऽसि ।। ६८।।
(1.68) 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.
All, etc. - Words and ideas, being finite and related to finite objects,
can never reveal Truth completely.
69येन केनापि भावेन यत्र कुत्र मृता अपि ।
योगिनस्तत्र लीयन्ते घटाकाशमिवाम्बरे ।। ६९।।
(1.69) 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.
70तीर्थे चान्त्यजगेहे वा नष्टस्मृतिरपि त्यजन् ।
समकाले तनुं मुक्तः कैवल्यव्यापको भवेत् ।। ७०।।
(1.70) 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.
Candala - one belonging to the lowest stratum - considered unclean and
impure - of Hindu society.
Lost, etc. - that is to say, apparently so. The inward awareness of the
yogi can never be clouded.
71धर्मार्थकाममोक्षांश्च द्विपदादिचराचरम् ।
मन्यन्ते योगिनः सर्वं मरीचिजलसन्निभम् ।। ७१।।
(1.71) 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.
72अतीतानागतं कर्म वर्तमानं तथैव च ।
न करोमि न भुञ्जामि इति मे निश्चला मतिः ।। ७२।।
(1.72) This is my certain perception: I neither perform nor enjoy past
action, future action,

or present action.
73शून्यागारे समरसपूत-
स्तिष्ठन्नेकः सुखमवधूतः ।
चरति हि नग्नस्त्यक्त्वा गर्वं
विन्दति केवलमात्मनि सर्वम् ।। ७३।।
(1.73) The avadhuta alone, pure in evenness of feeling, abides happy in an
empty dwelling place.

Having renounced all, he moves about naked. He perceives the Absolute, the
All, within himself.
Avadhuta - a liberated soul, one who has "passed away from" or
"shaken off" all worldly attachments and cares, and has realized
his identity with God.
74त्रितयतुरीयं नहि नहि यत्र
विन्दति केवलमात्मनि तत्र ।
धर्माधर्मौ नहि नहि यत्र
बद्धो मुक्तः कथमिह तत्र ।। ७४।।
(1.74) 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?
75विन्दति विन्दति नहि नहि मन्त्रं
छन्दोलक्षणं नहि नहि तन्त्रम् ।
समरसमग्नो भावितपूतः
प्रलपितमेतत्परमवधूतः ।। ७५।।
(1.75) 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.
Mantra - a hymn or a sacred prayer.

Tantra - system of rites and ceremonies.

This - the truth as enunciated in the whole discourse.
76सर्वशून्यमशून्यं च सत्यासत्यं न विद्यते ।
स्वभावभावतः प्रोक्तं शास्त्रसंवित्तिपूर्वकम् ।। ७६।।
(1.76) There exists neither complete void nor voidlessness, neither truth nor
untruths of the scriptures, has uttered this spontaneously from his own
nature. Truth - Complete Truth does not exist in the plane of relative
existence

1 2 3 4 5 6 7 8

द्वितीयोऽध्यायः Chapter 2









































1अथ द्वितीयोऽध्यायः ।
बालस्य वा विषयभोगरतस्य वापि
मूर्खस्य सेवकजनस्य गृहस्थितस्य ।
एतद्गुरोः किमपि नैव न चिन्तनीयं
रत्नं कथं त्यजति कोऽप्यशुचौ प्रविष्टम् ।। १।।
(2.1) Of the teacher-even if he be young illiterate, or addicted to the
enjoyment of sense objects, even if he be a servant or a householder -none
of these should be considered. Does anyone shun a gem that has fallen in
an impure place?
Illiterate here refers to one who is not versed in the scriptures.
Addicted (apparently so.)
2नैवात्र काव्यगुण एव तु चिन्तनीयो
ग्राह्यः परं गुणवता खलु सार एव ।
सिन्दूरचित्ररहिता भुवि रूपशून्या
पारं न किं नयति नौरिह गन्तुकामान् ।। २।।
(2.2) 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?
Essence,etc.- The essential qualification of the teacher is not
intellectual immanence, but capacity to impart spiritual
illumination.
3प्रयत्नेन विना येन निश्चलेन चलाचलम् ।
ग्रस्तं स्वभावतः शान्तं चैतन्यं गगनोपमम् ।। ३।।
(2.3) The unmoving One, who without effort possesses all that is movable and
immovable, is

consciousness, naturally calm, like the sky.
4अयत्नाछालयेद्यस्तु एकमेव चराचरम् ।
सर्वगं तत्कथं भिन्नमद्वैतं वर्तते मम ।। ४।।
(2.4) How can He, the One and All-pervading, who moves effortlessly all that
is movable and immovable, be differentiated! To me He is nondual.
5अहमेव परं यस्मात्सारात्सारतरं शिवम् ।
गमागमविनिर्मुक्तं निर्विकल्पं निराकुलम् ।। ५।।
(2.5) 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.
6सर्वावयवनिर्मुक्तं तथाहं त्रिदशार्चितम् ।
संपूर्णत्वान्न गृह्णामि विभागं त्रिदशादिकम् ।। ६।।
(2.6) 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.
7प्रमादेन न सन्देहः किं करिष्यामि वृत्तिमान् ।
उत्पद्यन्ते विलीयन्ते बुद्बुदाश्च यथा जले ।। ७।।
(2.7) Ignorance does not create any doubt. What shall I do, being endowed
with modifications of the mind? They arise and dissolve like bubbles in
water.
Ignorance, etc.-The man of the highest spiritual perception, after
realizing his Divine identity, may live on the relative plane and thus
appear enveloped by ignorance, but even then he is never unaware of his
Divinity.
What, etc.-Thought the man of highest spiritual perception appears to
think, will, etc., yet, as the pure witness, he remains completely
separate from mental activities.
8महदादीनि भूतानि समाप्यैवं सदैव हि ।
मृदुद्रव्येषु तीक्ष्णेषु गुडेषु कटुकेषु च ।। ८।।
(2.8) Thus am I ever pervading all existence beginning with cosmic
intelligence-pervading soft, hard, sweet, and pungent substances.
9कटुत्वं चैव शैत्यत्वं मृदुत्वं च यथा जले ।
प्रकृतिः पुरुषस्तद्वदभिन्नं प्रतिभाति मे ।। ९।।
(2.9) As pungency, coldness, or softness is nondifferent from water, so
prakrti is nondifferent from purusa-thus it appears to me.
Prakrti-nature; relative existence.

