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Avadhuta Gita (अवधूत गीता) by Dattatreya, translated from Sanskrit by Wikisource
Chapter 3

[3] अथ तृतीयोऽध्यायः atha tṛtīyo'dhyāyaḥ

Thus commences Chapter Three

[3:1] गुणविगुणविभागो वर्तते नैव किञ्चित् guṇaviguṇavibhāgo vartate naiva kiñcit
रतिविरतिविहीनं निर्मलं निष्प्रपञ्चम् । rativirativihīnaṁ nirmalaṁ niṣprapañcam /
गुणविगुणविहीनं व्यापकं विश्वरूपं guṇaviguṇavihīnaṁ vyāpakaṁ viśvarūpaṁ
कथमहमिह वन्दे व्योमरूपं शिवं वै ।। १।। kathamahamiha vande vyomarūpaṁ śivaṁ vai //1//

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

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

[3:2] श्वेतादिवर्णरहितो नियतं शिवश्च śvetādivarṇarahito niyataṁ śivaśca
कार्यं हि कारणमिदं हि परं शिवश्च । kāryaṁ hi kāraṇamidaṁ hi paraṁ śivaśca /
एवं विकल्परहितोऽहमलं शिवश्च evaṁ vikalparahito'hamalaṁ śivaśca
स्वात्मानमात्मनि सुमित्र कथं नमामि ।। २।। svātmānamātmani sumitra kathaṁ namāmi //2//

Siva (The Absolute) is ever without white and other colors. This effect and cause are also The Supreme Siva. I am thus the pure Siva, Devoid of all doubt. Oh beloved friend, how shall I bow to The Self in myself? In that I do not exist in reality, I myself, am no Self yet there is awareness of Self as awareness in itself I am thus nothing at all but pure consciousness existing as awareness. But the 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 infinity. Time then and with it space, are transcended.

[3:3] निर्मूलमूलरहितो हि सदोदितोऽहं nirmūlamūlarahito hi sadodito'haṁ
निर्धूमधूमरहितो हि सदोदितोऽहम् । nirdhūmadhūmarahito hi sadodito'ham /
निर्दीपदीपरहितो हि सदोदितोऽहं nirdīpadīparahito hi sadodito'haṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //3//

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

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

[3:4] निष्कामकाममिह नाम कथं वदामि niṣkāmakāmamiha nāma kathaṁ vadāmi
निःसङ्गसङ्गमिह नाम कथं वदामि । niḥsaṅgasaṅgamiha nāma kathaṁ vadāmi /
निःसारसाररहितं च कथं वदामि niḥsārasārarahitaṁ ca kathaṁ vadāmi
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //4//

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

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

[3:5] अद्वैतरूपमखिलं हि कथं वदामि advaitarūpamakhilaṁ hi kathaṁ vadāmi
द्वैतस्वरूपमखिलं हि कथं वदामि । dvaitasvarūpamakhilaṁ hi kathaṁ vadāmi /
नित्यं त्वनित्यमखिलं हि कथं वदामि nityaṁ tvanityamakhilaṁ hi kathaṁ vadāmi
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ५।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //5//

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

[3:6] स्थूलं हि नो नहि कृशं न गतागतं हि sthūlaṁ hi no nahi kṛśaṁ na gatāgataṁ hi
आद्यन्तमध्यरहितं न परापरं हि । ādyantamadhyarahitaṁ na parāparaṁ hi /
सत्यं वदामि खलु वै परमार्थतत्त्वं satyaṁ vadāmi khalu vai paramārthatattvaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ६।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //6//

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

[3:7] संविद्धि सर्वकरणानि नभोनिभानि saṁviddhi sarvakaraṇāni nabhonibhāni
संविद्धि सर्वविषयांश्च नभोनिभांश्च । saṁviddhi sarvaviṣayāṁśca nabhonibhāṁśca /
संविद्धि चैकममलं न हि बन्धमुक्तं saṁviddhi caikamamalaṁ na hi bandhamuktaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ७।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //7//

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

[3:8] दुर्बोधबोधगहनो न भवामि तात durbodhabodhagahano na bhavāmi tāta
दुर्लक्ष्यलक्ष्यगहनो न भवामि तात । durlakśyalakśyagahano na bhavāmi tāta /
आसन्नरूपगहनो न भवामि तात āsannarūpagahano na bhavāmi tāta
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ८।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //8//

