Avadhut Gita Chapter 1
Avadhut Gita Chapter 2
Avadhut Gita Chapter 3
Avadhut Gita Chapter 4
Avadhut Gita Chapter 5
Avadhut Gita Chapter 6
Avadhut Gita Chapter 7
Avadhut Gita Chapter 6
1. The whole universe is a projection of the mind;
therefore it is a mode of the mind. The true nature of the mind is
bliss, and when the mind is stilled, bliss absolute is revealed.
2. Consciousness absolute, being unknowable by the mind, how can
speech explain it?
3. The Self is free from day and night, and therefore the conception
of its pilgrimage in time and space is no true one.
4. No sun illumines Atman; the fire and the moon cannot shine
therein. It is not equanimity or even desirelessness; how then can
action exist in it?
5. Neither can it be said that It is to be known by the absence of
action. It is neither within or without. It is naught but bliss
6. How can it be said that It is the first or that It is the last,
since It is neither element or compound, nor emptiness nor fullness?
Eternal, ever the same, the essence of all is Shiva.
7. The statement that Atman is describable or indescribable cannot
stand. Neither is It the knower nor the known. It cannot be imagined or
defined. How can we say that It has a mind or any of the senses?
8. Space, time, water, fire, earth, constituting the world, are a
mere mirage. In truth the One, imperishable, ever blissful, alone
exists. There is neither cloud nor water in It.
9. As there is no possibility of birth and death in It, so no
conception of duty nor dereliction of duty can be applied to It. That
undifferentiated, eternal, all-pervasive Shiva alone is.
10. The modifications of primordial matter and of individualized
consciousness are in the realm of cause and effect. When there is
eternal all-pervasive Shiva alone, how can there be matter or spirit
11. There is in It no suffering, and no possibility of suffering,
because It is free from all attributes.
12. There is no duality in It. How can there be age, or youth, or
childhood in that One eternal principle?
13. Atman is dependent on nothing and is unlimited. The law of cause
and effect touches It not. How can the buddhi, which operates only in
duality, and which is perishable, discern It?
14. It grasps not, nor is It grasped. It is not born nor does It
bring forth. We can only say that in It there is no destruction.
15. In Atman there is neither manhood nor womanhood, because such
conceptions cannot exist in eternity.
16. There is no pleasure in It, and no faculty of enjoying pleasure,
since It is free from such defects as attachment. Equally free from
doubts and suffering, one and eternal is Shiva; thus the conception of
"I" and "mine" do not apply to It.
17. Neither is there Brahman in It, nor the absence of Brahman. Since
It alone exists and is eternity, it must follow that It is free from
pain, and also from freedom from pain.
18. There is no gain and there is no loss. Infatuation and worldly
wisdom have no place therein. When the eternal consciousness alone
exists, how can discrimination or wisdom, or any such thing be contained
19. In It there is no "thou" and no "I", therefore family and caste
exist not therein. It is neither true nor untrue. Neither is It of this
world nor of the next. How then can one pray to It?
20. Illusory is the connection of the learner and the teacher.
Teaching and contemplation, when thus beheld, are not admissible.
"Verily, I am Shiva." This alone is the whole Truth. How then can I pray
to It, or worship It?
21. The body itself is imagined in Atman, as is the whole universe.
Atman is free from all differentiations. Then since I am Shiva, there
can be no idea of prayer or worship.
22. Consciousness absolute has no body. It cannot be said that It is
without a body or attributes. All that can be said is that It is bliss
absolute, and that bliss am I. This is the height of worship, and this
is the culmination of all prayer.
23. The Avadhut who has realized this mystery of all mysteries, and
has risen to the state of unceasing and perfect bliss, moves about in
the crowds unconcerned, radiating bliss and higher knowledge.
24. He is clothed in a habit of old and worn. He walks in a path that
is free from religious merit or sin. He lives in the temple of absolute
emptiness. His soul is naked, and free from all taints and modifications
25. The Avadhut has no ideal, neither strives he after the attainment
of an ideal. Having lost his identity in Atman, free from the
limitations of maya, free also from the perfections of Yoga, thus walks
the Avadhut. He argues with no one, he is not concerned with any object
26. Free from the snares of expectations and hopes, he has cast off
the worn-out garments of purity, righteousness, and all ideals. His path
is free from any such consideration. It can only be said about him that
he is purity absolute, and is far, far above the clouds of maya and
27. He has no such thoughts as "I am not in the body," or "I am not
the body." He has no aversion, attachment or infatuation towards any
object or person. Pure as space he walks, immersed in the immaculate
bliss of his natural state.
28. The Avadhut may be compared to immeasurable space. He is
eternity. In him is neither purity nor impurity. There is no variety nor
unity in him; no bondage nor absence of bondage. 29. Free from
separation and union, free from enjoyment or absence of enjoyment, he
moves calm and unhurried through the world. Having given up all activity
of the mind, he is in his normal state of indescribable bliss.
30. Atman, with which the Avadhut has found natural unity, is
limitless and inconceivable. It is unknowable by the mind. It is neither
a part nor is It divided. It cannot be said, "So far is its province and
no farther." Verily, it is hard to describe and hard to obtain.
31. The Avadhut is not concerned with the things of the world,
because the natural state of Self-realization renders all else
insignificant. Death and birth have no meaning; he meditates not,
neither does he worship.
32. All this world is a magic show, like a mirage in the desert.
Concentrated bliss, alone and secondless, is Shiva and that is the
33. The wise man strives not for anything, not even for Dharma [law
of unity and righteousness] or liberation. He is free from all actions
and movements, and also from desire and renunciation.
34. What do they, the pundits, know of him? Even the Vedas cannot
speak of him perfectly. That bliss absolute, ever indestructible, but a
source of bliss to all, is the Avadhut.