Purusa-spirit, the Absolute.
10सर्वाख्यारहितं यद्यत्सूक्ष्मात्सूक्ष्मतरं परम् ।
मनोबुद्धीन्द्रियातीतमकलङ्कं जगत्पतिम् ।। १०।।
(2.10) 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.
Lord, etc.-the Self.
11ईदृशं सहजं यत्र अहं तत्र कथं भवेत् ।
त्वमेव हि कथं तत्र कथं तत्र चराचरम् ।। ११।।
(2.11) 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.
12गगनोपमं तु यत्प्रोक्तं तदेव गगनोपमम् ।
चैतन्यं दोषहीनं च सर्वज्ञं पूर्णमेव च ।। १२।।
(2.12) That which has been described as being like ether is indeed Like
ether. That is Consciousness-blameless, omniscient, and perfect.
13पृथिव्यां चरितं नैव मारुतेन च वाहितम् ।
वरिणा पिहितं नैव तेजोमध्ये व्यवस्थितम् ।। १३।।
(2.13) It does not move about on the earth or dwell in fire. It is not blown
by the wind or covered by water.
14आकाशं तेन संव्याप्तं न तद्व्याप्तं च केनचित् ।
स बाह्याभ्यन्तरं तिष्ठत्यवच्छिन्नं निरन्तरम् ।। १४।।
(2.14) Space is pervaded by It, but It is not pervaded by anything. It is
existing within and without. It is undivided and continuous.
15सूक्ष्मत्वात्तददृश्यत्वान्निर्गुणत्वाच्च योगिभिः ।
आलम्बनादि यत्प्रोक्तं क्रमादालम्बनं भवेत् ।। १५।।
(2.15) One should successively take recourse to the objects of concentration,
as mentioned by the yogis, in accordance with their subtlety,
invisibility, and attributelessness.
Take, etc.-In order to attain to the Absolute (or dissolution in the
Absolute, as is said in the next verse), one has to reach the state of
infinite and undifferentiated Consciousness by eliminating all mental
differentiation or movements.
The method of this elimination is to make consciousness dwell on one
object continuously by obstructing its restless tendency to dwell on
multifarious objects.
But the object of concentration has to be chosen carefully.
The beginner chooses a gross object.
When he has dwelt on it continuously for some time, his consciousness
becomes subtle and steady.
He then chooses a subtle object to concentrate on.
Gradually he reaches a high state of concentration, but some
differentiations in his consciousness still remain-there is the
consciousness of himself as the concentrator, of the object on which he is
concentrating, and of the process of concentration. Next even these
differentiations vanish.
For the object of concentration dissolves, and there remains only the
pure, undifferentiated Consciousness, the Absolute.
16सतताऽभ्यासयुक्तस्तु निरालम्बो यदा भवेत् ।
तल्लयाल्लीयते नान्तर्गुणदोषविवर्जितः ।। १६।।
(2.16) When through constant practice one's concentration becomes objectless,
then, being divested of merits and demerits, one attains the state of
complete dissolution in the Absolute through the dissolution of the object
of concentration, but not before then.
17विषविश्वस्य रौद्रस्य मोहमूर्च्छाप्रदस्य च ।
एकमेव विनाशाय ह्यमोघं सहजामृतम् ।। १७।।
(2.17) 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.
18भावगम्यं निराकारं साकारं दृष्टिगोचरम् ।
भावाभावविनिर्मुक्तमन्तरालं तदुच्यते ।। १८।।
(2.18) 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.
19बाह्यभावं भवेद्विश्वमन्तः प्रकृतिरुच्यते ।
अन्तरादन्तरं ज्ञेयं नारिकेलफलाम्बुवत् ।। १९।।
(2.19) 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.
Prakrti-in its subtle aspects: cosmic intelligence, cosmic mind, etc.
20भ्रान्तिज्ञानं स्थितं बाह्यं सम्यग्ज्ञानं च मध्यगम् ।
मध्यान्मध्यतरं ज्ञेयं नारिकेलफलाम्बुवत् ।। २०।।
(2.20) 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.
21पौर्णमास्यां यथा चन्द्र एक एवातिनिर्मलः ।
तेन तत्सदृशं पश्येद्द्विधादृष्टिर्विपर्ययः ।। २१।।
(2.21) 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.
22अनेनैव प्रकारेण बुद्धिभेदो न सर्वगः ।
दाता च धीरतामेति गीयते नामकोटिभिः ।। २२।।
(2.22)
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.
23गुरुप्रज्ञाप्रसादेन मूर्खो वा यदि पण्डितः ।
यस्तु संबुध्यते तत्त्वं विरक्तो भवसागरात् ।। २३।।
(2.23) 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)
24रागद्वेषविनिर्मुक्तः सर्वभूतहिते रतः ।
दृढबोधश्च धीरश्च स गच्छेत्परमं पदम् ।। २४।।
(2.24) 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.
25घटे भिन्ने घटाकाश आकाशे लीयते यथा ।
देहाभावे तथा योगी स्वरूपे परमात्मनि ।। २५।।
(2.25) 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.
26उक्तेयं कर्मयुक्तानां मतिर्यान्तेऽपि सा गतिः ।
न चोक्ता योगयुक्तानां मतिर्यान्तेऽपि सा गतिः ।। २६।।
(2.26) 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.
End-the dying moment.
The belief in India, clearly expressed in the Bagavad Gita, is that the
last thought in the mind of the dying person indicates the nature of his
future existence.
This is not true, however, of one who has attained to the knowledge of the
Self.
27या गतिः कर्मयुक्तानां सा च वागिन्द्रियाद्वदेत् ।
योगिनां या गतिः क्वापि ह्यकथ्या भवतोर्जिता ।। २७।।
(2.27) 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
28एवं ज्ञात्वा त्वमुं मार्गं योगिनां नैव कल्पितम् ।
विकल्पवर्जनं तेषां स्वयं सिद्धिः प्रवर्तते ।। २८।।
(2.28) 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.
29तीर्थे वान्त्यजगेहे वा यत्र कुत्र मृतोऽपि वा ।
न योगी पश्यते गर्भं परे ब्रह्मणि लीयते ।। २९।।
(2.29) 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 India because of the cast system, there is a class of
people called untouchable because they are considered impure.
Does not, etc.-is not reborn.
30सहजमजमचिन्त्यं यस्तु पश्येत्स्वरूपं
घटति यदि यथेष्टं लिप्यते नैव दोषैः ।
सकृदपि तदभावात्कर्म किंचिन्नकुर्यात्
तदपि न च विबद्धः संयमी वा तपस्वी ।। ३०।।
(2.30) 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.
31निरामयं निष्प्रतिमं निराकृतिं
निराश्रयं निर्वपुषं निराशिषम् ।
निर्द्वन्द्वनिर्मोहमलुप्तशक्तिकं
तमीशमात्मानमुपैति शाश्वतम् ।। ३१।।
(2.31) He attains to the supreme Self, who is eternal, pure, fearless, formless,
and supportless, who is without body, without desire, beyondthe 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.
32वेदो न दीक्षा न च मुण्डनक्रिया
गुरुर्न शिष्यो न च यन्त्रसम्पदः ।
मुद्रादिकं चापि न यत्र भासते
तमीशमात्मानमुपैति शाश्वतम् ।। ३२।।
(2.32) 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.
33न शाम्भवं शाक्तिकमानवं न वा
पिण्डं च रूपं च पदादिकं न वा ।
आरम्भनिष्पत्तिघटादिकं च नो
तमीशमात्मानमुपैति शाश्वतम् ।। ३३।।
(2.33) 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.
34यस्य स्वरूपात्सचराचरं जग-
दुत्पद्यते तिष्ठति लीयतेऽपि वा ।
पयोविकारादिव फेनबुद्बुदा-
स्तमीशमात्मानमुपैति शाश्वतम् ।। ३४।।
(2.34) 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.
35नासानिरोधो न च दृष्टिरासनं
बोधोऽप्यबोधोऽपि न यत्र भासते ।
नाडीप्रचारोऽपि न यत्र किञ्चि-
त्तमीशमात्मानमुपैति शाश्वतम् ।। ३५।।
(2.35) 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.
Closing, etc.-In the practice of pranayama or breath control, each nostril
in turn is closed with a finer in order to breathe only with the other
nostril.
Gazing-fixing the eyes on a certain point to induce concentration.
Posture-a particular way of sitting which allows the body to be most
comfortable and yet conduces to the practice of mental concentration.
Nerve-current-The reference is to the three nerves mentioned in Yoga
texts-ida, pingala and susumna along which thought-currents are made to
flow in order to realize higher states of consciousness.
36नानात्वमेकत्वमुभत्वमन्यता
अणुत्वदीर्घत्वमहत्त्वशून्यता ।
मानत्वमेयत्वसमत्ववर्जितं
तमीशमात्मानमुपैति शाश्वतम् ।। ३६।।
(2.36) 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.
37सुसंयमी वा यदि वा न संयमी
सुसंग्रही वा यदि वा न संग्रही ।
निष्कर्मको वा यदि वा सकर्मक-
स्तमीशमात्मानमुपैति शाश्वतम् ।। ३७।।
(2.37) 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.
38मनो न बुद्धिर्न शरीरमिन्द्रियं
तन्मात्रभूतानि न भूतपञ्चकम् ।
अहंकृतिश्चापि वियत्स्वरूपकं
तमीशमात्मानमुपैति शाश्वतम् ।। ३८।।
(2.38) 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.
39विधौ निरोधे परमात्मतां गते
न योगिनश्चेतसि भेदवर्जिते ।
शौचं न वाशौचमलिङ्गभावना
सर्वं विधेयं यदि वा निषिध्यते ।। ३९।।
(2.39) 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.
Injunctions-prescriptions given by the scriptures to a spiritual aspirant
in regard to what he should practice. The yogi who has attained to the Highest is beyond the need of such
prescriptions. Contemplation, etc.-The spiritual aspirant is prohibited from doing
certain things, just as he is enjoined to do other things; but upon
attaining the Highest he goes beyond all injunctions
and prohibitions. Realizing himself as the Absolute, he may act in even an apparently evil
way, just as God does some apparently evil things in His creation.
40मनो वचो यत्र न शक्तमीरितुं
नूनं कथं तत्र गुरूपदेशता ।
इमां कथामुक्तवतो गुरोस्त-
द्युक्तस्य तत्त्वं हि समं प्रकाशते ।। ४०।।
(2.40) 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.

