Doha Giti Kosa

Author(s): Sarahpad, Dalsukh Malvania, H C Bhayani
Publisher: Prakrit Text Society Ahmedabad
Catalog link: https://jainqq.org/explore/016005/1

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PRAKRIT TEXT SERIES NO. 32 DOHA-GITI-KOSA of SARAHA-PADA (A Treasury of Songs in the Doha Matre) and CARYA-GITI-KOSA (A Treasury of the Carya Songs of various Siddhas) RESTORED TEXT, SANSKRIT CHAYA AND TRANSLATION H. C. Bhayani PRAKRIT TEXT SOCIETY AHMEDABAD 1997

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PRAKRIT TEXT SERIES NO. 32 DOHA-GITI-KOSA of SARAHA-PADA (A Treasury of Songs in the Doha Matre) and CARYA-GITI-KOSA (A Treasury of the Carya Songs of various Siddhas) RESTORED TEXT, SANSKRIT CHAYA AND TRANSLATION General Editors : D. D. Malvania H. C. Bhayani H. C. Bhayani PRAKRIT TEXT SOCIETY AHMEDABAD 1997

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Published by: D. D. Malvania Secretary Prakrit Text Society, Ahmedabad-9 1st Edition : 1997 Price: Rs. 90-00 Printed by Krishna Printery Harjibhai Patel 966, Naranpura Old Village, Ahmedabad-380013

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PRAKRIT TEXT SERIES NO. 32 dohA-gIti-koza (saraha-pAda-kRta) caryA-gIti-koza (vividha-siddhakRta caryA-saMgraha) saMzodhita pATha, saMskRta chAyA, aMgrejI anuvAda saMpAdaka ha. cU. bhAyANI prAkRta graMtha pariSada amadAvAda 1997

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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.

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TO THE LATE MAHAPANDITA RAHUL SANKRITYAYAN WITH REVERENCE .

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Contents I Doha-giti-kosa Saraha's Treasury of Songs in the Doha Metre Introductory Aim, Scope and Basic Assumptions. viii Remarks on the Apabhramsa of the Restored Text. xiii The Terms of Address. and reference. Reference; Abbreviation Text, Sanskrit Chaya, Translation dohArdha - pratIkAnukramaNI Table of Correspondence between SDK, and RD. List of Emendations. Notes XV 1 57 63 65 77

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DOHA-GITI-KOSA

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Introductory In the Siddha-Natha 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 it to light in his 'Bauddha Gan O Doha' (1917) based on a single Manuscript. It contained some 40 Dohas of Saraha. Thereafter P.C. Bagchi published in 1942 the 'Dohakosa' on the basis of a new and better Manuscript. It has 112 Dohas of Saraha. In 1957 Rahul Sankrityayan published the 'Dohakosa' on the basis of a Manuscript which he acquired from the sa-Skya monestary of Tibet. According to him its kutila script can be dated in the 10th or 11th 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 Apabhramsa-Tibetan 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 Dohakosas 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 significance. The original text and language of the Dk. has been inevitably subject to numerous changes due to several factors. The

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ix 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 the availabe MSS. (or indirectly in the old Tibetan translation) is quite evidently highly corrupt as regards consistency and uniformity in spelling and grammar. Violations of metre abound. Interpolations 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. 102, 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. karuNa-rahia jjo suNNahi laggA / Nau so pAvai uttima maggA // ahavA karuNA kevala sAhaa / so jaMmantareM mokkha Na pAvaa // jai puNu veNNivi joDaNa' sAkaa Nau bhava jau Nau NivvANe thaakka|| (RDk. v. 166-17)

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X jai puNu veNivi joDaNa sakkaa / tabbeM bhava- NivvANahi mukkaa // (RDk. V. 32) v. 1. 1. joaNa. suNa karuNa jo puNu johu Na beni vikasai / No bhaba No nibbANe thakka || ahabA kebala karuNA bhAbai / jamma sahastra' mokkha na pAbai || (M.p.93) v.l. 1. so saMsAra hi. 2. ko pattijjai kasu kahami, ajjau kiau arAu / pia dasaNe hale NaTTha Nisi, saMjhAsaM huDa jAu // ko pattijjai kasu kahami, ajja kattAi a Au / piyadaMsaNe hale na Tvalesi, saMsyAsyuDa jAu // 3. Nia sahAva gaaNa-sama' appA para Nau soi / sahajANanda cauTThau, so kI vucca Na jAi // v.1.1. gaMbhIraha ubAharaNe. 2. caujjaha luNia; cauTThakhaNe nia. gaMbhIra ai uANa, nau para No appANa / sahajAnanda cauTTha phalu, nia saMveaNa jANa // suNNa karuNa x x x x jo puNu johuNa beni vi kasai / (RDk.b. 58) (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 : (M., p. 161) lain Education International (RDk. v. 115) 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.

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(2) 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 Apabhramsa. 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 Apabhramba 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 : caryA-padoM ke purAne pATha ke lie hama adhika acchI sthiti meM nahIM haiN| nepAla yA bhArata kI jo pratiyAM milI haiM, vaha usa samaya kI haiM, jabaki bhUtakAla kA 'ila' pratyaya pracalita ho cukA thA / sarahadapAda se 5-6 zatAbdiyoM bAda unake gItoM meM bhArI parivartana ho jAnA svAbhAvika hai / mIrAMbAI ke zuddha rAjasthAnI pada kaise vikRta rUpoM meM milate haiM, yaha mAlUma All those scholars who have so far worked with the text, language, translation, and interpretation of ideological content of Dgk. have not, for several reasons, made adequate use of the available knowledge of Apabhramsa language, metres and literary works.

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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 Apabhraisa 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 Kanha The two Dohakosas present the same dialect, which is a kind of Western Apabhramsa as its -u termination, its -aha genetives, its -ijja passives and its general agreements in form with the literary Western Apabhraisa 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 Apabhramsa. I should also point out that in the present attempt, at several places I am in the dark or uncertain about the textual restoration,

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xiii 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. Remarks on the Apabhramsa of the Restored Text Phonological Assumptions Intervocalic -m- has changed to --. Post-cononantal -r- in a cluster is preserved. Aternatively it was assimilated in Standard Aphabhramsa. Morphological Assumptions The ending of the Nom./Acc. Singlar of Masc./Neut, (unextended) a-stems is -u. The form with the ending -e hi /-ehi for the stems ending in -a- functions as (1) Instrumental Singular, (2) Instrumental Plural, (3) Locative Singular, and (4) Locative Plural. Instrumental forms can function as Locative forms and vice versa. -ho or -ha and -hu or -ha 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 fem. stems. Prakrit forms are used occasionlly for metrical reasons, -ho is the Present and Imperative Second Personal Plural ending. tices. Orthography We find in the text of SDK. the following orthogaphic prac 1. a for final A, i/iM. 2. A for final u. 3. I for i/iM 4. For eN and oM we find respectively i and u. 5. I for ia. 6. o for au.

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xiv 7. Nasalization of the final syllable is omitted : fe for fo, E for , & for S. 8. 7 for u. 9. Z in the place of q. 10. or a for a. 11. Initial cluster for single consonant. 12. A single consonant for a cluster. Metres Gatha 20-22, 83-84, 88,107,129. Doha 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. Sorattha 49. It seems the order of the Pada 3 and 4 should be reversed. That would give the requisite number of Matras : 11+13, il+13. In Sorattha usually only a. rhymes with c., but here we would have also b. rhyming with c. Paddhadi 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 Satpada : 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 Paddhadi. Of the next two lines it seems to be Vadanaka. 128. The text is uncertain and seems to be defective. 132. The text is uncertain and defective. The metre seems to be 13 + 12 (end - uu ). 151. The text is uncetrain. The metre seems to be 13+13, but the first line with a greater number of matras does not scan.

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XV 1. 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- tu- or -u tu- 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 Dohas in numerous cases there is an addresser-addrssee context. The addressee, generally in the singular or at times in the plural, is instructed by the addressor to know, understand, or act. Obviously we can take this as the Guru instructing the "isya. The Sisya as a novice is at times addressed as vaDha i.e. mUDha, mUrkha (Nos. 39, 45, 65, 90, 110, 160). In no 52,99 the listener is addressed as Ya Oh son'. But in no. 26,54,73,79,103,106,149 occurs est 'Oh dear friend'. We may note in this connection : afe Tsafe S FARTU (Dohapahuda, 174). In the Paramatmaprakasa, the terms of address are either fotel (self, soul') or Fisel (i.e. the aspirant DIFTI). At 2, 142 and 145 occur guruva, guruvaDa, explained in the commentary as tapodhana i.e. a practising ascetic. In the Dohapahuda we have several terms forall Gila (10-12, 25-26, 28-29, 33,37, 119-120, 134, 197, 200, 209); TE (2, 22, 64 etc.); F6451 ('heart) (106), HUT ("mind') (199); 371527 42, 53, 69, 108, etc; 46 13, 52, 85, etc; 46016 (196); E (40, 41, 45, 122, 136, 139); Et hfe (122, 139); 31 (=afa) (51,155,187,186), 76961 (130, 131).* * In the Apabhramsa illustrative citations given by Hemacandra occur 26, 37114U; T6451 occurs in the Kumarapalapratibodha of Somaprabha : fui rignis fury fora gf64-4h5 fraifi.

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xvi In the latter Santa-Bhakta tradition in the Padas ola (fert), FE (FEAT), 701, vidal are commonly used as self-addrersses. We may also note here te ('camel') as a conventional metaphor for the mind (no. 89). This is borrowed in the Dohapahuda in which this metaphor occurs several times : 7-0 E (92), Acer af ga-fastsa (112), T3 el fuoala (113). JEM75 (42, 111, 170). Once in a while the mind is referred to as an elephant; citta-gaiMda (132,133; DP. 155, 40-fre ). References H. P. Shastri. Bauddha Gan O Doha. 1917. M. Shahidullah. Les Chants Mystiques de Kanha et de Saraha. 1928. P. C. Bagchi. Dohakosa. 1938. 1942. Rahul Sankrityayana. Dohakosa. 1957. Per Kvaerne : An Anthalogy of Buddhist Tantric Songs : a Study of the Caryagiti. Second Edition, 1986. A. N. Upadhye, Paramatmaprakasa of Yogindudeva. 1960. Hiralal Jain : Pahuda-doha (= Doha-pahuda) of Ramasisha. 1933. G. P. Shah. Amanaska-yoga of Goraksanatha. 1992. Abbreviations BDk. Bagchi's edition of Saraha's Dohakosa. Dgk. Doha-giti-kosa DP. Dohapahuda of Ramasimha. RDk. Restored Text of Saraha's Dohagitikosa SDk. Sankrityayna's edition of Saraha's Dohakosa. TTD. Tibetan Translation of Saraha's Dohakosa.

