Avadhuta Gita

Avadhta Gt
Translation prepared at the Sanskrit Academy

of Omkarananda Ashram Switzerland 2016
ChapterOne
\ Chapter One \
ChapterOne
The Avadhta spoke:

1. By the grace of vara alone
an inclination towards Advaita (nonduality)
arises in wise people,
saving them from great fear.
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2. How shall I salute the unchanging,

peaceful, undivided, without form,
who fills all this as himself
through himself and within himself?
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3. The universe made of the five elements

is like water in a mirage.
To whom shall I give salutation,
I who am one and flawless?
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4. All is truly self-reality.

Difference and non-difference are not found.
How can I say, It exists, it does not exist?
I am filled with wonder!
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5. The essence of all the Upanishads

is this Knowledge, this Consciousness:
this I am by nature, without form,
all-pervading self-reality.
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6. There is no doubt that I am the luminous one

who is the self of all, without parts,
like the sky, naturally pure.
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7. I am truly unchanging and without end,

of the nature of pure Consciousness.
I do not know how or in regard to whom
joy or suffering exist.
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8. I have no mental activity, good or bad,

I have no bodily activity, good or bad,
I have no verbal activity, good or bad.
I am the nectar of Knowledge beyond the senses, pure.
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9. The mind is truly of the nature of space.

The mind truly has its face everywhere.
The mind is the past.
The mind is all.
But in Reality there is no mind.
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10. I, the simple one, am all this,

beyond space and without interruption.
How can I see self-reality as visible or hidden?
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11. Likewise you are the one and only.

Why do you not realise that you are the unchanging one,
perceived as the same in all?
O mighty one, how can you, who are ever risen,
undivided, think of day and night?
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12. Know self-reality always to be everywhere,

one and uninterrupted.
I am the meditator and the object of meditation.
Why do you divide the indivisible?
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13. You are neither born nor do you die.

At no time do you have a bodily form.
The Veda declares in many different ways
the well-known teaching:
All is ultimate Reality.
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14. You are outside and inside.

You are the peaceful one existing everywhere at all times.
Why are you running here and there deluded,
like a Pica (a spirit)?
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15. Union and separation exist

neither with regard to you nor to me.
There is no you, no me, nor is there this universe.
All is really only self-reality.
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16. You do not belong to that which is composed

of the five objects of sense, such as sound,
nor does that belong to you.
You really are the ultimate Reality.
Why do you suffer?
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17. For you there is no birth or death,

for you there is no mind,
for you there is no being bound or being liberated,
no good or evil.
Why do you shed tears, my child?
Neither you nor I have name or form.
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18. O mind, why do you wander about deluded,

like a Pica (a spirit)?
Perceive self-reality as indivisible.
Be happy by giving up clinging.
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19. You truly are Reality, without change,

unmoving, simple, of the nature of freedom.
You have neither attachment nor detachment.
Why do you suffer by desire after desire?
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20. All the Vedas teach that Reality is without features,

pristine, unchanging, bodiless, the same.
Know me to be this.
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21. Know that which has form to be unreal,

while the formless is without interruption.
Through the instruction of this truth
there is no longer any possibility of rebirth.
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22. The sages teach that Reality is simple and the same.
After renouncing all clinging, the mind,
which is both one and many, is no more to be found.
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23. As it is of the nature of a non-self,

how could there be Samdhi?
As it is of the nature of a self,
As it is both is and is not, how could there be Samdhi?
As all is one and of the nature of freedom,
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24. You are the pure, same Reality,

free of bodies, unborn, and changeless.
Why do you contemplate self-reality
as I know it or I do not know?
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25. By teachings such as that you are (tat tvam asi)

ones own self-reality has been taught.
Of that which is unreal and made of the five elements
the Veda says Not this, not this (neti neti).
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26. By you yourself all this is filled within yourself.

Neither meditator nor meditation can be found.
How is it that your mind is not ashamed to still meditate?
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27. As I am the peaceful one, the ultimate Reality,

who is of even nature like space,
I do not know the peaceful one,
so how shall I speak of him,
I do not know the peaceful one,
so how shall I worship him?
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28. The reality of the I is not Reality that is ever the same,
which is free of imagination and its causes,
free of a grasper and something to grasp.
How should it be aware of itself?
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29. There is no substance which is by nature unlimited.

There is no substance which is of the nature of Reality.
Simple self-nature is the ultimate Reality.
There is neither someone who hurts
nor someone who is hurt.
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30. You are Reality that is ever the same, you are pristine,
bodiless, without birth, and imperishable.
How can there be a delusion concerning oneself?
How could I be deluded?
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31. When the pot is broken, the space within it is dissolved

(in the infinite space)
and is no longer separated.
I see no difference for a mind that is pristine.
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32. As there is no pot, there is no pot space.

As there is no individual,
there is no form as an individual.
Recognise only ultimate Reality which is free of something
to be known and a knower.
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33. Know me to be self-nature,

which is everything and everywhere at all times,
ceaseless, steady, the all, the empty and the non-empty.
Have no doubt.
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34. No Vedas, no worlds, no Devas, no sacrifices.

No caste, no stages of life, no family, no birth.
No path of smoke, no path of light,
only simple Brahman, ultimate Reality.
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35. As you are free of the pervaded and the pervader,

as you are one and whole,
how could you think that you know any self
directly and immediately?
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36. Some seek nonduality, others duality.

They do not know Reality that is ever the same
which has neither duality nor nonduality.
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37. How could they describe Reality,

which has no colour such as white,
which has no characteristics such as sound,
which is not a field for thoughts and words?
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38. When all these appear to you as unreal

when the body and so on appear to you like space,
then you know ultimate Reality.
Yours is not a tradition of duality.
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39. Even my natural self appears to me as

non-different from the ultimate.
It appears like space and completely one.
How can there be meditator and meditation?
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40. What I do, what I eat, what I sacrifice, what I give:

none of this is mine.
I am pristine, unborn, ageless.
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41. Realise this entire universe to be the formless.