1 2 3 4 5 6 7 8

तृतीयोऽध्यायः Chapter 3















































1अथ तृतीयोऽध्यायः ।
गुणविगुणविभागो वर्तते नैव किञ्चित्
रतिविरतिविहीनं निर्मलं निष्प्रपञ्चम् ।
गुणविगुणविहीनं व्यापकं विश्वरूपं
कथमहमिह वन्दे व्योमरूपं शिवं वै ।। १।।
(3.1) The distinction of quality 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.
2श्वेतादिवर्णरहितो नियतं शिवश्च
कार्यं हि कारणमिदं हि परं शिवश्च ।
एवं विकल्परहितोऽहमलं शिवश्च
स्वात्मानमात्मनि सुमित्र कथं नमामि ।। २।।
(3.2) 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 evidence 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 infnity. Time then and with it space,
are transcended.
3निर्मूलमूलरहितो हि सदोदितोऽहं
निर्धूमधूमरहितो हि सदोदितोऽहम् ।
निर्दीपदीपरहितो हि सदोदितोऽहं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३।।
(3.3) 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, homogenous
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 awarenes, 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.
4निष्कामकाममिह नाम कथं वदामि
निःसङ्गसङ्गमिह नाम कथं वदामि ।
निःसारसाररहितं च कथं वदामि
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४।।
(3.4) 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, homogenous
existence, like the sky. Because the knowledge of all that exists, depends upon the pre-existence
of a consciousness
which can come to know the known, even the knowing consciousness is
preceeded 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.
5अद्वैतरूपमखिलं हि कथं वदामि
द्वैतस्वरूपमखिलं हि कथं वदामि ।
नित्यं त्वनित्यमखिलं हि कथं वदामि
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ५।।
(3.5) 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, homogenous existence
like the sky.
6स्थूलं हि नो नहि कृशं न गतागतं हि
आद्यन्तमध्यरहितं न परापरं हि ।
सत्यं वदामि खलु वै परमार्थतत्त्वं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ६।।
(3.6) 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,
homogenous existence, like the sky.
7संविद्धि सर्वकरणानि नभोनिभानि
संविद्धि सर्वविषयांश्च नभोनिभांश्च ।
संविद्धि चैकममलं न हि बन्धमुक्तं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ७।।
(3.7) 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, homogenous existence, like the sky.
8दुर्बोधबोधगहनो न भवामि तात
दुर्लक्ष्यलक्ष्यगहनो न भवामि तात ।
आसन्नरूपगहनो न भवामि तात
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ८।।
(3.8) 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, homogenous existence, like the sky.
9निष्कर्मदहनो ज्वलनो भवामि
निर्दुःखदुःखदहनो ज्वलनो भवामि ।
निर्देहदेहदहनो ज्वलनो भवामि
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ९।।
(3.9) 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,
homogenous existence, like the sky.
10निष्पापपापदहनो हि हुताशनोऽहं
निर्धर्मधर्मदहनो हि हुताशनोऽहम् ।
निर्बन्धबन्धदहनो हि हुताशनोऽहं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १०।।
(3.10) 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, homogenous existence, like the sky.
11निर्भावभावरहितो न भवामि वत्स
निर्योगयोगरहितो न भवामि वत्स ।
निश्चित्तचित्तरहितो न भवामि वत्स
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ११।।
(3.11) 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, homogenous existence, like the sky.
12निर्मोहमोहपदवीति न मे विकल्पो
निःशोकशोकपदवीति न मे विकल्पः ।
निर्लोभलोभपदवीति न मे विकल्पो
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १२।।
(3.12) 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, homogenous existence, like the sky. There are many many references in scripture to the concepts of which Dattareya speaks in this Avadhuta Gita. The above references are included to get the reader started.
13संसारसन्ततिलता न च मे कदाचित्
सन्तोषसन्ततिसुखो न च मे कदाचित् ।
अज्ञानबन्धनमिदं न च मे कदाचित्
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १३।।
(3.13) 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, homogenous existence, like the sky.
14संसारसन्ततिरजो न च मे विकारः
सन्तापसन्ततितमो न च मे विकारः ।
सत्त्वं स्वधर्मजनकं न च मे विकारो
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १४।।
(3.14) 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 tranquillity which produces one's religious merit is not a modification of mine. I am the nectar of knowledge,
homogenous existence, like the sky.
15सन्तापदुःखजनको न विधिः कदाचित्
सन्तापयोगजनितं न मनः कदाचित् ।
यस्मादहङ्कृतिरियं न च मे कदाचित्
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १५।।
(3.15) 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,
homogenous existence, like the sky.
16निष्कम्पकम्पनिधनं न विकल्पकल्पं
स्वप्नप्रबोधनिधनं न हिताहितं हि ।
निःसारसारनिधनं न चराचरं हि
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १६।।
(3.16) 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,
homogenous existence, like the sky.
17नो वेद्यवेदकमिदं न च हेतुतर्क्यं
वाचामगोचरमिदं न मनो न बुद्धिः ।
एवं कथं हि भवतः कथयामि तत्त्वं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १७।।
(3.17) 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, homogenous existence, like the sky.
18निर्भिन्नभिन्नरहितं परमार्थतत्त्व-
मन्तर्बहिर्न हि कथं परमार्थतत्त्वम् ।
प्राक्सम्भवं न च रतं नहि वस्तु किञ्चित्
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १८।।
(3.18) 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, homogenous existence, like the sky.
19रागादिदोषरहितं त्वहमेव तत्त्वं
दैवादिदोषरहितं त्वहमेव तत्त्वम् ।
संसारशोकरहितं त्वहमेव तत्त्वं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १९।।
(3.19) 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,
homogenous existence, like the sky.
20स्थानत्रयं यदि च नेति कथं तुरीयं
कालत्रयं यदि च नेति कथं दिशश्च ।
शान्तं पदं हि परमं परमार्थतत्त्वं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २०।।
(3.20) 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, homogenous existence, like the sky.
21दीर्घो लघुः पुनरितीह नमे विभागो
विस्तारसंकटमितीह न मे विभागः ।
कोणं हि वर्तुलमितीह न मे विभागो
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २१।।
(3.21) 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, homogenous existence, like the sky.
22मातापितादि तनयादि न मे कदाचित्
जातं मृतं न च मनो न च मे कदाचित् ।
