General Editors :

D. D. MalvaniaH. C. Bhayani

DOHA-GITI-KOSAof

SARAHA-PADA(A Treasury of Songs in the Doha Matre)

and

CARY A-GITI-KOSA(A Treasury of the Carya Songs of various Siddhas)

PRAKRIT TEXT SOCIETYAHMEDABAD

1997

Published by :D. D. MalvaniaSecretaryPrakrit Text Society, Ahmedabad-9

w-lftfd-*( lR6-'QR-~ )

~-lftfd-*(~-f~4't1 ~-WI6)

Printed byKrishna PrinteryHarjibhai Patel966, Naranpura Old Village,Ahmedabad-380013

QI1ii11j~~3i'4«ICiI«

General Editors' Foreword

The importance of the Dohas and the Caryas ofthe Siddhas of the late Buddhist tradition has been rec-ognized since the fIrst publication by Hara Prasad Shastriin 1917. Since then numerous scholars have studiedtheir various aspects. The present publication, focus-sing on the Linguistic restoration will, it is hoped, makefor viewing the Siddhas as highly ranking and pioncerspiritual poets of the Apabhramsa literature.

TO THE LATE

MAHAPAl;JJ)ITA

ContentsI

Doha-giti-kosaSaraha's Treasury of Songs in the Doha Metre

Introductory

Aim, Scope and Basic Assumptions. Vlll

Remarks on the Apabhramsa of the Restored Text. Xlll

The Terms of Address. and reference.

Reference; Abbreviation

Text, Sanskrit ehaya, Translation

~ - !,HflCflI:J?fiiOl onTable of Correspondence between SDk, and RD.List of Emendations.

Notes

DOHA-GITI-KOSA

IntroductoryIn the Siddha-Naflta tradition (c. 8th cent. - 12 th cent.)

connected with the latest phase of Indian Buddhism, Sarahapada(also known as Saroruhvajra and Rahulabhadra) was the leadingfigure among its pioneers. of his several works (most of themnow available in Tibetan translation), the one generally calledDoha-Kosa (the Treasury of Dohas) in Apabhramsa is well-known.As mentioned previously Haraprasad Shastri was the first to bring S \"QI) t,; I~ \ t-it to light in his 'Bauddha Gan 0 Doha' (1917) based on a singleManuscript. It contained s<E!le.4QrDoQas of Saraha. Thereafter _'P.c. Bagchi published in 1942 the 'Dohakosa' on the basis of a ~Q.'t.("':)'~,,"l.

new and better Manuscript. It has 112 Dohas of Saraha. In t?57Rahul S~nkri!'y~~n pUblish~d the 'Dohakosa' on the basis of as"'Y\,,\~i;r1~'"'Manuscnpt whIch he acqUIred from the sa-Skya monestary of -Tibet. According to him its ku!ila script can be dated in the 10thor lIth century. It contains 164 Dohas of Saraha (which is thesame work which was titled as 'Dohakosa' earlier). Besides the'Doha-kosa-gIti' he has also given its old Tibetan translation (134Dohas) and the Tibetan text of that translation and the translationof 14 other works of Saraha, besides some stray verses and songsof the latter. Sankrityayana has also given close Hindi renderingsof most of these texts. His Introduction deals with the times, lifeand works of Saraha, his language, poetic merits and philosophy.Seven appendices that include ApabhrarilSa-Tibetan and Tibetan-Apabhramsa glossaries add to the value of this scholarly workthat is of unusual excellence and a rich mine of otherwise inac-cessible information.

There are many problems connected with the Oohakosasand the Caryapadas (or Caryagitis) ascribed to Saraha, Kanha andother Siddhas : Establishment of the correct text, determination ofthe original character of their language, their definite authorship,chronology, interpretation and the proper signifi~ance.

The original text and language of the Ok. has been inevi-tably subject to numerous changes due to several factors. The

Mss. of Dk. now available to us are some three centuries laterthan the date of the composition of the work. Hence, as usual,the original language has been modernized and textual additions,omissions and alterations have taken place at the hands of thescribes during the written transmission. The verses, moreover, beingof a religious character and regarded sacred, were memorized.Their recitation and performance as songs in oral transmissionover centuries gave wide scope for verbal alterations. The text ofDk. as preseved in t~e__~~~ilabe M~~.Jor indirectl~_~_ the oldTibetan translation) is quite evidently highly corrupt as regardsconsistency and uniformi~ in speI!~ngand grammar. Violations ofmetre abound. Ipterpolations and omissions of syllables and wordsalso are numerous. The character of verses too, as being withouta strong contextual or thematic linkage and capable of functioningas self-standing units, ran against preserving the original sequence.Under such confusing circumstances any attempt at restoring evenin some measure the original text could be considerably specula-tive and tentative.

There are many differences between the three textual ver-sions of Dk. that is preserved in the Tibetan translation, inBagachi's edition and Sankrityayana's edition.

In Munidatta's Sankrit Commentary on the Carya-giti-kosa,there are several citations given under the name of Saraha, someof which can be identified from Saraha's DohagItikosa. In thecase of a few of these only the beginning portion of the versesis given, but those on p.93,102,161 and 243 are complete versescorresponding to no. 16-17 (partly 32), 49, 58 and 115 respec-tively in Sankrityayana's edition. Of these the text of the secondcitation (M. p.l02, RDk. No.49) is almost identical in both. Butthere is considerable difference between the texts of the rest asfound in M. and RDk. Below I give the text 'of these verses.

1. ~-W3l ~ ~ WlTT I 'Ufa' liT ~ ~ l:fTllT II

~ ~ ~ ~ I -m ~ ~ "OJ -qJq31 II

l ~ ~ ~ ~ 1 ~31 'Ufa' \lq' iijO 'Ufa' fUra:rrOf 2ffiIl31 II

(RDk. v. 16b-17)

~ ~ ~ ~ -mA31 I ~ 'qCf-r*i1lolf~ ~31 II(RDk. V. 32)

v.l. 1. ~3l'OT.~ ~ ~ ~ ~ 1JT~ ~ I -un- '1il -un- f.:raii1rOr ~ II

~~~ ~ I ~_~I ~,,~ II(M.p.93)

v.I. 1. m~.2. ~ qf'd\iG1~ ctqJ ~, 3l\iG1'3" fq;~ m I

fq31 ~ ~ ~ fUrfu, ~ SS ~ II (RDk.b. 58)

~ qf'd\iG1~ ~ ~, ~ ~ 31 31T3"

fqll<ijU) ~ " ~, fiwl~ ~ II (M., p. 161)

3. fOT31WJCI lJ31UJ-~1 ~ "tR 'Ufa ~ I

ij~~IOI~ ~2, m qft ~ 1JT~ II (RDk. v. US)

v.l.l. lj~~. 2. :q3\iG1~ ~31; :q3{d&UJ R31.

lj\fu: ~ "33lJUr, ';[3" "tR -un- ~ I

ij~~11~ ~ ~ R31 ~31Ul \iflUI II (M. p. 243)

Let us compare the texts given above from two sources.1. In M. the text of the citation is obviously garbled and

some portion is missing. The first line can be rearranged as fal-lows:

~~xxxx~~~~fq~1

The order of the second and third line as it is in SDk. isreversed in M. and the first part of 179 in SDk. is different fromthe corrosponding line in M.

2. The second line of the Doha in SDk. and in M. aredifferent. So also the first word in the fourth line.

3. There is some difference between SDk. and M. withregard to the text of the third line, and the fourth line is quitedifferent in them.

(2)

The texts of the Dgk. as we have in the editions ofShstri, Bagchi and Sankrityayana (original Apabhramsa and theTibetan translation) have numerons differences among them. Theyrelate to orthography,. grammatical forms, words, lines, number ofverses and their order. The original text has been subject to manychanges during its transmission over centuries.

The manuscript of Saraha's Dohagitikosa that was used byMunidatta was, it seems, considerably corrupt. Even if we makeallowance for the errors of the copyist of Munidatta's commen-tary, there is sufficient evidence to justify the above conclusion.

The Tibetan translator and the teachers for whom the Ms.copy of the Dgk. was prepared do not seem to have an adequateknowledge of Apabhrarilsa. Consequently the primary problem be-fore us is to restore the original text as far as possible with thehelp of available materials. The text quite obviously forms thefoundation on which the edifice of interpretations and of theunderlying religio-philosophical ideas is raised. But the task ofrestoring the text of Dgk. presupposes among· other things anintimate knowledge of the Apabhrarilsa linguistic and literary tra-ditions of the earlier period. Sankrityayana's following remarksmade with regard to the text of Saraha's preserved songs is per-tinent in this context :

. -:cr:rt-~~ ~ ~ ~ ~ ~ ~ ~ ~ if ~:t I m en ifRO qft ~ "5Ifu<:rtfiR;ft ~, ~ -;m ~ qft l \ifG1fq;

~ CfiT I~' ~ ~ m "¥if ~ I ij{~G%~ ~ ~-G:mufc<4t GiTG ~ 1fuU if 'lrtt ~ m ~ ~\1Tfcrcfl ~ I~ ~~ ~ ~ ~ fcIcFa ~ if fjrffi~, ~~m ~ I

All those scholars who have so far worked with the text,language, translation, and interpretation of ideological ~ontent ofDgk. have not, for several reasons, made adequate use of theavailable knowledge of Apabhramsa language, metres and literaryworks.

There are a number of verses which due to textual cor-ruption or obscurity defy interpretation. There are others of whichI have failed to grasp the purport, because of my poor knowledgeof the ideas and philosophy of the Siddha tradition.

The present attempt has the very limited aim of restoring theoriginal language that is so far as possible free from phonologicaland morphological inconsistences, and that of removing some obvi-ous and self-evident metrical and textul errors, corruptions etc. Es-tablishing a satisfactory and inproved text of Dgk. is the essentialfirst step for sparing us from unfounded speculations, and for ascer-taining Saraha's own ideas and views and the tradition he had inher-ited.

Besides, there are a number of cases in which the primary meaningof a particular word, phrase or the general purport of the verse I findobscure. Moreover, the English translation that is provided is mostlya literal rendering of the Sanskrit Chaya. It is little more than an aidto understand the primary meaning of the Apabhramsa text. Thetechinical tarms are given in Sanskrit.

The principal aim here is to restore the language so as toconform with the Apabhramsa language we find in the literaryworks of c. ninth and tenth century. Its standardized form (witha few regional traits) has been described by Hemacandra in theApabhramsa section of his grammar, the Siddhahema-sabdanusasaa(VIII 4 329-4).

S.K.Chatterji has expressed the following opinion regardingthe orignal language of the Dohakosas of Saraha and K.anha_:

The two Dohakosas present the same dialect, which is a kindof Western Apabhramsa as its -u termination, its -aha genetives, its-ilia passives and its general agreements in form with the literaryWestern Apabhramsa amply indicates (The Origin and Developmentof the Bengali Language, Vol 1, p 112).

The metrical form of the verses of the Dohakosa also hasserved as guiding principle. Numerous clues have been provided bymany preserved,.original forms. Such an effort, I repeat, in the verynature of things can be considerably tentative and relying on sur-mises. Its value is to be judged by whatever success it achieves inimproving the text by throwing light on numerous obscure anddoubutful passages and in establishing the 'Doha-Kosa' as an earlyimportant literary work in Standard ApabhrarilSa.

I should also point out that in the present attempt, at severalplaces I am in the dark or uncertain about the textual restoration

/ '

Phonological AssumptionsIntervocalic -m- has changed to -y...Post-cononantal -r- in a cluster is preserved. Aternatively it

was assimilated in Standard Aphabhramsa.

Morphological AssumptionsThe ending of ~he Nom'! Ace. Singlar of Masc./Neut,

(unextended ) a-stems is -u. ..The form with the 'ending -ehi I-chi for the stems ending in

-a- functions as (1) Instrumental Singular, (2) Instrumental Plural,(3) Locative Singular, and (4) Locative Plural.

Instrumental forms can function as Locative forms and vice

-ho or -ha and -hrl or -hi are genitive endings for respec-tively the singular and plural of Masc. / Neut. stems ending in -a. -he and -hi are genitive endings respectively for the singular andplural of the fern. stems.

Prakrit forms are used occasionlly for metrical reasons,-ho is the Present and Imperative Second Personal Plural

ending.Orthography

We find in the text of SDk. the following orthogaphic prac-

1. aT for final 31T, l~. 2. 31T for final ~. 3. l for l~ 4. For~ and air we find respectively l and ~. 5. l for laT. 6. 3lr for 310.

7. Nasalization of the final syllable is omitted: fu" for W, 6' for t S.•.for ~. 8. ~ for ~ 9. iil. in the place of Cl: 10.ll. or CJ. for Cl: 11.Initial cluster for single consonant. 12. A single consonant for acluster.

Metres20-22, 83-84, 88,107,129.18-19,23-24,26-28,36-37,40-42,45-48,50-52,54-57,60, 72-74, 76, 89, 91 (first half only), 95-99, 106, 108-109, 111-112, 115, 121-122, 126, 130-131, 133, 136,138-150, 154, 157.49. It seems the order of the Pada 3 and 4 should bereversed. That would give the requisite number ofMatras: 11+13, 11+13. In Sora!!ha usually only a.rhymes with C., but here we would have also b. rhymingwith c.

PaddhaQi 53 (c is defective : it ends in uuu instead of - - - ).Vadanaka 1-6, 8-17, 25, 29-35, 38-39, 43-44, 58-59, 61-71, 75,

77-82,85-87,90, 100-105, 110, 114, 116-120, 123-125,127, 134-135,137, 152-153, 155-156

Sa!pada: 7 (six-lined), 92 (two-lined), 93-94 (four-lined). •. 99-100 The text is uncertain. The metre of 99 which is two-lined is

Doha. The metre of 100 which is also two-lined seems to beVadanaka.

113. The text is uncertain. The metre of the first two lines seemsto be PaddhaQi.Of the next two lines it seems to be Vadanaka.

128. The text is uncertain and seems to be defective.132. The text is uncertain and defective. The metre seems to be 13

+ 12 (end - uu ).151. The text is uncetrain. The metre seems·to be 13+13, but the

first line with a greater number of matras does not scan.

GathaDoha

Metrical Modifications1. For metrical reasons a cluster is simplified and we find a

single intervocalic stop instead of the regular double.2. We find -u- in the place of -a- +u- or -u +u- as the result of

Sandhi.3. In the place of final nasal we find nasalization of the vowel

that precedes it.4. The nasal consonant of the present participle ending -nta- is

changed to nasalization of the vowel that precedes it.

*Terms of address or reference

In the DoMs in numerous cases there is an addresser-addrsseecontext. The addressee; generally in the singular or at times in theplural, is ins,Xtructedby the addressor to know, understand, or act.Obviously we can take this as the Guru instructing the Si~ya. TheSi~ya as a novice is at times addressed as C(G i.e. ~, ~ (Nos. 39,45,65,90, 110, 160). In no 52,99 the listener is addressed as ~ 'ohson'. But in no. 26,54,73,79,103,106,149 occursre~'oh dear friend'.We may note in this connection: ~~~ ftlf«,!un (Dohapahuga,174).

In the Paramatmaprakasa, the terms of address are either~ ('self, soul') or ~ (i.e. the aspirant mtrFQ. At 2, 142 and145 occur~,~, explained in the commentary as ~I:FJ i.e.a practising ascetic. In the Dohapahuga we have several terms ~/~ (10-12, 25-26, 28-29, 33,37, 119-120, 134, 197, 200, 209); c:rrA(2,22,64 etc.); Ww ('heart') (106), lJlIT ('mind') (199); ~ 42,53,69, 108, etc; 1iG 13, 52, 85, etc; ~ (196); re~(40,41,45,122, 136, 139); re"~ (122, 139); ~(=mtl) (51,155,187,186),~ (130, 131).·• In the Apabhramsa illustrative citations given by Hemacandra

occur C(G, ~ Ww occurs in the KumarapaJapratibodha ofSomaprabha: Ww ~ ~ m ~-'tfm f.rcnft

~:H6qlc{-~w-mm-cmr

~it&lUfff "OJ ~~ ~ ~ ~ ~ T.td-~ I~ ~ ~ m3l m ~ ~3l 3lfhT sutaT II

[~: ";{ ~: ~ ~ "tIfott 1@(l i:lg4G£l1~ ~ ~ ~ ~: ~ a4fcHlf 31fT;{ ~: II]

IThe BrahmaQas, without knowing the significance, have

been simply reciting those Vedas. Taking earth, water, the Kusagrass they go on reciting and they make sacrificial offerings to

Agni.~

~ ..~ ~~~ 3lfcRg ~3l ~ ~ I

~ ~ 'l~ ~ ~3l ~3l ~w:t~ I~

(~ ~ ~-~ 3lfaJUft ~ ~ ~ I~ ~ \l1TCfflT ~ ~: 'FU ~m4~~11 II)

2While making offerings to the Fire, they get there eyes

uselessly burnt (smarted) by acrid smoke. The DaQQin andTridaIllQin ascetics wearing ochre-co loured dress (robes), preach-ing about the soul (Hamsa), posing as learned men,

~

In the latter Santa-Bhakta tradition in the Padas ~ (~),fulfT (~), lRCIT, ~ are commonly used as self-addrersses.

We may also note here CfiW ('camel') as a conventionalmetaphor for the mind (no. 89). This is borrowed in the Dohapahu{lain which this metaphor occurs several times : lfUJ-~ (92), ~ 'i:lf{OCf-fcl(;:jfst! (112), ~ ~ ~ {I 13). Cii<§<.13 (42, 111, 170).

Once in a while the mind is referred to as an elephimt; 'Rre-TTtG(132,133; DP. 155, lfUJ-U'~).

References

H. P. Shastri. Bauddha Gan 0 Doha. 1917.

/' M. Shahidullah. Les Chants Mystiques de KclI}.haet deSaraha. 1928.

/' P. C. Bagchi. Dohako~a. 1938. 1942.

Rahul Sankrityayana. Dohakosa. 1957.

Per Kvaeme : An Anthalogy of Buddhist Tantric Songs:a"Study of the Caryagiti. Second Edition, 1986.

A. N. Upadhye, Paramatmaprakasa of Yogindudeva. 1960.

Hiralal Jain: PahuQa-doha (= Doha-pahuQa) of RamasiIilha. 193J.

G. P. Shah. Amanaska-yoga of Gorak~anatha. 1992.

Abbreviations

/BDk. Bagchi's edition of Saraha's Dohakosa.

Dgk. Doha-giti-kosa

DP. DohapahuQa of RamasiIilha.

RDk. Restored Text of Saraha's Dc-hagitikosa

SDk. Sankrityayna's edition of Saraha's Dohakosa.

TTD. Tibetan Translation of Saraha's Dohakosa.

fq~f6~~~[fl:t\14I iifl!N: \if1Rl qfiRt ~:

3have, being themselves deluded, decei\' ed the world byfalsehoods. They have not realized that Dh~a and Adharma

are equivalent.

~\{a{"OJ~3l~1I

~~ ";{~, ¥4~1" II]

3a mockery of knowledge deceive themselves by preaching theseas the means of achieving Mok~a.

\9

~ ~31 m -g;fu or ~-fu~Hl~'4ls~ 3lf~ m or ~-fUT~ I

~-~~~or~~~marOf m \ifT1Jj or ~ ~ I

-ms ~ ~qOIlOI ~ ~ fcfl-ftJ "Of ~ I

mr-Wal Cfil3TI"Of ~ 'R ~ ~ II

['lIfG '1111~dl1i ~ ~: ~ sa-l(llll<:"ll'1ll{

Hl~(q12~'1 3lful m: ~ ~-f1dk'l1111{ II

f4fii§CflI-~ ~: m~:~ ~ ~jOHJOIII{

~-~ ~ ~ ~ Cfift:urt tl{~'IOIII{ II

~: ~ ~4olCfll'1i m8J: ~ ~ "1 ~ I

mq-m CfiFn "1 ~ "4i ~ ·m~ II

7If by becoming naked one gets Mok~a, then the dogs

and foxes would certainly get it. If the Siddhi is attained byplucking hair, then women's privy parts would certainly get it.If Moksa is realized by taking up a brush then the preacocksan"dCa~aras would certainly get it. If knowledge is obtainedby picking up scattered, leftover grains for meals, then el-ephants and deer would certainly get it. Saraha says I have noliking for (the way preached by) the K~apaQakas (to attain)Mok~a. Without the knowledge of Ue Tattva, the AbsoluteKnowledge cannot be attained by the body (i.e. bodily efforts).

l

~ f~ ~ ~fCl{lq~ii ~ 4o:lIflfd im I

cnl-fcf Wffi-~ ~ cnl-fcf r~dCfl{l m ~ ~ II

~

3i1~f<~ ~31--OO ~ ~ \lf6-~ I

~ ~31 cfrcn \lfTfu31 ~ ~31 era ~31 II

[~: \iWJ~('1~: Wtff'cq: ~ \if2r- cqRur I

~ ~~: \itllf('1dI: ~ d4fq~q erua: ~: II]

4The Acaryas, besmearing their bodies with ashes and

carrying on their heads the burden of matted hair, entering inthe homes have been lighting lamps and occupying the comers,they move bells (for ringing).

t...

~ fOl~f~q ~ Gif\:131 CfloUlW ~{'l~{'ll~ \iflJT ~ I

tfu3l ~ 3lUUT-fcf im fGfcfflJWlffl' c:fCf&OI-~ II

[3lf8JUft ~ 3lRR G{~ ~ d4iJ14fPd\iAT: fit~~: I

~: ~: aA 31fq m <ft~ ~8JUJT-~ II]

5Steadying the eyes, assuming fixed sitting postures, these

uselessly fussy men whishper in the ears. Aiming at gettingDak~iQa, they initiate into monkhood the widows, theshavenheads and others of (similar) outfit.

~-&-"UfCRg ~ ~ im ~ mfcf ~-~ I

~qUlW "iJ1TOT-~O{-~ 3lUlUT Cl"Tfu3l 4lCR%Cl~ii II

. [~-"'1"&T: ~: ~ ~"¥lf: ~ d(qlf~'1 m I

arqU): im-fClSfl4d-~: ~ -qfirn: m~ II]

6The K~apaQakas, with their appearance marked by long

nails, filthy dress, plucked hair and nakedness which, in fact is

4

[~: f~~: "lJ: ~-3q~~1 ~: SliiUf\i1d: ~ ICfi: 31ftr WRl-O£II~I~~: Cfi:31ftr f-q~ICfle ~: 1ilU ~ II]

~~ 'd'ffl q~'i1101~ ~ 3TcR ~ ~ fcf'lJfcfa I

~ ~ fUlcqlol~ ~ ~ lR11(1j ~-fcf ~ II[3F<r:"ffiI q~llll~1 ~:, 3ltRoT ~ ~ fcf~ Im ft'ICf?&.11fUrcdUl ~: ~ "WU~: ~ 31ftr~: I]

8-9The Buddhist monks have been initiating into monkhood

of their sect novices as disciples through the preaching of theSthaviras. Somebody sits (i.e. is engaged in) expounding theTrantra. Another I have seen given to philosophical speaulations.Another one runs after the Mahayana. Another one has beenconcentrating on the MaJ)Qala and the Calera. Leaving aside theSahaja they run after the NirviiI)a. Not one of them has realizedthe Paramartha.

~o

~~~~~ ~fcfi~~-~Ifcfi 'd'ffl~ fcfi ~ fcfi"ffif ~ ~ ~ II

["lJ: ~ ~ 'lCffu ~ lIraj fct ~~ ~-H: Ifct "ffiIcftiA fct ~ ~"ffiI ~ 1MlTOri ~ II]

H~~~~~Ia~~~\:l~1lIrlij: fcfi ~ ~ ~ I

OJ: ~ "lJT:fq~-~: II]

10-11Each one is satisfied with his own mode of practice.

Can the Mok~a be attained by one who has entered the state of

fcfi 'd'ffl ftr~ - ocfrcrOf \ifTlt

~ , 3ilfdEA~ ii~[fct "ffiIm2f-~ ~~,~-~

5meditation ? What is the use of offering lamps in this matter,of making food offerings? What is the use of chanting a litanyof Mantras ? What is the use of going on a pilgrimage orretiring to a penance grove ? Can Mo~a be attained by bathingin water ? Dh, you give up the wrong, worthless practices.Abandon such useless activities.

~~

~ ~ ~ 'OJ Chl-fcf-m-fcf qf~\iijj~ -m-fcf !!fU1\iijj~

[(j qR'ii';fl d 31Cre ';{ Cfi: 31N

~: 31N ~ ~: 31N ~

12

3TcR l'l'UUf ~ - fcf -m-fq I~~-~ Cl~lfUl\iijj~ II

3lTR lJUA ~: 31N~: 31N I

~-~ O£II~llld II]

Know Him. There is nobody else (to be known). Inevery other deliberation it is He who is ohe and all. It is Hewho is studied, it is He who is repeatedly recited. It is He whois described in the religio-philosophical works (scriptures) and

the PuriiI)as.n

lJfIf6 ~ ~ ~ 0Ia(?)'OJ~ l("(Ij-fq CR-¥-"'qf311~ I

~.¥_¢ ~ ~ fUlf~3 ~~ ofqara ~ IIms ~ ~ ~ a:rrR flJr31-~ ~ clfct&3 ~ II

[~ m ~: "lJT~(?) ";{~~ 3ft' 31N CR-¥-~ ~~ I

~ ¥_~ ~ Slf~~lfd f.tfmi ~ ~ ~ II~: ~ ~"S«Ilfui ~ f.r-if-~mq:~ mare: ~ II)

13That is not the (right) vision which does not perceive

Him. In this matter one should look at (i.e. resort to ) the feetof the Revered Guru. If what is said by the Guru enters theheart, He is certainly seen as if He is in one's palm. Samha

6says, the world is deceived by what is false. The simpletondoes not realize his Svabhava.

~'den~-W6 \iiT ~ Bnrr ~ m ~ ~-l:fl1lT I

~ Cfi<iUlT'~ ~ m ~ ~ 1Jf ~ I

~ ~ ~-fcf ~ ~ ~ ~v ~ fblcqlOlftf ~ II[Cfi<iUlT-~: "If: ~ ~: "1 ~ ~: ~ ~-lWf1I. I

3l~ Cfi<iUlT ~ m~, . ~; \i1;:qI~i{ llr~ "1~ I

~ ~: ~ am ~ ~1Cf),;;f)id 1f%"·:'~f.rqful'ftmfu II]

14 (A)

Those who are attached to Sunya disregarding KarulJii,cannot reach the best path. Or he who is devoted exclusivelyto KarulJa, he cannot attain Mok~a even in another birth. Buthe who can unite both of them, neither stays in the Samsara,nor in the Nirvfu)a (i.e. he crosses beyond both of them).

~'d(~)

~ 31 ~~ ~ (?) ~Cfi<iUlT ~ ~ I

[w ~~ 1Jf~]

~ ~ ~-fcf ~ ~ ~ ~-fUlcqltIfffi' ~ II[~ "3tJT1.i 6UTfiRx x x 3l~ Cfi<iUli ~ m~ (en~T<ifu)

[~: \i1;:qI'"d{llr~ 1 ~ II]~ ~: ~ am ~ ~ orcq ~-f.mfurr'RWI. ~ II]

~4.