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sarahapAda-racita dohA-gIti-koza bahmaNehi~ Na jANate hi~ bheu eva~i paDhiau eNu cau-veu / maTTima jalu kusa laia paDhaMtA gharehi~ baisia aggi huNaMtA // [brAhmaNaiH na jAnadbhiH bhedaM evameva paThitaM etat caturvedam / mRttikAM jalaM kuzAn gRhItvA paThantaH gehe upavizya agni juhyataH // ] The Brahmanas, 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. kajjeM virahiu huavaha-homeM akkhi DahAvia kaDueM dhUmeM / daMDi tridaMDI bhaaveM veseM viNNua hoia haMsuvaeseM // (kAryeNa virahitaM hutavaha-homena akSiNI dAhite kaTukena dhUmena / daNDI tridaNDI bhagavatA vezena vijJAH bhUtvA haMsopadezena / ) 2 While making offerings to the Fire, they get there eyes uselessly burnt (smarted) by acrid smoke. The Dandin and Tridamdin ascetics wearing ochre-coloured dress (robes), preaching about the soul (Hamsa), posing as learned men, 3 micchehiM jagu vAhiu bhulleMhi~ dhammAdhamma Na jANia tulleMhi~ // [mithyAdRSTibhiH jagat vaJcitaM bhrAntaiH dharmAdharmo na jJAtau tulyatvena // ] have, being themselves deluded, deceived the world by falsehoods. They have not realized that Dharma and Adharma are equivalent.

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AirieNhi~ uddhUlia-chAreM gharehi~ paisisa dIvA jAlia zIrSabhiH vAhitena jaTA- bhAreNa / [AcAryai: bhasmoddhUlitaiH gRheSu pravizya dIpAH jvAlitAH koNeSu upavizya ghaNTAH cAlitAH // ] 2 4 sIsasu vAhiaeM jaDa - bhAreM / koNeMhi~ baisia ghaMTA cAlia // 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 corners, they move bells (for ringing ). akkhi Nivesiya AsaNu baMdhia raMDia muMDia aNNa- vi veseM dIha - Nakkha jai maliNeM veseM khavarNehi~ jANa - viDaMbia-vese [ akSiNI nivezya AsanaM badhvA raNDitAH muNDitAH anye api vezena dIkSyante dakSiNA - uddezena !] 5 kahi~ khusaphusAi jaNa dhaMdhiya / dikkhijjahi~ dakkhiNa - uddeseM // Steadying the eyes, assuming fixed sitting postures, these uselessly fussy men whishper in the ears. Aiming at getting Daksina, they initiate into monkhood the widows, the _shavenheads and others of (similar) outfit. karNeSu upajapanti janAH mithyA pravRttAH / guDa hovi upADia - keseM / appaNa vAhia mokkhuvaeseM // [dIrgha-nakhAH yatayaH malinena vezana nagnAH bhUtvA utpATitena kezena / AtmA vaJcitaH mokSopadezena // ] kSapaNaiH veza- viDambita - jJAnaiH 6 The Ksapanakas, with their appearance marked by long nails, filthy dress, plucked hair and nakedness which, in fact is

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3 a mockery of knowledge deceive themselves by preaching these as the means of achieving Moksa. 7 jai jaggAvia hoi mutti tA suNaha~- siAlaha~ lomuppADaNeM atthi siddhi tA juvai - NiaMbaha~ / picchia-gaha diTTu mokkhu tA moraha~ camaraha~ uMcha- bhoaNeM hoi jANu tA karihi~ turaMgaha~ / sarahu bhai khavaNANa mokkhu mahu kiM-pi Na bhAvai / tatta-: - rahia kAA Na tAva~ para kevalu sAha // [yadi nagnIkRtAnAM bhavati muktiH tarhi zva-zRgAlAnAm lomutpATana asti siddhiH tarhi yuvati - nitambAnAm // picchikA-grahaNena dRSTaH mokSaH tarhi mayUrANAM camarANAm uJcha- bhojanena bhavati jJAnaM tarhi kariNAM turaGgANAm // sarahaH bhaNati kSapaNakAnAM mokSaH mahyaM kimapi na bhAvayati / tattva-rahitA kAyA na tAvat paraM kevalaM sAdhayati // 7 If by becoming naked one gets Moksa, 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 and Camaras 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 Ksapanakas (to attain ) Moksa. Without the knowledge of the Tattva, the Absolute Knowledge cannot be attained by the body (i.e. bodily efforts). 8 vaMdaehi~ pavvAjiu veseM / ko-vi citakaru so mai~ diu // cellau bhikkhu ju thaviruvaeseM ko-vi sutaMta- vakhANeM baiTThau

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[ziSyaH bhikSuH yaH sthavira-upadezena vandakaiH pravrAjita: vezena / kaH api sutantra-vyAkhyAne upaviSTaH kaHapi cintAkaraH saH mayA dRSTaH // ] aNNau tahi~ mahajANahi~ dhAviu avareM maMDalu cakku vibhAviu / sahaju chaMDi NivvANahi~ dhAviu Nau paramatthu ekkeNa-vi sAhiu // [anyaH tatra mahAyAnena dhAvitaH, apareNa maNDalaM cakraM vibhAvitam / sahajaM tyaktvA NirvANe dhAvita: nahi paramArthaM: ekena api sAdhitaH / / 8-9 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 Mandala and the Cakra. Leaving aside the Sahaja they run after the Nirvana. Not one of them has realized the Paramartha. jo jasu jeNa hoi saMtuTThau mokkhu kiM labbhai jJANa-paviTThau / kiM tahi~ dIveM kiM vejje kiM tahi~ kijjai maMtaha~ sejjeM // [yaH yasmai yena bhavati saMtuSTaH mokSaM kiM labhate dhyAna-praviSTaH / kiM tatra dIpena kiM naivedyena kiM tatra kriyate mantrANAM zaiyyayA // ] kiM tahi~ tittha-tavovaNe jAeM mokkhu ki labbhai pANie nhAeM / chaDuhoM re AlikkahA~ baMdhA te muMcahoM je acchahi~ dhaMdhA / [kiM tatra tIrtha-tapovanaM yAtena mokSaH kiM labhyate pAnIye snAtena / tyajata re AlIkya-bandhAn tAH muJcata yAH mithyA-pravRttayaH // ] 10-11 * Each one is satisfied with his own mode of practice. Can the Moksa be attained by one who has entered the state of

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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 penancegrove ? Can Moksa be attained by bathing in water ? Oh, you give up the wrong, worthless practices. Abandon such useless activities. 12 tasu pariANahoM aNNu Na ko-vi avareM gaNNe savvu-vi so-vi / so-vi paDhijjai so-vi guNijjai sattha-purANehi~ vakkhANijjai // [taM parijAnIta avara: na kaH api apare gaNane sarvaMH api saH api / saH api paThyate saH api guNyate zAstra-purANeSu vyAkhyAyate // ] 12 Know Him. There is nobody else (to be known). In every other deliberation it is He who is one 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 Puranas. NAhi sa diTThi ja tAu(?)Na lakkhai etthu-vi vara-guru-pAA pekkhai / jai guru-vuttau~ hiae~ paIsai Nicchiu hatthahi~ Thaviau dIsai / sarahu bhaNai jagu vAhiu AleM Nia-sahAvu Nau lakkhiu bAleM // [nahi sA dRSTiH yA tada(?) na lakSayati atra api vara-guru-pAdau prekSyate / yadi guru-uktaM hRdaye pravizati nizcitaM haste sthApitaM dRzyate // saraha: bhaNati jagat pratAritaM alIkena nija-svabhAvaH nahi lakSita: bAlena // ) 13 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. Saraha

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6 says, the world is deceived by what is false. The simpleton does not realize his Svabhava. 14ka karuNa - rahiu jo suNNahi~ laggA ahavA karuNA kevala sAhai jai puNu beNNi-vi joDaNa sakkai [karuNA-rahitaH yaH zUnye lagnaH athavA karuNA kevala sAdhayati. yadi punaH dve api yoktuM zaknoti 14 (A) Those who are attached to Sunya disregarding Karuna, cannot reach the best path. Or he who is devoted exclusively to Karuna, he cannot attain Moksa even in another birth. But he who can unite both of them, neither stays in the Samsara, nor in the Nirvana (i.e. he crosses beyond both of them). 14 (kha) jai a uvAu uvAeM dhAhai ( ? ) jai puNu beNi-vi joDaNa sakka [ yadi upAyaM uNAyenax x x yadi punaH dve api yoktuM zaknoti jhANa- hINu pavvajje rahiyau bhiDeMvi visaa ramaMtu Nu muccai u so pAvai uttima - maggA / so jammaMtare mokkhu Na pAvai / Nau bhave Nau NivvANarhi thakkai // na khalu saH prApnoti uttama mArgam / saH janmAntare mokSaM na prApnoti / nahi bhave nirvANe tiSThati // ] - ahavA karuNA kevala sAhai / [so jammaMtare mokkhu Na pAvai ] tAvahi~ bhava- NivvANeMhi~ mukkai // athavA karuNAM kevalaM sAdhayati (kathayati) [ saH janmAntare mokSaM na prApnoti // ] tAvat bhava- nirmANAbhyAm mucyate // ] 15 gharahi~ vasaMta bhajjaeN sahiau / sarahu bhai parijANu ki~ ruccai // gRhe vasan bhAryayA sahitaH / [ dhyAna hInaH pravrajyayA rahitaH AliGgya viSayAn ramamANaH nanu mucyate sarahaH bhaNati parijJAnam kim rocate // ]

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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 Moksa. Saraha says, do you find this perceptive knowldege to your taste ? 7 16 jaI paccakkhu ka~ jhANeM kiaeM jai parokkhu aMdhAreM ki~ thiaeM sarahu bhai mare~ kaDDia rAva sahaja-sahAvu Na bhAva - abhAva // [ yadi pratyakSaH kiM dhyAnena kRtena yadi parokSaH andhakAre kiM sthitena / tarahaH bhaNati mayA kRtaH AkrozaH sahaja-svabhAvaH na bhAva - abhAvau |] 16 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. 17 -- jA-lai marai uvajjai bajjhai maraheM gahaNa - guhira bhAsa kahia (sarahu bhaNai hau~ kiM karami [ yAvat mriyate utpadyate badhyate sarahena gahanA gabhIrA bhASA kathitA [ sarahaH bhaNati ahaM kiM karomi tA-lai parama- mahAsuhu sijjhai / pasua-loa Nibboha jiva~ rahia / loa Na bujjhai kiM karami) tAvat parama- mahAsukhaM sidhyate / pazu-lokAH NirbodhAH iva sthitAH / / ] lokaH na budhyati kiM karomi // ] 17 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 ? )