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

[3:9] निष्कर्मदहनो ज्वलनो भवामि niṣkarmadahano jvalano bhavāmi
निर्दुःखदुःखदहनो ज्वलनो भवामि । nirduḥkhaduḥkhadahano jvalano bhavāmi /
निर्देहदेहदहनो ज्वलनो भवामि nirdehadehadahano jvalano bhavāmi
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ९।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //9//

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

[3:10] निष्पापपापदहनो हि हुताशनोऽहं niṣpāpapāpadahano hi hutāśano'haṁ
निर्धर्मधर्मदहनो हि हुताशनोऽहम् । nirdharmadharmadahano hi hutāśano'ham /
निर्बन्धबन्धदहनो हि हुताशनोऽहं nirbandhabandhadahano hi hutāśano'haṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १०।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //10//

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

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

[3:11] निर्भावभावरहितो न भवामि वत्स nirbhāvabhāvarahito na bhavāmi vatsa
निर्योगयोगरहितो न भवामि वत्स । niryogayogarahito na bhavāmi vatsa /
निश्चित्तचित्तरहितो न भवामि वत्स niścittacittarahito na bhavāmi vatsa
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ११।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //11//

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

[3:12] निर्मोहमोहपदवीति न मे विकल्पो nirmohamohapadavīti na me vikalpo
निःशोकशोकपदवीति न मे विकल्पः । niḥśokaśokapadavīti na me vikalpaḥ /
निर्लोभलोभपदवीति न मे विकल्पो nirlobhalobhapadavīti na me vikalpo
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १२।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //12//

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

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

[3:13] संसारसन्ततिलता न च मे कदाचित् saṁsārasantatilatā na ca me kadācit
सन्तोषसन्ततिसुखो न च मे कदाचित् । santoṣasantatisukho na ca me kadācit /
अज्ञानबन्धनमिदं न च मे कदाचित् ajñānabandhanamidaṁ na ca me kadācit
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १३।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //13//

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

[3:14] संसारसन्ततिरजो न च मे विकारः saṁsārasantatirajo na ca me vikāraḥ
सन्तापसन्ततितमो न च मे विकारः । santāpasantatitamo na ca me vikāraḥ /
सत्त्वं स्वधर्मजनकं न च मे विकारो sattvaṁ svadharmajanakaṁ na ca me vikāro
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १४।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //14//

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

[3:15] सन्तापदुःखजनको न विधिः कदाचित् santāpaduḥkhajanako na vidhiḥ kadācit
सन्तापयोगजनितं न मनः कदाचित् । santāpayogajanitaṁ na manaḥ kadācit /
यस्मादहङ्कृतिरियं न च मे कदाचित् yasmādahaṅkṛtiriyaṁ na ca me kadācit
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १५।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //15//

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

[3:16] niṣkampakampanidhanaṁ na vikalpakalpaṁ निष्कम्पकम्पनिधनं न विकल्पकल्पं
svapnaprabodhanidhanaṁ na hitāhitaṁ hi / स्वप्नप्रबोधनिधनं न हिताहितं हि ।
niḥsārasāranidhanaṁ na carācaraṁ hi निःसारसारनिधनं न चराचरं हि
jñānāmṛtaṁ samarasaṁ gaganopamo'ham //16// ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १६।।

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

[3:17] नो वेद्यवेदकमिदं न च हेतुतर्क्यं no vedyavedakamidaṁ na ca hetutarkyaṁ
वाचामगोचरमिदं न मनो न बुद्धिः । vācāmagocaramidaṁ na mano na buddhiḥ /
एवं कथं हि भवतः कथयामि तत्त्वं evaṁ kathaṁ hi bhavataḥ kathayāmi tattvaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १७।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //17//

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

[3:18] निर्भिन्नभिन्नरहितं परमार्थतत्त्व- nirbhinnabhinnarahitaṁ paramārthatattva-
मन्तर्बहिर्न हि कथं परमार्थतत्त्वम् । mantarbahirna hi kathaṁ paramārthatattvam /
प्राक्सम्भवं न च रतं नहि वस्तु किञ्चित् prāksambhavaṁ na ca rataṁ nahi vastu kiñcit
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १८।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //18//

