General Editors :

D. D. Malvania H. C. Bhayani

DOHA-GITI-KOSA
of 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 SOCIETY

AHMEDABAD
1997

Published by : D. D. Malvania Secretary Prakrit Text Society, Ahmedabad-9

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

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

Printed by

Krishna Printery
Harjibhai Patel 966, Naranpura Old Village, Ahmedabad-380013

QI1ii11j~~
3i'4ICiI

General Editors' Foreword

The importance of the Dohas and the Caryas of the Siddhas of the late Buddhist tradition has been recognized since the fIrst publication by Hara Prasad Shastri in 1917. Since then numerous scholars have studied their various aspects. The present publication, focussing on the Linguistic restoration will, it is hoped, make for viewing the Siddhas as highly ranking and pioncer spiritual poets of the Apabhramsa literature.

TO THE LATE MAHAPAl;JJ)ITA

Contents
I

Doha-giti-kosa
Saraha's Treasury of Songs in the Doha Metre
Introductory
Aim, Scope and Basic Assumptions. Remarks on the Apabhramsa of the Restored Text.
Vlll Xlll

The Terms of Address. and reference. Reference; Abbreviation Text, Sanskrit ehaya, Translation
~ - !,HflCflI:J?fiiOl

on

DOHA-GITI-KOSA

Table of Correspondence between SDk, and RD. List of Emendations. Notes

Introductory
In 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 leading figure among its pioneers. of his several works (most of them now available in Tibetan translation), the one generally called Doha-Kosa (the Treasury of Dohas) in Apabhramsa is well-known. As mentioned previously Haraprasad Shastri was the first to bring S \"QI) t,; I ~ \ tit to light in his 'Bauddha Gan 0 Doha' (1917) based on a single Manuscript. 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?57 Rahul 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 10th or lIth century. It contains 164 Dohas of Saraha (which is the same work which was titled as 'Dohakosa' earlier). Besides the 'Doha-kosa-gIti' he has also given its old Tibetan translation (134 Dohas) and the Tibetan text of that translation and the translation of 14 other works of Saraha, besides some stray verses and songs of the latter. Sankrityayana has also given close Hindi renderings of most of these texts. His Introduction deals with the times, life and works of Saraha, his language, poetic merits and philosophy. Seven appendices that include ApabhrarilSaTibetan and TibetanApabhramsa glossaries add to the value of this scholarly work that is of unusual excellence and a rich mine of otherwise inaccessible information. There are many problems connected with the Oohakosas and the Caryapadas (or Caryagitis) ascribed to Saraha, Kanha and other Siddhas : Establishment of the correct text, determination of the 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 inevitably subject to numerous changes due to several factors. The

Mss. of Dk. now available to us are some three centuries later than 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 the scribes during the written transmission. The verses, moreover, being of a religious character and regarded sacred, were memorized. Their recitation and performance as songs in oral transmission over centuries gave wide scope for verbal alterations. The text of Dk. as preseved in t~e__ ~~~ilabe M~~.Jor indirectl~_~_ the old Tibetan translation) is quite evidently highly corrupt as regards consistency and uniformi~ in speI!~ngand grammar. Violations of metre abound. Ipterpolations and omissions of syllables and words also are numerous. The character of verses too, as being without a strong contextual or thematic linkage and capable of functioning as self-standing units, ran against preserving the original sequence. Under such confusing circumstances any attempt at restoring even in some measure the original text could be considerably speculative and tentative. There are many differences between the three textual versions of Dk. that is preserved in the Tibetan translation, in Bagachi'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, some of which can be identified from Saraha's DohagItikosa. In the case of a few of these only the beginning portion of the verses is given, but those on p.93,102,161 and 243 are complete verses corresponding to no. 16-17 (partly 32), 49, 58 and 115 respectively in Sankrityayana's edition. Of these the text of the second citation (M. p.l02, RDk. No.49) is almost identical in both. But there is considerable difference between the texts of the rest as found in M. and RDk. Below I give the text 'of these verses. 1. ~-W3l
~
l ~ ~

~
~
~

~
~
~

WlTT I 'Ufa' I 1 ~31

liT ~

l:fTllT II

-m ~

"OJ -qJq31 II

'Ufa' \lq' iijO 'Ufa'

fUra:rrOf

2ffiIl31 II

(RDk. v. 16b-17)

-mA31 I ~

'qCf-r*i1lolf~ ~31

(2)
II

(RDk. V. 32) v.l. 1. ~3l'OT.

~ ~ ~ ~ ~ 1JT~ ~ ~ I
I

-un-

'1il

-un- f.:raii1rOr ~
~,,~

II

~~~

~_~I

II (M.p.93)

The texts of the Dgk. as we have in the editions of Shstri, Bagchi and Sankrityayana (original Apabhramsa and the Tibetan translation) have numerons differences among them. They relate to orthography,. grammatical forms, words, lines, number of verses and their order. The original text has been subject to many changes during its transmission over centuries. The manuscript of Saraha's Dohagitikosa that was used by Munidatta was, it seems, considerably corrupt. Even if we make allowance for the errors of the copyist of Munidatta's commentary, 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 adequate knowledge of Apabhrarilsa. Consequently the primary problem before us is to restore the original text as far as possible with the help of available materials. The text quite obviously forms the foundation on which the edifice of interpretations and of the underlying religio-philosophical ideas is raised. But the task of restoring the text of Dgk. presupposes among other things an intimate knowledge of the Apabhrarilsa linguistic and literary traditions of the earlier period. Sankrityayana's following remarks made with regard to the text of Saraha's preserved songs is pertinent in this context :

v.I. 1.

m~.
ctqJ ~,
~ ~

2. ~
~

qf'd\iG1~

3l\iG1'3" fq;~
fUrfu, ~

fq31 ~

mI SS ~ II
31 31T3"

(RDk.b. 58)
(M., p. 161)

qf'd\iG1~ ~
~ "

~,
~,

~ fiwl~

~ ~

fqll<ijU)

II I

3.

fOT31WJCI lJ31UJ-~1

ij~~IOI~

~2,

"tR 'Ufa ~
1JT~ :q3\iG1~ ~31;
I

qft ~

II

(RDk. v. US)
:q3{d&UJ
R31.

v.l.l. lj~~.

2.
~

lj\fu: ~
ij~~11~

"33lJUr, ';[3"

"tR -un- ~

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 fallows:

~~xxxx
~~~~fq~1

:t I
~

. -:cr:rt-~ ~ ~ ~ ~ ~ ~ ~ ~ m en ifRO qft ~ "5Ifu<:rtfiR;ft ~, ~ -;m ~

CfiT

~
qft

if ~

I~' ~
~

\ifG1fq; ~-G

"if

The order of the second and third line as it is in SDk. is reversed in M. and the first part of 179 in SDk. is different from the corrosponding line in M. 2. The second line of the Doha in SDk. and in M. are different. So also the first word in the fourth line. 3. There is some difference between SDk. and M. with regard to the text of the third line, and the fourth line is quite different in them.

:mufc<4t GiTG ~
~ ~~
I

1fuU if 'lrtt ~ ~ ~ fcIcFa ~

m~

I ij{~G%~ ~

~\1Tfcrcfl ~

if fjrffi~, ~~

m~

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

There are a number of verses which due to textual corruption or obscurity defy interpretation. There are others of which I have failed to grasp the purport, because of my poor knowledge of the ideas and philosophy of the Siddha tradition. The present attempt has the very limited aim of restoring the original language that is so far as possible free from phonological and morphological inconsistences, and that of removing some obvious and self-evident metrical and textul errors, corruptions etc. Establishing a satisfactory and inproved text of Dgk. is the essential first step for sparing us from unfounded speculations, and for ascertaining Saraha's own ideas and views and the tradition he had inherited. The principal aim here is to restore the language so as to conform with the Apabhramsa language we find in the literary works of c. ninth and tenth century. Its standardized form (with a few regional traits) has been described by Hemacandra in the Apabhramsa section of his grammar, the Siddhahema-sabdanusasaa (VIII 4 329-4). S.K.Chatterji has expressed the following opinion regarding the orignal language of the Dohakosas of Saraha and K.anha _: The two Dohakosas present the same dialect, which is a kind of Western Apabhramsa as its -u termination, its -aha genetives, its -ilia passives and its general agreements in form with the literary Western Apabhramsa amply indicates (The Origin and Development of the Bengali Language, Vol 1, p 112). The metrical form of the verses of the Dohakosa also has served as guiding principle. Numerous clues have been provided by many preserved,.original forms. Such an effort, I repeat, in the very nature of things can be considerably tentative and relying on surmises. Its value is to be judged by whatever success it achieves in improving the text by throwing light on numerous obscure and doubutful passages and in establishing the 'Doha-Kosa' as an early important literary work in Standard ApabhrarilSa. I should also point out that in the present attempt, at several places I am in the dark or uncertain about the textual restoration '
/

Besides, there are a number of cases in which the primary meaning of a particular word, phrase or the general purport of the verse I find obscure. Moreover, the English translation that is provided is mostly a literal rendering of the Sanskrit Chaya. It is little more than an aid to understand the primary meaning of the Apabhramsa text. The techinical tarms are given in Sanskrit.

Phonological Assumptions Intervocalic -m- has changed to -y... Post-cononantal -r- in a cluster is preserved. Aternatively it was assimilated in Standard Aphabhramsa. Morphological Assumptions The 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 functions as (1) Instrumental Singular, (2) Instrumental Plural, (3) Locative Singular, and (4) Locative Plural.
-a-

Instrumental forms can function as Locative forms and vice -ho or -ha and -hrl or -hi are genitive endings for respectively the singular and plural of Masc. / Neut. stems ending in -a. he and -hi are genitive endings respectively for the singular and plural 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 prac1. 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 a cluster.

1. 2. 3.

Metres
20-22, 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, 108109, 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 be reversed. That would give the requisite number of Matras: 11+13, 11+13. In Sora!!ha usually only a. rhymes with C., but here we would have also b. rhyming with 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 be Vadanaka. 113. The text is uncertain. The metre of the first two lines seems to be PaddhaQi.Of the next two lines it seems to be Vadanaka. Gatha Doha 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 seemsto be 13+13, but the first line with a greater number of matras does not scan.

4.

Metrical Modifications For metrical reasons a cluster is simplified and we find a single intervocalic stop instead of the regular double. We find -u- in the place of -a- +u- or -u +u- as the result of Sandhi. In the place of final nasal we find nasalization of the vowel that precedes it. 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-addrssee context. The addressee; generally in the singular or at times in the plural, is ins,Xtructed the addressor to know, understand, or act. by Obviously we can take this as the Guru instructing the Si~ya. The Si~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 ~ 'oh son'. But in no. 26,54,73,79,103,106,149 occurs 'oh dear friend'.

re~

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 and 145 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; ~ ~ (130, 131). (196);

re~(40,41,45,

122, 136, 139); re"~ (122, 139); ~(=mtl)

(51,155,187,186),

In the Apabhramsa illustrative citations given by Hemacandra occur C(G, ~ Ww occurs in the KumarapaJapratibodha of Somaprabha: Ww ~ ~ ~-'tfm f.rcnft

In the latter Santa-Bhakta tradition in the Padas ~ fulfT (~), lRCIT, ~

(~),

w-mm-cmr
~

~:H6qlc{-~

are commonly used as self-addrersses.

We may also note here CfiW ('camel') as a conventional metaphor for the mind (no. 89). This is borrowed in the Dohapahu{la in 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; (132,133; DP. 155, lfUJ-U'~).

it&lUfff "OJ ~~
~ ~ ~ m3l

m ~
~
~: ~

~ ~3l

T.td-~

I
II

3lfhT 1@(l

sutaT

[~:
~ ~

";{ ~:
~ ~

~
I

"tIfott

i:lg4Gl1
II]

'Rre-TTtG

a4fcHlf 31fT;{ ~:

References H. P. Shastri. Bauddha Gan 0 Doha. 1917. /' M. Shahidullah. Les Chants Mystiques de KclI}.haet de Saraha. 1928. /' P. C. Bagchi. Dohako~a. 1938. 1942. Rahul Sankrityayana. Dohakosa. 1957.

The BrahmaQas, without knowing the significance, have been simply reciting those Vedas. Taking earth, water, the Kusa grass they go on reciting and they make sacrificial offerings to Agni.
~ ~ ~ ..~ ~ ~~~ 'l~ ~ 3lfcRg ~3l ~3l ~3l ~ ~ I

~w:t~ I~

Per Kvaeme : An Anthalogy of Buddhist Tantric Songs: a"Study of the Caryagiti. Second Edition, 1986. A. N. Upadhye, Paramatmaprakasa Hiralal Jain: of Yogindudeva. 1960. PahuQa-doha (= Doha-pahuQa) of RamasiIilha. 193J. of Gorak~anatha. 1992.

(~
~ ~

~-~
\l1TCfflT ~

3lfaJUft ~
~:

'FU

~m4~~11 II)

2 While making offerings to the Fire, they get there eyes uselessly burnt (smarted) by acrid smoke. The DaQQin and TridaIllQin ascetics wearing ochre-co loured dress (robes), preaching about the soul (Hamsa), posing as learned men,
~

G. P. Shah. Amanaska-yoga 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.

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

~\{a{"OJ~3l~1I \if1Rl

qfiRt ~:

~~

";{~,

4~1" II]

TTD. Tibetan Translation of Saraha's Dohakosa.

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

3
~ 3i1~f<~ ~ ~31 ~31--OO ~ \lfTfu31 ~ ~ ~31 \lf6-~ I ~31 II I II]

cfrcn

era

a mockery of knowledge deceive themselves by preaching these as the means of achieving Mok~a.
\9

[~:
~ ~~:

\iWJ~('1~:

Wtff'cq: ~
d4fq~q

\if2r-

cqRur

\itllf('1dI: ~

erua: ~:

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

~31

I I
I

4
The Acaryas, besmearing their bodies with ashes and carrying on their heads the burden of matted hair, entering in the homes have been lighting lamps and occupying the comers, they move bells (for ringing).
t...
~ tfu3l ~ fOl~f~q ~ Gif\:131 CfloUlW ~{'l~{'ll~ \iflJT ~ II I I

~-~~~or~~ ~marOf

-ms ~

m \ifT1Jj or ~
~

~
~
~

~qOIlOI ~

fcfl-ftJ "Of ~
II

mr-Wal

Cfil3TI"Of ~

'R ~
~:

['lIfG '1111~dl1i ~ Hl~(q12~'1 3lful

m: ~
~ ~

sa-l(llll<:"ll'1ll{ II

~-f1dk'l1111{

3lUUT-fcf

im

fGfcfflJWlffl' c:fCf&OI-~
~

f4fiiCflI-~

~:

m~:~ ~
Cfift:urt
~
m~

~jOHJOIII{ tl{~'IOIII{ II "1 ~ II I

~-~
~: ~

[3lf8JUft ~

3lRR

G{~

d4iJ14fPd \iAT: ~8JUJT-~

~:

~:

aA

31fq

m <ft~
5

fit~~:
II]

~4olCfll'1i CfiFn "1 ~

m8J: ~

mq-m

"4i ~
7

Steadying the eyes, assuming fixed sitting postures, these uselessly fussy men whishper in the ears. Aiming at getting Dak~iQa, they initiate into monkhood the widows, the shavenheads and others of (similar) outfit.
-&-"UfCRg ~qUlW ~ ~

im ~
~ ~"lf: ~

mfcf ~-~
~ d(qlf~'1

"iJ1TOT-~O{-~

3lUlUT Cl"Tfu3l 4lCR%Cl~ii II

. [~-"'1"&T:

~:

arqU):

im-fClSfl4d-~:

-qfirn:

m~

m
II]

If by becoming naked one gets Mok~a, then the dogs and foxes would certainly get it. If the Siddhi is attained by plucking hair, then women's privy parts would certainly get it. If Moksa is realized by taking up a brush then the preacocks an"d Ca~aras would certainly get it. If knowledge is obtained by picking up scattered, leftover grains for meals, then elephants and deer would certainly get it. Saraha says I have no liking for (the way preached by) the K~apaQakas (to attain) Mok~a. Without the knowledge of Ue Tattva, the Absolute Knowledge cannot be attained by the body (i.e. bodily efforts).
l ~ cnl-fcf f~ ~ ~fCl{lq~ii ~ cnl-fcf

6 The K~apaQakas, with their appearance marked by long nails, filthy dress, plucked hair and nakedness which, in fact is

Wffi-~

im I r~dCfl{l m ~ ~
4o:lIflfd

II

5
SliiUf\i1d: ~ I II]

[~:

f~~: "lJ:

~-3q~~1

~:

Cfi: 31ftr WRl-OII~I~~: ~

Cfi:31ftr f-q~ICfle ~: 1ilU ~

~
~ ~

'd'ffl q~'i1101~
fUlcqlol~

~ ~

3TcR ~
~ lR11(1j

[3F<r:"ffiI q~llll~1 ~:,

3ltRoT ~

m ft'ICf?&.11 fUrcdUl

fcf'lJfcfa ~-fcf ~ ~ fcf~

~
31ftr~:

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

II I
I]

~~ ~ ~ qf~\iijj~ ~ 'OJ

~:

~
8-9

"WU~: ~

Chl-fcf
!!fU1\iijj~

3TcR l'l'UUf ~
~~-~ 3lTR lJUA ~: ~-~

- fcf

-m-fq I
II 31N I II]

-m-fcf
[(j

-m-fcf

Cl~lfUl\iijj~ 31N~: OII~llld

The Buddhist monks have been initiating into monkhood of their sect novices as disciples through the preaching of the Sthaviras. Somebody sits (i.e. is engaged in) expounding the Trantra. Another I have seen given to philosophical speaulations. Another one runs after the Mahayana. Another one has been concentrating on the MaJ)Qala and the Calera. Leaving aside the Sahaja they run after the NirviiI)a. Not one of them has realized the Paramartha.
~o

qR'ii';fl d

31Cre ';{ Cfi: 31N

~: 31N ~

~: 31N ~

12
Know Him. There is nobody else (to be known). In every other deliberation it is He who is ohe and all. It is He who is studied, it is He who is repeatedly recited. It is He who is described in the religio-philosophical works (scriptures) and the PuriiI)as.

~~~~~ fcfi

~fcfi~~-~I fcfi ~ fcfi"ffif ~ ~ ~ II

lJfIf6 ~ ~ ~ 0Ia(?)'OJ~

n
l("(Ij-fq CR--"'qf311~ fUlf~3 ~~ flJr31-~ ~
I

'd'ffl~
~

'lCffu ~ fct "ffiI cftiA fct ~

["lJ: ~
fcfi ~

lIraj

fct ~~
~

~-H:
1MlTOri ~

I II]

~._ ~ ~

~"ffiI

ms ~ ~ ~
[~ ~: m ~: ~

ofqara ~
clfct&3 ~ ~~

II II I II)

a:rrR
";{~~
~ Slf~~lfd

"lJT ~(?) ~"SIlfui

3ft' 31N CR--~

'd'ffl ftr~ - ocfrcrOf \ifTlt , 3ilfdEA~ ii~

"ffiI m2f-~

~~~~~I

~ _~ ~
~ ~ I II]

a~~~\:l~1
lIrlij: fcfi ~
OJ: ~ "lJT:fq~-~:

f.tfmi ~ ~ ~ II f.r-if-~mq:~ mare: ~

13

~,~-~

[fct

10-11 Each one is satisfied with his own mode of practice. Can the Mok~a be attained by one who has entered the state of

That is not the (right) vision which does not perceive Him. In this matter one should look at (i.e. resort to ) the feet of the Revered Guru. If what is said by the Guru enters the heart, He is certainly seen as if He is in one's palm. Samha

6
says, the world is deceived by what is false. The simpleton does not realize his Svabhava. ~'den 15 One 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 your taste?

