Avadhuta Gita - The Song of the Free Soul

ईश्वरानुग्रहादेव पुंसामद्वैतवासना। महद्भयपरित्राणाद्विप्राणामुपजायते॥१॥

īśvarānugrahādeva puṁsāmadvaitavāsanā| mahadbhayaparitrāṇādviprāṇāmupajāyate||1||

Only by the grace of the Lord does the disposition toward non-duality arise in men. It is born of the wish to be delivered from the great fear of transmigration, and it arises in the wise.

येनेदं पूरितं सर्वमात्मनैवात्मनात्मनि। निराकारं कथं वन्दे ह्यभिन्नं शिवमव्ययम्॥२॥

yenedaṁ pūritaṁ sarvamātmanaivātmanātmani| nirākāraṁ kathaṁ vande hyabhinnaṁ śivamavyayam||2||

By what alone all this is filled, with itself, in itself — that formless, undivided, auspicious, imperishable one — how could I possibly praise it?

पञ्चभूतात्मकं विश्वं मरीचिजलसन्निभम्। कस्याप्यहो नमस्कुर्यामहमेको निरञ्जनः॥३॥

pañcabhūtātmakaṁ viśvaṁ marīcijalasannibham| kasyāpyaho namaskuryāmahameko nirañjanaḥ||3||

The universe made of the five elements resembles the water of a mirage. To whom, then, should I bow, I who am the one, the stainless?

आत्मैव केवलं सर्वं भेदाभेदो न विद्यते। अस्ति नास्ति कथं ब्रूयां विस्मयः प्रतिभाति मे॥४॥

ātmaiva kevalaṁ sarvaṁ bhedābhedo na vidyate| asti nāsti kathaṁ brūyāṁ vismayaḥ pratibhāti me||4||

The Self alone is everything; neither difference nor non-difference exists. How could I say it is, or it is not? Only wonder appears to me.

वेदान्तसारसर्वस्वं ज्ञानं विज्ञानमेव च। अहमात्मा निराकारः सर्वव्यापी स्वभावतः॥५॥

vedāntasārasarvasvaṁ jñānaṁ vijñānameva ca| ahamātmā nirākāraḥ sarvavyāpī svabhāvataḥ||5||

The very essence of the essence of Vedanta is this: knowledge and direct realization alike declare that I am the formless Self, all-pervading by my own nature.

यो वै सर्वात्मको देवो निष्कलो गगनोपमः। स्वभावनिर्मलः शुद्धः स एवायं न संशयः॥६॥

yo vai sarvātmako devo niṣkalo gaganopamaḥ| svabhāvanirmalaḥ śuddhaḥ sa evāyaṁ na saṁśayaḥ||6||

That shining one who is the Self of all, partless, comparable to space, pure and spotless by nature — that very one is this one here. There is no doubt about it.

अहमेवाव्ययोऽनन्तः शुद्धविज्ञानविग्रहः। सुखं दुःखं न जानामि कथं कस्यापि वर्तते॥७॥

ahamevāvyayo'nantaḥ śuddhavijñānavigrahaḥ| sukhaṁ duḥkhaṁ na jānāmi kathaṁ kasyāpi vartate||7||

I alone am imperishable and infinite, whose very body is pure consciousness. I know no pleasure or pain — how, then, or for whom could they exist?

न मानसं कर्म शुभाशुभं मे न कायिकं कर्म शुभाशुभं मे। न वाचिकं कर्म शुभाशुभं मे ज्ञानामृतं शुद्धमतीन्द्रियोऽहम्॥८॥

na mānasaṁ karma śubhāśubhaṁ me na kāyikaṁ karma śubhāśubhaṁ me| na vācikaṁ karma śubhāśubhaṁ me jñānāmṛtaṁ śuddhamatīndriyo'ham||8||

No good or bad mental action is mine, no good or bad bodily action is mine, no good or bad verbal action is mine. I am the pure nectar of knowledge, beyond the senses.

मनो वै गगनाकारं मनो वै सर्वतोमुखम्। मनोऽतीतं मनः सर्वं न मनः परमार्थतः॥९॥

mano vai gaganākāraṁ mano vai sarvatomukham| mano'tītaṁ manaḥ sarvaṁ na manaḥ paramārthataḥ||9||

The mind indeed has the form of space; the mind indeed faces every direction. The mind is beyond everything, the mind is everything — and yet, in ultimate reality, there is no mind at all.

अहमेकमिदं सर्वं व्योमातीतं निरन्तरम्। पश्यामि कथमात्मानं प्रत्यक्षं वा तिरोहितम्॥१०॥

ahamekamidaṁ sarvaṁ vyomātītaṁ nirantaram| paśyāmi kathamātmānaṁ pratyakṣaṁ vā tirohitam||10||

I am the one, this entire all, beyond space, unbroken. How could I see the Self either as an object directly before me, or as something hidden?

त्वमेवमेकं हि कथं न बुध्यसे समं हि सर्वेषु विमृष्टमव्ययम्। सदोदितोऽसि त्वमखण्डितः प्रभो दिवा च नक्तं च कथं हि मन्यसे॥११॥

tvamevamekaṁ hi kathaṁ na budhyase samaṁ hi sarveṣu vimṛṣṭamavyayam| sadodito'si tvamakhaṇḍitaḥ prabho divā ca naktaṁ ca kathaṁ hi manyase||11||

You are thus the one — why do you not understand this, the imperishable recognized as equal in everything? You are ever-risen, unbroken, O lord — why then do you think in terms of day and night at all?

आत्मानं सततं विद्धि सर्वत्रैकं निरन्तरम्। अहं ध्याता परं ध्येयमखण्डं खण्ड्यते कथम्॥१२॥

ātmānaṁ satataṁ viddhi sarvatraikaṁ nirantaram| ahaṁ dhyātā paraṁ dhyeyamakhaṇḍaṁ khaṇḍyate katham||12||

Know the Self as constant, one everywhere, without interruption. If I am the meditator and the Supreme the object meditated upon, how could the undivided be split into two?

न जातो न मृतोऽसि त्वं न ते देहः कदाचन। सर्वं ब्रह्मेति विख्यातं ब्रवीति बहुधा श्रुतिः॥१३॥

na jāto na mṛto'si tvaṁ na te dehaḥ kadācana| sarvaṁ brahmeti vikhyātaṁ bravīti bahudhā śrutiḥ||13||

You are neither born nor dead; you never, at any time, had a body. 'All this is Brahman' is the celebrated teaching that scripture declares again and again, in many ways.

स बाह्याभ्यन्तरोऽसि त्वं शिवः सर्वत्र सर्वदा। इतस्ततः कथं भ्रान्तः प्रधावसि पिशाचवत्॥१४॥

sa bāhyābhyantaro'si tvaṁ śivaḥ sarvatra sarvadā| itastataḥ kathaṁ bhrāntaḥ pradhāvasi piśācavat||14||

You are that, both the outer and the inner, the auspicious one, everywhere and always. Why then, confused, do you run hither and thither like a restless ghost?

संयोगश्च वियोगश्च वर्तते न च ते न मे। न त्वं नाहं जगन्नेदं सर्वमात्मैव केवलम्॥१५॥

saṁyogaśca viyogaśca vartate na ca te na me| na tvaṁ nāhaṁ jagannedaṁ sarvamātmaiva kevalam||15||

Union and separation exist neither for you nor for me. There is no you, no I, no world, no this — everything is the Self alone.

शब्दादिपञ्चकस्यास्य नैवासि त्वं न ते पुनः। त्वमेव परमं तत्त्वमतः किं परितप्यसे॥१६॥

śabdādipañcakasyāsya naivāsi tvaṁ na te punaḥ| tvameva paramaṁ tattvamataḥ kiṁ paritapyase||16||

You are certainly not the set of five sense-objects beginning with sound, nor do they belong to you. You alone are the supreme reality — so why do you burn with suffering?

जन्म मृत्युर्न ते चित्तं बन्धमोक्षौ शुभाशुभौ। कथं रोदिषि रे वत्स नामरूपं न ते न मे॥१७॥

janma mṛtyurna te cittaṁ bandhamokṣau śubhāśubhau| kathaṁ rodiṣi re vatsa nāmarūpaṁ na te na me||17||

Birth and death are not your mind's, nor are bondage and liberation, nor good and bad. Why do you weep, dear child? Name and form belong neither to you nor to me.

अहो चित्त कथं भ्रान्तः प्रधावसि पिशाचवत्। अभिन्नं पश्य चात्मानं रागत्यागात्सुखी भव॥१८॥

aho citta kathaṁ bhrāntaḥ pradhāvasi piśācavat| abhinnaṁ paśya cātmānaṁ rāgatyāgātsukhī bhava||18||

O mind, why do you run about confused, like a restless ghost? See the Self as undivided, and by relinquishing attachment, be happy.

त्वमेव तत्त्वं हि विकारवर्जितं निष्कम्पमेकं हि विमोक्षविग्रहम्। न ते च रागो ह्यथवा विरागः कथं हि सन्तप्यसि कामकामतः॥१९॥

tvameva tattvaṁ hi vikāravarjitaṁ niṣkampamekaṁ hi vimokṣavigraham| na te ca rāgo hyathavā virāgaḥ kathaṁ hi santapyasi kāmakāmataḥ||19||

You alone are truly the reality, free of change, unshaking, one, whose very form is liberation itself. Neither attachment nor even detachment belongs to you — so why do you burn from craving after cravings?

वदन्ति श्रुतयः सर्वाः निर्गुणं शुद्धमव्ययम्। अशरीरं समं तत्त्वं तन्मां विद्धि न संशयः॥२०॥

vadanti śrutayaḥ sarvāḥ nirguṇaṁ śuddhamavyayam| aśarīraṁ samaṁ tattvaṁ tanmāṁ viddhi na saṁśayaḥ||20||

All the scriptures declare the attributeless, pure, imperishable, bodiless, equal reality. Know that to be me — there is no doubt.

साकारमनृतं विद्धि निराकारं निरन्तरम्। एतत्तत्त्वोपदेशेन न पुनर्भवसम्भवः॥२१॥

sākāramanṛtaṁ viddhi nirākāraṁ nirantaram| etattattvopadeśena na punarbhavasambhavaḥ||21||

Know the formed as unreal; the formless alone is constant. By this teaching of the truth, there is no further arising of becoming.

एकमेव समं तत्त्वं वदन्ति हि विपश्चितः। रागत्यागात्पुनश्चित्तमेकानेकं न विद्यते॥२२॥

ekameva samaṁ tattvaṁ vadanti hi vipaścitaḥ| rāgatyāgātpunaścittamekānekaṁ na vidyate||22||

The wise declare that the one, equal reality alone exists. When attachment is relinquished, the mind too, whether counted as one or as many, is found not to exist at all.

अनात्मरूपं च कथं समाधि- रात्मस्वरूपं च कथं समाधिः। अस्तीति नास्तीति कथं समाधि- र्मोक्षस्वरूपं यदि सर्वमेकम्॥२३॥

anātmarūpaṁ ca kathaṁ samādhi- rātmasvarūpaṁ ca kathaṁ samādhiḥ| astīti nāstīti kathaṁ samādhi- rmokṣasvarūpaṁ yadi sarvamekam||23||

How can there be meditative absorption upon what is not the Self? How can there be meditative absorption even upon the Self's own nature, as though it were an object? How can absorption be framed as 'it is' or 'it is not', if all is one, whose very nature is liberation itself?

विशुद्धोऽसि समं तत्त्वं विदेहस्त्वमजोऽव्ययः। जानामीह न जानामीत्यात्मानं मन्यसे कथम्॥२४॥

viśuddho'si samaṁ tattvaṁ videhastvamajo'vyayaḥ| jānāmīha na jānāmītyātmānaṁ manyase katham||24||

You are pure, the equal reality, bodiless, unborn, imperishable. How then do you conceive of the Self as 'I know' or 'I do not know'?

तत्त्वमस्यादिवाक्येन स्वात्मा हि प्रतिपादितः। नेति नेति श्रुतिर्ब्रूयादनृतं पाञ्चभौतिकम्॥२५॥

tattvamasyādivākyena svātmā hi pratipāditaḥ| neti neti śrutirbrūyādanṛtaṁ pāñcabhautikam||25||

By the great sayings beginning with 'That thou art,' one's own Self is indeed established. And scripture, saying 'not this, not this,' declares that the world made of the five elements is unreal.

आत्मन्येवात्मना सर्वं त्वया पूर्णं निरन्तरम्। ध्याता ध्यानं न ते चित्तं निर्लज्जं ध्यायते कथम्॥२६॥

ātmanyevātmanā sarvaṁ tvayā pūrṇaṁ nirantaram| dhyātā dhyānaṁ na te cittaṁ nirlajjaṁ dhyāyate katham||26||

Everything is filled by you, in the Self, by the Self alone, without break. Neither the meditator nor the meditation belongs to your mind — how, shamelessly, do you still go on meditating?

शिवं न जानामि कथं वदामि शिवं न जानामि कथं भजामि। अहं शिवश्चेत्परमार्थतत्त्वं समस्वरूपं गगनोपमं च॥२७॥

śivaṁ na jānāmi kathaṁ vadāmi śivaṁ na jānāmi kathaṁ bhajāmi| ahaṁ śivaścetparamārthatattvaṁ samasvarūpaṁ gaganopamaṁ ca||27||

I do not know Shiva — how could I speak of him? I do not know Shiva — how could I worship him? For if I myself am Shiva, the supreme reality, equal in nature, comparable to space, then who is left to speak of or worship whom?

नाहं तत्त्वं समं तत्त्वं कल्पनाहेतुवर्जितम्। ग्राह्यग्राहकनिर्मुक्तं स्वसंवेद्यं कथं भवेत्॥२८॥

nāhaṁ tattvaṁ samaṁ tattvaṁ kalpanāhetuvarjitam| grāhyagrāhakanirmuktaṁ svasaṁvedyaṁ kathaṁ bhavet||28||

It is not the 'I' as a category, but the equal reality itself, free of imagination and cause, free of the grasped and the grasper. How, then, could it become an object of its own knowing?

अनन्तरूपं न हि वस्तु किंचि- त्तत्त्वस्वरूपं न हि वस्तु किंचित्। आत्मैकरूपं परमार्थतत्त्वं न हिंसको वापि न चाप्यहिंसा॥२९॥

anantarūpaṁ na hi vastu kiṁci- ttattvasvarūpaṁ na hi vastu kiṁcit| ātmaikarūpaṁ paramārthatattvaṁ na hiṁsako vāpi na cāpyahiṁsā||29||

Of infinite form, it is not any particular thing; its own true nature is not any thing at all. The supreme reality, one in the form of the Self, is neither a doer of harm nor even non-harming.

विशुद्धोऽसि समं तत्त्वं विदेहमजमव्ययम्। विभ्रमं कथमात्मार्थे विभ्रान्तोऽहं कथं पुनः॥३०॥

viśuddho'si samaṁ tattvaṁ videhamajamavyayam| vibhramaṁ kathamātmārthe vibhrānto'haṁ kathaṁ punaḥ||30||

You are pure, the equal reality, bodiless, unborn, imperishable. How, then, could there be confusion about the Self's own concern? How, again, could I be confused?

घटे भिन्ने घटाकाशं सुलीनं भेदवर्जितम्। शिवेन मनसा शुद्धो न भेदः प्रतिभाति मे॥३१॥

ghaṭe bhinne ghaṭākāśaṁ sulīnaṁ bhedavarjitam| śivena manasā śuddho na bhedaḥ pratibhāti me||31||

When the pot breaks, the space it enclosed merges completely, free of division, with space at large. With a mind made pure and Shiva-like, no difference appears to me either.

न घटो न घटाकाशो न जीवो न जीवविग्रहः। केवलं ब्रह्म संविद्धि वेद्यवेदकवर्जितम्॥३२॥

na ghaṭo na ghaṭākāśo na jīvo na jīvavigrahaḥ| kevalaṁ brahma saṁviddhi vedyavedakavarjitam||32||

There is no pot, no pot-space; there is no individual soul, no bodily form of the soul. Know only Brahman, free of both the known and the knower.

सर्वत्र सर्वदा सर्वमात्मानं सततं ध्रुवम्। सर्वं शून्यमशून्यं च तन्मां विद्धि न संशयः॥३३॥

sarvatra sarvadā sarvamātmānaṁ satataṁ dhruvam| sarvaṁ śūnyamaśūnyaṁ ca tanmāṁ viddhi na saṁśayaḥ||33||

Everywhere, always, in everything, the Self is constant and fixed. Everything, both empty and non-empty alike — know that to be me. There is no doubt.

वेदा न लोका न सुरा न यज्ञा वर्णाश्रमो नैव कुलं न जातिः। न धूममार्गो न च दीप्तिमार्गो ब्रह्मैकरूपं परमार्थतत्त्वम्॥३४॥

vedā na lokā na surā na yajñā varṇāśramo naiva kulaṁ na jātiḥ| na dhūmamārgo na ca dīptimārgo brahmaikarūpaṁ paramārthatattvam||34||

There are no Vedas, no worlds, no gods, no sacrifices; there is no system of caste and life-stage, no lineage, no birth-caste. There is neither the path of smoke nor the path of light. The ultimate reality is Brahman alone, one.

व्याप्यव्यापकनिर्मुक्तः त्वमेकः सफलं यदि। प्रत्यक्षं चापरोक्षं च ह्यात्मानं मन्यसे कथम्॥३५॥

vyāpyavyāpakanirmuktaḥ tvamekaḥ saphalaṁ yadi| pratyakṣaṁ cāparokṣaṁ ca hyātmānaṁ manyase katham||35||

You are free of the categories of the pervaded and the pervader; you are the one, if that oneness is to mean anything at all. How, then, do you conceive of the Self either as directly perceived or as self-evident before you?

अद्वैतं केचिदिच्छन्ति द्वैतमिच्छन्ति चापरे। समं तत्त्वं न विन्दन्ति द्वैताद्वैतविवर्जितम्॥३६॥

advaitaṁ kecidicchanti dvaitamicchanti cāpare| samaṁ tattvaṁ na vindanti dvaitādvaitavivarjitam||36||

Some desire non-duality, and others desire duality. They do not find the equal reality, which is free of both duality and non-duality alike.

श्वेतादिवर्णरहितं शब्दादिगुणवर्जितम्। कथयन्ति कथं तत्त्वं मनोवाचामगोचरम्॥३७॥

śvetādivarṇarahitaṁ śabdādiguṇavarjitam| kathayanti kathaṁ tattvaṁ manovācāmagocaram||37||

Free of colours beginning with white, free of qualities beginning with sound — how do they even manage to speak of a reality that lies utterly beyond the range of mind and speech?