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

[3:19] रागादिदोषरहितं त्वहमेव तत्त्वं rāgādidoṣarahitaṁ tvahameva tattvaṁ
दैवादिदोषरहितं त्वहमेव तत्त्वम् । daivādidoṣarahitaṁ tvahameva tattvam /
संसारशोकरहितं त्वहमेव तत्त्वं saṁsāraśokarahitaṁ tvahameva tattvaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। १९।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //19//

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

[3:20] स्थानत्रयं यदि च नेति कथं तुरीयं sthānatrayaṁ yadi ca neti kathaṁ turīyaṁ
कालत्रयं यदि च नेति कथं दिशश्च । kālatrayaṁ yadi ca neti kathaṁ diśaśca /
शान्तं पदं हि परमं परमार्थतत्त्वं śāntaṁ padaṁ hi paramaṁ paramārthatattvaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २०।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //20//

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

[3:21] दीर्घो लघुः पुनरितीह नमे विभागो dīrgho laghuḥ punaritīha name vibhāgo
विस्तारसंकटमितीह न मे विभागः । vistārasaṁkaṭamitīha na me vibhāgaḥ /
कोणं हि वर्तुलमितीह न मे विभागो koṇaṁ hi vartulamitīha na me vibhāgo
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २१।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //21//

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

[3:22] मातापितादि तनयादि न मे कदाचित् mātāpitādi tanayādi na me kadācit
जातं मृतं न च मनो न च मे कदाचित् । jātaṁ mṛtaṁ na ca mano na ca me kadācit /
निर्व्याकुलं स्थिरमिदं परमार्थतत्त्वं nirvyākulaṁ sthiramidaṁ paramārthatattvaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २२।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //22//

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

[3:23] शुद्धं विशुद्धमविचारमनन्तरूपं śuddhaṁ viśuddhamavicāramanantarūpaṁ
निर्लेपलेपमविचारमनन्तरूपम् । nirlepalepamavicāramanantarūpam /
निष्खण्डखण्डमविचारमनन्तरूपं niṣkhaṇḍakhaṇḍamavicāramanantarūpaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २३।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //23//

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

[3:24] ब्रह्मादयः सुरगणाः कथमत्र सन्ति brahmādayaḥ suragaṇāḥ kathamatra santi
स्वर्गादयो वसतयः कथमत्र सन्ति । svargādayo vasatayaḥ kathamatra santi /
यद्येकरूपममलं परमार्थतत्त्वं yadyekarūpamamalaṁ paramārthatattvaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २४।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //24//

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

[3:25] निर्नेति नेति विमलो हि कथं वदामि nirneti neti vimalo hi kathaṁ vadāmi
निःशेषशेषविमलो हि कथं वदामि । niḥśeṣaśeṣavimalo hi kathaṁ vadāmi /
निर्लिङ्गलिङ्गविमलो हि कथं वदामि nirliṅgaliṅgavimalo hi kathaṁ vadāmi
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २५।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //25//

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

[3:26] निष्कर्मकर्मपरमं सततं करोमि niṣkarmakarmaparamaṁ satataṁ karomi
निःसङ्गसङ्गरहितं परमं विनोदम् । niḥsaṅgasaṅgarahitaṁ paramaṁ vinodam /
निर्देहदेहरहितं सततं विनोदं nirdehadeharahitaṁ satataṁ vinodaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २६।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //26//

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

[3:27] मायाप्रपञ्चरचना न च मे विकारः । māyāprapañcaracanā na ca me vikāraḥ /
कौटिल्यदम्भरचना न च मे विकारः । kauṭilyadambharacanā na ca me vikāraḥ /
सत्यानृतेति रचना न च मे विकारो satyānṛteti racanā na ca me vikāro
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २७।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //27//

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

[3:28] सन्ध्यादिकालरहितं न च मे वियोगो- sandhyādikālarahitaṁ na ca me viyogo-
ह्यन्तः प्रबोधरहितं बधिरो न मूकः । hyantaḥ prabodharahitaṁ badhiro na mūkaḥ /
एवं विकल्परहितं न च भावशुद्धं evaṁ vikalparahitaṁ na ca bhāvaśuddhaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २८।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //28//