~-W6
~ ~ 3l~ ~

\iiT ~
~ ~
"If: ~

Bnrr

Cfi<iUlT'~ ~-fcf Cfi<iUlT ~

m ~ ~-l:fl1lT m~ ~
~
1Jf ~

I I II
I

~
~:

~
"1 ~

~v

fblcqlOlftf ~
~

[Cfi<iUlT-~:

~:

~-lWf1I.
I

~G
~
~

~ ~: ~ am ~

m~,

.
14 (A)

~1Cf),;;f)id

~; \i1;:qI~i{ llr~ "1~ 1f%":'~f.rqful'ftmfu II]

q:aq~
~

fcf; ~
l:If ~

fCfl3llt

at\:ffi fcf; f~3llt

1Jf

-uq
~
~: ~:

~-~
~
16
~-~'llCt:

'llCt-31'llCt

II

[~
~:

~al:

fci; ~

-mal: 31~

fci; WfcR

Those who are attached to Sunya disregarding KarulJii, cannot reach the best path. Or he who is devoted exclusively to KarulJa, he cannot attain Mok~a even in another birth. But he 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 ~~ ~

\lOTf(r wn

"1 'llCt-31cqrcfi I]

If He is right before your eyes, why meditate on Him? If he is away from your eyes, what is the use of remaining in Darkness ? Saraha says, I shout at the top of my voice : The real nature of Sahaja is neither Existence, nor Non-existence.
~\S

(?)

~Cfi<iUlT

~
1Jf~]

I ~-~ II (en~T<ifu) II] II] ~ ~ ~ 'ffii Cfifu3l CfiUiJ Gitzm 'qTqTCfif~

[w ~~
~ [~ ~ ~-fcf ~ ~ "3tJT1.i 6UTfiRx x x ~ 3l~ [~:

m-~ ffi31

'tWJ-~
1Jf ~

~-fUlcqltIfffi'
Cfi<iUli ~ m~ \i1;:qI'"d{llr~ 1

J:fW "WJT-~

"41l31-ffi31 ~

m
fcn
CfiUiJ)

I
W3l

. (ms. ~

~ fcn

~ ~: ~ am ~ ~
~4.

[~
~
[~:

fucffl ~
lWIT lJ~
\lOTf(r

CfTClCl. 'tWJ-th~I~Fsi ~-~:

fu~

I
II]

orcq ~-f.mfurr'RWI. ~

~m:
1 ~tzJfu

~ Wrr:II]

a.."i" fci; ~
17

~:

fci; ~

~-~~~

f~

fcm~

mu ~ ~
Wo:
1J ~~:

ms ~ ~
lJ%"
"CRfl.. ~.:

~~~~I

fcf;- ~
I

II

[~-m:

!ll;4~1l1

3"llf(1~ll fqf411li ~:

cqurfuQfull1'l

iRm

II]

So long as one dies, is borne and is bound, he can realize (Mahasukha: the Supreme Great Bliss). Saraha says, he has uttered these woulds of deep mystery. But the brutes have remained unenlightened. (Saraha says what shall I do ? People do not get enlightened, what shall I do?)

~l

~ ~
Cfiffiv ~

~ 'mi
~ lJ3l

3luUf ~ 'lfUr ~ ~

~~ ~

I II

~~-"ifia:j

~~ '1c{-fUloqIOIl ~~-~~II

fq ~

fq~tfd
fq~(d:

(j fT.ldlqfUl-~

[~~
Cfiffi TR"1fu

\R ~

~
'qUf

~ ~
18

3lf1:J I II]

[m~~-~

'1c{ f.rc:rtuil 3lf1:J ~ -

ID

3lf1:J

lffit

oct 'lU11ftJ ~

mI.

f"i:HtlqfUl-~

~~-~~]
21

One has accumulated great amount of wealth. Another has always given it away (in charity). As time lapses, both of them pass away. Tell me, what (else) should I say to you ?
~~ 1fTfUr ~

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

fUw;r-~
1f~ ~ f.w:r-TJfu:
q;f~
l:fi

-;;ftq-~ ~
~ ~

I
II

~-fq

(fff ~
"T!':
{f1l

Na~~
~~-fq~
[mGl~~~: Gft ~

~~lJff~~

I I I 3lf1:J ~~: II]

[)lJfUr-q~

-;;ftq-~
w:rT ~

m: I
II]

~
~

qRtti3i4R1 ~-fq ~
~ -;:r

ID

3lf1:J ~

\ifRIfu ~

3lfuf~:

19 . By killing living beings, one attains hell; but by (showmg) mercy to the leaving beings one attains heaven. I have shown you both the paths: You take to whichever you know (good for you).
~o

qR~~
22

iR

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

~ 'qVJ-~

~ ~

\1fTJIT

~-~

lTUT-~

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

~-W
I CllCl ~ [3l~-~ ~

~~ ~
~~ ~ ~ ~ 1fu

FUI(~(l ~

[Gl~ q;1furr \JR: Cfi1f-~

lAT-1Jm:

fUl(~(l ~

II I

lAT-~

mTZffi

lWl-f~Cffol~ il)] 20

~: 3laR: ~

FmR: q;f~ <uCq f.RaR: ~

23

II]

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

The whole world is bound by the speech sounds. Nobody is free from them. The speech sounds' should be resorted to so long only, till one reaaches beyond speech.

~v~~~~

m fufUuT 31er~
~~"Hlf~
~~:~:II

~~

~1.9

I II

~~~fcfffi~
[~~~t1~

-t

llls fq f~\J\i1$
~m1WT-~

-qqUrnY ~
~~1Jf~1I

I
I

fq<1l11~ c.mfu ~
24

anr

II]

-t
I II I II]

[~:
~. ~

fq<1l11d

lR:

fu<rn

~~
~ Cfif~

aF1: ~
~

1WT-tit?It1@

?:JIfu I]

27
Delusion dissolves. The mind dies. The life-breath is ~estroyed. That ~he Supreme Great Bliss (Mahasukbha) Saraha IS unable to describe it. ~t

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

lFl-~ ~ ~

;ffl ~
fu1301'dUl fT.l~llfd

~
~v

~-~
~

lf~ ~~
1Wl-~
~v

~~~~~ 3i"l:fI,g

3W-1l fUIT;q~ ~

I II I II]

'ffia:rif
~

Ma
?:JIfu lR: 31?JClT

fQ(Ol14$ ~

[lFl-~

<ftCi

~-3q<:lH
~ 25

anr ~

[~
31~

f.J~ fugfu
~JJrJRlfu ~

~:

f13~1~1~

1Wl-ti~It1(j lWf'lf

aiql~d4l:

cll:q 'i 41:

~:

28
The mind goes wherver it desires, or it stays motionless. When the eyes are half open, can the eye-sight rest ?
~~

Saraha -says that if, through the .instruction of Guru, you \ think clearly about the mind as being 'without source and origin, and know it thoroughly then you can enjoy that way the Superme Great Bliss (Mahasukha).

'~G

"Wf ~
~ ~ [~~

_3TI~ 3TI~-

fq~0&3

~v

~v

Ma-~
1Jf ~ ~

I
II

.~
06
~v

~~ fcfffi311J3
(Olt?~ioiSl ~

:w:q-~

I
II

~ CfiTffi fUr31-lfOT-<ml ~

H ~ ~-~
~: ~ ~-1Uq

3lTR 3lfCfilW ~ 3lfCfilW 31f1:J

wmr ~- ~
~
'1

I II]

[~
(ffi:
~v

~ fcR'itlJ

Tffi

a:m:q-~cqrq: I II]

Wi cffG

qm;:f ~-lR:

~tzrfu~:

(Ol~~I+~: ~ 0"1:

26 When the senses have dissolved and the I-sense has disappeared, then, 0 dear, onesself (experiences) the bliss of Sahaja. Then you straightway touch the Guru's feet.

29 To 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) the Ig~orant does not realize (the Truth) due to the fault of the mmd.

~o

13
~~ ~ 1lJ ~

~-~

";J ('tfCf&3 ~

~~-fq
";J ~:

m
31ft{ ~:

m~

fUr3l-~

(?) I q;)a II q;: 31ft{ II]

it. Knowing this Saraha has chanted (this Carya). He does not look at a single Mantra or Tantra.

[3lf~-~
~ ~:

maffl met ~
30

"iA~: I

~-'{Ct'1TCi ";J ~~

. m ~-~
~ ~~-f41lJ [~: ~-~:

~
3l~

~~
fUJ{CRg{i

fuft-~-lJTlt ~
~~~-f4"'1

llS ~ ~
l[ijj ~

I II I ~I]

f.rwt: m-~-"tJ$J ~:
~"Wq

The Tattva is not perceived due to the fault of the egosense. All those who (claim to) know it vitiate it. All the people are deluded by meditation. No one perceives one's own.real nature.
TiG-~ ~~~~~ ~ ~ ~

ti .~

31t 31ft{ ";J ~

31t 3lftJ ~

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

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

~~

If<'i ~
~ ~ ~

[~-~
~ ~

~
~

farqfu
~

T{uilffd

~:

~-'{Ct~

";J \;fR1fd~: II]

~affi1iCffl-~
[~:
~ ~:

~ ~

ms ~

liS m':fq "OJ ~

fUIC5Cf~3

~ ~ ~-fUJfu ~,.
mcf-mt: <I: ~
~ ~~:

'lcfulI'lcf'1 ~,. om
~: 34
'IJHI',Q;:j ~

II
I II]

31
When one rubs out and pounds the Moon and the Sun, then (only) that Anuttara prevails. In this way all the knowledge is deeply hidden. The fool does not know it as one's Own Nature.
~~ fUT3l-l1Uj ~ ~ TfT1t6 ~ ~-"Tll ~ 1lJ ~

'1UTfu llQi ~: 31ft{ ";J ~

m:ll ~

~3lfi

crrcm
II I II

v.<i

!jUlfq'1 ~
~

1lJ V!i-fq ~ S1fCf:tlf;a ~

Saraha says, I have no liking for that which all describe as the essence of the Tattva. For if one remains entered in the Sahaja night and day, his entrance into and exit from the Samsam certainly ceases. .

[~-lR:

<RJ

v:c' ~

1fut
32

-'T'fT: ~ 1Mt ";J <Ri ~

~t.,
'lTCJJ~ ~-"tJ31R ~ 1lJ ~ ~,. ~ ~,. ~ I ~ "tJJCf'lf ~ ~ II

31fq ~

Ny

fq~

m~
~ ~

"OJ ~ ~-fq ~ ~

When one's mind is purified through (the knowledge of) Truth, then the virtues of the Guru's (instruction) can enter

['1ICfI'1ICfI\4IJ{ GT~

3lftJ ";J tfiT4 ~

fCfCfif("q(f

AA\:l-1JCtiRuT

'Rffl

3lftJ Cfif("q(1JfJI

14

35
I 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 any body. ~E..
~-fcJw:J
fUr31-~

38 oh, you who are misled (deceived) by (the practice of) meditation, what is its use ? That which is beyond speechwhat is gained by its exposition ? The whole world is deceived by Bhava-Mudra. Nobody has realized one's own nature.
~~

ljg ~

1Jf ~

1Jf ~

1Jf ~

~-

3q~fdll

if

fq ~ Cl""G ~"q ~ 31fq ~ ~

CfiRUT I

~fqfu((

~~

"q ~

~~ ';J. ~ "!l~~

W~~~
~ ~

wr6~YII
~~ II]

~-l'fa"

~~ir~11 urR

[l:Rf: ';J (Rj ';J ~

fcJWf-CflI{Ollf"1 I
lfT ~

[~-fcr:r:n:
f.r\if -

~:
~ -:ll(j

m ~fCl "flll

<r-J I

Fre "ij;f

Fre lfT ~

a:JmR ~

4~I~ci ([:f II]

36 When the sense-objects are made accessible through Svayam Samvitti then one's mind dies and there meditation is Mahasukha.
~\9

39 There is no use of Mantra, Tantra, object of meditation and its steadfastness. fool, all these are causes of delusion. Do not besmear(further) the restless mind with meditation. Resting in happiness do not harass (trouble) yourself.

~o

qffi~ftlR3

l1fu-~ lftft-~
1W{- ~

~lBWujI
~~~.~~II

-~
~-~~~-~

3lf431-~

1Jf"q1~

I II

\lfTfUT6 ~ 1Jffcf ~

ftffm~
';J

~
I

[1ft 3ffilRd ~ "ij;f

q Iall ~
~~~~II]

q<:f:

aftur1:l I

-;:ffiq

[-3q~iH 3lIFf-m: ~
~-lTrerT~-~

1fur: ~: Qfiffl: ~ ~:
40

II]

37 He (the Acarya) carried out intensive teaching of courses (of religious text); he got stained with inks; he exhausted his life but he did not come to know where the mind arises anCl where it is absorbed.
~(.

Those who have not drunk to their heart's content the nectar through the instruction of their Guru, they are sure to die thirsting in the arid region in the form of the mass of scriptural philosophical interpreatations.
~~

~-cnfu3l
\1c[- ~

fCfI fcfi~
"B~

\ill ~
fUr31-~

~
([:f

emnUf

I II

ft~;jJlq(q-l'fa"

3lft;r

\if1l ~ fCfI ~
~

1Jf3 t1Jf- fcJ ~

~~HorfcI~
[f.:r1:R;j ft ~;jJ I q~
II] ll(j

[~->roTfuf
\1c[-~ ~

~:

~:

fCfI oql&'lI~'1
~

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

"5Rllfuf f.r\if- ~'llfCf:

31fq

-mf~:

~Fre~~~

17
41

44
Eating, drinking, enjoying sexually, (releasing) the rotating discus against the numerous boards of enemies in this manner, the Siddha, planting his foot on the top of this earthly abode reaches the other world.

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

(mj ~
3lUU ~ [(<:t~) ~ am'Ill ~ ~

fqf(1\i\i1~ qlfup~ft met

~ o(tt

~ ~ ~
II

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

V~
~

~JuftN ~
(f~ ~ ~

~ ~ fire ~ fq~I'ld
I [~ "Iff: "4CI';y: -;y ~

~
~
45

Cfif~dCllffi II

fq~I'ld ~ 1ftur wt: mf

m 3M

\fq-~:

m: I
II]

fcfitlll]

mf ~ fire fcr~ ~

Cfif~: ~:

42
If 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-~~

Where the wind cannot go, where neither the Sun nor the Moon can enter, there, 0 foolish mind, you rest - this instruction is imparted to you by Saraha.
~f..
"Q!i 'Cfi(i lfi ~

~ctil~~~1 1W1~ ~3lro

3TCR: Cfi:

lfi ~
~

CfOUT- ~ ~~ ~

I
II

l{lJUT-a-muur-"43lro .~

II

~
awtFll
[~

tiT
~

"J3la

[~ m -;y ~
~ ~-~-

gm
w:nro:
43

fcma ~

lfi ~

lfi ~ fi~~~II]

quf-~

~: w:niR

Q!ilICfiRI: II

~$m

46 Practice one thing only, not two and do not make any caste-colour distinctions. All the three worlds, without any exception, is coloured by one clour only.
~13

The mind sees the Brahman but does not know it. It asks us : who is that other one ? Names produce the divisions of the consciousness and its contrary. But in reality they are homomorphic.
~~

~ ~-~~~I
~ "4T3 ~ . ~-~~ ~ ~ II I

1Jf

watr -"tftam ~
~ [~ ~ ~ ftrGfflT ~

~
1ffiY1lam
(Jiqjill1

~ m lR1l-qiil~3
[3TIR: -;y 3RT: -;y ll~ ~ QG.. lR1l-Qiil{ici
mf

atu

1Jf ~

11Jfcf ~ 11Jfcf ~

1J!fq 1J!fq

f1~
3=;~

I II

1Tfq
~

'qC{:

1Tfq c1C4iul"ll

~-G4~(1~

~ m: <:tJfu

1Tfq "4\: -;yr;tr

awrn

II]

~~~

~-~

II]

19
47 There is no beginning, no middle, no end; there is neither the (round of) births, nor NirvaI).a.This Supreme Mahasukha is such that there is neither the self nor the. other. ~G 50 If the self is not made to meet the High, if the coming in and goingout (of this round of births) is not ended, the time is wasted in pounding the chaff : rice-grain have not reached the hand. \fcI-llfu [\fcI-~

~~~-~
~ fUlfa3l ~

\ii\ii~m-fq
'UlTS 1IT ~

I'

en)-fq II
I

~-fq
~

ltT ~

~~ ~

lffd

II II

:I"~If<;PI'1~

[am-q~~-~
31\fJT ~

~~~~~

mRf:

-;n"l: ";{ ~~f~

48

q;: 31N II]

m 31fq ltT ~
~

~(?)

~ ~(?)

31li%l~ ~

mRf: ~
~

fcrmj: ~
II]

"q;;:fi 1

'''~lf(.1iH l:I'ffit ~

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.
~~ II
1

Whatever I see, in front, at the back, in all the ten quarters I see Him only. Now my delusion is destroyed. I do not now ask as to who is (where is) the Lord.
~~

ii1M:~~
~~~~~

~ ~

~~en)~1

en) 31JUIl en) ~

q;: GGlfd
31~

m~ ~
II]

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

q;: 31lffifo q;: ~

"ffif-~ ~ ~ qct(glUid-qcid~ \if1Tff 1IT-~

m-f-iGf
~ ~.~ II II]

II

q;: ~ 49

[m ~

(Ci

"ffiq-ww;rr-~ \iI1lf({";{~:

~1@q1111(l; ~'q:

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

52

31tqT ~
~ ~

1IT Qt.1fC43
~"I'Ja

IIC4UIIIIC4UI 1IT 'l11T I

..