Realise this entire universe to be the unchanging.
Realise this entire universe to be a pure body.
Realise this entire universe to be of the nature
of the peaceful one.
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42. You really are Reality.

There is no doubt about it, otherwise what would I know?
Why do you consider the self-aware
to be a self which does not know itself?
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43. My child, how can there be illusion and non-illusion,

a shadow and an absence of shadow?
All this is one Reality,
all this is of the nature of space and flawless.
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44. I am free in the beginning, in the middle,

and in the end.
I am never bound.
This is my firm realisation.
I am naturally stainless and pure.
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45. The whole universe,

beginning with the physical cosmos (mahat),
is not in the least manifest to me.
All is indeed Reality alone.
How can there be any classes or stages of life for me?
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46. I know that at all times, in every way,

I am the simple, uninterrupted.
The five elements of space and the like
are without foundation,
both empty and non-empty.
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47. Self-nature is neither a neuter nor a male or female.

It is neither a knowledge nor an imagination.
How can you think of a self
that is either joyful or without joy?
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48. Self-nature does not become pure

by the six practices of Yoga.
It is not purified by the annihilation of the mind.
It is not made pure by the instructions of a teacher.
It is itself Reality.
It is itself the awakened one (buddha).
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49. There is no body made up of five elements

nor is there anyone who is bodiless.
All is truly self-reality.
How can there be the three states or the fourth?
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50. I am neither bound nor liberated,

as I am not different from Reality.
I am not a doer or experiencer,
as I am free of a reference and a reference maker.
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51. As water, when it has been poured into water,

has no distinctions,
so Consciousness (Purusha) and Nature (Prakriti)
shine as non-different for me.
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52. As you are never bound or liberated,

how then can you think of yourself
as with form or as formless?
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53. I know your ultimate nature directly,

it is like the sky.
Your other form is like the water in a mirage.
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54. I have neither teacher nor instruction,

neither limitation (updhi) nor activity.
Know that I am by nature pure, even, bodiless,
like the sky.
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55. You are pure, you are without a body,

you do not have a mind, you are higher than the highest.
You need not be ashamed to say I am self-reality,
ultimate truth.
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56. Why are you weeping, O mind?

You are yourself as yourself by yourself.
Drink, O child, the supreme nectar of nonduality
which surpasses all divides.
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57. Neither knowing nor not-knowing,

nor knowing and not-knowing together:
one who has always such knowing is
himself knowing and nothing else.
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58. Neither knowledge nor reasoning,

neither space nor time,
neither a teachers instruction
nor the accomplishment of Samdhi.
I am Consciousness by nature, the real, like the sky,
natural and the same.
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59. I was neither born nor do I die.

I have no action, good or evil.
I am ultimate Reality, stainless, without features.
How can there be bondage or liberation for me?
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60. As the luminous one pervades all, stable, full,

uninterrupted, I see no division.
How can he have an exterior or interior?
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61. The whole universe shines undivided and unbroken.

Oh what magic, what great delusion,
the imagination of duality and nonduality!
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62. Ever not this, not this, both formless and with form.
Without difference and non-difference,
there is only the peaceful one.
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63. You have no mother, no father,

no spouse, no child, no relative, no comrade.
You have no preference or dislike.
Why is there agony in your mind?
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64. O mind, for you there is neither daytime nor night,

neither rising nor setting.
How can the wise imagine
an embodied state for the bodiless?
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65. Self-reality is neither divided nor undivided

nor does it have sadness, happiness and the like,
nor is it all or less than all.
Know self-reality to be unchanging.
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66. I am not a doer or experiencer.

I have never done anything, whether previously or now.
I have no body nor am I bodiless.
How can I have a sense of not mine or mine?
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67. I have no fault such as clinging and the like,

nor do I have any sorrow arising from the body.
Know me to be simple self-nature, vast like the sky.
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68. O mind, friend, of what use is much talk?

O mind, friend, it is all irreconcilable.
I have told you that which is the essence:
you are Reality, like the sky.
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69. In whatever place Yogis pass away,

in whatever state, there they dissolve,
just as the space in a vessel dissolves into the sky.
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70. Giving up the body in a holy place

or in the house of a lowly person,
even if he has lost his memory,
as soon as he is freed of the body,
the Yogi becomes the all-pervading pristine.
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71. Yogis consider Dharma (righteousness),

Artha (wealth), Kma (love, pleasure)
and Moksha (liberation),
as well as all movable or immovable beings
to be like the water in a mirage.
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72. This is my firm View:

I neither carry out nor experience any past,
future or present action.
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73. The Avadhta, purified by the same taste (sama-rasa),

dwells happily in an empty place.
Having discarded vanity, he moves about naked.
He finds each and everything within himself.
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74. Where there are neither the three states of awareness

nor the fourth,
there one attains completion within oneself.
How is it possible to be bound or free
where there is neither Dharma nor Adharma?
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75. The Avadhta does not find any mantra

in a Vedic metre nor any tantra.
This is the ultimate utterance of the Avadhta,
his entire being pure and merged in the same taste
(sama-rasa).
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76. Neither that which is completely empty

nor that which is non-empty can be found,
neither truth nor untruth.
With the knowledge of the scriptures in mind
this has been spoken from the state of ones own nature.
q
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\ Chapter Two \
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1. One should not think about a teacher as being a child,

immersed in experiencing objects, a fool,
a servant or a householder.
Does anyone give up a jewel
that has fallen in an impure place?
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2. One should also not give consideration

to whether someone is a poet.
A noble person should recognise only the essence.
On earth does a boat, no matter whether it be beautiful
or colourful, not bring passengers across?
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3. The unmoving one,

who effortlessly understands that all that is
movable and immovable is consciousness,
is naturally calm like the sky.
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4. How can this be divided,

which is the one and all-pervading
that effortlessly brings all
that is movable and immovable to move?
To me it is nondual.
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5. I am truly the ultimate,

as I am the peaceful which is the essence of the essence,
free from coming and going,
unfabricated, free of agitation.
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6. Free of all parts

I am worshipped by the Devas.
Being whole, I do not recognise any distinctions
such as Devas and the like.
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7. No doubt is caused by distraction.

