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Avadhuta Gita (अवधूत गीता) by Dattatreya, translated from Sanskrit by Wikisource
Chapter 6


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

Thus launches the Sixth Chapter

[6:1] बहुधा श्रुतयः प्रवदन्ति वयं bahudhā śrutayaḥ pravadanti vayaṁ
वियदादिरिदं मृगतोयसमम् । viyadādiridaṁ mṛgatoyasamam /
यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-
मुपमेयमथोह्युपमा च कथम् ।। १।। mupameyamathohyupamā ca katham //1//

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

[6:2] अविभक्तिविभक्तिविहीनपरं avibhaktivibhaktivihīnaparaṁ
ननु कार्यविकार्यविहीनपरम् । nanu kāryavikāryavihīnaparam /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
यजनं च कथं तपनं च कथम् ।। २।। yajanaṁ ca kathaṁ tapanaṁ ca katham //2//

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

[6:3] मन एव निरन्तरसर्वगतं mana eva nirantarasarvagataṁ
ह्यविशालविशालविहीनपरम् । hyaviśālaviśālavihīnaparam /
मन एव निरन्तरसर्वशिवं mana eva nirantarasarvaśivaṁ
मनसापि कथं वचसा च कथम् ।। ३।। manasāpi kathaṁ vacasā ca katham //3//

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

[6:4] दिनरात्रिविभेदनिराकरण- dinarātrivibhedanirākaraṇa-
मुदितानुदितस्य निराकरणम् । muditānuditasya nirākaraṇam /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
रविचन्द्रमसौ ज्वलनश्च कथम् ।। ४।। ravicandramasau jvalanaśca katham //4//

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

[6:5] गतकामविकामविभेद इति gatakāmavikāmavibheda iti
गतचेष्टविचेष्टविभेद इति । gataceṣṭaviceṣṭavibheda iti /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
बहिरन्तरभिन्नमतिश्च कथम् ।। ५।। bahirantarabhinnamatiśca katham //5//

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

[6:6] यदि सारविसारविहीन इति yadi sāravisāravihīna iti
यदि शून्यविशून्यविहीन इति । yadi śūnyaviśūnyavihīna iti /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
प्रथमं च कथं चरमं च कथम् ।। ६।। prathamaṁ ca kathaṁ caramaṁ ca katham //6//

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

[6:7] यदिभेदविभेदनिराकरणं yadibhedavibhedanirākaraṇaṁ
यदि वेदकवेद्यनिराकरणम् । yadi vedakavedyanirākaraṇam /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
तृतीयं च कथं तुरीयं च कथम् ।। ७।। tṛtīyaṁ ca kathaṁ turīyaṁ ca katham //7//

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

[6:8] गदिताविदितं न हि सत्यमिति gaditāviditaṁ na hi satyamiti
विदिताविदितं नहि सत्यमिति । viditāviditaṁ nahi satyamiti /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
विषयेन्द्रियबुद्धिमनांसि कथम् ।। ८।। viṣayendriyabuddhimanāṁsi katham //8//

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

[6:9] गगनं पवनो न हि सत्यमिति gaganaṁ pavano na hi satyamiti
धरणी दहनो न हि सत्यमिति । dharaṇī dahano na hi satyamiti /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
जलदश्च कथं सलिलं च कथम् ।। ९।। jaladaśca kathaṁ salilaṁ ca katham //9//

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

[6:10] यदि कल्पितलोकनिराकरणं yadi kalpitalokanirākaraṇaṁ
यदि कल्पितदेवनिराकरणम् । yadi kalpitadevanirākaraṇam /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
गुणदोषविचारमतिश्च कथम् ।। १०।। guṇadoṣavicāramatiśca katham //10//

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

[6:11] मरणामरणं हि निराकरणं maraṇāmaraṇaṁ hi nirākaraṇaṁ
करणाकरणं हि निराकरणम् । karaṇākaraṇaṁ hi nirākaraṇam /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
गमनागमनं हि कथं वदति ।। ११।। gamanāgamanaṁ hi kathaṁ vadati //11//

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

[6:12] प्रकृतिः पुरुषो न हि भेद इति prakṛtiḥ puruṣo na hi bheda iti
न हि कारणकार्यविभेद इति । na hi kāraṇakāryavibheda iti /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
पुरुषापुरुषं च कथं वदति ।। १२।। puruṣāpuruṣaṁ ca kathaṁ vadati //12//

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

[6:13] तृतीयं न हि दुःखसमागमनं tṛtīyaṁ na hi duḥkhasamāgamanaṁ
न गुणाद्द्वितीयस्य समागमनम् । na guṇāddvitīyasya samāgamanam /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
स्थविरश्च युवा च शिशुश्च कथम् ।। १३।। sthaviraśca yuvā ca śiśuśca katham //13//

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

[6:14] ननु आश्रमवर्णविहीनपरं nanu āśramavarṇavihīnaparaṁ
ननु कारणकर्तृविहीनपरम् । nanu kāraṇakartṛvihīnaparam /
यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-
मविनष्टविनष्टमतिश्च कथम् ।। १४।। mavinaṣṭavinaṣṭamatiśca katham //14//

The Supreme is without caste and stage of life without cause and agent. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of the destroyed and the undestroyed?

