Translation:Avadhuta Gita/Chapter 5

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Avadhuta Gita (अवधूत गीता) by Dattatreya, translated from Sanskrit by Wikisource
Chapter 5

[4] अथ पञ्चमोध्यायः ।। atha pañcamodhyāyaḥ //

Thus begins the Fifth Chapter

[5:1] ॐ इति गदितं गगनसमं तत् om iti gaditaṁ gaganasamaṁ tat
न परापरसारविचार इति । na parāparasāravicāra iti /
अविलासविलासनिराकरणं avilāsavilāsanirākaraṇaṁ
कथमक्षरबिन्दुसमुच्चरणम् ।। १।। kathamakśarabindusamuccaraṇam //1//

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

[5:2] इति तत्त्वमसिप्रभृतिश्रुतिभिः iti tattvamasiprabhṛtiśrutibhiḥ
प्रतिपादितमात्मनि तत्त्वमसि । pratipāditamātmani tattvamasi /
त्वमुपाधिविवर्जितसर्वसमं tvamupādhivivarjitasarvasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। २।। kimu rodiṣi mānasi sarvasamam //2//

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

[5:3] अधऊर्ध्वविवर्जितसर्वसमं adhaūrdhvavivarjitasarvasamaṁ
बहिरन्तरवर्जितसर्वसमम् । bahirantaravarjitasarvasamam /
यदि चैकविवर्जितसर्वसमं yadi caikavivarjitasarvasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। ३।। kimu rodiṣi mānasi sarvasamam //3//

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

[5:4] न हि कल्पितकल्पविचार इति na hi kalpitakalpavicāra iti
न हि कारणकार्यविचार इति । na hi kāraṇakāryavicāra iti /
पदसन्धिविवर्जितसर्वसमं padasandhivivarjitasarvasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। ४।। kimu rodiṣi mānasi sarvasamam //4//

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

[5:5] न हि बोधविबोधसमाधिरिति na hi bodhavibodhasamādhiriti
न हि देशविदेशसमाधिरिति । na hi deśavideśasamādhiriti /
न हि कालविकालसमाधिरिति na hi kālavikālasamādhiriti
किमु रोदिषि मानसि सर्वसमम् ।। ५।। kimu rodiṣi mānasi sarvasamam //5//

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

[5:6] न हि कुम्भनभो न हि कुम्भ इति na hi kumbhanabho na hi kumbha iti
न हि जीववपुर्न हि जीव इति । na hi jīvavapurna hi jīva iti /
न हि कारणकार्यविभाग इति na hi kāraṇakāryavibhāga iti
किमु रोदिषि मानसि सर्वसमम् ।। ६।। kimu rodiṣi mānasi sarvasamam //6//

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

[5:7] इह सर्वनिरन्तरमोक्षपदं iha sarvanirantaramokśapadaṁ
लघुदीर्घविचारविहीन इति । laghudīrghavicāravihīna iti /
न हि वर्तुलकोणविभाग इति na hi vartulakoṇavibhāga iti
किमु रोदिषि मानसि सर्वसमम् ।। ७।। kimu rodiṣi mānasi sarvasamam //7//

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

[5:8] इह शून्यविशून्यविहीन इति iha śūnyaviśūnyavihīna iti
इह शुद्धविशुद्धविहीन इति । iha śuddhaviśuddhavihīna iti /
इह सर्वविसर्वविहीन इति iha sarvavisarvavihīna iti
किमु रोदिषि मानसि सर्वसमम् ।। ८।। kimu rodiṣi mānasi sarvasamam //8//

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

[5:9] न हि भिन्नविभिन्नविचार इति na hi bhinnavibhinnavicāra iti
बहिरन्तरसन्धिविचार इति । bahirantarasandhivicāra iti /
अरिमित्रविवर्जितसर्वसमं arimitravivarjitasarvasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। ९।। kimu rodiṣi mānasi sarvasamam //9//

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

[5:10] न हि शिष्यविशिष्यस्वरूपैति na hi śiṣyaviśiṣyasvarūpaiti
न चराचरभेदविचार इति । na carācarabhedavicāra iti /
इह सर्वनिरन्तरमोक्षपदं iha sarvanirantaramokśapadaṁ
किमु रोदिषि मानसि सर्वसमम् ।। १०।। kimu rodiṣi mānasi sarvasamam //10//