~-~~~ ~~~~If~ fcm~ mu ~ ~ ms ~ ~ fcf;- ~ II

[~-m: !ll«;4~1l1 Wo: lJ%" "CRfl.. ~.: I

3"llf(1~ll fqf411li~: 1J ~~: cqurfuQfull1'l ~ iRm II]

15One who does not practice meditation, has not renounced

the world, but lives in his house along with his wife, even he,indulging in sensuous enjoyment thoroughly, can attain Mok~a.Saraha says, do you find this perceptive knowldege to yourtaste?

~G~ q:aq~ fcf; ~ fCfl3llt ~ ~ at\:ffi fcf; f~3llt

~ ~ l:If ~ -uq ~-~ 1Jf 'llCt-31'llCt II

[~ ~al: fci; ~ ~ ~ -mal: 31~ fci; WfcR I~: \lOTf(r wn ~: ~: ~-~'llCt: "1 'llCt-31cqrcfi I]

16If He is right before your eyes, why meditate on Him?

If he is away from your eyes, what is the use of remaining inDarkness ? Saraha says, I shout at the top of my voice : Thereal nature of Sahaja is neither Existence, nor Non-existence.

~\S

~-~ ~ ~ ~ m-~ 'tWJ-~ ~ IJ:fW "WJT-~ 'ffii Cfifu3l "41l31-ffi31 ~ m W3l I

. (ms. ~ ~ fcn CfiUiJ ffi31 1Jf ~ fcn CfiUiJ)

[~ fucffl ~ Gitzm CfTClCl.'tWJ-th~I~Fsi fu~ I

~ lWIT lJ~ 'qTqTCfif~ ~-~: ~m: ~ W«rr:II][~: \lOTf(r a.."i" fci; ~ ~: 1 ~tzJfu fci; ~ II]

17So long as one dies, is borne and is bound, he can

realize (Mahasukha: the Supreme Great Bliss). Saraha says, hehas uttered these woulds of deep mystery. But the brutes haveremained unenlightened. (Saraha says what shall I do ? Peopledo not get enlightened, what shall I do?)

~~'1c{-fUloqIOIl fq ~ fq~tfd I

~~-~~II

'1c{- f.rc:rtuil 3lf1:J ~ fq~(d: I

~~-~~]21

The mind alone is the seed of all, to which the Sarilsaraas well as the Nirvfu:)a appear in a flash. Bow down to thatForm which is the wish-fulfilling gem so that it bestows uponyou the desired fruit.

~~~~lJff~~ I

~ qRtti3i4R1 ~-fq ~ I.~ ~ -;:r 3lfuf~: I

~ qR~~ iR 3lf1:J ~~: II]

22

No doubt, when one's mind is bound, oneself is bound;when the mind is freed oneself becomes free. That by whichthe ignorant are bound, by that itself the wise become freequickly.

~l~ ~ ~ 'mi 3luUf ~ ~~ ICfiffiv ~ ~ lJ3l 'lfUr ~ ~ ~ II

[~~ \R ~ ~ ~ ~ 3lf1:J ICfiffi TR"1fu ID 3lf1:J lffit 'qUf oct 'lU11ftJ ~ II]

18

One has accumulated great amount of wealth. Anotherhas always given it away (in charity). As time lapses, both ofthem pass away. Tell me, what (else) should I say to you ?

~~1fTfUr ~ fUw;r-~ -;;ftq-~ ~ ~ I

~-fq 1f~ ~ l:fi ~ ~ (fff ~ II

[)lJfUr-q~ f.w:r-TJfu: -;;ftq-~ "T!': m: I

ID 3lf1:J ~ q;f~ w:rT ~ \ifRIfu ~ {¥f1l II]

19

. By killing living beings, one attains hell; but by (show-mg) mercy to the leaving beings one attains heaven. I haveshown you both the paths: You take to whichever you know(good for you).

~ ~~-"ifia:j(j fT.ldlqfUl-~

[m~~-~mI. f"i:HtlqfUl-~

Na~~~~-fq~[m- Gft ~

Gl~~~:

~o

~ ~ \1fTJIT ~-~ ~ ~ lTUT-~ I

'qVJ-~ ~ qlfq\iG1~ lWl-fU,Ci:1loj II

[Gl~ q;1furr \JR: Cfi1f-~ 1J ~ lAT-1Jm: I

lAT-~ ~ mTZffi lWl-f~Cffol~ il)]

20

Every one is bound by Karman. Freed from Karman hebecomes free from (the bondage of) the mind. The Anuttara,the total NirviiI)a is attained by him who is freed from (thebondage of) the mind.

~~~-W ~~ ~ • FUI(~(l ~ I

CllCl ~ ~ ~~ ~ fUl(~(l ~ II

[3l~-~ ~ ~ 1fu FmR: q;f~ I~ ~: 3laR: ~ <uCq f.RaR: ~ II]

23

The whole world is bound by the speech sounds. No-body is free from them. The speech sounds' should be resortedto so long only, till one reaaches beyond speech.

~~

m fufUuT 31er~ I

~~"Hlf~ II

~~:~:II

¥ c.mfu ~ anr II]

24

The root of the mind cannot be perceived. But naturally(obviously) it- has three states : It originates somewhere, itdissolves somewhere; it is present clearly here somewhere.

~lo,

lFl-~ ;ffl ~ ~ ~-~ lf~ ~~ I~ ~ fu1301'dUl ~v ~ 1Wl-~ ~v II

[lFl-~ fT.l~llfd <ftCi ~-3q<:lH anr ~ I

~: ~ f13~1~1~ ~ 1Wl-ti~It1(§j lWf'l«f II]

25

~v~~~~

~~~fcfffi~[~~~t1~¥ ~ ¥ fq<1l11~

Saraha -says that if, through the .instruction of Guru, you\

think clearly about the mind as being 'without source and ori-gin, and know it thoroughly then you can enjoy that way theSuperme Great Bliss (Mahasukha).

'~G. ~ ~~ fcfffi311J3 ~ :w:q-~ I

06 ~v (Olt?~ioiSl ~ H ~ ~-~ II

[~ ~ fcR'itlJ Tffi ~: a:m:q-~cqrq: I

(ffi: ~v (Ol~~I+~:0"1: ~ ~ ~-1Uq II]

26When the senses have dissolved and the I-sense has

disappeared, then, 0 dear, onesself (experiences) the bliss ofSahaja. Then you straightway touch the Guru's feet.

-t-t

~1.9

-qqUrnY ~ m ~ I~~1Jf~1I

~~ aF1: ~ I~ Cfif~ ~ ?:JIfu I]27

Delusion dissolves. The mind dies. The life-breath is~estroyed. That ~he Supreme Great Bliss (Mahasukbha) SarahaIS unable to describe it.

llls fq f~\J\i1$ ~ ~

~m1WT-~

[~: fq<1l11d lR: fu<rn~. ~ 1WT-tit?It1@

~t3W-1l fUIT;q~ ~ I

Ma fQ(Ol14$ ~ II

31?JClT f.J~ fugfu I

~: ~JJrJRlfu ~ II]

28The mind goes wherver it desires, or it stays motion-

less. When the eyes are half open, can the eye-sight rest ?

~~"Wf ~ _3TI~ fq~0&3 ~v ~v Ma-~ I

~ ~ 3TI~- ~ CfiTffi fUr31-lfOT-<ml 1Jf~ ~ II

[~~ 3lTR 3lfCfilW ~ ~ wmr ~- ~ I

Wi cffG 3lfCfilW 31f1:J qm;:f ~-lR: ~ '1 ~tzrfu~: II]

29To start w.ith, ~venthough the sky is absolutely pure, as

one goes on lookmg, It ?loc~s the eye-sight. If even (the pure)~ky becomes darkened m thiS way, (then it is clear that) theIg~orant does not realize (the Truth) due to the fault of themmd.

~~~~~3i"l:fI,g 'ffia:rif[~ ~ ~ ?:JIfu lR:31~ aiql~d4l: cll:q 'i41:

~o

~-~ ";J ('tfCf&3 ~ ~ ~~ ~ m ~ (?) I~ ~ ~~-fq m fUr3l-~ 1lJ ~ q;)a II

[3lf~-~ ";J maffl met ~ ~ "iA~: I~ ~: ~: 31ft{ ~: ~-'{Ct'1TCi ";J ~~ q;: 31ft{ II]

30The Tattva is not perceived due to the fault of the ego-

sense. All those who (claim to) know it vitiate it. All the peopleare deluded by meditation. No one perceives one's own.realnature.

~~TiG-~ ~ ~ ~ m ~ If<'i ~ I

~~~~~ ~-~"1lJ~~1I

[~-~ ~ farqfu T{uilffd ~: ~ ~ ~ I~ ~ ~ ~ ~-'{Ct~ ";J \;fR1fd~: II]

31When one rubs out and pounds the Moon and the Sun,

then (only) that Anuttara prevails. In this way all the knowl-edge is deeply hidden. The fool does not know it as one's OwnNature.

~~fUT3l-l1Uj ~ ~ ~v.<i !jUlfq'1 ~ TfT1t6

[~-lR: ~ ~ <RJv:c' ~ ~ 1fut

~-"Tll ~3lfi ~ crrcm I

~ 1lJ ~ 1lJV!i-fq ~ II

¥-'T'fT: ~ S1fCf:tlf;a ~ I1Mt ";J <Ri ~ 31fq ~ II

32When one's mind is purified through (the knowledge

of) Truth, then the virtues of the Guru's (instruction) can enter

13

it. Knowing this Saraha has chanted (this Carya). He does notlook at a single Mantra or Tantra.

~~. m ~-~ ~ fUJ{CRg{i fuft-~-lJTlt ~ llS ~ I

~ ~~-f41lJ ~ ~~~-f4"'1 ~ II

[~: ~-~: 3l~ f.rwt: m-~-"tJ$J ~: l[ijj ~ I

ti .~ 31t 31ft{ ";J ~ ~"Wq 31t 3lftJ ~ ~I]

33

He is without qualities or beyond speech. The feet ofmy Guru have given me that valuable gift. While seeing Hisform, I myself am not seen. Seeing the Own form (Svarupa),of what sort really am I ?

~'d~affi1iCffl-~ ~ ~ ms ~ liS m':fq "OJ ~ I

~ ~ ~-fUJfu ~,. ~ 'lcfulI'lcf'1 ~,. om fUIC5Cf~3 II[~: mcf-mt: <I: ~ ~: '1UTfu llQi ~: 31ft{ ";J ~ I

~ ~: ~ ~~: 'IJHI',Q;:j ~ m:ll ~ II]

34

Saraha says, I have no liking for that which all describeas the essence of the Tattva. For if one remains entered in theSahaja night and day, his entrance into and exit from the Samsamcertainly ceases. .

~t.,

'lTCJJ~ ~ 1lJ ~ ~,. ~ ~,. ~ I

~-"tJ31R Ny fq~ m ~ "OJ ~ ~-fq ~ II

['1ICfI'1ICfI\4IJ{ GT~ 3lftJ ";J tfiT4 ~ ~ "tJJCf'l«f ~ IAA\:l-1JCtiRuT 'Rffl fCfCfi f("q(f ~ ~ ~ ~ 3lftJ Cfif("q(1JfJI

14

35I have nothing to do with both - the Existence and the

Non-existence. Strike also with a bolt that which is in between.The mind imagines conceptions in various ways, but Vicitra (or'that mind') itself has not been imagined (conceived) by anybody.

38oh, you who are misled (deceived) by (the practice of)

meditation, what is its use ? That which is beyond speech-what is gained by its exposition ? The whole world is deceivedby Bhava-Mudra. Nobody has realized one's own nature.

~~ljg 1Jf ~ 1Jf ~ 1Jf ~ ~- fq ~ Cl""G ~- CfiRUT I

~ ~ "q ~ ~~ W~~~ "q ~ wr6~YII

[l:Rf: ';J (Rj ';J ~ ';J. ~ ~ 31fq ~ ~ fcJWf-CflI{Ollf"1 I

~ Fre lfT ~ "!l~~ ~ a:JmR ~ lfT ~ ~~ II]

39There is no use of Mantra, Tantra, object of meditation

and its steadfastness. a fool, all these are causes of delusion.Do not besmear(further) the restless mind with meditation. Rest-ing in happiness do not harass (trouble) yourself.

~o

~ 1Jf"q1~ ~ I

ftffm~ ~ II

~ ';J 1fur: ~: I

Qfiffl: ~ ~: II]

40Those who have not drunk to their heart's content the

nectar through the instruction of their Guru, they are sure todie thirsting in the arid region in the form of the mass ofscriptural philosophical interpreatations.

~~

3lft«;r ~ ~ I

m~.~11<r-J ~R~(?H4 1fu ~:"B: fiR: 1fu~: II]

~E..m ~fqfu(( ~~ I

~~ir~11m ~fCl "flll <r-J I

urR 4~I~ci ([:f II]36

When the sense-objects are made accessible throughSvayam Samvitti then one's mind dies and there meditation isMahasukha.

~-fcJw:J 3q~fdll

fUr31-~ if ~-l'fa"[~-fcr:r:n: ~:f.r\if - Fre "ij;f ~ -:ll(j

~\9

~lBWujI

~~~.~~IIqIall ~ i q<:f: aftur1:l I~~~~II]

37He (the Acarya) carried out intensive teaching of courses

(of religious text); he got stained with inks; he exhausted hislife but he did not come to know where the mind arises anClwhere it is absorbed.

qffi~ftlR3 l1fu-~\lfTfUT6 ~ 1Jffcf ~

[1ft 3ffilRd lftft-~~ "ij;f -;:ffiq 1W{- ~

¥-~ 3lf431-~

~-~~~-~

[¥-3q~iH 3lIFf-m:~-lTrerT~-~

~(.~-cnfu3l fCfI fcfi~ ~ \ill ~ ~ ~ emnUf I

\1c[-~ "B~ \if1l ~ fUr31-~ 1Jf3 t1Jf- fcJ ~ II

[~->roTfuf fCfI ~ ~ ~: ~: ([:f fCfI oql&'lI~'1 I\1c[-~ ~ ~ "5Rllfuf f.r\if- ~'llfCf: ~ ~ 31fq -mf~: II]

~ ft~;jJlq(q-l'fa"

~~HorfcI~[f.:r1:R;j ft ~;jJ Iq~ ll(j

~Fre~~~

41

(When) the mind has reached the state of Sahaja so thatthere is (no scope for) the hostile band to enter it - (he) whohas established his mind in this manner, is himself the Jina -there is no distinction whatsoever.

~~(mj ~ fqf(1\i\i1~qlfup~ftmet ~ ~ ~ I

3lUU ~ ~ ~ o(tt ~JuftN ~ II

[(<:t~) ~ fq~I'ld ~ (f~ ~ m 3M fq~I'ld Iam'Ill ~ 1ftur wt: mf ~ fcfitlll]

42If the mind is in the same state as the way salt dissolves

in water, then the self is felt to be the same as the High.Thereafter what is the use of striving for lestatic state.

~~~~1JT-~~ ~ctil~~~1~ l{lJUT-a-muur-"43lro .~ 1W1~ ~3lro II

[~ m -;y ~ gm 3TCR: Cfi: fcma ~ awtFll~ ~-~- w:nro: ~: w:niR Q!ilICfiRI: II

43The mind sees the Brahman but does not know it. It

asks us : who is that other one ? Names produce the divisionsof the consciousness and its contrary. But in reality they arehomomorphic.

watr -"tftam ~ ~~ ~ ~ 1ffiY1lam

[~ ftrGfflT ~ (Jiqjill1~ m: <:tJfu ~

~~~-~~~I

~ "4T3 ~ . ~-~~ II

~-G4~(1~ ~ ~ I

~~~ ~-~ II]

17

44Eating, drinking, enjoying sexually, (releasing) the ro-

tating discus against the numerous boards of enemies in thismanner, the Siddha, planting his foot on the top of this earthlyabode reaches the other world.

~'"~ lfOj ~ 1JT~ "{fcf-~ V ~ I

~ ~ fire ~ ~ ~ Cfif~dCllffi II

[~ "Iff: "4CI';y: -;y ~ \fq-~: ~ m: I

mf ~ fire fcr~ ~ ~ Cfif~: ~: II]

45

Where the wind cannot go, where neither the Sun northe Moon can enter, there, 0 foolish mind, you rest - thisinstruction is imparted to you by Saraha.

~f.."Q!i 'Cfi(i lfi ~ ~ lfi ~ CfOUT- ~ I

~ tiT "®J3la ~ ~~ ~ II

[~ ~ lfi ~¥ lfi ~ quf-~ I

~$m fi~~~II]

46

Practice one thing only, not two and do not make anycaste-colour distinctions. All the three worlds, without any ex-ception, is coloured by one clour only.

~13

~ 1Jf atu 1Jf ~ ~ 11Jfcf ~ 1J!fq f1~ I

~ m lR1l-qiil~3 11Jfcf ~ 1J!fq 3=;~ II

[3TIR: -;y 3RT: -;y ll~ mf 1Tfq 'qC{: 1Tfq c1C4iul"ll

~ QG.. lR1l-Qiil{ici ~ 1Tfq "4\: -;yr;tr awrn II]

1950

If the self is not made to meet the High, if the comingin and goingout (of this round of births) is not ended, the timeis wasted in pounding the chaff : rice-grain have not reachedthe hand.

47

There is no beginning, no middle, no end; there is nei-ther the (round of) births, nor NirvaI).a.This Supreme Mahasukhais such that there is neither the self nor the. other.

~G~~~-~ \ii\ii~m-fq I'

~ fUlfa3l ~ 'UlTS 1IT ~ en)-fq II

[am-q~~-~ ~~~~~ I31\fJT ~ mRf: -;n"l: ";{ ~~f~ q;: 31N II]

48

Whatever I see, in front, at the back, in all the tenquarters I see Him only. Now my delusion is destroyed. I donot now ask as to who is (where is) the Lord.

~~

~~en)~1en) 31JUIl en) ~ II

31~ q;: 31lffifo 1

q;: ~ q;: ~ II]

49

ii1M:~~ ~ ~

~~~~~

['iffu: ~ q;: GGlfd~~:q;:~

.•. .•.IIC4UIIIIC4UI 1IT 'l11T I

~ T~~1IT~ II

Ilq1lJlq~";{~ I'

~: ~";{~: II]

~~\fcI-llfu ~-fq ltT ~ ~ ~ ~ ~ lffd II

:I"~If<;PI'1~ ~ ~(?) ~ 31li%l~~ II

[\fcI-~ m 31fq ltT ~ mRf: ~ fcrmj: ~ "q;;:fi 1

'''~lf(.1iH l:I'ffit ~ ~ ~ ~(?) II]

51

Do not be deluded by either the Sun and the Moon,both, or by Brahman, Vi~I}.u,Mahesvara and the Minister (i.e.Brhaspati). When (the mind) is in embrace (with the Sahaja)then quite a different world would arise.

~~

m ~ ~ "ffif-~ ~ ~ ~ 1

qct(glUid-qcid~ \if1Tff 1IT-~ m-f-iGf II

[m ~ (Ci "ffiq-ww;rr-~ ~ II~1@q1111(l; ~'q: \iI1lf({";{~: ~.~ II]

52o son, you enjoy the esthetic taste of Tattva fmnl}

planted on your tongue. It is'that which the people of the worldexpo~ding it and studying it do not know it.

~~~-~-lfJ1T-cR ~ ~-~,~-fq ~ I

cifil%l~~~ mur31~ ~-fq fqam ~q{f~Cfl~ II'[31\:J: ~--qu-~ SlfC4:tlfij~-~ 1ft 31fq qf&ua I

~ CflIt.1fl1 TJfd: 1ft 31fq 'fcrq;rt) ~'H~lCfl~fd II]

WhQ calls from the outside ? Who speaks i!1side ? Whomatches one call with another? Who brings and who accepts ?

~o

31tqT ~ 1IT Qt.1fC43

~ ~ ~"I'Ja

[31J(qJ 1ftur ";{ ~:~ {guslldi 'CflR1': lJd:

2053

It enters the lower, upper, back and above regions. Itavoids both, the Sun and the Moon. It manages to escape themovement of time. It makes both the Courruptions (Devia-tions) integrated in the same essence.

~~<it qr"d%1~~ ~

fq31-~ ~ ~ fUrfu['f1: ~~'f1~m-ffi "ffiT ~ f.mT

3l'i'iI--s fcf1~ 3RT3"I

~-~~IIam ~~: 3RJlT:1~un-~: (=ti~(oi) ~: II]

54

Who will be convinced, to whom shall I tell that I didnot make love: the night ended in just looking at my lover, andthe morning twilight dawned quite clearly.

~~

wroJ fc:I 3llIiT wroJ ~ trr ~~r ~ ~ I[~: 3lfq

(Ri3T(-~ "UJ \iIlfUr3lT 'W ~ C1CfuiI~ II

[~: 3lfq m ~ ~ l]%" l]%" ~ 3i1&411l{ I

~-l@TR ";f ~ (~) ~ ~ 0I'l1&411l{II]

55The Self is Void. The world is Void. This is the story

told in every house. The roots of the tree are not known, butSaraha has given its description.

~G '

~-fc:I "(m~ ~ ~ ~ 3lT~ I

f'lUUTT3lRi~ ~ em 4lCfui~r ~ II

["lfWi:J ~ ~ 3l~ ~ 3iICflI~Il{ I

f'OOCfirt ~ ~ "¥J l:lTa.-Tf<1 3l'affil: II]

2156

Eventhough you may enter the nethermost world,eventhough you reach the sky that is beyond reach, if youperceive (the self and the other) as different, where is the scopefor striving for the Release / Emancipation ?

~\9

~ fqOlltt~"qUj ~ ~ ~ ~ Im m~ "tf(1j ~ mf fcl;" ~ ~ "

[~: rq1~t1rd lfi: fiF:ffi ~ ~ 3if\llWJ: I

~: liltljlitl: "4'(1'1: (Wd) ~lllr~d~ fcl;" ~urn~ II]

57Where the intellect is destroyed, the mind dies, the 1-

sense disapears-know that to be the mysterious Supreme. Howcan it be meditated upon ?

~l~ ~ ~~ fUICI%1~ 'lfCf-~ ~ em "UJ ~ I

~-rqClr"'i13 -m 3'4%1~ ~ fuft-~-~ Cflr~%1~II

[~~ eFt ~ 'lfCf-m: ~: "¥ 3lfq";f~ I

Gl'Rtt 3lfq rqClf-i\d: 11: ~ crt m-~-";fJ~ ~ II]

58In Existence it is born. In Destruction it disappears. But

in the absence of Bhava it is not born at all. That which resultsin the absence of the both (Bhava and Abhava) is clearly (?)stated by the Great Master.

~~

~WJT6 ~~ ~~~~I3l1t.1lilt.1-~ ~ "qUj ~ V!-fiT31irII ~ II

[~~~~~~3qrq~ltl ~I~ ~ CfGtllfi: QftIICflRII ~ II]

2259

You, may see hear, enter, call, smell, stroll, sit, rise,prattle non-sense in the practical dealings : on candition thatthe mind should not waver from the realization of the identity'(of the self and the other).

GOfT.l'dlf~'d fq qfuKif fuci ~ m ~ I~-q~ ~. 'lfu ~ ~ ~-~ II'

[f~'dlf~~ 3lf1:I~ o~ 3lT«f <i~~: I~-~ ~ 'lfm ~ 'ifCltiljru ~-~: II]

60 .Avoid the distinctions Citta and Acitta. Stay like a child.

Following the words of the Master, pradtice intense devotion,and Sahaja will spring up.

G~31CRSR-CfUUT-Wf-"TlT-~ ~ 1Jf ~ -at-fq ~ ~ I-at~ ~ q;f~\IGI~ ~ !ti4IR~~m 31XJ\IGI~ II

[31aR-crof-Wf-"TlT-m: Cfif~ ';J <iTfu~: 3lf1:I"4GITCfif~: I

~: ~-m: ~ ~ wa ~: <i~ ~ II]

61I have described even that which is beyond syllables

anp sounds (i.e. words), which is totally devoid of qualities andhence indescribable. To whom can that Great Lord be described?Like the sexual experience to a virgin ?

G~'lTCif~ ~ qRf~uul3 off ~ ~~ ~-fClctluld I~ off"4l!l fUli;q(j ~ ~ 'i"q-fUloctIUlW ~ I

['qfq'lTCif~ ~ qRfiij';j ~ ~ ~ ~'qfq-fClctl1'l1~ ~ lR: f.J~ ftmfu ~ 'i"q-f.Jclfurr~~ II]

One who is completely beyond the distinction of Bhavaand Abhava, his Sarhsara is totally and exhaustively dissolvedin Svabhava. When the mind stays in that state unswerved,then he is freed from (the distinction of) Sarhsara and Nirvfu)a.

G~~ 1Jf ~ ~ -qft31JUrfu~l:ff~~1Jf~

[~ ';J amqr;f "tit q\tit11If~~ "4GITCfif~ mRT ';J ~

63Till you know the Other as the Self how can you realize

the Anuttara that is beyond the body ? I have stated this to you.Do not nourish any delusion. Firstly you .know yourself byyourself.

G~3l1?l~ 1Jf ~ ~ ~~ ~ oqrqfu ~ ~ ~~ Ims ~ m ~~-fq "41l ~~ aR fUl~fcl ~ "tRIr~ ~~ II

[3l1?l: ~: ';J \C\ti fqRci ~ 3RtR ~ ~ wa ~ Im: tj1Jl'ftr 3'ilfclii'~ 3f;f 3lf1:Il:ffi: <i: aR f1~fcl ~tlJ "tR"4T~:<i: II

64

~ fci; ~~I'!l'd~"1:JTCIfu I3lcif 3ltJ:TT ~ ~ II

~ fq; ~~Il'd( ~ I

3lRiRT 3lR'4T~~ ~ II]

That form which is neither atomic not microatomic, butis striking and which, impassioned, flashes forth, experience ituniquely. Saraha says, embrace it in intoxication. 0, you with-out Kula know that which is the Param lrtha.

G~~~~~ ~~qf-3~m~1ms ~ ~ Iffl'UIfu 3ltJ:TT "UfO -at ~ "0; \:lRUT \ifan II

[am 31fur~: 31fur "5lfu ~ !lllfd~f~qcf)~ I

24

~: \lllTfu ~ \iIFftfu" 3lRJlA -;ffiq~: ~: l' I::1RUTTl' ~: II

65He is in front. He is outside. But failing(?) to see him

the fool equir~s with the neighbour. Saraha says, you idiot,know that the Self is neither the subject of Dhyana and Dhfu"al)anor it is for name-recitation.

GG~ ~ ~ ~*'-fqurruft ~ tcli ~ 3ltI[UT-cnuft I

~ ~ ~ ~316 W\if 1Jf ~ ~ ~ II[GJR~: ~ ~-fcIfll mlij: fq; ~~ ~-CfI'UllT I

~ wmr 3l~ ~: m 1Jf~~ ~ ~: II]

66

Even if the Omniscient Master describes it to you, canthe Liberation be attained without knowing the Self? One whowanders, over all regions practicing yogic exercises he cannotrealize Sahaja, so long as he is in the clutches of the sin (?)

G~fcm3l ~ l' fcHlt% ~ ~ ~ 1Jf~ ~ I

~~~~ ~1Jf~fcm3l~11

[fqt4~li\llllTUT: Wc: l' ~ ~ ~ 1'1Wi1iR ~ I

v:ci cWft ~ ~ Wc l' Gf~ fqt4~li\llllTUT: II]

67

Enjoying the sense-objects he is not smeared thereby.One who takes out (Plucks) lotus which even though is inwater is not touched by water. Ip the same way a Yogin re-membering the Origin (mula) is not tied down to the sense-objects while enjoying them.