निर्व्याकुलं स्थिरमिदं परमार्थतत्त्वं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २२।।
(3.22) 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,
homogenous existence, like the sky.
23शुद्धं विशुद्धमविचारमनन्तरूपं
निर्लेपलेपमविचारमनन्तरूपम् ।
निष्खण्डखण्डमविचारमनन्तरूपं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २३।।
(3.23) 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, homogenous existence, like the sky.
24ब्रह्मादयः सुरगणाः कथमत्र सन्ति
स्वर्गादयो वसतयः कथमत्र सन्ति ।
यद्येकरूपममलं परमार्थतत्त्वं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २४।।
(3.24) 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, homogenous existence, like the sky.
25निर्नेति नेति विमलो हि कथं वदामि
निःशेषशेषविमलो हि कथं वदामि ।
निर्लिङ्गलिङ्गविमलो हि कथं वदामि
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २५।।
(3.25) 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, homogenous existence, like the sky.
26निष्कर्मकर्मपरमं सततं करोमि
निःसङ्गसङ्गरहितं परमं विनोदम् ।
निर्देहदेहरहितं सततं विनोदं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २६।।
(3.26) 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, homogenous existence, like the sky.
27मायाप्रपञ्चरचना न च मे विकारः ।
कौटिल्यदम्भरचना न च मे विकारः ।
सत्यानृतेति रचना न च मे विकारो
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २७।।
(3.27) 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, homogenous existence, like the sky.
28सन्ध्यादिकालरहितं न च मे वियोगो-
ह्यन्तः प्रबोधरहितं बधिरो न मूकः ।
एवं विकल्परहितं न च भावशुद्धं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २८।।
(3.28) 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, homogenous existence, like the sky.
29निर्नाथनाथरहितं हि निराकुलं वै
निश्चित्तचित्तविगतं हि निराकुलं वै ।
संविद्धि सर्वविगतं हि निराकुअलं वै
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २९।।
(3.29) 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, homogenous existence, like the sky.
30कान्तारमन्दिरमिदं हि कथं वदामि
संसिद्धसंशयमिदं हि कथं वदामि ।
एवं निरन्तरसमं हि निराकुलं वै
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३०।।
(3.30) 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 homogenous calm Existence. I am the nectar of knowledge,
homogenous existence, like the sky.
31निर्जीवजीवरहितं सततं विभाति
निर्बीजबीजरहितं सततं विभाति ।
निर्वाणबन्धरहितं सततं विभाति
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३१।।
(3.31) 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, homogenous existence, like the sky.
32सम्भूतिवर्जितमिदं सततं विभाति
संसारवर्जितमिदं सततं विभाति ।
संहारवर्जितमिअदं सततं विभाति
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३२।।
(3.32) It shines forever, devoid of birth - mundane existence and death. I am the nectar of knowledge, homogenous existence, like the sky.
33उल्लेखमात्रमपि ते न च नामरूपं
निर्भिन्नभिन्नमपि ते न हि वस्तु किञ्चित् ।
निर्लज्जमानस करोषि कथं विषादं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३३।।
(3.33) 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, homogenous existence, like the sky.
34किं नाम रोदिषि सखे न जरा न मृत्युः
किं नाम रोदिषि सखे न च जन्म दुःखम् ।
किं नाम रोदिषि सखे न च ते विकारो
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३४।।
(3.34) 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, homogenous existence, like the sky.
35किं नाम रोदिषि सखे न च ते स्वरूपं
किं नाम रोदिषि सखे न च ते विरूपम् ।
किं नाम रोदिषि सखे न च ते वयांसि
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३५।।
(3.35) 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, homogenous existence, like the sky.
36किं नाम रोदिषि सखे न च ते वयांसि
किं नाम रोदिषि सखे न च ते मनांसि ।
किं नाम रोदिषि सखे न तवेन्द्रियाणि
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३६।।
(3.36) 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,
homogenous existence, like the sky.
37किं नाम रोदिषि सखे न च तेऽस्ति कामः
किं नाम रोदिषि सखे न च ते प्रलोभः ।
किं नाम रोदिषि सखे न च ते विमोहो
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३७।।
(3.37) 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, homogenous existence, like the sky.
38ऐश्वर्यमिच्छसि कथं न च ते धनानि
ऐश्वर्यमिच्छसि कथं न च ते हि पत्नी ।
ऐश्वर्यमिच्छसि कथं न च ते ममेति
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३८।।
(3.38) 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, homogenous existence, like the sky.
39लिङ्गप्रपञ्चजनुषी न च ते न मे च
निर्लज्जमानसमिदं च विभाति भिन्नम् ।
निर्भेदभेदरहितं न च ते न मे च
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३९।।
(3.39) 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, homogenous existence, like the sky.
40नो वाणुमात्रमपि ते हि विरागरूपं
नो वाणुमात्रमपि ते हि सरागरूपम् ।
नो वाणुमात्रमपि ते हि सकामरूपं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४०।।
(3.40) 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, homogenous existence, like the sky.
41ध्याता न ते हि हृदये न च ते समाधि-
र्ध्यानं न ते हि हृदये न बहिः प्रदेशः ।
ध्येयं न चेति हृदये न हि वस्तु कालो
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४१।।
(3.41) 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, homogenous existence, like the sky.
42यत्सारभूतमखिलं कथितं मया ते
न त्वं न मे न महतो न गुरुर्न न शिष्यः ।
स्वच्छन्दरूपसहजं परमार्थतत्त्वं
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४२।।
(3.42) 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, homogenous existence, like the sky.
43कथमिह परमार्थं तत्त्वमानन्दरूपं
कथमिह परमार्थं नैवमानन्दरूपम् ।
कथमिह परमार्थं ज्ञानविज्ञानरूपं
यदि परमहमेकं वर्तते व्योमरूपम् ।। ४३।।
(3.43) 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?
44दहनपवनहीनं विद्धि विज्ञानमेक-
मवनिजलविहीनं विद्धि विज्ञानरूपम् ।
समगमनविहीनं विद्धि विज्ञानमेकं
गगनमिव विशालं विद्धि विज्ञानमेकम् ।। ४४।।
(3.44) 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.
45न शून्यरूपं न विशून्यरूपं
न शुद्धरूपं न विशुद्धरूपम् ।
रूपं विरूपं न भवामि किञ्चित्
स्वरूपरूपं परमार्थतत्त्वम् ।। ४५।।
(3.45) 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.
46मुञ्च मुञ्च हि संसारं त्यागं मुञ्च हि सर्वथा ।
त्यागात्यागविषं शुद्धममृतं सहजं ध्रुवम् ।। ४६।।
(3.46) 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.