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

[5:11] ननु रूपविरूपविहीन इति nanu rūpavirūpavihīna iti
ननु भिन्नविभिन्नविहीन इति । nanu bhinnavibhinnavihīna iti /
ननु सर्गविसर्गविहीन इति nanu sargavisargavihīna iti
किमु रोदिषि मानसि सर्वसमम् ।। ११।। kimu rodiṣi mānasi sarvasamam //11//

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

[5:12] न गुणागुणपाशनिबन्ध इति na guṇāguṇapāśanibandha iti
मृतजीवनकर्म करोमि कथम् । mṛtajīvanakarma karomi katham /
इति शुद्धनिरञ्जनसर्वसमं iti śuddhanirañjanasarvasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। १२।। kimu rodiṣi mānasi sarvasamam //12//

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

[5:13] इह भावविभावविहीन इति iha bhāvavibhāvavihīna iti
इह कामविकामविहीन इति । iha kāmavikāmavihīna iti /
इह बोधतमं खलु मोक्षसमं iha bodhatamaṁ khalu mokśasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। १३।। kimu rodiṣi mānasi sarvasamam //13//

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

[5:14] इह तत्त्वनिरन्तरतत्त्वमिति iha tattvanirantaratattvamiti
न हि सन्धिविसन्धिविहीन इति । na hi sandhivisandhivihīna iti /
यदि सर्वविवर्जितसर्वसमं yadi sarvavivarjitasarvasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। १४।। kimu rodiṣi mānasi sarvasamam //14//

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

[5:15] अनिकेतकुटी परिवारसमं aniketakuṭī parivārasamaṁ
इहसङ्गविसङ्गविहीनपरम् । ihasaṅgavisaṅgavihīnaparam /
इह बोधविबोधविहीनपरं iha bodhavibodhavihīnaparaṁ
किमु रोदिषि मानसि सर्वसमम् ।। १५।। kimu rodiṣi mānasi sarvasamam //15//

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

[5:16] अविकारविकारमसत्यमिति avikāravikāramasatyamiti
अविलक्षविलक्षमसत्यमिति । avilakśavilakśamasatyamiti /
यदि केवलमात्मनि सत्यमिति yadi kevalamātmani satyamiti
किमु रोदिषि मानसि सर्वसमम् ।। १६।। kimu rodiṣi mānasi sarvasamam //16//

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

[5:17] इह सर्वसमं खलु जीव इति iha sarvasamaṁ khalu jīva iti
इह सर्वनिरन्तरजीव इति । iha sarvanirantarajīva iti /
इह केवलनिश्चलजीव इति iha kevalaniścalajīva iti
किमु रोदिषि मानसि सर्वसमम् ।। १७।। kimu rodiṣi mānasi sarvasamam //17//

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

[5:18] अविवेकविवेकमबोध इति avivekavivekamabodha iti
अविकल्पविकल्पमबोध इति । avikalpavikalpamabodha iti /
यदि चैकनिरन्तरबोध इति yadi caikanirantarabodha iti
किमु रोदिषि मानसि सर्वसमम् ।। १८।। kimu rodiṣi mānasi sarvasamam //18//

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

[5:19] न हि मोक्षपदं न हि बन्धपदं na hi mokśapadaṁ na hi bandhapadaṁ
न हि पुण्यपदं न हि पापपदम् । na hi puṇyapadaṁ na hi pāpapadam /
न हि पूर्णपदं न हि रिक्तपदं na hi pūrṇapadaṁ na hi riktapadaṁ
किमु रोदिषि मानसि सर्वसमम् ।। १९।। kimu rodiṣi mānasi sarvasamam //19//

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

[5:20] यदि वर्णविवर्णविहीनसमं yadi varṇavivarṇavihīnasamaṁ
यदि कारणकार्यविहीनसमम् । yadi kāraṇakāryavihīnasamam /
यदिभेदविभेदविहीनसमं yadibhedavibhedavihīnasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। २०।। kimu rodiṣi mānasi sarvasamam //20//

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

[5:21] इह सर्वनिरन्तरसर्वचिते iha sarvanirantarasarvacite
इह केवलनिश्चलसर्वचिते । iha kevalaniścalasarvacite /
द्विपदादिविवर्जितसर्वचिते dvipadādivivarjitasarvacite
किमु रोदिषि मानसि सर्वसमम् ।। २१।। kimu rodiṣi mānasi sarvasamam //21//

