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Avadhuta Gita (अवधूत गीता) by Dattatreya, translated from Sanskrit by Wikisource
Chapter 7

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

Thus begins the Seventh Chapter

[7:1] रथ्याकर्पटविरचितकन्थः rathyākarpaṭaviracitakanthaḥ
पुण्यापुण्यविवर्जितपन्थः । puṇyāpuṇyavivarjitapanthaḥ /
शून्यागारे तिष्ठति नग्नो śūnyāgāre tiṣṭhati nagno
शुद्धनिरञ्जनसमरसमग्नः ।। १।। śuddhanirañjanasamarasamagnaḥ //1//

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

[7:2] लक्ष्यालक्ष्यविवर्जितलक्ष्यो lakśyālakśyavivarjitalakśyo
युक्तायुक्तविवर्जितदक्षः । yuktāyuktavivarjitadakśaḥ /
केवलतत्त्वनिरञ्जनपूतो kevalatattvanirañjanapūto
वादविवादः कथमवधूतः ।। २।। vādavivādaḥ kathamavadhūtaḥ //2//

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

[7:3] आशापाशविबन्धनमुक्ताः āśāpāśavibandhanamuktāḥ
शौचाचारविवर्जितयुक्ताः । śaucācāravivarjitayuktāḥ /
एवं सर्वविवर्जितशान्त- evaṁ sarvavivarjitaśānta-
स्तत्त्वं शुद्धनिरञ्जनवन्तः ।। ३।। stattvaṁ śuddhanirañjanavantaḥ //3//

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

The Christian technical term immaculate is a sound analogue for "pure and stainless" as in inviolable.

[7:4] कथमिह देहविदेहविचारः kathamiha dehavidehavicāraḥ
कथमिह रागविरागविचारः । kathamiha rāgavirāgavicāraḥ /
निर्मलनिश्चलगगनाकारं nirmalaniścalagaganākāraṁ
स्वयमिह तत्त्वं सहजाकारम् ।। ४।। svayamiha tattvaṁ sahajākāram //4//

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

[7:5] कथमिह तत्त्वं विन्दति यत्र kathamiha tattvaṁ vindati yatra
रूपमरूपं कथमिह तत्र । rūpamarūpaṁ kathamiha tatra /
गगनाकारः परमो यत्र gaganākāraḥ paramo yatra
विषयीकरणं कथमिह तत्र ।। ५।। viṣayīkaraṇaṁ kathamiha tatra //5//

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

[7:6] गगनाकारनिरन्तरहंस- gaganākāranirantarahaṁsa-
स्तत्त्वविशुद्धनिरञ्जनहंसः । stattvaviśuddhanirañjanahaṁsaḥ /
एवं कथमिह भिन्नविभिन्नं evaṁ kathamiha bhinnavibhinnaṁ
बन्धविबन्धविकारविभिन्नम् ।। ६।। bandhavibandhavikāravibhinnam //6//

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

[7:7] केवलतत्त्वनिरन्तरसर्वं kevalatattvanirantarasarvaṁ
योगवियोगौ कथमिह गर्वम् । yogaviyogau kathamiha garvam /
एवं परमनिरन्तरसर्व- evaṁ paramanirantarasarva-
मेवं कथमिह सारविसारम् ।। ७।। mevaṁ kathamiha sāravisāram //7//

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

[7:8] केवलतत्त्वनिरञ्जनसर्वं kevalatattvanirañjanasarvaṁ
गगनाकारनिरन्तरशुद्धम् । gaganākāranirantaraśuddham /
एवं कथमिह सङ्गविसङ्गं evaṁ kathamiha saṅgavisaṅgaṁ
सत्यं कथमिह रङ्गविरङ्गम् ।। ८।। satyaṁ kathamiha raṅgaviraṅgam //8//

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

[7:9] योगवियोगै रहितो योगी yogaviyogai rahito yogī
भोगविभोगै रहितो भोगी । bhogavibhogai rahito bhogī /
एवं चरति हि मन्दं मन्दं evaṁ carati hi mandaṁ mandaṁ
मनसा कल्पितसहजानन्दम् ।। ९।। manasā kalpitasahajānandam //9//

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

[7:10] बोधविबोधैः सततं युक्तो bodhavibodhaiḥ satataṁ yukto
द्वैताद्वैतैः कथमिह मुक्तः । dvaitādvaitaiḥ kathamiha muktaḥ /
सहजो विरजः कथमिह योगी sahajo virajaḥ kathamiha yogī
शुद्धनिरञ्जनसमरसभोगी ।। १०।। śuddhanirañjanasamarasabhogī //10//

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

[7:11] भग्नाभग्नविवर्जितभग्नो bhagnābhagnavivarjitabhagno
लग्नालग्नविवर्जितलग्नः । lagnālagnavivarjitalagnaḥ /
एवं कथमिह सारविसारः evaṁ kathamiha sāravisāraḥ
समरसतत्त्वं गगनाकारः ।। ११।। samarasatattvaṁ gaganākāraḥ //11//

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

[7:12] सततं सर्वविवर्जितयुक्तः satataṁ sarvavivarjitayuktaḥ
सर्वं तत्त्वविवर्जितमुक्तः । sarvaṁ tattvavivarjitamuktaḥ /
एवं कथमिह जीवितमरणं evaṁ kathamiha jīvitamaraṇaṁ
ध्यानाध्यानैः कथमिह करणम् ।। १२।। dhyānādhyānaiḥ kathamiha karaṇam //12//

Forever divested of all and united to the Self - the enlightened one is the All - free and devoid of truth. Thus, how can there be here life and death? and how can there be any accomplishment through meditation and lack of mediation?

[7:13] इन्द्रजालमिदं सर्वं यथा मरुमरीचिका । indrajālamidaṁ sarvaṁ yathā marumarīcikā /
अखण्डितमनाकारो वर्तते केवलः शिवः ।। १३।। akhaṇḍitamanākāro vartate kevalaḥ śivaḥ //13//

All this is magic, like a mirage in the desert. Only the absolute Self, of indivisible and impenetrable form exists.

[7:14] धर्मादौ मोक्षपर्यन्तं निरीहाः सर्वथा वयम् । dharmādau mokśaparyantaṁ nirīhāḥ sarvathā vayam /
कथं रागविरागैश्च कल्पयन्ति विपश्चितः ।। १४।। kathaṁ rāgavirāgaiśca kalpayanti vipaścitaḥ //14//

To all things - from the practice of religious laws and duties to liberation, we are completely indifferent. How can we have anything to do with attachment or detachment? Only the learned imagine these things.

[7:15] विन्दति विन्दति न हि न हि यत्र vindati vindati na hi na hi yatra
छन्दोलक्षणं न हि न हि तत्र । chandolakśaṇaṁ na hi na hi tatra /
समरसमग्नो भावितपूतः samarasamagno bhāvitapūtaḥ
प्रलपति तत्त्वं परमवधूतः ।। १५।। pralapati tattvaṁ paramavadhūtaḥ //15//

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

  • need Devanagari

iti saptamo'dhyāyaḥ //7//

  • Thus ends the Seventh Chapter