[6:15] ग्रसिताग्रसितं च वितथ्यमिति grasitāgrasitaṁ ca vitathyamiti
जनिताजनितं च वितथ्यमिति । janitājanitaṁ ca vitathyamiti /
यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-
मविनाशि विनाशि कथं हि भवेत् ।। १५।। mavināśi vināśi kathaṁ hi bhavet //15//

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

[6:16] पुरुषापुरुषस्य विनष्टमिति puruṣāpuruṣasya vinaṣṭamiti
वनितावनितस्य विनष्टमिति । vanitāvanitasya vinaṣṭamiti /
यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-
मविनोदविनोदमतिश्च कथम् ।। १६।। mavinodavinodamatiśca katham //16//

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

[6:17] यदि मोहविषादविहीनपरो yadi mohaviṣādavihīnaparo
यदि संशयशोकविहीनपरः । yadi saṁśayaśokavihīnaparaḥ /
यदि चैकनिरन्तरसर्वशिव- yadi caikanirantarasarvaśiva-
महमेति ममेति कथं च पुनः ।। १७।। mahameti mameti kathaṁ ca punaḥ //17//

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

[6:18] ननु धर्मविधर्मविनाश इति nanu dharmavidharmavināśa iti
ननु बन्धविबन्धविनाश इति । nanu bandhavibandhavināśa iti /
यदि चैकनिरन्तरसर्वशिवं- yadi caikanirantarasarvaśivaṁ-
मिहदुःखविदुःखमतिश्च कथम् ।। १८।। mihaduḥkhaviduḥkhamatiśca katham //18//

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

[6:19] न हि याज्ञिकयज्ञविभाग इति na hi yājñikayajñavibhāga iti
न हुताशनवस्तुविभाग इति । na hutāśanavastuvibhāga iti /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
वद कर्मफलानि भवन्ति कथम् ।। १९।। vada karmaphalāni bhavanti katham //19//

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

[6:20] ननु शोकविशोकविमुक्त इति nanu śokaviśokavimukta iti
ननु दर्पविदर्पविमुक्त इति । nanu darpavidarpavimukta iti /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
ननु रागविरागमतिश्च कथम् ।। २०।। nanu rāgavirāgamatiśca katham //20//

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

[6:21] न हि मोहविमोहविकार इति na hi mohavimohavikāra iti
न हि लोभविलोभविकार इति । na hi lobhavilobhavikāra iti /
यदि चैकनिरन्तरसर्वशिवं yadi caikanirantarasarvaśivaṁ
ह्यविवेकविवेकमतिश्च कथम् ।। २१।। hyavivekavivekamatiśca katham //21//

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

[6:22] त्वमहं न हि हन्त कदाचिदपि tvamahaṁ na hi hanta kadācidapi
कुलजातिविचारमसत्यमिति । kulajātivicāramasatyamiti /
अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti
अभिवादनमत्र करोमि कथम् ।। २२।। abhivādanamatra karomi katham //22//

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

[6:23] गुरुशिष्यविचारविशीर्ण इति guruśiṣyavicāraviśīrṇa iti
उपदेशविचारविशीर्ण इति । upadeśavicāraviśīrṇa iti /
अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti
अभिवादनमत्र करोमि कथम् ।। २३।। abhivādanamatra karomi katham //23//

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

[6:24] न हि कल्पितदेहविभाग इति na hi kalpitadehavibhāga iti
न हि कल्पितलोकविभाग इति । na hi kalpitalokavibhāga iti /
अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti
अभिवादनमत्र करोमि कथम् ।। २४।। abhivādanamatra karomi katham //24//

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

[6:25] सरजो विरजो न कदाचिदपि sarajo virajo na kadācidapi
ननु निर्मलनिश्चलशुद्ध इति । nanu nirmalaniścalaśuddha iti /
अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti
अभिवादनमत्र करोमि कथम् ।। २५।। abhivādanamatra karomi katham //25//

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

[6:26] न हि देहविदेहविकल्प इति na hi dehavidehavikalpa iti
अनृतं चरितं न हि सत्यमिति । anṛtaṁ caritaṁ na hi satyamiti /
अहमेव शिवः परमार्थ इति ahameva śivaḥ paramārtha iti
अभिवादनमत्र करोमि कथम् ।। २६।। abhivādanamatra karomi katham //26//

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

[6:27] विन्दति विन्दति न हि न हि यत्र vindati vindati na hi na hi yatra
छन्दोलक्षणं न हि न हि तत्र । chandolakśaṇaṁ na hi na hi tatra /
समरसमग्नो भावितपूतः samarasamagno bhāvitapūtaḥ
प्रलपति तत्त्वं परमवधूतः ।। २७।। pralapati tattvaṁ paramavadhūtaḥ //27//

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

  • need Devanagari

iti ṣaṣṭhamo'dhyāyaḥ //6//

  • Thus the Sixth Chapter