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ekkaM saMciu dhaNu pauru aNNe diNNu saAi / kAle galaMtae~ beNNi gaa bhaNi tau bhaNNau~ kAi~ // [ekena saMcitaM dhanaM pacuraM anyena dattaM sadA api / kAle galati dvau api gatau bhaNa tava bhaNAmi kim // ] 18 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? pANi vaha Niraya-gai jIva-dayae~ puNu saggu / beNNi-vi paMthA kahia mai~ jahi~ jANasi tahi~ laggu // [prANi-vadhena niraya-gatiH jIva-dayayA punaH svargaH / dvau api panthAnau kathitau mayA yatra jAnAsi tatra laga // ] - 19 By killing living beings, one attains hell; but by (showing) mercy to the leaving beings one attains heaven. I have shown you both the paths : You take to whichever you know (good for you). 20 bajjhai kammeNa jaNo kamma-vimukko Nu hoi maNa-mukko / maNa-mukkeNa aNutaraM pAvijjai parama-NivvANaM // [badhyate karmaNA janaH karma-vimukko nanu bhavati mano-muktaH / mano-muktena anuttaram prApyate parama-nirvANam // )] 20 Every one is bound by Karman. Freed from Karman he becomes free from (the bondage of) the mind. The Anuttara, the total Nirvana is attained by him who is freed from (the bondage of) the mind.

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21 cittekkaM saala-bIaM bhava-NivvANA vi jassa viphuraMti / taM citAmaNi-rUvaM paNamaha icchA-phalaM dei // [cittaM ekaM sakala-bIjaM bhava-nirvANau api yasya visphurataH / tat cintAmaNi-rUpaM praNamata icchA-phalaM dadAti ] 21 The mind alone is the seed of all, to which the Samsara as well as the Nirvana appear in a flash. Bow down to that Form which is the wish-fulfilling gem so that it bestows upon you the desired fruit. 22 citteM barddha bajjhai mukkeM muccai Natthi saMdeho / bajhaMti jeNa-vi jaDA lahu parimuccaMti teNa-vi buhA / [citte baddhe badhyate mukte mucyate na asti saMdehaH / badhyante yena jaDAH laghu parimucyante tena api budhAH // ] 22 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. akkhara-baddhau~ saalu jagu NAhi Nirakkharu koi / tAva~ su akkharu gholiai jAva~ Nirakkharu hoi // [akSara-baddhaM sakalaM jagat nahi nirakSaraH kazcit / tAvat saH akSara: ghUrNyate yAvat nirakSaraH bhavati // ] 23 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 nne reaaches beyond speech.

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citto mUlu na lakkhiai kahi~, uvajai kahi~ vilIai [cittasya mUlaM na lakSyate kutra utpadyate kutra vilIyate mUla - rahiu jo ciMtai tattu sarahu bhAi NiuNattaNe jANaho 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. 25 10 24 sahajeM tiNNi avattha / kahi~ vasai phuDu etthu // sahajena tisraH avasthAH || kutra vasati sphuTaM atra // ] 24 guru-uvaeseM etthu viattu / eva~ ha~ parama - mahAsu mANo // guru-upadezena atra vyaktam / [mUla-rahitaM cintayati tattvaM sarahaH bhaNati nipuNatvena jAnIta evaM parama- mahAsukhaM mAnayata // ] 25 iMdiu jattha vilIa gau tahale sahajANaMdu taNu [ indriyaM yatra vilIya gataM tataH hale sahajAnandaH tanuH 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). 26 NaTThau appa - sahAvu / phuDu puMchahi guru- pAu // naSTaH Atma-svabhAvaH / sphuTaM spRza guru- pAdam // ] 26 When the senses have dissolved and the I-sense has disappeared, then, O dear, onesself (experiences) the bliss of Sahaja. Then you straightway touch the Guru's feet.

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11 27 mohu vilijjai maNu marai pavaNaho tahi~ khau thAi / ehu so parama-mahAsuhu saraheM kahiu Na jAi / [mohaH vilIyate manaH mriyate pavanasya tatra kSayaH bhavati / etad tad parama-mahAsukhaM sarahena kathituM na yAti / ] 27 Delusion dissolves. The mind dies. The life-breath is destroyed. That the Supreme Great Bliss (Mahasukbha) Saraha is unable to describe it. 28 jahi~ icchai tahi~ jAi maNu ahavA Niccalu ThAi / azrugghADeM loaNe diTTi visAmai kAi~ // [yatra icchati tatra yAti manaH athavA nizcalaM tiSThati / ardhaM apAvRtayoH locanayoH dRSTiH vizrAmyati kim // ] 28 The mind goes wherver it desires, or it stays motionless. When the eyes are half open, can the eye-sight rest ? 29 paDhameM jai AAsu visuddhau cAha~te cAha~te diTThi-Niruddhau / aisau jai AAsu-vi kAlau Nia-maNa-doseM Na bujjhai bAlau // [prathamaM Adi AkAzaM vizuddhaM pazyati pazyati dRSTi-niruddhaM / IdRzaM yadi AkAzaM api kAlaM nija-manaH doSena na budhyati bAlaH // ] 29 To start with, eventhough the sky is absolutely pure, as one goes on looking, it blocks the eye-sight. If even (the pure) sky becomes darkened in this way, (then it is clear that) the ignorant does not realize (the Truth) due to the fault of the mind.

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12 30 ahimANa-doseM na lakkhiu tattu dusai saalu jANu so deMtu (?) / jhANe mohiu saalu-vi lou Nia-sahAu Na lakkhei kou // [abhimAna-dona na lakSitaM tattvaM duSyati sakalaM jJAnaM saH / dhyAnena mohitaH sakalaH api lokaH nija-svabhAvaM na lakSayati kaH api // ] 30 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. caMda-sujja ghasi ghallai ghoTTai so aNuttaru etthu pavaTTai / evahi~ saalu jANu NigUDhau sahaja-sahAve Na jANai mUDhau / / [candra-sUryau ghRSTvA kSipati cUrNayati saH anuttaraM atra pravartate / IdAnIM sakalaM jJAnaM nigUDhaM sahaja-svabhAvena na jAnAti mUDhaH / / ] 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. Nia-maNu sacceM sohiu jAhi~ guru-guNa hiaahi~ paisahi~ tAhi~ / evaM muNeviNu saraheM gAhiu maMtu Na taMtu Na ekku-vi cAhiu // [nija-manaH satyena zodhitaM yadA guru-guNAH hRdaye pravizanti tadA / evaM jJAtvA saraheNa gItaM mantraM na tantraM ekaM api dRSTam // 32 When one's mind is purified through (the knowledge of) Truth, then the virtues of the Guru's (instruction) can enter

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13 it. Knowing this Saraha has chanted (this Carya). He does not look at a single Mantra or Tantra. . so guNa-hINu ahava Nirakkharu siri-guru-pAeM diNNu mahu vakkharu / tasu cAhaMtau hau-mi Na dIsau~ sarUu cAhaMtau hau-mi Nu kIsau // [sa: guNa-hInaH athavA nirakSaraH zrI-guru-pAdena dattaH mahyaM upaskaraH / taM pazyan ahaM api na dRzye svarUpaM pazyan ahaM api nanu kiidRk||] 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 ? / 34 saale hi~ tatta-sAru jo vuccai sarahu bhaNai mahu so-vi Na ruccati / jai puNu aha-Nisi sahaje paiTThau gavaNAgava'Nu je taho NivvaTTau~ / [sakalaiH tattva-sAraH yaH ucyate saraha: bhaNati mahyaM saH api na rocte| yadi punaH ahonizaM sahaje praviSTaH gamanAgamanaM eva tasya nivRttam // ] 34 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 Samsara certainly ceases. * 35 bhAvAbhAveM beNNi Na kajju aMtarAle Thie~ pADaho vajju / viviha-paAreM cittu viappiu so vicittu Na u keNa-vi kappiu / [bhAvAbhAvAbhyAm dvAbhyAM api na kArya antarAle sthite pAtayata vajram / vividha-prakAreNa cittaM vikalpitaM tad vicitraM nahi kena api klpitm||

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___ 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. 36 iMdiya-visaya uvasaMThiya sai~ saMvittie~ jetthu / Nia-cittau~ teM kAla-gau jhANu mahAsuhu tetthu / / [indriya-viSayAH upasaMsthitAH svayaM saMvittyA yatra / nija-cittaM tena kAla-gataM dhyAnaM mahAsukhaM tatra // ] 36 When the sense-objects are made accessible through Svayam Samvitti then one's mind dies and there meditation is Mahasukha. 37 patttamusAriu masi-maliu pADhaMtA vau khINu / jANiu teM Navi paramapau kahi~ uiau kahi~ lINu // [patraM utsAritaM maSI-marditaM pAThayantAM vayaH kSINam / jJAtaM tena nApi parama-padaM kutra uditaM kutra lInam // ] 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 and where it is absorbed. jhANa-vAhia kiM kiaeM jhANe jo avaccu tahi~ kAi~ vakhANeM / bhava-muddae~ saalahi~ jagu vAhiu Nia-sahAvu Nau keNa-vi sAhiu // [dhyAna-pratArita kiM kRtena dhyAnena yaH avAcyaH tatra kiM vyAkhyAnena / bhava-mudrayA sakalaM jagat pratAritaM nija-svabhAvaH nahi kena api sAdhitaH / / ]

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15 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. 39 maMta Na taMtu Na dheu Na dhAraNa savva-vi re vaDha vibbhama-kAraNa / asamalu cittu ma jhANe kharaDaho suhe acchaMte ma appaNu jhagaDaho / [mantraH na tantraM na dhyeyaM na dhAraNA sarve api re mUrkha vibhrama-kAraNAni / asamalaM cittaM mA dhyAnena mrakSadhvaM sukhe AsIne sati mA AtmAnaM khedayatha / / ] 39 . There is no use of Mantra, Tantra, object of meditation and its steadfastness. O fool, all these are causes of delusion. Do not besmear(further) the restless mind with meditation. Resting in happiness do not harass (trouble) yourself. 40 guru-uvaeseM amia-rasu dhavahi~ Na pIau jehi~ / bahu-satthattha-marutthalihi~ tisiu marevvau~ tehi~ // [guru-upadezena amRta-rasaH tRptyA na pItaH yaiH / bahu-zAstrArtha-marusthalyAM tRSitaiH martavyaM taiH // ] - 40 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. Nimmalu sahajAvattha-gau ariula nAhi~ pavesu / evaM cittu phuDu ThAviau~ so jiNu NAhi~ visesu // [nirmalaM sahajAvasthAM gataM yatra arikulasya nahi pravezaH / evaM cittaM sphuTaM sthApitaM yena saH jinaH nahi vizeSaH // ]