..

o son, you enjoy the esthetic taste of Tattva fmnl} planted on your tongue. It is'that which the people of the world expo~ding it and studying it do not know it.
~~ ~-~-lfJ1T-cR ~

~
~:

T~~ 1IT~
I' ~";{~:

II

~-~,~-fq

[31J(qJ ~

1ftur ";{ ~:
{guslldi 'CflR1': lJd:

Ilq1lJlq~";{ ~

cifil%l~~~
II] '[31\:J: ~

mur31~

~-fq 'fcrq;rt)

fqam
~'H~lCfl~fd

~q{f~Cfl~ I

II

~--qu-~
CflIt.1fl1 TJfd:

SlfC4:tlfij~-~

1ft 31fq qf&ua

II]

1ft

31fq

21

20
53 It enters the lower, upper, back and above regions. It avoids both, the Sun and the Moon. It manages to escape the movement of time. It makes both the Courruptions (Deviations) integrated in the same essence.
~~

56 Eventhough you may enter the nethermost world, eventhough you reach the sky that is beyond reach, if you perceive (the self and the other) as different, where is the scope for striving for the Release / Emancipation ?
~\9

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

<it

qr"d%1~~

m m~
[~:

fqOlltt~"qUj ~
"tf(1j ~

~ fcl;" ~

~ ~

I " 3if\llWJ: I

mf

fq31-~

~
"ffiT ~

~ fUrfu

rq1~t1rd lfi:

fiF:ffi ~
57

~
fcl;"

['f1: ~~'f1~

am ~~:
f.mT
54

3RJlT:1

~: liltljlitl:

"4'(1'1: (Wd) ~lllr~d~

m-ffi

~urn~

II]

~un-~:

(=ti~(oi)

~:

II]

Who will be convinced, to whom shall I tell that I did not make love: the night ended in just looking at my lover, and the morning twilight dawned quite clearly.
~~

Where the intellect is destroyed, the mind dies, the 1sense disapears-know that to be the mysterious Supreme. How can it be meditated upon ? ~l
~ ~ ~~ fUICI%1~ 'lfCf-~ ~ 3'4%1~ ~ ~-rqClr"'i13

wroJ
[~:

fc:I 3llIiT
3lfq

wroJ ~

trr ~~r ~
'W ~
(~) ~

~ C1CfuiI II ~

I[~:

3lfq

-m
eFt ~

em
~

"UJ ~

fuft-~-~

Cflr~%1~II I II]

(Ri3T(-~

"UJ \iIlfUr3lT

m~ ~
";f ~

[~~

'lfCf-m: ~:

"

3lfq";f~

l]%" l]%" ~
~

3i1&411l{ I 0I'l1&411l{II]

Gl'Rtt 3lfq rqClf-i\d: 11: ~

crt
58

m-~-";fJ~

~-l@TR

55 The Self is Void. The world is Void. This is the story told in every house. The roots of the tree are not known, but Saraha has given its description. ~G '

In Existence it is born. In Destruction it disappears. But in the absence of Bhava it is not born at all. That which results in the absence of the both (Bhava and Abhava) is clearly (?) stated by the Great Master.
~~ ~WJT6 ~~ ~ ~~~~I "qUj ~ V!-fiT31irII ~ ~I II] II

~-fc:I

"(m~

f'lUUTT3lRi ~ ["lfWi:J ~ f'OOCfirt ~ ~

em
"J

3lT~

I II

4lCfui~r ~ 3iICflI~Il{ I

3l1t.1lilt.1-~ [~~~~~~3qrq~ltl ~ ~

3l~ ~ ~

l:lTa.-Tf<1 3l'affil:

II]

CfGtllfi: QftIICflRII ~

22
59 You, may see hear, enter, call, smell, stroll, sit, rise, prattle non-sense in the practical dealings : on candition that the mind should not waver from the realization of the identity' (of the self and the other). One who is completely beyond the distinction of Bhava and Abhava, his Sarhsara is totally and exhaustively dissolved in Svabhava. When the mind stays in that state unswerved, then he is freed from (the distinction of) Sarhsara and Nirvfu)a.

GO
fT.l'dlf~'d fq qfuKif
~-q~ ~.

fuci ~

m~
II'

G~
I
~ 1Jf ~ ~

-qft31JUrfu
"tit

~
3lcif

fci; ~~I'!l'd~ "1:JTCIfu I

3ltJ:TT ~ ~ II I

'lfu ~

~
o~

~-~
3lTf <i~~:

~l:ff~~1Jf~

[f~'dlf~~

3lf1:I~

I II]

[~

';J

amqr;f

q\tit11If~
';J ~

fq; ~~Il'd( ~ ~

~-~

'lfm ~

'ifCltiljru ~-~:

"4GIT Cfif~

mRT

3lRiRT 3lR'4T~~ 63

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~

Till 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 by yourself.

-at~

31CRSR-CfUUT-Wf-"TlT-~

~
~

1Jf ~

q;f~\IGI~

!ti4IR~~

-at-fq ~ ~
31XJ\IGI~ II

I 3l1?l ~
1Jf ~ ~

G~
~~ ~

[31aR-crof-Wf-"TlT-m:

Cfif~ ';J

<iTfu~: 3lf1:I"4GIT Cfif~: I

<i~ ~ II]

ms ~ m ~~-fq "41l ~~
[3l1?l: ~:
';J \C\ti

oqrqfu ~
fUl~fcl ~ ~

~~

aR

"tRIr~ ~~ II

~: ~-m: ~

wa ~:
61

fqRci ~
64

3RtR ~

wa ~

m: tj1Jl'ftr

3'ilfclii'~ 3f;f 3lf1:Il:ffi: <i:

aR f1~fcl

~tlJ "tR"4T~: i: II <

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

G~
'lTCif~ ~ ['qfq'lTCif~
~ ~ lR:

That form which is neither atomic not microatomic, but is striking and which, impassioned, flashes forth, experience it uniquely. Saraha says, embrace it in intoxication. 0, you without Kula know that which is the Param lrtha.

~ off"4l!l ~

qRf~uul3 fUli;q(j ~ qRfiij';j ~ ~

off ~ ~ ~

~~

~-fClctluld I

G~

'i"q-fUloctIUlW ~ ~'qfq-fClctl1'l1
II]

ms ~ ~
[am 31fur~:

~~~~

~~qf-3~m~1
Iffl'UIfu 3ltJ:TT
"UfO

-at ~

"0;

\:lRUT \ifan II

f.J~ ftmfu ~

'i"q- f.Jclfurr~~

31fur "5lfu ~

!lllfd~f~qcf) ~

24
~: \lllTfu ~
\iIFftfu" 3lRJlA

25
l'

-;ffiq~: ~:

I::1RUTT ~: l'

II

~-fcJlJf~~~ [~:
(f~

~~.~II ~~ 3lfq ~
~

65 He 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)a nor it is for name-recitation.

a:m:qR
68

'll(f4(i.f1 ~

I II]

3lfq l' ~~:

feAT 3l~

1'fu f.:J:~

GG ~ ~ ~
~ ~ ~ 3l~

~*'-fqurruft
~316

tcli ~
~ ~

3ltI[UT-cnuft I
~ ~-CfI'UllT ~: II] II I

Even if a deity is worshipped and lacs are given as charity - what is achieved by killing (doing violence to) the self ? Even by such practices this Samsaca is not destroyed. Without space there is no possibility of going out.

W\if 1Jf ~

G~
'11CiT~ ~~~~ ['11CiT~: '1JCFIT-~:
~-l{~

[GJR~: ~

~-fcIfll
~:

mlij: fq; ~~

mqar-~

~31-~~

~ wmr

m 1Jf ~~
66

m~
"Iflnffi"ffiq: I II]

moqq-~-~~II
~:

Even if the Omniscient Master describes it to you, can the Liberation be attained without knowing the Self? One who wanders, over all regions practicing yogic exercises he cannot realize Sahaja, so long as he is in the clutches of the sin (?)

~ f:

m~: ~: oqq-~~~:
69

G~
fcm3l ~ ~~~~ [fqt4~li\llllTUT: l' fcHlt% ~ ~ ~ 1Jf~ ~ I ~1Jf~fcm3l~11

The being who is attached to nourishing in thought the distinctness of Existence and Non-existence is counted among the beasts. He who exercises himself for Mok~a by means of Meditation is a slave of the ogre in the form of Samsaca.
~o

Wc:

l' ~
l' Gf~

1'1Wi1iR ~

~~~

~~

~-~ 1Jf~

"tfCRID

mI
~
~

v:ci cWft ~ ~

Wc

fqt4~li\llllTUT: II]

~-~

~-fcJ

~-~
3ltl-"3l~

\iIli~

II I . II]

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

[~: m: lFlT q;f~:

"tflij-fcJID";r: ~

~: 70

1fr

"tf~

3lfq l' ~

~-'lfdCf)l~j ~: f.:J~:

ftrgfu

Gl
~ ~f-il\JGI~ ~ - fc{
~

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

3ltIf3" l:ITft3l ~

Cf) R\fuI~

\9~

'tjfual ~~
[~:

mtl ClCRSIIOIrn'

~ ~ ~

cmg
~ ~ ~

1Jf ~ ~ ~

I
II ';f \ifAf.:(r I II]

does the disciple understand it. 0 dear friend, how and to whom can the nectar of the own-nature of Sahaja be described?
\9~

'letoll'let~ 1Jf VJJ-fcf ~ eCficllf1 ~1I(iJClful ~ 31fq~

~-fcf~~~ ~-'TJTTan; [~ ~~ ~ (IT

~ (1(1: 31fq~:

m~~1
~ qf.sqCfl% 1Jf ~ II I Slfct~Jf(l iR"f~ \

'11'I11'IQ4 ~ ';f

'1UTfd 3lt~:

31fq ~

71 The learned men expound all the S~stras. They do not know the Buddha residing in the body. Not once they have broken (the chain of) going out of and returning (to the Samsara). Even then he (the learned man) shamelssly declares I am a learned man !
\9~

fT.ffl (1(1:~

~a:r:
74

';f Cfi":31fq II]

As much water enters the (mass of) waters so much becomes indistinguishably of the same character. Your mind itself is the repository of faults and virtues. 0 fool , there is no .. other adversary.
\9lo,

~-fcf

fct'1i~

Wn-fcf ~-~ 'q'q-~ W-~ ~

I ~ ~ II

3lUU(crtrTfcn3lUUJ~
[~ 31fq ~ fct~(f(l

~
~-fcf II]

~ ~

~3d
em:ror

~-"tf3lR-~1i

3lftJ ';fT?,J- tCI~q'{ I ~

Cfi6-fcf 1Jf ~

v:s ~
_

~~-~
~-

II I

aA~fcn~\iR"f
72

'q'q-"ijl'j w-"ijl'j ~

[~ ~m ~ ~
~ 3lftJ "Cfili 31fq ';f

fcJfq~-wm-~: ~
75

ftf;<:ffi em:RT ~

m-~

II

The own-nature of the Lord is that much as it flashes up in the mind. Can there be waves and water different from one another? The own-nature (of the Lord) is like the Samsara as well as like the sky.
\9~

~(j~~~

~(j~~1

Abandon that Sahaja which you have grasped with your intellect, and which is associated with various worldly phenomena. In no way even a single sensuous desire should be entertained. This is laid down by the whole body of the tenets of the Jina.
\9G

~-~

~
CfTT.If ~: ~

31ftt3l-~

Cfif~\iG1~ ~

II

~~-~

~~
~-"tflffif3l3" ~ ~

"UJTfu ~

Chl-fcf t II

["1fu ~

~l!t<:4fd "1fu~
3TIF'-m:

~~~:

I
II]

e(tfICl~ ~- m-fcf ~

~-~'1TCf:

Cfilll q;uffi ~:

[!iij)ICI~

"1fu~:

Cfi":31fq I 3lftJ II]

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

~: ~-w:re: ~:

~ ~:

76
The whole world is in the state of freedom. Nobody is bound. One who is deluded and intoxicated with delusion, even he is in the state of natural health.
\9\9

29
79 dear friend, I have nothing to do with wealth or mirculous powers. Strike sin and merit both with a bolt. Saraha says, when that Anuttara is known, the world is turned into the Siddhi (of Nirvfu)a).

~-~ m ~ ~
[~
<lll:T-~

1:Jmi f1JrtRi ~31

ms ~ ~
~
Q~

~31

I II I II]

ltl31T-~ ~'l: ~:

fuel ~
)Jfumfu

to
~1-q3l1?1 ~f~;S:3 ~

f.R;:(R ~

~ Cfif~: ~~

~~

~ ~

I
II (Rl I 31fq ~ II]

<l~

Fa mfu

men-~ ~ 77

~ ~ ~
[-q:q;j ~ ~: 'q1JJ'fu ~

~
~ ~:

m m; ~
~~\i1I<A w:f

"Q!-fcf (?) ~

Seeing ceaseless movement of the mind, greed and delusion are said (are characteristically assigned) with reference to it. The net of Maya is experienced just like the form of Yak~a appearing in a picture.
\9t

W: ~ ~: ~
80

~~

~31

fq~lol3 ~

aQ;CRSl?l~I

When one has realized the heart of the Master's words, all the magic show is destroyed. Saraha says Anuttara is the oly Dharma. Vi~1J.u,Siva and Buddha - all are ~(subject to the law of) Karman.

m~-fcf~~
[eCfl(1fl! ~: ~'UCf: ~ ~ ~

~-~~~II (f;f ~

t~

~ m 31fq ~~

fcttfR "Rffl ~a:rn

(Rl II]

~31R-~

cil-fcf
~31
Cfl:

~-fu6lTR-~

m-fcf I
1TIfcJ31 ~ ~: 31fq I
"5lTmf.J(Rl II]

3MRR1-TJfd: ~

~-fq~f.&iZ
[eqfCflI<-~:

~-TJ
~-~-~:

II

78
See that as the own-nature of all. Understand that the mind is dissolved there. When Sahaja itself is known by means of Sahaja, the middle state is destroyed.
\9l?,

a:rrq
?:RJ 81

~~fqqxO@lI

m-TJ-~

ftf.s;-~ ~ ~

1lJ~

-qrq-~

m~~~
[-m-~~
~: ~ ~~
m1l GT~ ~ ~

That which possesses the highest excellent form among all the forms even that is equal to the dog and the fox. When one understands (things) with the purity of the mind, then only one obtains the gems in the form of th,: qualities of the Jina.
I

ms~~~~11
1Wf-~ (f;f ~ ~

~:

'q1JJ'fu ~

fuum

awn ~ ~~ ~

(Rl II]

m~
~ 1lJ-~

t~
J{JCf(gir ~~ TJ-~eCf(g~ ~ ~ eBlfUla I ~ II

30
[31~ ~ ~ ~ If: ~";J

'tJfumf:
~

m~ ~
'TlT-~

GJTfu 'Ei101I1lt1: I ~ ~ ~II]

85 (Rest in) self-perception. Do not indulge in uscluss wordly activities. 0 fool, (making) dislinctions of) Existence and non-Existence blocks (the way to) the good state (the Final Bliss). Examining closely, know your mind : it is like water mixing up with water.

82
Or when Liberation is sought to be achieved through intellectual understanding it is only out of delusion. That man does not know (see) the wristlet that is there on his hand and brings a mirror for revealing its qualities and faults ! . l~
~ [~~: lfaffi -qUt ~ 1Fml

lG

F6 ~~

(?)

~
"UJ

*~

(?) ~

m~

CR-~-~

fa q \i\lI~ ~
~

..

ms ~ ~ ...~
~:

ltT31l-~

F6 ~~ , ~
~1~'1" ~

.. I
II

(?)

[~

m~F6 ~~
~

oq~ lJTln-~

F6 ~~

-m
~

x x x xl

CR-~-q;;r;j

'lUffiJ ll?fr Cfif?i

86 Why do you uselessly wish to achieve -Liberation by means of Meditation ? Why do you take the net of Maya in your lap? You believe as true the words of the Great Master. Saraha says, I have told you this essential principle.
l\9

~~"UJ

arcet
lW1T~

(j ~ If-Cj;fi0ooj
[~

11 31~:
fUT31-~ 1JTS ~ ~
lJfd ~ ~

'lCffiI 'Ei ogfi0'A

~-~

~~

~-fq ~
~

~~
~

~~~
~-~

~
~

II I

[~-~\1TCJ:

";Jft~~~:

";Jft~~ ~~:

amftmfd

~~~-m~

~,,]

l~
lff ~ 11 ~~, ~\:U ~

fUT31-~~'~~

m~~~~
ltT

wrfu ~
~

Gf\:U I II

[tcfli ~
~-l:Afu ~

po ,
ait ~

fi:f~-oqlqRli

'1JCIT~

'Wffi: ~~:
fitffillf:

CJ~ ~

am

I II]

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

33
~~
(,(,

~-_

~ ~

fuliiqCd II

m~Gf"~

~1Jff~~1

~
[~ iif~

~-fq ~
~ ~ ~:

~ qR~~fd ~ ~
~ q~'ii4~ ~~: ~ ~

II I

[~ fl ~

tf4;;;q("j

~-~~

~:

crnfu

f.J~:

II]

iif\:Zffi ~

91 Release this highly restless horse. He lives motionless in the own-nature of Sahaja.
~~ ~ ~ l:JUj ~i1H~~

~tu: II]

88 One is bound when his mind is bound. He is released when his mind is released. That by which the ignorant are bound, by the same the wise are quickly released.
(,~

ar~
~w

~ ~"W
"UJd ~

Gi\:lUj I "OJ

Gi~

[~
fuliiq<j ~ I

lR: a:mPFi l:l1fu

~ ~

cAt: ~
~: 1"~:

~
II]

~-~

<tGf ~qifij

~~~~

~lIS~11

92
lfQi

[~:

ljm: f.f~: f(mfu I

v:ci ~

-g.~ ~

fcr:rmf:
89

Wd~

II]

When 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.