Endowed with modifications of the mind what shall I do?
They arise and dissolve like bubbles upon water.
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8. Thus am I ever pervading all existence

beginning with the cosmos
the soft, hard, sweet and pungent substances.
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9. As the flavour, coldness, or softness

is non-different from water,
so nature (Prakriti) does not appear to me as different
from Consciousness (Purusha).
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10. The Lord of the universe is devoid of all names.

He is subtler than the subtlest, supreme, spotless,
beyond the senses, thought, and intellect.
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11. Where Reality is natural,

how could there be an I or a you,
how could there be movable or immovable things?
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12. That which has been described

as being like space is really like space.
It is impeccable Consciousness, omniscient, and perfect.
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13. It does not move about on the earth,

nor is it blown by the wind,
nor is it covered by water, nor is it established in fire.
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14. Space is pervaded by it,

but it is not pervaded by anything.
It is present within and without,
uncut and uninterrupted.
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15. The Yogis have spoken about the (meditational)

foundation based on its subtlety, invisibility and freedom
of characteristics. Hence the (meditational) foundation
should be a gradual approach.
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16. When through constant practice

one becomes free of the (meditational) foundation,
then, free of qualities and faults, one dissolves
through the dissolution (of that foundation).
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17. To eliminate the worlds terrifying poison

which causes the unconsciousness of delusion,
there is only one infallible antidote:
the nectar of the natural (sahaja).
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18. That which has form is visible to the eye,

while the formless is perceived through feeling.
But that which is beyond existence and non-existence
is called what is in between.
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19. The external being is the universe,

the inner being is called nature (Prakriti).
One should know that
which is more interior than the inner being,
like water within the kernel of the coconut.
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20. Illusory knowledge relates to what is external,

correct knowledge to what is in the middle.
One should know this which is more
in the middle than the middle,
like water within the very kernel of the coconut.
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21. There is only one very clear moon

on the full moon night.
One should perceive this Reality like the moon.
Seeing duality is fabrication. It is in this way that
intelligence becomes divided and ceases
to be all-comprehending.
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22-23. A generous person attains to wisdom

and is celebrated with millions of names.
Whoever, whether he be ignorant or learned,
attains to the full awareness of Reality
through the grace of a teachers wisdom,
becomes released from the ocean of becoming.
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24. He who is free from attachment and hatred,

devoted to the good of all beings,
firm in knowledge and steady
shall attain to the ultimate state.
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25. As the space within a pot dissolves in the universal

space when the pot is broken, similarly a Yogi,
in the absence of the body, dissolves into the ultimate
self-reality, which is his true nature.
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26. It has been said that the destiny of those

devoted to action is the same as their thought at the end,
but it has not been said that the destiny
of those established in Yoga
is the same as their thought at the end.
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27. One may express the destiny of those

devoted to action with the organ of speech,
but the excellent destiny of the Yogis
can never be expressed by anyone.
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28. Knowing this,

one never conceptualises a path for Yogis.
Giving up all concepts means
the supreme attainment comes of itself.
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29. The Yogi, having passed away anywhere,

in a holy place or in the house of a lowly person,
does not see a womb again.
He is dissolved in ultimate Reality.
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30. One who has recognised the natural, unborn,

unimaginable self-nature, is not affected by any faults
when something desirable happens to him or when it is
absent. He never performs any action, yet he is not bound
and is not someone practicing self-control or tapasya
(spiritual practice).
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31. He attains to the ultimate self-reality, free of ailments,

without any representation, without form, without any
support, without body, without desire, without opposites,
free from illusion and of undiminished power.
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32. He attains to the ultimate self-reality, where there is no

Veda, no initiation, no ritual cutting of the hair (mundan),
no teacher, no disciple, no yantras, and no mudras
(hand gestures).
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33. He attains to the ultimate self-reality, where there is

neither mbhava, nor kta, nor nava initiation;
neither an energy (pinda), nor an image, nor a word,
nor anything else; neither beginning, nor ending,
nor a vessel, et cetera.
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34. He attains to the ultimate self-reality, from whose own

nature the universe of movable and immovable objects is
born, in whom it rests, and into whom it dissolves, even as
foam and bubbles are born of swirls in the water.
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35. He attains to the ultimate self-reality, in whom there

is no alternate closing of nostrils, nor gazing, nor posture,
and in whom is neither waking nor non-waking,
nor the movement within ndis (nerve currents).
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36. He attains to the ultimate self-reality,

which is free of plurality, free of oneness, free of pluralityand-oneness and otherness; which is free of smallness,
thickness, largeness, and emptiness; which is free of
notions, measurement, and sameness.
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37. He attains the ultimate self-reality,

whether he has perfect self-control or not,
whether he has withdrawn his senses well or not,
whether he has gone beyond activity or is active.
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38. He attains the ultimate self-reality, which is not

thought, intelligence, body, senses, or the I-sense;
which is neither the subtle elements nor the five gross
elements nor of the nature of the ether.
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39. When methods cease and the Yogi attains to the

ultimate self-reality, his mind being free of differences,
he is subject neither to purity nor impurity,
his contemplation is without distinguishing attributes,
and even what is usually prohibited
is permissible to him.
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40. Where thought and speech are unable to reach,

how can there be instruction by a teacher?
To the teacher who has spoken these words,
Reality shines forth as one with himself.
q
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\ Chapter Three \
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1. There is no longer a distinction between that

which has qualities and that which has no qualities.
How shall I worship the peaceful one of the nature of
space, who is free of attachment and detachment, dustless,
without fabrication, free of qualities and lack of qualities,
pervasive, whose form is all?
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2. The peaceful one is ever free

of colours such as white, etc.
Effect, cause and what is beyond them
is also the peaceful one.
Thus, free of imagination, I am the pure peaceful one.
O good friend, how could I bow to self-reality
within myself?
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3. I am free of a root and the absence of a root, ever risen.