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. 16 41 (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. (jiva~) loNu vilijjai pANiyahi~ tirvaM jai cittu vilAi / appA dIsai parahi~ saku~ tattha samAhie kAi~ // [(yathA) lavaNaM vilIyate pAnIye tathA yadi cittaM api vilIyate / AtmA dRzyate pareNa samaH tatra samAdhinA kim // ] 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. 43 jovai cittu Na-yANai bamhaha~ avaru ko vijjai pucchai amhaha~ / zAhi~ saNNa-asaNNa-paArA puNu paramattheM ekkAArA // [pazyati cittaM na jAnAti brahma avaraH kaH vidyate pRcchati asmAn / nAmnA saMjJA-asaMjJA-prakArAH punaH paramArthana ekAkArAH / / 43 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. khAaMta -pI surau rmNteN| ehi~ siddha jAi paraloahoM [khAdatA pibatA surataM ramamANena evaM siddhaH yAti paralokaM ariula-bahalaho cakku phirateM / matthae~ pAu devi bhU-loahoM || arikula-bahalasya cakraM bhramayatA / mastake pAdaM datvA bhU-lokasya // ]

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17 44 Eating, drinking, enjoying sexually, (releasing) the rotating discus against the numerous hoards of enemies in this manner, the Siddha, planting his foot on the top of this earthly abode reaches the other world. 45 jahi~ maNu pavaNu Na saMcarai ravi-sasi NAhi~ pavesu / tahi~ vaDha citta visAmu kuru saraheM kahiuvaesu / / [yatra manaH pavanaH na saMcarati ravi-zazino: nahi pravezaH / tatra mUDha citta vizrAmaM kuru sarahena kathita: upadezaH // ] 45 Where the wind cannot go, where neither the Sun nor the Moon can enter, there, O foolish mind, you rest - this instruction is imparted to you by Saraha: ekku karu mA beNNi karu mA karu vaNNa-visesu / ekke raMge raMjiau tihuaNu saalu asesu // [ekaM kuru mA dve kuru mA kuru varNa-vizeSam / ekena raGgena raJjitaM tribhuvanaM sakalaM azeSam // ] 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. 47 Ai Na aMtu Na majjhu tahi~ Navi bhavu Navi NivvANu / eNhu so parama-mahAsuhau~ Navi paru Navi appANu // [AdiH na antaH na madhyaM tatra nApi bhava: nApi nirvANam / etad tad parama-mahAsukhaM yatra nApi paraH nApi AtmA // ]

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18 47 There is no beginning, no middle, no end; there is neither the (round of) births, nor Nirvana. This Supreme Mahasukha is such that there is neither the self nor the other. 48 aggae~ pacchae~ dasa-disihi~ jaM jaM jovami so-vi / eva~hi~ NiTThia bhaMtaDI . NAhu Na pucchami ko-vi // [agre pazcAt dasa-dizAsu yad yad pazyAmi sa eva / adhunA naSTA bhrAntiH nAtha: na pRcchAmi kaH api // ] 48 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. bAhire saddu ku dei anbhiMtare ko Alavai / saddaho sadu ku melavai ko ANai ko lei // [bahi: zabdaM kaH dadAti , abhyantare kaH Alapati / zabdena zabdaH kaH melayati kaH Anayati kaH AdadAti // ] 49 - Who calls from the outside ? Who speaks inside ? Who matches one call with another ? Who brings and who accepts ? 50 appA parahi~ Na melaviu gavaNAgavaNa Na bhagga / tusa kuTuMteM kAlu gau cAula hatthe Na lagga // [AtmA pareNa na melitaH gamanAgamane na bhagne / tuSAn khaNDayatAM kAlaH gataH tandulAH haste na lagnAH // ]

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19 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. ravi-sasi beNNi-vi mA karu bhaMti bamhA viTTha, mahesaru maMti // gADhAliMgaNu mANasu jetthu varu(?) jagu uppajjai tetthu // [ravi-zazinau dvau api mA kuru bhrAntiH brahmA viSNuH mahezvaraH mntrii| gADhAliGganaM mAnasaM yatra jagat utpadyate tatra(?) / ] 51 Do not be deluded by either the Sun and the Moon, both, or by Brahman, Visnu, Mahesvara and the Minister (i.e. Brhaspati). When (the mind) is in embrace (with the Sahaja) then quite a different world would arise. 52 are putta tuhu~ tatta-rasu rasaNe susaMThiu bhuMji / vakkhANaMta-paDhaMtaeNhi~ jagahi~ Na-yANiu so-jji // [are putra tvaM tattva-rasaM rasanA-susaMsthitaM bhuMjasva // vyAkhyAnayat-paDhadbhiH jagati na jJAtaH sa eva // ] 52 O son, you enjoy the esthetic taste of Tattva firmly planted on your tongue. It is that which the people of the world expounding it and studying it do not know it. aha-uddha-magga-vareM paisarei caMda-sujja beNNi-vi paDiharei / / vaMcijjai kAlaho taNia gai beNNi-vi viAra samarasikarei // * [adhaH urdhva-pazca-upari pravizaticaMdra-sUryau dvau api pariharati / vaJcyate kAlasya gatiH dvau api vikArau samarasIkaroti // ]

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. 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. ko pattijjai kasu kahami ajja-hu kiau arAu / pia-dasaNe haleM NaTTha Nisi saMjhA-saMphuru jAu // [ka: pratIyate kasya kathayAmi adya khalu kRtaH araagH| piya-darzane halA naSTA nizA saMdhyA-saMsphuraH (=saMsphuraNaM) jAtaH / / ] 54 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. . 55 suNNu vi appA suNNu jagu ghare ghare eNu akkhANu |[shuunyH api taruara-mUla Na jANiA saraheM kiu vakkhANu / / [zUnyaH api AtmA zUnyaM jagat gRhe gRhe etad AkhyAnam / taruvara-mUlAni na jJAtAni (tadapi) sarahena kRtaM vyAkhyAnam // ] 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. Nu vijaNa jANiAtyaM jagat gRha jai-vi rasAalu paisarahoM aha duggamu AAsu / bhiNNAAru muNesi tuhu~ kahi~ mokkhaho abbhAsu // [yadyapi rasAtalaM pravizata atha durgammaM AkAzam / bhinnAkAraM jAnAsi tvaM kutra mokSasya abhyAsaH // ]

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bRddhi viNAsai maNu marai so mAAmau paramu kalu 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? 57 tuTTai jahi~ ahimANu / tahi~ kiM bajjhai jhANu // 21 56 [buddhiH vinazyati manaH mriyate truTyati yatra abhimAnaH / saH mAyAmayaH paramaH (iti) jAnIhitatra kiM badhyate dhyAnam // ] 57 Where the intellect is destroyed, the mind dies, the Isense disapears-know that to be the mysterious Supreme. How can it be meditated upon ? 58 bhavahi~ uvajjai khaahi~ Nivajjai beNi- vivajjiu jo uppajjai [bhave utpadyate kSaye nipadyate bhAva-rahitaH punaH kutra api na utpadyate / dvAbhyAM api vivarjitaH yaH utpadyate varaM zrI - guru- nAthena kathyate // ] dekkhau suNau pharisau saddau AlamAla-vavahAreM bollau 58 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. bhAva - rahiu puNu kahi~ Na uvajjai / acchau siri-guru-NAheM kahijjai // 59 jigghau bhava~u baIsau uu / ma chuDu ekkAo ma callau // [ pazyatu zRNotu spRzatu zabdayatu jighratu bhramatu upavizatu uttiSThatu / yadvAtadvA vyavahAre vadatu manaH ekAkAre ma calatu // ]

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22 59 You, may see hear, enter, call, smell, stroll, sit, rise, prattle non-sense in the practical dealings : on condition that the mind should not waver from the realization of the identity (of the self and the other). 60 cittAcitta vi pariharahoM tiva~ acchahoM jiva~ bAlu / guru-vaaNehi~ diDha. bhatti karu hohii sahaja-ulAlu // [cittAcitte api pariharata tathA Asta yathA bAlaH / guru-vacaneSu dRDhA bhaktiM kuru bhaviSyati sahaja-ullAsaH // ] 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. 61 akkhara-vaNNa-parama-guNa-rahiau bhaNiu Na jAi so-vi mai~ khiau| so paramesaru kAsu kahijjai surau kumArihe jiva~ uppajjai // [akSara-varNa-parama-guNa-rahitaH kathituM na yAti saH api mayA kathitaH / sa: paramezvaraH kasya kathyate surataM kumAryAH yathA utpadyate // ] 61 I have described even that which is beyond syllables and 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 ? 62 bhAvAbhAvehi~ jo parichiNNau~ tahi~ jagu saalu sahAva-vilINau~ / jAvahi~ tahi~ maNu Niccalu thakkai tAhi~ bhava-NivvANe hi~ mukkai / [bhAvabhAvAbhyAM yad paricchinnaM tatra jagat sakalaM svabhAva-vilInam / yAvat tatra manaH nizcalaM tiSThati tAvat bhava-nirvANAbhyAM mucyate // ]

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23 62 One who is completely beyond the distinction of Bhava and Abhava, his Samsara is totally and exhaustively dissolved in Svabhava. When the mind stays in that state unswerved, then he is freed from (the distinction of) Samsara and Nirvana. jAva~ Na appau paru pariANasi tAva ki dehANuttaru pAvasi / eNu mai~ kahiyau~ bhaMti Na bhAvahi appeM appA bujjhahi tAhi~ // [yAvat na AtmAnaM paraM parijAnAsi tAvat kiM dehAnuttaraM prApnoSi / etad mayA kathitaM bhrAnti na bhAvaya AtmanA AtmA budhyasva tAvat // ] 63 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. aNu paramANu Na rUvu vicittu je aNavaru bhAvahi phurai surattu je / sarahu bhaNai bhiDi etthu-vi mattu je areM Nikkuli bujjhu paramatthu je // [aNuH paramANuH na rUpaM vicitraM eva anaparaM bhAvaya sphurati surataM eva / sarahaH bhaNati AliGgasva atra api mattaH yaH are niSkuli budhya paramArthaH yaH // 64 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. O, you without Kula know that which is the Paramartha. aggae~ acchai bAhira acchai pai dekkhai paDivesI pucchai / saraha bhaNai vaDha jANahi appA Nau so dheu Na dhAraNa jappA || [agre asti bahiH asti prati pazyati prAtivezmikaM pRcchati /