Gl~ ~f-il\JGI~ ~ - fc{ ~ 3ltIf3" l:ITft3l ~ Cf) R\fuI~ I

25~-fcJlJf~~~ ~~.~II

[~: ~ ~~ 3lfq ~ a:m:qR 'll(f4(i.f1 ~ ~ I

(f~ 3lfq l' ~~: ~ feAT 3l~ 1'fu f.:J:~ II]

68Even if a deity is worshipped and lacs are given as

charity - what is achieved by killing (doing violence to) theself ? Even by such practices this Samsaca is not destroyed.Without space there is no possibility of going out.

G~'11CiT~ mqar-~ ~31-~~ m ~ ~ I

~~~~ moqq-~-~~II

['11CiT~: '1JCFIT-~: ~-l{~ ~: "Iflnffi"ffiq: I

~ ~ ¥f: m~: ~: oqq-~~~: II]

69The being who is attached to nourishing in thought the

distinctness of Existence and Non-existence is counted amongthe beasts. He who exercises himself for Mok~a by means ofMeditation is a slave of the ogre in the form of Samsaca.

~o

~~~ ~~

~-~ ~-fcJ 1Jf~

[~: m: lFlT q;f~: ~:"tflij-fcJID";r: ~ 3lfq l' ~

•70

I have held the Hamsa. Its secret I reveal to you. I haveclipped off both of his wings - the Upper and the Lower.Bereft of wings he cannot go anywhere. He stays steadfast inthe cell of the body.

~-~ ~ "tfCRID m I

~-~ \iIli~ ~ II

3ltl-"3l~ 1fr "tf~ ~ I .

~-'lfdCf)l~j ~: f.:J~: ftrgfu II]

\9~

'tjfual ~~ mtl ClCRSIIOIrn' ~ ~ cmg 1Jf ~ I'letoll'let~ 1Jf VJJ-fcf ~ ~ ~ ~ ~ ~ II

[~: eCficllf1 ~1I(iJClful~ ~ ~ ~ ';f \ifAf.:(r I

'11'I11'IQ4';f ~ 31fq~ (1(1: 31fq~: '1UTfd 3lt~: II]

71The learned men expound all the S~stras. They do not

know the Buddha residing in the body. Not once they havebroken (the chain of) going out of and returning (to theSamsara). Even then he (the learned man) shamelssly declaresI am a learned man !

does the disciple understand it. 0 dear friend, how and towhom can the nectar of the own-nature of Sahaja be described?

\9~

~-fcf~~~ m~~1~-'TJTTan; ~ (IT ~ qf.sqCfl% 1Jf ~ II

[~ 31fq ~ Slfct~Jf(l\iR"f~ ~ ~ I

~- ~ fT.ffl (1(1:~ ~a:r: ';f Cfi":31fq II]

74As much water enters the (mass of) waters so much

becomes indistinguishably of the same character. Your minditself is the repository of faults and virtues. 0 fool there is no, ..other adversary.

\9lo,

~ ~ ~ ~ ~3d ~-"tf3lR-~1i ~ I~-fcf Cfi6-fcf 1Jf ~ em:ror v:s ~ ~~-~ ~ II

[~ ~m~ ~ fcJfq~-wm-~: ~ I~ 3lftJ "Cfili 31fq ';f ftf;<:ffi em:RT ~ _ ~- m-~ II

75Abandon that Sahaja which you have grasped with your

intellect, and which is associated with various worldly phe-nomena. In no way even a single sensuous desire should beentertained. This is laid down by the whole body of the tenetsof the Jina.

\9~

Wn-fcf ~-~ I

'q'q-~ W-~ ~ ~ II

~ 3lftJ ';fT?,J- tCI~q'{ I'q'q-"ijl'j w-"ijl'j ~ ~ II]

72The own-nature of the Lord is that much as it flashes

up in the mind. Can there be waves and water different fromone another? The own-nature (of the Lord) is like the Samsaraas well as like the sky.

~-fcf ~ fct'1i~3lUU(crtrTfcn3lUUJ~[~ 31fq ~ fct~(f(laA~fcn~\iR"f

\9~

~(j~~~ ~(j~~1

~-~ ~ 31ftt3l-~ ~ Cfif~\iG1~~ II

["1fu ~ CfTT.If ~: ~l!t<:4fd "1fu~ ~~~: I~-~'1TCf: ~ 3TIF'-m: Cfilll q;uffi ~: II]

73It is not described by the Guru by means of words. Nor

\9G

~~-~ ~~ ~ "UJTfu ~ Chl-fcf t~ ~-"tflffif3l3" e(tfICl~ ~- m-fcf II

[!iij)ICI~ ~ ~ ~ "1fu~: Cfi":31fq I

~: ~-w:re: ~: ~ ~: 3lftJ II]

76The whole world is in the state of freedom. Nobody is

bound. One who is deluded and intoxicated with delusion, evenhe is in the state of natural· health.

\9\9

~ 1:Jmi f1JrtRi ~31 ~ ms ~ ~ ~31 I

~-~ m ~ ~ ltl31T-~ ~ fuel ~ II

[~ W f.R;:(R ~ ~'l: ~: ~ Cfif~: ~~ I

<lll:T-~ <l~ Fa mfu men-~ ~ Q~ )Jfumfu II]

77Seeing ceaseless movement of the mind, greed and de-

lusion are said (are characteristically assigned) with referenceto it. The net of Maya is experienced just like the form ofYak~a appearing in a picture.

\9t

~~ ~ ~ ~31 ~ ~ ~ fq~lol3 ~ aQ;CRSl?l~I

m~-fcf~~ ~-~~~II

[eCfl(1fl! ~: ~'UCf: ~ ~ (f;f ~ fcttfR "Rffl ~a:rn I

~ m 31fq ~~ ~ 3MRR1-TJfd: ~ (Rl II]

78See that as the own-nature of all. Understand that the

mind is dissolved there. When Sahaja itself is known by meansof Sahaja, the middle state is destroyed.

\9l?,

ftf.s;-~ ~ ~ 1lJ~ -qrq-~ ~ ~ ~ I

m~~~ ms~~~~11[-m-~~ m1l GT~ ~ ~ 1Wf-~ (f;f ~ ~ I~: ~ ~~ ~ ~: 'q1JJ'fu ~ fuum (Rl II]

2979

o dear friend, I have nothing to do with wealth ormirculous powers. Strike sin and merit both with a bolt. Sarahasays, when that Anuttara is known, the world is turned into theSiddhi (of Nirvfu)a).

to¥~1-q3l1?1 ~f~;S:3 ~ ~~ ~ ~ ~ I~ ~ ~ ~ m m; ~ "Q!-fcf (?) ~ II

[¥-q:q;j ~ ~ ~~\i1I<Aw:f ~ (Rl I

~: 'q1JJ'fu ~ ~: W: ~ ~: ~ 31fq ~ II]

80When one has realized the heart of the Master's words,

all the magic show is destroyed. Saraha says Anuttara is the olyDharma. Vi~1J.u,Siva and Buddha - all are ~(subject to the lawof) Karman.

t~~-fu6lTR-~ m-fcf I~-TJ ~ 1TIfcJ31 ~ II

~-~-~: ~: 31fq Im-TJ-~ "5lTmf.J(Rl II]

81

That which possesses the highest excellent form amongall the forms even that is equal to the dog and the fox. Whenone understands (things) with the purity of the mind, then onlyone obtains the gems in the form of th,: qualities of the Jina.

~31R-~ cil-fcf~-fq~f.&iZ ~31 ~

[eqfCflI<-~: Cfl: a:rrq~~fqqxO@lI ~ ?:RJ

t~awn ~ m ~ J{JCf(gir ~~ ~ eBlfUla I

~~ ~ ~ 1lJ-~ TJ-~eCf(g~ ~ ~ II

30[31~ ~ If: 'tJfumf: m~ ~ GJTfu 'Ei101I1lt1: I

~ ~ ~";J ~ 'TlT-~ ~ ~ ~II]

82Or when Liberation is sought to be achieved through

intellectual understanding it is only out of delusion. That mandoes not know (see) the wristlet that is there on his hand andbrings a mirror for revealing its qualities and faults ! .

l~

~ lfaffi -qUt ~ ~ (?)

[~~: 1Fml

~ (?) ~ m ~ (?)

"UJ *~x x x xl

~~"UJ arcet(j ~ If-Cj;fi0ooj

[~ lW1T~ 11 31~:~ 'lCffiI 'Ei ogfi0'A

l~

lff ~ 11 ~~, ~\:U ~ wrfu ~ Gf\:U I

fUT31-~~'~~ m~~~~ II[tcfli ~ ltT po , fi:f~-oqlqRli '1JCIT~ 'Wffi: ~~: I

~-l:Afu ~ ait ~ ~ CJ~ ~ ~ fitffillf: am II]

85

(Rest in) self-perception. Do not indulge in usclusswordly activities. 0 fool, (making) dislinctions of) Existenceand non-Existence blocks (the way to) the good state (the FinalBliss). Examining closely, know your mind : it is like watermixing up with water.

lG~ ~ F6 ~~ ~ ltT31l-~ F6 ~~ , ~

fa .•. ...~ .•.CR-~-~ q \i\lI~ ~ ms ~ ~ ~1~'1" ~ I

[~ m~F6 ~~ oq~ lJTln-~ F6 ~~ -mCR-~-q;;r;j ~ ~ ~: 'lUffiJ ll?fr Cfif?«i ~ II

86

Why do you uselessly wish to achieve -Liberation bymeans of Meditation ? Why do you take the net of Maya inyour lap? You believe as true the words of the Great Master.Saraha says, I have told you this essential principle.

l\9

fUT31-~ lJfd ~ ~ ~ ~-~ ~ I

1JTS ~ ~ ~~ ~-fq ~ ~~ ~~~ ~ II

[~-~\1TCJ: ";Jft~~ ~ ~ ~-~ ~ I

";Jft~~~: ~~: amftmfd ~~~-m~~,,]

One's own-nature is not grasped through words. But itcan be seen with one's eyes through the instruction of theMaster. N9t a single fault remains with him, who really grasps(?) Dharma and Adharma by purifying them (?)

(,(,

m~Gf"~ ~ ~1Jff~~1

~ ~-fq ~ ~ qR~~fd ~ ~ II

[~ ~ iif\:Zffi ~ ~ ~~: I

iif~ ~ ~: ~ q~'ii4~ ~ ~tu: II]

88One is bound when his mind is bound. He is released

when his mind is released. That by which the ignorant arebound, by the same the wise are quickly released.

(,~

~ ~ ~-~ ~ fuliiq<j ~ I

~~~~ ~lIS~11

[~: ~ ~ ~ ljm: f.f~: f(mfu Iv:ci ~ -g.~ ~ fcr:rmf: lfQi Wd~ II]

89. When he is bound, he runs in all the ten directions.

When he is free he stays motionless. Mark, dear friend, suchconduct of the Camel appears to me contrary.

~o

~ ~ ~ l:J f~~ ~-~ ~ l:J Gi~~ Iif q?; W'iJ-~~ 1R ~~ m 'lCf-Gi\:1-lj~ qfsq\i\i1€l~II

[-qcR ~ 3lRGR m f\Rf Cfi1!- cWR 11fmTti llT iif~ I

art~: W'iJ-~ 1ft ~~ m 'lCf-G8:l-~ "tJfu1ro~ II

90Do not harass (?) yourself by holding up breath. Do not

close the nostril by strenuous efforts. 0 fool, revel in the Sahajastate, so that you would not get (feel) even the smell of theworldly bondage.

33~~

~-_ ~ ~ fuliiqCd II

[~~ fl tf4;;;q("j ~-~~ ~: crnfu f.J~: II]

91Release this highly restless horse. He lives motionless

in the own-nature of Sahaja.~~

~ l:JUj ar~ ~ ~"W Gi\:lUj I

~ ~i1H~~ ~w "UJd ~ "OJ Gi~ I

[~ lR: a:mPFi l:l1fu cAt: ~ ~ I

<tGf ~q«ifij ~ ~ ~: 1"~: II]

92When the mind sets, and bondage of the body is

destoyed, then in (that stat of) integrated elixir (Samarasa),there is nobody who is Sudra, and nobody who is BraIun~a.

'f~V;~ ~~ ~ «!quil!i ~ ljTrr-mare IV;~ ~ qlUIRm ~ ~~ ~-'Rcrrare II~~~V;~~~31~1~_~ ~ ~ "OJ -qf ~ "OJ ~ II

[~ ~ ~«4C11 ~~: alGi 'i'II~I'I<: I~ WWl: ql<lul~l 1@l 'Q;Cr ~-fGqlCf)~ II

~ 'tft3 ~ ~ w:n ~ SlFdf8dJ( I

~-~ m?f ~ 1" w:n ~ 1" ~ II]

93In this very place are Sarasvati ann Sonanatha. In this

very place Gailgasagara. Here only are Pra~'aga, Varat)asi. Here

34

itself are the Moon-god and the Sun-god. Wandering (every-where) it .is here that I found established Tirthak~eta, Pitha andUpapi~a. I have neither heard nor seen another pilgrim-centrethat equals the body.

~~-m ~~~-~-lj\cl-~-CR-~ I

~- ~ -q ~- ~ lIT ~- ~ 31TR II

~ ~~m~ V:~ ~ ~-~ I~ ~ ~ ~~ ~ ~ fqd\013 II

em: ~cfCfl·i'r-~-~-lj\cl-~-CR-~ (~

~ ~ lIT "¥O Wlif lIT Wffi ~: Olfij Ictill ~ ~ <ufd 3l:{ ~ ~(1t11J{~ ~: ~ ~ <r:f <ufd fq~11J{II

94Leave the lake that is excellent because of the lotus

plants with leaves and lotuses that have fragrant pollen. Leavealso the (Tri)veI)i. You fool, do not do ..... Do not resort to thatwhich is worthless. If you worship here that which is of lowfamily, your Karmans will be destroyed. Here Brahman, Vi~I)uand all the three worlds are dissolved.

~~

~ ~ fq*i~ m.~ (f<a ~ ~ IWf-~ ~.. (Ri ~"Of ~ II

[~ -;flt Wc:'fllS'21d mY: ~~ ~ I

Wfi-Wm: ~ 3'l*i(qf~ meJ: mre: ~ <i~ II]

95

If one does not playfully enjoy the sense-pleasures, howcan there be Buddhahood ? The trees cannot sprout withoutsprinkling of water and there can not be arborial abundance.

~~~-fcT ~~-fcT ~-cw-fcT ~ aur sa- ~ I

.....;......-.:: R •~ ~q,Uot 011w'l3 ~ fir *i~lqffl' ~ II

[<r:f a:rfq ~ a:rfq Cf~-~ 3lfq ~ "d1" ~: ~: Im eCfic.;q1 ~ ~ ~ ~~ ~ II]

96Here or there, this way or that way, by this means or

that me~ he became Buddha. You yourself have destroyed bycomceptlon the world which is pure in its real nature.

~\9

~ ~ 1R ~-fcT foal ~ m- ,~ I~ 1T31-"t11fUT31-41fR1~ 'U~ m ~ II

[~~: 1Tt~-a:rrq~ ~ ~,~ I

~ "tfq:-~-f4~ ~: <i~ ~ II]

97Sahaja and Vikalpa both are there. But you take the

p~e Sahaja, like the royal swan who takes milk only from amixture prepared from milk and water.

~twr-30'l1Qill ~ GiS 31X100ra ~-~ I3U4IQ~~~ ma"Of~~ II

[~-~ ~:~ GiS ~ ~-llR: I~ ~: -;flt~: ~ \iI'RTfu llR: I]

98

There is much unhappiness in the creation of the worldbut ~hen it is created it is full of happiness. Creating is no~creatIOn : People do not know the essential truth.

37102

Knowing by (Master's) words that only this is theDharma and that, what is there in the worldly ways that muchis Karman, see all the essential principles in the own-natureand disregard the wordly ways.

~o~

~~-~-remfq ~~_~-at-fql

WqOIQ\ mCR:-CfilfqfUlltlfUra" ~-~ ~ q;:;q~ Blilfuld II

(3l\fll~-~~ ~ ~~~fu~~: aWi I~ <:J?lT CR:-CfiTfi:Af~ W-~ ~ "Sl('q~Blilfqct'lll]

103

xxx x x x x x x[an: ~ ~ ~-m Cfif~ ~ ~ emri I]

99o son, the essential principal (tattva) is an unusually

striking elixir. One cannot describe it in words. xx xx xx x~oo

CfiUi-Wa W-6fOJ ~-fq fUr3l-~ ~"Q!l-fq I

xxx xxx xxx[Cfi("q<f~d W9-m ~ m-~~ Wffi Q!fjIiM]

100The unique state of One's own-nature, that is free from

Vikalpas is experienced. xx xx xx xx

~o~

Cfiett1t~ -at~ ~ awcn ~- fq 1Jf31:lfOO1

ti00llti00I-fq~ ~~ ~ 1Jf3~ ~ t-~II[%: -at:rJ): \:Ff: 3l~ ~ aWi 1Jl\:Ff: I

:(iP4l:(i04aWi ~~ ~ ~ ~ CJf&rtl ~UJfu ~ II ]

101What qualities does it passers ? Or has it not a single

quality? Where Sunya and Asu!1ya both are to be understoodtogether, even the Master does not know how to descibe it.

~o~

~ qatUf 'm-fq ~ ~r3lfTffi 'm fq ~ I~3ffi ~ ~ ~~ ~31fT.fR~ ~ 3~Cf@t?(II

[~~ ~ ~ aWi ~ ~ICflI'Cln:OI ~ aWi Cfilf 1

BCfi~lIr1~ ~~"W1cf ctlCflI'Cllt"Q\CJ ~ -;aq~~ II]

In this way, 0 dear friend, achieving Buddhahood onebecomes Siddha through (realization) of Sahaja, as own-nature.This is (like) the sexual pleasure that was first experienced inthe dream but which was now realized directly.

~o~

qwnql~~-fq1Jl~ I

!Iliiflql~1~ aWi ~ G{~ II]

104In this way Buddhahood is achieved immedialely. One

does not become at all subject to the bondage of Prajiia and

Upaya.~oc...

~'ijUj~~~ ~3l-rqij~WOJ-fq1Jl ~ I

c$-at-fq ~~~-m ms~m-~fq~1I[~lA:~f.R;at~ ~-~~aWi~~1~~: aWi ~~: T.l<@t\:~: 'lUfffi f~-~ aWi~: II]

105

~~~~~~(31\fll ~-~ ~ fu~

If the mind continuously experiences Sahaja, it would

not at all run after the sense-objects. ·There he also !!ives thosefour Siddhis. Saraha says lina-image itself is the SrJdhi.

~oG~-~~~ ~sfCl~~~~1~~ ~ x x x ~ ~ \i1lrol%l~ on II

[~~-WTtt: +flUCfif~: ~ ~ ~~ ~ I

~: ~ ~ x x x Wsi . ~ ~ 'ffi'CIl{ II]

106

I have pronounced this collection of Dohas (theDohakosa) by which the essential principle can be known. 0dear friend, grasp its essentials properly so that you may under-stand the real thing.

~o\.9

'tf~dlul~mm> ~~~-fUT~ ItrfUrait~-W (f"~ s f,;f31-~3lf ~ I[~ ~ ~ 3lP.t"i:f ~ef-~ I

murn: ~- m: 't'r-f ~ m-m: "WffiJ: II]

107Grasping the true meaning of the Sastras with regard to

the Dharma and Sarnsara, I have pronounced this Dohakosa. ItsSection on the Mind ends here.

~ot

"\ill ~ ~ "Ofa ~ ~ 3Wfl ~-llUr ~ 1Jl P.t1l11

[~ ~ ~~ ~ Cfif~ m 3l~ \lA-l:Afu 1«ftfu:l' 11cffir II]

108Even if I try ro describe it to you, it cannot be de-

scribed. Or else it will not be convincing to the people's mind.

~o~

~_fq~m-~ GIG~~'

'ii6l~~m ~~ ~ 'Ul ~ ~ II[~~~ ~~:~:,T.tIUslct~~ ~ (f~ 31fQ";:{"@lfu B'q: II]

109o fi 1 if by chance one ate mistakenly at the house of

_ -1 00 d' ame to know the fact( afterwards), no defile-a.Canda a an cment· ~taches to him.

~~o

-quur~f~ if "TJJ ~\j m \1c{- ~ ,~~ltl ~~~Il

. ~GIG 311~lPfi6-fq 1Jl ~ ~-~ etl(Ull~

. ~ ltl ~ fttan iR~: Gf"~: \lCffil \1c{-~ I

~~: ~q;~Ofq;rf ~_~_~~~II]

110Do not meaninglessly go on designating S.ah_aja,osa~ajla

b da . the net of Samsara. 100 ,

that ~hich is (inOffa(ccth)e~S~~g;a~:~ hope. You let fall a bolt onthere 1Sno useaccepting ten (different) Masters.

~~~

mCfiTf~ I

~ 1R11~'Ul~ II~ ~ (?) % \1Ulfu I

~: ~~: Of <qqfa II]

111o fool how can the principle of Sva-sari1v~da~a be

. th' I? That which is brought w1thm thedescnbed to e peop e . - h)

f . d cannot be the Supreme Real (Paramart a .range 0 mm

W{-~3lUl-~ GIG~ llU{-maR "tllfc{~

[~~Ct<:::t"-~~:lR-fi~

40

~nfUr3l-~ x x lJ3TOT-~3lUU'tRi"UJd~ I

~~;jlloi~~ m fcn ~ ~ II[~lCf'lfq: T(7R-w:J: amqy~ ~ ~ I

~~"'11-<H: '?:J: ~: fcfi CJfl crrm II]

112One's real nature is like the sky. The Self is not the

Other. Sahajananda, which is the fourth state, cannot be de-scribed.

~ ~lo,

m\iR1-~~ ~m~"Uf~1fdcfm~-~ ~~"Uf~1I

[~\iR1-~~: ~~: ~ ';J fi:f~ I. (ft.1Ta l:flJm-~ ~ 3l\:l: ';J -afcf1:1tf II]

115As the (reflection) of the moon in water is neither true

~or false, in the same way the MaI)c;lalaand Cakra are neitherbelow nor above.

~~~~ ~ m x x x x ~(?) fcJci lfUT-lJTan-~ ~ I~3"R1-fq-fcrn'3l~ m~fJ qwOql~ ~-fcfur~ II

[fcR'r m '?:J~x x ~ (f~ lR:-~: lCf'lfq: I

~: 3lN~: lCf~fu~ SlJlql41 ~ 3lN';JGJ~ II]

113....so is the own-nature of the mind and illusion (Maya).

All things achieve their being by the own-nature. In no waythey are bound by Prajiia and Upaya.

~~'lI

~-q3ll!I qfCliiG1~ ~ ms ~ ~ ~ ~ I~~-fq~~ 3ffi-~~mcWlI[~- crq;i"S«'fto ~("lJ~1 ~: 'lUlfu l:J"qJq;f~ qr;:j.R I~ ~ 3lN ~ ~ 3lfqn-eJrTR fu\-im ~ II]

114You trust as true the words of the Great Jina. Saraha

says, I tell this to you in so many words. When Sahaja isknown by means of Sahaja, then one attains Siddhi throughAcintya-yoga.

H~~~~~~~ 'tRi~~~1

~~~\iT!l~~ ~-~fcnfti"Uf~ II['Fire ~ ~ ~ ~ 'tit fT:ioaq;ij endlCl("lf1 ~ I

fi:ffl;r~ \1fIRl ~ ~ ~-lCf~~ ';J ~ II]

116This mind is such that it gets coloured by all things. But

thinking about Para it is broken (as if) by a stormy wind.Although the whole world is seen in the mind, nothing of it canbe said to have the nature of Sahaja.

H~m~~~~ ~lfUT-~m~1

~ ftni \lfa ~ ~ Cffi"Uf ~ ~ ~ "

[f,:ffl;{ f,:ffi ~ m~crrm, ~: lR: 'qCR: ~ '1c1fu I

fire ~ ~~: 'lfq: ~ ';J SlfctOltIfCl'lfq: 3l'llCJ: II]

117If the mind can notice the Acintya then, eventhough

fickle like the wind, it becomes steady. When the mind beomessteady and attains purity, existence and non-existence cannotenter it.

~~,"Q!l ~ ifS 3Wl1l. ~ 3l1IflJT-~ 'H qf&ijl~~ I

~~wfq(l",a ~~m~qf«",all[~: ~: ~ awttn: ~ 3W1R: ~ ~~ I~: ";JJq: ~~:. ~ ~ If: Rot",l"il: ~: II].

118God is one but there are many canonical traditions.

That God is seen just according to one's own desire. One's ownLord is seen as opposite to other's. In each and every housethis principle is well-known.

H~~aW ~-~~~ ~-~"UTa~1~ m--ua ~ WTo ~ 1Jl~ fcm31- SaltToII

[~CfiTT.r-lJfirr ~~ ~-qijltl<§ ~.: I

Wr!I m-~ ¢~ "ltTCftpT ~ ~-~: II]

119You are satisfied in your heart just by accepting mere

glass-beads. You have not entered the Great Bliss of perfectknowledge. Control strongly and properly the mind-king be-fore the snake of sensuous enjoyment bites it.

~~o

fdcf"qfUr-ua~ ~~ (?)~1Jl_fcmT~ II

([2fT"'I:RfuWT: wrfu ~ I

Tffiftf ";f ctGfu ~ f1(J(1111II

120Like a restless female bird in a cage, the passion sticks

to the mind. If that bird is caught by a cat, then it neithermoves not chirps, but stays deprived of shelter.