I am free of smoke and the absence of smoke, ever risen.
I am free of light and the absence of light, ever risen.
I am the nectar of knowledge, of one taste, like the sky.
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4. How shall I speak of desirelessness and desire?

How shall I speak of non-attachment and attachment?
How shall I speak of that
which is free of essence and non-essence?
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5. How shall I speak of the whole,

which is non-dual?
How shall I speak of the whole
which is of the nature of duality?
How shall I speak of the whole
which is both changing and non-changing?
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6. It is neither gross nor subtle.

It has neither come nor gone.
It is without beginning, middle and end.
It is neither high nor low.
I am truly declaring the ultimate Reality:
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7. Realise all the senses to be like space,

realise all objects to be like space,
realise the simple pure
which has never been bound or liberated.
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8. O child, I am not hidden in knowledge difficult to know.

O child, I am not hidden in descriptions
difficult to describe.
O child, I am not hidden in approximations.
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9. I am the fire that burns up both

action and absence of action.
I am the fire that burns up both
sorrow and absence of sorrow.
the body and the absence of a body.
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10. I am the fire that burns up both

sin and sinlessness.
dharma and adharma.
the state of being bound and boundlessness.
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11. O child, I am not one who is free of feeling and

non-feeling. My child, I am not one who is free of unity
and the absence of unity. My child I am not one who is
free of the mind and the absence of mind.
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12. I have no imagination such as a

state free of non-delusion or delusion.
I have no imagination such as a
state free of non-suffering or suffering.
I have no imagination such as a
state of non-greed or greed.
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13. The creeper of the stream of Samsra is never mine.

The joy of the stream of satisfaction is never mine.
The binding of ignorance is never mine.
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14. The Rajas (dynamic energy) of the stream of Samsra

is not a transformation of myself. The Tamas (dullness) of
the stream of suffering is not a transformation of myself.
The Sattva (clarity) generating sva-dharma
(ones own duty) is not a transformation of myself.
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15. I never have any instruction

which may be the cause of guilt and suffering.
Mine is never a mind which brings about suffering.
As no I-sense is ever mine
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16. There is no ceasing of non-movement

or movement for me, no imagination of a concept,
no ceasing of dreaming or being awake, nothing beneficial
or non-beneficial, no ceasing of a non-essence or essence,
no walking or non-walking.
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17. It is neither an object of knowledge nor is it a knower.

It is neither a cause nor something to reason about.
It is not a field for words, nor is it thought or intelligence.
How can I talk about this Reality to you?
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18. The ultimate Reality is free of non-division and

division. How could the ultimate Reality have an interior
or an exterior? It is not something that has previously
been born, it is not immersed in anything,
nor is it any substance.
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19. I am Reality free of faults such as clinging.

I am Reality free of faults such as destiny.
I am free of the suffering of Samsra.
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20. As there are no three states of awareness,

how should there be a fourth?
As there are no three times,
how should there be spatial directions?
Ultimate Reality is the state of ultimate peace.
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21. I have no distinction such as long or short.

I have no distinction such as wide or narrow.
I have no distinction such as angular or circular.
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22. I never had a mother, father, or child.

I was never born and never did I die,
nor have I ever had a mind.
The ultimate Reality is never confused and is calm.
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23. I am pure, pristine,

without contemplation, of infinite nature.
I am non-attachment and attachment,
I am undivided and divided,
143
ChapterThree
ChapterOne
24. How should deities like Brahm exist here?

How should there be worlds like heaven?
Ultimate Reality is simple and pristine.
144
ChapterThree
ChapterOne
25. I am purified of any not this, not this

so how should I speak?
I am purified of any not-remaining or remaining
I am purified of any non-attributes or attributes
145
ChapterThree
ChapterOne
26. I ever perform the ultimate action which is non-action,

I am ultimate happiness
which is neither detachment nor attachment,
permanent happiness, which is neither bodiless
nor has any body.
146
ChapterThree
ChapterOne
27. The invention of the magical fabrication (of Samsra)

is not a transformation of mine.
The invention of deceit and arrogance
The invention of truth and untruth
147
ChapterThree
ChapterOne
28. I am free of time divisions such as the Sandhy,

I am never separate, nor do I have an interior
or any waking up. I am neither deaf nor mute.
Being thus free of imagination,
without any purification of my being,
148
ChapterThree
ChapterOne
29. Being without distraction

I am free of a ruler and the absence of a ruler.
Being without distraction
I am free of the mind and the absence of a mind.
Know that being without distraction
I am free of everything.
149
ChapterThree
ChapterOne
30. How shall I express whether this is a jungle

or a temple? How shall I express whether this is proven
or full of doubt? Thus being the same without
interruption, without distraction,
150
ChapterThree
ChapterOne
31. It ever shines forth, being neither life nor without life.
It ever shines forth, having neither seed
nor the absence of a seed. It ever shines forth,
being free of liberation and being bound,
151
ChapterThree
ChapterOne
32. It ever shines forth free of any birth,

it ever shines forth free of Samsra,
it ever shines forth free of any destruction,
152
ChapterThree
ChapterOne
33. You do not have even an iota of a name or form,

you have no substance
which is either non-different or different.
Why do you, O unashamed mind, grieve?
You are the nectar of knowledge, of one taste, like the sky.
153
ChapterThree
ChapterOne
34. Why do you weep, friend?

You have neither old age nor death.
Why do you weep, friend?
You have neither birth nor suffering.
There is no change in you.
154
ChapterThree
ChapterOne

You do not have an own form.
You are not deformed.
You have no phases of life.
155
ChapterThree
ChapterOne

You have no phases of life
You have no thoughts.
You have no sense organs.
156
ChapterThree
ChapterOne

You have no desire
You have no greed.
You have no delusion.
157
ChapterThree
ChapterOne
38. Why do you desire prosperity?