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24 saraha: bhaNati mUrkha jAnIhi AtmAnaM nApi saH dhyeyaH na dhAraNA na japyaH / 65 He is in front. He is outside. But failing(?) to see him the fool equires with the neighbour. Saraha says, you idiot, know that the Self is neither the subject of Dhyana and Dharana nor it is for name-recitation. jai guru kahai saala-viNANI mokkhu ki labbhai appaNa-vANI / desu bhava~i abbhAseM laiau sahaja Na bujjhai pAveM gahiau // [yadi guruH kathayati. sakala-vijJAnI / mokSaH kiM labhyate Atma-vANyA / dezaM bhramati abhyAsena gRhIta: sahajaM Na budhyati pApena gRhItaH // ] 66 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 (?) 67 visaa ravaMtu na visaeNhi~ lippai ualu haraMtu Na pANie~ chippai / eva~i joiu mUlu saraMtau visae~ Na bajjhai visaa ramaMtau // [viSayAn ramamANa: viSayaiH na lipyate utpalaM haran na pAnIyena spRzyate / evaM yogI mUlaM smaran viSaye na badhyate viSayAn ramamANaH / / ] 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. In the same way a Yogin remembering the Origin (mula) is not tied down to the senseobjects while enjoying them. 68 devu pujijjai lakkhu-vi dijjai appau mAria kIsu karijjai /

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25 taha-vi Na tuTTai eNhu saMsArau viNu abbhAseM NAhi NisArau // [devaH pUjyate lakSaM api dIyate AtmAnaM mArayitvA kIdRzaM kriyate / tathA api na truTyati eSaH saMsAraH vinA abhyAsena nahi niHsAraH // ] 68 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 Samsara is not destroyed. Without space there is no possibility of going out. 69 bhAvAbhAvaha~ bhAvaNa-rattau . pasua-majjhe so gaNiyai sattau / jhANahi~ jeM kiu mokkhabbhAsau so bhava-rakkhasa-kerau dAsau // [bhAvAbhAvayoH bhAvanA-raktaH pazu-madhye saH gaNyate sattvaH / dhyAne yena kRtaH mokSAbhyAsaH saH bhava-rAkSasasya dAsaH // ] 69 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 Moksa by means of Meditation is a slave of the ogre in the form of Samsara. 70 dhariu haMsu mai~ kahiau bheu addha-uddha dui pakkhA cheu / pakkha-vihUNau kahi~-vi Na jAi deha-maDhihi~ jo Niccalu ThAi // [dhRtaH haMsaH mayA kathitaH bhedaH adha-UauM dvau pakSAn chedaya / . pakSa-vihInaH kutra api na yAti deha-maThikAyAM ya: nizcalaH tiSThati // ] 70 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.

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71 paMDia saala sattha vakkhANahi~ gava~NAgava~Nu Na ekku-vi khaMDiu [paNDitAH sakalAni zAstrANi vyAcakSante dehe buddhaM vasantaM na jAnanti / gamanAgamanaM na ekaM api khaNDitaM tataH api nirlajjaH bhaNati ahaM paNDitaH // ] 71 The learned men expound all the Sastras. 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 ! jettu - vi cittoM vipphurai aNNa taraMga kiM aNNu jalu [ yAvad api cittasya visphurati anye taraGgAM kiM anyad jalaM 26 72 tettu - vi NAha - sarUu / bhava-samu kha- samu su rUu // tAvad api nAtha - svarUpam / bhava - samaM kha- samaM tad rUpam // ] dehahi~ buddha vasaMtu Na jANahi~ / tau Nillajju bhaNai hau~ paMDiu // 72 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. u taM vAyaeN guru kahai sahaja - sahAu haleM amia-rasu [ nahi tad vAcA guruH kathayati sahaja-svabhAvaH halA amRta - rasaH 73 u taM bujjhai sIsu / kAsu kahijjai kI // nahi tad budhyati ziSyaH / kasya kathyate kIdRzaH // ] 73 It is not described by the Guru by means of words. Nor

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27 does the disciple understand it. O dear friend, how and to whom can the nectar of the own-nature of Sahaja be described ? 74 jettu-vi paisai jalahi~ jalu tettau~ samarasu hoi / / dosa-guNAaru cittu tA vaDha paDivakkhu Na koi // [yAvat api jale pravizati jalaM tAvat samarasaM bhavati / doSa-guNAkaraM cittaM tataH mUrkha pratipakSaH na kaH api // ] 74 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. O fool, there is no other adversary. 75 chaDDahoM ju sahaju buddhie~ laiau~ viviha-paAra-pavaMce hi~ sahiyau~ / ekka-vi kaha-vi Na kijjai vAsaNa eNhu ANattu saala-jiNa sAsaNa // [tyajata yad sahajaM buddhyA gRhItaM vividha-prakAra-prapaJcaiH sahitam / ekA api kathaM api na kriyate vAsanA etad AjJaptaM sakala-jina-zAsane // 75 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. 76 muktAvatthu-jeM saalu jagu NAhi Nibaddhau ko--vi / mUDhau moha-pamattiau satthAvatthu je so-vi // [muktAvasthaM eva sakalaM jagat nahi nibaddhaH kaH api / mUDhaH moha-pramattaH svasthAvasthaH eva saH api // ]

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28 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. 77 cittahoM pasaru NiraMtaru dekkhia lohu mohu je kahiu uekkhia / jakkha-rUu jiva~ cittae~ bhAi mAA-jAlu je tirvaM paDihAi / / [cittasya prasaraM nirantaraM dRSTvA lobhaH mohaH eva kathitaH udIkSya / yakSa-rUpam yathA citre bhAti mAyA-jAlaM eva tathA pratibhAti / / ] 77 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 Yaksa appearing in a picture. 78 saalahoM eNha sahAu cia dekkhahoM tahi~ je vilINau~ citta uekkhaho / sahajeM sahaju-vi bujjhai jAhi~ aMtarAla-gai tuTTai tAhi~ // [sakalasya eSaH svabhAvaH eva pazyata tatra eva vilInaM cittaM udIkSata / sahajena sahajaM api budhyate yadA antarAla-gatiH truTyati tadA // ] 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. riddhi-siddhi haleM beNNi Na kajju pAva-puNNa tahi~ pADahoM vajju / so ANuttaru bujjhai jAvahi~ sarahu bhaNai jagu sijjhai tAva'hi / / [Rddhi-siddhibhyAM halA dvAbhyAM na kAryaM pApa-puNye tatra pAtayata vajram / saH anuttaraH budhyate yadA sarahaH bhaNati jagat sidhyate tadA // ]

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79 O 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 Nirvana). gurua-vaaNu saMsiddhau~ jAva~hi~ sarahu bhaNai ANuttaru dhammu [guru vacanaM saMsiddhaM yadA sarahaH bhaNati aNuttaraH dharmaH savvA Ara- varuttamu ko vi citta-visuddhieN jANia jAvahi~ [sarvAkAra - varottamaH kaH api citta - vizuddhayA jJAtAni yadA 29 80 80 When one has realized the heart of the Master's words, all the magic show is destroyed. Saraha says Anuttara is the oly Dharma. Visnu, siva and Buddha - all are (subject to the law of) Karman. ahavA moheM so pariANiu hatthahi~ kaMkaNu Thiau Na- yANai iMdiAlu savu tuTTai tAva~hi~ / hari haru buddha ehu - vi (?) kammu || indrajAlaM sarvaM truTyati tadA / hariH haraH buddhaH etad api kamma // ] 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 the qualities of the Jina. 82 81 sugaha- siAla-satulleM so-va / jiNa-guNa raaNai~ pAvia tAvahi~ // zva - zRgAla- tulyaH saH api / jina - guNa - ratnAni prAptAni tadA // ] 81 buddhieN jAi samANiu / makkha guNa-dosakkhaNu dappaNu ANai //

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30 [athavA mohena saH parijJAta: mokSAya buddhyA yAti samAnItaH / haste kaGkaNaM sthitaM na jAnAti guNa-doSAn khyAtuM darpaNaM Anayati // ] 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 ! 83 bajjhahi~ saala maNe jai mukkA (?) malla (?) mANu so bajjhai (?) [badhyante sakalA: manasA Na yadi muktAM x x x x] 83 All are bound by the mind X X X X X X 84 jANaha paramattheNa Na atthaM atthocchiNNaM pecchaha savvaM (?) / taM hoi sa-vucchiNNaM avucchiNNaM muNa aNaMtaM NaM // [jAnIta paramArtheNa nanu arthAH arthocchinnaM prekSadhvaM sarvam / tad bhavati savyucchinnaM avyucchinnaM jAnIhi anantaM tu] 84 . Know the real nature of the object as such. See everything as bereft of meaning. That (the phenomenal world) has distinctions, but the Infinite is in fact without distinctions. sai~ saMvitti ma karaho re dhaMdhA bhAvAbhAva sugati vaDha baMdhA / Nia-maNe muNaho re NiuNeM joi jivaM jalu jalahi~ milaMtau soi // [svayaM saMvittiM mA kuruta re mithyA-vyApArAn bhAvAbhAvau sugate: mUrkha bandhauH / nija-manasi jAnIta are nipuNaM dRSTvA yathA jalaM jale milat saH api // ]

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85 (Rest in) self-perception. Do not indulge in uscluss wordly activities. O 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. jhANeM mokkhu kiM cAhahoM AleM vara - guru- vayaNu patijjai saccAu~ [ dhyAnena mokSaM kiM pazyatha vyarthaM vara - guru- vacanaM pratIyate satyaM 31 86 mAA - jAlu kiM leho re koleM sarahu bhaNai mai~ kahiyau~ taccau~ / mAyA-jAlaM kiM gRhaNItha koDe sarahaH bhaNati mayA kathitaM tattvam // 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. 87 Nia-sahAvu Nau labbhai vayaNeM hu tasu dosu jeM ekku-vi ThAi [nija-svabhAvaH nahi labhyate vacanena dRzyate guru- Adezena nayanAbhyam / nahi khalu tasya doSaH eva ekaH api tiSThati dharmAdharmau eva zodhayitvA khAdati // ] dIsai guru- AeseM NayaNeM / dhammAdhammu je sohia khAi // 87 One's own-nature is not grasped through words. But it can be seen with one's eyes through the instruction of the Master. Not a single fault remains with him, who really grasps (?) Dharma and Adharma by purifying them (?)