~ mfoal QfCR9fUl ~

m~~lto-~[~"lt2fT ~ 11f8JUft ~m <JfG ~ afPIi%9dl fc14SI(Zl1

43~~~

f-q~If-qn1Jl~ ~ "UTa QMlfUl31 etm I

~~ !l0lcid3 (?} ~-fcf~~ II[f-q~If;:l'd";f ~ lflIl ~"l1fumft ~ I~\,2ffi ~ ~: m 3lftJ ~ ~ II]

121I could not distinguish between Citta and Acitta. I did

not realize x-x-x-x. Know those that are qualified(?). Both ofthem are made disciples.

n~\ill~~~~' ~31~~1'tl1l-eR ~ ~ 1Jl~ "IT ~ ~ II

[<JfG m~ ~lFf: ~f~lIlfulfct; ~ I~ ~ -ref ~ ~~ "It: ~ w:ffif II]

122If the evil mind is not caught andvkept in its place, the

senses would feed upon anything. One who roams over all thethree worlds fails to see the cattle being stolen from his ownhouse.

~~~

~orur1f~~~ ~~m1Jl~1

~ m~fUr31-"qfUr 3U40013 lf~-fcf~~H~]~(?) ~ II[~~ <JfG (3lN) If: M: ~ ~ Fffl";f~ I"It: "d \iI'Fl'Tfuf.r\if-"'I:Rfu~: ~ 3lN ~ ~ ~ ~ II]

123Even if he has entered each and every place, the mind

does not"perceive It living in the body. For him who knows Itslocus in his own mind, the whole world is but a dream.

44

~~~fOlcqlolf6fda~~ ~~ 310J -mff~ I

~m~~ qcqGGj$ ~~~~ II[f.IqfUt~: ~ ~ a:RCl ~ a:RCl ~ ~~ It: ~ ~ S1S1\R4111~~ ~ ~ II]

124One who has stayed in NiIviiI)ais coloured(?) (stained ?)

by meditation. What is done during sickness, is different fromwhat is done during healthiness (?). It is not (realized) throughmeditation; nor by renunciation; one can be immersed inSamarasa, just residing in one's home.

~~~ .

tftw tftw ~ m ~w ctlt!IOI3 ~ ~ ~-~-dI'Uli I

~ ~~m ~ m-fCf~'Uf~-fCflTlfuoll

[~~ ~ ~ ~ Cfi~11cii ~ lIfurni 1it!1~&-~ IW: 'lUTfu \ifJlCl."Rffl;yqfirij It: 3WJ~: ';f ~ 3WJ(3lCf}lJfio: II ]

125In each and every house the same story is narrated. The

place of the Great Bliss is not known. Saraha says, the worldis deceived by the mind. Nobody has fathomed about thatwhich is inconceivable.

that which is beyond words, even when their mind has graspedSunya that is freed from desire. .

n\S

f(rci ~ ~ lt~- fCflIT3lTI~ fOlcql'1 'fUrtR~ II(f~ ~ 'lHffi ~ 3WJlWlT I]~ FJqfuf ~ "5l"fcm1:lII)

127

m~~~-m3lT~m..mur~[<J~~~:~~~Fffl yqm~

As the reflection of the moon is seen in water, so theIllusion is seen in the Samsara. For him whose wanderingmind has perceived this, the NirvaI)a has completely enteredthe Samsara.

~~m3la(?)lW-fCf m ;;JUUlcqd

[3RJ: "11ful"Q;Cfi: 3WJlt: ~:

~~t~~~3la1 _\iror ~-~ x x x II

~: Cfi"R'l": ~: I~ Cfitf-lRt x x x II]

128xx xx xx xx

That one should be known by which the Karmans (aredestroyed)

~~~

~ ~ ~ ~ ['Uf] WTTfi ~ ~ \Tq-"tJR{ I~ 3lUUTO mat0ICf&(l "UJC1"3 ~ M-fURm (?) II[~ ~ ~ \1IARf (';f) lIflf .¢~ \Tq-"tflm: I .

amr 3R: It: ~8R: ';fCf: ~ M-f.Rm: II]

126

n~~at-mm·~-~3TOTI lJEft-lt~-crrcuU I

~ ~31fC@.l-llall m ~ 1Iff<i.l~ II[~--9Jm: 'f.l'uR-~: ~-~_.oqrqre I

<J: QO('I~Cl~-TfO: It: ~"11ful ~: I:]

129One who has controlled the breath, whose eyes are mo-

tionless, who has given up all the act vities - he who hasreached such a state is a Yogin: there is no doubt about it.

Those who do not know KaruI)aon their path, they arefirmly caught in the noose of Sarhsara. They cannot realize

~'H~q;)fufi~~ ~~~-~I

"$~-fq~ ~ ~Gi'tfu-~ II

[~: Cfl4RCfltO: <I: «I): F~:~~-~ I(f~ GJ\<ff aW:J Wa': (<I:) f.rTlt: (~) ~~-fC4~'1"l1l]

131For him who is covetous of getting just two Cowries,

where is scope for talking of lacs ? One who is clever tobecome free from the two opposites, for him there is Anuttara,the Ultimate Knowledge.

~~~~31-cre ~ ~ \iffiT ~ I

"IUfI"i1 "Uf ~ ~ 'Rffl-~ II[~-~ 3~(1l1ra wffif \ifllfu 'E4'i:0~:I'IUlI'Ia4l ';J ~ lffi: 'Rffl-~: II]

133The intoxicated lord of elephants in the form of the

mind roams and uproots the palace-trees. It does not knowwhere it should go and where it should not.

n'd~ TfT3lID fq(1~ID~ I

(fdH~~-'1cJ-~ II

~ ~ fC4(1~H1~: Iotl~G{~~ ~-'1cJ-~'II]

134

. If the world is filled with the joy of Sahaja, you dance,smg, sport as you like. But if you are caught by the host of,Vasanas then you are certainly bound up in this noose ofSarilsara. .

\lIl ~ ~ ~t!\iI,oj~\lIl ~ ~ qmur-~[~ \i'flK!.1{Of~~\il11.e,1

~~: 7JQ1~emRT-~

nofU¥~~316' ~-~-W:lfu I

~ ~ fci;fq fC4aflf6113' fbloctl'!1 ~ Wcrfu II[~~mmt ~-~-~I~ ~~~f.:rqfufm t"ifC4~III]

130Intense sexual intercourse was experienced by the union

of Kamala and Kulisa and every moment unique Nirvfu)a asself-perception was realized.

~~~

~ (?) ~ 1Ff-~ CfilR'f-crUt~ ~ I

GJS-~ ~~ x x ffi-~ "Uf ~ II[4rNl-g, 1Ff-~ CfilR'f-cR~: ~ I

GJS-M ~ x x fi4(\'I\lJ"1:;: ';J ~ II]

132

~~~"WRIT Cfllfqful ~ ~ ~ ~~ a.~-c.mll~~AA"Uf~ atRi ~~m-~fOTm II[~CfiIfifO:ft 3fN f.fc.fm: ~: ~ 3lGR Cflml. I .

~ ~: ~ ';J ~ 3RR 'Wi If(f: m-~\ifT f.JBR: II]

135

With Samata as the wife, residing in Anahata, takingSamarasa as the food, with the sky as the clothe, there remains~o .separateness whatsoever. Then the Mind-king continuouslyIS m the state of Equality (Sarna) .

In order to taste the original Relish the lord of el-ephants in the form of the mind plunges into the lotus-grove.But overwhelmed with all the worries, he finds no pleasure.

n~~m~lJT~l.

~~~~II-;:yfu~: fiFS: -;:r ~ I~Cfilfq;: -;:r ~ II]

139

It is imperishable; it is free from colour; it is nei~~ierBindu, nor mind. Such is the Highest Great Bliss: there isneither the tiller, nor the field.

~~o

m 4f6fci4GC-~ m fuci \flfq~~ ~ I-wroJfUTtiIuj 'tWf- 'tIa" ~ cnfi ~ 1JT'tIla II

[~2T! SlfdfG4I4-~: CI'JCfCl (12T!~ \11Cfll1.

~~'tWf-~ ~~~ -;:r~II]

140

The existence should be realized -in the manner of thereal and its reflectio~. The highe~t state is Void, stainless.There there is neither sin, nor merit.

~~~~-Cfi"ll'-lJUl-m~ fUJf-ci1d fY'lqQjf I~ ~ 'tWf-'tIa" fcfi ifS-~ II

[~-~-~-~ f.If~:~: I~ ~~ 'tWf- ~ . fcfi ifS-iiif~: II]

141Remaining freely enjoying the five types of ,sensuous '.

qualities, one even attains the Highest State-what is the use ofspeaking much ?

48

~~GwroJ~1Wl-'tIa" ~m3l-~ I~ m ~ m ~ ollf~~~ \ifTCf II

[~f.mR 1Wf-~ ~ lW-IT-~'qJq: I

~m~-\fTCiCfTCrcl \fCJ: ~~II)

136

Reflect in the mind on the Void, on the Stainless, onthe Highest State, on the dream-condition, on the nature ofIllusion, on one's own real existence-till the Samsara isdestroyed.

~- CfUUT- f~qf"'i1316

~~ 1Wf-q~I~3[ 3laR-quf- fqq r&id~ ~ 'tWf-q~Hj&

n\9

"33R~ ~ ~ 1JTmem II

"33R~~~41Cf(g<oll (7)11~~ 3l<fu:~~-;:rOGTI

~ 3l<fu: ~ ~l{taI x x II]

137

When the Sun and the Moon, both of them are bound,then, 0 friend, displeasure does not enter the stomach. Onewho is ignorant of the (real) knowledge, he, 0 friend (feels)displeasure in his stomach and there is no Liberation x x x

~~t.

~~~fUIOClIOI~ ~~-~I\iJl~~~ mlRi~~11[~-qUJ ~ f.fcrtUt~ q~I~{g-~ I

~: ~1R:~:~: 'tJt~~II)]

138

~-~ ii~ TJGI ~-fq ~~~'lft ~~(?)[~-~ ~ TRft ({ft-3lfq)~"@I'tJt~-~:

The Vajra of the Great Bliss is neither located in theSamsara, nor in the Nirvl1I)a.One who treats the mind withBhavana he achieves the highest goal.

50~~3l~ lll!! (?) ~m~~ II[3lt"Tf: \lJRlfi:J ~ TR: ~ fiRri ~ I

"q: ~ TR: x x 1'fu"ll: ~~ ~ II]

142

I do know that by which the mind gives up thoughtand wony. He who x x mind invincible does not know theTattva.

~IJ~~~~1Jf llfu I~ ~ 'qJq- tR1fu II

';f g; ~ fircf: ';f~: I

';f g; ~ 'qJq-~: II]

143

There, there is neither an object of Meditation, norsteady holding of Meditation, nor a Mantra; there is neitherSiva not Sakti; there, there is neither the visible, nor the in-visible; and there is no attachment to the (present) existence.

~IJIJ~~~~~ ~~ml'qJq'qJq- fUTii~ ~ ~ ~ "Rln /I[';fg;~~';f~~ ';fg;~~1'qfqf'qJq- ~ ';f g; ~ ftmfcJ ~ II]

144There, there is neither sleep nor dream, neither waking

not deep sleep; the mind conditioned by the opposition ofExistence and Non-existence does not stay there.

~IJ~

~ 'ffl~~~ ~fcW~-fq~ I~~~~ ~fc.f3lR~o)-fq II

~ 1Jf l:ffiur ~ ~

BCf& It1i:f&- fq ~ ~[~';f l:7RUrr lRf: ~B~~ 3lftJ 1'fu"~

51

';f g; fqfdloi: 3lftT \lCJfu I

~: fqq;I<IOliCRf: 3lfq II]

145

It is not born, does not dissolve, does ~ot expand,neither acts nor makes others act, and even then It is the causeof changes.

~~f..

~ ~ ~ f4 atg 1Jf6 1Jf6~lfUl\i\lf~~ I

~~~~-qf ~~-~II[~ ~ ~: ,31ft{ 3f=(f: ~ 1'fu"~ ll~ I

(R<JCf)tj ~~m ~'q:~-~II]

146

That which has no beginning, n~ e~d, whose middlecannot be known, how can His worshipping ceremony beperformed by the Yogins, tell me.

~IJ\S

Cf01JlT3lR-lfTUT-~ ~ v.s 3lujg I

CI11~ ~ ~~ ~ 1Jf~ 1Jfatg II

[qulfcfiH-l:lR-Wo: 3laR:~: 3FRl:1q;: ~ Cf)tj~ <1flf ';f ~: ';f 3Rf: II]

147

That is without form and colour, wi~ou~ measure,. . hable infinite That which is without beginning or end,impens ,. . b h' d ?who can worship him and how can it e w()rs ippe .

~~l~ ~ ~ s~ 1(('ij q;f~\i\lf~on IfUrouT-f4am; ~ 1Jf6~- f4 1Wr('ij II

[llft9 ~ q;~ ~ ?t~ 3nf q;~ ~ If.fT7r-~ ~ ~ "¥ 3lfi:J "lRtJT~: !I]

52148

o friend, how the Tattva can be described to you ?Even thinking deeply, no Reality can be found.

~~~m ~-(Ri-«Ji?OI~ 1Jjq qlfcl"\11$ ~ Ifdci~31-CRf-fcf~ ~1!:S~ II

[1.J~~-(Ri-W~~~ 1fu~ ~ I{f~ Wf-mq-fi::j"Cll<c1l ~ v;q: -mm: II]

149As in the beautiful plaintain tree (or 'by searching the

plaintain tree all over'), no essence is found, the same is thecase with this Samsara, pondered over philosopJ.1ically.

~~o

Gi~11f~l:f~~ ~ m~-~I~~"tRlt-~ 1!:Sm~-~1I

[~: ";f ~ ar-r 6ffi ~~: 1lrSJ-~'qfCf: I

~~ WWl "tRlt-~ v;q:~: mSJ ~~: II]

150o dear friend, here neither the Bondage nor the na-

ture Of the Release is seen. Know it to be the Highest Place(parama-pada).Jhat is the Natural happiness (sokkha-sahava).

~~~~fcflWq~ I

'qfCffu ~ llutur II

~~·~I~ ffiCflAm II]

151

;ffi 11f~ fu3l~ x x

~ ~ fuam-lJUf(?-l: ";f !l/fCli(lfd ~ x x

~: !l/fc:wlfd ftw-lJl1t

Sagul)a enters the community of gods. Realize this essentialprinciple in your mind.

~~~fbl'"9;&d ~ cUOlctl«J l:f~ Gfiroit AA 11f\ifTUT3" 0) ~~~~W ~~~~II[~: GffUT:x x ar-r Cfi"RUfuT fcflqfq";f ~ I

~~~~~~~ !IIfcHlfd II]

152The arrow that is shot (?) is without the feather-head.

Hence the arrow does not reach its target. If the Void is aimedat in the Void, then the stringed arrow pierces.

~~~~-\:ltJl ~ ~-~ Cfl{\i?fB ~-~-~ ~ ac.fl~fB I

m-fcf fT.rn ~ Cfl{\i?fB ~ m ~ 114)~fB II

[~-~ 1.Jfu:~-~ Chf<b4fB ~-~-~~ m ~'lIqfqb4fB I]oGfq fiffl3lfifti Cflf{14fB ~ ~ ~ Ilf'lb4fB II

153If you reduce all the Dharmas to the state of the Void,

establish the mind in the Void which is of the nature of the sky,and turn -the mind into its own absence (i.e.the state of mind-lessness), then in that way you will reach the Anuttara.

~~~nr~ ilfUur 3lUjercl fUraist~ fUT31Tf$ fUT31-~ ~ f~ Gi~ I

-ms ~ ~ ilfUur-fcf ~ ~ ~ ~ f~fUlql(Ql[~~ ~ f.1Gf\;;ft~~ llffif.r-if-lFlftp~fG¢~If~~llq~~ I~: ~ ~ 3lftr mt:!~ (qfuf 5:~~ 3lftr ~~ I]

154If you close both the x x eyes, restrain pressing force-

fully the movement of your mind, then Saraha says you willThat which does not produce Illumination in the heart,what is the use of devoting oneself to it ? That which is

achieve both quickly : removal of misery and death.~t.o.t.o.

~-~foal~~ "Q!!i1Jf~\lUTW~1

-qffi~~~ ms~~~~1Jf~11[~-"% W«rr -qfrer~: ~:";J ~ \lUT~ Cf)1~!J1'{IlfJ.ij lfJ.ij 'lJlRft ammt ~: 'qumnr~"%~ ";J ~~ II]

155The man and woman (the husband and wife) dwell in

the same house. Even then how is it that, 0 friend, none ofthem sees the other? Eventhough they move about near eachother, Saraha says, the housewife cannot be seen in the house.

~t.o.~

~~~~~ ~1Jf~-fq~ I

~~'UfS~3la ~~~~II[!JI~ Cfilll \lf~ ~ ~ ~ ~ a:rrq";J \lfe:rnT I~ ~ ";J ~ ~: "ffif: "t[{llf~: ~: II ]

156The whole of the world is devoured by Doubt, (but)

Doubt is not devoured by anybody. If one is not made doubt-ful by Doubt, then he obtains (grasps) the Real (parammha).

~t.o.\9

-m~~1~ 31fu3TIqfu II

"lI: ~ 3«lHl'{ I

~~~ll]

157Mind is the prime origin of all Karmans. He who thinks

about its origin otherwise, that poor man is not really a reli-

~~--m-~m~~~[lR: 3TIfG"3(qfu - ernui

~: ";J ~: CfUCfi":

:ious person. Give up futile thinking (or worry).~t.o.l

lRUT1Ro-~xxx ~Tf3N~~~1I

~l:JUf-~ (?) ~ TT1Qf.l""""-S6"""'lfl"="$ ms ~ ~ 1Jfmu ~ II

[ x x x x x x oR l'"Ri ftr~ flCfi(1J:I. II

~ lFRf"ll: "5Ifu~ ~: 'qUJfu~: 1Jf~ llCll'4llfct II]

158x x x x All the three worlds have receded to the bottom

(?). S~aha. says, he wh? states that the truth is grasped (?) bythe mmd, IS not searchmg for the essential principle.

~t.o.~

~f€l~':HS~ ~-mu 'lCi fUli':lqIOIAA 1Jf~ II

xxxxxx xxxxxx

[ (a:w:f) ~- f& i.'q 41: 3larufUr~ (QW) 'lCi'"~ ~ ";J

~ II]

159. For ~im who understands th'l! words are just like the

mIxture ?f ~d and a dish of cooked ri<.:cand pulse (khicca{la),the (realIzation of the real nature of) Samsara and Nirvana isnot at all distant. .

~~o

-mm-~:1 ~ v:saITs ~ ~1Jf ~ I

~ ~ ~(flUf ffirr-~ 'lCi-fU'i':lqIOIII(~ ~ f.rcIfui~: Gfi~: ";Jfu" ~ ";J \:lRUTl{ I

~-~ "lJTCRl. ~ dlq~ld 'lCi-~ II

160

Non-perception of Samsara is Nirvana-this is theknowledge: not the meditation, nor steadfatness in meditation.

As much is there seeing of the unseen -on their part, so muchis there to be Samsara and Nirva.,a. .•.

~ 3lUUT3"~ ~~~.~

~ 'd.~

~ fqfu \l'lffl n~.~~~31T~ ~~.~.•.~-~ .~~.~~-CfUUT-'tRlt ~~.~

~-CfUUT-fqqf\iGl31 n~.~~ fOl~f~ll ~. ~

~~ ~~.~~~ 'dt.~~-~ ~'d.~3lUUT Qtq fen ~ ~. ~3lUUT mf~ ~.~~-~ ~~o.~

3i'h:lI~matUl ~t.~~~1R ~~t.~3lOlT~m 'd~3lOlTmur ~o.~

~amm (ffi ~~~.~m~"ffif ~~.~

3R~~ ~~.~3RGfG~ Ho.~3RGfG~ ~o.~

~~lJ ~~.~3W-~-lJ1lT ~~.~

~~ ~'ll.~

~~~

~~(?) (ffi CfiTffi ~Q\~ ur ~ ~ I~ '{llUf 1jfUr cftq-~ ~ fiR; Cfift~ ~ II

[x x x x ~. CfiFl: ~~ ';J ~ 'GJRYf: I:IOO: ~ ~ ~-dwqR'1: ~ Wrt ~ -qq;f f.tctw;r II]

161

x x x x x x The fool does not grasp this instruction. Hebelieves the Gufijas to be jewels that serve as illuminatinglamp. Steadying the restless mind you stop the breath.

~~~:~ GfG~~ fC411lol~ m fen Cfil~rfqq;~ q&IOI~ (?) Ixxx xxx xxx .xxx xxx xxx[<i: ~.~ ~ fC4\ljI"lIf<1~: fq; CfiR'f ~ OllI@'jlf<1II]

162o fool, he who knows the essence of the Origin, does he

expound (proper) time and improper time?

~~~

~~aRRxx "\l1l~"UJS ~

m-cMm1Wl-~ ~~II[~~ atRxx<i: ~rfu ~I

~: ~~ ~-~: d'dJ<llfa f~dlq,1{ II]

163The Supereme Preceptor, the Supreme Lord, who does

not make any difference between Nada and Hindu, he can take(one) beyond the three worlds.

'*

3l~qTln%"m t~.~~-~ur ~o.~

atffi urf~~~ ~~t.~~ ur a:tg ur 'd~.~

am;r31-~~ n~.~3iR'1qld-~ ~~.~~31-fcm31 ~~.~

~~~ ~~.~dl1ll11,!!~ ~t.~~ ~31Uf ~.'d

~~~ ~~~.~l@"-qf~ ~~.~l@"m~ ~~.~

l@"m 'tRlt n~.~~emfd3l ~~~.~llJ!I ~ lJ1 'd~. ~

~-fq ~-fq ur ~~.~~~GIS ~~~.~~ 'tit ~3T6 'd~. ~

~~~ ~t.~'Q\ ~ Cf;JOl ~ ~~. ~'Q\ ~ -m3ls 'd~. ~

V:~q~ ~~.~

v:~tr~ ~~.~v:cf~ ~~.~v:cf~ H 'd~.~

v:cfStilfC4'!! ~ ~~.~.

-~~~'~~~~£~~~j~~~~aa~~aaa~aaaaJiI, JiI, JiI, ~ ~ ~ ~'~ ;;I' §l: ;;;n;;;n ;;I T ~ 1:iiI' :.it> Jl ~ ~ ~ J i;;I ~ JI <'l <'l

~~~~ ~ ~ ~~~~ ~~~~~~~ftft~~~~~~~G»oo~~~~ ~~~~ftG>~~~~~GG~>~ft~G~ft~>~~~ftG>~~~ft~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

All

~~~ ~ ~~~~ ~~ ~~~~ ~ ~~ft~~G~~~~>~~ft~~~~ft~~~~>~~~GG~~~ ~ ~~ ~ G» ~~ 0 ~> ~ft~~~~ ~. ~ o.,lOft ~~ 0~.~~~~~~~~~~~~~~~~~~~~~~~~~~~~

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62

ms~~ lo.~ ~-~~ . ~~o.?

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~~ ~ ~ ~G ~~ ~.~~ ~- ~ -qTIUr-:qffiUr "{3l ~ ~~ ~.~-qTIUr~~-~ '60 ~ -a~ ~G ~ 3<H'ifd3l

~~"Of~ ~-~~~ ~ ~ ~ ~~

~~ ~ \ifUf (T. '6~.~~) ~~ ~ ~ '6~ ~ 'tffl ~ -qfu ~ ~\9 ~ qij!!fllib -qfu-lfR;rd~'6 ~ qOIJOilq:@oj~3lt ~o ~ llUT-~~ ~ ltfq~:;n~ ~ ~q-a~

(T. '6~.~ qOIJOilq:@oj3lU[Ui) ~ ~fc;m ~ ~"UJfcf~~ ~ ~(Bag. ~) ~~ ~ ~ '6 ~q;fu-~ '6 ~~~~~

~ ~ ~ ~ '6~ ~ W3l ~G ~ ~

~G = ~~ fcfi3l.•.

See G~ ~ ~ ~~G ~ ~(Bag.~) ~~~~ '6 ~ '6 ~

~~ ~ m ~G ~ ~ '6'6 ~ ~-q31UJ-aWt3l-~ '60 ~ ~-~aWt3l-~

'6 ~ '6 ~ ~ fqfq~ ~ 'tfi~~o ~ ~l:qUf~ ~\9 ~ ms fClf(.'1\i\if~ '6~ ~ l{Ul~ '6~ ~ ~

~ ~ ~~ ~ ~~~ liS ~tTTfcf~ ~ ~~H·OIfq~

'6 ~~ '6 ~"Of~ '6G ~ m~ '6~ ~~~~ ~ \iff3" ~~ ~ ~ ~ fq~ ~.~

~ 3'I'lf.1Iil ~ 3iO&l~lg.•.

'6\9 ~ "Of~~ '6~ ~ "Of-~~

'6 ~ '6cm.•.

~. ~ ~ ~

H '6 ~ ~~ '6 ~ '6G ~ ~ '6'6 ~~

~~ ~ -q~ ~~ ~~ ~o ~ fcrt1roT '6G ~ qutJJ

'6 ~3l '6 ~ ~~ ~ ~ g; <{ld~il '6G ~~~~

~G ~,~~, ~ ~~ ~~,~~ ~~ ~ ~~ '6~ ~~~~\9 ~ cfrn ~~ ~~ '6 ~ '6'~

'6 Wl"Of CflW '6 ~- fi:J"Of~ ~~ ~ 'lRfi ~~ ~ 1m~G ~ ~ ~'6 ~ ~ ~ lIlGlf(.'1~·qlolm ~ ~ 1I1GJf(.'"jlll1~ ~~

'6 ~ fUIC4~3 ~.•.

'6 ~G ~ ~~ ~ ~

68 69~ ~~ ~ mUr~~

~~ '1JCIS, ~ ~ ~,wn~

~ qGOijlf13l ~ qcidtUi~ ~lJRfa" ~ lf~-fq~~

~ 'OJ-~m-~I

~ fUI3lT- fUI3l " ~ fUlcfil~ ~ f1:Rr6 ~ f'J1~fd ~ "tRJr~ ~~\S ~ aN ~~ ~ ~ ;

~~ ~ \ifIUlS G~ ~ ~J~ - ~ ~-fq~fq~ GG ~ ~3R'f-fCiOIiOn~ \So ~ •~ ~fq3lR~~ ~ ~-fqfq3lR

~ ~, 3lUfOj ~ ~3ltl1OT-~4Uecfi(~

~ ~ ~ ~~l ~ ~S6~ ~~ ~ mn-~ \S~ ~ ~ G\S ~ ~.~~ ~ W~ ~~ ~ W

~ ~ 'OJ"tIJUft ~ ~ ~'OJ~~GO ~ ~ ~G ~ ~-fq

~ ~l"@~ ~~~~~ ~ ~~ ~ . m3l ~~~ ~~ ~~~ \S~ ~ 'lICCi1<m G~ ~ 'l'J'CrUT- ~'d ~ ~~ ~ ~ l'lfUT3lf.a mn ~ ml'lfUT~~

G~ ~ ~ ~\S ~ ~~ ~ ~~, ,,"CR!iICCI~ ~-~~,~'d fCfl~ 'd fcf;~ \S'd ~ qCR!ifCl§oclJ ~ ~3l ~ "tfcRg-~ CfiW

G~ ~ 'lCf 3Q\CR!i~ ~{. ~ ~~ fq'OJ~~ CfiW ~ CfiW'OJ I ~ ~~ 'd ~\iIl~ ~ ~~ I ~ ~ CCCR!iIOI3l \So ~ CCCRSll01rg-

G~ t~~ ~~ ~~ l ~ \il1UJ3l ~ ~~ GO 'd ~ I .•. .•.G'd 'd I ~ 3'14°1111401 ~ IICCOIIIICC~~,Tl G~ ~ CfUUT,TT !

~-fqG~ ~ \SG ~ ~ \S~ ~~'Of, m ~ 'lfUr3 'OJ, m - fci

~ ~1JITS ~ ~- fq 'UJ16"'d ~ 'd ~4IR~ 'd ~ 'd ~

GG ~ \if7TR3l G~ ~ ~~~ \S\S ~ 'OJ~ CUlt \S~ ~ ~<f~~ ~~ i

~,~ ~-fq, ~~ . \S{. ~,~ ~,~ \S'd'd ~ ~~

~ fqmrr \S'd ~ ~"fflG\S ~ ~, 'l]qT G~ ~ ~"4i, ~ 'd m ~~'d aTtif, ~ ..'d 3lO13, OTCC \S~ ~ ~~~~, \S~ ~~~.~

Gl ~ fClfq*l3 G~ ~~~

70 71

~ ~ ~~ ~~ ~ ~~~31~ ~~ ~ ~-~~~~ ~, qft~ ~ ~-fq,~ ~-~ fUI'6iR1

to ~ ~?T \9G ~~~ ~lo, ~ ~ ~~ ~ ~~ lfE 1%", ~ -q-qfu~ ~ ~~-~~ ~ ~w:J~ ~ ~ «4«it?

t~ ~ ~31 \9t ~ ~fq31 ~ ~ ~ af'qUf~ ~"ffiur ~ "ffif ~ fcR11uld ~G ~ ~~~ ~~ ~ V:-~~~,~~,~ ~,~~,~ ~,~ cU<Julffl~ ~~ ~ ~ V:-~~ cliUII<fflv:-~

t~ ~,~~,~ \9~ ~,~~,~ ~t~ ~,~~,~ to ~,~~,~ ~\9 ~ ~. ~ ~tlo, ~ fu~GJ~~ t~ ~ fu3lR1-~ ~ ~~ ~ ~~~

~ ~ \ifTfUr31~ ~ fi:re fqtlfolilJ:\ifTfUr31 ~t ~ ~ ~~ ~ mtt.~ ~~ ~ q;p:wa~ ~ Cflal~

~ \3lUT,~ ~~,~ ~ ~ ~ ~~~tG ~ «lOO4lfOl~ t~ ~ «4lfOld ~oo ~ ~~ ~lo,~ - qftfu~

~ ~ ~ "OJ- ~ ~ ~"OJ~ ~ ~~~ TT-~-fq~ ~ TT-~«CRS~ ~ ~ -m ~ W:f-

~'4ulfu "OJ~ ~ ~ d(>~qf"d "OJ \ifT3 ~ (Ri "ftqfu "OJ~tt ~ ~ tlo, ~ ~ ~o~ ~ ~o~~~ ~G ~ ~~-fqir~-fq~

Utst ..I _

~-fqt~ ~ ~ fUraUfI~ TffS tG ~~ ~ ~ ~ ~~I

~ TffS ~ ~ I ~o~ ~ -tR ~\9 ~ 1R~o ~ ~ ~~ ~ Cf)3ltJarouft -qm ~ ~ ~ ~--qTf1JJ31-41«(1~~~ ~ "41it ~ mm31 ~ ~ ~. ~

~ ~31 t\9 ~~ ~o~ ~ ~~ ~t ~ ~~~ ~,~-~~~.~ = ~G ~ -- ~o~ ~ ~ ~~ ~ ere~~ ~ qR~~f"*l tt ~ ~--iR~~fd ~ F ~oo ~ ~-fq

~ 'JTt& t~ .~ ~ ~ ~ ~ V!i"-fq~~ ~ ~ ~o ~af~ ~olo, ~ ~"OJ ~o~ ~ ~-fq"UJO~'d ~ VIfUT31~ ~ Trr<R ~ ~ ~~VIW~ tl~:q(j ~ quurfq ~o~ 'd qtnitfq ~ ~

72 73~o~ ~ ~fq ~o:< ~ ~ ~~~ ~ fern~~ H~ ~ ~~\iff~ol.9~ q;)fq ~o~ ~ mfq :< ~~ :<~~

~ q T.lCf& ffi' ~ q't*4CRf! ~ \iff ~31 ~ ;;j~~ot :< ~ ~o~ ~~ ~ cfm31 ~ ~

~o~ ~ ~ fqif~31 (f"~ ~o~ :<~ ~ fqi~~ 0111 ...,- ~~o ~ m HI.9 ~ ~

~~o ~ ~~ ~ ~,~ ~ \iff ~ .\110

:< ~ ~011 n~ ~ ~~ Ht ~V!i~~ TffUrlJOT ~ol.9~ IIff53101 ~:<~ ~ ai)f~qo&1 ~ 'UJ H~ ~ ~-~ura~ firr3T"~ ~ firr~ ~~~ ~ 'tff1T-qfcRgfUlT.l~R1 ~~o ~ foal qfCMfUl ~

H~ ~ ~ 'lTfu31 ~ m:ur3lt ~ amt ~ ~

~ ~ lfJTIlt fqfu Gfif ~o~ ~ ~- fq"tJ!mtfc.ffu-~ ~ ~ ~ fo31ra~ ~~~~ ~ T.iSR1~~ ~~ ~~~ ~ fT.l~lfil~ ~~~ ~ fil'dlfiln~ (f31fcr ~ $-fq ~ ~ ~ ~-fq

H~ ~ "S l:fTUTS ~~o ~ m lfOlJrnl ~~~ ~ WJT'UJ n~ ~ -orcJror:< ~ :< 'q'Cf-~ ~ 'T.lR6l:Rf ~ ~~

~ ~ ~~ n~ ~ ~~~ n~ ~ orutfi~H~ ~ tf ~ \llJrRf ~~~ :<~~ ~ fern ~M

~ mRr ~m ~ llUJ~ ~ lffUT3UjOOl3

H~ ~ firr31W\Cf ~n ~ firr31-~ x x ~ ~~ \iflT 'lCffif 'q'Cf~ ~ ~~fq~~(?):< ~ :<m ~~

~ flt?\i1101"<~ ~ flt?I\i1loi~ ~ \iff ~~1.9~ 31fOt!l~w ~~~ ~ 31U1!1~~ ett~'UJ ~ fcn~ ~ ~ ~~.