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चतुर्थोऽध्यायः Chapter 4


























1अथ चतुर्थोऽध्यायः ।
नावाहनं नैव विसर्जनं वा
पुष्पाणि पत्राणि कथं भवन्ति ।
ध्यानानि मन्त्राणि कथं भवन्ति
समासमं चैव शिवार्चनं च ।। १।।
(4.1) There is neither invitation nor casting off; How can there be flowers, leaves,
meditations and recitation of sacred texts, and how can there be worship of Siva -which is identity in non-difference?
2न केवलं बन्धविबन्धमुक्तो
न केवलं शुद्धविशुद्धमुक्तः ।
न केवलं योगवियोगमुक्तः
स वै विमुक्तो गगनोपमोऽहम् ।। २।।
(4.2) 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.
3सञ्जायते सर्वमिदं हि तथ्यं
सञ्जायते सर्वमिदं वितथ्यम् ।
एवं विकल्पो मम नैव जातः
स्वरूपनिर्वाणमनामयोऽहम् ।। ३।।
(4.3) 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.
4न साञ्जनं चैव निरञ्जनं वा
न चान्तरं वापि निरन्तरं वा ।
अन्तर्विभन्नं न हि मे विभाति
स्वरूपनिर्वाणमनामयोऽहम् ।। ४।।
(4.4) Stained, stainless, divided, undivided -differentiated, none of these appear to me.I am free from disease - my form has been extinguished.
5अबोधबोधो मम नैव जातो
बोधस्वरूपं मम नैव जातम् ।
निर्बोधबोधं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। ५।।
(4.5) 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.
6न धर्मयुक्तो न च पापयुक्तो
न बन्धयुक्तो न च मोक्षयुक्तः ।
युक्तं त्वयुक्तं न च मे विभाति
स्वरूपनिर्वाणमनामयोऽहम् ।। ६।।
(4.6) 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.
7परापरं वा न च मे कदाचित्
मध्यस्थभावो हि न चारिमित्रम् ।
हिताहितं चापि कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। ७।।
(4.7) 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.
8नोपासको नैवमुपास्यरूपं
न चोपदेशो न च मे क्रिया च ।
संवित्स्वरूपं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। ८।।
(4.8) 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.
9नो व्यापकं व्याप्यमिहास्ति किञ्चित्
न चालयं वापि निरालयं वा ।
अशून्यशून्यं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। ९।।
(4.9) 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.
10न ग्राहको ग्राह्यकमेव किञ्चित्
न कारणं वा मम नैव कार्यम् ।
अचिन्त्यचिन्त्यं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १०।।
(4.10) 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.
11न भेदकं वापि न चैव भेद्यं
न वेदकं वा मम नैव वेद्यम् ।
गतागतं तात कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। ११।।
(4.11) 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.
12न चास्ति देहो न च मे विदेहो
बुद्दिर्मनो मे न हि चेन्द्रियाणि ।
रागो विरागश्च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १२।।
(4.12) 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.
13उल्लेखमात्रं न हि भिन्नमुच्चै-
रुल्लेखमात्रं न तिरोहितं वै ।
समासमं मित्र कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १३।।
(4.13) 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.
14जितेन्द्रियोऽहं त्वजितेन्द्रियो वा
न संयमो मे नियमो न जातः ।
जयाजयौ मित्र कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १४।।
(4.14) 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.
15अमूर्तमूर्तिर्न च मे कदाचि-
दाद्यन्तमध्यं न च मे कदाचित् ।
बलाबलं मित्र कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १५।।
(4.15) 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.
16मृतामृतं वापि विषाविषं च
सञ्जायते तात न मे कदाचित् ।
अशुद्धशुद्धं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १६।।
(4.16) 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.
17स्वप्नः प्रबोधो न च योगमुद्रा
नक्तं दिवा वापि न मे कदाचित् ।
अतुर्यतुर्यं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १७।।
(4.17) 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.
18संविद्धि मां सर्वविसर्वमुक्तं
माया विमाया न च मे कदाचित् ।
सन्ध्यादिकं कर्म कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १८।।
(4.18) Know me as free from all and form 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.
I am free from disease - my form has been extinguished.
19संविद्धि मां सर्वसमाधियुक्तं
संविद्धि मां लक्ष्यविलक्ष्यमुक्तम् ।
योगं वियोगं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। १९।।
(4.19) know me as endowed with all concentration. Know me as free from any relative or or ultimate aim.
How shall I speak of union and separation? I am free from disease - my form has been extinguished.
20मूर्खोऽपि नाहं न च पण्डितोऽहं
मौनं विमौनं न च मे कदाचित् ।
तर्कं वितर्कं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। २०।।
(4.20) 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.
21पिता च माता च कुलं न जाति-
र्जन्मादि मृत्युर्न च मे कदाचित् ।
स्नेहं विमोहं च कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। २१।।
(4.21) 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.
22अस्तं गतो नैव सदोदितोऽहं
तेजोवितेजो न च मे कदाचित् ।
सन्ध्यादिकं कर्म कथं वदामि
स्वरूपनिर्वाणमनामयोऽहम् ।। २२।।
(4.22) 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.
23असंशयं विद्धि निराकुलं मां
असंशयं विद्धि निरन्तरं माम् ।
असंशयं विद्धि निरञ्जनं मां
स्वरूपनिर्वाणमनामयोऽहम् ।। २३।।
(4.23) 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.
24ध्यानानि सर्वाणि परित्यजन्ति
शुभाशुभं कर्म परित्यजन्ति ।
त्यागामृतं तात पिबन्ति धीराः
स्वरूपनिर्वाणमनामयोऽहम् ।। २४।।
(4.24) 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.
25विन्दति विन्दति न हि न हि यत्र
छन्दोलक्षणं न हि न हि तत्र ।
समरसमग्नो भावितपूतः
प्रलपति तत्त्वं परमवधूतः ।। २५।।
(4.25) There is verily no versification where one knows nothing. The supreme and free one absorbed in the consciousness
of the homogenous being and pure of thought,

prattles about the truth.