. When he is bound, he runs in all the ten directions. When he is free he stays motionless. Mark, dear friend, such conduct of the Camel appears to me contrary.
~o

'f~

V;~ ~~ ~ V;~ ~

!quil!i ~ ljTrr-mare I qlUIRm ~ ~~ ~-'Rcrrare II

"OJ

l:J

f~~
1R ~~ f\Rf

~-~

l:J Gi~~

~~~V;~~~31~1 ~_~ ~ ~

-qf ~

"OJ ~

II

if

q?; W'iJ-~~
3lRGR W'iJ-~

m 'lCf-Gi\:1-lj~ qfsq\i\i1l~ II
Cfi1!- cWR 11fmTti llT iif~

[-qcR ~

I II

art~:

1ft ~~

m 'lCf-G8:l-~

"tJfu1ro~

90
Do not harass (?) yourself by holding up breath. Do not close the nostril by strenuous efforts. 0 fool, revel in the Sahaja state, so that you would not get (feel) even the smell of the worldly bondage.

~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]
93 In 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 (everywhere) it .is here that I found established Tirthak~eta, Pitha and Upapi~a. I have neither heard nor seen another pilgrim-centre that equals the body.
~~ ~~

~-fcT
~

.....;......-.::

~~-fcT ~-cw-fcT
011w'l3

~q,Uot

~
~

aur

sa- ~
~ II]

I
II

[<r:f a:rfq ~
I

a:rfq Cf~-~
~ ~

fir *i~lqffl' ~ 3lfq ~ "d1" ~: ~:

~~

-m
~-

~~~-~-lj\cl-~-CR-~

m eCfic.;q1 ~
I
II

-q ~-

lIT ~~-~

31TR II

96 Here or there, this way or that way, by this means or that me~ he became Buddha. You yourself have destroyed by comceptlon the world which is pure in its real nature.
~\9

~ ~~m ~ V:~ ~ ~ ~ ~ ~~ ~ ~

fqd\013

em:
~

~cfCfli'r-~-~-lj\cl-~-CR-~

(~

lIT "O Wlif lIT Wffi ~:

Olfij I ~
~

ctill ~
~ ~:

<ufd 3l:{ ~ ~ ~

~(1t11J{ <r:f <ufd fq~11J{II

1R ~-fcT foal

~
'U~

1T31-"t11fUT31-41fR1~

m- ,~ m~
~,~

I
II I

94
Leave the lake that is excellent because of the lotus plants with leaves and lotuses that have fragrant pollen. Leave also the (Tri)veI)i. You fool, do not do ..... Do not resort to that which is worthless. If you worship here that which is of low family, your Karmans will be destroyed. Here Brahman, Vi~I)u and all the three worlds are dissolved.
~~

[~~:
~

1Tt~-a:rrq~
~: 97

"tfq:-~-f4~

<i~ ~

II]

Sahaja and Vikalpa both are there. But you take the p~e Sahaja, like the royal swan who takes milk only from a mixture prepared from milk and water.

~t

~ ~ fq*i~

m.~

(f<a ~

I ~ II I

wr-30'l1Qill ~
3U4IQ~~~

GiS 31X100

ra ~-~
~-llR:

I
II

Wf-~
[~

~..

(Ri ~"Of mY: ~~ ~

ma"Of~~
~:~ GiS ~ I

-;flt Wc:'fllS'21d

[~-~

Wfi-Wm: ~

3'l*i(qf~ meJ: 95

mre: ~ <i~

II]

~:

-;flt~:

\iI'RTfu llR: I]

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

If one does not playfully enjoy the sense-pleasures, how can there be Buddhahood ? The trees cannot sprout without sprinkling of water and there can not be arborial abundance.

37
102 Knowing by (Master's) words that only this is the Dharma and that, what is there in the worldly ways that much is Karman, see all the essential principles in the own-nature and disregard the wordly ways.
~o~

xxx

x x x

x x x

[an: ~ ~

~-m

Cfif~ ~ ~

emri

I]

99
son, the essential principal (tattva) is an unusually striking elixir. One cannot describe it in words. xx xx xx x
~oo

~~-~-remfq
WqOIQ\ ~ (3l\fll~-~~

mCR:-CfilfqfUlltlfUra" ~-~
~

~~_~-at-fql

q;:;q~ Blilfuld II

CfiUi-Wa

W-6fOJ ~-fq xxx xxx

~ 100

fUr3l-~

~"Q!l-fq

<:J?lT CR:-CfiTfi:Af~

~~~fu~~: aWi I W-~ ~ "Sl('q~ Blilfqct'lll]

103

[Cfi("q<f~d W9-m

m-~~

xxx

Wffi Q!fjIiM]

The unique state of One's own-nature, that is free from Vikalpas is experienced. xx xx xx xx
~o~

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

Cfiett1t~ -at~
ti00llti00I-fq~

~ ~~ ~

awcn ~~ 1Jf3 ~

fq 1Jf31:lfOO 1 ~ I
II ]

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

qwnql~~-fq1Jl~

I II]

t-~II

fu~

!Iliiflql~1 ~

aWi ~ G{~

[%: -at:rJ): \:Ff: 3l~ :(iP4l:(i04aWi ~~

aWi 1Jl\:Ff:
101

104
In this way Buddhahood is achieved immedialely. One does not become at all subject to the bondage of Prajiia and Upaya.
~oc...
~'ijUj~~~

~ ~ ~ CJf&rtl

~UJfu ~

What qualities does it passers ? Or has it not a single quality? Where Sunya and Asu!1ya both are to be understood together, even the Master does not know how to descibe it.
~o~

c$-at-fq

~~~-m

~3l-rqij~WOJ-fq1Jl ms~m-~fq~1I

[~lA:~f.R;at~

qatUf
~

'm-fq ~
~~

~r3lfTffi

'm fq ~
~ICflI'Cln:OI ~ ctlCflI'Cllt"Q\CJ ~

~~: aWi Cfilf 1 -;aq~~ II]

aWi ~~:

~-~~aWi~~1 T.l<@t\:~: 'lUfffi f~-~

105

aWi~:

II]

~3ffi ~

~31fT.fR~ ~

3~Cf@t?(II

[~~

aWi ~

If the mind continuously experiences Sahaja, it would

BCfi~lIr1 ~

~~"W1cf

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

~o~

~_fq~m-~
'ii6l~~

~oG
~-~~~ ~sfCl~~~~1

m ~~
~

GIG~~'

'Ul ~

II

[~~~

~~:~:,
(f~ 31fQ";:{"@lfu

~~ ~: ~

~ xxx ~
+flUCfif~:

~
~

\i1lrol%l~

on II
~ I

T.tIUslct~~

B'q: II]

[~~-WTtt:

~~

109 o fi 1 if by chance one ate mistakenly at the house of 00 d' ame to know the fact( afterwards), no defilea.Canda a an c ment ~taches to him.

x x x Wsi . ~ ~
106

'ffi'CIl{ II]

_ -1

I have pronounced this collection of Dohas (the Dohakosa) by which the essential principle can be known. 0 dear friend, grasp its essentials properly so that you may understand the real thing.
~o\.9

~~o

-quur~f~
~~ltl . ~GIG 311~lPfi6-fq 1Jl ~ .~ ltl ~ fttan ~~: ~q;~Ofq;rf

if "TJJ ~\j
~-~

~~~Il
etl(Ull~

\1c{- ~

iR~:

Gf"~: \lCffil \1c{-~

'tf~dlul~mm>

~~~-fUT~
(f"~

trfUrait ~-W
[~ ~ ~

s f,;f31-~3lf
~ef-~
107

~_~_~~~II]

~
I

110
Do 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 on there 1Sno use accepting ten (different) Masters.
~~~ W{-~3lUl-~
~ llU{-

murn: ~-

m: 't'r-f ~ m- m:

3lP.t"i:f

"WffiJ: II]

Grasping the true meaning of the Sastras with regard to the Dharma and Sarnsara, I have pronounced this Dohakosa. Its Section on the Mind ends here. ~ot
"\ill ~ [~ ~ ~ "Ofa ~ ~~ ~ ~ Cfif~ m 3Wfl ~-llUr 3l~ ~ 1Jl P.t1l11 \lA-l:Afu 1ftfu:l' 11cffir II]

maR

GIG "tllfc{~

mCfiTf~ ~

I II

1R11~'Ul~

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

(?)

% \1Ulfu I

~:lR-fi~

~: ~~:

Of <qqfa II]

111
o fool how can the principle of Sva-sari1v~da~a be . th' I? That which is brought w1thm the descnbed to e peop e . - h) . d cannot be the Supreme Real (Paramart a . range 0f mm

108 Even if I try ro describe it to you, it cannot be described. Or else it will not be convincing to the people's mind.

40

~n
fUr3l-~ ~~;jlloi~~ [~lCf'lfq: T(7R-w:J: x x lJ3TOT-~3lUU 'tRi"UJd~ I ~ II I

~ ~lo,

m\iR1-~~

~m~"Uf~1
~~"Uf~1I

m fcn ~
amqy~ ~

fdcfm~-~
[~\iR1-~~: . (ft.1T l:flJm- ~

~ II]

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

crrm

~~:
~

~ 3l\:l: ';J

';J fi:f~

-afcf1:1tf II]

112 One's real nature is like the sky. The Self is not the Other. Sahajananda, which is the fourth state, cannot be described.

115 As the (reflection) of the moon in water is neither true ~or false, in the same way the MaI)c;lala Cakra are neither and below nor above.

~ ~ m x x x x ~(?)
~3"R1-fq-fcrn'3l ~

~~~ fcJci lfUT-lJTan-~ ~ qwOql~ ~-fcfur~ lCf'lfq: I

H~
I II
~~~~~~ 'tRi~~~1

[fcR'r
~:

m '?:J~ x x ~
3lN~:

m~fJ

~~~\iT!l~~

~-~fcnfti"Uf~

II I II] ';J ~

(f~ lR:-~:

['Fire ~
II] fi:ffl;r ~

~ ~
\1fIRl ~

~
~

'tit fT:ioaq;ij endlCl("lf1 ~ ~-lCf~~

lCf~fu~

SlJlql41

3lN';JGJ~

113 ....so is the own-nature of the mind and illusion (Maya). All things achieve their being by the own-nature. In no way they are bound by Prajiia and Upaya.
~~'lI

116 This 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 can be said to have the nature of Sahaja.

~-q3ll!I

qfCliiG1~ ~
~("lJ~1

ms ~ ~ ~
3ffi-~~mcWlI
~:

~
II]

m~~~~
~ ftni \lfa
~ ~

H~
~lfUT-~m~1

~~-fq~~ [~crq;i"S'fto
~ ~ 3lN ~

'lUlfu l:J"qJ q;f~ 3lfqn-eJrTR fu\-im ~

qr;:j.R

[f,:ffl;{ f,:ffi ~

m~ crrm, ~:

Cffi"Uf ~

"

lR: 'qCR: ~

'1c1fu I

fire ~ ~~:

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

114 You trust as true the words of the Great Jina. Saraha says, I tell this to you in so many words. When Sahaja is known by means of Sahaja, then one attains Siddhi through Acintya-yoga.

117 If the mind can notice the Acintya then, eventhough fickle like the wind, it becomes steady. When the mind beomes steady and attains purity, existence and non-existence cannot enter it.

43

~~,
"Q!l ~

~~~
I

ifS 3Wl1l. ~ ~~wfq(l",a

'H qf&ijl~~ ~~m~qf",all

3l1IflJT-~ 3W1R: ~ ~~

f-q~If-qn1Jl~
~~
I

~ lflIl

"UTa QMlfUl31 etm I

!l0lcid3 (?}
~

~-fcf~~

II

[~: ~: ~
~:

awttn: ~

[f-q~If;:l'd";f
~\,2ffi ~ ~:

";JJq: ~~:.

~ If: Rot",l"il: ~:

118 God is one but there are many canonical traditions. That God is seen just according to one's own desire. One's own Lord is seen as opposite to other's. In each and every house this principle is well-known.

II]

m 3lftJ ~

~"l1fumft ~
~ II]

121

I could not distinguish between Citta and Acitta. I did not realize x-x-x-x. Know those that are qualified(?). Both of them are made disciples.

n~
\ill~~~~' ~31~~1

H~

~aW ~-~~~
~ m--ua ~
[~CfiTT.r-lJfirr
WTo

~-~"UTa~1 ~ 1Jl ~

'tl1l-eR ~

fcm31- SaltToII
~.:
~-~: I II]

[<JfG

m~ ~lFf: ~f~lIlful ~ fct;

"It: ~

1Jl ~

"IT ~

~ II]

II

~~

~-qijltl<
"ltTCftpT ~

Wr!I m-~

~ ~ -ref ~ ~~

w:ffif
122

119 You are satisfied in your heart just by accepting mere glass-beads. You have not entered the Great Bliss of perfect knowledge. Control strongly and properly the mind-king before the snake of sensuous enjoyment bites it.

If the evil mind is not caught andvkept in its place, the senses would feed upon anything. One who roams over all the three worlds fails to see the cattle being stolen from his own house.
~~~

~ mfoal QfCR9fUl ~
m~~lto-~
[~"lt2fT m <JfG ~ ~

~~o

fdcf"qfUr-ua~ ~~
~1Jl_fcmT~ II ~ I ([2fT"'I:RfuWT: wrfu Tffiftf ";f

(?)

~orur1f~~~ ~ m~fUr31-"qfUr

~~m1Jl~1
3U40013

lf~-fcf~~H~]~(?)

~ II]

II

11f8JUft ~
afPIi%9dl fc14SI(Zl1

ctGfu ~

f1(J(1111II

[~~ <JfG (3lN) If: M: ~ ~ Fffl";f~ I "It: "d \iI'Fl'Tfu f.r\if-"'I:Rfu~: ~ 3lN ~ ~ ~ ~ 123

120

Like a restless female bird in a cage, the passion sticks to the mind. If that bird is caught by a cat, then it neither moves not chirps, but stays deprived of shelter.

Even if he has entered each and every place, the mind does not"perceive It living in the body. For him who knows Its locus in his own mind, the whole world is but a dream.

44
~~~ fOlcqlolf6fda~~ ~~
qcqGGj$ ~~~~

310J

-mff~
II

that which is beyond words, even when their mind has grasped Sunya that is freed from desire. .
n\S

~m~~
[f.IqfUt~: ~ It: ~ ~ ~

a:RCl ~ ~ 124

a:RCl ~ ~
II]

m~~~-m3lT [<J~~~:~~

S1S1\R4111~~

~m..mur~
yqm~

f(rci ~ ~
~ fOlcql'1
(f~ ~

lt~-

fCflIT3lT I II

'fUrtR~

'lHffi ~

One who has stayed in NiIviiI)ais coloured(?) (stained ?) by meditation. What is done during sickness, is different from what is done during healthiness (?). It is not (realized) through meditation; nor by renunciation; one can be immersed in Samarasa, just residing in one's home.

~Fffl

~ FJqfuf ~
127

3WJlWlT I] "5l"fcm1:lII)

~ ~~m ~
[~~ W: ~ ~ ~

tftw tftw ~

m ~w ctlt!IOI3
Cfi~11cii

~~~ ~ ~

~-~-dI'Uli

As the reflection of the moon is seen in water, so the Illusion is seen in the Samsara. For him whose wandering mind has perceived this, the NirvaI)a has completely entered the Samsara. ~~t
~~m3la(?)
lW-fCf m ;;JUUlcqd

m-fCf~'Uf~-fCflTlfuoll ~

~~~3la1

_
x x x II I

lIfurni
125

'lUTfu \ifJlCl."Rffl;y qfirij It: 3WJ ~:

1it!1~&-~ I ';f ~ 3WJ(3lCf}lJfio: II]

\iror ~-~
~: ~ Cfi"R'l": ~:

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

Cfitf-lRt x x x II]

In each and every house the same story is narrated. The place of the Great Bliss is not known. Saraha says, the world is deceived by the mind. Nobody has fathomed about that which is inconceivable.
~~~

128

xx xx xx xx That one should be known by which the Karmans (are destroyed)

n~
~at-mm~-~3TOTI
~ ~31fC@.l-llall

~ ~ ~
~ [~ 3lUUTO ~ ~

['Uf] WTTfi
\1IARf (';f) lIflf

~
~

\Tq-"tJR{ I

m at0ICf&(l "UJC1"3
It: ~8R: ';fCf:

M-fURm

(?) II
I.

m~

lJEft-lt~-crrcuU I 1Iff<i.l~ II

amr 3R:

.~ \Tq-"tflm: ~ M-f.Rm: II]

126

[~--9Jm:

'f.l'uR-~:

~-~_.oqrqre
~:
I:]

<J: QO('I~Cl~-TfO: It: ~"11ful 129

Those who do not know KaruI)a on their path, they are firmly caught in the noose of Sarhsara. They cannot realize

One who has controlled the breath, whose eyes are motionless, who has given up all the act vities - he who has reached such a state is a Yogin: there is no doubt about it.

no
fU~~316'

~-~-W:lfu
fC4aflf6113' fbloctl'!1 ~
~-~-~I

~31-cre

~~~ ~ \iffiT ~ ~ 'Rffl-~

I II II]

fci;fq

Wcrfu
t"ifC4~III]

II

"IUfI"i1 "Uf ~

[~~mmt ~ ~~~f.:rqfufm

[~-~

3~(1l1ra wffif \ifllfu 'E4'i:0~:I

lffi: 'Rffl-~:

'IUlI'Ia4l ';J ~

130 Intense sexual intercourse was experienced by the union of Kamala and Kulisa and every moment unique Nirvfu)a as self-perception was realized.

133 The intoxicated lord of elephants in the form of the mind roams and uproots the palace-trees. It does not know where it should go and where it should not.

~'H ~q;)fufi~~
"$~-fq~
[~:
(f~

n'd
\lIl ~ \lIl ~
[~

~~~-~I

~ ~

~t!\iI,oj~

TfT3lID

fq(1~ID~

I II

Cfl4RCfltO: <I: I):

~Gi'tfu-~ II F~: ~~-~

131

qmur-~

(fdH~~-'1cJ-~

\i'flK!.1{Of~~\il11.e,1

~ 134

fC4(1~H1 ~:

GJ\<ff aW:J

Wa':

(<I:) f.rTlt: (~)

~~-fC4~'1"l1l]

~~:

7JQ1~emRT-~

otl~G{~~

~-'1cJ-~'II]

For him who is covetous of getting just two Cowries, where is scope for talking of lacs ? One who is clever to become free from the two opposites, for him there is Anuttara, the Ultimate Knowledge.
~~~

. 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 of Sarilsara. .
~~~ "WRIT Cfllfqful ~ ~ atRi ~ ~~

a.~-c.mll
.

~ (?) ~

1Ff-~

CfilR'f-crUt~ "Uf ~ I

~ II

~~AA"Uf~
[~CfiIfifO:ft
~ ~: ~

GJS-~ ~~ x x ffi-~ [4rNl-g, 1Ff-~ CfilR'f-cR~: ~ GJS-M ~ x x fi4(\'I\lJ"1:;: ';J ~

132

~~m-~fOTm II 3fN f.fc.fm: ~: ~ 3lGR Cflml. I

';J ~

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

II]

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

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

48

~~G
wroJ~1Wl-'tIa"

n~
I
~CfUUT-

~ m~
[~f.mR

~m3l-~

f~qf"'i1316 ~m~lJT~l. ~~~~II

~
~

ollf~~~ \ifTCf II lW-IT-~'qJq: I \fCJ: ~~II)

~~ ~

1Wf-q~I~3 ~ 'tWf-q~Hj&

1Wf-~

[ 3laR- quf- fqq r&id

-;:yfu~: fiFS:
~Cfilfq;:

-;:r ~ II]

~m~-\fTCiCfTCrcl

-;:r ~

136 Reflect in the mind on the Void, on the Stainless, on the Highest State, on the dream-condition, on the nature of Illusion, on one's own real existence-till the Samsara is destroyed.
n\9

139 It is imperishable; it is free from colour; it is nei~~ier Bindu, nor mind. Such is the Highest Great Bliss: there is neither the tiller, nor the field.

m 4f6fci4GC-~
[~2T! SlfdfG4I4-~:
~~'tWf-~

~~o

~-~ ii~ ~~'lft

TJGI

~-fq ~

"33R~

1JT

mem

II

-wroJfUTtiIuj 'tWf- 'tIa"

fuci \flfq~~ ~ cnfi ~

CI'JCfCl (12T!~
~~~

I
\11Cfll1.

1JT'tIla II

~~(?)

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

(7)11

[~-~

TRft ({ft-3lfq)

-;:r~II]

~"@I'tJt~-~:

~l{taI x x II]

140 The existence should be realized -in the manner of the real and its reflectio~. The highe~t state is Void, stainless. There there is neither sin, nor merit.
~~~ ~-Cfi"ll'-lJUl-m~ ~ ~ ~ ~~ 'tWf-'tIa" 'tWf- ~ .