यदाऽनृतमिदं सर्वं देहादिगगनोपमम्। तदा हि ब्रह्म संवेत्ति न ते द्वैतपरम्परा॥३८॥

yadā'nṛtamidaṁ sarvaṁ dehādigaganopamam| tadā hi brahma saṁvetti na te dvaitaparamparā||38||

When all this, beginning with the body, is known as unreal, comparable to space, then indeed Brahman is fully known, and the succession of duality has no more hold on you.

परेण सहजात्मापि ह्यभिन्नः प्रतिभाति मे। व्योमाकारं तथैवैकं ध्याता ध्यानं कथं भवेत्॥३९॥

pareṇa sahajātmāpi hyabhinnaḥ pratibhāti me| vyomākāraṁ tathaivaikaṁ dhyātā dhyānaṁ kathaṁ bhavet||39||

Even the natural Self, together with the Supreme, appears to me as undivided — space-formed, thus one alone. How, then, could meditator and meditation exist as two?

यत्करोमि यदश्नामि यज्जुहोमि ददामि यत्। एतत्सर्वं न मे किंचिद्विशुद्धोऽहमजोऽव्ययः॥४०॥

yatkaromi yadaśnāmi yajjuhomi dadāmi yat| etatsarvaṁ na me kiṁcidviśuddho'hamajo'vyayaḥ||40||

Whatever I do, whatever I eat, whatever I offer in sacrifice, whatever I give away — none of this belongs to me at all. I am pure, unborn, imperishable.

सर्वं जगद्विद्धि निराकृतीदं सर्वं जगद्विद्धि विकारहीनम्। सर्वं जगद्विद्धि विशुद्धदेहं सर्वं जगद्विद्धि शिवैकरूपम्॥४१॥

sarvaṁ jagadviddhi nirākṛtīdaṁ sarvaṁ jagadviddhi vikārahīnam| sarvaṁ jagadviddhi viśuddhadehaṁ sarvaṁ jagadviddhi śivaikarūpam||41||

Know this whole world as formless. Know the whole world as free of change. Know the whole world as a pure body. Know the whole world as one, in the form of Shiva alone.

तत्त्वं त्वं न हि सन्देहः किं जानाम्यथवा पुनः। असंवेद्यं स्वसंवेद्यमात्मानं मन्यसे कथम्॥४२॥

tattvaṁ tvaṁ na hi sandehaḥ kiṁ jānāmyathavā punaḥ| asaṁvedyaṁ svasaṁvedyamātmānaṁ manyase katham||42||

You are that reality — without doubt. What more, then, is there for me to know? How do you conceive of the Self as an unknowable object, and yet as self-evident?

मायाऽमाया कथं तात छायाऽछाया न विद्यते। तत्त्वमेकमिदं सर्वं व्योमाकारं निरञ्जनम्॥४३॥

māyā'māyā kathaṁ tāta chāyā'chāyā na vidyate| tattvamekamidaṁ sarvaṁ vyomākāraṁ nirañjanam||43||

How could there be illusion, or its absence, dear one? Shadow and non-shadow alike do not exist. The reality is one, this entire all, space-formed and stainless.

आदिमध्यान्तमुक्तोऽहं न बद्धोऽहं कदाचन। स्वभावनिर्मलः शुद्ध इति मे निश्चिता मतिः॥४४॥

ādimadhyāntamukto'haṁ na baddho'haṁ kadācana| svabhāvanirmalaḥ śuddha iti me niścitā matiḥ||44||

I am free of beginning, middle, and end. I was never bound at any time. Pure by my own nature, spotless — this is my settled conviction.

महदादि जगत्सर्वं न किंचित्प्रतिभाति मे। ब्रह्मैव केवलं सर्वं कथं वर्णाश्रमस्थितिः॥४५॥

mahadādi jagatsarvaṁ na kiṁcitpratibhāti me| brahmaiva kevalaṁ sarvaṁ kathaṁ varṇāśramasthitiḥ||45||

The whole world, beginning with mahat, the cosmic intellect, does not appear to me as anything at all. Brahman alone is everything — so how could the system of caste and life-stage stand at all?

जानामि सर्वथा सर्वमहमेको निरन्तरम्। निरालम्बमशून्यं च शून्यं व्योमादिपञ्चकम्॥४६॥

jānāmi sarvathā sarvamahameko nirantaram| nirālambamaśūnyaṁ ca śūnyaṁ vyomādipañcakam||46||

I know everything in every way, I who am the one, unbroken. The five elements beginning with space are both unsupported and yet not empty, and also empty.

न षण्ढो न पुमान्न स्त्री न बोधो नैव कल्पना। सानन्दो वा निरानन्दमात्मानं मन्यसे कथम्॥४७॥

na ṣaṇḍho na pumānna strī na bodho naiva kalpanā| sānando vā nirānandamātmānaṁ manyase katham||47||

Neither eunuch, nor man, nor woman; neither an act of cognition nor even imagination. How do you conceive of the Self as either possessing bliss, or as devoid of bliss?

षडङ्गयोगान्न तु नैव शुद्धं मनोविनाशान्न तु नैव शुद्धम्। गुरूपदेशान्न तु नैव शुद्धं स्वयं च तत्त्वं स्वयमेव बुद्धम्॥४८॥

ṣaḍaṅgayogānna tu naiva śuddhaṁ manovināśānna tu naiva śuddham| gurūpadeśānna tu naiva śuddhaṁ svayaṁ ca tattvaṁ svayameva buddham||48||

Not through the six-limbed yoga does purity come, indeed not. Not through the destruction of the mind either, indeed not. Not even through the guru's instruction, indeed not. The reality is, by itself alone, self-awakened.

न हि पञ्चात्मको देहो विदेहो वर्तते न हि। आत्मैव केवलं सर्वं तुरीयं च त्रयं कथम्॥४९॥

na hi pañcātmako deho videho vartate na hi| ātmaiva kevalaṁ sarvaṁ turīyaṁ ca trayaṁ katham||49||

The body made of the five elements is not ultimately real, nor does a separate bodiless state exist either. The Self alone is everything — so how could there be a fourth state of consciousness, and the three besides it?

न बद्धो नैव मुक्तोऽहं न चाहं ब्रह्मणः पृथक्। न कर्ता न च भोक्ताहं व्याप्यव्यापकवर्जितः॥५०॥

na baddho naiva mukto'haṁ na cāhaṁ brahmaṇaḥ pṛthak| na kartā na ca bhoktāhaṁ vyāpyavyāpakavarjitaḥ||50||

I am neither bound nor even liberated, nor am I separate from Brahman. I am neither a doer nor an enjoyer, free of the categories of the pervaded and the pervader.

यथा जलं जले न्यस्तं सलिलं भेदवर्जितम्। प्रकृतिं पुरुषं तद्वदभिन्नं प्रतिभाति मे॥५१॥

yathā jalaṁ jale nyastaṁ salilaṁ bhedavarjitam| prakṛtiṁ puruṣaṁ tadvadabhinnaṁ pratibhāti me||51||

Just as water poured into water becomes water, free of any division, so too do prakriti and purusha, matter and consciousness, appear to me as undivided.

यदि नाम न मुक्तोऽसि न बद्धोऽसि कदाचन। साकारं च निराकारमात्मानं मन्यसे कथम्॥५२॥

yadi nāma na mukto'si na baddho'si kadācana| sākāraṁ ca nirākāramātmānaṁ manyase katham||52||

If indeed you are not liberated, nor have you ever been bound, then how do you conceive of the Self as both formed and formless?

जानामि ते परं रूपं प्रत्यक्षं गगनोपमम्। यथा परं हि रूपं यन्मरीचिजलसन्निभम्॥५३॥

jānāmi te paraṁ rūpaṁ pratyakṣaṁ gaganopamam| yathā paraṁ hi rūpaṁ yanmarīcijalasannibham||53||

I know your supreme form as directly evident, comparable to space — just as the other, lesser form is one that resembles the water of a mirage.

न गुरुर्नोपदेशश्च न चोपाधिर्न मे क्रिया। विदेहं गगनं विद्धि विशुद्धोऽहं स्वभावतः॥५४॥

na gururnopadeśaśca na copādhirna me kriyā| videhaṁ gaganaṁ viddhi viśuddho'haṁ svabhāvataḥ||54||

There is no guru, and no teaching; there is no limiting condition, no action of mine. Know me as bodiless, like space itself — pure by my own nature.

विशुद्धोऽस्य शरीरोऽसि न ते चित्तं परात्परम्। अहं चात्मा परं तत्त्वमिति वक्तुं न लज्जसे॥५५॥

viśuddho'sya śarīro'si na te cittaṁ parātparam| ahaṁ cātmā paraṁ tattvamiti vaktuṁ na lajjase||55||

You are the pure witness of this body; your mind is nothing higher than what is already highest. Why do you not dare to say, 'I am the Self, the supreme reality'?

कथं रोदिषि रे चित्त ह्यात्मैवात्मात्मना भव। पिब वत्स कलातीतमद्वैतं परमामृतम्॥५६॥

kathaṁ rodiṣi re citta hyātmaivātmātmanā bhava| piba vatsa kalātītamadvaitaṁ paramāmṛtam||56||

Why do you weep, O mind? Become the Self by the Self, as the Self alone. Drink, dear child, that non-dual, supreme nectar which is beyond all divisions.

नैव बोधो न चाबोधो न बोधाबोध एव च। यस्येदृशः सदा बोधः स बोधो नान्यथा भवेत्॥५७॥

naiva bodho na cābodho na bodhābodha eva ca| yasyedṛśaḥ sadā bodhaḥ sa bodho nānyathā bhavet||57||

It is neither knowledge, nor non-knowledge, nor even both knowledge and non-knowledge together. Whoever has this kind of constant awareness — that alone is true knowledge, and not otherwise.

ज्ञानं न तर्को न समाधियोगो न देशकालौ न गुरूपदेशः। स्वभावसंवित्तरहं च तत्त्व- माकाशकल्पं सहजं ध्रुवं च॥५८॥

jñānaṁ na tarko na samādhiyogo na deśakālau na gurūpadeśaḥ| svabhāvasaṁvittarahaṁ ca tattva- mākāśakalpaṁ sahajaṁ dhruvaṁ ca||58||

Knowledge is not mere logical reasoning, nor yogic absorption, nor bound by place and time, nor dependent on the guru's teaching. I am that reality — the innate awareness of one's own nature, comparable to space, natural, and fixed.

न जातोऽहं मृतो वापि न मे कर्म शुभाशुभम्। विशुद्धं निर्गुणं ब्रह्म बन्धो मुक्तिः कथं मम॥५९॥

na jāto'haṁ mṛto vāpi na me karma śubhāśubham| viśuddhaṁ nirguṇaṁ brahma bandho muktiḥ kathaṁ mama||59||

I am neither born nor dead; no good or bad karma is mine. I am pure, attributeless Brahman — how, then, could bondage or liberation belong to me?

यदि सर्वगतो देवः स्थिरः पूर्णो निरन्तरः। अन्तरं हि न पश्यामि स बाह्याभ्यन्तरः कथम्॥६०॥

yadi sarvagato devaḥ sthiraḥ pūrṇo nirantaraḥ| antaraṁ hi na paśyāmi sa bāhyābhyantaraḥ katham||60||

If the shining one is all-pervading, steady, complete, and unbroken, then I see no gap at all — so how could it be described as outer and inner?

स्फुरत्येव जगत्कृत्स्नमखण्डितनिरन्तरम्। अहो मायामहामोहो द्वैताद्वैतविकल्पना॥६१॥

sphuratyeva jagatkṛtsnamakhaṇḍitanirantaram| aho māyāmahāmoho dvaitādvaitavikalpanā||61||

The whole universe simply shines forth, undivided and unbroken. Alas, what great delusion illusion creates — even the very conceptual construction of duality and non-duality!

साकारं च निराकारं नेति नेतीति सर्वदा। भेदाभेदविनिर्मुक्तो वर्तते केवलः शिवः॥६२॥

sākāraṁ ca nirākāraṁ neti netīti sarvadā| bhedābhedavinirmukto vartate kevalaḥ śivaḥ||62||

Both the formed and the formless — 'not this, not this,' always. Free of both difference and non-difference alike, the auspicious one alone abides.

न ते च माता च पिता च बन्धुः न ते च पत्नी न सुतश्च मित्रम्। न पक्षपाती न विपक्षपातः कथं हि संतप्तिरियं हि चित्ते॥६३॥

na te ca mātā ca pitā ca bandhuḥ na te ca patnī na sutaśca mitram| na pakṣapātī na vipakṣapātaḥ kathaṁ hi saṁtaptiriyaṁ hi citte||63||

You have no mother, no father, no kinsman; no wife, no son, no friend. You take no side, and are opposed to no side. Why, then, this burning distress in the mind?

दिवा नक्तं न ते चित्तं उदयास्तमयौ न हि। विदेहस्य शरीरत्वं कल्पयन्ति कथं बुधाः॥६४॥

divā naktaṁ na te cittaṁ udayāstamayau na hi| videhasya śarīratvaṁ kalpayanti kathaṁ budhāḥ||64||

Day and night are not your mind's affair, nor are rising and setting. How could the wise possibly imagine the bodiless one as embodied?

नाविभक्तं विभक्तं च न हि दुःखसुखादि च। न हि सर्वमसर्वं च विद्धि चात्मानमव्ययम्॥६५॥

nāvibhaktaṁ vibhaktaṁ ca na hi duḥkhasukhādi ca| na hi sarvamasarvaṁ ca viddhi cātmānamavyayam||65||

Neither undivided nor divided, nor indeed pain, pleasure, and the rest; neither everything nor not-everything — know the Self simply as imperishable.

नाहं कर्ता न भोक्ता च न मे कर्म पुराऽधुना। न मे देहो विदेहो वा निर्ममेति ममेति किम्॥६६॥

nāhaṁ kartā na bhoktā ca na me karma purā'dhunā| na me deho videho vā nirmameti mameti kim||66||

I am neither doer nor enjoyer; no karma is mine, past or present. Neither body nor bodilessness is mine — why speak of 'mine' or 'not mine' at all?

न मे रागादिको दोषो दुःखं देहादिकं न मे। आत्मानं विद्धि मामेकं विशालं गगनोपमम्॥६७॥

na me rāgādiko doṣo duḥkhaṁ dehādikaṁ na me| ātmānaṁ viddhi māmekaṁ viśālaṁ gaganopamam||67||

No fault beginning with attachment is mine; no suffering, beginning with the body, is mine. Know me as the Self, the one, vast, comparable to space.

सखे मनः किं बहुजल्पितेन सखे मनः सर्वमिदं वितर्क्यम्। यत्सारभूतं कथितं मया ते त्वमेव तत्त्वं गगनोपमोऽसि॥६८॥

sakhe manaḥ kiṁ bahujalpitena sakhe manaḥ sarvamidaṁ vitarkyam| yatsārabhūtaṁ kathitaṁ mayā te tvameva tattvaṁ gaganopamo'si||68||

O friend mind, what use is there in so much talking? O friend mind, all this is merely for reasoning over. What I have told you as the very essence is this: you alone are that reality, comparable to space.

येन केनापि भावेन यत्र कुत्र मृता अपि। योगिनस्तत्र लीयन्ते घटाकाशमिवाम्बरे॥६९॥

yena kenāpi bhāvena yatra kutra mṛtā api| yoginastatra līyante ghaṭākāśamivāmbare||69||

In whatever state of mind, wherever they may die, realized yogis merge there, just as pot-space merges into the vast sky.

तीर्थे चान्त्यजगेहे वा नष्टस्मृतिरपि त्यजन्। समकाले तनुं मुक्तः कैवल्यव्यापको भवेत्॥७०॥

tīrthe cāntyajagehe vā naṣṭasmṛtirapi tyajan| samakāle tanuṁ muktaḥ kaivalyavyāpako bhavet||70||

Whether at a sacred pilgrimage site or in the home of an outcaste, even losing all memory while giving up the body — the liberated one, at that very moment, becomes one pervading the absolute aloneness of liberation.

धर्मार्थकाममोक्षांश्च द्विपदादिचराचरम्। मन्यन्ते योगिनः सर्वं मरीचिजलसन्निभम्॥७१॥

dharmārthakāmamokṣāṁśca dvipadādicarācaram| manyante yoginaḥ sarvaṁ marīcijalasannibham||71||

Realized yogis consider the four traditional aims of life, dharma, wealth, pleasure, and even liberation, along with all moving and unmoving beings, everything, as resembling the water of a mirage.

अतीतानागतं कर्म वर्तमानं तथैव च। न करोमि न भुञ्जामि इति मे निश्चला मतिः॥७२॥

atītānāgataṁ karma vartamānaṁ tathaiva ca| na karomi na bhuñjāmi iti me niścalā matiḥ||72||

Past and future karma, and the present likewise — I neither do nor experience any of it. This is my unshaken conviction.

शून्यागारे समरसपूत- स्तिष्ठन्नेकः सुखमवधूतः। चरति हि नग्नस्त्यक्त्वा गर्वं विन्दति केवलमात्मनि सर्वम्॥७३॥

śūnyāgāre samarasapūta- stiṣṭhannekaḥ sukhamavadhūtaḥ| carati hi nagnastyaktvā garvaṁ vindati kevalamātmani sarvam||73||

Purified by the state of equal savour, abiding alone and happily in an empty dwelling, the avadhuta wanders naked, having abandoned all pride, and finds everything, solely, within the Self.

त्रितयतुरीयं नहि नहि यत्र विन्दति केवलमात्मनि तत्र। धर्माधर्मौ नहि नहि यत्र बद्धो मुक्तः कथमिह तत्र॥७४॥

tritayaturīyaṁ nahi nahi yatra vindati kevalamātmani tatra| dharmādharmau nahi nahi yatra baddho muktaḥ kathamiha tatra||74||

Where there is no three states and a fourth at all, there one finds only the Self, solely. Where there is no righteousness or unrighteousness at all, how could bound or liberated exist there?

विन्दति विन्दति नहि नहि मन्त्रं छन्दोलक्षणं नहि नहि तन्त्रम्। समरसमग्नो भावितपूतः प्रलपितमेतत्परमवधूतः॥७५॥

vindati vindati nahi nahi mantraṁ chandolakṣaṇaṁ nahi nahi tantram| samarasamagno bhāvitapūtaḥ pralapitametatparamavadhūtaḥ||75||

He finds it, he finds it — not, not through mantra; not, not through the marks of metre or through tantra. Immersed in the equal savour of all things, purified through contemplation — this is what the supreme avadhuta has spoken forth.