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पञ्चमोध्यायः Chapter 5

































1अथ पञ्चमोध्यायः ।
ॐ इति गदितं गगनसमं तत्
न परापरसारविचार इति ।
अविलासविलासनिराकरणं
कथमक्षरबिन्दुसमुच्चरणम् ।। १।।
(5.1) 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?
2इति तत्त्वमसिप्रभृतिश्रुतिभिः
प्रतिपादितमात्मनि तत्त्वमसि ।
त्वमुपाधिविवर्जितसर्वसमं
किमु रोदिषि मानसि सर्वसमम् ।। २।।
(5.2) 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?
3अधऊर्ध्वविवर्जितसर्वसमं
बहिरन्तरवर्जितसर्वसमम् ।
यदि चैकविवर्जितसर्वसमं
किमु रोदिषि मानसि सर्वसमम् ।। ३।।
(5.3) 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?
4न हि कल्पितकल्पविचार इति
न हि कारणकार्यविचार इति ।
पदसन्धिविवर्जितसर्वसमं
किमु रोदिषि मानसि सर्वसमम् ।। ४।।
(5.4) 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?
5न हि बोधविबोधसमाधिरिति
न हि देशविदेशसमाधिरिति ।
न हि कालविकालसमाधिरिति
किमु रोदिषि मानसि सर्वसमम् ।। ५।।
(5.5) 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?
6न हि कुम्भनभो न हि कुम्भ इति
न हि जीववपुर्न हि जीव इति ।
न हि कारणकार्यविभाग इति
किमु रोदिषि मानसि सर्वसमम् ।। ६।।
(5.6) 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?
7इह सर्वनिरन्तरमोक्षपदं
लघुदीर्घविचारविहीन इति ।
न हि वर्तुलकोणविभाग इति
किमु रोदिषि मानसि सर्वसमम् ।। ७।।
(5.7) 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?
8इह शून्यविशून्यविहीन इति
इह शुद्धविशुद्धविहीन इति ।
इह सर्वविसर्वविहीन इति
किमु रोदिषि मानसि सर्वसमम् ।। ८।।
(5.8) 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?
9न हि भिन्नविभिन्नविचार इति
बहिरन्तरसन्धिविचार इति ।
अरिमित्रविवर्जितसर्वसमं
किमु रोदिषि मानसि सर्वसमम् ।। ९।।
(5.9) 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?
10न हि शिष्यविशिष्यस्वरूपैति
न चराचरभेदविचार इति ।
इह सर्वनिरन्तरमोक्षपदं
किमु रोदिषि मानसि सर्वसमम् ।। १०।।
(5.10) 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?
11ननु रूपविरूपविहीन इति
ननु भिन्नविभिन्नविहीन इति ।
ननु सर्गविसर्गविहीन इति
किमु रोदिषि मानसि सर्वसमम् ।। ११।।
(5.11) 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?
12न गुणागुणपाशनिबन्ध इति
मृतजीवनकर्म करोमि कथम् ।
इति शुद्धनिरञ्जनसर्वसमं
किमु रोदिषि मानसि सर्वसमम् ।। १२।।
(5.12) 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?
13इह भावविभावविहीन इति
इह कामविकामविहीन इति ।
इह बोधतमं खलु मोक्षसमं
किमु रोदिषि मानसि सर्वसमम् ।। १३।।
(5.13) 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?
14इह तत्त्वनिरन्तरतत्त्वमिति
न हि सन्धिविसन्धिविहीन इति ।
यदि सर्वविवर्जितसर्वसमं
किमु रोदिषि मानसि सर्वसमम् ।। १४।।
(5.14) 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?
15अनिकेतकुटी परिवारसमं
इहसङ्गविसङ्गविहीनपरम् ।
इह बोधविबोधविहीनपरं
किमु रोदिषि मानसि सर्वसमम् ।। १५।।
(5.15) 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?
16अविकारविकारमसत्यमिति
अविलक्षविलक्षमसत्यमिति ।
यदि केवलमात्मनि सत्यमिति
किमु रोदिषि मानसि सर्वसमम् ।। १६।।
(5.16) 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?
17इह सर्वसमं खलु जीव इति
इह सर्वनिरन्तरजीव इति ।
इह केवलनिश्चलजीव इति
किमु रोदिषि मानसि सर्वसमम् ।। १७।।
(5.17) 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?
18अविवेकविवेकमबोध इति
अविकल्पविकल्पमबोध इति ।
यदि चैकनिरन्तरबोध इति
किमु रोदिषि मानसि सर्वसमम् ।। १८।।
(5.18) 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?
19न हि मोक्षपदं न हि बन्धपदं
न हि पुण्यपदं न हि पापपदम् ।
न हि पूर्णपदं न हि रिक्तपदं
किमु रोदिषि मानसि सर्वसमम् ।। १९।।
(5.19) 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?
20यदि वर्णविवर्णविहीनसमं
यदि कारणकार्यविहीनसमम् ।
यदिभेदविभेदविहीनसमं
किमु रोदिषि मानसि सर्वसमम् ।। २०।।
(5.20) 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?
21इह सर्वनिरन्तरसर्वचिते
इह केवलनिश्चलसर्वचिते ।
द्विपदादिविवर्जितसर्वचिते
किमु रोदिषि मानसि सर्वसमम् ।। २१।।
(5.21) 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?
22अतिसर्वनिरन्तरसर्वगतं
अतिनिर्मलनिश्चलसर्वगतम् ।
दिनरात्रिविवर्जितसर्वगतं
किमु रोदिषि मानसि सर्वसमम् ।। २२।।
(5.22) The Self transcends all, is indivisable 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?
23न हि बन्धविबन्धसमागमनं
न हि योगवियोगसमागमनम् ।
न हि तर्कवितर्कसमागमनं
किमु रोदिषि मानसि सर्वसमम् ।। २३।।
(5.23) 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?
24इह कालविकालनिराकरणं
अणुमात्रकृशानुनिराकरणम् ।
न हि केवलसत्यनिराकरणं
किमु रोदिषि मानसि सर्वसमम् ।। २४।।
(5.24) 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?
25इह देहविदेहविहीन इति
ननु स्वप्नसुषुप्तिविहीनपरम् ।
अभिधानविधानविहीनपरं
किमु रोदिषि मानसि सर्वसमम् ।। २५।।
(5.25) 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?
26गगनोपमशुद्धविशालसमं
अतिसर्वविवर्जितसर्वसमम् ।
गतसारविसारविकारसमं
किमु रोदिषि मानसि सर्वसमम् ।। २६।।
(5.26) Pure, vast and homogenous like the sky, the Self is the same in all and devoid of all.

It is the homogenous Being divested of essence and non-essence and change.

Why dost thou, who art the identity in all, grieve in thy heart?
27इह धर्मविधर्मविरागतर-
मिह वस्तुविवस्तुविरागतरम् ।
इह कामविकामविरागतरं
किमु रोदिषि मानसि सर्वसमम् ।। २७।।
(5.27) 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?
28सुखदुःखविवर्जितसर्वसम-
मिह शोकविशोकविहीनपरम् ।
गुरुशिष्यविवर्जिततत्त्वपरं
किमु रोदिषि मानसि सर्वसमम् ।। २८।।
(5.28) Here is the Self, the same in all - which is without grief and greiflessness.

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?
29न किलाङ्कुरसारविसार इति
न चलाचलसाम्यविसाम्यमिति ।
अविचारविचारविहीनमिति
किमु रोदिषि मानसि सर्वसमम् ।। २९।।
(5.29) 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?
30इह सारसमुच्चयसारमिति ।
कथितं निजभावविभेद इति ।
विषये करणत्वमसत्यमिति
किमु रोदिषि मानसि सर्वसमम् ।। ३०।।
(5.30) 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?
31बहुधा श्रुतयः प्रवदन्ति यतो
वियदादिरिदं मृगतोयसमम् ।
यदि चैकनिरन्तरसर्वसमं
किमु रोदिषि मानसि सर्वसमम् ।। ३१।।
(5.31) 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 - indivisable - and the same in all,
Why dost thou, who art the identity in all, grieve in thy heart?
32विन्दति विन्दति न हि न हि यत्र
छन्दोलक्षणं न हि न हि तत्र ।
समरसमग्नो भावितपूतः
प्रलपति तत्त्वं परमवधूतः ।। ३२।।
(5.32) Where one knows nothing, there is verily no versification.The Supreme and free One -

pure of thought, absorbed in the consciousness of the homogenous being, prattles about the truth.