You have no wealth.
Why do you desire prosperity?
You have no spouse.
Why do you desire prosperity?
There is nothing that you can call mine.
158
ChapterThree
ChapterOne
39. Neither for you nor for me

is any sign or fabrication ever born.
Only this shameless mind appears divided.
Neither you nor I have any difference or non-difference.
159
ChapterThree
ChapterOne
40. You do not have even an atom of detachment.

You do not have even an atom of attachment.
You do not have even an atom of desire.
160
ChapterThree
ChapterOne
41. Inyourheartthere is no meditator and no samdhi.

Inyourheartthere is no meditation and no outside space.
Inyourheartthere is nothing to meditate upon,
no substance, no time.
161
ChapterThree
ChapterOne
42. I have told you the entire essence.

There is neither you, nor me, nor great ones,
nor teacher, nor disciple.
The natural and spontaneous is the ultimate Reality.
162
ChapterThree
ChapterOne
43. As I dwell as the utmost simple one

of a nature like space,
how should ultimate Reality be of the nature of bliss,
how should ultimate Reality not be of the nature of bliss?
How should ultimate Reality be of the nature of
knowledge and consciousness?
163
ChapterThree
ChapterOne
44. Understand consciousness to be free of fire and air.

Understand the nature of consciousness
to be free of earth and water.
Understand the one consciousness
to be free of standing and going.
Understand the one consciousness
to be expansive like the sky.
164
ChapterThree
ChapterOne
45. Neither is my nature empty nor non-empty,

neither is it pure nor impure,
neither is it a form nor without form --only the state of ones own nature, ultimate Reality.
165
ChapterThree
ChapterOne
46. Release, release Samsra.

Release renunciation everywhere.
Release the poison of renunciation and non-renunciation.
The pristine nectar is the natural, the steady.
q
166
ChapterOne
ChapterFour
\ Chapter Four \
167
ChapterOne
ChapterFour
1. When there is neither invitation nor farewell,

how could there be flowers, leaves, meditations,
or mantras as a worship of the peaceful one
who is both different and non-different?
168
ChapterOne
ChapterFour
2. Not only released from being bound

and not being bound,
not only released from being pure and not being pure,
not only released from union and separation,
thus I am completely released, like the sky.
169
ChapterOne
ChapterFour
3. I have no notion (vikalpa) such as

all this is born as real
or all this is born as unreal.
Nirva is my nature, free of all ailments.
170
ChapterOne
ChapterFour
4. I have no taint, nor am I taintless,

I am neither with interruption nor without interruption.
Nothing shines as different within.
171
ChapterOne
ChapterFour
5. No ignorance or knowledge have ever been born for me.

My nature as knowledge has never been born,
so how could I speak about the knowledge
or the absence of knowledge?
172
ChapterOne
ChapterFour
6. Neither joined with dharma nor with sin,

neither joined with being bound nor with liberation,
it shines as neither joined nor disjointed.
173
ChapterOne
ChapterFour
7. For me there is no high or low

and no state in the middle.
I have neither friend nor enemy.
How shall I speak of auspicious or inauspicious?
174
ChapterOne
ChapterFour
8. No worshipper or any form to be worshipped,

no instruction or action,
how could I speak about the nature of consciousness?
175
ChapterOne
ChapterFour
9. No pervader and nothing to pervade,

no dwelling and no absence of a dwelling,
how could I speak about what is neither
empty nor non-empty?
176
ChapterOne
ChapterFour
10. No grasper and nothing to be grasped,

no cause and nothing to be caused,
how could I speak about what is neither
imaginable nor unimaginable?
177
ChapterOne
ChapterFour
11. No divider and nothing to be divided,

no knower and nothing to be known,
how, O child, should I speak about coming or going?
178
ChapterOne
ChapterFour
12. Neither a body nor the absence of a body is mine,

neither intellect, nor thought or the senses.
How shall I speak about attachment and detachment?
179
ChapterOne
ChapterFour
13. It is not separate or elevated even by an iota,

and it has never disappeared.
O friend, how could I speak about it as being
the same or different?
180
ChapterOne
ChapterFour
14. I have conquered the senses and

I have not conquered the senses.
Neither restraint nor rule have arisen for me.
O friend, how could I speak about victory or defeat?
181
ChapterOne
ChapterFour
15. I never have a form nor an absence of a form,

nor do I have any beginning, middle, or end.
O friend, how could I speak about strength or weakness?
182
ChapterOne
ChapterFour
16. I have neither death nor immortality,

neither poison nor the absence of poison.
How could I speak about it as pure or impure?
183
ChapterOne
ChapterFour
17. I have neither sleep nor waking, nor Yogas or Mudras,

neither night nor day at any time,
how could I speak about it as
the fourth or not the fourth state (Turya)?
184
ChapterOne
ChapterFour
18. Understand me as free from all and

from what is not the all.
There is neither illusion nor the absence of illusion for me.
How could I speak about
the duties of Sandhy and the like?
185
ChapterOne
ChapterFour
19. Understand me as having all Samdhis,

understand me as being free of any goal
or absence of a goal.
How could I speak about union or separation?
186
ChapterOne
ChapterFour
20. I am neither a fool nor a scholar,

there is neither silence nor the absence of silence for me.
How shall I speak about logic or the absence of logic?
187
ChapterOne
ChapterFour
21. I have no father, mother, family, community,

birth or death.
How could I speak about love or infatuation?
188
ChapterOne
ChapterFour
22. Neither do I set nor am I ever risen,

I am neither luminosity nor the absence of luminosity,
How could I speak about the duties of Sandhy
and the like?
189
ChapterOne
ChapterFour
23. Know me without doubt to be free of distraction,