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88 citteM baddhe bajjhai mukkeM muccai Natthi saMdeho / bajjhaMti jeNa-vi jaDA lahu parimucvaMti teNa bUhA // [cittena baddhena badhyate muktena mucyate nAsti saMdehaH / badhyante yena jaDA: laghu parimucyante tena budhAH // ] 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. 89 mukkau Niccalu ThAi / vivariu mahu paDihAI || muktaH nizcalaH tiSThati / viparItaH mahyaM pratibhAti // ] 89 baddhau gacchai dasa- disihi~ eva~i karahA pekkhu sahi 32 [baddhaH gacchati dasasu dizAsu evaM karabhaM prekSasva sakhi 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. pavaNu dharia appANu ma bhiMdahoM are vaDha sahaja - gaiheM para rajjahoM [pavanaM dhRtvA AtmAnaM mA bhinta are mUrkhAH sahaja - gatyAM paraM rajyadhvaM 90 Do not harass (?) yourself by holding up breath. Do not close the nostril by strenuous efforts. O fool, revel in the Sahaja state, so that you would not get (feel) even the smell of the worldly bondage. kaTTha-joe~ NAsaggu ma baMdhaho / mA bhava-baMdha-gaMdhu paDivajjo // kaSTa - yogena NAsAgraM mA badhnIta / mA bhava-bandha - gandhaM patipadyadhvam //

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eNhu mellahoM turaMgu sucaMcalu sahaja-sahAveM su vasai Niccalu // -------------- [etaM muJcata turaGga sucaJcalaM sahaja-svabhAve saH vasati nizcalaH // ] 91 Release this highly restless horse. He lives motionless in the own-nature of Sahaja. jAhi~ maNu atthaVNu jAi taNu tuTTai baMdhaNu / tAhi~ samarasaha majjhe Nau sudda Na baMbhaNu / [yadA manaH astamanaM yAti tanoH truTyati bandhanam / tadA samarasassa madhye nahi zudraH na brAhmaNaH // ] 92 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 Brahmana. etthu je sarasai sovaNAhu eNha gaMgA-sAaru / etthu payAgu vANArasi eya je caMda-divAaru // khettu pIDhu uvavIDhu etthu mai~ bhamia pariTThiu / dehA-sarisu titthu aNNu Na mai~ suNiu Na diTThau~ // [atra eva sarasvatI somanAtha: ayaM gaMgAsAgaraH / atra prayAgaH vArANasI etau eva caMdra-divAkarau / kSetraM pIThaM upapIThaM atra mayA bhramitvA pratiSThitam / deha-sadRzaM tIrthaM anyad na mayA zrutaM na dRSTam // ] 93 In this very place are Sarasvati and Sonanatha. In this very place Gangasagara. Here only are Prayaga, Varanasi. Here

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34 itself are the Moon-god and the Sun-god. Wandering (everywhere) it is here that I found established Tirthakseta, Pitha and Upapitha. I have neither heard nor seen another pilgrim-centre that equals the body. 94 saru puDaiNi-dala-kamala-gaMdha-kesara-vara-NAleM / chaDDahoM veNi ma karahoM sosu mA laggahoM vaDha. AleM // kammu jetthu khau jAi etthu pujjaho kula-hINau / bamhu viTTha tailou saalu jahi~ jAi vilINau // [sara: puTakinI-dala-kamala-gaMdha-kesara-vara-nAlena (yuktama) / tyajata veNI mA kuruta zoSaM mA lagata mUrkhAH vyarthe / karma tatra kSayaM yAti atra pUjayata kulahInam brahmA viSNuH trailokyaM sakalaM yatra yAti vilInam // 94 Leave the lake that is excellent because of the lotus plants with leaves and lotuses that have fragrant pollen. Leave also the (Tri)veni. 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, Visnu and all the three worlds are dissolved. 95 jai Nau visaeNhi~ kIliai tau buddhattaNu keva~ / seya-rahia Nau aMkurahi~ / taru saMpatti Na jervaM // [yadi nahi viSayaiH krIDyate tataH buddhatvaM katham / seka-rahitAH nahi aGkarayanti taravaH saMpattiH na yathA // ] 95 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.

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35 jetthu-vi tetthu-vi jaha-taha-vi jeNa teNa huu buddha / / sai~ saMkappeM NAsiyau~ jagu ji sahAvahi~ suddha / [yatra api tatra api yathA-tathA api yena tena bhUtaH buddhaH / svayaM saMkalpena nAzitaM jagat eva svabhAvena zuddham // ] 96 Here or there, this way or that way, by this means or that means he became Buddha. You yourself have destroyed by comception the world which is pure in its real nature. 97 sahaju kappu para be-vi Thia sahaju leu re suddha / kae~ paa-pANia-mIsalae~ rAahaMsu jiva~ duddha // [sahajaM kalpaH paraM dve-api sthite sahajaM gRhNAtu re zuddham / kRte payaH-pAnIya-mizraNe rAjahaMsaH yathA dugdham // ] 97 Sahaja and Vikalpa both are there. But you take the pure Sahaja, like the royal swan who takes milk only from a mixture prepared from milk and water. jaga-uppAyaNe dukkhu bahu uppaNNau~ suha-sAru / uppAyaNu uppAu nahi~ lou Na jANai sAru // [jagad-utpAdane duHkhaM bahu utpannaM sukha-sAraH / / utpAdanaM utpAdaH nahi lokaH na jAnAti sAraH / ] 98 There is much unhappiness in the creation of the world, but when it is created it is full of happiness. Creating is not creation : People do not know the essential truth. .

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are putra tattu vicitta-rasu 36 99 kahaNa Na sakkai vatta / X X X X X X X X X [ are putra tattvaM vicitra - rasaM kathituM na zakyate vArtA / ] 99 O son, the essential principal (tattva) is an unusually striking elixir. One cannot describe it in words. xx xx xx x 100 kappa - rahiu suha-ThANu ku - vi X X X X X X [kalparahitaM sukha-sthAnaM kimapi 100 The unique state of One's own-nature, that is free from. Vikalpas is experienced. xx xx xx xx Nia-sahAveM seviu ekku - vi / X X X nija - svabhAvena sevitaM ekamapi ] 101 ahavA ekkeNa vi Nau dhariau / guru Nau vaNNevi bujjhai tetthu || kahi~ so guNehi~ dhariyau suNNAsuNNa-vi bujjhai jetthu [kaiH so guNaiH dhRtaH athavA ekana api Na dhRtaH / zUnyAzUnyaM api budhyate yatra guru na varNituM budhyati tatra // ] 101 What qualities does it possers ? Or has it not a single quality? Where Sunya and Asunya both are to be understood together, even the Master does not know how to descibe it. bujjhevi vaaNeM ttu-vi dhammu saala tatta sahAveM dekkhahoM [buddhvA vacanena etAvantaM api dharmam sakalAni tattvAni svabhAvena pazyata 102 loAcAreM ettu vi kammu / loAcAra je tAha~ uvekkhaho // lokAcAreNa etAvat api karma / lokAcAraM eva tatra upekSadhvam // ]

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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. 103 ehi~ buddha-rUu haleM hovi sahaja-sahAveM sijjhai so-vi| suviNae jiva~ vara-kAmiNi mANiu rai-suhu tahi~ paccakkhu samANiu // [adhunA buddha-rUpaM halA bhUtvA sahaja svabhAvena sidhyate saH api / svapne yathA vara-kAminI bhuktvA rati-sukhaM tatra pratyakSaM samApitam / / ] 103 In this way, Odear 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, 104 eva~hi budadh-rUu lahu sijjhai pajjopAeM kaha-vi Na bajjhai / [adhunA buddha-rupam laghu sidhyate prajJopAyena kathaMm api na badhyate // ] 104 In this way Buddhahood is achieved immedialely. One does not become at all subject to the bondage of Prajna and Upaya. 105 jai maNu sahaju niraMtaru pAvai iMdia-visaehi~ khaNu-vi Na dhAvai / tahi~ so-vi dei eha cau-riddhi saraha bhaNai jiNa-biMbu vi siddhi // [yadi manaH sahajaM nirantaraM prApnoti indriya-viSayeSu kSaNaM api na dhAvati / tatra saH api dadAti etAH catUriddhI: sarahaH bhaNati jina-bimbaM api siddhiH // ] 105 If the mind continuously experiences Sahaja, it would

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38 not at all run after the sense-objects. There he also gives those four Siddhis. Saraha says Jina-image itself is the Siddhi. . 106 dohA-saMgamu mai~ kahiu jeM hu vibujjhai tattu / eha saMsAru hale xxx lahu jahi~ jANijjai tattu // [dvipathA-saMgamaH mayA kathitaH yena khalu vibudhyate tattvam / eSaH saMsAra: halA xxx zIghraM yatra jJAyate tattvam // ] 106 I have pronounced this collection of Dohas (the Dohakosa) by which the essential principle can be known. O dear friend, grasp its essentials properly so that you may understand the real thing. 107 gahiUNa dhammu saMsAru aha ya satthattha-NiacchaNaM / bhaNio dohA-koso tattha hu cia-khaMdhaoM smtto| [gRhItvA dharma saMsAraM atha ca zAstrArtha-darzanam / bhaNitaH dohA-kozaH tatra khalu citta-skaMdhaH samAptaH // ] 107 Grasping the true meaning of the Sastras with regard to the Dharma and Samsara, I have pronounced this Dohakosa. Its Section on the Mind ends here. 108 jai kahami tujjha Nau kahaNa jAi ahavA jaNa-maNe paccau Na thaai|| [yadi kathayAmi tubhyaM nahi kathituM yAti athavA jana-manasi pratItiH na bhavati // ] 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.