सर्वशून्यमशून्यं च सत्यासत्यं न विद्यते। स्वभावभावतः प्रोक्तं शास्त्रसंवित्तिपूर्वकम्॥७६॥

sarvaśūnyamaśūnyaṁ ca satyāsatyaṁ na vidyate| svabhāvabhāvataḥ proktaṁ śāstrasaṁvittipūrvakam||76||

Everything is empty, and non-empty as well; true and false do not ultimately exist. This has been declared from the state of one's own true nature, grounded in the full understanding of the scriptures.

बालस्य वा विषयभोगरतस्य वापि मूर्खस्य सेवकजनस्य गृहस्थितस्य। एतद्गुरोः किमपि नैव न चिन्तनीयं रत्नं कथं त्यजति कोऽप्यशुचौ प्रविष्टम्॥१॥

bālasya vā viṣayabhogaratasya vāpi mūrkhasya sevakajanasya gṛhasthitasya| etadguroḥ kimapi naiva na cintanīyaṁ ratnaṁ kathaṁ tyajati ko'pyaśucau praviṣṭam||1||

Whether the guru is a child, or a man absorbed in sense-pleasure, or a fool, or a servant, or a householder living an ordinary domestic life, none of this is to be weighed at all. How does anyone discard a jewel simply because it has fallen into something unclean?

नैवात्र काव्यगुण एव तु चिन्तनीयो ग्राह्यः परं गुणवता खलु सार एव। सिन्दूरचित्ररहिता भुवि रूपशून्या पारं न किं नयति नौरिह गन्तुकामान्॥२॥

naivātra kāvyaguṇa eva tu cintanīyo grāhyaḥ paraṁ guṇavatā khalu sāra eva| sindūracitrarahitā bhuvi rūpaśūnyā pāraṁ na kiṁ nayati nauriha gantukāmān||2||

Here, literary elegance is not what matters; what a discerning person should grasp is only the essence. Does not a plain boat, with no painted decoration, no ornamental form, still carry those who want to cross to the other shore?

प्रयत्नेन विना येन निश्चलेन चलाचलम्। ग्रस्तं स्वभावतः शान्तं चैतन्यं गगनोपमम्॥३॥

prayatnena vinā yena niścalena calācalam| grastaṁ svabhāvataḥ śāntaṁ caitanyaṁ gaganopamam||3||

That which, itself unmoving, pervades all that moves and does not move, without any effort — that consciousness, tranquil by its own nature, is comparable to the sky.

अयत्नाछालयेद्यस्तु एकमेव चराचरम्। सर्वगं तत्कथं भिन्नमद्वैतं वर्तते मम॥४॥

ayatnāchālayedyastu ekameva carācaram| sarvagaṁ tatkathaṁ bhinnamadvaitaṁ vartate mama||4||

That which, without effort, sets in motion the one and only reality, both the moving and the unmoving, is all-pervading. How could that be divided? Non-duality is what persists in me.

अहमेव परं यस्मात्सारात्सारतरं शिवम्। गमागमविनिर्मुक्तं निर्विकल्पं निराकुलम्॥५॥

ahameva paraṁ yasmātsārātsārataraṁ śivam| gamāgamavinirmuktaṁ nirvikalpaṁ nirākulam||5||

I alone am the supreme, more essential than the essence itself, the auspicious. I am free from all coming and going, free from mental alternatives, undisturbed.

सर्वावयवनिर्मुक्तं तथाहं त्रिदशार्चितम्। संपूर्णत्वान्न गृह्णामि विभागं त्रिदशादिकम्॥६॥

sarvāvayavanirmuktaṁ tathāhaṁ tridaśārcitam| saṁpūrṇatvānna gṛhṇāmi vibhāgaṁ tridaśādikam||6||

I am free of all limbs and parts, and yet I am the one worshipped by the thirty gods. Because I am complete, I do not accept the division into the thirty gods and the rest.

प्रमादेन न सन्देहः किं करिष्यामि वृत्तिमान्। उत्पद्यन्ते विलीयन्ते बुद्बुदाश्च यथा जले॥७॥

pramādena na sandehaḥ kiṁ kariṣyāmi vṛttimān| utpadyante vilīyante budbudāśca yathā jale||7||

There is no real doubt from delusion here. What is there for me, possessed of fluctuating states of mind, to do? Thoughts arise and dissolve exactly as bubbles do in water.

महदादीनि भूतानि समाप्यैवं सदैव हि। मृदुद्रव्येषु तीक्ष्णेषु गुडेषु कटुकेषु च॥८॥

mahadādīni bhūtāni samāpyaivaṁ sadaiva hi| mṛdudravyeṣu tīkṣṇeṣu guḍeṣu kaṭukeṣu ca||8||

The great principle and the elements it produces pervade, in just this way, always and everywhere — present alike in soft substances and sharp ones, in sweet jaggery and in bitter, pungent things.

कटुत्वं चैव शैत्यत्वं मृदुत्वं च यथा जले। प्रकृतिः पुरुषस्तद्वदभिन्नं प्रतिभाति मे॥९॥

kaṭutvaṁ caiva śaityatvaṁ mṛdutvaṁ ca yathā jale| prakṛtiḥ puruṣastadvadabhinnaṁ pratibhāti me||9||

Just as pungency, coolness, and softness are all present in water without water ceasing to be one substance, so Prakriti and Purusha, matter and consciousness, appear to me as not different.

सर्वाख्यारहितं यद्यत्सूक्ष्मात्सूक्ष्मतरं परम्। मनोबुद्धीन्द्रियातीतमकलङ्कं जगत्पतिम्॥१०॥

sarvākhyārahitaṁ yadyatsūkṣmātsūkṣmataraṁ param| manobuddhīndriyātītamakalaṅkaṁ jagatpatim||10||

It is free of every name, more subtle than the subtlest, supreme; it is beyond mind, intellect, and the senses; stainless, it is the lord of the world.

ईदृशं सहजं यत्र अहं तत्र कथं भवेत्। त्वमेव हि कथं तत्र कथं तत्र चराचरम्॥११॥

īdṛśaṁ sahajaṁ yatra ahaṁ tatra kathaṁ bhavet| tvameva hi kathaṁ tatra kathaṁ tatra carācaram||11||

Where such a natural, innate state is present, how could there be an 'I' there? How, indeed, could there be a 'you' there? How could the moving and unmoving world be there?

गगनोपमं तु यत्प्रोक्तं तदेव गगनोपमम्। चैतन्यं दोषहीनं च सर्वज्ञं पूर्णमेव च॥१२॥

gaganopamaṁ tu yatproktaṁ tadeva gaganopamam| caitanyaṁ doṣahīnaṁ ca sarvajñaṁ pūrṇameva ca||12||

What was earlier called sky-comparable is indeed exactly that, sky-comparable: consciousness, free of every fault, all-knowing, and utterly complete.

पृथिव्यां चरितं नैव मारुतेन च वाहितम्। वरिणा पिहितं नैव तेजोमध्ये व्यवस्थितम्॥१३॥

pṛthivyāṁ caritaṁ naiva mārutena ca vāhitam| variṇā pihitaṁ naiva tejomadhye vyavasthitam||13||

It does not move about upon the earth, nor is it carried along by the wind. It is not covered over by water, nor is it situated within the midst of fire.

आकाशं तेन संव्याप्तं न तद्व्याप्तं च केनचित्। स बाह्याभ्यन्तरं तिष्ठत्यवच्छिन्नं निरन्तरम्॥१४॥

ākāśaṁ tena saṁvyāptaṁ na tadvyāptaṁ ca kenacit| sa bāhyābhyantaraṁ tiṣṭhatyavacchinnaṁ nirantaram||14||

Space itself is pervaded by it, but it is not pervaded by anything whatsoever. It stands, unbroken and continuous, both outside and within.

सूक्ष्मत्वात्तददृश्यत्वान्निर्गुणत्वाच्च योगिभिः। आलम्बनादि यत्प्रोक्तं क्रमादालम्बनं भवेत्॥१५॥

sūkṣmatvāttadadṛśyatvānnirguṇatvācca yogibhiḥ| ālambanādi yatproktaṁ kramādālambanaṁ bhavet||15||

Because it is so subtle, so invisible, and so without qualities, the yogis speak of a 'support' for meditation — and this support, by stages, gradually serves its purpose.

सतताऽभ्यासयुक्तस्तु निरालम्बो यदा भवेत्। तल्लयाल्लीयते नान्तर्गुणदोषविवर्जितः॥१६॥

satatā'bhyāsayuktastu nirālambo yadā bhavet| tallayāllīyate nāntarguṇadoṣavivarjitaḥ||16||

But when one engaged in constant practice reaches the state of needing no support at all, he dissolves into that very dissolution, freed within from all notions of merit and fault.

विषविश्वस्य रौद्रस्य मोहमूर्च्छाप्रदस्य च। एकमेव विनाशाय ह्यमोघं सहजामृतम्॥१७॥

viṣaviśvasya raudrasya mohamūrcchāpradasya ca| ekameva vināśāya hyamoghaṁ sahajāmṛtam||17||

For the destruction of this world, which is a terrifying poison giving rise to delusion and stupor, there is one thing alone that is unfailing: the innate, natural nectar.

भावगम्यं निराकारं साकारं दृष्टिगोचरम्। भावाभावविनिर्मुक्तमन्तरालं तदुच्यते॥१८॥

bhāvagamyaṁ nirākāraṁ sākāraṁ dṛṣṭigocaram| bhāvābhāvavinirmuktamantarālaṁ taducyate||18||

It is formless, yet approachable through inner feeling; it is possessed of form, within the range of sight. Free of both being and non-being, that is called the in-between, the intermediate.

बाह्यभावं भवेद्विश्वमन्तः प्रकृतिरुच्यते। अन्तरादन्तरं ज्ञेयं नारिकेलफलाम्बुवत्॥१९॥

bāhyabhāvaṁ bhavedviśvamantaḥ prakṛtirucyate| antarādantaraṁ jñeyaṁ nārikelaphalāmbuvat||19||

The outer aspect of things is the visible world; the inner is called prakriti, nature. But what must truly be known is the innermost of the inner, just as the water is found deep inside a coconut fruit.

भ्रान्तिज्ञानं स्थितं बाह्यं सम्यग्ज्ञानं च मध्यगम्। मध्यान्मध्यतरं ज्ञेयं नारिकेलफलाम्बुवत्॥२०॥

bhrāntijñānaṁ sthitaṁ bāhyaṁ samyagjñānaṁ ca madhyagam| madhyānmadhyataraṁ jñeyaṁ nārikelaphalāmbuvat||20||

Delusive knowledge stands at the outer level; correct knowledge occupies the middle. But what must truly be known lies deeper still than even the middle, just as the water inside a coconut lies deeper than its shell.

पौर्णमास्यां यथा चन्द्र एक एवातिनिर्मलः। तेन तत्सदृशं पश्येद्द्विधादृष्टिर्विपर्ययः॥२१॥

paurṇamāsyāṁ yathā candra eka evātinirmalaḥ| tena tatsadṛśaṁ paśyeddvidhādṛṣṭirviparyayaḥ||21||

Just as, on a full-moon night, the moon is one alone, utterly clear and spotless — by that same principle one should see the corresponding truth. Seeing it as two is nothing but a distortion of vision.

अनेनैव प्रकारेण बुद्धिभेदो न सर्वगः। दाता च धीरतामेति गीयते नामकोटिभिः॥२२॥

anenaiva prakāreṇa buddhibhedo na sarvagaḥ| dātā ca dhīratāmeti gīyate nāmakoṭibhiḥ||22||

In just this manner, the differentiation of intellect is not a universal or ultimate fact. The one who gives this understanding attains true steadiness, and is celebrated under crores of names.

गुरुप्रज्ञाप्रसादेन मूर्खो वा यदि पण्डितः। यस्तु संबुध्यते तत्त्वं विरक्तो भवसागरात्॥२३॥

guruprajñāprasādena mūrkho vā yadi paṇḍitaḥ| yastu saṁbudhyate tattvaṁ virakto bhavasāgarāt||23||

By the grace of the guru's wisdom, whether one is a fool or a learned scholar, whoever truly awakens to the truth becomes detached from the vast ocean of worldly becoming.

रागद्वेषविनिर्मुक्तः सर्वभूतहिते रतः। दृढबोधश्च धीरश्च स गच्छेत्परमं पदम्॥२४॥

rāgadveṣavinirmuktaḥ sarvabhūtahite rataḥ| dṛḍhabodhaśca dhīraśca sa gacchetparamaṁ padam||24||

One who is free from attachment and aversion, devoted to the welfare of all beings, of firm understanding, and steadfast — such a one attains the supreme state.

घटे भिन्ने घटाकाश आकाशे लीयते यथा। देहाभावे तथा योगी स्वरूपे परमात्मनि॥२५॥

ghaṭe bhinne ghaṭākāśa ākāśe līyate yathā| dehābhāve tathā yogī svarūpe paramātmani||25||

Just as, when a pot is broken, the space it enclosed merges back into space itself, so too, when the body ceases, the yogi merges into his own true nature, the supreme Self.

उक्तेयं कर्मयुक्तानां मतिर्यान्तेऽपि सा गतिः। न चोक्ता योगयुक्तानां मतिर्यान्तेऽपि सा गतिः॥२६॥

ukteyaṁ karmayuktānāṁ matiryānte'pi sā gatiḥ| na coktā yogayuktānāṁ matiryānte'pi sā gatiḥ||26||

This teaching, as described, is for those engaged in ritual action; even at the moment of death, their understanding determines a corresponding, describable destination. But for those engaged in yoga, no such destination has been described, even at their moment of death, in the same terms.

या गतिः कर्मयुक्तानां सा च वागिन्द्रियाद्वदेत्। योगिनां या गतिः क्वापि ह्यकथ्या भवतोर्जिता॥२७॥

yā gatiḥ karmayuktānāṁ sā ca vāgindriyādvadet| yogināṁ yā gatiḥ kvāpi hyakathyā bhavatorjitā||27||

Whatever destination belongs to those engaged in ritual action can indeed be spoken of by the organ of speech. But whatever destination belongs to yogis, wherever it may be, is truly beyond words, arising from their own inner power.

एवं ज्ञात्वा त्वमुं मार्गं योगिनां नैव कल्पितम्। विकल्पवर्जनं तेषां स्वयं सिद्धिः प्रवर्तते॥२८॥

evaṁ jñātvā tvamuṁ mārgaṁ yogināṁ naiva kalpitam| vikalpavarjanaṁ teṣāṁ svayaṁ siddhiḥ pravartate||28||

Having thus understood that this path is not something devised or constructed by the yogis themselves, their very release from mental alternatives becomes, of itself, an accomplishment that spontaneously arises.

तीर्थे वान्त्यजगेहे वा यत्र कुत्र मृतोऽपि वा। न योगी पश्यते गर्भं परे ब्रह्मणि लीयते॥२९॥

tīrthe vāntyajagehe vā yatra kutra mṛto'pi vā| na yogī paśyate garbhaṁ pare brahmaṇi līyate||29||

Whether one dies at a sacred pilgrimage site, or at the house of an outcaste, or wherever else death may occur — the yogi does not enter a womb again. He merges into the supreme Brahman.

सहजमजमचिन्त्यं यस्तु पश्येत्स्वरूपं घटति यदि यथेष्टं लिप्यते नैव दोषैः। सकृदपि तदभावात्कर्म किंचिन्नकुर्यात् तदपि न च विबद्धः संयमी वा तपस्वी॥३०॥

sahajamajamacintyaṁ yastu paśyetsvarūpaṁ ghaṭati yadi yatheṣṭaṁ lipyate naiva doṣaiḥ| sakṛdapi tadabhāvātkarma kiṁcinnakuryāt tadapi na ca vibaddhaḥ saṁyamī vā tapasvī||30||

Whoever sees his own true nature as innate, unborn, and inconceivable — if he then acts however he wishes, he is not tainted at all by faults; and even if, lacking that inclination, he performs no action whatsoever, he is still not bound, whether he is a disciplined ascetic or not.

निरामयं निष्प्रतिमं निराकृतिं निराश्रयं निर्वपुषं निराशिषम्। निर्द्वन्द्वनिर्मोहमलुप्तशक्तिकं तमीशमात्मानमुपैति शाश्वतम्॥३१॥

nirāmayaṁ niṣpratimaṁ nirākṛtiṁ nirāśrayaṁ nirvapuṣaṁ nirāśiṣam| nirdvandvanirmohamaluptaśaktikaṁ tamīśamātmānamupaiti śāśvatam||31||

Free of disease, without equal, without form, without support, without body, without any desire — free of dualities, free of delusion, whose power is never diminished — one attains that eternal Lord who is the Self.

वेदो न दीक्षा न च मुण्डनक्रिया गुरुर्न शिष्यो न च यन्त्रसम्पदः। मुद्रादिकं चापि न यत्र भासते तमीशमात्मानमुपैति शाश्वतम्॥३२॥

vedo na dīkṣā na ca muṇḍanakriyā gururna śiṣyo na ca yantrasampadaḥ| mudrādikaṁ cāpi na yatra bhāsate tamīśamātmānamupaiti śāśvatam||32||

No Veda, no initiation, no rite of tonsuring; no guru, no disciple, no ritual apparatus or wealth; not even hand-gestures and the like appear there — one attains that eternal Lord who is the Self.

न शाम्भवं शाक्तिकमानवं न वा पिण्डं च रूपं च पदादिकं न वा। आरम्भनिष्पत्तिघटादिकं च नो तमीशमात्मानमुपैति शाश्वतम्॥३३॥

na śāmbhavaṁ śāktikamānavaṁ na vā piṇḍaṁ ca rūpaṁ ca padādikaṁ na vā| ārambhaniṣpattighaṭādikaṁ ca no tamīśamātmānamupaiti śāśvatam||33||

Not the Shambhava path, nor the Shakta, nor the individual/Anava path; not a physical mass, nor a form, nor any rank or status; not a beginning, nor a completion, nor anything like a pot brought into being — one attains that eternal Lord who is the Self.

यस्य स्वरूपात्सचराचरं जगदुत्पद्यते तिष्ठति लीयतेऽपि वा। पयोविकारादिव फेनबुद्बुदास्तमीशमात्मानमुपैति शाश्वतम्॥३४॥

yasya svarūpātsacarācaraṁ jagadutpadyate tiṣṭhati līyate'pi vā| payovikārādiva phenabudbudāstamīśamātmānamupaiti śāśvatam||34||

From whose true nature the entire world, with everything moving and unmoving in it, arises, remains, and also dissolves — just as foam and bubbles arise from a modification of milk or water — one attains that eternal Lord who is the Self.