~~~ ~ ~;;nqfu31 ~n ~ xxx~(?) ~:<t~ ~ ~~~ ~ w~~ ~~,'UJ~~31 ~ ~~-fq,~ ~:<~ ~ "Q; ~ cti<i'UJ~ ~~~ ~ ~ ~ cti<i'UJ~ 'UJ

ffl~ffi' ~ ~~ 'q'Cf-'Qm ~ WTrfi ~ 'q'Cf-'Qm

~ ~31 ~~ no ~ qfst?lfl~ nl.9 ~ ~~~~1.9~ ~~ ~~~ :< fq~~ ~~~ ~ ala) "Of(et~ nt ~ a:rna ~ ~3la

~ 31RRf ~ ~~,~ :< ~ Cfi'RYJ ~3la ~ ~~~3la,~~t ~ ~ura~ H~ ~ ~'UJ~

74 75n~ ~,~ ~, ~3l{¥J fq31R ~~~ ~,~~, ~-~3RYJ- ~~~ ~ ~"Cfi"fu ~ ~

~ lfUTt ~ l' ~ CfUUt31T31R'tfCfTUT ~~\9 ~ CfUUTT31R-lUUJ

n~ ~ ~ lJIfUr31 no ~ ~qlfq3 ~ ~ ~ v:s1%rqafJr~3i

,n~ ~ ~ AA rqafJr~;m

, ~lo,o ~ ~~ ~ ~1lJ~

~ ~m1lJ n~ ~~~ ~ ~ ~ ~"Cfi"fu as ~~l ~ ~ ~~"II(f6'm~gwn~ ~ ~ ~ ~-fq ~lo,~ ~ 1lJaUT,Cfi{"d ij ~ fUrdur- cntnt

~ "tJUT n~ ~~~lo,~ ~ ~31 ~~~ ~ \il31-

~~lo, ~ ~affi ~ ~affi x x i ~lo,~ ~ ~~ ~lo,o ~ ~~-,-I

~ ~ ~H ~~ ~ ~~fu3l31~ ~lo,~ ~ -m1lJ~fu3l3lffKxx

n~ ~ ~ ~~~ ~~ ~ ~~'Q;UT ~ ~1%"Mr~~~\9 ~ ~ nlo, ~ ~

~lo,~ ~ ~ ~ -;-piTnl ~ tt~onql31 n~ ~ wara l:IT31- ~ ~m ~ ~01In~ ~ 'RRr {Oii$ICldl ~ fqfu~CfT ~lo,lo,~ T.it31 ~lo,~ ~ ~

~ ~ ~ ~ ~lo,~ ~ T.it31 3lT-IT31 ~ ~~~ ~ n\9 ~ ~-fq~ ~ ~ ~lo,~ ~ ~~ ~~~~ ~ ~~1lJ~ ~lo,\9~ ~~ ~ ~~

~~o ~ (f~ ~ ~ ~ fUrcms ~ rqfolClI@

~ "ifT\i\if nl ~ ~ ~ v:s ~lo,lo,~ ~-~~~ ~ ~1lJa"~ n~ ~ ~1lJa"~ ~ v:s ~ ~~~~ ~ ~ ~~~ ~ forFi."Cld ~lo,l ~ ~ ~ ~~~~ ~ ~ ~~ ~ ~- ~ 1lJ~~~lo, ~ r~Cl{Oir'd ~~~ ~ ~1lJ~

....:. ~lo,~ ~ ~~ ~lo,~ ~ ~~

I~~~ ~ fcfurrfu~ ~ fq.~ ~ m,fq~ ~ ~,~.~ ~ ~~~ ~~

~lo,~ ~ ~ 31TR "33lfu Cfil=q ~lo,\9~ ~ ~-m-CfiR1!1~~\9 ~ 1lJa"~~~~ ~~lo, ~ 1lJa"\ifT~ 1lJa"~ ~ "33lfu ~ "dOffif

~ ~ ~fqf~ ~~o ~ ~ ~ ~~~l -l~ \iftt ~ 1lJ 3lRf ~~~ ~.~ \iftt ~ ~-fq alg ~-~~lJ3la~ ~lo,l ~ ~lJ3la"~

1lJa"\ifTfor31~ ~, 1lJa""'lfUl\iGl~ ~ ~WlT6 ~~

76

~~~ ~ l:fUT-(fllf ~ ~l:fUT-~~ "ffir1Jf ~ 1Jf~

~~~ ~ ~ ~'!lq(i1Pq ~~o ~ "{ffirt-~!l~ itfufcf lffiItl. ~ ~-~

~~~ ~ ~~ ~~~ ~ QjiCCt«! l~ ~ ~WUr~~~ .~ "fef~ ~~~ ~ fCj4Io,~

I~ "fef('I1llT3l ~ CC(C4,OI~(?) \~ aRk ~~~ ~ atffi: x x x

Notes(Abbre~iatioDS : CDlAL. : Comparative dictionary of Indo-Aryan L~-

guages. PD. : Pahuc;la-dohii. PP. Paramappapayasu. SDk.: Sankrit-yayana's Dohakosa.)

2 c. Dk. ~. ~ is extra metrically and for meaning it isredundant.

3 a., 125 c ~ = ~ In Old Guj. ~ 'to decieve', 'to cheat'is found frequently. For example

~~~,~~mt~1(~Rfc1(i1I~-~ 15th Cent., v. 67)

'Hari, deceiving us and grasping the arm of Radha sport-ively went away'~ fcr-rnA~.("'G1¥{J~1I, 18th Cent. v. 997) 'who cheats women'.qfiJrqi' Of ~ c:nm ("'G14J~11, v. 1000)

'A bania merchant cannot be cheated'.

For some other occurrences see references in lfUfijl'ctl1~ ~1<c61~1 S.v. ~.

~~~I~. MSS. ~I~I~. G. ~, ~~~, ~, H.~e~e 'to whisper'. Compare Pk. Ap. &e41W'i31 ner-vous, perplexed; (Jinesvara's ~1c61qSlcMol, 1052 A.C.ed.Jinavijaya Muni, SJS.C, 1949), p. 36. 1. 4; Hemacandra'sPrakrit Grammar, 4. 422 (15).

~31. 'He who is absorbed'in ~~/~~31'. ~~31- occurs inlId, 85a. It means 'meaningless, bothersome worldy affairsand activities'. It also occurs in PP. (2,121=DP. 7) and DP.91,116). ~~ in DP. 122 means the same as ~31. For

. NIA derivatives see IAL. 6727.

6 b ~. The diminutive, pejorative, plesnastic suffix -'35-, a

8 b

12 b

16 c

40 b

50 cd

53 a

variation of suffix -e;- (paralleling the suffixes - ~-, - S(?f,-(il-, -~) is found also in Apa. ~-, Sk. -;p;J ) ~_(from GlOf-), ~- (from \TIlT-, Sk. 'lTol-). ~- (from

. cfcfi -, Sk. Cfiji - ).

~ : ~ = ~-f'q~ (MW.).

lTOUT (n.) = TfURT.

"UCf :. 'cry of complaint or for redress'. IAL. 10716 (G.fern.)

\ifl-~ - m-~. Siddhahema, 8,9,3,65. ~, ~. ~311=f.lGT; ~, 'ClmT, ~311 = ('fGT;~ is absolutive of ~~ =WTfu. Compare Hindi ~ 'fflT, (fGf 'fflT.

~. Compare Pk. W 'a rubbing stone', Guj. ~ 'topulverize' .

~ Pk. ~ (= Sk. ~) means ~ or 'a prizedthing.' It occurs in ApabhraIilsa poem ~~l(lijftCfl (c. 12 thcent. A.C): ~ mfi:F:r-~ W ~ ~ (v. 95). There

it is paraphrared by the commentator as l1J1 {qlfiliJ ~ 1'J'ij

~~-~-om~~1~= Sk. 3l-WJffi.

Pk. ~ 'to besmear' (G. ~.

Ap. ~ 'to harass one self' (IAL. 5321 : 'quarre.l' is itslater meaning).

~ = (J"fu (Ap.). See q3::j:q~3of ~ 3, Index

~ ~ is proverbial. Compare pp. 2,262 (=PD 14).

"qT1l 'back', IAL, 10071.

60 d ~ : 'upsurge'.

80 b ~311B. Sk. ~, Pk. ~; G changed to R under the

81 b

82 cd

86 b

94 a

d

93 a

96 a

97 c135 a

139 d

influence of the succeeding <:r. The form ~ occurs inOld Gujarati.

~~. Formed to contrast with~.

This is based on a proverb. Compare ~«'ICflC!Cfl:fcf;~are !

and Hindi m~ q;) amm ~ ~ ?

q;ffi. Sk. m, q;ffi 'lap'. IAL. 3607.

Pk. ~, Sk. ~cflll 'lotus plant'.

~ =~. There are several instances in Ap. of the change"OJf>~;e.g. WDJl>~, cpwr > ~.

~, Can it be ~ = Sk.-m ?

-wm~ (\ifllUIT) are variants for~ «JqU1I6 (= ~).

Ms. ~~-q~ fciemended as ~~-fci ~-fci. PossiblyMunidatta's reference to Saraha's view expressed in a versewhose. beginning he has cited (\if~ (J~~) (Kvaerne, p.

261) is to this verse. He has said am v:cJm~-qMlij$l\ifFITq': finr-~ Compare cd. ~ ~ ullffllf3 ~ ~

~ ~ I This also suggests that in c Munidatla's read-

ing is ~ for our ~.

~ = Sk.flJ~ Compare Pk. 4lftlfctlf = Sk. f1:lf~.

~=~.~-~ : Compare Guj. ~ ~ 'farmer', ~ 'to

till'; m 'farm' " farming' .

II

CARY A-GITI-KOSA

Contents

Introductory. The Metrical form and structure

Text and Translation

List of the Ragas

IntroductionThe present study deals with a collection of fifty short po-

ems, which are composed in a language that represents the earliestform of the Late MIA. These religious songs relate to the final phaseof Indian Buddhism. They were written sometimes in the 9th - 10thCent. A.C.

The present effort has the same objective and the same basicasumptions as the foregoing effort, viz. the restoration of the text ofthe Carya-giti-kosa (=Cgk..). The point of departure in the long tra-dition of studies on the Cgk. is Kvaeme's 'An Anthology of Bud-dhist Tiintrik Songs', which has critically considered and used what-ever is valuble in the earlier studies, besides making its own valuablecontribution and thereby becoming a landmark. It is hoped that thepresent effort, even though unconventionally speculative to a degreewill be assessed and judged by its success in removing some cob-webs and throwing light on some obscure or evidently corrupt pas-sages of the Caryas·.

The original language of the text of the Caryas seems, in thecase of many a passage, to have been, in numerous places, Sanskritizedor regionalized during transmission. Earlier sounds and forms cameto be substituted by their later developments and unfamiliar wordscame to to be replaced by familiar words. The song character alsoallowed some freedom with the original text resulting in verbal al-terations.

The modeminzation of the original language relates to a fewsound changes, inflectional endings and lexical items. Sinplificationof the earlier cluster with lengthening of the preceding short vowelis a well-known characteristic of the NIA. .stage as distinguishedfrom the MIA. stage. In the(t'mnsmitted text of the Dgk.. and Cgk.we find numerous such cases. So also -b for -v, loss of -h- in certainforms etc. The ablative singular marker -t~,genitive singular marker-r- for earlier -h-, present third person s:ngular ending -a (for theearlier -1), past passive participle in -1-, absolutive participle in -i (in

the place of -iu) etc. can be mentioned by way of illustrations. Ofcourse in numerous cases, there is little to guide us in deciding whatwas original and what is an alteration. Wherever, therefore, I havemade changes in the words of the transmitted text or have suspectedomissions, I have been guided by the known course of developmentfrom Late MIA. to early NIA. and by the metre.

Although Apabhramsa poetry used to be recited or sung beforethe audience, the poets did not take any liberties with the metres,with a few minor exceptions. It should be however noted that thereis quite significant difference between the textual transmission of theDkg. and that of the Cgk. The Carya being specifically a song ofpopular character, its language was considerally more prone to changeand accomodating of regional elements.

The translation aims at little more than a literal rendering,overlooking the poetic and lyrical aspects of the original and henceobviously inviting the charge of being rather wooden. This would,however, allow the readers to judge how far the restored text isbetter than the available transmitted text, which, because of corrup-\tions and alterations has considerably troubled the interpreters. Thetextual alterations over centuries have produced many obscurities.Even Munidatta had before him a considerably altered text and innumerous cases we find his speculation about the literary meaningof a passage to be arbitrary or forced. As regards the metaphoricalinterpretation. I have strictly eschewed it, it being otherwise alsobeyond my competence.

As stated previousy, for the text and its interpretation I havethroughout consulted fruitfully Kvaeme's masterly work of scholar-ship. It makes available much data from tne previous work on theCgk. including commentary and also critically assesses it. I havefound useful Atindra Mojumder~s translation also given in hisCaryapada. I am grateful to both of them. *

References. Per Kvacrne. An Anthology of Buddhist TantricSongs. Second Printing, )986. Bangkok.Antindra Mojumder. The Caryapadas. 1967. Calcutta.

The Metrical Form and StructureAll the songs except No.lO, 21, 22, 26, 28, ~3 and 50 are

made up of five rhyming couplets : 21 and 22 have SIX, 10, 28, and50 have seven, 43 has four and 26 has three couplets. The s~condcouplet in each of these songs is said by the commentator Mumdat~ato be the refrain (dhruvapada). The Caryas are songs and ~~nce IIIthe case of each of them the Raga in which they were tradItionally

sung is also indicated.The Caryas 1 to 9, 11 to 13, 17 to 20, 27, 29 to. 33, 35 to

38,40,42, 44 to 47 and 49 are composed in a metre whIch has 16Matras per line. It is the same as Padakulaka or Vadanak~, ~he formsof which slightly differ from each other. The 16 ~a~as of thePadakulaka are made of four Gat}as, each of four Matras, the lastGana having the f~rm - uu or -. This is the norm. In the case of thefirst and the second Gat}a or the second and the third _G~t}a,theytogether can form a group of eight Matras. T~e 16 Matras of theVadanaka line are divisible as 6+4+4+2.

The Caryas 14 to 16, 23 (?), 28, 34, 39,. 41 an~ 50 arecomposed in a metre which has. ~8 Matra~ ~er hne. It 1~ ~alledDvipadi (Pk. Duvai or in later tradItion Caupaya). The 28 Matras ~remade up of seven Gat}as of four Matras each, th~ last Gat}a havlllgthe form _ - or __ -. Dvipadi became popular m early N~w Indo-Aryan poetry and came to be called Duvai when two-hned andCaupaya when four-lined. The metre of Carya 23 see~s to hav~ 20Matras per line. But the text being defective there is httle certamty

about this.Some of the word-forms in the Caryas are often modified to

suit the requirements of the metre. For example a consonant clusteris sometimes to be treated as a single consonant. A na~al consonantis at times to be treated as nasalization of the precedm~ ~owel. Inseveral cases the line is found short or long by a few M~tras: In the

. case of some lines that are short by one Matra and endmg m .the last syllable is to be treated as long. In the case of several hnesthe original text is probably not preserved and we find lacuna froma metrical point of view.

. . ~or.metrical requirement we find at a number of places formsWlt~ ~lmlpl.lfied clusters which is a dialectal trait. Besides, we findpartl~lples m -1-, regional words etc. regarding which we cannot becertam whether they are original or later alterations.

~-~. (~$qle:)

('U1T : qlq~{l)CfiT3lT ~ t:q fcf ~ I ~-~ ~ ~ II ~

K§~~-~ QMlolrn I~ ~~~~ II ~

~3R1-~ q;Ji Cf)f{\I\iI~ I W-~-~ ~ ~ II~

~ ~ Gi\:l-~ 3lmT I Wr--cful f~ ~ 't 1ffin II 'd

~~ ~~~ I ~ T.fCiuJ ~ ~GfW II ~

[~~]<iifliT ~ ~ a:rrq~: I ~-fT.re H: CfiR1: II ~

¢~ ~ QM,.P04 I ~ ~ ¥ ~ ~ II~

~-wm~ fcfl ~ I 'W9-~:'l9TIlf1f~ fu<:ffiII~f~ ~: GF\:l-~ 31mt I ~-'tJa3l ~ ~ 't 'tJT~: 11'd

~ ~ ~'ll: ~ ~ I \:Tlf-i T.ltR ~ -qra ~ II ~

The body is a tree. It has five branchcs. Dcath has entcredinto the fickle mind. Srenthening the lattcr you enjoy the Mahasukha.LUi says, know (how to do it) by asking the Guru. What is to bcdone with (what is the use of) all modes of Samadhi ? Sufferingfrom happincss one certainly dies. Abandon the hope (of attainingMahasukha) through practising Yogic postures. Press hard to yoursides the Sunya-wings. Lui says, we havc secn through intruitionboth Dhamana and Camana scated on the stool.

89~~~~311 ~~ a:rarOt ~ I (? ~31) II~

~~AA~I~~*~II'll'Q,"ijl ~ ~ 1Jf1ft;rI ~ m~f2R-Cfift c:rrfuJ ("iUfuJ) II ~

[~ UIlIT]~ m ~ ~~ ~1:lIfu I fqEfi1lf ~ ~ (~) CffiiUif iiI\,;fJfu II~

~ ft.2R-Cfitur CffiiUif iiI~ I ~ 3TiiRJ1R: 'Jlfcttlllfe~: ~: II~

-m bR~ ~ I 3lJTI(f:~: m ~ (or m 3l1~lf~dl)lI~

~:~ ~: ~ ~:(?) I ~: ~: ~ f.J:~ II 'll

~ ~ ~ fll 'Jl'UIfu fq{C\qCfl: ft:2R- Cfitur CfiWf (or~) II~

~~

[ ~fA(}ql~]

[~: ~]~~m3"~1Jf~ I~~~~~ II ~

31Trur-"El1: ~ ~ fq31fu (7) I ~ ~ fu~ ~ II ~

~ ~-lR ~ ~ I ~ T:fft~fu~ "CflT~ ~ II ~

~~ ~ "CflT31-ir ~ I \fu; ~ "CflTlRC\~ II 'll

~ T.l\i\lJ ~- ~ ~31 I cilft-~ '~ijf~r~ ~31 II ~

[~ UIlIT]

~~fTRCfl': ~~cnfu I~~~~ ~ II ~

~-~ x x x ~ czrftp I ~ ~ ~ 3l~ II ~

~ ~: Cf% \ifT1'Tfu I ~ ~ ~"CflT lTfu lWfUt II ~

'Rem Cf% "CflTql-~ ~~ I -u:il ~ ~ ~ II 'll

~ ~ 1lf!iRql~1"lfurr I ~-1lt2) ~ ~ mmrr II ~

(3)That liquor-selling woman joins two houses. She does not

have either yeast or bark, yet she produces liquor. You produceliquor with a steady hand by means of Sahajl\, (or in the Sahaja), sothat you become free from old age and death with your shouldersbecoming strong. The customer seeing the sign at the tenth doorcame (or tasted the liquor) of his own accord. The sixtyfour potsallow entry, but once the customer has entered there is no exit forhim. There is only one small pitcher; its nozzle is narrow. Viruasays, steady it and then incline (or 'move') it.

(2)

The tortoise is milked. The milk-vessel cannot be held. Thecrocodile eats up the fruits of the tamarind tree. Listen the incidentof the court-yard. The thief took away at mid-night the earring. Whatis th~ way to search it ? The daughter in-law is frightened during thedaytIme by the crows, but at night-fall she goes out to Kamariipa.Such a Carya was sung by Kukkuripada. It occupies and is containedfully in the heart of only one in a million.

~'l(

[ .js(}ql~]

[~ : ;mi]

fu3lJ ~ ~ ~ 6iCflCflf~ I ~-~-~ ~ fq31Ifu II ~

~~~~fq1Jf ~ 106~"'@i~-~~ II ~

~ ~ ~ 1Jf~~ I llfUy-1@ "Cffu."31 ~ ~~ II ~

~31 r.R ~ ~31-~ I ~-~ ~ ~ ~ II 'll

~ 16ft ~ W e:fro I UR-~ li~ ~31 T.iTu II ~

~~

(m~)(~:~)

~'B~~t:R"fi~ 1~~1Jf~~~" ~

~ f2R-Cfift ~ ~1:Tfu' I ~ ~ mm- fq lSi~ " ~

[~ l§1CU]

fi: ~ ~ ~ ~ I ~-~-~ ~ aCfllf(1Cfl't II~~ ~ fcRT 8lUi 3lfq or ~ I

('fq ~ llfkl('Cf1 ~--m ~ II~

(CfiI'(Of)~ ~ ~: or ~ 111fUJ-1FffiI. ~ ~ ~ II~

.lQ( ~ f~ ~ dR1Cfl~: I T.R-~ 1ft "tJa3l ~ II ~

'1UTfd ~ Cfli -4~ cmr: I ~-1rtfort lJo) ~: ~: II ~

(4)

o Yogini, give me an enbrace pressing thrice crosswise.Rubbing ~ala and Kulisa you take the evening meals. 0 Yogin!,Icannot hve for a moment without you. Ikiss your mouth and drinkthe lotus-juice. Eventhough the time passes, the Yogin! is not be-s~eared. Moving from Mal}.imola, she is absorbed in O<;l<;liyana.Put-tlOg the mother-in-law in the house under lock and key she splitsoften both ~e sides/wings, viz. the Moon and the Sun. GUI}.<;larisays,Iam a hero In the matter of sexual intercourse. Ihave raised a banneramong men and women.