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

[3:29] निर्नाथनाथरहितं हि निराकुलं वै nirnāthanātharahitaṁ hi nirākulaṁ vai
निश्चित्तचित्तविगतं हि निराकुलं वै । niścittacittavigataṁ hi nirākulaṁ vai /
संविद्धि सर्वविगतं हि निराकुअलं वै saṁviddhi sarvavigataṁ hi nirākualaṁ vai
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। २९।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //29//

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

[3:30] कान्तारमन्दिरमिदं हि कथं वदामि kāntāramandiramidaṁ hi kathaṁ vadāmi
संसिद्धसंशयमिदं हि कथं वदामि । saṁsiddhasaṁśayamidaṁ hi kathaṁ vadāmi /
एवं निरन्तरसमं हि निराकुलं वै evaṁ nirantarasamaṁ hi nirākulaṁ vai
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३०।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //30//

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

[3:31] निर्जीवजीवरहितं सततं विभाति nirjīvajīvarahitaṁ satataṁ vibhāti
निर्बीजबीजरहितं सततं विभाति । nirbījabījarahitaṁ satataṁ vibhāti /
निर्वाणबन्धरहितं सततं विभाति nirvāṇabandharahitaṁ satataṁ vibhāti
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३१।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //31//

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

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

[3:32] सम्भूतिवर्जितमिदं सततं विभाति sambhūtivarjitamidaṁ satataṁ vibhāti
संसारवर्जितमिदं सततं विभाति । saṁsāravarjitamidaṁ satataṁ vibhāti /
संहारवर्जितमिअदं सततं विभाति saṁhāravarjitamiadaṁ satataṁ vibhāti
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३२।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //32//

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

[3:33] उल्लेखमात्रमपि ते न च नामरूपं ullekhamātramapi te na ca nāmarūpaṁ
निर्भिन्नभिन्नमपि ते न हि वस्तु किञ्चित् । nirbhinnabhinnamapi te na hi vastu kiñcit /
निर्लज्जमानस करोषि कथं विषादं nirlajjamānasa karoṣi kathaṁ viṣādaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३३।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //33//

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

[3:34] किं नाम रोदिषि सखे न जरा न मृत्युः kiṁ nāma rodiṣi sakhe na jarā na mṛtyuḥ
किं नाम रोदिषि सखे न च जन्म दुःखम् । kiṁ nāma rodiṣi sakhe na ca janma duḥkham /
किं नाम रोदिषि सखे न च ते विकारो kiṁ nāma rodiṣi sakhe na ca te vikāro
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३४।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //34//

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

[3:35] किं नाम रोदिषि सखे न च ते स्वरूपं kiṁ nāma rodiṣi sakhe na ca te svarūpaṁ
किं नाम रोदिषि सखे न च ते विरूपम् । kiṁ nāma rodiṣi sakhe na ca te virūpam /
किं नाम रोदिषि सखे न च ते वयांसि kiṁ nāma rodiṣi sakhe na ca te vayāṁsi
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३५।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //35//

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

[3:36] किं नाम रोदिषि सखे न च ते वयांसि kiṁ nāma rodiṣi sakhe na ca te vayāṁsi
किं नाम रोदिषि सखे न च ते मनांसि । kiṁ nāma rodiṣi sakhe na ca te manāṁsi /
किं नाम रोदिषि सखे न तवेन्द्रियाणि kiṁ nāma rodiṣi sakhe na tavendriyāṇi
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३६।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //36//

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

[3:37] किं नाम रोदिषि सखे न च तेऽस्ति कामः kiṁ nāma rodiṣi sakhe na ca te'sti kāmaḥ
किं नाम रोदिषि सखे न च ते प्रलोभः । kiṁ nāma rodiṣi sakhe na ca te pralobhaḥ /
किं नाम रोदिषि सखे न च ते विमोहो kiṁ nāma rodiṣi sakhe na ca te vimoho
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३७।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //37//

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

[3:38] ऐश्वर्यमिच्छसि कथं न च ते धनानि aiśvaryamicchasi kathaṁ na ca te dhanāni
ऐश्वर्यमिच्छसि कथं न च ते हि पत्नी । aiśvaryamicchasi kathaṁ na ca te hi patnī /
ऐश्वर्यमिच्छसि कथं न च ते ममेति aiśvaryamicchasi kathaṁ na ca te mameti
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३८।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //38//