नासानिरोधो न च दृष्टिरासनं बोधोऽप्यबोधोऽपि न यत्र भासते। नाडीप्रचारोऽपि न यत्र किञ्चित्तमीशमात्मानमुपैति शाश्वतम्॥३५॥

nāsānirodho na ca dṛṣṭirāsanaṁ bodho'pyabodho'pi na yatra bhāsate| nāḍīpracāro'pi na yatra kiñcittamīśamātmānamupaiti śāśvatam||35||

No restraint of breath through the nose, no fixed gazing-posture; where neither awareness nor unawareness appears at all; where not even the slightest movement through the subtle channels occurs — one attains that eternal Lord who is the Self.

नानात्वमेकत्वमुभत्वमन्यता अणुत्वदीर्घत्वमहत्त्वशून्यता। मानत्वमेयत्वसमत्ववर्जितं तमीशमात्मानमुपैति शाश्वतम्॥३६॥

nānātvamekatvamubhatvamanyatā aṇutvadīrghatvamahattvaśūnyatā| mānatvameyatvasamatvavarjitaṁ tamīśamātmānamupaiti śāśvatam||36||

Free of multiplicity and oneness, of duality and otherness; free of smallness, length, greatness, and emptiness; free of the categories of measurer, measured, and equality — one attains that eternal Lord who is the Self.

सुसंयमी वा यदि वा न संयमी सुसंग्रही वा यदि वा न संग्रही। निष्कर्मको वा यदि वा सकर्मकस्तमीशमात्मानमुपैति शाश्वतम्॥३७॥

susaṁyamī vā yadi vā na saṁyamī susaṁgrahī vā yadi vā na saṁgrahī| niṣkarmako vā yadi vā sakarmakastamīśamātmānamupaiti śāśvatam||37||

Whether well self-restrained or entirely unrestrained, whether a careful keeper of vows or not at all, whether free of action or engaged in action — one attains that eternal Lord who is the Self.

मनो न बुद्धिर्न शरीरमिन्द्रियं तन्मात्रभूतानि न भूतपञ्चकम्। अहंकृतिश्चापि वियत्स्वरूपकं तमीशमात्मानमुपैति शाश्वतम्॥३८॥

mano na buddhirna śarīramindriyaṁ tanmātrabhūtāni na bhūtapañcakam| ahaṁkṛtiścāpi viyatsvarūpakaṁ tamīśamātmānamupaiti śāśvatam||38||

Not the mind, not the intellect, not the body, not a sense-organ; not the subtle sense-elements, not the five gross elements; not even the ego-notion — but of the very nature of space, one attains that eternal Lord who is the Self.

विधौ निरोधे परमात्मतां गते न योगिनश्चेतसि भेदवर्जिते। शौचं न वाशौचमलिङ्गभावना सर्वं विधेयं यदि वा निषिध्यते॥३९॥

vidhau nirodhe paramātmatāṁ gate na yoginaścetasi bhedavarjite| śaucaṁ na vāśaucamaliṅgabhāvanā sarvaṁ vidheyaṁ yadi vā niṣidhyate||39||

For the yogi who has reached the state of the supreme Self, whose mind is free of all distinction, there is neither injunction nor restraint that truly applies, neither purity nor impurity, no notion of any defining mark — everything is, equally and without difference, either to be enjoined or to be prohibited.

मनो वचो यत्र न शक्तमीरितुं नूनं कथं तत्र गुरूपदेशता। इमां कथामुक्तवतो गुरोस्तद्युक्तस्य तत्त्वं हि समं प्रकाशते॥४०॥

mano vaco yatra na śaktamīrituṁ nūnaṁ kathaṁ tatra gurūpadeśatā| imāṁ kathāmuktavato gurostadyuktasya tattvaṁ hi samaṁ prakāśate||40||

Where mind and speech are simply unable to reach or express it, how, then, could there be any instruction from a guru there at all? And yet, for the one who has spoken this very discourse, and for the one united with that teaching, the truth shines forth, equally, all the same.

गुणविगुणविभागो वर्तते नैव किञ्चित् रतिविरतिविहीनं निर्मलं निष्प्रपञ्चम्। गुणविगुणविहीनं व्यापकं विश्वरूपं कथमहमिह वन्दे व्योमरूपं शिवं वै॥१॥

guṇaviguṇavibhāgo vartate naiva kiñcit rativirativihīnaṁ nirmalaṁ niṣprapañcam| guṇaviguṇavihīnaṁ vyāpakaṁ viśvarūpaṁ kathamahamiha vande vyomarūpaṁ śivaṁ vai||1||

The division into quality and non-quality does not exist at all. It is free of attraction and aversion, stainless, without the manifold world; free of quality and non-quality, all-pervading, of universal form. How, then, shall I here salute this sky-formed, auspicious reality?

श्वेतादिवर्णरहितो नियतं शिवश्च कार्यं हि कारणमिदं हि परं शिवश्च। एवं विकल्परहितोऽहमलं शिवश्च स्वात्मानमात्मनि सुमित्र कथं नमामि॥२॥

śvetādivarṇarahito niyataṁ śivaśca kāryaṁ hi kāraṇamidaṁ hi paraṁ śivaśca| evaṁ vikalparahito'hamalaṁ śivaśca svātmānamātmani sumitra kathaṁ namāmi||2||

Free of white and every other color, it is eternally Shiva. It is both effect and cause, the supreme Shiva. Thus, free of mental alternatives, I too am indeed pure Shiva. How then, dear friend, shall I salute my own self within the self?

निर्मूलमूलरहितो हि सदोदितोऽहं निर्धूमधूमरहितो हि सदोदितोऽहम्। निर्दीपदीपरहितो हि सदोदितोऽहं ज्ञानामृतं समरसं गगनोपमोऽहम्॥३॥

nirmūlamūlarahito hi sadodito'haṁ nirdhūmadhūmarahito hi sadodito'ham| nirdīpadīparahito hi sadodito'haṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||3||

Free of both root and rootlessness, I am ever-risen. Free of both smoke and smokelessness, I am ever-risen. Free of both lamp and lamplessness, I am ever-risen. I am the nectar of knowledge, uniform throughout, comparable to the sky.

निष्कामकाममिह नाम कथं वदामि निःसङ्गसङ्गमिह नाम कथं वदामि। निःसारसाररहितं च कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम्॥४॥

niṣkāmakāmamiha nāma kathaṁ vadāmi niḥsaṅgasaṅgamiha nāma kathaṁ vadāmi| niḥsārasārarahitaṁ ca kathaṁ vadāmi jñānāmṛtaṁ samarasaṁ gaganopamo'ham||4||

How, then, shall I here speak by name of a desire that is desireless? How shall I speak of an attachment that is unattached? How shall I speak of an essence free of essence itself? I am the nectar of knowledge, uniform, comparable to the sky.

अद्वैतरूपमखिलं हि कथं वदामि द्वैतस्वरूपमखिलं हि कथं वदामि। नित्यं त्वनित्यमखिलं हि कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम्॥५॥

advaitarūpamakhilaṁ hi kathaṁ vadāmi dvaitasvarūpamakhilaṁ hi kathaṁ vadāmi| nityaṁ tvanityamakhilaṁ hi kathaṁ vadāmi jñānāmṛtaṁ samarasaṁ gaganopamo'ham||5||

How shall I say that the whole is of non-dual form? How shall I say it is of dual form? How shall I say it is eternal, or non-eternal? I am the nectar of knowledge, uniform, comparable to the sky.

स्थूलं हि नो नहि कृशं न गतागतं हि आद्यन्तमध्यरहितं न परापरं हि। सत्यं वदामि खलु वै परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्॥६॥

sthūlaṁ hi no nahi kṛśaṁ na gatāgataṁ hi ādyantamadhyarahitaṁ na parāparaṁ hi| satyaṁ vadāmi khalu vai paramārthatattvaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||6||

It is not gross, nor is it thin; it is not a matter of going and coming; free of beginning, middle, and end, it is neither higher nor lower. I speak the truth indeed, the supreme reality. I am the nectar of knowledge, uniform, comparable to the sky.

संविद्धि सर्वकरणानि नभोनिभानि संविद्धि सर्वविषयांश्च नभोनिभांश्च। संविद्धि चैकममलं न हि बन्धमुक्तं ज्ञानामृतं समरसं गगनोपमोऽहम्॥७॥

saṁviddhi sarvakaraṇāni nabhonibhāni saṁviddhi sarvaviṣayāṁśca nabhonibhāṁśca| saṁviddhi caikamamalaṁ na hi bandhamuktaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||7||

Know that all the instruments of perception are like the sky. Know that all objects of perception are equally like the sky. Know the one, stainless reality as, indeed, neither bound nor liberated. I am the nectar of knowledge, uniform, comparable to the sky.

दुर्बोधबोधगहनो न भवामि तात दुर्लक्ष्यलक्ष्यगहनो न भवामि तात। आसन्नरूपगहनो न भवामि तात ज्ञानामृतं समरसं गगनोपमोऽहम्॥८॥

durbodhabodhagahano na bhavāmi tāta durlakṣyalakṣyagahano na bhavāmi tāta| āsannarūpagahano na bhavāmi tāta jñānāmṛtaṁ samarasaṁ gaganopamo'ham||8||

I do not become entangled in knowledge that is hard to know, dear child. I do not become entangled in the target that is hard to fix upon, dear child. I do not become entangled even in a form that seems near at hand, dear child. I am the nectar of knowledge, uniform, comparable to the sky.

निष्कर्मदहनो ज्वलनो भवामि निर्दुःखदुःखदहनो ज्वलनो भवामि। निर्देहदेहदहनो ज्वलनो भवामि ज्ञानामृतं समरसं गगनोपमोऽहम्॥९॥

niṣkarmadahano jvalano bhavāmi nirduḥkhaduḥkhadahano jvalano bhavāmi| nirdehadehadahano jvalano bhavāmi jñānāmṛtaṁ samarasaṁ gaganopamo'ham||9||

I become the blazing fire that burns action along with actionlessness. I become the blazing fire that burns sorrow along with sorrowlessness. I become the blazing fire that burns the body along with bodilessness. I am the nectar of knowledge, uniform, comparable to the sky.

निष्पापपापदहनो हि हुताशनोऽहं निर्धर्मधर्मदहनो हि हुताशनोऽहम्। निर्बन्धबन्धदहनो हि हुताशनोऽहं ज्ञानामृतं समरसं गगनोपमोऽहम्॥१०॥

niṣpāpapāpadahano hi hutāśano'haṁ nirdharmadharmadahano hi hutāśano'ham| nirbandhabandhadahano hi hutāśano'haṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||10||

I am indeed the sacred fire that burns both sin and sinlessness together. I am indeed the sacred fire that burns both dharma and its absence together. I am indeed the sacred fire that burns both bondage and freedom from bondage together. I am the nectar of knowledge, uniform, comparable to the sky.

निर्भावभावरहितो न भवामि वत्स निर्योगयोगरहितो न भवामि वत्स। निश्चित्तचित्तरहितो न भवामि वत्स ज्ञानामृतं समरसं गगनोपमोऽहम्॥११॥

nirbhāvabhāvarahito na bhavāmi vatsa niryogayogarahito na bhavāmi vatsa| niścittacittarahito na bhavāmi vatsa jñānāmṛtaṁ samarasaṁ gaganopamo'ham||11||

I do not become deprived of feeling that is itself free of feeling, dear child. I do not become deprived of union that is itself free of union. I do not become deprived of thought that is itself free of thought. I am the nectar of knowledge, uniform, comparable to the sky.

निर्मोहमोहपदवीति न मे विकल्पो निःशोकशोकपदवीति न मे विकल्पः। निर्लोभलोभपदवीति न मे विकल्पो ज्ञानामृतं समरसं गगनोपमोऽहम्॥१२॥

nirmohamohapadavīti na me vikalpo niḥśokaśokapadavīti na me vikalpaḥ| nirlobhalobhapadavīti na me vikalpo jñānāmṛtaṁ samarasaṁ gaganopamo'ham||12||

There is no alternative or division for me in what is called the path of delusion free of delusion. There is no alternative for me in the path of sorrow free of sorrow. There is no alternative for me in the path of greed free of greed. I am the nectar of knowledge, uniform, comparable to the sky.

संसारसन्ततिलता न च मे कदाचित् सन्तोषसन्ततिसुखो न च मे कदाचित्। अज्ञानबन्धनमिदं न च मे कदाचित् ज्ञानामृतं समरसं गगनोपमोऽहम्॥१३॥

saṁsārasantatilatā na ca me kadācit santoṣasantatisukho na ca me kadācit| ajñānabandhanamidaṁ na ca me kadācit jñānāmṛtaṁ samarasaṁ gaganopamo'ham||13||

The creeper-like continuity of worldly existence is never mine, at any time. Even the continuous happiness of contentment is never mine. This bondage born of ignorance is never mine, at any time. I am the nectar of knowledge, uniform, comparable to the sky.

संसारसन्ततिरजो न च मे विकारः सन्तापसन्ततितमो न च मे विकारः। सत्त्वं स्वधर्मजनकं न च मे विकारो ज्ञानामृतं समरसं गगनोपमोऽहम्॥१४॥

saṁsārasantatirajo na ca me vikāraḥ santāpasantatitamo na ca me vikāraḥ| sattvaṁ svadharmajanakaṁ na ca me vikāro jñānāmṛtaṁ samarasaṁ gaganopamo'ham||14||

The restless activity of worldly continuity is not a modification of me. The dull darkness of continuous distress is not a modification of me. Even goodness, which produces one's proper duty, is not a modification of me. I am the nectar of knowledge, uniform, comparable to the sky.

सन्तापदुःखजनको न विधिः कदाचित् सन्तापयोगजनितं न मनः कदाचित्। यस्मादहङ्कृतिरियं न च मे कदाचित् ज्ञानामृतं समरसं गगनोपमोऽहम्॥१५॥

santāpaduḥkhajanako na vidhiḥ kadācit santāpayogajanitaṁ na manaḥ kadācit| yasmādahaṅkṛtiriyaṁ na ca me kadācit jñānāmṛtaṁ samarasaṁ gaganopamo'ham||15||

No rule or injunction ever actually produces distress and sorrow, at any time. No mind is ever really born from contact with distress, at any time. For this very ego-notion is never mine, at any time. I am the nectar of knowledge, uniform, comparable to the sky.

निष्कम्पकम्पनिधनं न विकल्पकल्पं स्वप्नप्रबोधनिधनं न हिताहितं हि। निःसारसारनिधनं न चराचरं हि ज्ञानामृतं समरसं गगनोपमोऽहम्॥१६॥

niṣkampakampanidhanaṁ na vikalpakalpaṁ svapnaprabodhanidhanaṁ na hitāhitaṁ hi| niḥsārasāranidhanaṁ na carācaraṁ hi jñānāmṛtaṁ samarasaṁ gaganopamo'ham||16||

The ending of both trembling and stillness is not a mere mental construct. The ending of both dream and waking is, indeed, neither beneficial nor harmful. The ending of both essence and essencelessness is, indeed, not the moving and unmoving world. I am the nectar of knowledge, uniform, comparable to the sky.

नो वेद्यवेदकमिदं न च हेतुतर्क्यं वाचामगोचरमिदं न मनो न बुद्धिः। एवं कथं हि भवतः कथयामि तत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्॥१७॥

no vedyavedakamidaṁ na ca hetutarkyaṁ vācāmagocaramidaṁ na mano na buddhiḥ| evaṁ kathaṁ hi bhavataḥ kathayāmi tattvaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||17||

This is neither the object of knowledge nor the knower, nor is it something to be reasoned out by logic. It is beyond the range of speech; it is neither mind nor intellect. So how, then, shall I even narrate this truth to you? I am the nectar of knowledge, uniform, comparable to the sky.

निर्भिन्नभिन्नरहितं परमार्थतत्त्वमन्तर्बहिर्न हि कथं परमार्थतत्त्वम्। प्राक्सम्भवं न च रतं नहि वस्तु किञ्चित् ज्ञानामृतं समरसं गगनोपमोऽहम्॥१८॥

nirbhinnabhinnarahitaṁ paramārthatattvamantarbahirna hi kathaṁ paramārthatattvam| prāksambhavaṁ na ca rataṁ nahi vastu kiñcit jñānāmṛtaṁ samarasaṁ gaganopamo'ham||18||

The supreme reality is free of both being undivided and being divided. How, then, can the supreme reality even be spoken of as inner or outer? It did not originate previously, nor is it attached to anything, nor is it any 'thing' whatsoever. I am the nectar of knowledge, uniform, comparable to the sky.

रागादिदोषरहितं त्वहमेव तत्त्वं दैवादिदोषरहितं त्वहमेव तत्त्वम्। संसारशोकरहितं त्वहमेव तत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्॥१९॥

rāgādidoṣarahitaṁ tvahameva tattvaṁ daivādidoṣarahitaṁ tvahameva tattvam| saṁsāraśokarahitaṁ tvahameva tattvaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||19||

Free of every fault beginning with passion and attachment, I alone am that reality. Free of every fault beginning with fate and destiny, I alone am that reality. Free of all the sorrow of worldly existence, I alone am that reality. I am the nectar of knowledge, uniform, comparable to the sky.

स्थानत्रयं यदि च नेति कथं तुरीयं कालत्रयं यदि च नेति कथं दिशश्च। शान्तं पदं हि परमं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्॥२०॥

sthānatrayaṁ yadi ca neti kathaṁ turīyaṁ kālatrayaṁ yadi ca neti kathaṁ diśaśca| śāntaṁ padaṁ hi paramaṁ paramārthatattvaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||20||

If the three states of waking, dream, and deep sleep are not, in the end, ultimately real, how then could there even be a 'fourth' state beyond them? If the three times are not ultimately real, how then could there be directions? The peaceful state alone is indeed the supreme, ultimate reality. I am the nectar of knowledge, uniform, comparable to the sky.

दीर्घो लघुः पुनरितीह नमे विभागो विस्तारसंकटमितीह न मे विभागः। कोणं हि वर्तुलमितीह न मे विभागो ज्ञानामृतं समरसं गगनोपमोऽहम्॥२१॥

dīrgho laghuḥ punaritīha na me vibhāgo vistārasaṁkaṭamitīha na me vibhāgaḥ| koṇaṁ hi vartulamitīha na me vibhāgo jñānāmṛtaṁ samarasaṁ gaganopamo'ham||21||

Long or short — here, for me, there is no such division. Expanded or contracted — here, for me, there is no such division. Angular or circular — here, for me, there is no such division. I am the nectar of knowledge, uniform, comparable to the sky.