137 When the Sun and the Moon, both of them are bound, then, 0 friend, displeasure does not enter the stomach. One who is ignorant of the (real) knowledge, he, 0 friend (feels) displeasure in his stomach and there is no Liberation x x x ~~t.
~~~fUIOClIOI~ \iJl~~~ ~~-~I mlRi~~11 q~I~{g-~ I

fUJf-ci1d fY'lqQjf I
fcfi ifS-~ II I II]

[~-~-~-~

f.If~:~:
fcfi ifS-iiif~:

[~-qUJ ~
~: ~1R:~:~:

f.fcrtUt~

141
Remaining freely enjoying the five types of ,sensuous '. qualities, one even attains the Highest State-what is the use of speaking much ?

'tJt~~II)] 138

The Vajra of the Great Bliss is neither located in the Samsara, nor in the N irvl1I)a. One who treats the mind with Bhavana he achieves the highest goal.

50
~~3l~ lll!! (?) [3lt"Tf: \lJRlfi:J ~ TR: ~
"q: ~

~m~~
fiRri ~ ~ 142 II] I

II

51
';f ~:

g; fqfdloi:
145

3lftT \lCJfu I

TR:

x x 1'fu"ll: ~~

fqq;I<IOliCRf:

3lfq

II]

I do know that by which the mind gives up thought and wony. He who x x mind invincible does not know the Tattva. ~IJ~
~ 1Jf l:ffiur ~

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

BCf& It1i:f&-

fq ~

~~~1Jf ~ ~

llfu I
'qJq- tR1fu II

~ ~ ~ f4

atg 1Jf6

1Jf6 ~lfUl\i\lf~ ~

I I

~~~~-qf
[~ ~ ~: ,31ft{ 3f=(f: ~

~~-~II 1'fu"~
ll~

[~';f B~~

l:7RUrr lRf: ~

';f g; ~ ';f g; ~

fircf:

';f~:

I II]

3lftJ 1'fu"~

'qJq-~:

(R<JCf)tj

~~m

~'q:~-~II]

143 There, there is neither an object of Meditation, nor steady holding of Meditation, nor a Mantra; there is neither Siva not Sakti; there, there is neither the visible, nor the invisible; and there is no attachment to the (present) existence. ~IJIJ

146 That which has no beginning, n~ e~d, whose middle cannot be known, how can His worshipping ceremony be performed by the Yogins, tell me.
~IJ\S

Cf01JlT3lR-lfTUT-~ CI11~ ~ ~~ Cf)tj ~

~ ~

v.s 3lujg
1Jf~

~~~~~
'qJq'qJq- fUTii~

~~ml
~
';f

1Jfatg II

"Rln

/I
II]

[qulfcfiH-l:lR-Wo: q;: ~

3laR:~:
<1flf ';f ~:

3FRl:1
';f 3Rf:

[';fg;~~';f~~
'qfqf'qJq- ~

';fg;~~1

II]

g; ~ ftmfcJ ~
144

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 .

There, there is neither sleep nor dream, neither waking not deep sleep; the mind conditioned by the opposition of Existence and Non-existence does not stay there.
~IJ~

~~
[llft9 ~
f.fT7r- ~

~ s~ 1(('ij q;f~\i\lf~ I on
1Jf6~-

~~l

'ffl~~~

~fcW~-fq~ ~fc.f3lR~o)-fq II

fUrouT-f4am; ~
q;~ ~ ~

f4

1Wr('ij II

~~~~

?t~ 3nf q;~ ~ I ~ " 3lfi:J "lRtJT~: ! I]

52 148
how the Tattva can be described to you ? Even thinking deeply, no Reality can be found.

o friend,

Sagul)a enters the community of gods. Realize this essential principle in your mind.
~~~

m ~-(Ri-Ji?OI~
fdci~31-CRf-fcf~ [1.J~ ~-(Ri-W~~~
{f~ Wf-mq-fi::j"Cll<c1l

1Jjq

~~~ qlfcl"\11$ ~ II

fbl'"9;&d ~
I
~~~W [~:

cUOlctlJ l:f~ Gfiroit

AA

11f\ifTUT3"

0) ~
I

~1!:S~

GffUT:x x

ar-r Cfi"RUfuT fcflqfq";f

152

~~~~II ~

1fu~
~

I
II]

v;q:
149

-mm:

~~~~~~~

!IIfcHlfd II]

As in the beautiful plaintain tree (or 'by searching the plaintain tree all over'), no essence is found, the same is the case with this Samsara, pondered over philosopJ.1ically.
~~o

The arrow that is shot (?) is without the feather-head. Hence the arrow does not reach its target. If the Void is aimed at in the Void, then the stringed arrow pierces.
~~~ ~-\:ltJl m-fcf ~ ~-~

Gi~11f~l:f~~

m~-~I
~~: 1lrSJ-~'qfCf: I

Cfl{\i?fB ~-~-~

ac.fl~fB I 114)~fB II

~~"tRlt-~
[~: ";f ~

1!:Sm~-~1I

ar-r 6ffi

fT.rn ~ Cfl{\i?fB ~ m ~ [~-~ 1.Jfu: ~-~ Chf<b4fB ~-~-~~

oGfq fiffl3lfifti Cflf{14fB
~ ~ ~

~'lIqfqb4fB

I]

Ilf'lb4fB II

~~

WWl

"tRlt-~ v;q:~: mSJ ~~:

II]

153
If 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 mindlessness), then in that way you will reach the Anuttara.

150

o dear friend, here neither the Bondage nor the nature Of the Release is seen. Know it to be the Highest Place (parama-pada).Jhat is the Natural happiness (sokkha-sahava).
~~~

;ffi 11f~ ~
~:

fu3l~ x x
fuam-lJUf
xx

~fcflWq~
'qfCffu ~ ~~~I ~

I
II

nr~ ilfUur 3lUjercl fUraist~

~~~ fUT31f$ fUT31-~ ~ T ~ ~ ~

f~

Gi~

llutur

-ms ~ ~
[~~
~: ~

ilfUur-fcf ~

f~fUlql(Ql

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

f.1Gf\;;ft~~
~ 3lftr mt:!~

!l/fc:wlfd ftw-lJl1t

ffiCflAm II]

llffif.r-if-lFlftp~fG~If~~llq I ~~ (qfuf 5:~~ 3lftr ~~ I]

154

151 That which does not produce Illumination in the heart, what is the use of devoting oneself to it ? That which is

If you close both the x x eyes, restrain pressing forcefully the movement of your mind, then Saraha says you will

achieve both quickly : removal of misery and death.

~t.o.t.o.

:ious person. Give up futile thinking (or worry).

~t.o.l

~-~foal~~
-qffi~~~

"Q!!i1Jf~\lUTW~1 ms~~~~1Jf~11 ~:";J ~ \lUT~

lRUT1Ro-~xxx ~l:JUf-~

~Tf3N~~~1I

(?) ~
xxx

TT1Qf.l""""-S6"""'lfl"="$

ms ~

~ 1Jf

[~-"% Wrr -qfrer~: lfJ.ij lfJ.ij 'lJlRft ammt

mu ~
flCfi(1J:I. II

II

Cf)1~!J1'{I
";J ~~ II]

xxx

oR l'"Ri ftr~
~: 158

~:

'qumnr~"%~
155

lFRf"ll:

"5Ifu~

'qUJfu~: 1Jf~

llCll'4llfct II]

The man and woman (the husband and wife) dwell in the same house. Even then how is it that, 0 friend, none of them sees the other? Eventhough they move about near each other, Saraha says, the housewife cannot be seen in the house.
~t.o.~

x x x x All the three worlds have receded to the bottom (?). S~aha. says, he wh? states that the truth is grasped (?) by the mmd, IS not searchmg for the essential principle.
~t.o.~

~fl~':HS~ ~-mu
I xxxxxx [ (a:w:f) ~-

'lCi fUli':lqIOI xxxxxx 3larufUr~

AA 1Jf~

II ~ ";J ~ II]

~~~~~ ~~'UfS~3la

~1Jf~-fq~ ~~~~II

f& i.'q 41:

(QW) 'lCi'"~

[!JI~ Cfilll \lf~

~ ~ ";J ~

~
~:

~
"ffif:

a:rrq";J \lfe:rnT I
II ]

"t[{llf~: ~:

156
The whole of the world is devoured by Doubt, (but) Doubt is not devoured by anybody. If one is not made doubtful by Doubt, then he obtains (grasps) the Real (parammha).
~t.o.\9

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 is not at all distant. .
~~o

~~--m-~
m~~~
~: ";J ~: CfUCfi":

-m~~1
~
~~~ll]

-mm-~:1 ~
~ ~ ~(flUf

v:saITs ~
ffirr-~ dlq~ld 'lCi-~

~1Jf ~ 'lCi-fU'i':lqIOIII ";J \:lRUTl{ I II

31fu3TIqfu II 3lHl'{ I 157

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

(~
~-~

f.rcIfui~: Gfi~: ";Jfu" ~

"lJTCRl. ~

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

Mind is the prime origin of all Karmans. He who thinks about its origin otherwise, that poor man is not really a reli-

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

~
~

3lUUT3"~

..

~~~.~
'd.~

3l~qTln%" m

t ~. ~
~o.~

~~(?)
~ '{llUf

(ffi CfiTffi 1jfUr cftq-~

~Q\~ ur ~

~
~
'GJRYf: I

I II

fqfu \l'lffl ..

n~. ~
~~.~

~-~ur atffi urf~~~

~ ur a:tg ur

~~t.~
'd~.~

fiR;

Cfift~

~~31T~

[x x x x ~. CfiFl: ~~ ';J ~ :IOO: ~ ~ ~-dwqR'1: ~ 161

~-~
-qq;f

.~~.~
~~.~

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

n~.~
~~.~ ~~.~

Wrt ~

f.tctw;r

II]

~-CfUUT-'tRlt ~-CfUUT-fqqf\iGl31

n~.~
~. ~

x x x x x x The fool does not grasp this instruction. He

believes the Gufijas to be jewels that serve as illuminating lamp. Steadying the restless mind you stop the breath.
~~~
:~ GfG~~

~
~~

fOl~f~ll

~~.~
~t.~
~.'d

~~.~
'dt.~
~'d.~

~~
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3lUUT 3lUUT

dl1ll11,!!~ ~ ~31Uf
~~~

~~~.~
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~~.~

fC411lol~ ~

fen Cfil~rfqq;~ q&IOI~

.xxx xxx xxx

(?) I

Qtq

fen

~ ~. ~

l@"-qf~
l@"m~ l@"m 'tRlt

xxx xxx xxx

[<i: ~.~

mf~

~.~
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fC4\ljI"lIf<1: fq; CfiR'f ~ ~

OllI@'jlf<1II]

~-~

n~.~
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162
he who knows the essence of the Origin, does he expound (proper) time and improper time?
~~~

3i'h:lI~ matUl ~~1R

o fool,

~t.~ ~~t.~
'd~
~o.~

~emfd3l
llJ!I ~ lJ1

3lOlT~m 3lOlTmur

~-fq ~-fq ur
~~GIS

~~.~
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~amm
~ m~"ffif

(ffi

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~ 'tit ~3T6
~~~
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m-cMm1Wl-~

"\l1l~"UJS

~t.~
~ ~~. ~
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~~II

[~~
~: ~~

atRxx<i:
~-~:

~rfu

3R~~
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3RGfG~ 3RGfG~

~~.~
Ho.~
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-m3ls

d'dJ<llfa f~dlq,1{ II] 163

V:~q~
v:~ tr~

~~.~

~~lJ 3W-~-lJ1lT
~~

~~.~ ~~.~
~'ll.~

~~.~

The Supereme Preceptor, the Supreme Lord, who does not make any difference between Nada and Hindu, he can take (one) beyond the three worlds.

'*

v:cf~ v:cf~ H v:cfStilfC4'!! ~

~~.~
'd~.~

~~.~.

~~~'~~~~~~~j~~~~aa~~aaa~aaaa~ JI <'l -<'l JiI, JiI, JiI, ~ ~ ~ ~'~ ;;I' l: ;;I 1:iiI' :.it> Jl ~ ~ ~ i;;I
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(Y~~~~

O"(YO"(YO"O"(YO"O"O"O"O"(Yw(y(y(yO"(y(y(y(y(y(y(Y(Y(Y(Y(Y I rn-w(Y~(Y~~o(YO"~w~~wrn-(YO"~~~~O"rn-(Y~o 0"rn-rn-~0"~~(Yrn-~~(Y(Y ~~rn-O"rn-wrn-~

O" O"O"O"O" _ O" O"

O"

0
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(Y(Y~O"~

62

correspp~~~~e
. ~~o.?
"tWl-"C{O "tWl-"q3 3lUfl
Y. ~~. Y.
Sankrityayana'. Dohikoiagni The Rcat orcd Text

between the Restored Text and tyayan as Doh akosagiti '

Sankrityayana's Dobak.osaglti ~q, l~ The Resto red Text Sankrityayana'. Dohlkoiaglti The Re.tored Text c..,\9

ms~~

lo.~

~-~~

-ms~~

?~'d.~
\9.~

ms~l9clun ms~~ ms~~ ms~~ ms~f~ ms~~ ms~~

~1WJt

~~~.~ wUTN~~ ~~.~

~'d.~
~~

~~.~

wrol ~ wrol ~ wrol- fq

~'do.~
~~.y.

~~~.~
~o~.~ ?o~.~

~ ~ ~
.~-'ll.~ .~-c..,.~ .~-f,.~ ~-\9,

~ ~ ~
'll c..,

~'d
~c..,

~o

WJulI\\UUl-fq ~

~~
~\9

~~.~ ~~.~
~\9.?

-B31-~~

~~.~
l'd.~
\9~.~

~~ ~~ l~
~'ll ~e.., ~f, ~\9

~~ ~~ ~~
f,'ll ~e.., ~f, f,\9

c..,t
c..,q, f,o f,~ f,~ f,~ f,'ll f,c..,

~
t, q,. ~
\9

~t
~q, 'llo 'll~ . 'll~ 'll~ 'll'll 'lle.., 'll~ 'll\9

~~~c4t~.
~~~ ~1JUl-~ ~~~~ ~"Ula~ ~~~ ~~"tWl ~ltl31ltlO ~-fq~ ~-fq-qf~ ~~~ ~~~ ~~~--qfQl 31fi&

.~-~o.~

t
q, ~o

f,t
. f,q, \90 \9\ \9~ \9~ \9'll
'.3l\

m;~-~
~ \:llll~

~'d.~
?~~.~

~~.? cno.~
?~\9.~

.~, ~~.~

~t
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~~
f,\9

~am-"&3 ~~'tR ~lJff

~~ltl

l?.~
~\9. ?

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n -~~.~ n
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~t
f.,q, \So \S~ \9~ \9~ \S'll \9l.o, \9f., \9\9

~-~~
~~"lIuj~ ""j

~~~.~
~'dl

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~'d~.~
l~.~
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'tlt
'tlq, l.o,o c..,~ e..,~ c..,~ e..,'ll c..,e.., c..,f., c..,\9

\Sf., \9\9

~_ ...

~o

~\9

\9l.~ ~~fqi~ ~ ~ f~csaf~a. ~~'d.~ ~~ ~~

,
;

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to

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tf.,

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t\9

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66
~-'6 ~ ~~ ~~ ~~ ~'6 ~ ~ ~ ~~"Of~ ~ ~ ~ ~ ~G ~G ~~
~o
= ~~

67

liS EfRfq"tRi m3l "Of ~

qft~
~~

~~

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(T. ~~~, ~1WIT~'lR1~I~3l~mWal)

~G ~~ ~~
~o

m "Of~

~~ fq 3lfqq

~ ~fq~ '6 m~~~-fq

~.
'60 ~ ~ '6~ ~ ~ ~ '6 '6~ ~ ~ '6 '6'6

~- ~ -qTIUr-:qffiUr "{3l ~
\ifUf (T. '6~.~~) qOIJOilq:@oj ~3lt

~.~-qTIUr~~-~
~-~~~
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-a~
~ 'tffl ~

~G

~ 3<H'ifd3l ~ ~~ ~ ~ ~
q ij!!fllib

-qfu ~

~\9

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ltfq~:;n~
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W3l fcfi3l ~ ~-q31UJ-aWt3l-~ fqfq~ l{Ul~ ~~~ liS ~tTTfcf~ '6~ '6~ ~G

~q-a~
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(T. '6~.~ qOIJOilq:@oj 3lU[Ui)

~~

~(Bag.
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68
~ ~ ~ ~~ qGOijlf13l fUI3lT- fUI3l "

69

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;

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70
~ ~ ~ ~,
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71
~~ ~~
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~~~31~

~~ ~ ~~ ~ ~ ~ ~~ ~ ~~ ~ ~ ~ ~ ~~ ~ ~ ~

~-~~~
fUI'6iR1 ~ ~ 4it?

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quurfq

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qtnitfq ~

72

73

~o~ ~ ~fq ~ol.9~ q;)fq

~ q T.l f& ffi' C
~

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~ q't*4CRf!
(f"~

~~~

fern~~
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~

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~ot

:<
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~
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fqif~31

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~

fqi~~

0111

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cfm31

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~~~

~ ~ ~ ~ ~ ~ ~

m
\iff
~~

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Ht
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~ .\110

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TffUrlJOT firr3T"~ ~ ~ 'lTfu31 lfJTIlt fqfu Gfif

~ol.9 ~

H~

~ ~ ~ ~

IIff53101 ~ firr~ ~ m:ur3lt

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~ foal
~ ~

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amt
~

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~~~

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~~~ ~ fil'dlfiln

~~~~

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74
n~

75
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~~~

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~-

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~
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alg

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~~

76
~~~ ~~~ ~~~ ~~~ ~ ~ ~ ~ ~ ~
.~

Notes
~ ~l:fUT-~ ~ 1Jf~
~~o

l:fUT-(fllf
"ffir1Jf

(Abbre~iatioDS : CDlAL. : Comparative dictionary of Indo-Aryan L~guages. PD. : Pahuc;la-dohii. PP. Paramappapayasu. yayana's Dohakosa.) SDk.: Sankrit-

~'!lq(i1Pq
lffiItl.

itfufcf
~~ ~ "fef~

~ "{ffirt- ~!l ~

2 c.