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

[5:22] अतिसर्वनिरन्तरसर्वगतं atisarvanirantarasarvagataṁ
अतिनिर्मलनिश्चलसर्वगतम् । atinirmalaniścalasarvagatam /
दिनरात्रिविवर्जितसर्वगतं dinarātrivivarjitasarvagataṁ
किमु रोदिषि मानसि सर्वसमम् ।। २२।। kimu rodiṣi mānasi sarvasamam //22//

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

[5:23] न हि बन्धविबन्धसमागमनं na hi bandhavibandhasamāgamanaṁ
न हि योगवियोगसमागमनम् । na hi yogaviyogasamāgamanam /
न हि तर्कवितर्कसमागमनं na hi tarkavitarkasamāgamanaṁ
किमु रोदिषि मानसि सर्वसमम् ।। २३।। kimu rodiṣi mānasi sarvasamam //23//

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

[5:24] इह कालविकालनिराकरणं iha kālavikālanirākaraṇaṁ
अणुमात्रकृशानुनिराकरणम् । aṇumātrakṛśānunirākaraṇam /
न हि केवलसत्यनिराकरणं na hi kevalasatyanirākaraṇaṁ
किमु रोदिषि मानसि सर्वसमम् ।। २४।। kimu rodiṣi mānasi sarvasamam //24//

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

[5:25] इह देहविदेहविहीन इति iha dehavidehavihīna iti
ननु स्वप्नसुषुप्तिविहीनपरम् । nanu svapnasuṣuptivihīnaparam /
अभिधानविधानविहीनपरं abhidhānavidhānavihīnaparaṁ
किमु रोदिषि मानसि सर्वसमम् ।। २५।। kimu rodiṣi mānasi sarvasamam //25//

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

[5:26] गगनोपमशुद्धविशालसमं gaganopamaśuddhaviśālasamaṁ
अतिसर्वविवर्जितसर्वसमम् । atisarvavivarjitasarvasamam /
गतसारविसारविकारसमं gatasāravisāravikārasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। २६।। kimu rodiṣi mānasi sarvasamam //26//

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

[5:27] इह धर्मविधर्मविरागतर- iha dharmavidharmavirāgatara-
मिह वस्तुविवस्तुविरागतरम् । miha vastuvivastuvirāgataram /
इह कामविकामविरागतरं iha kāmavikāmavirāgataraṁ
किमु रोदिषि मानसि सर्वसमम् ।। २७।। kimu rodiṣi mānasi sarvasamam //27//

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

[5:28] सुखदुःखविवर्जितसर्वसम- sukhaduḥkhavivarjitasarvasama-
मिह शोकविशोकविहीनपरम् । miha śokaviśokavihīnaparam /
गुरुशिष्यविवर्जिततत्त्वपरं guruśiṣyavivarjitatattvaparaṁ
किमु रोदिषि मानसि सर्वसमम् ।। २८।। kimu rodiṣi mānasi sarvasamam //28//

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

[5:29] न किलाङ्कुरसारविसार इति na kilāṅkurasāravisāra iti
न चलाचलसाम्यविसाम्यमिति । na calācalasāmyavisāmyamiti /
अविचारविचारविहीनमिति avicāravicāravihīnamiti

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

[5:30] इह सारसमुच्चयसारमिति । iha sārasamuccayasāramiti /
कथितं निजभावविभेद इति । kathitaṁ nijabhāvavibheda iti /
विषये करणत्वमसत्यमिति viṣaye karaṇatvamasatyamiti
किमु रोदिषि मानसि सर्वसमम् ।। ३०।। kimu rodiṣi mānasi sarvasamam //30//

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

[5:31] बहुधा श्रुतयः प्रवदन्ति यतो bahudhā śrutayaḥ pravadanti yato
वियदादिरिदं मृगतोयसमम् । viyadādiridaṁ mṛgatoyasamam /
यदि चैकनिरन्तरसर्वसमं yadi caikanirantarasarvasamaṁ
किमु रोदिषि मानसि सर्वसमम् ।। ३१।। kimu rodiṣi mānasi sarvasamam //31//

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

[5:32] विन्दति विन्दति न हि न हि यत्र vindati vindati na hi na hi yatra
छन्दोलक्षणं न हि न हि तत्र । chandolakśaṇaṁ na hi na hi tatra /
समरसमग्नो भावितपूतः samarasamagno bhāvitapūtaḥ
प्रलपति तत्त्वं परमवधूतः ।। ३२।। pralapati tattvaṁ paramavadhūtaḥ //32//

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

  • devanagari

iti pañcamo'dhyāyaḥ //5//

  • thus completes Chapter Five