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jai-vi pamAeM vihi-vaseNa caMDAloM ghare bhuMjiai [ yadyapi pramAdena vidhivazena cANDAlasya gRhe bhujyate tathA O fool, if by chance one ate mistakenly at the house of a Candala and came to know the fact(afterwards), no defilement ataches to him. 39 110 sahaju sahaju mA maNNahoM AleM are baDha AsA kaha-vi Na kajju [ sahajaM sahajaM mA manyadhvam mithyA jeM puNu baMdhu hoi bhava-jAleM / dasa-guru karaNehi~ pADoM vajju // yena punaH bandhaH bhavati bhava-jAle / are mUrkhAH AzayA kathamapi na kAryaM daza-guru- karaNe pAtayata vajram // ] sama-saMveaNa-tattu baDha jo maNa - goare pAviai 109 baDha laddhau bheu / tahaviNa laggai leu // mUrkha labdhaH bhedaH / api na lagati lepaH // ] 109 110 Do not meaninglessly go on designating Sahaja, Sahaja that which is (in fact ) a bondage in the net of Samsara. O fool, there is no use of (cherishing false) hope. You let fall a bolt on accepting ten ( different ) Masters. [svasaMvedana-tattvaM yaH mana - gocare prApyate 111 lo kAi~ bhai / so paramatthu Na hoi || mUrkha lokena (?) kiM bhaNati / saH paramArthaH na bhavati // ] 111 O fool, how can the principle of Sva-samvedana be described to the people? That which is brought within the range of mind cannot be the Supreme Real (Paramartha).

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40 112 Nia-sahAvu xx gaaNa-samuappA paru Nau hoi / sahajANaMde paiTThajo so kiM vuccaNa jAi / / [nija svabhAvaH gagana-samaH AtmA para: nahi bhavati / sahajAnande praviSTaH yaH saH kiM vaktum yAti // ] 112 One's real nature is like the sky. The Self is not the Other. Sahajananda, which is the fourth state, cannot be described. viNu vajje jiva~ xxxx jAva~u(?) tiva' maNa-mAA-keru sahAvu / saala-vi-visaa sahAveM sijjhahi~ pajjopAeM kaha-viNa bjjhhiN| [vinA vajreNa yathA xx yAvat tathA mana:-mAyayoH svabhAvaH / sakalAH api viSayAH svabhAvena sidhyante prajJopAyena kathaM api na badhyante // ] 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 Prajna and Upaya. 114 jiNavara-vaaNu patijjaho sacceM sarahu bhaNai mai~ kahiau~ vcceN| sahajeM sahaju-vi bohiu jAvahi~ acitta-joeM sijjhai taavhiN|| [jinavara- vacanaM pratIta satyatvena sarahaH bhaNati mayA kathitaM vAcyena / sahajena sahajaM api bodhitaM yadA acitta-yogena sidhyeta tadA // ] 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.

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41 jiva~ jala-majjhahi~ caMdaDA Nau so saccu Na miccha / tivaM so maMDala-cakkaDA Nau heTTae~ Na ukhitta // [yathA jala-madhye candraH nahi saH satyaM na mithyA / tathA te maNDala-cakre nahi adha: na utkSiptaM // ] . ___115 As the (reflection) of the moon in water is neither true nor false, in the same way the Mandala and Cakra are neither below nor above. 116 cittu eu jo saalehiM rajjai paru citaMtau vAuli bhajjai / cittahi~ saalu jagu jaM dIsai sahaja-sahAveM kipi Na siisi|| [cittaM etad yad sakaleSu rajyate paraM cintayantaM vAtAvalyA bhajyate / cittena sakalaM jagat yad dRzyate sahaja-svabhAvena kimapi na kathyate // ] 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. 117 citteM cittu jai lakkhaNa jAi caMcalu maNa-pavaNu thiru thaai| cittu thiru jau Nimmalu bhAvu tahi~ Na paIsai bhAvu abhAvu // [cittena citaM yadi lakSituM yAti, caMcalaH manaH pavanaH sthiraH bhavati / cittaM sthiraM yadi nirmala: bhAvaH tatra na pravizati bhAvaH abhAvaH // ] ___ 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.

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42 118 ekku devu bahu Agam dIsai appaNa-icchae~ phuDu paDihAsai / appaNu NAhau parahoM viruddhau ghare ghare so siddhaMtu pasiddhau // [eka: devaH bahave AgamAH dRzyante AtmanaH icchayA sphuTaM pratibhAsate / AtmanaH nAthaH parasya viruddhaH - gRhe gRhe saH siddhAntaH prasiddhaH // ] 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. 119 hiaahi~ kacca-maNiu lai tuTThau bohi-mahAsuheM Nau pitttthch| saMvaru citta-rAu dida caMgau jAva' Na daMsai visa-bhuaNgu|| [hRdayena kAca-maNiM gRhItvA tuSTaH bodhi-mahAsukhe nahi praviSTaH / / saMvRNu citta-rAjAnaM dRDhaM suSTha yAvat na dazati viSaya-bhujaMgamaH // ] 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. 120 paMjareM jiva~ Thia pakkhiNi caMcala tiva~ maNi rAu lagai suThu vaMcala (?) sA jai laisai eMta-virAleM calai Na bollai ThiA nirAleM // [paJjare yathA sthitA pakSiNI caJcalA tathA manasi rAgaH lagati suSTha / sA yadi gRhyate AgacchatA biDAlena calati na vadati sthitA nirAlayA / / 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.

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43 121 cittAcittu Na kiau mai~ Nau pariyANia kIsa / bujjhahoM je guNavaMtau (?) veNNi-vi kariA sIsa // [cittAcittaM na kRtaM mayA nahi parijJAtau kIdRzau / budhyata ye guNavantaH dvau api kRtau ziSyau // ] 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. 122 jai ThANahi~ gheppai duTTa maNu iMdia kAi~ crehiN| pasu ghare coru haraMtu Na pecchai jo tailou bhamei / / [yadi sthAne gRhyate duSTaM manaH indriyANi kiM caranti / pazuM gRhe harantaM na prekSate yaH trilokaM bhramati // ] 122 . If the evil mind is not caught and kept 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. 123 ThANahi~ ThANahi~ jai su paviTThau dehe vaMsatau citti Na ditttthu| jo soM jANai Nia-maNi uppaNNau saalu-vijagu [tasu] havai(?) suvinnu|| [sthAne sthAne yadi (api) saH praviSTaH dehe vasan citte na dRSTaH / yaH taM jAnAti nija-manasi utpannaH sakalaM api jagat bhavati tasya svapnam // ] . 123 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.

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44 124 NivvANahi~ Thiu jhANe rajjai aNNu maMdeM aNu Auhi~ kijjai / Nau so jhANe Nau pavvajjai gehe vasaMtau samarase majjai // [nirvANe sthitaH dhyAne rajyate anyat mAndhena anyat AyuSyena kriyate Nahi saH dhyAnena nahi pravrajyayA gRhe vasan samarase majjati // ] 124 One who has stayed in Nirvana is 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. 125 . ghare ghare kahiai so jeM kahANau~ Nau pariANiu mh-suh-tthaannuN| sarahu bhaNai jagu citteM vAhiu so-vi aciMtu Na keNa-vi gAhiu // [gRhe gRhe kathyate tad eva kathAnakaM nahi parijJAtaM mahAsukha-sthAnam / saraha: bhaNati jagat cittena vaJcitaM saH api acintyaH na kena api(av)gaahitH||] 125 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. 126 ee~ jeM karuNa muNaMti [Na] maggahi~ did laggahi~ bhava-pAsa / ai aNNau soM aNakkharu Navau saNNahi~ citta-NirAsa (?) // [ete ye karuNAM jAnanti (na) mArge dRDhaM laganti bhava-pAzAH / . ati anyaH sa: anakSara: navaH zUnye citta-nirAsaH // ] 126 Those who do not know Karuna on their path, they are firmly caught in the noose of Samsara. They cannot realize

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45 that which is beyond words, even when their mind has grasped Sunya that is freed from desire. 127 jiva~ jalehi~ sasi dIsai chAA tirvaM bhave bhAsai saala-vi maaaa| aisau~ citti bhavaMteNa diTThau bhave NivvANu NiraMtare paiThau // [yathA jale zazinaH dRzyate chAyA tathA bhave bhAsate sakalA api maayaa|] IdRzaM citte bhramatA dRSTaM bhave nirvANaM nirantaraM praviSTam // ) 127 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 Nirvana has completely entered the Samsara. 128 aMtau Natthi suiau(?) NaTThau kAlu duiau / ekku-vi so jANevvau jeNa kamma-sau xxx // [antaH nAsti naSTaH kAlaH dvitIyaH / eka: api saH jJAtavyaH yena karma-zataM xxxu] 128 xxxx xxxx That one should be known by which the Karmans (are destroyed) . 129 Nijjia-sAso nippaMda-loaNo mukk-sal-vaavaaro| jo eAvattha-gao so joI Natthi saMdeho / [nirjita-zvAsaH niSpanda-locanaH mukta-sakala-vyApAraH / yaH etadavasthA-gataH saH yogI nAsti saMdeha : // ] 129 One who has controlled the breath, whose eyes are motionless, who has given up all the activities - he who has reached such a state is a Yogin : there is no doubt about it.

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46 130 NiTTaru surau saMpAviau kamala-kulisa-saMpatti / khaNe khaNe kiMpi vibohiyau~ NivvANu saI saMvitti / / [niSThuraM surataM saMprApta kamala-kuliza-saMpattyA / kSaNe kSaNe kimapi vibodhitaM nirvANaM svayaM saMvittyA // ] 130 Intense sexual intercourse was experienced by the union of Kamala and Kulisa and every moment unique Nirvana as self-perception was realized. behi~ koDihi~ jo rattau kahi~ puNu lakkha-kahANu / taha behiM-vi rahiu NiuNau aNutaru bohi-viNANu // [dvayoH kapardikayoH yaH raktaH kutra punaH lakSa-kathAnakam / tathA dvAbhyAM api rahitaH (yaH) nipuNaH (tasya) anuttaraM bodhi-vijJAnam // ] ____131 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. 132 rasu (?) paribhuMjaNa mUla-rasu kamala-vaNe puNu majjai / bahu-saMtAve saaleM xx citta-gaiMdu Na rjji|| [paribhoktuM mUla-rasaM kamala-vane punaH majjati / . bahu-saMtApe sakale x x citagajendraH na rajyate // ] ___132 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.