~~

[ :ell flF:i- ~ ]["{(IT : ~]

\lC.i-~ Tf~ ~ "CIlfu3l ~ R:4fCRS4<j~ 'Of ~ II ~

\:fcif ~ ~ ~ 1R-7JTlft ~ ~ ~ II ~

~ ~-(Ri ~ ~ ~(-~)-i¥ fUrcxrrO'l cilfulll ~

~ ~ ~ lJ ~ fUT31fual ~ ~ lJ ~ II ~

~- ffi~- ~ 1R-7JTlft ~- ~ ~-mtfi II ~

(~-l§1CU)

~: ~: lJo) or ~ II ~

1R-7JTlft ffi"Cfl": f.J$t (f{fu II ~

\lC.i-~ Tj\ffir ~ ~

~~:~~

91

QI2l4('Cf1 ~-~~: ~'i1f1:4('Cf1 ~-(~)-~ f.rc.rtUl afCifiR:dl II~

~ Gf8lUi qrtj lJT ~ f.:rcficJ ~: ~ lJT ~ II ~

~ ~ ffiCflT: ~fq6qf~1R-lltfiR: ~ ~ ~-~lf~1't II ~

(5)The profound Bhava-river flows swiftly. There is endless

mud in the middle. It is fathomless. For the sake of Dharma Catillabuilds a bridge. People going to the other shore can cross fearlessly.Splitting the tree of delusion and joining planks, you fashion it inNirval}.a with the axe of Non-duality. Boarding it do not look rightor left. Bodhi is near. Qo no go far. You ask Ca!illa, the lord ofAnuttara and 0 people, you will reach the other shore.

~~

( ~~'J}!iqlC()~~ (f7TftfUT?)~ ~~ I~~~ 'i4af<<<<ffl' II~

~-mif~~ 1~'Of~ 'nW~ II ~

~ 'Of ~ ~ "'Of ~ I mtUf ~- fUTm 'Of ~ II ~

muur31_ mturrWUJ ~ I~~~. ~ II ~gft:3l_~_~- ~ "'Of ~ I ~ ~ qq;-~ "'Of ~ II~

[~ l§1CU]

"¥ ~(~?) ~ am) Cfi~ I ~ 31T@Fi "tRl"fu .~ II ~

~ mWT mtur: -a-u I 8lUi or ~ ~: 3iH~flCfl: II ~

QUl1f.Jor ~ or f':lGifu "tJA1<.i I W:UR ~: f.Jwi or ~ II ~

mturr ~ mtur 5JflJ ~ I ~ cR ~(CIT or'lfu 'lJl11.. (~) II ~

~-llfu-~~: or~ I~: ~ 1iG-~or ~ II ~

(6)

Having taken, how and where can I stay leaving it ? (or'where can I keep my wife and how can I stay?') The cry to

surround comes from all the four directions. Because of its own fleshthe dear is its own enemy. Bhusukua, the hunter, does not leave it .for a moment. It doeS not chew the grass, nor does it drink water.The doe does not know the abode of the deer. The doe says, Youlisten, 0 deer, leaving this forest you remain wandering in the sky.The hooves of the swiftly moving deer are not seen. What 6husukkasays does not enter the heart of the fool.

ij'iWlqlC(

('U1T : qaq'8l{l)

~~C@~I"ij~~~~11 ~

CfiUS~ ~ ~ fulclR"id I \iflllUr-ljJ~ ~ (¥) ~ II ~

fuflroT fuflroT fdfUuT (fcJ) ~ Nuurr I 'l1UIl~ (~) 'lCf-qf«~ooll II~

~ ~ 31TfcI31~ ~ ~3lT I 3lfCfOT-~ ~ ~3lT II ~

~~ (-q?) ~~ ~ I 'l1UIlCflU8liS~'UJ~ II '"

[~ lJI'IT]

~ ~ Cf('ij ~ I ~ ~ 'fWT: ~: '10: II ~'fWT: 71('C{l ¥J ijlR:t4f(\ f.fc.ffi:i I CJ: q-ilJn'iH: tl: '10: ~: II ~

ilfUt ilfUt ilfUt (31fq) 'iOl': fcqm: I 'qUJfu 'fWT: ~ 'lCf-qffi~l: II ~

~ ~ 3lJTlOl: ~ ~ llOT: I 3lJlllR-~: ~: 'iOl': II ~

-w:t (R=lJ (lllJ?) ~ ~ 3lfur I \lUTfu wnT: lllJ ¢t ";f ~ II '"

(7)The way is blocked hy Ali and Kali. Seeing that Kanha

became dejected. Where will Kal)ha go and make his abode ? Thatwhich was grasped by the mi'1d has now become indifferent. Thethree triads have become diffl-rent. Kal)ha says, they have becomedifferentiated by Existence. All those who came, they have gone.They have become dejected by (continuous) coming and going. Look,that Jinapura is quite near me, but, Kal)ha says, it does not enter myheart.

[ CfitCS4 H lkHq I C( ]

['U1T : ~]

muUf 'lft3lT ~-"tJflfq31 I ~31-2ffq3lT ~ 6ffcf31 II ~

~ gi ~ 1J~ I ~31 \ill [~] ~ ~ II ~

WG~~~I~~~~II~

~ ~ 'q6-~ ~ I 4l6C41(j 1JTfu" 'C:ITfu ~"I:fl"& II ~

'C{fll-~ ~ ~ lflTTI I ~ f1:lful6 ~-"Wn II '"

[~ lJI'IT]

~~~-~I~-~~~II~

'C4W-l {Cj Cfiklfcli J JlI;f)~~ I llOT CJrCRl. [00:] ~ ~ II ~

i:fllfclijll d({l IfGdI ~ Ciif~ I ~ ~ ~ ~ II ~

31RiQ] ~ 3lC4RtCfi4fd I 3lfti ~ cnfu<ff Cfi2t 'tlR4fu II ~

'C{fll-~~ ~~CRClI mrff I ~ ft1fffif: ~-~ II '"

(8)My boat of Compassion is filled with gold. The silver-pouch

was deposited on the ground (of the shore). Steer on, 0 Kambalin,in the direction of the sky. Once it has gone, how can it return there-after ? The peg is pulled out, the rope is left. Kambalin steers it,having asked the Guru. Having ascended the back-side he gazes inall the four directions. There is no oar, so how can one steer it andcross? Leaving both the paths, the left and the right, he obtained onthe way the company of Mahasukha.

(~\9)

(lIW1QI<:; )

('U1T : Qlq~{1 >~-~-~ ~ I ~ f<:r:w:rq,-O)-Gj\:lUT ~ II ~

~ ~ m-~ I ~-1lTfuffUT .qUr- ~ fulfcq'dd II ~

96

[~~]~-m ~ ~ ~ I ~-SlRi: ~ cm-~ II ~.

~-q:;qrffi Wcm: ~ I ~--;rrR ~ Q:<hICfiRol II ~

3TIfu-CfilfuI-~-~~: I ~-~-~ ~ ~ II ~

"WT-~-~ (1lllf4cql am(~) I lR-mai ~ ~ml(:l<J:( II ~

'11<f4cql JHi 111"G<J:(~ ~ I lffift '11<f4cql ~: ~: q:;qrffi lito,

(11)The Nagj-sakti is held firmly as Kha~vaIiga. The drum of the

Anahata resounds with heroic sound. The Kapalika· KaQlla movingon entered the city of the body and roams there with singleness ofmind. He puts on the belled anklets of Ali and KaU on the feet andthe earrings of the Sun and the Moon as ornaments. Applying theashes of Passion, Hate and Delusion, he obtains the pearl-necklaceof the Highest Mok$a. Killing in his house, the mother-in-law, thesister-in-law (of his wife), the wife's sister and the mother, .KaI).habecame a Kapalika.

~~~

[llWlql~ ]

(~: ~)~-~ ~ 1JTal-~ I ~-~ ~ 'qq-~ II ~

~ ~3lT ~ t ~ I "3CITft-~ [~- ]fUr~ ~ II ~

~ "fflfu3l qfu31T ~ I Tf3TCit "2!ft131 ~ eIT~ II ~

~ ~ qRfulfCC('Q:a I ~ o~ 'qq-~cj ~ II ~

~ CfiUS ~ ~ ~ ~ I ~ ~dl 1jfUur31~ II to,

[~~]~-"tfta ~ ~--qi I ~-~~ ~ 'qq-~ II ~

fcffi!: ~:(?) ~ t ~ I ~-~ f.fCfii f'l119)<J:(1I ~

"5l'~ :i'1cf4cql ~-qffim I ll\ilcitol 1~ ~ \iRl: f~: II ~

97

lffirorr ~ qru1~'Q: I ~ ~ 'qq-~ ~ II ~~ CfWT: cp:j crt GfCi~: I T.fg:lffu: ~ IlOlf4cql ~: II to,

On the game-board of Compassion Iplay with the pawns ofchess By means of the true Guru's instruction I conquer the pa~nsof E~istence. The throw (?) of two is removed. I ~rush th~ King.Through the instruction of my benefactor (?), the Jmapura IS near.Broken by the First, the pawns were destroyed, Broken ~y. the El-ephant the five men are thrown away. By means of the Mmlste; ~eKing is checkmated. Having rendered powerle~, the pawns 0 ox-

nh . make a good show whileistence are conquered. Ka. a says, we .

10 • t the rival party We conquer the sixty four square byp aymg agams .

counting each (?).

~~~

(c:pWlql~ )

('U1T :~)

fuffiUT-1JTTCf fcfi31 ~-~ I fUr31-~ ~ ~ l1%fu31 II ~

oft 'qq-~ m mal ~ I ~-itfUT ~ 1JT~316 II ~

"tf;;{ omrrn fcfi31 Cfi~§C\I(1 I ~ Cfilal ~ m3lT-\iIffi II ~

Tll-l ~ ~ ~ ~ I ~-~ ~ ~ II ~

~ Cfiool(:l{i ~ wit I ~316 ~ ~-"Wl II to,

[~~]. .' '~II~f:{--mur-~ ~ 3TI!-Cfiq,f8fl1 I m-~ ~ ~

m-ut: 'qq-\iK1f'cl: ?:I~ 1Wn m I l1\7:l-mur WW: ";{ ~: II ~~ ~~ I ~ ;;:my. .;rr:n-'\iIffir:lT: II ~~ o~: ~"..: 611<'~IIUI qn:?'1I\I~··"

~: m: m: ~: ~: I f.@-fcfflR m ~ II ~

m "Cfi1li'clf(: ~ ml1 I ~: <pJT: ~-W'R II to,

(13) 0

Having,plade the Triple Refuge a boat with eight doors, with

99CfiqfGCfij "1 _ ~ "1 _ ~ "GTt ~ I

"If: ~ ~ ~ ~ ~ ~ f14'1Glfd II ~

(14)The boat is streered through the middle of the Ganga and the

Yamuna. The Matangi effortlessly ferries across the Yogin who issunk therein (1). Steer on 0 Oombi, steer on, oh dear, It becametwilight on the way, (yet) by the grace of t~le feet of the True GU~I have to go to the city of the Jinas (2). FIve oars ply. The rope IStied to the platform behind. With the water-skin ~~ the sky the wateris sprinkled, but it does not enter through the.Jomts (3). Sun AndMoon are the two wheels, creation and destructIOn, the masts. Steer-ing the boat at will, she does not take note of both the cou~se~, theleft and the right. She does not charge a Kapardika or a BoQ(;hka.S~eferries you across at her own will. He who mountin~ on the chanotdoes not know how to drive would sink down on thIS or that bank.

one's own body as Compassion and the Void as the wife, crossingthe ocean of Existence as if a delusion or a dream, no wave isperceived in the middle of the stream. The five Tathagatas are madeoars. KaQha steers the boat from the net of delusion. Smell, touch,taste are just what they are : like a dream of one who is sleepless.Mind is the helmsman on the path of the Void. KaQha has started forthe company of Mhiisukha.

~~~

( ~ki1qlC()

("UlT : q;:qym)

rfrT-.-~ ~ lJffcft I

~~~WT~~~II~

~ui~~~w~F~1. .•. f-

~-~31-~ ;jjl~c:qd~Ii\Old{d II ~

$:r ij):sem:1 m l:Jtrr ~ ~ Gff'\-l31 IlJ31U®w ~ ~ "tfIfUra "OJ ~ ~ II ~

TiG-~~~31~~~ I

~~~lJ1lJ"OJ~~~~ II 'tl

~"OJ~~"OJ~~~~I~ ~w~ ~ "OJ\ifT("OJ)~ ~w ~w ~ II ~

[~~]rfrTr-~-"tJ~ ~ ";fJCfT I

~ f.n:Jr.f: <WiT ~ ~ -qrt ~ II ~

~~~&IT~'iCf~1~-~-~ "lJRfCX:i S1: fIi\1~{'{ II ~

~ 31fffifUJ 1:JORf l:f~ ~ q;f~ ~ II

~ ~4ql;q1 ft:rT.ifu ~ "1 SlfCf~lf(l~~ II ~~-~<:if Eft ~ ~: _ ~'q: I

cwf Gf~ Eft lifliT "1 ~ ~ ~i0G'{ II 'tl

~~~

[ ~lIf..ijqlC( ]

["UlT: ~]

m-~31UT-~ fq31it~~ "OJ ~ ~ I

-;jj) -;jj) ~ ~ lJ6 ~ ~ ~ II ~

~~ ~~ "tJ 'llffl): 1iGT ~-~ ~ I

cm;- f\"fOUl ~ ci¥ "tJ ~ "U31-~ ~\:11J II ~

m31T-~-~ aq "OJ [~] "OJ~ ~ I

~ 1JfIC{ "OJ ~ ~ ~(?ID "OJ~ uns II ~

wrom~~~~ ~ "OJ~ ~ "OJ1ffiffi1 \if it I

~31 ~~-fuf.&~~~~ II 'tl

~~~~ma~_m~~1~"OJ ~"OJ <3Sofum~ ~ ~ ~ ~~ II ~

100

[~~]

~-~-~ ~ awra;<i ";{ ffi~ <No I

11: 11: ~ ~ lffi: ~ ~: ~: 3ffir II ~

~ ~ l:IT Wi 't ~ ~-Cf<'ITI -mm: I

qffi-f~: ~: ClW: l:IT ~ \f\1f-"tJ~ ~ II ~

lWlT-~-~ 3Rf: ";{ (W:{ ";{~urn:roB I

mt -;fl: ";{ ~: ~ mRr:(?m;(l:) ";{ ~ ";{J~ II ~

~ -qf~: ~ ";{~ mRr: ";{~ ~ (fCf I

~: ~ q6IF~O&?Ol:fut2lRf ~ ~ l'fi6O: II 'g

Gf~qp:i~~wRr: ~~~I

~: ";{ ~ ";{ <[UTTf.f ";{ oit ~ 3TI'aJUft ~ ~ II to,

(15)One's own nature being self-experiencing and without character-

istics cannot he characterized by discursive thought; whoever wentby the straight path lost the path. 1. Do not wander from this shoreto that shore. The straight path is Sarilsara. The crooked path differsfrom it only by a hair's breadth. Do not get lost. There is a soldier-camp on the royal road 2. The ocean of delusion and ignorance islimitless. Its depth you do not know. In front is seen neither a boatnot a raft. Although deluded, you do not ask the lord. 3. On the pathof the Void no direction is seen. You do not see due to your delu-sion. One who goes by the right path achieves eight great Siddhis.~. Abandoning the right and the left path, you do what is said bySanti. There is on the shore neither a landing place, nor a thicket, norgrass. The road is to be travelled with eyes closed. 5

~~~

(~-~)('U1T : cihcit)

fufOur~~'t~~~~ I(j ~ l:ffi' ~ 't ~ ~-~amm ~ II ~

101

~ fire-~ ~ .I 'fUrtfI 7J~'1~Brg~ II ~

-qyq-~ ~ <ilfual ft:mR;J I ~ ~'lf"~ I

7J31Ul-~ ~ 't ~ ~ FUlcqlOld II ~

~-"tJTUfffl ~ 't ~ ~~~ dCtFcRSld I

~-~ ~ 't FqqCf&d CfiTfcf 1J[ ~ II 'g

~-"{fcJ-~-~ 't 7J31Ul-lflT ~ I

~ -qfmi ~ 'tf~ ~ fcf1fl:J 1J[ ~ II to,

(~~]fif\l: ~: W";{: 't ~: ~: tR: ~ I

~ ~ llR: ~ 't ~ ~-~: ~ II ~

~: fire-~: mqfu f.ftrt 11111l~~~ II ~

"tJItJ-~ ~ 3ffir ~ ~ s:/)6'~CilI ~\l-m I

TJ7R-~ ffi 't ~ Afc:n! F1C1folJ{ II ~ ~

~-"tJR;f ~: 't fi~ ~ ~~ I

~-fqtt?Oll1i ~: 't fqq~: q,lfq ";{~: II 'g

~-"{fcJ- fcfi\or-~ 't TJ7R-*ri H: I

\lUIfu ~~ lfltT 3T;l' PllOl\J\ildl fq;lrfq ";{~ II to,

16Bound with three bands the dark c'lould of the Anahata thun-

ders; hearing it the terrifying Mara with his whole troup is put toflight. 1. The elephant of the mind runs about intoxicated. It con-stantly wanders in the direction of the sky. 2. Breaking the twochains of sin and virtue, shattering the pillar with the chisel of thesky the mind enters NirvaQa. 3. Intoxical.:d with the drinking ofMaM-rasa it has become indifferent to all 1he three worlds. Lord ofthe five sense-objects, he sees no antagonist whatsoever. 4. Due tothe heat of the scorching rays of the sun it has entered the heavenlyGanga. Mahidhara says: Immersed here, nething was seen by me. 5.

~~\9( cf\OllqlC()

(WT : qGq~ij)

~ ~ ~ ffiTrr31 mrt I ~-~ ~ %31 aTq~ II ~

~ ~~' ~ ~31-cfiurr I wrnr-Wd-\jfUr ~ ~ II ~

3lTfR q;yfur ~ mft3l ~3lT IlJ3lCRi ~-~ ~3lT II ~~ ~ ~ ~ ,I 'Gf1fm-Wd-\jfUr"{1~ fcP"llb4d 0) II ~

~~lJT~~ I~-~~~ II ~

[~urm ]wf: ~: mft C1r.:rT ern I ~: ~ ~ ~ aTq~ II ~

cmrn -re ~ t(lCfi-cfiurr I ~-(j';:;;fi-~: fq(,1~fu ~ II ~

311ffi CfiRWft~ ~ ~ I lJ'ircR: ~-~~: II ~

~~: Cfi(dti'H fi41f.sdl: 1'dl'C«l.~ern-~: ~CilITl{: II ~

~ ~ lJTlJfu ~ I ~-~ fcfl:p:j cqqfu II ~

(17)o dear friend, the lute of Heruka is being played. It has the

Sun as the gourd, the Moon as the strings attached, the Anahata asthe neck, the Avadhuti as the disc. The tune of the lute is the Void.Compassion spreads everywhere. (1,2). Ali and Kali are to be rec-ognized as the plectrum. The mighty elephant entered into the pauses(1) of Samarasa. (3). When the.belly of.the lute is pressed with thepalm, the sound of the thirty-two strings peryades everywhere. (4) ..-The Holder of the Vajra dances••~thegoddess sings: thus the difficultBuddha-dance is perfomed. (5).

~~l[ qiWlqlC(][WT : 1its]

fuf1roJ ~ lli cufu3l ~ I ~ ~ ~-~ II ~

103

~ iffir ~ ~31 I atij ~ ~ ~ q;cnft;J31II ~

~ ~ iffir ~"{1~ fCl~If~d I ~ 'Ul CJiRUj ~ "2l'ft;ra"II ~

~ ~ W ~ ~ I m-\i(UJ-m~*s 1l'f ~ II ~

~ ~31 ~-~31 I ~~ 3TJllfu • f~OOllf~31II ~

(~lPf)itfUr ~ lflJT qlf~dlf1 m I 3ft WJ: ~-~ II ~

~ A ~ -«U-~ I am ~: \iR: lJ~ Cfilqlf~Cfi: II ~

(qi.fJ ~ ~ ~ ~ \1! ~ I CfiTCf ";f CfiRUi ~~: fCl11~ld: II ~

, ~ ~ (IC{ ~ (\iR:) CIGfuI ~-\iR-~: (IC{ q;u3 ";f

~ II ~

~ Tftm Cfilf-~ I ~: ~ ";f ~ m«ft II ~

(18)I have effortlessly plied through the three worlds. I am now

asleep in the play of Mahasukha. What sort of Dombi you are withcurly crest-hair 1-The noble-born are kept outside, the Kapalikainside (your hut). (2). Lo and behold 0 Dombi ! you have pollutedhere everything. Without rime or reason you have destroyed theMoon. (3). What types of ill are spoken about you! But discerningpeople do not leave your neck. (4). KaJ)ha has sung of one who isCaI}.daliby her deeds. There is no greater harlot than the Dombi. (5)

~~~

[ qiWlqlC(]

["U1T : ~J\lC{- f.rc:qJur [fGJ] ~- ~ lJU[-11CI'Ul iWroT cWs-~ II ~

'iflJ-'iflJ-~-* ~ ~ ~ fClCm;ffi' ~ II ~

iffcif ~ ~ \iffci ~ ~ ~ s ~ II ~

~-fUrfu W3l-11Wl ~ ~-~ uffiJr ~ II ~

~~WY ~~~ ~-fcl1l'f ~ ~~ II ~

~-f.rcrtUr ~ ~-~~-~-~-~: ~:~ fc:fcmp ~: ~~ WCf-~ emf:

~: ~ ~ ciPiT ~:

105

orcf-cftcFi lili 'Fi l{Uf I lffilT l1Tfurr f1«n ~: 1/ ~~ ~-"tfIG: ~: ~ I a:r:l ~: ~l-:llfd~: a:r:l ~ 1/ to.

(20)I am in despair regarding my mendicant ascetic. My trouble

cannot he described. It was destroyed on seeing the lying-in cham-ber. ·What I see here, is not here. My first child- hirth was the bundleof psychic impressions (vasami). But the poor child died just whenthe umbilical cord was cut. My fresh youth was finished. I killed mymother and destroyed my father. Kukkuripada says the existence isfirm; whoever understands this is a hero here.

(~lWU)lR:--qcR ~ Cfi\cfr-Cfliflldl<?l 1/ ~

~:~~~II'~

~<pi~~~I1~<:flfir;ft - ~ \\lRt fcJ'lJfu 1/ ~

~ ur ~ ~ lffi: II to.

(19)Sarilsara and Nirval}.a are the tabor and the drum, mind and vital

breath are and the Kara!<ldrum the cymbol. (I). 'Victory,', 'victory',thus rises the sounds of the kettle drum. Kal}.ha and Dombi startedfor their wedding. (2). When Kal}.ha returned having marriedDombi,the highest residence was given as dowry. (3). Day and nightpass in sexual play. The night dawns among the troup of the Yoginis.(4). The Yogin who is delighted in Dombi's company, does not fora momnent give up the Sahaja, intoxicated as he is.

~~~

( 'iWllql<)(WI': ~)

fUJfu ai~ ~~ ~ I affiJ31-~ ~ ~ ~ 1/ ~

lJTft ~ ~ ~31--qqurr I ~ ~ [~] .Icioll.,cfoll II ~

[~-] fcJ~ ~ ~ l"ffu31(?) I ~ Cfift;r~ "l1J1m ~31I/~

~ ~ a1'ra:rmurfu ~ I 1Ta:rUT'3fo ~ affiJ~ ~ II ~

orcr ~ ~ ~-~ I ~-~ "CflW ~ ~ 1/ to.

~~a:rm Tffi3"~ I ~ ~ ~ ~~ ~ II G

(~lWU)

f.mr ~Cfllq~(jl ~-qCfll1iWom: I ~-'q~: lffctl": q;Ufu ~ II ~

~ "t ~ ~-11cf1'l!. I ~ ~: ~ 3lJll1FT-l'Jlf.r II ~

~-iJ\:lq): ~: ~ lIDJ1l. (?) I~: 'Cfl'ft;rcJ: 1mCfi: ~ II ~

"Cflffi: ~: VJf{4 ~ quf: I '7J1R ~~ q;Ufu 3TJFffl4 "tfR1{ II ~

CfTC«l. ~ ~: ~-~: I ~ "iilQ-;:r ftfi<ffi ~ R~: II to.

cw.«I. ~-qCflfll "*m:: ~ I ~: 'llUJfd tRJ: Gf"~ ff4'l<:,4fd II G

~~o( ~,{lqla:)

(WI' : qeQ'3iU)

. ~ IUI<lfB4 ~-~ ~~~ur~(?~) II ~

~ 7J3" ~ ~ -:qTfu ~~ ~ ~ ~ ~~ 1Jllfu II ~

~ fcJ3lJllj ~ crmuT-lST 1JTTft;f fcJ~ ircf (? lj6) ~ 1/ ~

urq.:..~ ~ ~ fu(?) ~ 11'1'ft3l ~ ~ ~ II ~

~ ~-~ ~ f~ ~~' ~ ~ t{ ~~ cftB II to.

(~lWU)3ft f"i<lP-lldl ~-'llCfft llili C41~<1dl "Cflf~ ";f ~ 1/ ~

~ 7Rf aio:~ ~ I a:r:l ~ ~ ~ a:r:l ~ II ~

)l?Pf \ifRi lili em:R-3lTfcfi: I ~ fqc~W~fd~ (? lff:) crocfl: 1/ ~

106

(21)The night is dark. The. mouses are scurrying. The mouse,

fond of consuming Nectar eats it. (1). 0 Yogin, you kill the mousethat is the vital breath, so that both the coming and going' are ended.(2). The mouse piercing holes in the Exstence, digs hole in the wall.Known to be restless he destroys the deposit. (3). The mouse isblack. It has no (other) colour. Ascending to the sky he drinks Nectar.(4). That mouse moves and jumps till he is rendered motionless,through the instruction of the True Guru (5). When the scurrying ofthe mouse stops, then, Bhusuku says, th,e bond is destroyed. (6).