Know me without doubt to be uninterrupted.
Know me without doubt to be without taint.
190
ChapterOne
ChapterFour
24. O child, the wise give up all meditations,

give up all good and evil actions
and drink the nectar of renunciation.
191
ChapterOne
ChapterFour
25. Where one cannot find anything at all,

there can be no composition of verses.
Immersed in that which is of one taste,
of pure contemplation,
the Avadhta is chattering about Reality.
q
192
ChapterOne
ChapterFive
\ Chapter Five \
193
ChapterOne
ChapterFive
1. The pronunciation of is like the sky,

it does not allow for thinking about an essence
which is high or low.
It refutes the growth of that which has never grown.
How could the Bindu (the point) in this syllable
be pronounced?
194
ChapterOne
ChapterFive
2. You are the Reality presented

in the rutis such as that you are (tat tvam asi).
Free of limiting conditions,
you are that which is the same in all.
Why do you weep O mind, you who are the same in all?
195
ChapterOne
ChapterFive
3. Without low or high, the same in all

without inside or outside, the same in all,
without one (or many), the same in all.
196
ChapterOne
ChapterFive
4. No thinking about something

conceptualised or an imagination,
no thinking about a cause or an effect,
no words or merging of words, the same in all.
197
ChapterOne
ChapterFive
5. No Samdhi of knowledge or ignorance,

no Samdhi of space or the absence of space,
no Samdhi of time or the absence of time.
198
ChapterOne
ChapterFive
6. No space in the vessel, no vessel.

No nature of an individual, no individual.
No distinction of cause and effect.
199
ChapterOne
ChapterFive
7. Here is the state of complete uninterrupted release,

free of any thoughts about short or long,
with no distinction of round and angular.
200
ChapterOne
ChapterFive
8. Here is that which is neither empty nor non-empty.

Here is that which is neither pure nor impure.
Here is that which is neither the all nor what is not the all.
201
ChapterOne
ChapterFive
9. No contemplation about
what is different or not-different,
no contemplation of what is inside or outside
or where they meet,
the same towards all, free of friends and enemies.
202
ChapterOne
ChapterFive
10. Neither the nature of a disciple nor of a non-disciple,

no contemplation of the difference
between what moves and what does not move.
Here is the state of complete uninterrupted release.
203
ChapterOne
ChapterFive
11. Neither with form nor without form,

neither with difference nor without difference,
neither with creation nor without creation.
204
ChapterOne
ChapterFive
12. Not being bound by the shackles

of good and bad qualities,
how should I perform karmas related to death or life?
Here is the pristine stainless same in all.
205
ChapterOne
ChapterFive
13. Here is what is free of feeling and non-feeling,

here is what is free of desire and desirelessness.
Here is the utmost consciousness,
which is the same as liberation.
206
ChapterOne
ChapterFive
14. Here is Reality, the uninterrupted Reality,

without merging or separating.
As it is free of all and the same in all,
207
ChapterOne
ChapterFive
15. With houselessness as the dwelling,

with everyone as ones family,
here is the Ultimate which is free
of association and dissociation.
Here is the Ultimate which is free
of knowledge and ignorance.
208
ChapterOne
ChapterFive
16. Change and changelessness are not the truth,

definition and the absence of a definition are not the truth.
Being the real in self-nature alone,
209
ChapterOne
ChapterFive
17. Here is that which is the same in all,

the individual consciousness,
here is the individual consciousness
that is uninterrupted in all,
here is the pure unmoving individual consciousness.
210
ChapterOne
ChapterFive
18. Not discerning and discerning are both ignorance.

A no-notion and a notion are both ignorance.
As there is only one uninterrupted consciousness,
211
ChapterOne
ChapterFive
19. No state of being released, no state of being bound,

no state of virtue, no state of evil,
no full state, no empty state.
212
ChapterOne
ChapterFive
20. As that which is the same in all

has no colour or absence of a colour,
as that which is the same in all has no cause or effect,
as that which is the same in all
has neither difference nor non-difference,
213
ChapterOne
ChapterFive
21. Here is the consciousness of all, uninterrupted in all,

here is the pristine, unmoving consciousness of all,
here is the consciousness of all
free of any human conditioning and the like,
214
ChapterOne
ChapterFive
22. It is beyond being pervasive or uninterrupted in all.

It is beyond being pervasive, unmoving and pristine.
Without day or night is the all-pervading.
215
ChapterOne
ChapterFive
23. No coming or going of being bound and liberation.

No coming or going of union and separation.
No coming or going of reason and lack of reason.
216
ChapterOne
ChapterFive
24. Here is the dismissal of time and timelessness,

the dismissal of even the smallest of particles in an atom,
but not the dismissal of ultimate Reality.
217
ChapterOne
ChapterFive
25. Here is what is free of a body and

the absence of a body,
what is beyond the dream state and
the state of deep sleep,
beyond descriptions and regulations.
218
ChapterOne
ChapterFive
26. Pristine and vast like the sky is that

which is the same in all,
beyond being free of all and being the same in all,
without being an essence or essenceless or change,
beyond being the same in all.
219
ChapterOne
ChapterFive
27. Here is that which clings neither to

Dharma nor Adharma.
Here is that which clings neither to
a reality nor a non-reality.
Here is that which clings neither to
a desire nor desirelessness.
220
ChapterOne
ChapterFive
28. The same in all is free of happiness and suffering.

Here is the ultimate which is free
of sorrow and the absence of sorrow.
The ultimate Reality free of a teacher and a student.
221
ChapterOne
ChapterFive
29. No sprout, no essence or absence of an essence.