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षष्ठमोऽध्यायः Chapter 6




























1अथ षष्ठमोऽध्यायः ।
बहुधा श्रुतयः प्रवदन्ति वयं
वियदादिरिदं मृगतोयसमम् ।
यदि चैकनिरन्तरसर्वशिव-
मुपमेयमथोह्युपमा च कथम् ।। १।।
(6.1) 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?
2अविभक्तिविभक्तिविहीनपरं
ननु कार्यविकार्यविहीनपरम् ।
यदि चैकनिरन्तरसर्वशिवं
यजनं च कथं तपनं च कथम् ।। २।।
(6.2) 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?
3मन एव निरन्तरसर्वगतं
ह्यविशालविशालविहीनपरम् ।
मन एव निरन्तरसर्वशिवं
मनसापि कथं वचसा च कथम् ।। ३।।
(6.3) 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?
4दिनरात्रिविभेदनिराकरण-
मुदितानुदितस्य निराकरणम् ।
यदि चैकनिरन्तरसर्वशिवं
रविचन्द्रमसौ ज्वलनश्च कथम् ।। ४।।
(6.4) 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?
5गतकामविकामविभेद इति
गतचेष्टविचेष्टविभेद इति ।
यदि चैकनिरन्तरसर्वशिवं
बहिरन्तरभिन्नमतिश्च कथम् ।। ५।।
(6.5) 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?
6यदि सारविसारविहीन इति
यदि शून्यविशून्यविहीन इति ।
यदि चैकनिरन्तरसर्वशिवं
प्रथमं च कथं चरमं च कथम् ।। ६।।
(6.6) 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?
7यदिभेदविभेदनिराकरणं
यदि वेदकवेद्यनिराकरणम् ।
यदि चैकनिरन्तरसर्वशिवं
तृतीयं च कथं तुरीयं च कथम् ।। ७।।
(6.7) 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?
8गदिताविदितं न हि सत्यमिति
विदिताविदितं नहि सत्यमिति ।
यदि चैकनिरन्तरसर्वशिवं
विषयेन्द्रियबुद्धिमनांसि कथम् ।। ८।।
(6.8) 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?
9गगनं पवनो न हि सत्यमिति
धरणी दहनो न हि सत्यमिति ।
यदि चैकनिरन्तरसर्वशिवं
जलदश्च कथं सलिलं च कथम् ।। ९।।
(6.9) 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?
10यदि कल्पितलोकनिराकरणं
यदि कल्पितदेवनिराकरणम् ।
यदि चैकनिरन्तरसर्वशिवं
गुणदोषविचारमतिश्च कथम् ।। १०।।
(6.10) 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?
11मरणामरणं हि निराकरणं
करणाकरणं हि निराकरणम् ।
यदि चैकनिरन्तरसर्वशिवं
गमनागमनं हि कथं वदति ।। ११।।
(6.11) 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?
12प्रकृतिः पुरुषो न हि भेद इति
न हि कारणकार्यविभेद इति ।
यदि चैकनिरन्तरसर्वशिवं
पुरुषापुरुषं च कथं वदति ।। १२।।
(6.12) 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?
13तृतीयं न हि दुःखसमागमनं
न गुणाद्द्वितीयस्य समागमनम् ।
यदि चैकनिरन्तरसर्वशिवं
स्थविरश्च युवा च शिशुश्च कथम् ।। १३।।
(6.13) 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 and old man, a young man and in infant?
14ननु आश्रमवर्णविहीनपरं
ननु कारणकर्तृविहीनपरम् ।
यदि चैकनिरन्तरसर्वशिव-
मविनष्टविनष्टमतिश्च कथम् ।। १४।।
(6.14) The Supreme is without caste and stage of life without cause and agent.
If there is only one indivisible, all-comprehensive absolute how can there be consciousness of the destroyed and the undestroyed?
15ग्रसिताग्रसितं च वितथ्यमिति
जनिताजनितं च वितथ्यमिति ।
यदि चैकनिरन्तरसर्वशिव-
मविनाशि विनाशि कथं हि भवेत् ।। १५।।
(6.15) 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?
16पुरुषापुरुषस्य विनष्टमिति
वनितावनितस्य विनष्टमिति ।
यदि चैकनिरन्तरसर्वशिव-
मविनोदविनोदमतिश्च कथम् ।। १६।।
(6.16) 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?
17यदि मोहविषादविहीनपरो
यदि संशयशोकविहीनपरः ।
यदि चैकनिरन्तरसर्वशिव-
महमेति ममेति कथं च पुनः ।। १७।।
(6.17) 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?
18ननु धर्मविधर्मविनाश इति
ननु बन्धविबन्धविनाश इति ।
यदि चैकनिरन्तरसर्वशिवं-
मिहदुःखविदुःखमतिश्च कथम् ।। १८।।
(6.18) The supreme is the destruction of virtue and vice. It is the destruction of bondage and freedom form bondage.
If there is only one indivisible, all-comprehensive absolute

How can there be here any consciousness of sorrow and the absence of sorrow?
19न हि याज्ञिकयज्ञविभाग इति
न हुताशनवस्तुविभाग इति ।
यदि चैकनिरन्तरसर्वशिवं
वद कर्मफलानि भवन्ति कथम् ।। १९।।
(6.19) 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?
20ननु शोकविशोकविमुक्त इति
ननु दर्पविदर्पविमुक्त इति ।
यदि चैकनिरन्तरसर्वशिवं
ननु रागविरागमतिश्च कथम् ।। २०।।
(6.20) 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?
21न हि मोहविमोहविकार इति
न हि लोभविलोभविकार इति ।
यदि चैकनिरन्तरसर्वशिवं
ह्यविवेकविवेकमतिश्च कथम् ।। २१।।
(6.21) 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?
22त्वमहं न हि हन्त कदाचिदपि
कुलजातिविचारमसत्यमिति ।
अहमेव शिवः परमार्थ इति
अभिवादनमत्र करोमि कथम् ।। २२।।
(6.22) 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?
23गुरुशिष्यविचारविशीर्ण इति
उपदेशविचारविशीर्ण इति ।
अहमेव शिवः परमार्थ इति
अभिवादनमत्र करोमि कथम् ।। २३।।
(6.23) 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?
24न हि कल्पितदेहविभाग इति
न हि कल्पितलोकविभाग इति ।
अहमेव शिवः परमार्थ इति
अभिवादनमत्र करोमि कथम् ।। २४।।
(6.24) 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?
25सरजो विरजो न कदाचिदपि
ननु निर्मलनिश्चलशुद्ध इति ।
अहमेव शिवः परमार्थ इति
अभिवादनमत्र करोमि कथम् ।। २५।।
(6.25) 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?
26न हि देहविदेहविकल्प इति
अनृतं चरितं न हि सत्यमिति ।
अहमेव शिवः परमार्थ इति
अभिवादनमत्र करोमि कथम् ।। २६।।
(6.26) 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?
27विन्दति विन्दति न हि न हि यत्र
छन्दोलक्षणं न हि न हि तत्र ।
समरसमग्नो भावितपूतः
प्रलपति तत्त्वं परमवधूतः ।। २७।।
(6.27) Where one knows nothing, there is verily no versification. The Supreme One, pure of thought,
absorbed in the consciousness of the homogenous being - prattles about the truth.

