Translation:Avadhuta Gita/Chapter 6

by Dattatreya

[6]	अथ षष्ठमोऽध्यायः ।।	atha ṣaṣṭhamo'dhyāyaḥ //
	Thus launches the Sixth Chapter

[6:1]	बहुधा श्रुतयः प्रवदन्ति वयं	bahudhā śrutayaḥ pravadanti vayaṁ
	वियदादिरिदं मृगतोयसमम् ।	viyadādiridaṁ mṛgatoyasamam /
	यदि चैकनिरन्तरसर्वशिव-	yadi caikanirantarasarvaśiva-
	मुपमेयमथोह्युपमा च कथम् ।। १।।	mupameyamathohyupamā ca katham //1//
	The srutis declare in various ways that this - the ether and its like, and we ourselves are like a mirage. If there is only one indivisible, all-comprehensive Absolute - how can there be the comparable and comparison?

[6:2]	अविभक्तिविभक्तिविहीनपरं	avibhaktivibhaktivihīnaparaṁ
	ननु कार्यविकार्यविहीनपरम् ।	nanu kāryavikāryavihīnaparam /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	यजनं च कथं तपनं च कथम् ।। २।।	yajanaṁ ca kathaṁ tapanaṁ ca katham //2//
	The supreme is without divisibility and in-divisibility. The Supreme is without activity and changeability. If there is only one indivisible, all-comprehensive absolute how can there be worship - how can there be austerity?

[6:3]	मन एव निरन्तरसर्वगतं	mana eva nirantarasarvagataṁ
	ह्यविशालविशालविहीनपरम् ।	hyaviśālaviśālavihīnaparam /
	मन एव निरन्तरसर्वशिवं	mana eva nirantarasarvaśivaṁ
	मनसापि कथं वचसा च कथम् ।। ३।।	manasāpi kathaṁ vacasā ca katham //3//
	The mind is verily supreme, undivided - all-pervasive and devoid of largeness and smallness. The mind is indeed the indivisible, all-comprehensive absolute. How can we do anything with the mind and speech?

[6:4]	दिनरात्रिविभेदनिराकरण-	dinarātrivibhedanirākaraṇa-
	मुदितानुदितस्य निराकरणम् ।	muditānuditasya nirākaraṇam /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	रविचन्द्रमसौ ज्वलनश्च कथम् ।। ४।।	ravicandramasau jvalanaśca katham //4//
	The Self is the negation of the distinction between night and day. The Self is the negation of the risen and the not-risen. If there is only one indivisible, all-comprehensive absolute how can there be the Sun, moon and fire?

[6:5]	गतकामविकामविभेद इति	gatakāmavikāmavibheda iti
	गतचेष्टविचेष्टविभेद इति ।	gataceṣṭaviceṣṭavibheda iti /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	बहिरन्तरभिन्नमतिश्च कथम् ।। ५।।	bahirantarabhinnamatiśca katham //5//
	The Self is that from which the distinction of desire and desirelessness of action and inaction are gone. If there is only one indivisible, all-comprehensive absolute how can there be consciousness differentiated by exterior and interior?

[6:6]	यदि सारविसारविहीन इति	yadi sāravisāravihīna iti
	यदि शून्यविशून्यविहीन इति ।	yadi śūnyaviśūnyavihīna iti /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	प्रथमं च कथं चरमं च कथम् ।। ६।।	prathamaṁ ca kathaṁ caramaṁ ca katham //6//
	If the Self is devoid of essence and lack of essence, if it is without void and nonvoid, if there is only one indivisible, all-comprehensive absolute how can there be a first, how can there be a last?

[6:7]	यदिभेदविभेदनिराकरणं	yadibhedavibhedanirākaraṇaṁ
	यदि वेदकवेद्यनिराकरणम् ।	yadi vedakavedyanirākaraṇam /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	तृतीयं च कथं तुरीयं च कथम् ।। ७।।	tṛtīyaṁ ca kathaṁ turīyaṁ ca katham //7//
	If the Self is the negation of difference and nondifference if it is the negation of the knower and the knowable, if there is only one indivisible, all-comprehensive absolute how can there be the third, how can there be the fourth?

[6:8]	गदिताविदितं न हि सत्यमिति	gaditāviditaṁ na hi satyamiti
	विदिताविदितं नहि सत्यमिति ।	viditāviditaṁ nahi satyamiti /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	विषयेन्द्रियबुद्धिमनांसि कथम् ।। ८।।	viṣayendriyabuddhimanāṁsi katham //8//
	The spoken and the unspoken are not the truth, the known and the unknown are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be objects, senses, mind and intellect?

[6:9]	गगनं पवनो न हि सत्यमिति	gaganaṁ pavano na hi satyamiti
	धरणी दहनो न हि सत्यमिति ।	dharaṇī dahano na hi satyamiti /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	जलदश्च कथं सलिलं च कथम् ।। ९।।	jaladaśca kathaṁ salilaṁ ca katham //9//
	Ether and air are not the truth; Earth and fire are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be cloud, how can there be water?