No movement or non-movement,
no equality or absence of equality,
without contemplation or the absence of contemplation.
222
ChapterOne
ChapterFive
30. Here is the essence of the accumulation of all essences

which is never different from ones own state.
It is unreal to make anything into an object.
223
ChapterOne
ChapterFive
31. Many teachings of the Vedas have proclaimed

that the elements of ether and the like
are like the water in a mirage.
As the same in all is one and uninterrupted,
224
ChapterOne
ChapterFive

q
225
ChapterOne
ChapterSix
\ Chapter Six \
226
ChapterOne
ChapterSix
1. Many teachings of the Vedas have proclaimed

that we ourselves, like the elements of ether and the like,
are like the water in a mirage.
As the one and uninterrupted is completely at peace,
how can there be something to compare
and a comparison?
227
ChapterOne
ChapterSix
2. The Ultimate is without division or non-division,

without effect or non-effect.
As the one and uninterrupted is completely at peace,
how could there be worship or austerity (tapasy)?
228
ChapterOne
ChapterSix
3. The mind itself is the uninterrupted all-pervasive,

the ultimate which is neither vast nor non-vast.
The mind itself is uninterrupted, completely at peace.
What should be done through mind,
what through speech?
229
ChapterOne
ChapterSix
4. The refutation of the difference

between day and night,
the refutation of something
arisen and something not-arisen,
as the one uninterrupted is completely at peace,
how could there be the sun, moon or fire?
230
ChapterOne
ChapterSix
5. No distinction between desire and freedom from desire,

no distinction between acting and freedom from acting.
As the one uninterrupted is completely at peace,
how could there be the idea of an inside and an outside?
231
ChapterOne
ChapterSix
6. As it is not an essence or non-essence,

as it is not empty or non-empty,
how could there be a first and a last?
232
ChapterOne
ChapterSix
7. As it is the undoing of any difference

and non-difference,
as it is the undoing of any knower and knowable,
how could there be a third state,
how could there be a fourth state?
233
ChapterOne
ChapterSix
8. What is spoken or not spoken is not Reality,

what is known or unknown is not Reality,
how could there be objects, senses, mind or intelligence?
234
ChapterOne
ChapterSix
9. Space and air are not Reality,

earth and fire are not Reality,
how could there be a cloud,
how could there be water?
235
ChapterOne
ChapterSix
10. As this is the undoing of imagined worlds,

as this is the undoing of imagined gods,
how could there be any contemplation
of good and bad ideas?
236
ChapterOne
ChapterSix
11. As this is the undoing of death and immortality,

as this is the undoing of action and non-action,
how could one speak about coming and going?
237
ChapterOne
ChapterSix
12. There is no difference such as nature (Prakriti)

and consciousness (Purusha).
There is no separation of a cause and an effect.
how could one speak about what is consciousness and
what is not consciousness?
238
ChapterOne
ChapterSix
13. No coming about of a third misery,

no second misery based on the Guas of nature.
how could there be an elder, a youth or a child?
239
ChapterOne
ChapterSix
14. The ultimate is without classes and stages of life,

the ultimate is without cause and doer,
how could there be a thought of something terminated
or not terminated?
240
ChapterOne
ChapterSix
15. What is devoured and not devoured: both are untrue.

The born and the unborn: both are untrue.
how could there be the perishable and the imperishable?
241
ChapterOne
ChapterSix
16. This is the annihilation of male and non-male,

this is the annihilation of female and non-female.
how could there be a thought of joy or the absence of joy?
242
ChapterOne
ChapterSix
17. As the ultimate is free from delusion and depression,

as the ultimate is free from doubt and grief,
how could there be an I and a mine?
243
ChapterOne
ChapterSix
18. As this is the annihilation of Dharma and Adharma,

as this is the annihilation of being bound
and being unbound,
how could there be a thought about suffering or the
absence of suffering here?
244
ChapterOne
ChapterSix
19. No distinction between sacrificer and sacrifice,

No distinction between the fire and the materials offered,
tell me, where should the fruits of the ritual action be?
245
ChapterOne
ChapterSix
20. Free from grief and the absence of grief,

free from pride and the absence of pride,
how could there be a thought about
being attached or detached?
246
ChapterOne
ChapterSix
21. No transformation through delusion

or the absence of delusion,
no transformation through greed or the absence of greed,
how could there be a thought of discrimination and
lack of discrimination?
247
ChapterOne
ChapterSix
22. Neither you nor I ever is,

the thought about a family and community is unreal.
I am the peaceful one, ultimate Reality,
how should I make any salutation?
248
ChapterOne
ChapterSix
23. The thought about a teacher and a student has ended,

the thought about a teaching has ended.
249
ChapterOne
ChapterSix
24. No difference of imagined bodies,

no difference of imagined worlds.
250
ChapterOne
ChapterSix
25. Never with dust or without dust,

pure, immovable, pristine,
251
ChapterOne
ChapterSix
26. No false notion of having a body or not having a body,

no true or false action,
252
ChapterOne
ChapterSix

q
253
ChapterSeven
ChapterOne
\ Chapter Seven \
254
ChapterSeven
ChapterOne
1. Dressed in a garment of rags collected on the road

he follows the path where there is neither virtue nor vice,
residing in an empty dwelling, naked,
merged in the pristine flawless one taste.
255
ChapterSeven
ChapterOne
2. With that as the goal

which is neither describable nor indescribable,
skillful at being linked
with neither the right nor the wrong,
pure as the stainless pristine Reality
how could the Avadhta be one who argues?
256
ChapterSeven
ChapterOne
3. Freed from the restraints of the noose of expectations,

in meditation while not engaged in any pure conduct,
thus they are utterly at peace by being free
of each and everything,
having attained Reality, pristine and spotless.
257
ChapterSeven
ChapterOne
4. How could there be a thought about a body

or the absence of a body?
How could there be a thought about attachment
or detachment here?
Pristine, immovable, of the nature of the sky,
here is Reality by itself: the natural (sahaja).
258
ChapterSeven
ChapterOne
5. When one finds Reality here,

how could there be form or formlessness?
Where there is the ultimate of the nature of the sky,
how could there be an objectification,
making something into an object?
259
ChapterSeven
ChapterOne
6. The swan of Reality, uninterrupted,

of the nature of the sky,
the pristine, spotless swan of Reality:
how could there be difference or non-difference,
a distinction or transformation into being bound or freed?
260
ChapterSeven
ChapterOne
7. Only Reality, uninterrupted, the all,

no union or separation,
so how could there be pride?
Thus all is the ultimate, uninterrupted,
thus how could there be an essence
or the absence of an essence?
261
ChapterSeven
ChapterOne
8. Only Reality, uninterrupted, the all,

of the nature of the sky, uninterrupted, pristine:
so how could there be clinging or non-clinging?
How could Reality have a colour
or the absence of a colour?
262
ChapterSeven
ChapterOne
9. The Yogi is free of union and separation.