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

[3:39] लिङ्गप्रपञ्चजनुषी न च ते न मे च liṅgaprapañcajanuṣī na ca te na me ca
निर्लज्जमानसमिदं च विभाति भिन्नम् । nirlajjamānasamidaṁ ca vibhāti bhinnam /
निर्भेदभेदरहितं न च ते न मे च nirbhedabhedarahitaṁ na ca te na me ca
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ३९।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //39//

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

[3:40] नो वाणुमात्रमपि ते हि विरागरूपं no vāṇumātramapi te hi virāgarūpaṁ
नो वाणुमात्रमपि ते हि सरागरूपम् । no vāṇumātramapi te hi sarāgarūpam /
नो वाणुमात्रमपि ते हि सकामरूपं no vāṇumātramapi te hi sakāmarūpaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४०।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //40//

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

[3:41] ध्याता न ते हि हृदये न च ते समाधि- dhyātā na te hi hṛdaye na ca te samādhi-
र्ध्यानं न ते हि हृदये न बहिः प्रदेशः । rdhyānaṁ na te hi hṛdaye na bahiḥ pradeśaḥ /
ध्येयं न चेति हृदये न हि वस्तु कालो dhyeyaṁ na ceti hṛdaye na hi vastu kālo
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४१।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //41//

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

[3:42] यत्सारभूतमखिलं कथितं मया ते yatsārabhūtamakhilaṁ kathitaṁ mayā te
न त्वं न मे न महतो न गुरुर्न न शिष्यः । na tvaṁ na me na mahato na gururna na śiṣyaḥ /
स्वच्छन्दरूपसहजं परमार्थतत्त्वं svacchandarūpasahajaṁ paramārthatattvaṁ
ज्ञानामृतं समरसं गगनोपमोऽहम् ।। ४२।। jñānāmṛtaṁ samarasaṁ gaganopamo'ham //42//

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

[3:43] कथमिह परमार्थं तत्त्वमानन्दरूपं kathamiha paramārthaṁ tattvamānandarūpaṁ
कथमिह परमार्थं नैवमानन्दरूपम् । kathamiha paramārthaṁ naivamānandarūpam /
कथमिह परमार्थं ज्ञानविज्ञानरूपं kathamiha paramārthaṁ jñānavijñānarūpaṁ
यदि परमहमेकं वर्तते व्योमरूपम् ।। ४३।। yadi paramahamekaṁ vartate vyomarūpam //43//

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

[3:44] दहनपवनहीनं विद्धि विज्ञानमेक- dahanapavanahīnaṁ viddhi vijñānameka-
मवनिजलविहीनं विद्धि विज्ञानरूपम् । mavanijalavihīnaṁ viddhi vijñānarūpam /
समगमनविहीनं विद्धि विज्ञानमेकं samagamanavihīnaṁ viddhi vijñānamekaṁ
गगनमिव विशालं विद्धि विज्ञानमेकम् ।। ४४।। gaganamiva viśālaṁ viddhi vijñānamekam //44//

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

[3:45] न शून्यरूपं न विशून्यरूपं na śūnyarūpaṁ na viśūnyarūpaṁ
न शुद्धरूपं न विशुद्धरूपम् । na śuddharūpaṁ na viśuddharūpam /
रूपं विरूपं न भवामि किञ्चित् rūpaṁ virūpaṁ na bhavāmi kiñcit
स्वरूपरूपं परमार्थतत्त्वम् ।। ४५।। svarūparūpaṁ paramārthatattvam //45//

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

[3:46] मुञ्च मुञ्च हि संसारं त्यागं मुञ्च हि सर्वथा । muñca muñca hi saṁsāraṁ tyāgaṁ muñca hi sarvathā /
त्यागात्यागविषं शुद्धममृतं सहजं ध्रुवम् ।। ४६।। tyāgātyāgaviṣaṁ śuddhamamṛtaṁ sahajaṁ dhruvam //46//

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

  • need devanagari and nail English

iti tṛtīyo'dhyāyaḥ //3//

  • Thus ends Chapter Three
  1. Mills, Jon (1999). "The Ontology of Religiosity: The Oceanic Feeling and the Value of the Lived Experience." Religious Humanism, 33(3/4), 20-41. Source: [1] (accessed: Thursday March 18, 2010)