~-~

Dk. ~. ~ redundant.

is extra metrically and for meaning it is

~~~ ~ QjiCCt!

~WUr
~~~ ~ fCj4Io,~ ~ CC(C4,OI~(?) ~~~ ~ atffi: x x x

l
I \

3 a., 125 c ~ =~ In Old Guj. ~ 'to decieve', 'to cheat' is found frequently. For example

~~~,~~mt~1
(~Rfc1(i1I~-~ 15th Cent., v. 67)

~ ~

"fef('I1llT3l aRk

'Hari, deceiving us and grasping the arm of Radha sportively 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. ~. MSS. ~I~I~. G. ~, ~~~, ~, H. ~e~e 'to whisper'. Compare Pk. Ap. &e41W'i31 nervous, perplexed; (Jinesvara's ~1c61qSlcMol, 1052 A.C.ed. Jinavijaya Muni, SJS.C, 1949), p. 36. 1. 4; Hemacandra's Prakrit Grammar, 4. 422 (15). 'He who is absorbed'in ~~/~~31'. ~~31- occurs in lId, 85a. It means 'meaningless, bothersome worldy affairs and 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.
~31.

~~~I~.

6 b

~.

The diminutive, pejorative, plesnastic suffix -'35-, a

variation of suffix
-(il-, -~)

-e;- (paralleling the suffixes - ~-, - S(?f,

Sk. -;p;J ) ~_ (from 81 b (from \TIlT-, Sk. 'lTol-). ~-

is found also in Apa. ~-,

influence of the succeeding <:r. The form ~ Old Gujarati. ~~. Formed to contrast with~.

occurs in

(from GlOf-), ~. cfcfi-, Sk. Cfiji - ).

82 cd
(MW.).

This is based on a proverb. Compare ~'ICflC!Cfl:fcf;~are

8 b
12 b 16 c

~
fern.)
\ifl-~

:~

= ~-f'q~

and Hindi 86 b
94 a q;ffi. Sk. Pk. ~,

m~

q;)

amm ~ ~
'lotus plant'.

lTOUT (n.) = TfURT. "UCf :. 'cry of complaint or for redress'. IAL. 10716 (G. -

m, q;ffi
Sk. ~cflll

'lap'. IAL. 3607.

m-~.

d Siddhahema, 8,9,3,65. ~,
'fflT, (fGf 'fflT. 93 a 'a rubbing stone', means ~ Guj. ~ 'to 96 a or 'a prized (c. 12 th (v. 95). There
1'J'ij

~ =~.
~,

There are several instances in Ap. of the change

~.

~311 =

"OJf>~; e.g. WDJl>~, Can it be ~

cpwr
=
Sk.-m

> ~.

=f.lGT; ~,

'ClmT, ~311 = ('fGT;~

is absolutive of ~~

WTfu.

Compare Hindi ~

?
JqU1I6 (= ~). Possibly

~. Compare Pk. pulverize' . ~ Pk. ~ ~

-wm~
Ms. ~~-q~

(\ifllUIT) are variants for~

fci emended

as

~~-fci ~-fci.

(= Sk. ~)

Munidatta's reference to Saraha's view expressed in a verse whose. beginning he has cited (\if~ (J~~) 261) is to this verse. He has said \ifFITq':
~

(Kvaerne, p.
ullffllf3 ~ ~

thing.' It occurs in ApabhraIilsa poem ~~l(lijftCfl cent. A.C):

mfi:F:r-~

W~ ~

am v:cJ m ~-qMlij$l
~ read-

finr-~
~

Compare cd. ~

it is paraphrared by the commentator as l1J1 {qlfiliJ ~

~~-~-om~~1
~=
Pk. ~ Sk. 3l-WJffi. 97 c 'to besmear' (G. ~. (IAL. 5321 : 'quarre.l' is its 3, Index (=PD 14). 135 a

I This also suggests that in c Munidatla's

ing is ~
~

for our ~. Compare Pk.

= Sk.flJ~

4lftlfctlf = Sk. f1:lf~.

~=~.
~-~ till'; : Compare Guj. ~ ~ 'farmer', ~ 'to

Ap. ~ 'to harass one self' later meaning). 40 b

139 d

~ = (J"fu
~ ~

(Ap.). See q3::j:q~3of ~

'farm' " farming' .

50 cd
53 a 60 d 80 b

is proverbial. Compare pp. 2,262

"qT1l 'back', IAL, 10071. ~ : 'upsurge'. Pk. ~; G changed to

~311B. Sk. ~,

under the

II

CARY A-GITI-KOSA

Contents
Introductory. The Metrical form and structure Text and Translation

Introduction
The present study deals with a collection of fifty short poems, which are composed in a language that represents the earliest form of the Late MIA. These religious songs relate to the final phase of Indian Buddhism. They were written sometimes in the 9th - 10th Cent. A.C. The present effort has the same objective and the same basic asumptions as the foregoing effort, viz. the restoration of the text of the Carya-giti-kosa (=Cgk..). The point of departure in the long tradition of studies on the Cgk. is Kvaeme's 'An Anthology of Buddhist Tiintrik Songs', which has critically considered and used whatever is valuble in the earlier studies, besides making its own valuable contribution and thereby becoming a landmark. It is hoped that the present effort, even though unconventionally speculative to a degree will be assessed and judged by its success in removing some cobwebs and throwing light on some obscure or evidently corrupt passages of the Caryas. The original language of the text of the Caryas seems, in the case of many a passage, to have been, in numerous places, Sanskritized or regionalized during transmission. Earlier sounds and forms came to be substituted by their later developments and unfamiliar words came to to be replaced by familiar words. The song character also allowed some freedom with the original text resulting in verbal alterations. The modeminzation of the original language relates to a few sound changes, inflectional endings and lexical items. Sinplification of the earlier cluster with lengthening of the preceding short vowel is a well-known characteristic of the NIA. .stage as distinguished from 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 certain forms etc. The ablative singular marker -t~, genitive singular marker -r- for earlier -h-, present third person s:ngular ending -a (for the earlier -1), past passive participle in -1-, absolutive participle in -i (in

List of the Ragas

the place of -iu) etc. can be mentioned by way of illustrations. Of course in numerous cases, there is little to guide us in deciding what was original and what is an alteration. Wherever, therefore, I have made changes in the words of the transmitted text or have suspected omissions, I have been guided by the known course of development from Late MIA. to early NIA. and by the metre. Although Apabhramsa poetry used to be recited or sung before the audience, the poets did not take any liberties with the metres, with a few minor exceptions. It should be however noted that there is quite significant difference between the textual transmission of the Dkg. and that of the Cgk. The Carya being specifically a song of popular character, its language was considerally more prone to change and accomodating of regional elements. The translation aims at little more than a literal rendering, overlooking the poetic and lyrical aspects of the original and hence obviously inviting the charge of being rather wooden. This would, however, allow the readers to judge how far the restored text is better than the available transmitted text, which, because of corrup\tions and alterations has considerably troubled the interpreters. The textual alterations over centuries have produced many obscurities. Even Munidatta had before him a considerably altered text and in numerous cases we find his speculation about the literary meaning of a passage to be arbitrary or forced. As regards the metaphorical interpretation. I have strictly eschewed it, it being otherwise also beyond my competence. As stated previousy, for the text and its interpretation I have throughout consulted fruitfully K vaeme's masterly work of scholarship. It makes available much data from tne previous work on the Cgk. including commentary and also critically assesses it. I have found useful Atindra Mojumder~s translation also given in his Caryapada. I am grateful to both of them. * Per Kvacrne. An Anthology of Buddhist Tantric Songs. Second Printing, ) 986. Bangkok. Antindra Mojumder. The Caryapadas. 1967. Calcutta.
References.

The Metrical

Form and Structure

All 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, and 50 have seven, 43 has four and 26 has three couplets. The s~cond couplet in each of these songs is said by the commentator Mumdat~a to be the refrain (dhruvapada). The Caryas are songs and ~~nce III the 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 16 Matras per line. It is the same as Padakulaka or Vadanak~, ~he forms of which slightly differ from each other. The 16 ~a~as of the Padakulaka are made of four Gat}as, each of four Matras, the last Gana having the f~rm - uu or -. This is the norm. In the case of the first and the second Gat}a or the second and the third _G~t}a,they together can form a group of eight Matras. T~e 16 Matras of the Vadanaka line are divisible as 6+4+4+2. The Caryas 14 to 16, 23 (?), 28, 34, 39,. 41 an~ 50 are composed in a metre which has. ~8 Matra~ ~er hne. It 1~ ~alled Dvipadi (Pk. Duvai or in later tradItion Caupaya). The 28 Matras ~re made up of seven Gat}as of four Matras each, th~ last Gat}a havlllg the form _ - or __ -. Dvipadi became popular m early N~w IndoAryan poetry and came to be called Duvai when two-hned and Caupaya when four-lined. The metre of Carya 23 see~s to hav~ 20 Matras 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 cluster is sometimes to be treated as a single consonant. A na~al consonant is at times to be treated as nasalization of the precedm~ ~owel. In several 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 hnes the original text is probably not preserved and we find lacuna from a metrical point of view.

. . ~or.metrical requirement we find at a number of places forms Wlt~ ~lmlpl.lfied clusters which is a dialectal trait. Besides, we find partl~lples m -1-, regional words etc. regarding which we cannot be certam whether they are original or later alterations.

~-~
. (~$qle:)
('U1T : qlq~{l)
CfiT3lT ~ t:q fcf ~ I ~-~ I~ ~~~~ ~ ~ II ~ II ~

K~~-~
~3R1-~ ~ ~~ ~ Gi\:l-~ ~~~

QMlolrn
3lmT I

q;Ji Cf)f{\I\iI~ I W-~-~

Wr--cful f~
I ~

~ ~ ~ 't 1ffin
~GfW

II~ II 'd

T.fCiuJ ~

II ~

[~~]
<iifliT ~ ~

a:rrq~:
fcfl ~

~-fT.re
~

H:

CfiR1: II ~
II~

~ ~
~-wm~ f~ ~:
~ ~

QM,.P04 I ~

~ ~
fu<:ffiII~
~ ~

I 'W9-~:'l9TIl f1f~ 31mt I ~-'tJa3l

GF\:l-~ ~'ll: ~

't

'tJT~: 11'd
II ~

I \:Tlf-i T.ltR ~

-qra ~

The body is a tree. It has five branchcs. Dcath has entcred into the fickle mind. Srenthening the lattcr you enjoy the Mahasukha. LUi says, know (how to do it) by asking the Guru. What is to bc done with (what is the use of) all modes of Samadhi ? Suffering from happincss one certainly dies. Abandon the hope (of attaining Mahasukha) through practising Yogic postures. Press hard to your sides the Sunya-wings. Lui says, we havc secn through intruition both Dhamana and Camana scated on the stool.

89
~~~~311 ~~ ~~

a:rarOt ~
m~f2R-Cfift

I (? ~31)

II~

[ ~fA(}ql~] [~:
~~m3"~1Jf~
31Trur-"El1: ~ ~

~~AA~I~~*~II'll
'Q,"ijl ~ ~ 1Jf1ft;rI ~

c:rrfuJ ("iUfuJ) II ~
CffiiUif iiI\,;fJfu II~ ~:
II~

~]
II ~ ~

[~

UIlIT]
~ (~) 3TiiRJ1R: 'Jlfcttlllfe~:

I~~~~~

~ m~
~ ft.2R-Cfitur II ~

~~ ~
~
~ fll

~1:lIfu I fqEfi1lf ~
I~

fq31fu (7) I ~

fu~

~
"CflT ~ II ~
'll

II ~

~
~~
~

~-lR
~
T.l\i\lJ ~-

~
~

~
~31

I~ I I

T:fft~ fu~

"CflT31-ir ~

\fu; ~
cilft-~
UIlIT]
I~~~~

-m bR~
~:~ ~:
~ ~

CffiiUif iiI~
I 3lJTI(f:~:

m~
I ~: ~:

(or

m 3l1~lf~dl)lI~
~

"CflTlRC\ ~ '~ijf~r~

~:(?)

f.J:~

II

'll

~31

II ~

'Jl'UIfu fq{C\qCfl: ft:2R- Cfitur CfiWf (or~)

II~

[~
~~fTRCfl':

~~cnfu

~ ~ ~ ~"CflT 3l~ II ~

II ~

~-~
~ ~:

xxx~
Cf% "CflTql-~

czrftp
~~

I ~ ~ I

Cf% \ifT1'Tfu I ~

lTfu lWfUt

II ~

'Rem
~

-u:il ~
~

~
~

II

'll

1lf!iRql~1 "lfurr I ~-1lt2)

(2)

mmrr II ~

The tortoise is milked. The milk-vessel cannot be held. The crocodile eats up the fruits of the tamarind tree. Listen the incident of the court-yard. The thief took away at mid-night the earring. What is th~ way to search it ? The daughter in-law is frightened during the daytIme by the crows, but at night-fall she goes out to Kamariipa. Such a Carya was sung by Kukkuripada. It occupies and is contained fully in the heart of only one in a million.
~~

(3) That liquor-selling woman joins two houses. She does not have either yeast or bark, yet she produces liquor. You produce liquor with a steady hand by means of Sahajl\, (or in the Sahaja), so that you become free from old age and death with your shoulders becoming strong. The customer seeing the sign at the tenth door came (or tasted the liquor) of his own accord. The sixtyfour pots allow entry, but once the customer has entered there is no exit for him. There is only one small pitcher; its nozzle is narrow. Virua says, steady it and then incline (or 'move') it.

~'l( [ .js(}ql~] [~ : ;mi]

~

fu3lJ ~
~~~~fq1Jf ~
~31

~
~

6iCflCflf~ I ~-~-~

fq31Ifu II ~
II ~ ~~ II ~ II
'll

~ 1Jf~~
~31-~

106~"'@i~-~~

(m~)
(~:~) ~'B~~t:R"fi~
~ f2R-Cfift ~

I llfUy-1@ "Cffu."31 ~ I ~-~ I UR-~ ~ ~ ~31 ~

r.R ~
16ft ~

1~~1Jf~~~"

~1:Tfu' I ~

mm- fq lSi~

W e:fro

li~

T.iTu II ~

" ~

91
[~ l1CU]
~ aCfllf(1Cfl't II~ ~ llfkl('Cf1 ~ ffiCflT: QI2l4('Cf1 ~-~~: ~'i1f1:4('Cf1 ~-(~)-~

f.rc.rtUl
~ ~ lJT ~

afCifiR:dl II~

fi: ~
~ ~

~ ~ I ~-~-~ fcRT 8lUi 3lfq or ~ I

('fq ~

Gf8lUi qrtj lJT ~

f.:rcficJ ~: ~

II ~
II ~

~fq6qf~1R-lltfiR:

~-~lf~1't

~--m ~
~ ~

II~ II~ II ~

(CfiI'(Of)~

~:

or ~
I

111fUJ-1FffiI. ~

.lQ( ~
'1UTfd ~

f~

~
Cfli

dR1Cfl~: I

T.R-~

1ft "tJa3l ~
~:

-4~ cmr:

~-1rtfort lJo) ~:
(4)

II ~

(5) The profound Bhava-river flows swiftly. There is endless mud in the middle. It is fathomless. For the sake of Dharma Catilla builds a bridge. People going to the other shore can cross fearlessly. Splitting the tree of delusion and joining planks, you fashion it in Nirval}.a with the axe of Non-duality. Boarding it do not look right or left. Bodhi is near. Qo no go far. You ask Ca!illa, the lord of Anuttara and 0 people, you will reach the other shore.

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. I kiss your mouth and drink the lotus-juice. Eventhough the time passes, the Yogin! is not bes~eared. Moving from Mal}.imola, she is absorbed in O<;l<;liyana. PuttlOg the mother-in-law in the house under lock and key she splits often both ~e sides/wings, viz. the Moon and the Sun. GUI}.<;lari says, I am a hero In the matter of sexual intercourse. I have raised a banner among men and women.

~~

( ~~'J}!iqlC()
~~ (f7TftfUT?) ~ ~~
1~'Of~

I~~~

'i4af<<<<ffl'
II ~ fUTm 'Of ~

II~

~-mif~~
~ 'Of ~ ~ "'Of ~

'nW~
~
~
l1CU]
31T@Fi "tRl"fu .~

mtUf ~muur31_ mturrWUJ ~ I~~~.

I

II ~

II ~
"'Of ~

gft:3l_~_~~~

"'Of ~

I~
[~

qq;-~

II ~

[ :ell flF:i- ~
["{(IT : ~]

]
'Of ~

"
II ~
II ~

~(~?)

~
-a-u I

am) Cfi~ I ~ 8lUi

II ~

\lC.i-~

Tf~ ~
~ ~-(Ri
~ ~

"CIlfu3l

R:4fCRS4<j~ ~

mWT mtur:
or

or ~

~:

3iH~flCfl: II ~ f.Jwi or ~ II ~

\:fcif ~ ~
~

~ ~
lJ ~ 1R-7JTlft

1R-7JTlft ~

QUl1f.J or ~

~(-~)-i
fUT31fual ~ ~

fUrcxrrO'l cilfulll ~
lJ ~
II ~ II ~

mturr ~
~-llfu-~~:

mtur

f':lGifu "tJA1<.i I W:UR ~: 5JflJ ~ I ~ cR ~(CIT or'lfu

or~ I~: ~

'lJl11.. (~)
~

II ~
II ~

1iG-~or

~- ffi~- ~
\lC.i-~ ~~:~~
Tj\ffir ~

~-

~-mtfi
lJo)

(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

(~-l1CU)
~

~:

~:

1R-7JTlft ffi"Cfl":

or ~ f.J$t (f{fu

II ~ II ~

surround comes from all the four directions. Because of its own flesh the 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, You listen, 0 deer, leaving this forest you remain wandering in the sky. The hooves of the swiftly moving deer are not seen. What 6husukka says does not enter the heart of the fool.