He is an enjoyer who is free of enjoyment
and the absence of enjoyment.
Thus he moves, slowly, slowly,
with the natural bliss reflected by his mind.
263
ChapterSeven
ChapterOne
10. Ever linked to knowledge and ignorance,

how could such a one be free of duality and nonduality?
How could the Yogi be natural (sahaja), dustless,
an enjoyer of the pristine, spotless same taste?
264
ChapterSeven
ChapterOne
11. Broken without being broken or not broken,

focused without being focused or not focused,
thus how could there be an essence
or the absence of an essence here?
Reality of the same taste is of the nature of the sky.
265
ChapterSeven
ChapterOne
12. Ever united with that which is free of everything,

the all, freed from any realities whatsoever,
thus how could there be living and dying?
What should one do with meditation or non-meditation?
266
ChapterSeven
ChapterOne
13. All this is magic, like the mirage in the desert.

Unbroken, without any nature
is the one at rest.
267
ChapterSeven
ChapterOne
14. From Dharma to liberation,

we are completely desireless regarding all.
How could the wise imagine anything
concerning attachment or detachment?
268
ChapterSeven
ChapterOne

q
269
ChapterOne
ChapterEight
\ Chapter Eight \
270
ChapterOne
ChapterEight
1. By making a pilgrimage to you,

your all-pervasiveness is negated.
By meditating on you,
your being beyond the mind is negated.
By praising you,
your being beyond speech is negated.
Please ever forgive these three mistakes.
271
ChapterOne
ChapterEight
2. The Muni who has taken refuge in me

is one whose intelligence is not destroyed by desires,
whose is gentle, pure and without possession,
without desire, eating moderately, peaceful, steady.
272
ChapterOne
ChapterEight
3. He is never distracted, of profound nature, resolute,

he has conquered the six qualities
(of desire, anger, greed, delusion, pride and envy),
is not proud but respectful towards others,
of friendly inclination, compassionate and wise.
273
ChapterOne
ChapterEight
4. He is compassionate, never angry,

and patient towards all beings,
the essence of truth, of unimpeded nature,
the same, helpful to each and all.
274
ChapterOne
ChapterEight
5. The description of an Avadhta

is known by the blessed ones,
who know the meaning of the letters of the Vedas,
who understand the Vedas and Upanishads.
275
ChapterOne
ChapterEight
6. Free from the noose of expectations,

pure from the beginning, in the middle and in the end,
he ever dwells in bliss:
this is the meaning of the syllable A.
276
ChapterOne
ChapterEight
7. Who has given up all inclinations,

whose speech is infallible,
who dwells in the present moment:
this is the meaning of the syllable VA.
277
ChapterOne
ChapterEight
8. His limbs are grey with ashes,

his mind is pristine, free of any ill,
free of all concentration or meditation:
this is the meaning of the syllable DH.
278
ChapterOne
ChapterEight
9. In whom the contemplation of Reality is sustained

without thinking or doing anything,
free of darkness and I-sense:
this is the meaning of the syllable TA.
279
ChapterOne
ChapterEight
10. This has been composed by Datttreya,

the Avadhta whose nature is bliss.
Whoever reads or hears it
will not have any rebirth.
q
280

Avadhuta Gita

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Avadhuta Gita

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Avadhta Gt

Translation prepared at the Sanskrit Academy

The Avadhta spoke:

2. How shall I salute the unchanging,

3. The universe made of the five elements

4. All is truly self-reality.

5. The essence of all the Upanishads

6. There is no doubt that I am the luminous one

7. I am truly unchanging and without end,

8. I have no mental activity, good or bad,

9. The mind is truly of the nature of space.

10. I, the simple one, am all this,

11. Likewise you are the one and only.

12. Know self-reality always to be everywhere,

13. You are neither born nor do you die.

14. You are outside and inside.

15. Union and separation exist

16. You do not belong to that which is composed

17. For you there is no birth or death,

18. O mind, why do you wander about deluded,

19. You truly are Reality, without change,

20. All the Vedas teach that Reality is without features,

21. Know that which has form to be unreal,

23. As it is of the nature of a non-self,

24. You are the pure, same Reality,

25. By teachings such as that you are (tat tvam asi)

26. By you yourself all this is filled within yourself.

27. As I am the peaceful one, the ultimate Reality,

29. There is no substance which is by nature unlimited.

31. When the pot is broken, the space within it is dissolved

32. As there is no pot, there is no pot space.

33. Know me to be self-nature,

34. No Vedas, no worlds, no Devas, no sacrifices.

35. As you are free of the pervaded and the pervader,

36. Some seek nonduality, others duality.

37. How could they describe Reality,

38. When all these appear to you as unreal

39. Even my natural self appears to me as

40. What I do, what I eat, what I sacrifice, what I give:

41. Realise this entire universe to be the formless.

42. You really are Reality.

43. My child, how can there be illusion and non-illusion,

44. I am free in the beginning, in the middle,

45. The whole universe,

46. I know that at all times, in every way,

47. Self-nature is neither a neuter nor a male or female.

48. Self-nature does not become pure

49. There is no body made up of five elements

50. I am neither bound nor liberated,

51. As water, when it has been poured into water,

52. As you are never bound or liberated,

53. I know your ultimate nature directly,

54. I have neither teacher nor instruction,

55. You are pure, you are without a body,

56. Why are you weeping, O mind?

57. Neither knowing nor not-knowing,

58. Neither knowledge nor reasoning,

59. I was neither born nor do I die.

60. As the luminous one pervades all, stable, full,

61. The whole universe shines undivided and unbroken.

63. You have no mother, no father,

64. O mind, for you there is neither daytime nor night,

65. Self-reality is neither divided nor undivided

66. I am not a doer or experiencer.