मातापितादि तनयादि न मे कदाचित् जातं मृतं न च मनो न च मे कदाचित्। निर्व्याकुलं स्थिरमिदं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्॥२२॥

mātāpitādi tanayādi na me kadācit jātaṁ mṛtaṁ na ca mano na ca me kadācit| nirvyākulaṁ sthiramidaṁ paramārthatattvaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||22||

Mother, father, and the rest of one's family, offspring and the rest, are never mine, at any time. Being born or dying is neither my mind nor ever mine, at any time. This is the undisturbed, steady, supreme reality. I am the nectar of knowledge, uniform, comparable to the sky.

शुद्धं विशुद्धमविचारमनन्तरूपं निर्लेपलेपमविचारमनन्तरूपम्। निष्खण्डखण्डमविचारमनन्तरूपं ज्ञानामृतं समरसं गगनोपमोऽहम्॥२३॥

śuddhaṁ viśuddhamavicāramanantarūpaṁ nirlepalepamavicāramanantarūpam| niṣkhaṇḍakhaṇḍamavicāramanantarūpaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||23||

Pure, utterly pure, beyond all thought, of infinite form. Unstained, yet seemingly stained, beyond all thought, of infinite form. Unbroken, yet seemingly broken, beyond all thought, of infinite form. I am the nectar of knowledge, uniform, comparable to the sky.

ब्रह्मादयः सुरगणाः कथमत्र सन्ति स्वर्गादयो वसतयः कथमत्र सन्ति। यद्येकरूपममलं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्॥२४॥

brahmādayaḥ suragaṇāḥ kathamatra santi svargādayo vasatayaḥ kathamatra santi| yadyekarūpamamalaṁ paramārthatattvaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||24||

How can Brahma and the entire host of gods exist here at all? How can heaven and the other celestial abodes exist here at all? — if the supreme, ultimate reality is indeed of one form, stainless. I am the nectar of knowledge, uniform, comparable to the sky.

निर्नेति नेति विमलो हि कथं वदामि निःशेषशेषविमलो हि कथं वदामि। निर्लिङ्गलिङ्गविमलो हि कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम्॥२५॥

nirneti neti vimalo hi kathaṁ vadāmi niḥśeṣaśeṣavimalo hi kathaṁ vadāmi| nirliṅgaliṅgavimalo hi kathaṁ vadāmi jñānāmṛtaṁ samarasaṁ gaganopamo'ham||25||

How shall I speak of the stainless reality as free even of the method of 'not this, not this' itself? How shall I speak of it as free of both remainder and the absence of remainder? How shall I speak of it as free of both a defining mark and the absence of any mark? I am the nectar of knowledge, uniform, comparable to the sky.

निष्कर्मकर्मपरमं सततं करोमि निःसङ्गसङ्गरहितं परमं विनोदम्। निर्देहदेहरहितं सततं विनोदं ज्ञानामृतं समरसं गगनोपमोऽहम्॥२६॥

niṣkarmakarmaparamaṁ satataṁ karomi niḥsaṅgasaṅgarahitaṁ paramaṁ vinodam| nirdehadeharahitaṁ satataṁ vinodaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||26||

I constantly perform the supreme action that is, at the same time, actionless action, the supreme play free of both attachment and detachment, the constant play free of both body and bodilessness. I am the nectar of knowledge, uniform, comparable to the sky.

मायाप्रपञ्चरचना न च मे विकारः। कौटिल्यदम्भरचना न च मे विकारः। सत्यानृतेति रचना न च मे विकारो ज्ञानामृतं समरसं गगनोपमोऽहम्॥२७॥

māyāprapañcaracanā na ca me vikāraḥ| kauṭilyadambharacanā na ca me vikāraḥ| satyānṛteti racanā na ca me vikāro jñānāmṛtaṁ samarasaṁ gaganopamo'ham||27||

The fabricated construction of māyā's manifold world is no modification of mine. The construction of crookedness and hypocrisy is no modification of mine. Even the very construction called 'truth and falsehood' is no modification of mine. I am the nectar of knowledge, uniform, comparable to the sky.

सन्ध्यादिकालरहितं न च मे वियोगो ह्यन्तः प्रबोधरहितं बधिरो न मूकः। एवं विकल्परहितं न च भावशुद्धं ज्ञानामृतं समरसं गगनोपमोऽहम्॥२८॥

sandhyādikālarahitaṁ na ca me viyogo hyantaḥ prabodharahitaṁ badhiro na mūkaḥ| evaṁ vikalparahitaṁ na ca bhāvaśuddhaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||28||

Free of dawn, dusk, and every other division of time, there is no separation for me. Free even of inward awakening, I am neither deaf nor mute. Thus free of every mental alternative, not merely purified in feeling, I am the nectar of knowledge, uniform, comparable to the sky.

निर्नाथनाथरहितं हि निराकुलं वै निश्चित्तचित्तविगतं हि निराकुलं वै। संविद्धि सर्वविगतं हि निराकुलं वै ज्ञानामृतं समरसं गगनोपमोऽहम्॥२९॥

nirnāthanātharahitaṁ hi nirākulaṁ vai niścittacittavigataṁ hi nirākulaṁ vai| saṁviddhi sarvavigataṁ hi nirākulaṁ vai jñānāmṛtaṁ samarasaṁ gaganopamo'ham||29||

Free of both being without a lord and having a lord, it is truly free of agitation. Departed from both the settled mind and mind itself, it is truly free of agitation. Know it as departed from everything whatsoever, truly free of agitation. I am the nectar of knowledge, uniform, comparable to the sky.

कान्तारमन्दिरमिदं हि कथं वदामि संसिद्धसंशयमिदं हि कथं वदामि। एवं निरन्तरसमं हि निराकुलं वै ज्ञानामृतं समरसं गगनोपमोऽहम्॥३०॥

kāntāramandiramidaṁ hi kathaṁ vadāmi saṁsiddhasaṁśayamidaṁ hi kathaṁ vadāmi| evaṁ nirantarasamaṁ hi nirākulaṁ vai jñānāmṛtaṁ samarasaṁ gaganopamo'ham||30||

How indeed shall I call this a wilderness, and how a temple? How indeed shall I call this the resolved, and how the doubted? Thus uninterruptedly even, truly free of agitation, I am the nectar of knowledge, uniform, comparable to the sky.

निर्जीवजीवरहितं सततं विभाति निर्बीजबीजरहितं सततं विभाति। निर्वाणबन्धरहितं सततं विभाति ज्ञानामृतं समरसं गगनोपमोऽहम्॥३१॥

nirjīvajīvarahitaṁ satataṁ vibhāti nirbījabījarahitaṁ satataṁ vibhāti| nirvāṇabandharahitaṁ satataṁ vibhāti jñānāmṛtaṁ samarasaṁ gaganopamo'ham||31||

Free of both lifelessness and life, it constantly shines. Free of both seedlessness and seed, it constantly shines. Free of both liberation and bondage, it constantly shines. I am the nectar of knowledge, uniform, comparable to the sky.

सम्भूतिवर्जितमिदं सततं विभाति संसारवर्जितमिदं सततं विभाति। संहारवर्जितमिदं सततं विभाति ज्ञानामृतं समरसं गगनोपमोऽहम्॥३२॥

sambhūtivarjitamidaṁ satataṁ vibhāti saṁsāravarjitamidaṁ satataṁ vibhāti| saṁhāravarjitamidaṁ satataṁ vibhāti jñānāmṛtaṁ samarasaṁ gaganopamo'ham||32||

Devoid of origination, this constantly shines forth. Devoid of transmigratory existence, this constantly shines forth. Devoid of dissolution, this constantly shines forth. I am the nectar of knowledge, uniform, comparable to the sky.

उल्लेखमात्रमपि ते न च नामरूपं निर्भिन्नभिन्नमपि ते न हि वस्तु किञ्चित्। निर्लज्जमानस करोषि कथं विषादं ज्ञानामृतं समरसं गगनोपमोऽहम्॥३३॥

ullekhamātramapi te na ca nāmarūpaṁ nirbhinnabhinnamapi te na hi vastu kiñcit| nirlajjamānasa karoṣi kathaṁ viṣādaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||33||

You do not have even the slightest trace of name and form. You are not any 'thing' at all, whether divided or undivided. O shameless mind, why do you go on manufacturing sorrow? I am the nectar of knowledge, uniform, comparable to the sky.

किं 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॥

kiṁ nāma rodiṣi sakhe na jarā na mṛtyuḥ kiṁ nāma rodiṣi sakhe na ca janma duḥkham| kiṁ nāma rodiṣi sakhe na ca te vikāro jñānāmṛtaṁ samarasaṁ gaganopamo'ham||34||

Why in the world do you weep, friend? There is no old age for you, no death. Why do you weep, friend? Birth is not sorrow for you. Why do you weep, friend? You have no modification at all. I am the nectar of knowledge, uniform, comparable to the sky.

किं 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॥

kiṁ nāma rodiṣi sakhe na ca te svarūpaṁ kiṁ nāma rodiṣi sakhe na ca te virūpam| kiṁ nāma rodiṣi sakhe na ca te vayāṁsi jñānāmṛtaṁ samarasaṁ gaganopamo'ham||35||

Why do you weep, friend? You have no fixed form of your own. Why do you weep, friend? You have no deformity either. Why do you weep, friend? You have no ages or stages of life. I am the nectar of knowledge, uniform, comparable to the sky.

किं 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॥

kiṁ nāma rodiṣi sakhe na ca te vayāṁsi kiṁ nāma rodiṣi sakhe na ca te manāṁsi| kiṁ nāma rodiṣi sakhe na tavendriyāṇi jñānāmṛtaṁ samarasaṁ gaganopamo'ham||36||

Why do you weep, friend? You have no ages or stages of life. Why do you weep, friend? You have no mind at all. Why do you weep, friend? You have no senses either. I am the nectar of knowledge, uniform, comparable to the sky.

किं 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॥

kiṁ nāma rodiṣi sakhe na ca te'sti kāmaḥ kiṁ nāma rodiṣi sakhe na ca te pralobhaḥ| kiṁ nāma rodiṣi sakhe na ca te vimoho jñānāmṛtaṁ samarasaṁ gaganopamo'ham||37||

Why do you weep, friend? You have no desire at all. Why do you weep, friend? You have no greed. Why do you weep, friend? You have no delusion. I am the nectar of knowledge, uniform, comparable to the sky.

ऐश्वर्यमिच्छसि कथं न च ते धनानि ऐश्वर्यमिच्छसि कथं न च ते हि पत्नी। ऐश्वर्यमिच्छसि कथं न च ते ममेति ज्ञानामृतं समरसं गगनोपमोऽहम्॥३८॥

aiśvaryamicchasi kathaṁ na ca te dhanāni aiśvaryamicchasi kathaṁ na ca te hi patnī| aiśvaryamicchasi kathaṁ na ca te mameti jñānāmṛtaṁ samarasaṁ gaganopamo'ham||38||

Why do you desire lordship and prosperity, when wealth is not truly yours? Why do you desire lordship, when even a wife is not truly yours? Why do you desire lordship, when the very notion 'mine' is not yours at all? I am the nectar of knowledge, uniform, comparable to the sky.

लिङ्गप्रपञ्चजनुषी न च ते न मे च निर्लज्जमानसमिदं च विभाति भिन्नम्। निर्भेदभेदरहितं न च ते न मे च ज्ञानामृतं समरसं गगनोपमोऽहम्॥३९॥

liṅgaprapañcajanuṣī na ca te na me ca nirlajjamānasamidaṁ ca vibhāti bhinnam| nirbhedabhedarahitaṁ na ca te na me ca jñānāmṛtaṁ samarasaṁ gaganopamo'ham||39||

The arising of the subtle-body world-manifold belongs neither to you nor to me; it is only this shameless mind that appears as divided. Free of both difference and non-difference, it belongs neither to you nor to me. I am the nectar of knowledge, uniform, comparable to the sky.

नो वाणुमात्रमपि ते हि विरागरूपं नो वाणुमात्रमपि ते हि सरागरूपम्। नो वाणुमात्रमपि ते हि सकामरूपं ज्ञानामृतं समरसं गगनोपमोऽहम्॥४०॥

no vāṇumātramapi te hi virāgarūpaṁ no vāṇumātramapi te hi sarāgarūpam| no vāṇumātramapi te hi sakāmarūpaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||40||

Not even an atom's measure of you is of the nature of dispassion. Not even an atom's measure of you is of the nature of passion. Not even an atom's measure of you is of the nature of desire. I am the nectar of knowledge, uniform, comparable to the sky.

ध्याता न ते हि हृदये न च ते समाधिर्ध्यानं न ते हि हृदये न बहिः प्रदेशः। ध्येयं न चेति हृदये न हि वस्तु कालो ज्ञानामृतं समरसं गगनोपमोऽहम्॥४१॥

dhyātā na te hi hṛdaye na ca te samādhirdhyānaṁ na te hi hṛdaye na bahiḥ pradeśaḥ| dhyeyaṁ na ceti hṛdaye na hi vastu kālo jñānāmṛtaṁ samarasaṁ gaganopamo'ham||41||

The meditator is not in your heart, nor is there any absorption for you. Meditation is not in your heart, nor in any outer place. And thus there is no object of meditation in the heart either, for time itself is not a real thing. I am the nectar of knowledge, uniform, comparable to the sky.

यत्सारभूतमखिलं कथितं मया ते न त्वं न मे न महतो न गुरुर्न न शिष्यः। स्वच्छन्दरूपसहजं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्॥४२॥

yatsārabhūtamakhilaṁ kathitaṁ mayā te na tvaṁ na me na mahato na gururna na śiṣyaḥ| svacchandarūpasahajaṁ paramārthatattvaṁ jñānāmṛtaṁ samarasaṁ gaganopamo'ham||42||

That which, being the very essence, I have declared to you in its entirety, is not you, not me, not the great principle, neither guru nor disciple. The ultimate reality is self-willed in its form, wholly natural. I am the nectar of knowledge, uniform, comparable to the sky.

कथमिह परमार्थं तत्त्वमानन्दरूपं कथमिह परमार्थं नैवमानन्दरूपम्। कथमिह परमार्थं ज्ञानविज्ञानरूपं यदि परमहमेकं वर्तते व्योमरूपम्॥४३॥

kathamiha paramārthaṁ tattvamānandarūpaṁ kathamiha paramārthaṁ naivamānandarūpam| kathamiha paramārthaṁ jñānavijñānarūpaṁ yadi paramahamekaṁ vartate vyomarūpam||43||

How, here, can the ultimate reality-principle be of the nature of bliss? How, here, can it not be of that nature either? How, here, can it be of the nature of knowledge and discernment, if the supreme I alone exists, in the very form of space? I am the nectar of knowledge, uniform, comparable to the sky.

दहनपवनहीनं विद्धि विज्ञानमेकमवनिजलविहीनं विद्धि विज्ञानरूपम्। समगमनविहीनं विद्धि विज्ञानमेकं गगनमिव विशालं विद्धि विज्ञानमेकम्॥४४॥

dahanapavanahīnaṁ viddhi vijñānamekamavanijalavihīnaṁ viddhi vijñānarūpam| samagamanavihīnaṁ viddhi vijñānamekaṁ gaganamiva viśālaṁ viddhi vijñānamekam||44||

Know the one consciousness as devoid of fire and wind. Know the form of consciousness as devoid of earth and water. Know the one consciousness as devoid of all coming and going. Know the one consciousness as vast, like the sky.

न शून्यरूपं न विशून्यरूपं न शुद्धरूपं न विशुद्धरूपम्। रूपं विरूपं न भवामि किञ्चित् स्वरूपरूपं परमार्थतत्त्वम्॥४५॥

na śūnyarūpaṁ na viśūnyarūpaṁ na śuddharūpaṁ na viśuddharūpam| rūpaṁ virūpaṁ na bhavāmi kiñcit svarūparūpaṁ paramārthatattvam||45||

I am not of the form of emptiness, nor of the form of non-emptiness. Not of the form of purity, nor of the form of utter purity. I do not become form or deformity, nothing whatsoever. The ultimate reality is only the form that is its own true nature.

मुञ्च मुञ्च हि संसारं त्यागं मुञ्च हि सर्वथा। त्यागात्यागविषं शुद्धममृतं सहजं ध्रुवम्॥४६॥

muñca muñca hi saṁsāraṁ tyāgaṁ muñca hi sarvathā| tyāgātyāgaviṣaṁ śuddhamamṛtaṁ sahajaṁ dhruvam||46||

Abandon, abandon the cycle of worldly existence. Abandon renunciation itself, in every way. The very duality of renunciation and non-renunciation is a poison; know the pure, immortal, innate, and eternally fixed reality instead.

नावाहनं नैव विसर्जनं वा पुष्पाणि पत्राणि कथं भवन्ति। ध्यानानि मन्त्राणि कथं भवन्ति समासमं चैव शिवार्चनं च॥१॥

nāvāhanaṁ naiva visarjanaṁ vā puṣpāṇi patrāṇi kathaṁ bhavanti| dhyānāni mantrāṇi kathaṁ bhavanti samāsamaṁ caiva śivārcanaṁ ca||1||

There is no invocation and no dismissal, so how can there be flowers or leaves? How can there be meditations and mantras, and how can worship of Shiva be the same as non-worship?

न केवलं बन्धविबन्धमुक्तो न केवलं शुद्धविशुद्धमुक्तः। न केवलं योगवियोगमुक्तः स वै विमुक्तो गगनोपमोऽहम्॥२॥

na kevalaṁ bandhavibandhamukto na kevalaṁ śuddhaviśuddhamuktaḥ| na kevalaṁ yogaviyogamuktaḥ sa vai vimukto gaganopamo'ham||2||

Not merely freed from bondage and its opposite, not merely freed from purity and impurity, not merely freed from union and disunion with yoga — I alone am liberated, comparable to the sky.

सञ्जायते सर्वमिदं हि तथ्यं सञ्जायते सर्वमिदं वितथ्यम्। एवं विकल्पो मम नैव जातः स्वरूपनिर्वाणमनामयोऽहम्॥३॥

sañjāyate sarvamidaṁ hi tathyaṁ sañjāyate sarvamidaṁ vitathyam| evaṁ vikalpo mama naiva jātaḥ svarūpanirvāṇamanāmayo'ham||3||

All this truly arises, and all this falsely arises — such an alternative has never occurred to me. I am the taintless liberation of my own true nature.