107

is unthinkable: what is the nature of birth, death and Sarilsara ? (2).As is birth, thus also is death : there is no difference between theliving and the dead. (3). Whoever here has fear of birth and death,let him entertain hope for obtaining mercury and alchemic elixir (toprolong youth and life-span). (4). Those gods who freely move overthe whole world of the moving and non-moving, they are also notfree from old age and death. (5). Is Karman due to birth or is birthdue to Karman? Saraha says that law is beyond thought.(6).

~~~

( tH~ql<)(WT : 1:wtij)

3lO1l!I ~ ~ 'lfCf- fUrccnur I ~ ffi31 at~ 31lInUJ II ~

~ 1Jf ~ ~ ~-fct I ~ ~ ~ ~ ~ II ~

~ ~ ~ fct ~ I fi ~ -anN ~ II ~

~ ~ ~ ~ fct ~ I ~ em ~ ~ crnr II '6

~ 'HiH)i4{i ream ~ I ~ ~ AA ';[~ II lo,

~~fci;~~lms~m~~II~

[~"Om]m {i4f~CCfI (i4ftlCCfI 'lfCf-f.lctfUt I fi:Jarr ~: Gf~ ~ II ~

~ ';f ~: ~ ~ I \iFf ll<ut 'lfCf: ~: '1cIfu II ~

~ ~ ll<ut 31fq ~ I ~ ~ 1'fu fcmtt: II ~

~ mr \1FtR If{liT ~ I~: ~ ~ «i1~OI{4 'ifiilijT II '6

<t 'Hi4(Ji4( nrm: w:rRf I ~ 31~: ~ ';[ ~ II lo,

~ Cfilf ~ Cfilfurr ~ I W·: 'qUJfu ~: ~: \:llf: II ~

(22)Themselves constantly constructing Sarilsara' and NirvaQ.a,

people falsely fetter themselves. (1). We do not understand that which

~~~

[ '!~3}liql<]

['UlT : CRlft]

~ ~ (7) ~ ~ \&I1~f6f~"i1ru6f~ 'tRr ~ I'UJft;ITUr-CfUTff ~ mfufu ~ -11OIT II ~

~ ~316 ~ llft316 ~ I _

lWOf fctuj "IOI'ffi ~ "tfOIOJ-qUf 1Jf q~f~f6~II ~

llT31T-~ -qmft3{ Gjf~31 llT31T-muur I~-~. ~31l ~ [~] CfimfUr II ~

(~"Om)<:rR <pi(?) ~: ~ "llWlfu 1l1{ftlt4f~ ~ ~ I

~-cA "'Sl'fcm1. \ifQt4f'H ~-lRT: II ~

~ 'iQ: "5l~ lJO: ~ I~ fcAT 1ffi:i ~: W-cR "5lfct~ II ~

~-~ "5Rtflf ~ ~-mtuit I

~-G1T~ ~: 't -m. ~ ~ II ~

[23]

If, 0 Bhusuku, you go for hunting, you must kill the fivepersons. Thereupon entering the Lotus-grove you m~st be s~ngle-minded. (1). Living in the morning he was dead at mght. Without

~~G[ ~llr~qlC( ]

('U1T : VTit't)

W1 WUr \jfUT ~ t ~ I am \jfUT \jfUT fUj(icq(i ~ II ~

06-Q~~m~lma ~~~ 'lJfcf~ II ~W1 \jfUT \jfUT ~ ~ I ~ ~31 ~ cqfu" II ~

Gl'rn-qf ~ 3m:1Jf ~ I ma ~ ~ 1Jf ~ II ~

~ 1Jf ~ ~ lf~ ~ IlJf-~~ _ Wo II '"'

(~~)qc4 ~ ~ ~: t~: I ~ ~ ~ f.wk: ~: II ~

'ffif: (3lfi1) ~ m: ~ ~ I~: ~ ~ ~: 'lfCXffi II ~

qc4 ~ ~~ ~ I~~ 3WIU.:" ~Gl'rn--qf~~ 'tJRl ';f ~ I~: ~ CfR1'J"ti ';f ~ II ~

CfiTcf ';f q;roJj "liT ~ ~: I ~-~ CRfu~: II

~~\9

( ~~j:Cliq IC( )

('WT: ~)3'lO&<f~rt'W ~ fq3lftr3" I iifiirn \ifl~ful§ 3t!I a~rks " ~~ ~ llrif a:tq~.1 ~-qarOlrt ~ ~ II ~

~ ~ Tf6 fUrcx:IT<Jr I Cflc(f!?lfOl-~ ~ ~ II ~

fClViloiS; fCiHCflSi'1 ~ I it lf~ ~ ~ lf~ ~ II ~

~ ~ lii ~ ~ I f1ti\llloiS; ~-~ II '"'

[~~]3l~ 1uf ~ fCiCflf(Ojdl{I ~-4JnHl1i aM a~f(Ojdl{ II ~

~: mTl:R: llr1f a:tq~ I ~-~: m ~ II ~

~: mTl:R: 1ffi: f.rcrtUr I Cfllif!?lll 'Cfi111Yt cWo ~ II ~

fCi{lil100G: fcR;r~: ~: I 7.:1': ~ ~~ ~: ~~~: II .~

~: ~ lflIT ~: ~ I f1ti\llJ100G: ~-~ II '"'(27)

At midnight the lotus is in full bloom, the body of the thertytwoYoginis was in delight (therein). (1). The Moon moved on the pathof Avadhiiti. The True Guru describes the Sahaja through his words.(2). The Moon moved so that it went to NirvaQa. The lotus of thelotus-stalk flows through channel. (3). The bliss of cessation, free ofall characteristics is pure. He who knows this is a Buddha. (4).Bhusuku says, in union I realized the Sahaja delight in the sport ofMahasukha. (5).

mea! in the deep forest, Bhusuku will enter the Lotus-grove. (2).Hav~ng spread the net of Illusion, the doe of Illusion was bound.Havmg understood through the instruction of the True Guru, to whomcan be narrated this story ?

(26). Carding cotton again and again there remain only fibres.

Cardmg the fibres there is left no remainder. (I).Thus also Heruka is not found. Santi says, how it is to be

grasped (experinced) ? (2).Carding cotton again aDd again Sunya is gathered. Taking

Sunya the self is destroyed. (3).. On the vast road the two banks are not seen. Santi says even

the tip of a hair does not ~nter.. The~e is neither the effect nor the cause : the clever way in

thIS matter IS self-experiencing, says Santi.

~~l(~'iSHq,C( )

('UtI' :~)

~~~~mlm"ilTffi I

-q)trr-~ ~ ~ lftqff ~ lITffi II ~

~ lIGro ~ ~ m ~ ~-~ I

~ fUr31-~ ~ ~-~ II ~

1Jf11JIT (RiCR ~31 t TJ~ 'ffihT31 srm" I

~m~~~~~-~-~II~

fu~-~ ~ ~ ~-N ~31 I

~ ~ fUl~qfUl GTft3l ~ mt ~31 II '6

'fu3131-~ xx xx ~ ~-~ ~31 I

wror-fUl~qfUl ~ ~31 ~-~ mt ~31 II ~

~-~-~ [~] fcf~ fUr31-"'JUT-mUll

~ m-~mUf ~ fcf~ "tR-~ II ~

~~ [~~] ~TJJltW IflTftcR-~-m~ ~ ~ ~ II \9

[~~]~: ~: "tJCio:emfu mJ ~ GfR1T I

~-~ ~ ~: ~ ~ "tJfffi II ~

~ lfiR ~ lfiR m ¥i ct1\~(~R1-~ I

~ f.r\if-~ ~ ~-~ II ~

1'Rl (RiCRf: !i~f(1dl: t TJ7Ao~: 'W9T: I

~ ~ ~ c.R 'WffiJ ~: ~-cwr-~ II ~

fi\:ng-(g<::,cll~i 'tffud: ~ ~-~ 3i11ijlf~dl I

~ ~: ~-GTftcf;T Wurr ~: ~\lffiT II '6

~-~ XX XX q;{t~ ~ I

111

~-m Cfi"U3 fct~lnldl ~ -uf:i: '5['qffif II ~

~-qrcp;r-~ ~ ~UJ f.r\if-1R:-~ I

~ m-~ ~ ~ ~~ ~-f.rc1fUr II ~

~: ~ lWTR: ~ m: ~m I

flTftcR-~-~~ ~ !lI~I.I1ijfd .~ II \9

28High and lofty is the mountain. There dwells the Sabara girl.

Peacock's tail-feather she wears. The Sabarl has on her neck thenecklace of Guiija berries. (1). 0 introxicated Sabara, maddenedSabara, do not raise a hue and cry. Your own wife is beautifulSahajasundarl by name (2). Various trees are in bloom, their branchesreaching to the sky; alone the Saban roams about in the forest,wearing ear-rings and the Vajra. (3). The Sabara has stretched him-self on the couch of three Dhatus. The bed of Mahasukha is covered(with the bed-cover), The Sabara is the lover, the Nairatrna is theharlot, the night dawned through love making. (4). the betel of heartand the camphor of ..,was eaten in Mahasukha. The void-Nairatmaembraced the neck and the night downed in Mahasukha. (5). Withthe words of the True Guru as its tail-feather and with the arrow ofyour mind pierce (the target); aiming only one shaft pierce, 0 piercethe highest Nirvana. (6). The Sabara is intoxicated, the Sabara ismaddened. Urged by furious anger, entering the crevice of the peakof the best of mountains, .how will he return ? (7).

~~~

[ t'i$qlC(]

['UtI' : qGq~ij]

~ 'OJ ~ 31~ 1JT ~~ I ~ ~ Cb1-qfu31T~ II ~

~ ~ ~ fctOIl%3 I fu31-~ ~ ~ 1JT ~ II ~

~ ~ fT.Fs ~ 1JT 'fflfUr~ I C~r) f%tJ 3lJ1fij- ~ Cf&TfUr~ II ~

112

~ ~ 'lfUT 11l ~ ~ I ~ ~ m~ 1Jf ~ II 'd

~ ~ (~j ~~ I ~~ ~ aTrs1Jf~ II '"

[~1PT]

'TICf: ";f 3lfuJ al'TICf: ";f ~ I ~ afr~ en: ~ II ~

~ ~ ¥f~ ~ I ~'ll: fq(1f1fd "{{: ";f \ilRff'll II ~

cw:J CfOf: ~ ~ ";f ~ I"{{: Cfi?f ~ ~ C41&4J(~a II ~

~ ~ ~ l1ln ~ ~ I ~~: ~2IT~: ";f f4~ II 'd

~ ~ lFn 'llfURrcxi ~ I ~: "Wl ~ "{{: ";f ~ II '"

[29]Being exists not, Non-being is not born-who can be con-

vinced with such instrnetion ? (1). Lm says, the knowledge is with-out characteristics. It sports in the three Dhatus-yet I do not discernit. (2). That of which colour, mark or form cannot be known, howis it to be explained by the Canon or the Veda? (3). Speaking towhom and how shall the question be asked by me? Like the moonin the water it is neither true nor false. (4). Lm says how shall Iconceive it? That which I am, 10, that is not discovered. (5).

~~o[~«~qlC( ]

(~:~)~-~ fUJtR; ~~ I 'TICf-al'TICf-~~ W~ II ~

~3Ta" 1T3lUT-~ 3le:'lJ~ I ~ ~ 'lflEfi ~-"ffiC\~ II~

~ 1JUffi ~ ~3lR1"3' I ~ ~al-~ ~ ~ II ~

~-~ ~ ~ I '13l1il m d\J\lflW~ ~ II 'd

~al-fu~ ~ ~ m{6 I ~ ~ ~ al\:1TB II '"

(~1PT)~-~: ~ ~: I 'If;q-al'TICf-~: Gfffif: II ~

113

~: 1JTR-ll~ ~: I ~~ t ~: ~-fC4{<'\qq, II ~

"lI<t \ilRfu ~ ~~J1R;j I f.f~ ~-1R: ~ ~ II ~

fcflfll-~ ~: ~: I l'Jl'A ~2IT a\i\iqI(1: ~ II 'd

~ ~ ~ tJR: I ~ ~: fc~11~lqf(f~ II '"

[30]The cloud of Compassion sparkles incessantly. The quarrel

between Existence and Non-existence is dispelled. I. 0 Bhusuku,behold the wonderful own-form of Sahaja, that has arisen in themiddle of the sky, knowing which illusion disappears, and one'sown mind silently takes a jump. 2-3. By means of the purity ofsense-objects the bliss is known, like the brightness of the moon inthe sky. 4. In these three worlds, this much is the real essence-ifBhusuku destroys darkness. 5.

(~ : qGq~a)~ ~ ~al -qqura- ~ I 1Jf ~ a:r:qur m~ II ~

~ ~ ~ ~ 13f\i\1l~qd ~ ~ II ~

~~m qfsfq~~ I~ ~ ~'2fur~ II ~

~;~Nur'ffi~I~~~~ II 'd

3l\iijf~ "{{~ fcJ 'IDfta' I 'lla" NuT [~] ?J fUlqlRa II to.

(~1PT)

'If:J 1R: ~fs::q(fO( 11CR: ';f!: l";f ~ ~ ¥~: II ~

31T~ ~ ~ ~ I 31Tfu: f.ro~: ~ II ~

~. ~ ~2IT Slfdfq~JfdI fiffl ~ ~ ~ Slfq~lf(1II ~

~ \lei lfJIT cl)CflI~I{ I ~ ~ ~ fq~l<q(f II 'd

~ ~ 3ffq mfut I \lei "f[UIT ~ ci< f1qlMq, II '"

114

(31)Where the mind, the senses and the vital breath are destroyed, I

do not know where the self has entered. 1. Wonder! Compassionbeats the Damaru. Aryadeva, without any support whatsoever, re-joices. 2. As the moon-light enters back to the interior of the moon,the mind bereft of the sense-organs, ceases to be (as the mind) andenters there (i.e. in the clear light). 3. Having abandoned the fear,repulsion and the worldy ways. constantly observing, think of theSunya 4. Aryadeva has removed everything : he has kept far awaythe fear, repulsion and the stigma (of going against the wordlyways). 5.

~~~

[~HiN'C( ]

('«tT : ~)~ 1Jf ~ 1Jf trq-lffu-~ I m--ua ~ ~ II ~

~ 'l ~ II ~ 'l c{qiy I fUr~ ~ II \iU&'l ~ II ~

~~ll~~ I ~ ~~~fUr31-~ II ~

'tR-31lqitit fcJ [~] ~ I ~-Wf 31C1ft:r ~ II 'll

CfTlj ~ ~ ~fcmfi?jr I m§ ~ ~-~ ~ II to.

(~ lJICrr)

";fIG:';f ~: ';f trq-m-~ I m-"ij\lf: ~~~: II ~

~ ~ m ~ ~ I f~anr\-l: m (;[Rf ~ II ~

~~m~~ l~m~~~~-lA: II ~

'tR m~'If: 31fq ~: ~ I ~-$ ~ iWfct II 'll

cwi Gf~ 'lfT: TRIf: ~: I~: \lUlfu ~ C@f 'iffi: II

[32]Neither Niida nor Bindu, neither the orb of the Sun or the Moon-

the Mind-king is in its own being free. 1. Abandoning the straightdo not take the crooked. Enlightement is near-do not go to Lanka.2. The bangle is on your wrist-do not take a mirror (to see it). You

by yourself must understand your Innate M~nd.3. Whoever goes tothe other bank, certainly dies in the company of evil folk. 4. As forthe ditches and trenches on the left and the right, Saraha says, theyhave become the straight path. 5...

~~~

[ GiAOIQIC(]

('U1T : qGq~t\)

~ m ~ 'UJTfu qfs~f~31 I ~ ~ "Of ~ ~31(?)1I ~

Wf~~~.~·I~~fq;~~~ II ~

~ fcJ~ TJJfq31 ~ I ~ ~ fuf1n1r-fcJmrr II ~it-fcJ ~~~ m-fcJ ~ I it ~ m ~ sm~ (?) II 'll

~ fu~ ~-W1 ~ I Wrtrr-lftarl ~ ~ II to.

. (~ lJICrr)f7Tft-3qRqq~r~m(~sfq) 5I1fd~~qCh:1~~f.:K4~(?)Il~

~ ~: ~: ~: ~ I ~ ~ fq; ~ ~ II ~

~: "5RFf: -m: CfU:Il I 1furct ~ ftR;{: 31ftr~: II ~

'If: 3#r ~: ~: 31ftr~: I ~: ~ ~: ~ WCh": (?) II'll

~ ~: ~ wi ~~ I ct<tOIQIG-<fut ~: ~\-:ljfu II to.

[33]On the hill is my house. I have no neighbours...There is no

rice in the pot, yet guests (?) keep on coming. 1. That serpent,attacked by the frog, rims away. Can the [11ilkthat is milked be againcontained in the teat? 2. The bull has calved, but the cow is barren.The stool is milked at all the three junctions of the day. 3. He whois wise is himself a fool. He who is a thid, himself is the guard. 4.Ever and ever the jackal fights with the lion. A person who under-stands the song of OheI)QhaI)ais very rare. 5.

~~'6[ C:;lfuhqlC:;]

['U1T: ~]

wrnr-~ 't aTI'qIJUT-'t:IRqjJ3TI-qJ3TI-'Rffl I

~~ll~~-eFt II ~

~-~~~I

~~ll~~-eFt II ~fcfi ~ lffl fcfi 06 "ffif fcfi ~ ~- ~ I~-~-~ ~-'tR-fUrocrrOl' II ~

~~~~~~3l~1

'B-~ ~ 1Jf~~ ~ 'B~ ~ ~ II '6

\T3l \T3l \T3l l: arcR "U1t ~ 't ~ I

~--qy3l-~ ~ "ifffif-~ ~ II ~

(~~)~-~~ l: aTI~-~ (fifll1-qrqy-~ IfcH.'1f1fd ~: Tf"lT1'"flf "CROll-eFt II ~

3K1~~~~~1fq(?mfd ~: Tf"lT1'"flf "CROll-eFt II ~

fcfi ocr m fcfi ocr m fcfi ocr UiR- C4I@I~1 I

mffimR-~-~ ~~-'tR-f.fcUUt II ~~:m WIDf.J Qffll~('ll [~:] ~ $f~lIlfUI \il'A1fu I

~--qt 3lcrt ";f .~~: ~ ~ ~ II '6

WT: WT: WT: l: 3ltRuT m ~ l:~: I

~-~-~ ~ ~ 'jCRTR ~ II ~

and mind Darika sports on the further shore of the Sky. 1. With hismind characterized by the absence of characteristics, (absorbed) inMahasukha, Darika sports on the further shore of the Sky. 2. Of whatuse to you are the Mantras, the Tantras, the expositions of Medita-tion, (when you are) in the ultimate NirvaQa where one sports in theMahasukha that has no fixed location. 3. He who combines pain andpleasure into one, knows how to enjoy the senses such Darika doesnot know self and non-self as different. He enjoys fully the Anuttara.4. Attachment, attachment, attachment--others are bound by attach-ment and delusion. But Darika, through the grace of LOipada hasobtained all the twelve worlds. 5.

~~~

[~]('U1T : ~)

~~'ri~WI~~~-G$1I ~~ m-~ ltg ~ I 113lUT-~ "lR13l ~ II ~

~~-m.~fq~lm-~~1Jf~1I ~

q\iGldcl R3l3' ltg ~ ~ I lli 3WIfta ll~ 'tITfUraII ~

~ ~ 3l'lrif "ffl3l3' I fire-~ lli a:rrm fcfl3l3' II ~

(~~)~~: ~a:Jm~-* I~~~-~~ II ~

~ m-'U'il: lIlT -;re: I lJTR-~ ~~: II ~

~e;q~-mr: "{fCf m ~ I fire-~ ";f -qp:j ";f ~ II ~

q~31&H~ lIlT ~~ ~ l'tl<n a:rrmfuj lJlR ~ II ~

~: '1UJfd 3l~~: I m-'U'il: ~ 3lfflT\: ¥J: II ~

[34]With unseparated Sunya and KaruQa, with his body, speech

(35)So long I was in self-delusion, now I have awakened due to

the instruction of the True Guru. 1. Now my mind-king has fled; hehas disappeared and entered the sea of the Sky. 2. I look in the ten

directio~s-all without exception is Void. In the absence of the mindthere is neither sin nor virtue. 3. The Vajra-guru has given me the .si~n through his instruction. I have drunk the water in the Sky. (4).Bh<\dra says, siezed by mi~fortune, I have made the mindking. myfood. 5.

~~\9

( (nWiq,~)

(lPT: ~)

~1Jffuli&~XxxltCfiT lor~~q II ~. 3lUj~ ~ 11 'M"l ~ I if3Ch1Fs(~) ~ ~ ~ II ~

~ ~ ~ ~ I ~ fl1S ~ ~ 11 cmft" II ~

'ii6 j6 ~ ~ I cn31-~ fcfici ClCMlol~ II 'Il

~ C'm l((fj "CJf 3lCI~ I -m ~ em ~ TR1-~ II '"

(~~)

m~ 1llJ ~ x x x ~ 100: Ih11~11I1:~ ~~ II ~

~~1lIfcR:¥R't~1 iftltXtitFc:(~:)~:~: ~ II~

~: 31fu ~: ~ I ~ ~~ ~ ~ 1lI em II ~

GflJSFl ~ lffiRqj: \i1RTfu I ~~ ~ &j1(Sqllld II 'Il

'lOTfu (fRCfi: ~ ";{ 31Gfcfim: I 'l: ~omr (ffl[ 1ffi TR1-l:Jm: II ~

~~~

[ 'Wlql~]

(lPT : QC!Q§8)

~~o~~ I~-~~~ ~ II ~~ 1J[iJ~ ~-1R-fq~ I ~-~ Cfi11S fctclUld II ~

~3lUT1J[ ~3lUT'1\-~ ~ I ~~ ~ q;ft Wur ~ II ~

~ ~ ~ ~ I mR31(?) 3lJCfOT-~-~ II 'Il

~ ~ \ifRVtmt--q'f3T[ I ~ 1J[ ~ ~ II ~

(~~)

~ o?ffi!n ~ ~-\iIOSIIII{ ~ ~ II ~

~ ";J \i1RTfu "fC{-1i{-fq'lri I ~-~ ~: ~: II ~

i«RT ";J ~ '1\- f.lW Tffi: I ~ ~ ~ ~"Wi: II ~

m~h~ ~ I 3lJlT1R-1JlR x x x ~ II 'Il

mf~ ~: \ifRVtmt-1:fRT: I ~~ ";J ~ qFuSdlillllf: II ~

[36]Having attacked the Golden House with Tathata and having

stolen the whole of the treasure of delusion, KaQha sleeps immersedin the Sahaja-sleep, not being conscious of the distinction betweenthe Self and the Other. I, 2. He f~lI utterly asleep, having neitherconsciousness nor feeling; setting every thing free he slept happily.3. In a dream he saw the thre~ worlds as Sunya, and free fromcoming and going, 4. I have made Jalamdhari-pada a witness-thelearned Pundits do not want to see me. 5.

[37]I have myself no fear of anybody. So the desire for t~e

Mahamudra was destroyed. I. 0 Yogin, do not forget the SahaJ3experience. Freed from the four categories it is just as it is. 2. A~ y~uare, thus remain : considering Sahaja as separate do not rcmam 111

delusion. 3. The ferryman knows the maimed and the headless. Howcan that be decribed which is beyond the reach of speech? .4. Tara~asays, here there is no scope-whoever understands, on hiS neck IS

the noose. 5.

120

~~~

( fH6ql~)("UlT :~)

CfiT3lT 1JI1Cffs ~ ~ I ~-q31Uf \:13 ~ II ~

~ f?Ri CfiRal ~ ~ 'UJ1fq I 3lUUT-~ ~ 'Uf ~ II ~

urr-c:.f$ "UJTCl~ :rr31ff I 'fl:Ift;f 'fl:Ift;f ~ ~ 'Uf ~ II ~~ ~ ~ ~ "iilffi3lT I ~-3~(1ffi ~-fq ~3lT II ~

~ ~ m:-~ ~ I -ms ~ [m] llaTOT ~ II to.

[~~]~ ~ 1R: 31fuj I ~-~ \:i{ ~ II~

f;;ffl ~ ~ \:Ra t fi I 3R-~: -qrt Of c:rrfu II ~

-;ft-~: -.frCfii amfu"T't: I ~ ~ ~ Of ~ II ~

~ \Fi <jUClctl1 1ft G1(1q~ I ~-~: ~ ~ f14f\i\ildl: II~

~~ ~ m:-~ ~ I W: \lUTfu m 11TA ~ II to.

[38]The body is the boat. The mind is the oar. Hold firmly the

rudder of the word of the True Guru. 1. Making the mind firm holdsteady the boat. One cannot reach the other shore by any othermeans. 2. The boatsman toes the boat by pulling with ropes. Aban-doning Sahaja do not go by another path. 3. On the path there isdanger. There are two mighty robbers. All are submerged by thewaves of Existence. 4. Following the bank, (the boat) rushes in thestrong current. Saraha says: it is absorbed in the Sky. 5.

x x x x x x arcg t ~-~ I

~ ~ fUrUrfu llR ~ qR; ~ II ~

31G'!F ~-ms x x t ~ ~ 31U1T I

["ta] ~ \if(1fi!G1ICfiI<!i[m] ~ ~ 31U1T II ~

aW:r~ ~ fc:l'm ~ ~ m-"tRCXm 31U1T I

~ ~ fcfi ~ 'Uf~ &I*C€l3 l1i ~ ~ II ~

-ms ~ CR ~ ~ fcfi lIS ~-~ I

~~~t[~]~~lIto.

(~~)m ~ a:rr<mr-"8 t m-1R: ~-~ I~-CRR-~ t ~ ~ "'TJ: Cfi"Y.1ll.II ~

x x x x x x 3lT~ ~ ~-m I

~: ~ f1OJ[QQm llR 'IT.i ~ ~ II ~

~ ~-~: x x x x [~] t ~ ~ II

[~ "\ifTRl.~-fi!G1ICfiil: W«f ~ ~: amm II ~

~ Wd fq1ii flR;ffu t m-~ ~ I

~~fcfi~Oft ~ ~ ~~II ~

W: ~ ere ~ 7TI-'Wffi" fcfi llll ~ G1f~C4~1I

~ "\ifTRl.~ t ~ fcmJfl:r ~~q, II to.

~~~

[ fH6ql~]

["UlT : lffi"fm]

~ (fq) ~-\3l t fUI31-l:fUT (ffi:-w I

~-q31UT fq3lR!i t ~ of ~ ~ II ~

[39]Due to your fault, 0 own-mind, you are attached to igno-

rance even in dream. How therefore it is possible for you to remainthinking about the words of the Guru .• 1. x x x x. 0 Wonder !Howimpenetrably deep is the forest of Existence ! You make the banditstake your wife to the further shore. Your knowledge has fled. 2.What a wonder that in spite of the delusion of Existence theParamatman can be seen ! This world is like a reflection in water.Atman is by nature Sunya. 3. Although there is nectar, you swallowpoison, you Self, that is subject to the mind! Don't you know that

~n.every house I have to conswne the evil family? 4. Saraha says,It ISbetter that the cow-shed is empty, what use have I of a vile ox ?J alone has destroyed the world. Now J roam at my own will. 5.

~"o[ Cfiw,q,C( ]

['fl1T : 1ffiWlm-~]\iff lTOr-iitaw d'lR1UiR1d I ~ ~31 ~ ~ II ~

('l1!O ~ ~ cfIF£*fd ~ I CfiT31-qr31-R31 \iJi VJ ~ " ~

~ ~ ~ ~ I qr31-~ ~ ~ II ~

~~~ Fq~R1d I~~~~~ II ~

~ ~ ~ ~ ~ I ~ ~ ~aflF~d~ II ~

[~~]~ ij4tfn~(l( (~ f4~ I 31JTTlt: ~: Fctskt1 ~: II ~

(~) Cfi!i _ ~ "lJJfu I q;p:rr-CfRfJ- F«nf.I ~ ";f lfqJfu II ~

CZI~ ~: dqFG~IFdfir&i I CfTCfi.--q~ q;f~ ~ /I ~

~ ~ ~ '!l! I 1F: lffi: <W{ fir&I: «if\:R: II ~

'1UIfu~: m quf41fi:t Cfi~ I «if\:R: lffi-~\clO: 'lJ~ II ~

[40]Whatever is the spherc of mind is worthless : the canonical

texts, treatises and the of rosaries are mockery. I. How can Sahajabe spoken of, with which body, speech and mind cannot match ? 2.Falsely Guru instructs the disciple, how can that be told which isbeyond the range of specch '! 3. As mucp is spoken about it so muchit is defiled. (In fact) Ih..: Guru is dumb and the disciple deaf. 4.KaQha says, how can I describe the Jina ? It is like the dumb in-structing the deaf. 5.

123

~~~

( 'lttCJiq'C(J{,aaq,C()

(1P1': ~~)~ ~ V:O\1l!It ~ lfr ~ I~-~ ~31 ~ ~ ~ fq) ~ ~ /I t

3lCR: ~ t lIT ~ ~

~-~~~~Wqmurmu II ~

lRi-lJftfi{31 1f\fcXi-'1Jf4ft ~-qFsr;,ilI3 ~ I

qr31JCtif \iff ~ m~ anqd If"~ ~ II ~

~-~3Tm~~~~~1cmEl~ ml"ffi1~ fuif [\iffUr] 31T~ ~ /I ~

•-uan ~ Cficft ~ ~ ~~ aml-~ I

~ ~ ~ ~ \ffiIu ~ ~-"tlT31T !I ~

[~~]31Rl ~ ~ \lflRL t ~ ~ Wo'lTfu I

~-lflf ~ 'lJ: ~ij('fl~rd ~ fq) ~ ~ II t31TtJ'lf~ t 11T¥ ~~lijtfuIJ{ I

WR ~ 'lJfu: \lflRL ~\:2ffu ~ CffiRT OCT II ~

lRi-qrtf.qCflJ ~--;pRJ GCfur-S1FoFcilJ4~ I

qlolqd1 ~ ¢ 'TCffiI "\ifR 1rnR: ~: 1'1~

q~T-'~: 'lJ~ ~ ~ mfu GJSfcrI:lT:m: J

ql<jCflI41: ~ ~1~ICflfll ~ ['lJ~] ~ ~ II~

~: \TOJfu 31Twf ~: \TOJfu ~ ~-~ I

'lJfu: ~~: 31fuf mRJ: ~ ~ ~-~ /I ~

[41]In the first place this world is uncreated. It appears/is perecived

due to delusion. You fool, who is frightened by the rope-serpent, canit really bite? 1. Wonder! 0 Yogin, do not make the gesture of

touching it with hand. If you know such a nature of the world, yourpsychic impressions are destroyed. 2. The world is like a mirage ina desert, like the city of Gandharvas, like the reflection in a mirror,like water becoming stone-like (ice) due to whirlwind. 3. It is likethe son of a barren woman sporting and playing various games. It islike oil from sands, like horns of a hare, like the sky flowering. 4.Rautta says, Oh Bhusuku says, everything has this nature. If you areignorant and are under delusion, you ask the feet of the True Guru. 5.