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सप्तमोऽध्यायः Chapter 7
















1अथ सप्तमोऽध्यायः ।
रथ्याकर्पटविरचितकन्थः
पुण्यापुण्यविवर्जितपन्थः ।
शून्यागारे तिष्ठति नग्नो
शुद्धनिरञ्जनसमरसमग्नः ।। १।।
(7.1) 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 homogenous Being.
2लक्ष्यालक्ष्यविवर्जितलक्ष्यो
युक्तायुक्तविवर्जितदक्षः ।
केवलतत्त्वनिरञ्जनपूतो
वादविवादः कथमवधूतः ।। २।।
(7.2) The enlightened one - aims at that which is without any mark or marklessness.

He is skilful, being devoid of right or wrong. He is the absolute truth, stainless and pure.

How can the liberated on engage in discussion and disputation?
3आशापाशविबन्धनमुक्ताः
शौचाचारविवर्जितयुक्ताः ।
एवं सर्वविवर्जितशान्त-
स्तत्त्वं शुद्धनिरञ्जनवन्तः ।। ३।।
(7.3) 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.
4कथमिह देहविदेहविचारः
कथमिह रागविरागविचारः ।
निर्मलनिश्चलगगनाकारं
स्वयमिह तत्त्वं सहजाकारम् ।। ४।।
(7.4) 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.
5कथमिह तत्त्वं विन्दति यत्र
रूपमरूपं कथमिह तत्र ।
गगनाकारः परमो यत्र
विषयीकरणं कथमिह तत्र ।। ५।।
(7.5) 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?
6गगनाकारनिरन्तरहंस-
स्तत्त्वविशुद्धनिरञ्जनहंसः ।
एवं कथमिह भिन्नविभिन्नं
बन्धविबन्धविकारविभिन्नम् ।। ६।।
(7.6) 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?
7केवलतत्त्वनिरन्तरसर्वं
योगवियोगौ कथमिह गर्वम् ।
एवं परमनिरन्तरसर्व-
मेवं कथमिह सारविसारम् ।। ७।।
(7.7) 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?
8केवलतत्त्वनिरञ्जनसर्वं
गगनाकारनिरन्तरशुद्धम् ।
एवं कथमिह सङ्गविसङ्गं
सत्यं कथमिह रङ्गविरङ्गम् ।। ८।।
(7.8) 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?
9योगवियोगै रहितो योगी
भोगविभोगै रहितो भोगी ।
एवं चरति हि मन्दं मन्दं
मनसा कल्पितसहजानन्दम् ।। ९।।
(7.9) 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.
10बोधविबोधैः सततं युक्तो
द्वैताद्वैतैः कथमिह मुक्तः ।
सहजो विरजः कथमिह योगी
शुद्धनिरञ्जनसमरसभोगी ।। १०।।
(7.10) 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 homogenous Being.
11भग्नाभग्नविवर्जितभग्नो
लग्नालग्नविवर्जितलग्नः ।
एवं कथमिह सारविसारः
समरसतत्त्वं गगनाकारः ।। ११।।
(7.11) 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 homogenous
is of the form of the sky.
12सततं सर्वविवर्जितयुक्तः
सर्वं तत्त्वविवर्जितमुक्तः ।
एवं कथमिह जीवितमरणं
ध्यानाध्यानैः कथमिह करणम् ।। १२।।
(7.12) 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 mediation?
13इन्द्रजालमिदं सर्वं यथा मरुमरीचिका ।
अखण्डितमनाकारो वर्तते केवलः शिवः ।। १३।।
(7.13) All this is magic, like a mirage in the desert. Only the absolute Self, of indivisible
and impenetrable form exists.
14धर्मादौ मोक्षपर्यन्तं निरीहाः सर्वथा वयम् ।
कथं रागविरागैश्च कल्पयन्ति विपश्चितः ।। १४।।
(7.14) 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.
15विन्दति विन्दति न हि न हि यत्र
छन्दोलक्षणं न हि न हि तत्र ।
समरसमग्नो भावितपूतः
प्रलपति तत्त्वं परमवधूतः ।। १५।।
(7.15) Where one knows nothing, there is verily no versification. The Supreme One, Pure of thought,
absorbed in the consciousness of the homogenous being prattles about the truth.

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अष्टमोऽध्यायः Chapter 8












1अथ अष्टमोऽध्यायः ।
त्वद्यात्रया व्यापकता हता ते
ध्यानेन चेतःपरता हता ते ।
स्तुत्या मया वाक्परता हता ते
क्षमस्व नित्यं त्रिविधापराधान् ।। १।।
(8.1) 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.
2कामैरहतधीर्दान्तो मृदुः शुचिरकिञ्चनः ।
अनीहो मितभुक् शान्तः स्थिरो मच्छरणो मुनिः ।। २।।
(8.2) 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.
3अप्रमत्तो गभीरात्मा धृतिमान् जितषड्गुणः ।
अमानी मानदः कल्पो मैत्रः कारुणिकः कविः ।। ३।।
(8.3) 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.
4कृपालुरकृतद्रोहस्तितिक्षुः सर्वदेहिनाम् ।
सत्यसारोऽनवद्यात्मा समः सर्वोपकारकः ।। ४।।
(8.4) 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 beneficent to all.
5अवधूतलक्षणं वर्णैर्ज्ञातव्यं भगवत्तमैः ।
वेदवर्णार्थतत्त्वज्ञैर्वेदवेदान्तवादिभिः ।। ५।।
(8.5) 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.
6आशापाशविनिर्मुक्त आदिमध्यान्तनिर्मलः ।
आनन्दे वर्तते नित्यमकारं तस्य लक्षणम् ।। ६।।
(8.6) The significance of the letter "A" is that the Avudhuta is free from the bondage of hopes

is pure in the beginning, middle and end and dwells ever in joy.
7वासना वर्जिता येन वक्तव्यं च निरामयम् ।
वर्तमानेषु वर्तेत वकारं तस्य लक्षणम् ।। ७।।
(8.7) The syllable "VA" is indicative of him by whom all desires have been renounced

whose speech is wholesome and who dwells in the present.
8धूलिधूसरगात्राणि धूतचित्तो निरामयः ।
धारणाध्याननिर्मुक्तो धूकारस्तस्य लक्षणम् ।। ८।।
(8.8) 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.
9तत्त्वचिन्ता धृता येन चिन्ताचेष्टाविवर्जितः ।
तमोऽहंकारनिर्मुक्तस्तकारस्तस्य लक्षणम् ।। ९।।
(8.9) 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.
10दत्तात्रेयावधूतेन निर्मितानन्दरूपिणा ।
ये पठन्ति च शृण्वन्ति तेषां नैव पुनर्भवः ।। १०।।
(8.10) 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.
11इति अष्टमोऽध्यायः ।। ८।।

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8 comments:

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Vinay Kumar Vaidya said...

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I would like to try rendering it into Hindi.
Regards.

kamal said...

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