न साञ्जनं चैव निरञ्जनं वा न चान्तरं वापि निरन्तरं वा। अन्तर्विभन्नं न हि मे विभाति स्वरूपनिर्वाणमनामयोऽहम्॥४॥

na sāñjanaṁ caiva nirañjanaṁ vā na cāntaraṁ vāpi nirantaraṁ vā| antarvibhannaṁ na hi me vibhāti svarūpanirvāṇamanāmayo'ham||4||

I am neither stained nor unstained, neither interior nor exterior, nor even continuous; no division at all appears in me. I am the taintless liberation of my own true nature.

अबोधबोधो मम नैव जातो बोधस्वरूपं मम नैव जातम्। निर्बोधबोधं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥५॥

abodhabodho mama naiva jāto bodhasvarūpaṁ mama naiva jātam| nirbodhabodhaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||5||

Unawakened awareness never arose in me; the very nature of awareness never arose in me either. How then could I speak of an awareness of non-awareness? I am the taintless liberation of my own true nature.

न धर्मयुक्तो न च पापयुक्तो न बन्धयुक्तो न च मोक्षयुक्तः। युक्तं त्वयुक्तं न च मे विभाति स्वरूपनिर्वाणमनामयोऽहम्॥६॥

na dharmayukto na ca pāpayukto na bandhayukto na ca mokṣayuktaḥ| yuktaṁ tvayuktaṁ na ca me vibhāti svarūpanirvāṇamanāmayo'ham||6||

Not endowed with dharma, not endowed with sin, not endowed with bondage, not endowed with liberation — the categories of joined and unjoined do not appear to me at all. I am the taintless liberation of my own true nature.

परापरं वा न च मे कदाचित् मध्यस्थभावो हि न चारिमित्रम्। हिताहितं चापि कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥७॥

parāparaṁ vā na ca me kadācit madhyasthabhāvo hi na cārimitram| hitāhitaṁ cāpi kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||7||

Higher and lower never occur to me at any time; there is no middle state, nor indeed enemy or friend. How then could I speak of the beneficial and the harmful? I am the taintless liberation of my own true nature.

नोपासको नैवमुपास्यरूपं न चोपदेशो न च मे क्रिया च। संवित्स्वरूपं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥८॥

nopāsako naivamupāsyarūpaṁ na copadeśo na ca me kriyā ca| saṁvitsvarūpaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||8||

I am not a worshipper, nor is there anything in the form of an object of worship; there is no teaching, and no action of mine. How then could I speak of the nature of consciousness? I am the taintless liberation of my own true nature.

नो व्यापकं व्याप्यमिहास्ति किञ्चित् न चालयं वापि निरालयं वा। अशून्यशून्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥९॥

no vyāpakaṁ vyāpyamihāsti kiñcit na cālayaṁ vāpi nirālayaṁ vā| aśūnyaśūnyaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||9||

Nothing here is a pervader or something pervaded, nor is there an abode or the absence of an abode. How then could I speak of the void and the non-void? I am the taintless liberation of my own true nature.

न ग्राहको ग्राह्यकमेव किञ्चित् न कारणं वा मम नैव कार्यम्। अचिन्त्यचिन्त्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१०॥

na grāhako grāhyakameva kiñcit na kāraṇaṁ vā mama naiva kāryam| acintyacintyaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||10||

There is no grasper, and nothing whatsoever to be grasped; there is no cause, and for me indeed there is no effect. How then could I speak of the inconceivable and the conceivable? I am the taintless liberation of my own true nature.

न भेदकं वापि न चैव भेद्यं न वेदकं वा मम नैव वेद्यम्। गतागतं तात कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥११॥

na bhedakaṁ vāpi na caiva bhedyaṁ na vedakaṁ vā mama naiva vedyam| gatāgataṁ tāta kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||11||

There is no differentiator, nor indeed anything differentiated; there is no knower, and for me indeed nothing known. O friend, how then could I speak of coming and going? I am the taintless liberation of my own true nature.

न चास्ति देहो न च मे विदेहो बुद्धिर्मनो मे न हि चेन्द्रियाणि। रागो विरागश्च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१२॥

na cāsti deho na ca me videho buddhirmano me na hi cendriyāṇi| rāgo virāgaśca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||12||

I have no body, nor am I bodiless; I have no intellect, mind, nor senses at all. How then could I speak of attraction and aversion? I am the taintless liberation of my own true nature.

उल्लेखमात्रं न हि भिन्नमुच्चैरुल्लेखमात्रं न तिरोहितं वै। समासमं मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१३॥

ullekhamātraṁ na hi bhinnamuccairullekhamātraṁ na tirohitaṁ vai| samāsamaṁ mitra kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||13||

A mere outline is never truly separate, and a mere outline is also never hidden. O friend, how then could I speak of sameness and difference? I am the taintless liberation of my own true nature.

जितेन्द्रियोऽहं त्वजितेन्द्रियो वा न संयमो मे नियमो न जातः। जयाजयौ मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१४॥

jitendriyo'haṁ tvajitendriyo vā na saṁyamo me niyamo na jātaḥ| jayājayau mitra kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||14||

I am one who has conquered the senses, or one who has not — no restraint and no discipline has ever arisen in me. O friend, how then could I speak of victory and defeat? I am the taintless liberation of my own true nature.

अमूर्तमूर्तिर्न च मे कदाचिदाद्यन्तमध्यं न च मे कदाचित्। बलाबलं मित्र कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१५॥

amūrtamūrtirna ca me kadācidādyantamadhyaṁ na ca me kadācit| balābalaṁ mitra kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||15||

A formless form has never occurred to me at any time; beginning, middle, and end have never occurred to me at any time. O friend, how then could I speak of strength and weakness? I am the taintless liberation of my own true nature.

मृतामृतं वापि विषाविषं च सञ्जायते तात न मे कदाचित्। अशुद्धशुद्धं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१६॥

mṛtāmṛtaṁ vāpi viṣāviṣaṁ ca sañjāyate tāta na me kadācit| aśuddhaśuddhaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||16||

Dead or immortal, poisoned or unpoisoned — such things never arise for me, O friend. How then could I speak of impure and pure? I am the taintless liberation of my own true nature.

स्वप्नः प्रबोधो न च योगमुद्रा नक्तं दिवा वापि न मे कदाचित्। अतुर्यतुर्यं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१७॥

svapnaḥ prabodho na ca yogamudrā naktaṁ divā vāpi na me kadācit| aturyaturyaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||17||

Dream, waking, and the yogic trance-state are never mine, nor are night and day, at any time. How then could I speak of the fourth state and what lies beyond the fourth? I am the taintless liberation of my own true nature.

संविद्धि मां सर्वविसर्वमुक्तं माया विमाया न च मे कदाचित्। सन्ध्यादिकं कर्म कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१८॥

saṁviddhi māṁ sarvavisarvamuktaṁ māyā vimāyā na ca me kadācit| sandhyādikaṁ karma kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||18||

Know me as free from everything whatsoever; illusion and its absence never occur to me. How then could I speak of the twilight rites and such observances? I am the taintless liberation of my own true nature.

संविद्धि मां सर्वसमाधियुक्तं संविद्धि मां लक्ष्यविलक्ष्यमुक्तम्। योगं वियोगं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥१९॥

saṁviddhi māṁ sarvasamādhiyuktaṁ saṁviddhi māṁ lakṣyavilakṣyamuktam| yogaṁ viyogaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||19||

Know me as endowed with every samadhi; know me as freed from both the aim and the aimless. How then could I speak of union and disunion? I am the taintless liberation of my own true nature.

मूर्खोऽपि नाहं न च पण्डितोऽहं मौनं विमौनं न च मे कदाचित्। तर्कं वितर्कं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥२०॥

mūrkho'pi nāhaṁ na ca paṇḍito'haṁ maunaṁ vimaunaṁ na ca me kadācit| tarkaṁ vitarkaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||20||

I am not a fool, nor am I a scholar; silence and non-silence never occur to me at all. How then could I speak of logic and counter-logic? I am the taintless liberation of my own true nature.

पिता च माता च कुलं न जातिर्जन्मादि मृत्युर्न च मे कदाचित्। स्नेहं विमोहं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥२१॥

pitā ca mātā ca kulaṁ na jātirjanmādi mṛtyurna ca me kadācit| snehaṁ vimohaṁ ca kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||21||

Father, mother, lineage, and caste are never mine; birth and death never occur to me at any time. How then could I speak of affection and delusion? I am the taintless liberation of my own true nature.

अस्तं गतो नैव सदोदितोऽहं तेजोवितेजो न च मे कदाचित्। सन्ध्यादिकं कर्म कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्॥२२॥

astaṁ gato naiva sadodito'haṁ tejovitejo na ca me kadācit| sandhyādikaṁ karma kathaṁ vadāmi svarūpanirvāṇamanāmayo'ham||22||

I have never set, nor am I perpetually risen; brightness and its absence never occur to me at any time. How then could I speak of the twilight rites and such observances? I am the taintless liberation of my own true nature.

असंशयं विद्धि निराकुलं मां असंशयं विद्धि निरन्तरं माम्। असंशयं विद्धि निरञ्जनं मां स्वरूपनिर्वाणमनामयोऽहम्॥२३॥

asaṁśayaṁ viddhi nirākulaṁ māṁ asaṁśayaṁ viddhi nirantaraṁ mām| asaṁśayaṁ viddhi nirañjanaṁ māṁ svarūpanirvāṇamanāmayo'ham||23||

Know me, without doubt, as free of agitation; know me, without doubt, as unbroken; know me, without doubt, as taintless. I am the liberation of my own true nature, free of disease.

ध्यानानि सर्वाणि परित्यजन्ति शुभाशुभं कर्म परित्यजन्ति। त्यागामृतं तात पिबन्ति धीराः स्वरूपनिर्वाणमनामयोऽहम्॥२४॥

dhyānāni sarvāṇi parityajanti śubhāśubhaṁ karma parityajanti| tyāgāmṛtaṁ tāta pibanti dhīrāḥ svarūpanirvāṇamanāmayo'ham||24||

They abandon all meditations, they abandon good and bad karma; the steadfast drink the nectar of renunciation. I am the taintless liberation of my own true nature.

विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र। समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः॥२५॥

vindati vindati na hi na hi yatra chandolakṣaṇaṁ na hi na hi tatra| samarasamagno bhāvitapūtaḥ pralapati tattvaṁ paramavadhūtaḥ||25||

Where one attains, and attains not — not so, not so; where the mark of prosody does not exist — not so, not so — there, absorbed in equanimity, purified by contemplation, the supreme avadhuta babbles the truth.

ॐ इति गदितं गगनसमं तत् न परापरसारविचार इति। अविलासविलासनिराकरणं कथमक्षरबिन्दुसमुच्चरणम्॥१॥

oṁ iti gaditaṁ gaganasamaṁ tat na parāparasāravicāra iti| avilāsavilāsanirākaraṇaṁ kathamakṣarabindusamuccaraṇam||1||

Om — thus it is declared, equal to space itself; there is no reflection on a higher or lower essence. Once the very play of splendor is negated, how indeed is even the syllable and its subtlest point to be uttered?

इति तत्त्वमसिप्रभृतिश्रुतिभिः प्रतिपादितमात्मनि तत्त्वमसि। त्वमुपाधिविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥२॥

iti tattvamasiprabhṛtiśrutibhiḥ pratipāditamātmani tattvamasi| tvamupādhivivarjitasarvasamaṁ kimu rodiṣi mānasi sarvasamam||2||

Thus it is taught by the Tat Tvam Asi and other scriptures — 'you are That' is proclaimed within the self. You, free of all limiting attributes, are the same everywhere: why then do you weep, O mind that is the same in everything?

अधऊर्ध्वविवर्जितसर्वसमं बहिरन्तरवर्जितसर्वसमम्। यदि चैकविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥३॥

adhaūrdhvavivarjitasarvasamaṁ bahirantaravarjitasarvasamam| yadi caikavivarjitasarvasamaṁ kimu rodiṣi mānasi sarvasamam||3||

Free of above and below, the same everywhere; free of outer and inner, the same everywhere. If even freed of the notion of oneness, the same everywhere — why then do you weep, O mind that is the same in everything?

न हि कल्पितकल्पविचार इति न हि कारणकार्यविचार इति। पदसन्धिविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥४॥

na hi kalpitakalpavicāra iti na hi kāraṇakāryavicāra iti| padasandhivivarjitasarvasamaṁ kimu rodiṣi mānasi sarvasamam||4||

There is no reflection on the constructed and the unconstructed; there is no reflection on cause and effect. Free even of the joining of words — why then do you weep, O mind that is the same in everything?

न हि बोधविबोधसमाधिरिति न हि देशविदेशसमाधिरिति। न हि कालविकालसमाधिरिति किमु रोदिषि मानसि सर्वसमम्॥५॥

na hi bodhavibodhasamādhiriti na hi deśavideśasamādhiriti| na hi kālavikālasamādhiriti kimu rodiṣi mānasi sarvasamam||5||

There is no absorption regarding the awakened and unawakened; there is no absorption regarding place and non-place; there is no absorption regarding time and non-time. Why then do you weep, O mind that is the same in everything?

न हि कुम्भनभो न हि कुम्भ इति न हि जीववपुर्न हि जीव इति। न हि कारणकार्यविभाग इति किमु रोदिषि मानसि सर्वसमम्॥६॥

na hi kumbhanabho na hi kumbha iti na hi jīvavapurna hi jīva iti| na hi kāraṇakāryavibhāga iti kimu rodiṣi mānasi sarvasamam||6||

Neither is there the space enclosed in a pot, nor even the pot itself; neither is there the embodied living being, nor even 'life' itself; there is no division of cause and effect. Why then do you weep, O mind that is the same in everything?

इह सर्वनिरन्तरमोक्षपदं लघुदीर्घविचारविहीन इति। न हि वर्तुलकोणविभाग इति किमु रोदिषि मानसि सर्वसमम्॥७॥

iha sarvanirantaramokṣapadaṁ laghudīrghavicāravihīna iti| na hi vartulakoṇavibhāga iti kimu rodiṣi mānasi sarvasamam||7||

Here is the state of unbroken liberation, free of reflection on short and long; there is no division of round and angular. Why then do you weep, O mind that is the same in everything?

इह शून्यविशून्यविहीन इति इह शुद्धविशुद्धविहीन इति। इह सर्वविसर्वविहीन इति किमु रोदिषि मानसि सर्वसमम्॥८॥

iha śūnyaviśūnyavihīna iti iha śuddhaviśuddhavihīna iti| iha sarvavisarvavihīna iti kimu rodiṣi mānasi sarvasamam||8||

Here freed of the void and the non-void; here freed of pure and impure; here freed of all and the negation of all. Why then do you weep, O mind that is the same in everything?

न हि भिन्नविभिन्नविचार इति बहिरन्तरसन्धिविचार इति। अरिमित्रविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥९॥

na hi bhinnavibhinnavicāra iti bahirantarasandhivicāra iti| arimitravivarjitasarvasamaṁ kimu rodiṣi mānasi sarvasamam||9||

There is no reflection on the distinct and non-distinct; there is no reflection on the joining of outer and inner. Free of enemy and friend, the same everywhere — why then do you weep, O mind that is the same in everything?

न हि शिष्यविशिष्यस्वरूप इति न चराचरभेदविचार इति। इह सर्वनिरन्तरमोक्षपदं किमु रोदिषि मानसि सर्वसमम्॥१०॥

na hi śiṣyaviśiṣyasvarūpa iti na carācarabhedavicāra iti| iha sarvanirantaramokṣapadaṁ kimu rodiṣi mānasi sarvasamam||10||

No distinct nature of disciple and non-disciple exists here; there is no reflection on the division between moving and unmoving. Here is the state of unbroken liberation — why then do you weep, O mind that is the same in everything?

ननु रूपविरूपविहीन इति ननु भिन्नविभिन्नविहीन इति। ननु सर्गविसर्गविहीन इति किमु रोदिषि मानसि सर्वसमम्॥११॥

nanu rūpavirūpavihīna iti nanu bhinnavibhinnavihīna iti| nanu sargavisargavihīna iti kimu rodiṣi mānasi sarvasamam||11||

Surely freed of form and formlessness; surely freed of the distinct and non-distinct; surely freed of creation and dissolution. Why then do you weep, O mind that is the same in everything?

न गुणागुणपाशनिबन्ध इति मृतजीवनकर्म करोमि कथम्। इति शुद्धनिरञ्जनसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥१२॥

na guṇāguṇapāśanibandha iti mṛtajīvanakarma karomi katham| iti śuddhanirañjanasarvasamaṁ kimu rodiṣi mānasi sarvasamam||12||

There is no binding by the noose of the gunas and their absence; how then do I perform the actions of the living and the dead? Thus, pure and taintless, the same everywhere — why then do you weep, O mind that is the same in everything?

इह भावविभावविहीन इति इह कामविकामविहीन इति। इह बोधतमं खलु मोक्षसमं किमु रोदिषि मानसि सर्वसमम्॥१३॥

iha bhāvavibhāvavihīna iti iha kāmavikāmavihīna iti| iha bodhatamaṁ khalu mokṣasamaṁ kimu rodiṣi mānasi sarvasamam||13||

Here freed of feeling and non-feeling; here freed of desire and non-desire; here the deepest wisdom is indeed equal to liberation. Why then do you weep, O mind that is the same in everything?

इह तत्त्वनिरन्तरतत्त्वमिति न हि सन्धिविसन्धिविहीन इति। यदि सर्वविवर्जितसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥१४॥

iha tattvanirantaratattvamiti na hi sandhivisandhivihīna iti| yadi sarvavivarjitasarvasamaṁ kimu rodiṣi mānasi sarvasamam||14||

Here the essence is unceasingly the essence itself; there is no reflection on junction and disjunction. If freed of everything, the same everywhere — why then do you weep, O mind that is the same in everything?

अनिकेतकुटी परिवारसमं इहसङ्गविसङ्गविहीनपरम्। इह बोधविबोधविहीनपरं किमु रोदिषि मानसि सर्वसमम्॥१५॥

aniketakuṭī parivārasamaṁ ihasaṅgavisaṅgavihīnaparam| iha bodhavibodhavihīnaparaṁ kimu rodiṣi mānasi sarvasamam||15||

A homeless hut is equal to a household surrounded by kin; here freed of attachment and detachment; here freed of awareness and non-awareness. Why then do you weep, O mind that is the same in everything?