[ CfitCS4 H lkHq I C( ]
['U1T : ~]

muUf

'lft3lT ~-"tJflfq31 1J~

I ~31-2ffq3lT I ~31 \ill [~]

~
~

6ffcf31 II ~
~ II ~

~ gi ~
WG~~~I~~~~II~

(~\9)
ij'iWlqlC(
('U1T : qaq'8l{l)

~
~

'q6-~
~

I 4l6C41(j 1JTfu" 'C:ITfu ~"I:fl"& f1:lful6

II ~

'C{fll-~

lflTTI I ~ [~

~-"Wn

II '"

lJI'IT]

~~~-~I~-~~~II~

~~C@~I"ij~~~~11
CfiUS~ ~ ~

~ fulclR"id I \iflllUr-ljJ~
~ () ~ II ~

'C4W-l {Cj Cfiklfcli i:fllfclijll d({l IfGdI ~

JlI;f)~~

I llOT CJrCRl. [00:] I ~ ~

~ ~

~ ~

II ~ II ~ II ~ II '"

Ciif~

fuflroT fuflroT fdfUuT (fcJ) ~

Nuurr
~ [~

I 'l1UIl~ ~

(~) 'lCf-qf~ooll II~

31RiQ] ~
'C{fll-~~

3lC4RtCfi4fd I ~~CRClI

3lfti ~

cnfu<ff

Cfi2t 'tlR4fu

~ ~ 31TfcI31 ~ ~3lT I 3lfCfOT-~ ~ ~~ (-q?) ~~

~3lT II ~
II '"

mrff

I ~

ft1fffif:

~-~

I 'l1UIlCflU8liS~'UJ~

lJI'IT]

~
71('C{l

Cf('ij ~

I~ ~

'fWT: ~: q-ilJn'iH:
~:

'fWT:

J ilfUt ilfUt ilfUt

ijlR:t4f(\ f.fc.ffi:i I CJ:

'10: II ~ tl: '10: ~:

'iOl': II ~

II ~

(31fq) 'iOl':

fcqm:

I 'qUJfu 'fWT: ~ 'lCf-qffi~l:

II ~

~ ~ 3lJTlOl: ~ ~ llOT: I 3lJlllR-~:

-w:t (R=lJ (lllJ?) ~

3lfur I \lUTfu wnT: lllJ

t ";f ~

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 thereafter ? The peg is pulled out, the rope is left. Kambalin steers it, having asked the Guru. Having ascended the back-side he gazes in all the four directions. There is no oar, so how can one steer it and cross? Leaving both the paths, the left and the right, he obtained on the way the company of Mahasukha.

(7) The way is blocked hy Ali and Kali. Seeing that Kanha became dejected. Where will Kal)ha go and make his abode ? That which was grasped by the mi'1d has now become indifferent. The three triads have become diffl-rent. Kal)ha says, they have become differentiated 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 my heart.

(lIW1QI<:; )
('U1T : Qlq~{1

>
II ~ fulfcq'dd II ~ .qUr- ~

~-~-~

I~

f<:r:w:rq,-O)-Gj\:lUT ~

m-~

I ~-1lTfuffUT

96

97

lffirorr ~
[~~]

qru1~'Q: I ~

'qq-~

II ~ IlOlf4cql ~: II to,

~-m ~ ~ ~
~-q:;qrffi

I ~-SlRi: I

cm-~
~ ~

~
II ~.

CfWT: cp:j crt GfCi~:

I T.fg:lffu: ~

Wcm: ~
(1lllf4cql

~--;rrR ~
I ~-~-~ I

Q:<hICfiRolII ~ II ~

3TIfu-CfilfuI-~-~~:
"WT-~-~ '11<f4cql

am(~)
~

lR-mai ~

~ml(:l<J:( II ~ ~:

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 moving on entered the city of the body and roams there with singleness of mind. He puts on the belled anklets of Ali and KaU on the feet and the earrings of the Sun and the Moon as ornaments. Applying the ashes of Passion, Hate and Delusion, he obtains the pearl-necklace of the Highest Mok$a. Killing in his house, the mother-in-law, the sister-in-law (of his wife), the wife's sister and the mother, .KaI).ha became a Kapalika.

On the game-board of Compassion I play with the pawns of chess By means of the true Guru's instruction I conquer the pa~ns of 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 Elephant the five men are thrown away. By means of the Mmlste; ~e King is checkmated. Having rendered powerle~, the pawns 0 ox. make a good show while istence are conquered. Ka.nh a says, we . t the rival party We conquer the sixty four square by p 1aymg agams . counting each (?).
0

~~~

(c:pWlql~ )
('U1T :~)
fuffiUT-1JTTCf fcfi31 ~-~

oft
~~~

'qq-~

I fUr31-~ ~ I ~-itfUT Cfilal ~ ~ ~

~ ~

l1%fu31 II ~ II ~

mal

1JT~316 II ~ II ~ II to,

"tf;;{ omrrn fcfi31 Cfi~C\I(1 I ~

m3lT-\iIffi ~

[llWlql~ (~:
~-~ ~ 1JTal-~ I ~-~ I "3CITft-~

Tll-l ~ ~

I ~-~

~)
~ 'qq-~ ]fUr~ II ~ ~ II ~ II ~

Cfiool(:l{i ~

wit

I ~316

~-"Wl

[~~]

~
~ ~

~3lT ~

t~

[~-

f:{--mur-~ ~

3TI!-Cfiq,f8fl1 ~~ I ~

"fflfu3l qfu31T ~ ~ qRfulfCC('Q:a I ~

I Tf3TCit "2!ft131 ~
o~

eIT~
1jfUur31~

m-ut: 'qq-\iK1f'cl: ?:I~ 1Wn

m I l1\7:l-mur
;;:my.

m-~.' ~ ~ '~II~
WW: ";{ ~:
II ~ II ~ II ~ II to,
0

'qq-~cj ~ ~dl

II ~ II to,

~ o~:

CfiUS ~

I~

~: m: m: ~:
m "Cfi1li'clf(:
~

~"..:

611<'~IIUI qn:?'1I\I~"

.;rr:n-'\iIffir:lT:

~:

I I ~:

f.@-fcfflR

m~

[~~]

ml1

<pJT: ~-W'R

~-"tfta
fcffi!: ~:(?) "5l'~

~
~

~--qi
~-qffim

I ~-~~ I ~-~ I ll\ilcitol

'qq-~

II ~

t~

f.fCfii f'l119)<J:(1I ~
1~ ~

(13) Having,plade the Triple Refuge a boat with eight doors, with

:i'1cf4cql

\iRl:

f~:

II ~

99
one's own body as Compassion and the Void as the wife, crossing the ocean of Existence as if a delusion or a dream, no wave is perceived in the middle of the stream. The five Tathagatas are made oars. 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 for the company of Mhiisukha.
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(14) The boat is streered through the middle of the Ganga and the Yamuna. The Matangi effortlessly ferries across the Yogin who is sunk therein (1). Steer on 0 Oombi, steer on, oh dear, It became twilight 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 IS tied to the platform behind. With the water-skin ~~ the sky the water is sprinkled, but it does not enter through the.Jomts (3). Sun And Moon are the two wheels, creation and destructIOn, the masts. Steering the boat at will, she does not take note of both the cou~se~, the left and the right. She does not charge a Kapardika or a BoQ(;hka. S~e ferries you across at her own will. He who mountin~ on the chanot does not know how to drive would sink down on thIS or that bank.

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(15) One's own nature being self-experiencing and without characteristics cannot he characterized by discursive thought; whoever went by the straight path lost the path. 1. Do not wander from this shore to that shore. The straight path is Sarilsara. The crooked path differs from it only by a hair's breadth. Do not get lost. There is a soldiercamp on the royal road 2. The ocean of delusion and ignorance is limitless. Its depth you do not know. In front is seen neither a boat not a raft. Although deluded, you do not ask the lord. 3. On the path of the Void no direction is seen. You do not see due to your delusion. One who goes by the right path achieves eight great Siddhis. ~. Abandoning the right and the left path, you do what is said by Santi. There is on the shore neither a landing place, nor a thicket, nor grass. The road is to be travelled with eyes closed. 5 ~~~

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Bound with three bands the dark c'lould of the Anahata thunders; hearing it the terrifying Mara with his whole troup is put to flight. 1. The elephant of the mind runs about intoxicated. It constantly wanders in the direction of the sky. 2. Breaking the two chains of sin and virtue, shattering the pillar with the chisel of the sky the mind enters NirvaQa. 3. Intoxical.:d with the drinking of MaM-rasa it has become indifferent to all 1 he three worlds. Lord of the five sense-objects, he sees no antagonist whatsoever. 4. Due to the heat of the scorching rays of the sun it has entered the heavenly Ganga. Mahidhara says: Immersed here, nething was seen by me. 5.

103

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(18)
I have effortlessly plied through the three worlds. I am now asleep in the play of Mahasukha. What sort of Dombi you are with curly crest-hair 1-The noble-born are kept outside, the Kapalika inside (your hut). (2). Lo and behold 0 Dombi ! you have polluted here everything. Without rime or reason you have destroyed the Moon. (3). What types of ill are spoken about you! But discerning people do not leave your neck. (4). KaJ)ha has sung of one who is CaI}.daliby her deeds. There is no greater harlot than the Dombi. (5)

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(17)
friend, the lute of Heruka is being played. It has the Sun as the gourd, the Moon as the strings attached, the Anahata as the 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 recognized as the plectrum. The mighty elephant entered into the pauses (1) of Samarasa. (3). When the.belly of.the lute is pressed with the palm, the sound of the thirty-two strings peryades everywhere. (4) . The Holder of the Vajra dances ~thegoddess sings: thus the difficult Buddha-dance is perfomed. (5).

o dear

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105
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(19)

~ II to.

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 started for their wedding. (2). When Kal}.ha returned having married Dombi,the highest residence was given as dowry. (3). Day and night pass in sexual play. The night dawns among the troup of the Yoginis. (4). The Yogin who is delighted in Dombi's company, does not for a momnent give up the Sahaja, intoxicated as he is.

(20) I am in despair regarding my mendicant ascetic. My trouble cannot he described. It was destroyed on seeing the lying-in chamber. What I see here, is not here. My first child- hirth was the bundle of psychic impressions (vasami). But the poor child died just when the umbilical cord was cut. My fresh youth was finished. I killed my mother and destroyed my father. Kukkuripada says the existence is firm; whoever understands this is a hero here.

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106
(21) The night is dark. The. mouses are scurrying. The mouse, fond of consuming Nectar eats it. (1). 0 Yogin, you kill the mouse that 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 is black. 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 of the 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 the living and the dead. (3). Whoever here has fear of birth and death, let him entertain hope for obtaining mercury and alchemic elixir (to prolong youth and life-span). (4). Those gods who freely move over the whole world of the moving and non-moving, they are also not free from old age and death. (5). Is Karman due to birth or is birth due to Karman? Saraha says that law is beyond thought.(6).
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(22) Themselves constantly constructing Sarilsara' and NirvaQ.a, people falsely fetter themselves. (1). We do not understand that which

If, 0 Bhusuku, you go for hunting, you must kill the five persons. Thereupon entering the Lotus-grove you m~st be s~ngleminded. (1). Living in the morning he was dead at mght. Without

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 whom can be narrated this story ?

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(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.

(27) At midnight the lotus is in full bloom, the body of the thertytwo Yoginis was in delight (therein). (1). The Moon moved on the path of Avadhiiti. The True Guru describes the Sahaja through his words. (2). The Moon moved so that it went to NirvaQa. The lotus of the lotus-stalk flows through channel. (3). The bliss of cessation, free of all characteristics is pure. He who knows this is a Buddha. (4). Bhusuku says, in union I realized the Sahaja delight in the sport of Mahasukha. (5).

111

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28
High and lofty is the mountain. There dwells the Sabara girl. Peacock's tail-feather she wears. The Sabarl has on her neck the necklace of Guiija berries. (1). 0 introxicated Sabara, maddened Sabara, do not raise a hue and cry. Your own wife is beautiful Sahajasundarl by name (2). Various trees are in bloom, their branches reaching to the sky; alone the Saban roams about in the forest, wearing ear-rings and the Vajra. (3). The Sabara has stretched himself on the couch of three Dhatus. The bed of Mahasukha is covered (with the bed-cover), The Sabara is the lover, the Nairatrna is the harlot, the night dawned through love making. (4). the betel of heart and the camphor of ..,was eaten in Mahasukha. The void-Nairatma embraced the neck and the night downed in Mahasukha. (5). With the words of the True Guru as its tail-feather and with the arrow of your mind pierce (the target); aiming only one shaft pierce, 0 pierce the highest Nirvana. (6). The Sabara is intoxicated, the Sabara is maddened. Urged by furious anger, entering the crevice of the peak of the best of mountains, .how will he return ? (7).

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[29] Being exists not, Non-being is not born-who can be convinced with such instrnetion ? (1). Lm says, the knowledge is without characteristics. It sports in the three Dhatus-yet I do not discern it. (2). That of which colour, mark or form cannot be known, how is it to be explained by the Canon or the Veda? (3). Speaking to whom and how shall the question be asked by me? Like the moon in the water it is neither true nor false. (4). Lm says how shall I conceive it? That which I am, 10, that is not discovered. (5).

[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 the middle of the sky, knowing which illusion disappears, and one's own mind silently takes a jump. 2-3. By means of the purity of sense-objects the bliss is known, like the brightness of the moon in the sky. 4. In these three worlds, this much is the real essence-if Bhusuku destroys darkness. 5.

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114 (31)

Where the mind, the senses and the vital breath are destroyed, I do not know where the self has entered. 1. Wonder! Compassion beats the Damaru. Aryadeva, without any support whatsoever, rejoices. 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) and enters there (i.e. in the clear light). 3. Having abandoned the fear, repulsion and the worldy ways. constantly observing, think of the Sunya 4. Aryadeva has removed everything : he has kept far away the fear, repulsion and the stigma (of going against the wordly ways). 5.
~~~

by yourself must understand your Innate M~nd.3. Whoever goes to the other bank, certainly dies in the company of evil folk. 4. As for the ditches and trenches on the left and the right, Saraha says, they have become the straight path. 5...

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[32] Neither Niida nor Bindu, neither the orb of the Sun or the Moonthe Mind-king is in its own being free. 1. Abandoning the straight do 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

[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 [11ilk is milked be again that contained 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 who is 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 understands the song of OheI)QhaI)ais very rare. 5.

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and mind Darika sports on the further shore of the Sky. 1. With his mind characterized by the absence of characteristics, (absorbed) in Mahasukha, Darika sports on the further shore of the Sky. 2. Of what use to you are the Mantras, the Tantras, the expositions of Meditation, (when you are) in the ultimate NirvaQa where one sports in the Mahasukha that has no fixed location. 3. He who combines pain and pleasure into one, knows how to enjoy the senses such Darika does not know self and non-self as different. He enjoys fully the Anuttara. 4. Attachment, attachment, attachment--others are bound by attachment and delusion. But Darika, through the grace of LOipada has obtained all the twelve worlds. 5.

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(35)
[34] With unseparated Sunya and KaruQa, with his body, speech 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; he has 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 mind there 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. my food. 5. ~1Jffuli&~XxxltCfiT
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[36] Having attacked the Golden House with Tathata and having stolen the whole of the treasure of delusion, KaQha sleeps immersed in the Sahaja-sleep, not being conscious of the distinction between the Self and the Other. I, 2. He f~lI utterly asleep, having neither consciousness nor feeling; setting every thing free he slept happily. 3. In a dream he saw the thre~ worlds as Sunya, and free from coming and going, 4. I have made Jalamdhari-pada a witness-the learned 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 SahaJ3 experience. Freed from the four categories it is just as it is. 2. A~ y~u are, thus remain : considering Sahaja as separate do not rcmam 111 delusion. 3. The ferryman knows the maimed and the headless. How can that be decribed which is beyond the reach of speech? .4. Tara~a says, here there is no scope-whoever understands, on hiS neck IS the noose. 5.

120
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[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 hold steady the boat. One cannot reach the other shore by any other means. 2. The boatsman toes the boat by pulling with ropes. Abandoning Sahaja do not go by another path. 3. On the path there is danger. There are two mighty robbers. All are submerged by the waves of Existence. 4. Following the bank, (the boat) rushes in the strong current. Saraha says: it is absorbed in the Sky. 5.

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[39] Due to your fault, 0 own-mind, you are attached to ignorance even in dream. How therefore it is possible for you to remain thinking about the words of the Guru . 1. x x x x. 0 Wonder ! How impenetrably deep is the forest of Existence ! You make the bandits take your wife to the further shore. Your knowledge has fled. 2. What a wonder that in spite of the delusion of Existence the Paramatman can be seen ! This world is like a reflection in water. Atman is by nature Sunya. 3. Although there is nectar, you swallow poison, you Self, that is subject to the mind! Don't you know that

123
~n.every house I have to conswne the evil family? 4. Saraha says, It IS better 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.
~~~

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[40] Whatever is the spherc of mind is worthless : the canonical texts, treatises and the of rosaries are mockery. I. How can Sahaja be spoken of, with which body, speech and mind cannot match ? 2. Falsely Guru instructs the disciple, how can that be told which is beyond the range of specch '! 3. As mucp is spoken about it so much it 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 instructing the deaf. 5.
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[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, can it 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, your psychic impressions are destroyed. 2. The world is like a mirage in a desert, like the city of Gandharvas, like the reflection in a mirror, like water becoming stone-like (ice) due to whirlwind. 3. It is like the son of a barren woman sporting and playing various games. It is like oil from sands, like horns of a hare, like the sky flowering. 4. Rautta says, Oh Bhusuku says, everything has this nature. If you are ignorant and are under delusion, you ask the feet of the True Guru. 5.

see the butter in the milk although it is there. 4. In this world no one comes or goes. KaQha, the Yogin, sports in such a world. 5.

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[42]
The mind is spontaneously in plenitnde in the Sunya. Do not grieve at the separation 'of the personality-components. I. Say, how KaI}ha does not exist ! He incessantly shines forth, becoming merged in the three worlds. 2. The fool is frightened seeing that which is visible 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

[43] The great tree of Sahaja shines in the three worlds. The ownnature being like the sky, nobody is bound or free. l. As no difference results when water is mixed with water, so also the mind becomes 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 existence for the uncreated. 3. BhusukuJRautta says, 0 wonder! everything is of this na~e. One neither comes nor g )es - there is neither being nor non-being. 4.

126
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I 3lmT ~ I 'Cfl"OS ~

CR-~-q3lUT-~ ~~(Ri~-~I~~-~~-~II ~ (Ri ~ ~~

~"Uf~"Uf~~I~_~~1I

~
~

~
~

fu ~

[~] ~

I~ ~

~31

~3R1-fq~IOIffi' 'll II
II
lo,

"Uf~

it

m-"tJfu3l

1iG ~

lJJUIfi II 'll lllo,

CflflCfl(1-~ I ~~

o2fflT-~

~~ll~~

l~m(Ri~"Uf~

[~lWU] [~~] ~
~: lFf: (Ri: q:ilf~lllfUl~~:
CR-~-~-~ ~ II ~ II 'll ~ ~ ~ ~: (Ri: ~~'l-~ ~ ~ ";f ~ I I~ ~ I~: I

I 3lmT: ~

'tfit1Tf.J GiT~: I ~
";f ~ II ~ II ~ II ",.

~ flm;Rf <:fGT I ~: ~:: ~: (R II ~ 31ft:tJ -:qg:~: ~: IllUJ-f.:rU~ ~-Gilf\-l: II ~

";f ";JIG: ";f ~ ~~:
I 3Pl ~ ~ ~ I~ Ill~ ~ 3Pl ~ ~ o2fflT-~

'l:fOlfu (Ri: ~:

fu;rfu ~-~:
"tJfucqJ~:
{j ~ ~
";f~:

~: w:rrOf;:y
~
II

it ~

~
lo,

~:

aw:mt:

31fu~: Cfl(1Cflfl-~

~-fq\:1R
II
l..

(RiCR: lJlR"fOR:

'1Uffd ~:

[45] [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. Neither Bmdu nor Nada entered the -heart; while regarding one, the other is !o~t..3. You know exactly the same as you have come, while remainmg m ~e midd~e of all accomplishment. 4. KaIikal;1a says with a loud vOice: all IS abandoned due to the sound of Tathata 5.

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 axe of the word of the best of Gurus, so that, Kar.ilia say, the tree does not grow up again, 2. That tree grows due to the water of good arid bad Karman; but the wise man cuts it taking the Guru as his authority. 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, the sky, the axe. Cut down the tree so that neither the root nor the branches remain. 5.

128

129

~'t~
[ \il4.,r.-<ql~ ] [~
~~~.~I~~[~]~II~ ~-~ [~] ~ ~ ~ ~ ~ ~ ~ I __

~
: lfGrtf]
~ 3lTCfUf-~ II ~ II ~

m-~-~-~

I ~ I

~ ~ H~ ~ ~
l:"fiJR1-~-lf~ 'iffi lFfT

*,,-~ ~ ~~
I ~-f~I&(JClfl:l: I ~

1lJCl.:xur

~--qm

II ~ II .