[6:10]	यदि कल्पितलोकनिराकरणं	yadi kalpitalokanirākaraṇaṁ
	यदि कल्पितदेवनिराकरणम् ।	yadi kalpitadevanirākaraṇam /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	गुणदोषविचारमतिश्च कथम् ।। १०।।	guṇadoṣavicāramatiśca katham //10//
	If the Self is the negation of imagined worlds, if it is the negation of imagined gods, if there is only one indivisible, all-comprehensive absolute how can there be discriminating consciousness of good and evil?

[6:11]	मरणामरणं हि निराकरणं	maraṇāmaraṇaṁ hi nirākaraṇaṁ
	करणाकरणं हि निराकरणम् ।	karaṇākaraṇaṁ hi nirākaraṇam /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	गमनागमनं हि कथं वदति ।। ११।।	gamanāgamanaṁ hi kathaṁ vadati //11//
	The Self is the negation of death and deathlessness. It is the negation of action and inaction. If there is only one indivisible, all-comprehensive absolute how can one speak of coming and going?

[6:12]	प्रकृतिः पुरुषो न हि भेद इति	prakṛtiḥ puruṣo na hi bheda iti
	न हि कारणकार्यविभेद इति ।	na hi kāraṇakāryavibheda iti /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	पुरुषापुरुषं च कथं वदति ।। १२।।	puruṣāpuruṣaṁ ca kathaṁ vadati //12//
	No such distinctions exist as prakrti and purusa. If there is only one indivisible all-comprehensive absolute how can one speak of Self and not-self?

[6:13]	तृतीयं न हि दुःखसमागमनं	tṛtīyaṁ na hi duḥkhasamāgamanaṁ
	न गुणाद्द्वितीयस्य समागमनम् ।	na guṇāddvitīyasya samāgamanam /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	स्थविरश्च युवा च शिशुश्च कथम् ।। १३।।	sthaviraśca yuvā ca śiśuśca katham //13//
	There is no coming of the third kind of misery or the second kind of misery due to the gunas. If there is only one indivisible, all-comprehensive absolute how can there be an old man, a young man and an infant?

[6:14]	ननु आश्रमवर्णविहीनपरं	nanu āśramavarṇavihīnaparaṁ
	ननु कारणकर्तृविहीनपरम् ।	nanu kāraṇakartṛvihīnaparam /
	यदि चैकनिरन्तरसर्वशिव-	yadi caikanirantarasarvaśiva-
	मविनष्टविनष्टमतिश्च कथम् ।। १४।।	mavinaṣṭavinaṣṭamatiśca katham //14//
	The Supreme is without caste and stage of life without cause and agent. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of the destroyed and the undestroyed?

[6:15]	ग्रसिताग्रसितं च वितथ्यमिति	grasitāgrasitaṁ ca vitathyamiti
	जनिताजनितं च वितथ्यमिति ।	janitājanitaṁ ca vitathyamiti /
	यदि चैकनिरन्तरसर्वशिव-	yadi caikanirantarasarvaśiva-
	मविनाशि विनाशि कथं हि भवेत् ।। १५।।	mavināśi vināśi kathaṁ hi bhavet //15//
	The destroyed and the undestroyed are both false.The born and the unborn are both false. If there is only one indivisible, all-comprehensive absolute how can there be the perishable and the imperishable?

[6:16]	पुरुषापुरुषस्य विनष्टमिति	puruṣāpuruṣasya vinaṣṭamiti
	वनितावनितस्य विनष्टमिति ।	vanitāvanitasya vinaṣṭamiti /
	यदि चैकनिरन्तरसर्वशिव-	yadi caikanirantarasarvaśiva-
	मविनोदविनोदमतिश्च कथम् ।। १६।।	mavinodavinodamatiśca katham //16//
	The Self is the annihilation of the masculine and the nonmasculine. It is the annihilation of the feminine and the nonfeminine. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of joy and lack of joy?

[6:17]	यदि मोहविषादविहीनपरो	yadi mohaviṣādavihīnaparo
	यदि संशयशोकविहीनपरः ।	yadi saṁśayaśokavihīnaparaḥ /
	यदि चैकनिरन्तरसर्वशिव-	yadi caikanirantarasarvaśiva-
	महमेति ममेति कथं च पुनः ।। १७।।	mahameti mameti kathaṁ ca punaḥ //17//
	If the Supreme is free of delusion and sorrow, doubt and grief If there is only one indivisible, all-comprehensive absolute how can there be I and mine?

[6:18]	ननु धर्मविधर्मविनाश इति	nanu dharmavidharmavināśa iti
	ननु बन्धविबन्धविनाश इति ।	nanu bandhavibandhavināśa iti /
	यदि चैकनिरन्तरसर्वशिवं-	yadi caikanirantarasarvaśivaṁ-
	मिहदुःखविदुःखमतिश्च कथम् ।। १८।।	mihaduḥkhaviduḥkhamatiśca katham //18//
	The supreme is the destruction of virtue and vice. It is the destruction of bondage and freedom from bondage. If there is only one indivisible, all-comprehensive absolute How can there be here any consciousness of sorrow and the absence of sorrow?