अविकारविकारमसत्यमिति अविलक्षविलक्षमसत्यमिति। यदि केवलमात्मनि सत्यमिति किमु रोदिषि मानसि सर्वसमम्॥१६॥

avikāravikāramasatyamiti avilakṣavilakṣamasatyamiti| yadi kevalamātmani satyamiti kimu rodiṣi mānasi sarvasamam||16||

Change and changelessness are unreal; distinctness and its absence are unreal. If only in the Self there is truth — why then do you weep, O mind that is the same in everything?

इह सर्वसमं खलु जीव इति इह सर्वनिरन्तरजीव इति। इह केवलनिश्चलजीव इति किमु रोदिषि मानसि सर्वसमम्॥१७॥

iha sarvasamaṁ khalu jīva iti iha sarvanirantarajīva iti| iha kevalaniścalajīva iti kimu rodiṣi mānasi sarvasamam||17||

Here everything is equally indeed the living self; here everything is unceasingly the living self; here only the unmoving living self exists. Why then do you weep, O mind that is the same in everything?

अविवेकविवेकमबोध इति अविकल्पविकल्पमबोध इति। यदि चैकनिरन्तरबोध इति किमु रोदिषि मानसि सर्वसमम्॥१८॥

avivekavivekamabodha iti avikalpavikalpamabodha iti| yadi caikanirantarabodha iti kimu rodiṣi mānasi sarvasamam||18||

Discernment and non-discernment both belong to ignorance; alternative-thought and non-thought both belong to ignorance. If instead there is one unbroken awareness — why then do you weep, O mind that is the same in everything?

न हि मोक्षपदं न हि बन्धपदं न हि पुण्यपदं न हि पापपदम्। न हि पूर्णपदं न हि रिक्तपदं किमु रोदिषि मानसि सर्वसमम्॥१९॥

na hi mokṣapadaṁ na hi bandhapadaṁ na hi puṇyapadaṁ na hi pāpapadam| na hi pūrṇapadaṁ na hi riktapadaṁ kimu rodiṣi mānasi sarvasamam||19||

There is no state of liberation, no state of bondage; no state of merit, no state of sin; no state of fullness, no state of emptiness. Why then do you weep, O mind that is the same in everything?

यदि वर्णविवर्णविहीनसमं यदि कारणकार्यविहीनसमम्। यदिभेदविभेदविहीनसमं किमु रोदिषि मानसि सर्वसमम्॥२०॥

yadi varṇavivarṇavihīnasamaṁ yadi kāraṇakāryavihīnasamam| yadibhedavibhedavihīnasamaṁ kimu rodiṣi mānasi sarvasamam||20||

If freed of the distinction of color and its absence, the same everywhere; if freed of cause and effect, the same everywhere; if freed of difference and non-difference, the same everywhere. Why then do you weep, O mind that is the same in everything?

इह सर्वनिरन्तरसर्वचिते इह केवलनिश्चलसर्वचिते। द्विपदादिविवर्जितसर्वचिते किमु रोदिषि मानसि सर्वसमम्॥२१॥

iha sarvanirantarasarvacite iha kevalaniścalasarvacite| dvipadādivivarjitasarvacite kimu rodiṣi mānasi sarvasamam||21||

Here everything is unceasingly pure consciousness; here only the unmoving pure consciousness exists, freed even of the division into two-footed and other classifications. Why then do you weep, O mind that is the same in everything?

अतिसर्वनिरन्तरसर्वगतं अतिनिर्मलनिश्चलसर्वगतम्। दिनरात्रिविवर्जितसर्वगतं किमु रोदिषि मानसि सर्वसमम्॥२२॥

atisarvanirantarasarvagataṁ atinirmalaniścalasarvagatam| dinarātrivivarjitasarvagataṁ kimu rodiṣi mānasi sarvasamam||22||

Exceedingly unceasing, all-pervading; exceedingly pure, unmoving, all-pervading; freed of the division between day and night, all-pervading. Why then do you weep, O mind that is the same in everything?

न हि बन्धविबन्धसमागमनं न हि योगवियोगसमागमनम्। न हि तर्कवितर्कसमागमनं किमु रोदिषि मानसि सर्वसमम्॥२३॥

na hi bandhavibandhasamāgamanaṁ na hi yogaviyogasamāgamanam| na hi tarkavitarkasamāgamanaṁ kimu rodiṣi mānasi sarvasamam||23||

There is no meeting-point of bondage and unbondage; there is no meeting-point of union and disunion; there is no meeting-point of logic and counter-logic. Why then do you weep, O mind that is the same in everything?

इह कालविकालनिराकरणं अणुमात्रकृशानुनिराकरणम्। न हि केवलसत्यनिराकरणं किमु रोदिषि मानसि सर्वसमम्॥२४॥

iha kālavikālanirākaraṇaṁ aṇumātrakṛśānunirākaraṇam| na hi kevalasatyanirākaraṇaṁ kimu rodiṣi mānasi sarvasamam||24||

Here is the negation of time and its absence; the negation even of an atom's subtlest fire; but there is no negation of the sole truth. Why then do you weep, O mind that is the same in everything?

इह देहविदेहविहीन इति ननु स्वप्नसुषुप्तिविहीनपरम्। अभिधानविधानविहीनपरं किमु रोदिषि मानसि सर्वसमम्॥२५॥

iha dehavidehavihīna iti nanu svapnasuṣuptivihīnaparam| abhidhānavidhānavihīnaparaṁ kimu rodiṣi mānasi sarvasamam||25||

Here freed of body and bodilessness; surely freed of dream and deep sleep; freed even of naming and designation. Why then do you weep, O mind that is the same in everything?

गगनोपमशुद्धविशालसमं अतिसर्वविवर्जितसर्वसमम्। गतसारविसारविकारसमं किमु रोदिषि मानसि सर्वसमम्॥२६॥

gaganopamaśuddhaviśālasamaṁ atisarvavivarjitasarvasamam| gatasāravisāravikārasamaṁ kimu rodiṣi mānasi sarvasamam||26||

Equal to the sky, pure, vast; utterly freed of everything, the same everywhere; freed of the change of essence and its excess. Why then do you weep, O mind that is the same in everything?

इह धर्मविधर्मविरागतरमिह वस्तुविवस्तुविरागतरम्। इह कामविकामविरागतरं किमु रोदिषि मानसि सर्वसमम्॥२७॥

iha dharmavidharmavirāgataramiha vastuvivastuvirāgataram| iha kāmavikāmavirāgataraṁ kimu rodiṣi mānasi sarvasamam||27||

Here is dispassion beyond dharma and adharma; here is dispassion beyond object and non-object; here is dispassion beyond desire and non-desire. Why then do you weep, O mind that is the same in everything?

सुखदुःखविवर्जितसर्वसममिह शोकविशोकविहीनपरम्। गुरुशिष्यविवर्जिततत्त्वपरं किमु रोदिषि मानसि सर्वसमम्॥२८॥

sukhaduḥkhavivarjitasarvasamamiha śokaviśokavihīnaparam| guruśiṣyavivarjitatattvaparaṁ kimu rodiṣi mānasi sarvasamam||28||

Freed of pleasure and pain, the same everywhere; here freed of grief and non-grief; freed even of the distinction between guru and disciple, reaching the ultimate truth. Why then do you weep, O mind that is the same in everything?

न किलाङ्कुरसारविसार इति न चलाचलसाम्यविसाम्यमिति। अविचारविचारविहीनमिति किमु रोदिषि मानसि सर्वसमम्॥२९॥

na kilāṅkurasāravisāra iti na calācalasāmyavisāmyamiti| avicāravicāravihīnamiti kimu rodiṣi mānasi sarvasamam||29||

There is not even the sprouting of essence and its spread; there is no equality or inequality of the moving and unmoving; freed of reflection and non-reflection. Why then do you weep, O mind that is the same in everything?

इह सारसमुच्चयसारमिति। कथितं निजभावविभेद इति। विषये करणत्वमसत्यमिति किमु रोदिषि मानसि सर्वसमम्॥३०॥

iha sārasamuccayasāramiti| kathitaṁ nijabhāvavibheda iti| viṣaye karaṇatvamasatyamiti kimu rodiṣi mānasi sarvasamam||30||

Here the essence is the sum total of essences; it is said that the division exists only in one's own perception. In the object, instrumentality itself is unreal. Why then do you weep, O mind that is the same in everything?

बहुधा श्रुतयः प्रवदन्ति यतो वियदादिरिदं मृगतोयसमम्। यदि चैकनिरन्तरसर्वसमं किमु रोदिषि मानसि सर्वसमम्॥३१॥

bahudhā śrutayaḥ pravadanti yato viyadādiridaṁ mṛgatoyasamam| yadi caikanirantarasarvasamaṁ kimu rodiṣi mānasi sarvasamam||31||

The scriptures declare in many ways that this world, beginning with space, is like the water of a mirage. If you know it as one, unbroken, the same everywhere — why then do you weep, O mind that is the same in everything?

विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र। समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः॥३२॥

vindati vindati na hi na hi yatra chandolakṣaṇaṁ na hi na hi tatra| samarasamagno bhāvitapūtaḥ pralapati tattvaṁ paramavadhūtaḥ||32||

Where one attains, attains not — not so, not so; where the mark of prosody does not exist — not so, not so — there, absorbed in equanimity, purified by contemplation, the supreme avadhuta babbles the truth.

बहुधा श्रुतयः प्रवदन्ति वयं वियदादिरिदं मृगतोयसमम्। यदि चैकनिरन्तरसर्वशिव- मुपमेयमथोह्युपमा च कथम्॥१॥

bahudhā śrutayaḥ pravadanti vayaṁ viyadādiridaṁ mṛgatoyasamam| yadi caikanirantarasarvaśiva- mupameyamathohyupamā ca katham||1||

The scriptures declare in many ways, and we too say, that this universe beginning with space is like the water of a mirage. But if all is the one, unbroken, all-auspicious reality, then how can there be an object of comparison, and how a comparison at all?

अविभक्तिविभक्तिविहीनपरं ननु कार्यविकार्यविहीनपरम्। यदि चैकनिरन्तरसर्वशिवं यजनं च कथं तपनं च कथम्॥२॥

avibhaktivibhaktivihīnaparaṁ nanu kāryavikāryavihīnaparam| yadi caikanirantarasarvaśivaṁ yajanaṁ ca kathaṁ tapanaṁ ca katham||2||

The supreme is free of both division and non-division; free indeed of both effect and what is to be effected. If all is the one, unbroken, all-auspicious reality, then how can there be ritual sacrifice, and how austerity?

मन एव निरन्तरसर्वगतं ह्यविशालविशालविहीनपरम्। मन एव निरन्तरसर्वशिवं मनसापि कथं वचसा च कथम्॥३॥

mana eva nirantarasarvagataṁ hyaviśālaviśālavihīnaparam| mana eva nirantarasarvaśivaṁ manasāpi kathaṁ vacasā ca katham||3||

Mind alone, unbroken, pervades all — indeed the supreme, free of both the small and the vast. Mind alone, unbroken, is the all-auspicious whole. Then how could it be grasped even by mind, and how by speech?

दिनरात्रिविभेदनिराकरण- मुदितानुदितस्य निराकरणम्। यदि चैकनिरन्तरसर्वशिवं रविचन्द्रमसौ ज्वलनश्च कथम्॥४॥

dinarātrivibhedanirākaraṇa- muditānuditasya nirākaraṇam| yadi caikanirantarasarvaśivaṁ ravicandramasau jvalanaśca katham||4||

The distinction between day and night is negated; the distinction between the risen and the unrisen is negated. If all is the one, unbroken, all-auspicious reality, then how can there be sun, moon, and fire?

गतकामविकामविभेद इति गतचेष्टविचेष्टविभेद इति। यदि चैकनिरन्तरसर्वशिवं बहिरन्तरभिन्नमतिश्च कथम्॥५॥

gatakāmavikāmavibheda iti gataceṣṭaviceṣṭavibheda iti| yadi caikanirantarasarvaśivaṁ bahirantarabhinnamatiśca katham||5||

The distinction between desire and desirelessness is gone; the distinction between effort and effortlessness is gone. If all is the one, unbroken, all-auspicious reality, then how can there be a mind that divides outer from inner?

यदि सारविसारविहीन इति यदि शून्यविशून्यविहीन इति। यदि चैकनिरन्तरसर्वशिवं प्रथमं च कथं चरमं च कथम्॥६॥

yadi sāravisāravihīna iti yadi śūnyaviśūnyavihīna iti| yadi caikanirantarasarvaśivaṁ prathamaṁ ca kathaṁ caramaṁ ca katham||6||

If it is free of both essence and non-essence, if it is free of both emptiness and non-emptiness, and if all is the one, unbroken, all-auspicious reality, then how can there be a first, and how a last?

यदिभेदविभेदनिराकरणं यदि वेदकवेद्यनिराकरणम्। यदि चैकनिरन्तरसर्वशिवं तृतीयं च कथं तुरीयं च कथम्॥७॥

yadibhedavibhedanirākaraṇaṁ yadi vedakavedyanirākaraṇam| yadi caikanirantarasarvaśivaṁ tṛtīyaṁ ca kathaṁ turīyaṁ ca katham||7||

If the negation of difference and non-difference holds, if the negation of knower and known holds — then if all is the one, unbroken, all-auspicious reality, how can there be a third state, and how a fourth?

गदिताविदितं न हि सत्यमिति विदिताविदितं नहि सत्यमिति। यदि चैकनिरन्तरसर्वशिवं विषयेन्द्रियबुद्धिमनांसि कथम्॥८॥

gaditāviditaṁ na hi satyamiti viditāviditaṁ nahi satyamiti| yadi caikanirantarasarvaśivaṁ viṣayendriyabuddhimanāṁsi katham||8||

What is spoken of yet remains unknown is not ultimately real; what is known yet also unknown is not ultimately real. If all is the one, unbroken, all-auspicious reality, then how can there be sense-objects, sense organs, intellect, and mind?

गगनं पवनो न हि सत्यमिति धरणी दहनो न हि सत्यमिति। यदि चैकनिरन्तरसर्वशिवं जलदश्च कथं सलिलं च कथम्॥९॥

gaganaṁ pavano na hi satyamiti dharaṇī dahano na hi satyamiti| yadi caikanirantarasarvaśivaṁ jaladaśca kathaṁ salilaṁ ca katham||9||

Space and wind are not ultimately real; earth and fire are not ultimately real. If all is the one, unbroken, all-auspicious reality, then how can there be cloud, and how water?

यदि कल्पितलोकनिराकरणं यदि कल्पितदेवनिराकरणम्। यदि चैकनिरन्तरसर्वशिवं गुणदोषविचारमतिश्च कथम्॥१०॥

yadi kalpitalokanirākaraṇaṁ yadi kalpitadevanirākaraṇam| yadi caikanirantarasarvaśivaṁ guṇadoṣavicāramatiśca katham||10||

If the imagined worlds are negated, if the imagined gods are negated — then if all is the one, unbroken, all-auspicious reality, how can there be a mind that judges merit and fault?

मरणामरणं हि निराकरणं करणाकरणं हि निराकरणम्। यदि चैकनिरन्तरसर्वशिवं गमनागमनं हि कथं वदति॥११॥

maraṇāmaraṇaṁ hi nirākaraṇaṁ karaṇākaraṇaṁ hi nirākaraṇam| yadi caikanirantarasarvaśivaṁ gamanāgamanaṁ hi kathaṁ vadati||11||

Death and deathlessness are negated; action and inaction are negated. If all is the one, unbroken, all-auspicious reality, then how, indeed, can one speak of going and coming?

प्रकृतिः पुरुषो न हि भेद इति न हि कारणकार्यविभेद इति। यदि चैकनिरन्तरसर्वशिवं पुरुषापुरुषं च कथं वदति॥१२॥

prakṛtiḥ puruṣo na hi bheda iti na hi kāraṇakāryavibheda iti| yadi caikanirantarasarvaśivaṁ puruṣāpuruṣaṁ ca kathaṁ vadati||12||

Prakriti and Purusha are not different; cause and effect are not different. If all is the one, unbroken, all-auspicious reality, then how can one speak of person and non-person?

तृतीयं न हि दुःखसमागमनं न गुणाद्द्वितीयस्य समागमनम्। यदि चैकनिरन्तरसर्वशिवं स्थविरश्च युवा च शिशुश्च कथम्॥१३॥

tṛtīyaṁ na hi duḥkhasamāgamanaṁ na guṇāddvitīyasya samāgamanam| yadi caikanirantarasarvaśivaṁ sthaviraśca yuvā ca śiśuśca katham||13||

Suffering does not arise as some third thing; no second thing comes into being from any quality. If all is the one, unbroken, all-auspicious reality, then how can there be the old man, the youth, and the child?

ननु आश्रमवर्णविहीनपरं ननु कारणकर्तृविहीनपरम्। यदि चैकनिरन्तरसर्वशिव- मविनष्टविनष्टमतिश्च कथम्॥१४॥

nanu āśramavarṇavihīnaparaṁ nanu kāraṇakartṛvihīnaparam| yadi caikanirantarasarvaśiva- mavinaṣṭavinaṣṭamatiśca katham||14||

Indeed, the supreme is free of life-stage and caste; indeed, free of cause and agent. If all is the one, unbroken, all-auspicious reality, then how can there be a mind that distinguishes the undestroyed from the destroyed?

ग्रसिताग्रसितं च वितथ्यमिति जनिताजनितं च वितथ्यमिति। यदि चैकनिरन्तरसर्वशिव- मविनाशि विनाशि कथं हि भवेत्॥१५॥

grasitāgrasitaṁ ca vitathyamiti janitājanitaṁ ca vitathyamiti| yadi caikanirantarasarvaśiva- mavināśi vināśi kathaṁ hi bhavet||15||

The devoured and the undevoured are both untrue; the born and the unborn are both untrue. If all is the one, unbroken, all-auspicious reality, then how, indeed, could there be the indestructible and the destructible?

पुरुषापुरुषस्य विनष्टमिति वनितावनितस्य विनष्टमिति। यदि चैकनिरन्तरसर्वशिव- मविनोदविनोदमतिश्च कथम्॥१६॥

puruṣāpuruṣasya vinaṣṭamiti vanitāvanitasya vinaṣṭamiti| yadi caikanirantarasarvaśiva- mavinodavinodamatiśca katham||16||

The destruction of person and non-person is spoken of; the destruction of woman and non-woman is spoken of. If all is the one, unbroken, all-auspicious reality, then how can there be a mind that distinguishes joylessness from joy?