[~] I w:q-e:WR ~

~
I 11f3lT-~

~~:

3lJT.:r: I mr\:1t ~

T.joslFctofl ftmrm ~

II ~

II ~
II ~ .

"C.ffut "C.ffut ~
~

,~

~ -m:-~:
'lOlfu \:ltf: ~

m-~-~-~:
~

~ ~ ~ 't ~

SlfCllllfd II ~ lffi ~ II .

I ';f!T: -;rq 'TlfI: 'WW{-"qgCfiJ:

W3lT 11f~ Cf1T3l~ ~ (f~-~ ~

I~
I ~ ~

fClOOIIOll ~ II
m3l{ II .

"H 3lU1?!'UJ
lJtiln
\1Cf: [~]~:

"'m-~

6~

[~
~~m~:~:
~~ cqqfd I~:

II ~

"lIfG lR:
I~: ~~

I (fGJ ~

3lJTTlR- TflR1I. II ~
"iJ~ II ~

~
~

fimij 11Wn-~ "31: "31:

II ~

1WU ~~: (femfT-~

"qaFfl: ~:

'Q;C{ ~

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, not drenched, not cut. But it is again and again bound due to delusion of Maya. 3. Shadow, illusion in a magic show and the body-all are equal. From both positions that is the only knowledge. 4. The mind is purified by the own-nature of Tathata. Jayanandin says clearly, there is nothing else. 5. ~~\9 (~) (~
~-~-~ ~ ~ ~ ~3l S3l ~

[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 sprinkle water. 2. Neither rcorching flames, nor smoke are seen. (Even then) spreading up to Meru, it enters the sky. 3. The lords Hari, Hara and Brahma are destroyed; destroyed are the nine GUQasand the settlements of the dominion. 4. Dharma says clearly, you know it thoroughly that the water has risen up from the five channels. 5.

~'t~.
(~ql~)
(~
cp;:if-1lJfC{ -qTfu3l "Wn-~ ~
I fUT3l ~ I 'UJ ~ I ~ ~ ~ ~ cf1TTft1 ~3lT fcR:r:rr ~

: lfflift)
I 3Wl-~ ~ ~ ~3lT

~
~3l"tJW

~
II ~ II ~

II ~

~ *" ~
wrnra- ~
:~)
"'q6-m ~3l ~31 ~ ~3l m3l II~ II ~ ~-~ 3m ~: ~

AA

'UJ ~

ft;ra" -qftqjt ~
I~ ~

~
"UJlfu ~

II ~ II .

lIS ~

I ~-~

(~~)
"qTfuqJ 1RIT-~ ~ ~: 'iiO: I I 3@-ij02lCfl1 ~: ~: II ~ II ~

3lfTIT3l I ~

-m:-~

I ~-~-~

1TarOf~

II ~

m-~

T.l0sI1?l1~

130
~ ~~~";f~ ~ ~ ~: ~: I~ l";f '\ifR'lf4

m~

131
lKCfI ~
II ~ II ~ II ~

~:

CfiTR: 'iIOsIJII<: lfq ~:

QMRO( ~Wrn: a:rirti: I \iiTqfu lfir ~~:

%ft~~~~~~
[~ l"fl"R l"fl"R ~ Uf'lrr]

II

\9

cnfc:cfiT ~
'GfTffi \iffil'"ffi ~~ l:Wrt

~ alRifll I
II ~ I II ~

[49] The boat of the Vajra launched, it was plied in the lotus pond; the merciless bandit plundred the country. 1. Today Bhusuku has become a robber. My own wife was taken away by a CaI)Qala. 2. Five cities were burnt. Districts were destroyed. I do not know where my mind having fled has entered. 3. No gold or silver remained. It was taken away by my family. I remained in Mahasukha. 4. My treasure of four crores was completely taken away. Whether I am living or dead there is no difference. 5.

~ ~ ~

~ ~

-qrn~

fcr:rqj ~

FCf(1flfd ~:

~-Jir(\(1IJ{

m If<W:rr~ cnfc:cfiT ~: ~ "t emm: ~:

~

~-~
II ~

I
~
I . I

~-qIFGifll~l:

"t

~-C1TR:iflT 5l~F~dJ{ II ~

~: ~:
~: ~~ ~:

"t a:um
'IfiT: "ldl: ~';J~~~

"t

~-m ~
~:

~~o
( ~laHql(() ('U1T : ~) lJ~ ~
~

'lJRf: II ~

eM: "f:lfurr"t...

xx xx

~~~~:
"tJJfuf: 'qC{-~:
~ ~ II ~ I

~~: "t ~-~

wrrffill G ~: I
II \9

lJ~ ~
~

~3U ~

ll: ~

f.rcriur:

"f(f: 1!T ~

*3 FUI<JJifUl"Glfffi
l1f31
~

ms fcm1l:J31
~

~~FC1~ I
II ~

tOUT-~31

%ftm ilful ~3U~

~~"t~~II~ ~3U . ~

~-~-~

I
I

~"t

ilum-cnfu ~

~
~

at~"t ~ fquJ31 ~t
~
~

~
lmi

II ~

m
~ ~

~
~3lJft-~

fq;-q~ "Of ";)~

II ~ I II I

"t

R3U (?) ~

~oB~~~~fua:um
~ 'qC{-~"t

~-fu:fu "fuwr~

[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 neck the Nairatma girl. 1. Giving up utterly illusion, delusion - the difficult path of conflagration (?), the Sabara sports in Mahasukha, having taken the Sunya maid. 2. Look, that my third garden is comparable to Khasama. There now white cotton has blossomed. 3. There the moon-light garden sprung up near the third garden. There darkness has disappeared and the sky has blossomed. 4. Kangu, grams have ripened. The Sabara and Sabari bet ame drunk. The Sabara being 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 intoxicated by Bhava. Offerings were given in the ten directions. See ! That Sabara attained N irvaI)a. His Sabarahood wa s destroyed. 7.

Notes The Notes will be confined to interpreting words and expressions, which have been found in the earlier attempts difficult to understand or wrongly understood in the present writer's view. There will be some metrical remarks. The interpretations will be concerned with the primary sense (abhidhil) only, not the secondary (lak~aIJ.il) or the 'mystical' sense (vyaiijanil or tiltparya). Chiefly the explanations of Sankrityayana and Kvaerne are taken into consideration. The text of Cgk. as published from known manuscripts is taken here as the basis, the latest being given by Per Kvaerne. 2.2,3 'Ear-ornament' CflOliqdfl and 2.4. ~ ~ (S. ~,Pk. Cfl?l~o~) is preferable, as

'A troupe of actors travelling from one village to another reached that village'. (Noted in Desi Sabdakos.)

1O.6.b. ~.

Several NIA. languages have liR1. 'to place, to thrust in,' hence 'to put on'. (IAL 4457). In Mod. Guj. l'JOOrlrt moor t:IR'ft Ithe necklace was put on-placed over the neck'.

~ occurs as the name of a coin in an illustrative verse cited in Hemacandra's Prakrit grammar (in its Apabhrarnsa section) : ~ l' ~

a thief would steal something that is valuable, and ~, Cfloi'ti~ etc. are quite wellknown. etc. This is a well-known motif. Compare:

~-fq,

7Fi clCfi~ ~

I (4.335)

(ffil 31 ~-"Tli ~ ~-~

~-mm
qlflliJ,,iJ

31 mm:t

'A lion does not get even a Bo(j(jia (i.e. it does not sell even for a petty price), while the elephants are bought by paying lacs'. ~ is the same as CfllfCflOn.According to Sridhara's IlfuJdflH

31 II (Hilla's Gilhakosa, 3.31)

I II

Rcrr ~~
~~

m~ \liT mfu ~
~ \lkl\ij(qfa.f--U~

20 CflqkCflI (~) 15.5. a. ~Cflf(13.

1 ~' Cfi(qf is correct. In

Munidatta's paraphrase ~

(cited in Subhasila's lfR 5.1 a.

mm-)IGl)~-~~, (1465 A.C.), ed. since E,.gveda :

Wi,

Hilla's Gahakosa also ~ path:

~ cq ~ ~

occurs with reference to the

1968, p. 37).

m- Cii3it-cq
~ II

This is a stylized synonymous pair used ai'll: fcfil.ll~

qlflR'dfat

lJ1l1t ~

1Wi 1l~"WI. I (~o- ~~~- ~).

(IAL. 4784).

5.1.b.

fitfCf&~ ~ =~

=~

'bottom, depth' (lAL. 13748). compare 3WlTEJ Compare ~ ~~'~ a. 'troupe of actors'. Sk. iR:Cfl' 'company, group'.

'At the arrival of the rains, the traveller heading homewards traverses the path as if he folds it up, as if he cuts it down to pieces, as if he drinks it up'. One of the commentators has paraphrased ~Cflf(l:l4 as ~ 'folded up'. Mod. Guj. ~ 'to collect, to gather'. 16.5 b. "lfq ~
~

'of measureless depth' (IAL 980). 10.5 b. ~

=~

'to fold (a cloth)'. H. t4Cfl(1'11

qij l' ~

The word occurs in Qfl:q ~ ~ ~ p.46, 11.9-10)

ac;:.eJld1' s
lllJil'PII4

~qcl4Jilcll-"Cfl'm

: (~qcl44Icll,

fchH410j

t~

I ~ in the sense

Yogfndu's

q<41f'i5lCflI~12, 140 has ~

20.3 a cm:R-1ST. If the reading is"9:S',then it can be derived from of 'mind':

~ ~ Clf{'lCfi<~

mrn cffil

31UUJ I

Sk. ~ 1ST is to be connected with Sk. ~~' Pk. ~' NIA derivatives ~.an 'cake' etc. extended with -"5' : 1ST . Panjabi 1ST 'butter cake', Maithili ~ 491). Compare SDK Cllflolr4~. 20.4 ~ ~
llR ~ ~ 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 five senses connected with five sense-objects.' 17.2. b. ~ (for~) supported by T. removes metrical deficiency and suits the context better. The Sanga RQpakaalso requires it :

'dough' etc. (IAL,

Gfp:J ~ II

Kvaeme's translation: 'My birth and youth, you are fulfilled. The root is destroyed xxx? suppressed'. Munidatta's
~

esoteric

interpretation
I. .

m~

"d'BI

~ = ~' oifu =
=~

~, ~ = ~, ~

~-~-dq~t!IV{

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 verse attributed to Yogesvara (a Pala court poet - c. 9th cent.) occurs tc4'i\'(ilGCfi: 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 ijst of musical instruments. For example :
~ ~ ~ qf.s<f.s4-Gfs ~ ql\6-dSdsOI-dfsClsOj-

Now Gfp:J obviously means 'the father was killed'. The original text and its meaning must have been in keeping with Munidatta's understanding based on a metaphor. So the second line meant : After his birth the son destroyed his mother and killed his father. Shah seems to have some inkling of this. Accordingly the text is to be emended as ~

'*'ro

f.rc3ffi
~

Gfp:J ~

I
attributed to the

'mother' occurs in the ~-llT~

~R4illtI ~-~-GfiT-~-cfimr--rrm-~
qdqun~T.lM, Gfs, ~, ~

(~Clflct

(1198 A.C.) ed. Pagaria L.S. 116) where ~, and ctil~dl(?1 are mentioned
QRW{-~-{'lct{'lft14-~ctf(.14~#JOI4-~-crt

Marathi Sant poet ~m (Catharina Kiehnle, 'Metaphors in the Jiianadev~ Gatha', Studies in South Asian Devotional Literature, ed. Entwistle and Mallison, 1994; P. 312; in verse No.2, in the citation from 309). Pk. fu!f4- fCl11~ld. With f.Joftq compare 22-3a \iftcffl ~ fcmm. 21.5 a ~-~ 'restless, hurried movements'. Mojumder: 'restless'. Mod. Ben. 'tT.IR-~ In 's 'Cfi'tllciltHICfI<OI

~-

~-

mm-"Wt

lit II (\iilk{*ilf'lT.lIts

ofVira'(10l9 A.C.), ed. V.P. Jain 1968,

5.6.7-8). 20.1 b.

(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

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).

~-q:a:rijffi ~
bustle'. From Sk, ~

'We should not make any hustle apd

+ ~

and ~ + ~

136
22.5. ~ 'aiHJ:q( foam ~ ~: ~I 30.1a. 1b. (=

137

'1ltfu
~:

I~ ~

AA

OJ

mm

I OJ

38.3 b. l)ffi l)ffi. IAL 10333 ~

'leave, let go'. Mod. Guj. ~

'a:q<J:q( w:IRf) ~

fcprtq ~:

=~.
38.4 b. ~31. IAL 9272; under 2. Pk. ~, ~ Guj.~. For sub~31, compare Guj.~, 'iiCiSGi4l06 'completely merged and drenched in water'. A reduplicative. 38.4 a. 0'iIT31. Old Guj. ~
45.4.

'tOftalr.
~. ~,

It should be ~.

This form is ovbiously corrupt. If it is based on Sk. the form should be ~. The extension however I suggest that the

'runs',

'rushes'.

IAL 2051

wrfu.

with ~ is suspect. There is a variant~.

m~.

Pk. ~

'to rot'. IAL 12268 ~

Tibetan trans-

reading should have been \:l~. \:l\:is used in the Dgk., in i the sense of 'senseless worldly activities and undertakings'. We have NIA. derivatives from \:l~ like Guj. ~ ersome fuss', Panjabi ~ here 3 b. 4 b. 'entanglement'. 'both(IAL., 672)~ So

lation : 'having "rotted' (Not sa!!ai IAL 13100 as noted by Per Kvaeme). In Pk. works, ~-~ and ~-~ stylistically occur as partially synonymous pair. For example

~-~-f~",'aul-~
~ 46. I a. ~.

said several times ~ith regard to p. 45, 46, 47).

\:l~ would mean 'worthless bother'.

(rhyming with

'lCf, Nayadhanmakahao,

~ is a misprint for ~ means 'upsurge' (of joy)'. ~m~~tobeemendedas:lJ~m~ (or 3%11(13) ~ I ~

lR~).

It

Imp., 2. sing in '0 is common in Ap. Siddhahema

8,4,

387 gives 46. 3 a ~,~. (from Sk. 3\N1t1Cf):. Compare

l, It. and '0. as imp. 2 sing. markers.

It should be ~,~.

This is an echo of

3\JG1.QIt1:)occurs in a citation in the SvayambhOcchandas ~ ~31 ~ I (to be emended as"iifGur 3%11t13~)

~
OJ ~

~,
*,~lf"f4Jtfr

G6fu"tJTl:rcfi: I
II ~ I

OJ 1#nt4lffd lffii(f: ~

(4,9,3) 'The moon produced brightness'. The feminine form would be 3%11fct31/3%flc.-n to correspond with Sk. ~, Pk. ~, H. ~ etc. For 3\N11t1Cf), AL. 1673. I

~SlflOl~liWSlfIOlCkwftUl~ ~: ~:

~1~(:qt'11S~ 'WmR: II
(\jllqG\~ndl

31.2 a. ~ = 3lT~ (Munidatta) (also 31, 29; 39,29; 41.29, Its following occurrences n"ay be noted.

2,2324).

50.2

a. ~

1:fT3lT ~

fcrqf1:J ~

(l)

3lQR: ~

\jfd31 lJA

H.~hastri ,~

am 00' p.llO.
I (Bhoja's

anfu31

"Gm:ifcffir-~
<Jt;Ic6r.1pnfd

cnm31 I Tibetan

In the 3fJ(SqJ1Cf)lOlfOJct1)1#I-~ of occurs ~-~:

3JIR~q1R (1134
~-~

A.C.)

translation, p.67 no.92.

(~) 31CflG-~-~-~

SarasvatikaI)!habharaI)a,

m ~ ~-~

~"6'&

(40-46; p. 347).

2,b. 10)

'The CaraJ)a ascetic says : only Dharma removes the misery due to the opposite pairs'.

:' Pk. ~

= Sk. ',lcR1l

(Pk. ~

'row'). Hence the line

can be paraphrarsed as ~ ~ ltTtIJ-~-~-'&lqr~'l: Compare 46.3 b. ~ 1R3lT:-~ qfa qffi ~~ <I

,

List of the Ragas Kamoda Guiijan Ga04a Desakha Devakri Dhanasi Patamaiijan Bangala Bhairavi Mallan MalaSri GauQa Ramakri Vara(li/Vel~ Saban 13, 27, 42 5,22, 41,47 2, 3, 18 10,32 8 14 1, 6, 7, 9, 11, 17, 20. 29, 31, 33, 36 43 12, 16, 19, 38 30: 35, )9, 44, 45, 49 40 15, 50 21, 23, 28, 34 26, 46

*
List of the poets Carya No. 31 44 8 ,7, 9, 10, 11, 12, '13, 18, 19, 36, 40, 42, 45, 2,20 4 ': 5 46
..

Name :, ~~~vapada KaIika9apada

','
.

".' Kambalam~arapada <iLl,. ,;', Kr mapMff i KukkuriPada

I

Gwxtaripada Canillapada

Jayanandipada _ Domblpada DhCQQ}1aI)apada i!!' Bhusukupada Lmp8da ViI)8pada \ + Virovapada Sabarapada Santipada Sarahapada '; Mahidharap8<la ,

14
33 6, 21, 23,27, 30, 41, 43, 49 16

l. 29
17 3 128,50 ~5, 26 22, 32, 38, 39