[ $Wlql<][WT: ~]

~ ~ wror ~:i00ld I ~~-fcf~ ~m fcH'IOOI3 II t'lUJ ~ ~ ~ ~ I ~ ~ ~ ~ II ~1i§ ~ 1JJi W CfiT3Ri I 'l"T tWJ fcfi mm m3Ri II ~

~ ~ ~31'tJ[ ~ l~m~'tJ[ ~ II ~

~~'tJ[~~~ I~~~~~ II to.

[~WU]fire ~ ~ ~ I ~-fcIcWr llT 'lCf~: II t'lUJ m" ~~: ~ I ~ ~ ~ ~ II ~~ ~ 1l! ~. CfiTCR:I 'qT.fl: mw: i%' :Wt4(Ojf;ij ~ II ~

~: ~: ~: ";J ~~ I ~ ~ ~ ";J ~ II ~

~ ~ ";J 3fTlIlfd m Cf): a:rrq I ~ ~ fq(1f1fd ~: "llPft II to.

[42]The mind is spontaneously in plenitnde in the Sunya. Do not

grieve at the separation 'of the personality-components. I. Say, howKaI}ha does not exist ! He incessantly shines forth, becoming mergedin the three worlds. 2. The fool is frightened seeing that which isvisible being destroyed, but do the broken waves dry up the ocean ?3. Although the world is there, the fools do not see it. They do not

see the butter in the milk although it is there. 4. In this world no onecomes or goes. KaQha, the Yogin, sports in such a world. 5.

~'t~[ ~fJlql'V(la't1qlC(]

[WT : li1m;r]

~-~ ~ ~ I "{gfIlf-~ ~ ~ 'tJ[ ~ II tm~ "tITfUra" ~ 'tJ[ ~ I "fuct ~ ~ lTarOf ~ II ~

~ 'U$ 3l'lIJ ~ ~ I ~ ~-1ROJ-'lCf ~ II ~

~ (mg) ~ CliG'fI'*,-~ I ~ 'tJ[ ~ ~ 3l~ II ~

[~WU]~-~~: ~ I "{gfIlf-lCf'lfct~: ~: ";J Cf):a:rrq II t"lf~ ~ -qr;:frlj ~ ";J ~ I o~ lR: lm:-m lfI'A Wnfu II ~

~ ";J amm 'tR: 'fcfill. I 3lj«l~f4 ~-1ROJ-cqqy: ~ II ~

~: (~:) 'lOIfu 3TI~ ~-lCf~: I ~ ';f ~ ~:

3l~: II~

[43]The great tree of Sahaja shines in the three worlds. The own-

nature being like the sky, nobody is bound or free. l. As no differ-ence results when water is mixed with water, so also the mind be-comes immersed in the Sarna-rasa. 2. He, for whom there is no self,how can there be the other ? There are no birth, death or existencefor the uncreated. 3. BhusukuJRautta says, 0 wonder! everything isof this na~e. One neither comes nor g )es - there is neither beingnor non-being. 4.

126

~~~

[ Cfl~ljlqlC=:]

['U1T: ~]

~~f1:tfu~~I~~~~~~11 ~

~ oq3CRSUlffi' ~ I ~-~ ~-~ II ~

~"Uf~"Uf~~I~_~~1I ~

~ ~ fu ~ [~] ~ I ~ ~31 ~3R1-fq~IOIffi'II 'll

~ ~ CflflCfl(1-~ I ~~ ~ o2fflT-~ II lo,

[~~]~ ~ flm;Rf <:fGT I ~: ~:: ~: (R£ II ~31ft:tJ -:qg:~: ~: IllUJ-f.:rU~ ~-Gilf\-l: II ~

~: ";f ";JIG: ";f ~ ~~: I 3P«l ~ 3P«l ~ II ~

~: aw:mt: 31fu~: ~ ~ Ill~ ~ ~-fq\:1R II 'll

'1Uffd ~: Cfl(1Cflfl-~ I ~ ~ o2fflT-~ II l..

[44]. When Sunya merges with Sunya, then all the elements of

EXistence arise. 1. By means of the four moments remain awakened.B~ suppressing the middle, Supreme awakening is obtained. 2. NeitherBmdu nor Nada entered the -heart; while regarding one, the other is!o~t..3. You know exactly the same as you have come, while remain-mg m ~e midd~e of all accomplishment. 4. KaIikal;1a says with aloud vOice: all IS abandoned due to the sound of Tathata 5.

~~~

[ ~WlqlC=:]

["UTI" : lImft]~ (Ri qr~fGll~ ~ I 3lmT ~ ~ ~ ~ II ~

CR-~-q3lUT-~ ~ I 'Cfl"OS ~ (Ri ~ q ~ II ~

~~(Ri~-~I~~-~~-~II ~

~ (Ri ~ ~~ "Uf~ I it m-"tJfu3l 1iG ~ lJJUIfi II 'll

~~ll~~ l~m(Ri~"Uf~ lllo,

[~lWU]lFf: (Ri: q:ilf~lllfUl~~: I 3lmT: ~ ~ 'tfit1Tf.J GiT~: I ~

CR-~-~-~ ~ I~: 'l:fOlfu (Ri: ~: ";f ~ II ~

~ ~: (Ri: ~~'l-~ I fu;rfu ~-~: ~: w:rrOf;:y II ~

~ ~ ~ ~ ";f ~ I it ~ "tJfucqJ~: ~ ~ II ",.

~ (RiCR: lJlR"fOR: I ~ {j ~ ~ ";f~: II lo,

[45] .The mind is a tree, the five senses its branches, desires are

the abundant leaves, distresses are the fruits. 1. It is cut with the axeof the word of the best of Gurus, so that, Kar.ilia say, the tree doesnot grow up again, 2. That tree grows due to the water of good aridbad Karman; but the wise man cuts it taking the Guru as his author-ity. 3. Those fools who do not know how to cut and hew the tree,they rotting and falling, enjoy the Sarilsara. 4. Sunya is the tree, thesky, the axe. Cut down the tree so that neither the root nor thebranches remain. 5.

128

~'t~[ \il4.,r.-<ql~ ]

[~ : lfGrtf]

~~~.~I~~[~]~II~~-~ [~] ~ ~ I __ ~ 3lTCfUf-~ II ~

~ ~ ~ ~ ~ I 11f3lT-~ "C.ffut "C.ffut ~ II ~

W3lT 11f~ Cf1T3l~ I ~ ~ ~ fClOOIIOllII ~~ (f~-~ ~ I ~ ~ "H 3lU1?!'UJ m3l{ II •.••

[~ lJtiln~~m~:~: I~: \1Cf: [~]~: II ~

~- ~ cqqfd "lIfG lR: I (fGJ ~ 3lJTTlR- TflR1I. II ~

~ ~ ~ ~ fimij 11Wn-~ "31: "31: "iJ~ II ~~ 1WU ~~: I~: "qaFfl: ~: 'Q;C{ ~ II ~

m (femfT-~ ~~ I 'lOlfu '*'i+1fI ~ ~ ";f cqqfd II •.••

Look and know the intermediate existence to be like a dream or(reflection in) a mirror 1. When the mind is freed from delusion,then only the coming and going cease. 2. The self is not burnt, notdrenched, not cut. But it is again and again bound due to delusionof Maya. 3. Shadow, illusion in a magic show and the body-all areequal. From both positions that is the only knowledge. 4. The mindis purified by the own-nature of Tathata. Jayanandin says clearly,there is nothing else. 5.

~~\9

(~)

(~ :~)

~-~-~ S3l ~ I ~-~ ~3l ~3l II~

~ ~ ~ ~3l 3lfTIT3l I ~ ~31 ~ m3l II ~

~ -m:-~ ~ ~ ~ I ~-~-~ 1TarOf~ II ~

129

~ m-~-~-~ I ~ 1lJCl.:xur ~--qm II ~

~ ~ H~ ~~ I *,,-~~ ~~ II •.••

[~]l:"fiJR1-~-lf~ 'iffi lFfT I w:«q-e:WR ~ T.joslFctofl II ~

~ ~ ~~: 3lJT.:r: I mr\:1t ~ ftmrm ~ II ~

~ -m:-~: ~ ~ ~ I ~-f~I&(JClfl:l: ~ SlfCllllfd II ~,~ m-~-~-~: I ';f!T: -;rq 'TlfI: 'WW{-"qgCfiJ: II ~ .

'lOlfu \:ltf: ~ ~ 't ~ I "'m-~ 6~ lffi ~ II •.••

[47]In the middle between the Lotus and Vajra she haji become

dead through the union of Sameness-the CaQgalihas blazed up. 1.The Dombi bums-the house is on fire. Taking the Moon I sprinklewater. 2. Neither rcorching flames, nor smoke are seen. (Even then)spreading up to Meru, it enters the sky. 3. The lords Hari, Hara andBrahma are destroyed; destroyed are the nine GUQasand the settle-ments of the dominion. 4. Dharma says clearly, you know it thor-oughly that the water has risen up from the five channels. 5.

~'t~.(~ql~)

(~ : lfflift)cp;:if-1lJfC{ -qTfu3l "Wn-~ ~ I 3Wl-~ ~ ~ II ~

~ ~ cf1TTft1~3lT I fUT3l ~ ~ ~3lT II ~

~ *" ~ fcR:r:rr ~ I 'UJ ~ ~ ~ ~3l"tJW II ~

wrnra- ~ AA 'UJ ~ I ft;ra" -qftqjt ~ ~ II ~

"'q6-m ~ lIS ~ ~ I ~ ~ "UJlfu ~ II •.••

(~~)~-~ "qTfuqJ 1RIT-~~ I 3@-ij02lCfl1 ~: ~: II ~

3m ~: ~: 'iiO: I m-~ T.l0sI1?l1~ II ~

130

~ ~ ~ ~: ~: l";f '\ifR'lf4 m ~ lKCfI ~ II ~

~~~";f~ I~ QMRO( ~Wrn: II ~

~: CfiTR: 'iIOsIJII<: lfq ~: a:rirti: I \iiTqfu lfir ~~: II ~

[49]The boat of the Vajra launched, it was plied in the lotus

pond; the merciless bandit plundred the country. 1. Today Bhusukuhas become a robber. My own wife was taken away by a CaI)Qala.2. Five cities were burnt. Districts were destroyed. I do not knowwhere my mind having fled has entered. 3. No gold or silver re-mained. It was taken away by my family. I remained in Mahasukha.4. My treasure of four crores was completely taken away. WhetherI am living or dead there is no difference. 5.

~~o( ~laHql(()

('U1T : ~)

lJ~ lJ~ ~3U ~ ~ ~ I

*3 FUI<JJifUl"Glfffi ~ ~ II ~

~ ~ l1f31 ms fcm1l:J31 ~~FC1~ I

~ ~ ~ ~ t£OUT-~31 II ~

%ftm ilful ~3U~ ~-~-~ I

~~"t~~II~~3U .••~ ~"t ilum-cnfu ~ I

~ at~"t ~ ~ II ~

~ fquJ31 ~t lmi m• I

~ ~ fq;-q~ "Of ";)~ ~¥ ~ II ~

~3lJft-~ ~ "t R3U (?) ~ I

~oB~~~~fua:um II G~ 'qC{-~"t ~-fu:fu "fuwr~ I

131

%ft~~~~~~ II \9

[~ Uf'lrr]l"fl"R l"fl"R ~ cnfc:cfiT ~ ~ alRifll I

~ ~ 'GfTffi \iffil'"ffi ~~ II ~~ ~ l:Wrt -qrn- fcr:rqj ~ I

~ FCf(1flfd ~: ~ ~-Jir(\(1IJ{ II ~~ m If<W:rr~ cnfc:cfiT ~-~ I~: ~ "t emm: ~: II ~

~-qIFGifll~l: ~ "t ~-C1TR:iflT ~ I

~: ~: "t a:um 5l~F~dJ{ II ~ .

~: ~: 'I£fiT: "ldl: "t ~-m ~ I

~~ ~';J~~~ 'lJRf: II ~~ eM: "f:lfurr"t... x x x x~~~~: ~~: wrrffill G"tJJfuf: 'qC{-~: "t ~-~ ~: ~: I

~ ll: ~ f.rcriur: "f(f: 1!T~ II \9

[50]In the sky (and) in the sky (above it), there is the third

garden. The heart is the axe. Waking up, the Sabara lifted to his neckthe Nairatma girl. 1. Giving up utterly illusion, delusion - the dif-ficult path of conflagration (?), the Sabara sports in Mahasukha,having taken the Sunya maid. 2. Look, that my third garden iscomparable to Khasama. There now white cotton has blossomed. 3.There the moon-light garden sprung up near the third garden. Theredarkness has disappeared and the sky has blossomed. 4. Kangu,grams have ripened. The Sabara and Sabari bet ame drunk. The Sabarabeing lost in Mahasukha day by day does net percieve anything. 5.Constructed with four bamboo-poles. The Sahara was burnt under it.The vultures and the vixen cry. 6. He was killed being intoxicatedby Bhava. Offerings were given in the ten directions. See ! ThatSabara attained NirvaI)a. His Sabarahood wa s destroyed. 7.

Notes

The Notes will be confined to interpreting words and expres-sions, which have been found in the earlier attempts difficult tounderstand or wrongly understood in the present writer's view. Therewill be some metrical remarks. The interpretations will be concernedwith the primary sense (abhidhil) only, not the secondary (lak~aIJ.il)or the 'mystical' sense (vyaiijanil or tiltparya). Chiefly the explana-tions of Sankrityayana and Kvaerne are taken into consideration.

The text of Cgk. as published from known manuscripts istaken here as the basis, the latest being given by Per Kvaerne.

2.2,3 'Ear-ornament' (S. ~,Pk. Cfl?l~¥o~) is preferable, asa thief would steal something that is valuable, and ~,CflOliqdfl and Cfloi'ti~ etc. are quite wellknown.

2.4. ~ ~ etc. This is a well-known motif. Compare:

(ffil 31 ~-"Tli ~-mm 31 mm:t ~ I

~ ~-~ qlfll«iJ,,«iJ 31 II (Hilla's Gilhakosa, 3.31)

Rcrr ~~ m~ \liT mfu ~ I

~~ ~ \lkl\ij(qfa.f--U~ II

(cited in Subhasila's mm-)IGl)~-~~, (1465 A.C.), ed.

lfR Wi, 1968, p. 37).

5.1 a. This is a stylized synonymous pair used since E,.gveda :ai'll: fcfil.ll~ 1Wi 1l~"WI. I (~o- ~~~- ~).

5.1.b. fitfCf&~ = ~ (IAL. 4784).

~ = ~ 'bottom, depth' (lAL. 13748). compare 3WlTEJ

'of measureless depth' (IAL 980). Compare ~ ~~'~ a.

10.5 b. ~ = ~ 'troupe of actors'. Sk. iR:Cfl' 'company, group'.

The word occurs in ac;:.eJld1' s ~qcl4Jilcll-"Cfl'm :

Qfl:q ~ ~ ~ lllJil'PII4 fchH410j m (~qcl44Icll,p.46, 11.9-10)

'A troupe of actors travelling from one village to anotherreached that village'. (Noted in Desi Sabdakos.)

1O.6.b. ~. Several NIA. languages have liR1. 'to place, tothrust in,' hence 'to put on'. (IAL 4457). In Mod. Guj.l'JOOrlrt moor t:IR'ft Ithe necklace was put on-placed over theneck'.

~ occurs as the name of a coin in an illustrative versecited in Hemacandra's Prakrit grammar (in its Apabhrarnsasection) :

~ l' ~ ~-fq, 7Fi clCfi§~ ~ I (4.335)

'A lion does not get even a Bo(j(jia (i.e. it does not sell evenfor a petty price), while the elephants are bought by payinglacs'.

~ is the same as CfllfCflOn.According to Sridhara's IlfuJdflH20 CflqkCflI (~) = 1 ~'

15.5. a. ~Cflf(13. Munidatta's paraphrase ~ Cfi(qf is correct. In

Hilla's Gahakosa also ~ occurs with reference to thepath:

~ cq ~ ~ m- Cii3it-cq I

qlflR'dfat lJ1l1t ~ ~ II

'At the arrival of the rains, the traveller heading homewardstraverses the path as if he folds it up, as if he cuts it downto pieces, as if he drinks it up'.

One of the commentators has paraphrased ~Cflf(l:l4 as ~

'folded up'. Mod. Guj. ~ 'to fold (a cloth)'. H. t4Cfl(1'11'to collect, to gather'.

16.5 b. "lfq ~ ~ t ~ qij l' ~ I

Yogfndu's q<41f'i5lCflI~12, 140 has ~ ~ in the sense

of 'mind':~ ~ Clf{'lCfi<§~ mrn cffil 31UUJ I

'Subdue the leader of the five (senses) so that the others(i.e. the followers, the senses) become subdued'.Hence the line can be interpreted as :'Now he sees no antagonist (like) the leader of the fivesenses connected with five sense-objects.'

17.2. b. ~ (for~) supported by T. removes metrical defi-ciency and suits the context better. The Sanga RQpakaalsorequires it :~ = ~' oifu = ~, ~ = ~, ~ = 3lCf\ffd, \jfUT

=~17.2. b. ~. It should be~ as suggested by Kvaeme.

Turner 9158. Pk. «JTGrtt. In the {'lS;rmCfiOli~d(891) in a verseattributed to Yogesvara (a Pala court poet - c. 9th cent.)occurs tc4'i\'(ilG«Cfi: in the description of a foppish youth.

19.1 b. Cfit6-~. The reading is corrupt. It should be ~-~.Like~, ~ and ~'ll, ~ is a kind of drum. Pk. ~,~. It commonly occurs in Pk. and Ap. poems in the ijstof musical instruments. For example :~ ~ ~ qf.s<f.s4-Gfs ~ ql\6-dSdsOI-dfsClsOj-

~R4illtI ~-~-G£fiT-~-cfimr--rrm-~ (~Clflctqdqun~T.lM, (1198 A.C.) ed. Pagaria L.S. 116) where ~,Gfs, ~, ~ and ctil~dl(?1 are mentioned~- ~- ~#JOI4-~-crt QRW{-~-{'lct{'lft14-~ctf(.14-

lit II (\iilk{*ilf'lT.lIts ofVira'(10l9 A.C.), ed. V.P. Jain 1968,5.6.7-8).

20.1 b. man' harassment, trouble' , Pk. fcfiirct.- 'to harass, to trouble,to censure, to ridicule'. Frequently occurs in Ap. and OG.as a finite verbal form, past passive participle etc. (~,~, fCl1nfCld).

20.3 a cm:R-1ST. If the reading is"9:S',then it can be derived fromSk. ~ 1ST is to be connected with Sk. ~~' Pk. ~'NIA derivatives ~.an 'cake' etc. extended with -"5' : 1ST .Panjabi 1ST 'butter cake', Maithili ~ 'dough' etc. (IAL,491). Compare SDK Cllflolr4~.

20.4 ~ ~ llR ~ ~ I ~ ~ Gfp:J ~ II

Kvaeme's translation: 'My birth and youth, you are ful-filled. The root is destroyed xxx? suppressed'.

Munidatta's esoteric interpretation : m~ "d'BI

~ ~-~-dq~t!IV{ I. .

Now Gfp:J '*'ro obviously means 'the father was killed'. Theoriginal text and its meaning must have been in keepingwith Munidatta's understanding based on a metaphor. Sothe second line meant : After his birth the son destroyed hismother and killed his father. Shah seems to have some in-kling of this. Accordingly the text is to be emended as ~f.rc3ffi Gfp:J ~ I

~ 'mother' occurs in the ~-llT~ attributed to theMarathi Sant poet ~m (Catharina Kiehnle, 'Metaphors inthe Jiianadev~ Gatha', Studies in South Asian DevotionalLiterature, ed. Entwistle and Mallison, 1994; P. 312; inverse No.2, in the citation from 309). Pk. fu!f¥4- fCl11~ld.

With f.Joftq compare 22-3a \iftcffl ~ • fcmm.21.5 a ~-~ 'restless, hurried movements'. Mojumder: 'rest-

less'. Mod. Ben. 'tT.IR-~ In mm-"Wt 's 'Cfi'tllciltHICfI<OI

(1052 A.C. ed. f\if1fCl\iil4~f1 SJS. No.ll, 1949) ocurs ~-~ (p.120, 1.1)in the sense of 'hustle and bustle': ';{AA~-q:a:rijffi ~ I 'We should not make any hustle apdbustle'. From Sk, ~ + ~ and ~ + ~

136

22.5. ~ 'aiHJ:q( foam '1ltfu I ~ ~ AA OJ mm I

~ ~: (= ~: 'a:q<J:q( w:IRf) ~ fcprtq ~: OJ

~I

30.1a. 'tOftalr. It should be ~.

1b. ~. This form is ovbiously corrupt. If it is based on Sk.

~, the form should be ~. The extension howeverwith ~ is suspect. There is a variant~. I suggest that thereading should have been \:l~. \:l\:iis used in the Dgk., inthe sense of 'senseless worldly activities and undertakings'.We have NIA. derivatives from \:l~ like Guj. ~ 'both-

ersome fuss', Panjabi ~ 'entanglement'. (IAL., 672)~ Sohere \:l~ would mean 'worthless bother'.

3 b. ~ is a misprint for ~ (rhyming with lR~). Itmeans 'upsurge' (of joy)'.

4 b. ~m~~tobeemendedas:lJ~m~(or 3%11(13) ~ I ~ (from Sk. 3\N€1t1Cf):. Compare

3\JG1.QIt1:)occurs in a citation in the SvayambhOcchandas :

~ ~31 ~ I (to be emended as"iifGur 3%11t13~)

(4,9,3) 'The moon produced brightness'. The feminine formwould be 3%11fct31/3%flc.-n to correspond with Sk. ~,

Pk. ~, H. ~ etc. For 3\N€11t1Cf),IAL. 1673.

31.2 a. ~ = 3lT~ (Munidatta) (also 31, 29; 39,29; 41.29, Itsfollowing occurrences n"ay be noted.

(l) 3lQR: ~ \jfd31 anfu31 "Gm:ifcffir-~ cnm31 I

H.~hastri ,~ lJA am 00' p.llO. <Jt;Ic6r.1pnfd Tibetan

translation, p.67 no.92.

(~) 31CflG-~-~-~ I (Bhoja's SarasvatikaI)!habharaI)a,2,b. 10)

137

38.3 b. l)ffi l)ffi. IAL 10333 ~ 'leave, let go'. Mod. Guj. ~

=~.38.4 b. ~31. IAL 9272; under 2. Pk. ~, ~ Guj.~. For

~31, compare Guj.~, 'iiCiSGi4l06 'completely sub-merged and drenched in water'. A reduplicative.

38.4 a. 0'iIT31. Old Guj. ~ 'runs', 'rushes'. IAL 2051 wrfu.45.4. m~. Pk. ~ 'to rot'. IAL 12268 ~ Tibetan trans-

lation : 'having "rotted' (Not sa!!ai IAL 13100 as noted byPer Kvaeme). In Pk. works, ~-~ and ~-~stylistically occur as partially synonymous pair. For example~-~-f~",'aul-~ said several times ~ith regard to~ 'lCf, Nayadhanmakahao, p. 45, 46, 47).

46. I a. ~. Imp., 2. sing in '0 is common in Ap. Siddhahema 8,4,387 gives l, It. and '0. as imp. 2 sing. markers.

46. 3 a ~,~. It should be ~,~.

This is an echo of

~ ~ ~, ~ G6fu"tJTl:rcfi: I

OJ ~ *,~lf"f4Jtfr OJ 1#nt4lffd lffii(f: II

~SlflOl~liWSlfIOlCkwftUl~ ~ ~ I

~: ~: ~1~(:qt'11S~ 'WmR: II

(\jllqG\~ndl 2,2324).50.2 a. ~ ~ 1:fT3lT~ fcrqf1:J ~ I

In the 3fJ(SqJ1Cf)lOlfOJct1)1#I-~ of 3JIR~q1R (1134 A.C.)

occurs ~-~:

m ~ ~-~ ~ ~"6'& ~-~ (40-46; p. 347).

'The CaraJ)a ascetic says : only Dharma removes the miserydue to the opposite pairs'.

:' Pk. ~ = Sk. ',lcR1l (Pk. ~ 'row'). Hence the linecan be paraphrarsed as ~ ~ ltTtIJ-~-~-'&lqr~'l:Compare 46.3 b. ~ 1R3lT:-~ qfa qffi ~~

<I * KamodaGuiijanGa04aDesakhaDevakriDhanasiPatamaiijan

,Name

:, ~~~vapadaKaIika9apada

',' . ..

".' Kambalam~arapada, Kr <iLl,.,;' mapM¥ff i

List of the poetsCarya No.31448

,7, 9, 10, 11, 12, '13,18, 19, 36, 40, 42, 45,2,20454614336, 21, 23,27, 30, 41, 43, 4916l. 29173

128,50~5, 2622, 32, 38, 39

BangalaBhairaviMallanMalaSri GauQaRamakri

Vara(li/Vel~Saban

KukkuriPadaI· Gwxtaripada

Canillapada ':Jayanandipada

_ DomblpadaDhCQQ}1aI)apada i!!'

Bhusukupada ';Mahidharap8<la ,Lmp8daViI)8pada

\ + VirovapadaSabarapadaSantipadaSarahapada

*List of the Ragas

13, 27, 425,22, 41,472, 3, 1810,328141, 6, 7, 9, 11, 17, 20. 29,31, 33, 364312, 16, 19, 3830: 35, )9, 44, 45, 494015, 5021, 23, 28, 3426, 46