यदि मोहविषादविहीनपरो यदि संशयशोकविहीनपरः। यदि चैकनिरन्तरसर्वशिव- महमेति ममेति कथं च पुनः॥१७॥

yadi mohaviṣādavihīnaparo yadi saṁśayaśokavihīnaparaḥ| yadi caikanirantarasarvaśiva- mahameti mameti kathaṁ ca punaḥ||17||

If it is the supreme free of delusion and despair, free of doubt and grief — then if all is the one, unbroken, all-auspicious reality, how, again, can the thought 'I' and the thought 'mine' arise?

ननु धर्मविधर्मविनाश इति ननु बन्धविबन्धविनाश इति। यदि चैकनिरन्तरसर्वशिवं- मिहदुःखविदुःखमतिश्च कथम्॥१८॥

nanu dharmavidharmavināśa iti nanu bandhavibandhavināśa iti| yadi caikanirantarasarvaśivaṁ- mihaduḥkhaviduḥkhamatiśca katham||18||

Indeed, the destruction of dharma and adharma is declared; the destruction of bondage and its opposite is declared. If all is the one, unbroken, all-auspicious reality, then how, here, can there be a mind that distinguishes suffering from its absence?

न हि याज्ञिकयज्ञविभाग इति न हुताशनवस्तुविभाग इति। यदि चैकनिरन्तरसर्वशिवं वद कर्मफलानि भवन्ति कथम्॥१९॥

na hi yājñikayajñavibhāga iti na hutāśanavastuvibhāga iti| yadi caikanirantarasarvaśivaṁ vada karmaphalāni bhavanti katham||19||

There is indeed no division between the sacrificer and the sacrifice; no division between the sacrificial fire and the oblation. If all is the one, unbroken, all-auspicious reality, then tell me, how can there be the fruits of action?

ननु शोकविशोकविमुक्त इति ननु दर्पविदर्पविमुक्त इति। यदि चैकनिरन्तरसर्वशिवं ननु रागविरागमतिश्च कथम्॥२०॥

nanu śokaviśokavimukta iti nanu darpavidarpavimukta iti| yadi caikanirantarasarvaśivaṁ nanu rāgavirāgamatiśca katham||20||

Indeed, one is freed from both grief and grieflessness; freed from both pride and pridelessness. If all is the one, unbroken, all-auspicious reality, then indeed, how can there be a mind that distinguishes attachment from detachment?

न हि मोहविमोहविकार इति न हि लोभविलोभविकार इति। यदि चैकनिरन्तरसर्वशिवं ह्यविवेकविवेकमतिश्च कथम्॥२१॥

na hi mohavimohavikāra iti na hi lobhavilobhavikāra iti| yadi caikanirantarasarvaśivaṁ hyavivekavivekamatiśca katham||21||

There is indeed no modification into delusion or its dispelling; no modification into greed or its absence. If all is the one, unbroken, all-auspicious reality, then how, indeed, can there be a mind that distinguishes non-discernment from discernment?

त्वमहं न हि हन्त कदाचिदपि कुलजातिविचारमसत्यमिति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्॥२२॥

tvamahaṁ na hi hanta kadācidapi kulajātivicāramasatyamiti| ahameva śivaḥ paramārtha iti abhivādanamatra karomi katham||22||

You and I, alas, were never truly separate at any time; the consideration of lineage and caste is untrue. I alone am Shiva, the supreme reality — how then do I perform salutation here?

गुरुशिष्यविचारविशीर्ण इति उपदेशविचारविशीर्ण इति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्॥२३॥

guruśiṣyavicāraviśīrṇa iti upadeśavicāraviśīrṇa iti| ahameva śivaḥ paramārtha iti abhivādanamatra karomi katham||23||

The consideration of guru and disciple is dissolved; the consideration of teaching and instruction is dissolved. I alone am Shiva, the supreme reality — how then do I perform salutation here?

न हि कल्पितदेहविभाग इति न हि कल्पितलोकविभाग इति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्॥२४॥

na hi kalpitadehavibhāga iti na hi kalpitalokavibhāga iti| ahameva śivaḥ paramārtha iti abhivādanamatra karomi katham||24||

There is indeed no division of the constructed body; no division of the constructed worlds. I alone am Shiva, the supreme reality — how then do I perform salutation here?

सरजो विरजो न कदाचिदपि ननु निर्मलनिश्चलशुद्ध इति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्॥२५॥

sarajo virajo na kadācidapi nanu nirmalaniścalaśuddha iti| ahameva śivaḥ paramārtha iti abhivādanamatra karomi katham||25||

Neither tainted with rajas nor free of it, at any time; indeed I am stainless, unmoving, pure. I alone am Shiva, the supreme reality — how then do I perform salutation here?

न हि देहविदेहविकल्प इति अनृतं चरितं न हि सत्यमिति। अहमेव शिवः परमार्थ इति अभिवादनमत्र करोमि कथम्॥२६॥

na hi dehavidehavikalpa iti anṛtaṁ caritaṁ na hi satyamiti| ahameva śivaḥ paramārtha iti abhivādanamatra karomi katham||26||

There is indeed no distinction between embodiment and disembodiment; conduct itself is falsehood, not real. I alone am Shiva, the supreme reality — how then do I perform salutation here?

विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र। समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः॥२७॥

vindati vindati na hi na hi yatra chandolakṣaṇaṁ na hi na hi tatra| samarasamagno bhāvitapūtaḥ pralapati tattvaṁ paramavadhūtaḥ||27||

Where one finds it, finds it, not, not; the mark of metre is not, not, there. Immersed in equal savour, purified through contemplation, the supreme avadhuta babbles forth the truth.

रथ्याकर्पटविरचितकन्थः पुण्यापुण्यविवर्जितपन्थः। शून्यागारे तिष्ठति नग्नो शुद्धनिरञ्जनसमरसमग्नः॥१॥

rathyākarpaṭaviracitakanthaḥ puṇyāpuṇyavivarjitapanthaḥ| śūnyāgāre tiṣṭhati nagno śuddhanirañjanasamarasamagnaḥ||1||

His patched cloak is made from rags gathered from the street; his path is free of both merit and demerit. He dwells naked in an empty house, immersed in pure, taintless equanimity.

लक्ष्यालक्ष्यविवर्जितलक्ष्यो युक्तायुक्तविवर्जितदक्षः। केवलतत्त्वनिरञ्जनपूतो वादविवादः कथमवधूतः॥२॥

lakṣyālakṣyavivarjitalakṣyo yuktāyuktavivarjitadakṣaḥ| kevalatattvanirañjanapūto vādavivādaḥ kathamavadhūtaḥ||2||

His aim is free of both the aimed-at and the not-aimed-at; his skill free of both the fitting and the unfitting. Pure with the sole, taintless truth — how could the avadhuta engage in debate and counter-debate?

आशापाशविबन्धनमुक्ताः शौचाचारविवर्जितयुक्ताः। एवं सर्वविवर्जितशान्त- स्तत्त्वं शुद्धनिरञ्जनवन्तः॥३॥

āśāpāśavibandhanamuktāḥ śaucācāravivarjitayuktāḥ| evaṁ sarvavivarjitaśānta- stattvaṁ śuddhanirañjanavantaḥ||3||

Freed from the binding noose of hope; endowed with a state free of purity-observances and conventional conduct. Thus, tranquil, having renounced all, they possess the pure, taintless truth.

कथमिह देहविदेहविचारः कथमिह रागविरागविचारः। निर्मलनिश्चलगगनाकारं स्वयमिह तत्त्वं सहजाकारम्॥४॥

kathamiha dehavidehavicāraḥ kathamiha rāgavirāgavicāraḥ| nirmalaniścalagaganākāraṁ svayamiha tattvaṁ sahajākāram||4||

How here can there be a consideration of embodiment and disembodiment? How here a consideration of attachment and detachment? Stainless, unmoving, sky-formed — the truth itself is here, of spontaneous, natural form.

कथमिह तत्त्वं विन्दति यत्र रूपमरूपं कथमिह तत्र। गगनाकारः परमो यत्र विषयीकरणं कथमिह तत्र॥५॥

kathamiha tattvaṁ vindati yatra rūpamarūpaṁ kathamiha tatra| gaganākāraḥ paramo yatra viṣayīkaraṇaṁ kathamiha tatra||5||

How here does one find the truth, where form and formlessness, how here, there? Where the supreme is sky-formed, how could there be objectification, there?

गगनाकारनिरन्तरहंस- स्तत्त्वविशुद्धनिरञ्जनहंसः। एवं कथमिह भिन्नविभिन्नं बन्धविबन्धविकारविभिन्नम्॥६॥

gaganākāranirantarahaṁsa- stattvaviśuddhanirañjanahaṁsaḥ| evaṁ kathamiha bhinnavibhinnaṁ bandhavibandhavikāravibhinnam||6||

The unbroken swan of sky-form, the swan purified and taintless of truth. Thus how here can there be divided and undivided, the modification-divided state of bondage and its release?

केवलतत्त्वनिरन्तरसर्वं योगवियोगौ कथमिह गर्वम्। एवं परमनिरन्तरसर्व- मेवं कथमिह सारविसारम्॥७॥

kevalatattvanirantarasarvaṁ yogaviyogau kathamiha garvam| evaṁ paramanirantarasarva- mevaṁ kathamiha sāravisāram||7||

The sole truth, unbroken, is all; how here can there be union and separation, or pride? Thus the supreme, unbroken, is all; thus how here can there be essence and non-essence?

केवलतत्त्वनिरञ्जनसर्वं गगनाकारनिरन्तरशुद्धम्। एवं कथमिह सङ्गविसङ्गं सत्यं कथमिह रङ्गविरङ्गम्॥८॥

kevalatattvanirañjanasarvaṁ gaganākāranirantaraśuddham| evaṁ kathamiha saṅgavisaṅgaṁ satyaṁ kathamiha raṅgaviraṅgam||8||

The sole truth, taintless, is all; sky-formed, unbroken, pure. Thus how here can there be attachment and detachment? Truly, how here can there be color and discoloration?

योगवियोगै रहितो योगी भोगविभोगै रहितो भोगी। एवं चरति हि मन्दं मन्दं मनसा कल्पितसहजानन्दम्॥९॥

yogaviyogai rahito yogī bhogavibhogai rahito bhogī| evaṁ carati hi mandaṁ mandaṁ manasā kalpitasahajānandam||9||

The yogi is free of union and separation; the enjoyer is free of enjoyment and non-enjoyment. Thus he moves, indeed, slowly, slowly, with a mind resting in the fashioned, natural bliss.

बोधविबोधैः सततं युक्तो द्वैताद्वैतैः कथमिह मुक्तः। सहजो विरजः कथमिह योगी शुद्धनिरञ्जनसमरसभोगी॥१०॥

bodhavibodhaiḥ satataṁ yukto dvaitādvaitaiḥ kathamiha muktaḥ| sahajo virajaḥ kathamiha yogī śuddhanirañjanasamarasabhogī||10||

Ever engaged with waking-awareness and its absence, how here is one liberated by dualities and non-dualities? Natural, stainless, how here is he a yogi, the enjoyer of pure, taintless equanimity?

भग्नाभग्नविवर्जितभग्नो लग्नालग्नविवर्जितलग्नः। एवं कथमिह सारविसारः समरसतत्त्वं गगनाकारः॥११॥

bhagnābhagnavivarjitabhagno lagnālagnavivarjitalagnaḥ| evaṁ kathamiha sāravisāraḥ samarasatattvaṁ gaganākāraḥ||11||

Broken, yet free of both broken and unbroken; attached, yet free of both attached and unattached. Thus how here can there be essence and non-essence? The truth of equal savour is sky-formed.

सततं सर्वविवर्जितयुक्तः सर्वं तत्त्वविवर्जितमुक्तः। एवं कथमिह जीवितमरणं ध्यानाध्यानैः कथमिह करणम्॥१२॥

satataṁ sarvavivarjitayuktaḥ sarvaṁ tattvavivarjitamuktaḥ| evaṁ kathamiha jīvitamaraṇaṁ dhyānādhyānaiḥ kathamiha karaṇam||12||

Ever united, yet free of all; all, liberated, yet free even of the concept of truth. Thus how here can there be life and death? How here can there be any action through meditation or non-meditation?

इन्द्रजालमिदं सर्वं यथा मरुमरीचिका। अखण्डितमनाकारो वर्तते केवलः शिवः॥१३॥

indrajālamidaṁ sarvaṁ yathā marumarīcikā| akhaṇḍitamanākāro vartate kevalaḥ śivaḥ||13||

All this is Indra's magic-net, like a desert mirage. Undivided, formless, the sole Shiva alone exists.

धर्मादौ मोक्षपर्यन्तं निरीहाः सर्वथा वयम्। कथं रागविरागैश्च कल्पयन्ति विपश्चितः॥१४॥

dharmādau mokṣaparyantaṁ nirīhāḥ sarvathā vayam| kathaṁ rāgavirāgaiśca kalpayanti vipaścitaḥ||14||

From dharma at the start to moksha at the very end, we are entirely without striving. How then, through attachment and detachment, do the wise construct such distinctions?

विन्दति विन्दति न हि न हि यत्र छन्दोलक्षणं न हि न हि तत्र। समरसमग्नो भावितपूतः प्रलपति तत्त्वं परमवधूतः॥१५॥

vindati vindati na hi na hi yatra chandolakṣaṇaṁ na hi na hi tatra| samarasamagno bhāvitapūtaḥ pralapati tattvaṁ paramavadhūtaḥ||15||

Where one finds it, finds it, not, not; the mark of metre is not, not, there. Immersed in equal savour, purified through contemplation, the supreme avadhuta babbles forth the truth.

त्वद्यात्रया व्यापकता हता ते ध्यानेन चेतःपरता हता ते। स्तुत्या मया वाक्परता हता ते क्षमस्व नित्यं त्रिविधापराधान्॥१॥

tvadyātrayā vyāpakatā hatā te dhyānena cetaḥparatā hatā te| stutyā mayā vākparatā hatā te kṣamasva nityaṁ trividhāparādhān||1||

By my approach to you, your all-pervasiveness is negated; by my meditation, your transcendence beyond mind is negated; by my praise, your transcendence beyond speech is negated. Forgive, eternal one, these threefold offenses.

कामैरहतधीर्दान्तो मृदुः शुचिरकिञ्चनः। अनीहो मितभुक् शान्तः स्थिरो मच्छरणो मुनिः॥२॥

kāmairahatadhīrdānto mṛduḥ śucirakiñcanaḥ| anīho mitabhuk śāntaḥ sthiro maccharaṇo muniḥ||2||

One whose intellect is unstruck by desires, self-controlled, gentle, pure, possessing nothing, without striving, moderate in eating, tranquil, steady, taking refuge in Me — a sage.

अप्रमत्तो गभीरात्मा धृतिमान् जितषड्गुणः। अमानी मानदः कल्पो मैत्रः कारुणिकः कविः॥३॥

apramatto gabhīrātmā dhṛtimān jitaṣaḍguṇaḥ| amānī mānadaḥ kalpo maitraḥ kāruṇikaḥ kaviḥ||3||

Vigilant, deep-souled, resolute, one who has conquered the six; without desire for honor, yet a giver of honor, capable, friendly, compassionate, a seer.

कृपालुरकृतद्रोहस्तितिक्षुः सर्वदेहिनाम्। सत्यसारोऽनवद्यात्मा समः सर्वोपकारकः॥४॥

kṛpālurakṛtadrohastitikṣuḥ sarvadehinām| satyasāro'navadyātmā samaḥ sarvopakārakaḥ||4||

Compassionate, free from doing harm, patient toward all embodied beings; whose essence is truth, blameless self, equanimous, a benefactor to all.

अवधूतलक्षणं वर्णैर्ज्ञातव्यं भगवत्तमैः। वेदवर्णार्थतत्त्वज्ञैर्वेदवेदान्तवादिभिः॥५॥

avadhūtalakṣaṇaṁ varṇairjñātavyaṁ bhagavattamaiḥ| vedavarṇārthatattvajñairvedavedāntavādibhiḥ||5||

The characteristic marks of the avadhuta should be known through its syllables, by the most devoted seekers, by those who know the truth of the meaning of the Vedic syllables, by the expounders of Veda and Vedanta.

आशापाशविनिर्मुक्त आदिमध्यान्तनिर्मलः। आनन्दे वर्तते नित्यमकारं तस्य लक्षणम्॥६॥

āśāpāśavinirmukta ādimadhyāntanirmalaḥ| ānande vartate nityamakāraṁ tasya lakṣaṇam||6||

Freed from the noose of hope, stainless from beginning through middle to end, ever abiding in bliss — the letter A is his mark.

वासना वर्जिता येन वक्तव्यं च निरामयम्। वर्तमानेषु वर्तेत वकारं तस्य लक्षणम्॥७॥

vāsanā varjitā yena vaktavyaṁ ca nirāmayam| vartamāneṣu varteta vakāraṁ tasya lakṣaṇam||7||

By whom latent tendencies are abandoned, and whose speech is free of affliction; who abides only in the present — the letter VA is his mark.

धूलिधूसरगात्राणि धूतचित्तो निरामयः। धारणाध्याननिर्मुक्तो धूकारस्तस्य लक्षणम्॥८॥

dhūlidhūsaragātrāṇi dhūtacitto nirāmayaḥ| dhāraṇādhyānanirmukto dhūkārastasya lakṣaṇam||8||

Limbs grey with dust, mind shaken free, free of affliction; liberated even from the techniques of concentration and meditation — the syllable DHU is his mark.

तत्त्वचिन्ता धृता येन चिन्ताचेष्टाविवर्जितः। तमोऽहंकारनिर्मुक्तस्तकारस्तस्य लक्षणम्॥९॥

tattvacintā dhṛtā yena cintāceṣṭāvivarjitaḥ| tamo'haṁkāranirmuktastakārastasya lakṣaṇam||9||

By whom contemplation of the truth is held, yet who is free of ordinary thought and striving effort; liberated from darkness and ego — the syllable TA is his mark.

दत्तात्रेयावधूतेन निर्मितानन्दरूपिणा। ये पठन्ति च शृण्वन्ति तेषां नैव पुनर्भवः॥१०॥

dattātreyāvadhūtena nirmitānandarūpiṇā| ye paṭhanti ca śṛṇvanti teṣāṁ naiva punarbhavaḥ||10||

By Dattatreya the avadhuta, whose very form is fashioned of bliss — those who read this, and those who hear it, for them there is indeed no rebirth.