[6:19]	न हि याज्ञिकयज्ञविभाग इति	na hi yājñikayajñavibhāga iti
	न हुताशनवस्तुविभाग इति ।	na hutāśanavastuvibhāga iti /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	वद कर्मफलानि भवन्ति कथम् ।। १९।।	vada karmaphalāni bhavanti katham //19//
	No distinction of sacrificer and sacrifice exists. No distinction of fire and ingredients exists. If there is only one indivisible, all-comprehensive absolute how can there be any fruits of work?

[6:20]	ननु शोकविशोकविमुक्त इति	nanu śokaviśokavimukta iti
	ननु दर्पविदर्पविमुक्त इति ।	nanu darpavidarpavimukta iti /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	ननु रागविरागमतिश्च कथम् ।। २०।।	nanu rāgavirāgamatiśca katham //20//
	The Self is verily free from sorrow and absence of sorrow. The Self is free from pride and the absence of pride. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of attachment and nonattachment?

[6:21]	न हि मोहविमोहविकार इति	na hi mohavimohavikāra iti
	न हि लोभविलोभविकार इति ।	na hi lobhavilobhavikāra iti /
	यदि चैकनिरन्तरसर्वशिवं	yadi caikanirantarasarvaśivaṁ
	ह्यविवेकविवेकमतिश्च कथम् ।। २१।।	hyavivekavivekamatiśca katham //21//
	No such change as illusion and freedom from illusion exists. No such change as greed and freedom from greed exists. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of discrimination and lack of discrimination?

[6:22]	त्वमहं न हि हन्त कदाचिदपि	tvamahaṁ na hi hanta kadācidapi
	कुलजातिविचारमसत्यमिति ।	kulajātivicāramasatyamiti /
	अहमेव शिवः परमार्थ इति	ahameva śivaḥ paramārtha iti
	अभिवादनमत्र करोमि कथम् ।। २२।।	abhivādanamatra karomi katham //22//
	There are never any "you" and "I". The discrimination of family and race is false. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?

[6:23]	गुरुशिष्यविचारविशीर्ण इति	guruśiṣyavicāraviśīrṇa iti
	उपदेशविचारविशीर्ण इति ।	upadeśavicāraviśīrṇa iti /
	अहमेव शिवः परमार्थ इति	ahameva śivaḥ paramārtha iti
	अभिवादनमत्र करोमि कथम् ।। २३।।	abhivādanamatra karomi katham //23//
	The Self is that in which the distinction of teacher and disciple disappears and in which the consideration of instruction also disappears. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?

[6:24]	न हि कल्पितदेहविभाग इति	na hi kalpitadehavibhāga iti
	न हि कल्पितलोकविभाग इति ।	na hi kalpitalokavibhāga iti /
	अहमेव शिवः परमार्थ इति	ahameva śivaḥ paramārtha iti
	अभिवादनमत्र करोमि कथम् ।। २४।।	abhivādanamatra karomi katham //24//
	There is no imagined division of bodies. There is no imagined division of worlds. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?

[6:25]	सरजो विरजो न कदाचिदपि	sarajo virajo na kadācidapi
	ननु निर्मलनिश्चलशुद्ध इति ।	nanu nirmalaniścalaśuddha iti /
	अहमेव शिवः परमार्थ इति	ahameva śivaḥ paramārtha iti
	अभिवादनमत्र करोमि कथम् ।। २५।।	abhivādanamatra karomi katham //25//
	The Self, never endowed with passion or devoid of it, is verily spotless, immovable and pure. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation?

[6:26]	न हि देहविदेहविकल्प इति	na hi dehavidehavikalpa iti
	अनृतं चरितं न हि सत्यमिति ।	anṛtaṁ caritaṁ na hi satyamiti /
	अहमेव शिवः परमार्थ इति	ahameva śivaḥ paramārtha iti
	अभिवादनमत्र करोमि कथम् ।। २६।।	abhivādanamatra karomi katham //26//
	No distinction such as body and bodilessness exists, nor is it true that there is false action. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation?

[6:27]	विन्दति विन्दति न हि न हि यत्र	vindati vindati na hi na hi yatra
	छन्दोलक्षणं न हि न हि तत्र ।	chandolakśaṇaṁ na hi na hi tatra /
	समरसमग्नो भावितपूतः	samarasamagno bhāvitapūtaḥ
	प्रलपति तत्त्वं परमवधूतः ।। २७।।	pralapati tattvaṁ paramavadhūtaḥ //27//
	Where one knows nothing, there is verily no versification. The Supreme One, pure of thought, absorbed in the consciousness of the homogeneous being - prattles about the truth.

	इति षष्ठमोऽध्यायः ।। ५।।	iti ṣaṣṭhamo'dhyāyaḥ //6//
	Thus closes Chapter Six