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47 Alaa-taru ummUlai hiMDai jagi sacchaMdu / gammAgammu Na jANai mattau citta-gaiMdu / / [Alaya-taruM unmUlayati bhramati jagati svacchandaH / gamyAgamyau na jAnAti mattaH citta-gajendraH / / ] 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. jai jagu pUriu sahajANaMdeM NaccahoM gAahoM vilasahoM chNdeN| jai puNu gheppahoM vAsaNa-videM tau phuDu bajjhaho e-bhava-phaMdeM // [yadi jagat pUrNaM sahajAnandena , nRtyata gAyata vilasata chandastaH / yadi punaH gRhyadhvaM vAsanA-vRndena tarhi sphuTaM badhyadhve etad-bhava-pAzena // ] 134 If the world is filled with the joy of Sahaja, you dance, sing, sport as you like. But if you are caught by the host of, Vasanas then you are certainly bound up in this noose of Samsara. . 135 . samatA kAmiNi aNahi NivAsu samarasu bhoaNu aMbara-vAsu / tahi~ puNu kiMpi Na dIsai aMtaru samu gau citta-rAu NiraMtara // [samatA kAminI anaghe nivAsaH samarasa: bhojana aMbaraM vAsas / tatra punaH kimapi na dRzyate antaraM samaM gataH citta-rAjA nirantaraH // ] - 135 With Samata as the wife, residing in Anahata, taking Samarasa as the food, with the sky as the clothe, there remains no separateness whatsoever. Then the Mind-king continuously is in the state of Equality (Sama)

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48 136 suNNu NiraMjaNu parama-pau suiNau mAa-sahAvu / bhAvahoM citti sahAvu tA bhavu NAsijjai jaaveN|| [zUnyaM niraJjanaM parama-padaM svapnaM mAyA-svabhAvaH / bhAvayata citte sva-bhAvaM tAvat bhava: nAzyate yAvat // ) 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. 137 ravi-sasi baMdhaNi gaya be-vi jAhi~ uare arai haleM sarai Na tAhi~ // dekkhai ravi pari abuddha viNANu (?) uare arai haleM Nahi mokkharaNA (?)|| [ravi-zazinau bandhane gatau (dvau-api) yadA udare aratiH halA sarati na tdaa| pazyati ravi paraM abuddha-vijJAnaH udare aratiH halA nahi mokSa xx // ] 137 When the Sun and the Moon, both of them are bound, then, O friend, displeasure does not enter the stomach. One who is ignorant of the (real) knowledge, he, O friend (feels) displeasure in his stomach and there is no Liberation x x x 138 Nau bhaveM Nau NivvANaahi~ Thiau mahAsuha-vajjhu / jo bhAvai maNu bhAvaNahi~ so paru sAhai kajju / / [nahi maNe nahi nirvANe sthitaM mahAsukha-vajram / yaH bhAvayati manaH bhAvanAbhiH saH paraM sAdhayati kAryam // )] 138 The Vajra of the Great Bliss is neither located in the Samsara, nor in the Nirvana. One who treats the mind with Bhavana he achieves the highest goal.

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akkhara- vaNNa- vivajjiau Nau so biMdu Na cittu / eu su parama-mahAsuhau Nau kheDau Nau khettu / / [akSara-varNa-vivarjitaM nahi saH binduH na cittam / etad tad parama-mahAsukhaM nahiM karSaka: na kSetram // ] 139 It is imperishable; it is free from colour; it is neither Bindu, nor mind. Such is the Highest Great Bliss : there is neither the tiller, nor the field. 140 jiva~ paDibiMba-sahAvu tA tiva~ bhAvijjai bhaau| suNNu NiraMjaNu parama-pau Nau tAhi~ puNNu Na pAu / [yathA pratibimba-svabhAvaH tAvat tathA bhAvayet bhAvam / . zUnyaM niraMjanaM parama-padaM nahi tatra puNyaM na pApam // ] 140 The existence should be realized in the manner of the real and its reflection. The highest state is Void, stainless. There there is neither sin, nor merit. paMca-kAma-guNa-bhoaNahi~ Niccine thiyehiN| eva~hi labbhai parama-pau ki bahu-bolliaehi~ // [paJca-kAma-guNa-bhojane nizcintaiH sthitaiH / / evaM labhyate parama-padaM kiM bahu-kathitaiH // ] 141 Remaining freely enjoying the five types of sensuous qualities, one even attains the Highest State-what is the use of speaking much ? 142 hau~ puNu jANami jeNa maNu chaMDai ciMtA tetthu /

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50 jo dujjaa paDia maNu (?) Nau so bujjhai tattu // [ahaM punaH jAnAmi yena mana: tyajati cintAM tatra / yaH durjayaM manaH xx nahi saH budhyati tattvam // ] ____142 I do know that by which the mind gives up thought and worry. He who x x mind invincible does not know the Tattva. 143 dheu Na dhAraNa maMtu tahi~ Nau tahi~ sivau Na satti / lakkhAlakkha-vi NAhi~ tahi~ Nau tahi~ bhAva-pasatti / [dhyeyaM na dhAraNA mantraH tatra na tu tatra zivaH na zaktiH / lakSyAlakSyaM api nahi tatra na tu tatra bhAva-prasaktiH // ] 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. 144 Nau tahi~ NiddA Nau siviNu Nau jAgaraNu susuttu / bhAvabhAva-NibaMdhaNu Nau tahi~ thakkai cittu / / [na tu tatra nidrA na tatra svapnaM na tu jAgaraNaM suSuptam / bhAvAbhAva-nibandhanaM na tu tatra tiSThati cittam // ] 144 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. 145 Nau jAai Nau osarai Nau vitthiNNu-vi hoi / Nau kArAvai Nau karai heu viAraha~ to-vi //

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51 [na tu jAyate na tu apasarati na tu vistIrNaH api bhavati / na tu kArayati na tu karoti hetuH vikArANAM tataH api // ] 145 It is not born, does not dissolve, does not expand, neither acts nor makes others act, and even then It is the cause of changes. 146 jasu Nau Ai vi aMtu Nau Nau jANijjai majjhu / tasu kaha kijjai kahasu ma. joihi~ pujjA-jju / [yasya nahi AdiH api anta: nahi nahi jJAyate mdhym| tasya kathaM kriyate kathaya mAM yogibhiH pUjA-kAryam // ] 146 That which has no beginning, no end, whose middle cannot be known, how can His worshipping ceremony be performed by the Yogins, tell me. 147 vaNNAAra-mANa-rahiu akkharu ehu aNaMtu / ko pujjai kaha pujjiai jAsu Na Ai Na aMtu || [varNAkAra-mAna-rahitaH akSaraH eSaH anantaH / kaH pUjyati kathaM pUjyate yasya na AdiH na antaH // ] 147 That is without form and colour, without measure, imperishable, infinite. That which is without beginning or end, who can worship him and how can it be worshipped ? 148 . sahi saMsArahi~ kiha hu tuha etthu kahijjai tattu / NiuNa-viAru karaMtAha~ Nau ketthu-vi paramatthu // [sakhi saMsAre kathaM khalu tubhyaM atra kathyate tattvam / nipuNa-vicAraM kurvatAM nahi kutra api paramArthaH // ]

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52 148 O friend, how the Tattva can be described to you ? Even thinking deeply, no Reality can be found. 149 jiva~ kelI-taru-sohaNahi~ Nava pAvijjai sAru / tiva~ dhua-tatta-viAraNai dIsai ehu saMsAru // [yathA kadalI-taru-zobhane/zodhane nahi prApyate sAraH / tathA dhruva-tattva-vicAraNe dazyate eSaH saMsAraH // ] 149 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 philosopuically. 150 baMdhu Na dIsai etthu haleM Nau so mokkh-shaau| bujjhi saMjoe parama-pau eha so sokkh-shaau| [bandhaH na dRzyate atra halA nahi saH mokSa-svabhAvaH / budhyasva saMyoge parama-padaM eSaH saH sokSa svabhAvaH // ] ___ 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). That is the Natural happiness (sokkha-sahava). 151 jo Na paIsai hiaahi~ xx teM kiM seviaeNa | saguNu paIsai tiasa-gaNe bhAvahi tattu maNeNa / / [yaH na pravizati hRdaye xx tena kiM sevitena / saguNaH pravizati tridaza-gaNe bhAvaya tattvaM manasA // ] 151 That which does not produce Illumination in the heart, what is the use of devoting oneself to it ? That which is

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53 Saguna enters the community of gods. Realize this essential principle in your mind. 152 NippuMkhau bANu vANavAso etthu kAraNeM kiMpi Na jANau (?) aNusarai suha majjhahi~ suNNu pau tahi~ saMdhANu paisarai // [ niSpuGkhaH bANa: xx atra kAraNeNa kimapi na anusarati / zUnyasya madhye zUnyaM padaM tatra sandhAnaM pravizati // ] 152 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. savva-dhamma jai kha- sama karIhasi so-vi cittu acittu karIhasi 153 kha- sama-sahAveM cittu ThavIhasi / eva~hi so ANutaru gamIhasi // [sarva-dharmAn yadi kha- samAn kariSyasi kha- sama-svabhAve cittaM sthApayiSyasi / ] tadapi ci acittaM kariSyasi evaM tad anuttaraM gamiSyasi // 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. 154 aNa beNNi aNuvava~ NibbaMdhahoM Nia gai Nia-marNe jar3a bhiDi baMdhoM / sarahu bhai ei beNi-vi pAvahoM turiau dukkhu miccu viNivArahoM [ nayane dve anupame nirbadhnItha nijAM gatiM nija-manasi yadi dRDhaM AliGgya badhnItha / sarahaH bhaNati dvau api prApnutha tvaritaM duHkhaM mRtyuM api nivArayatha / ] 154 If you close both the x x eyes, restrain pressing forcefully the movement of your mind, then Saraha says you will

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achieve both quickly removal of misery and death. 155 ekka- gharahi~ Thia mahila maNUsau pAseM pAsu bhavaMtA acchahi~ [eka-gRhe sthitA mahilA manuSyaH pArzve pArzve bhramantI AsAte 54 The man and woman (the husband and wife) dwell in the same house. Even then how is it that, O friend, none of them sees the other? Eventhough they move about near each other, Saraha says, the housewife cannot be seen in the house. ekku Na dIsai bhaNa sahi kaisau~ / sarahu bhai tasu ghari ghariNi Na picchai // ekaH na dRzyate bhaNa sakhi kIdRzam / sarahaH bhaNati tasya gRhe gRhiNI na prekSyate // ] 155 156 saMka Na keNa vi khaddha / tau paramattha viladdha // saMkaeN khaddhau~ saalu jagu jai saMkahaeN Nahu saMkiau [zaGkayA bhakSitaM sakalaM jagat zaGkA kena api na bhakSitA / yadi zaGkayA na khalu zaGkitaH tataH paramArthAH vilabdhAH // ] maNu Ai - upatti - kAraNu so u dhamma bappaDau [mana: Adi utpatti - kAraNaM saH na dhArmikaH varAkaH 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 (paramartha). 157 jo bhAva uppatti / chaMDahoM aliA tatti // yaH bhAvayati utpattim / tyajata alIkAM cintAm // ] 157 Mind is the prime origin of all Karmans. He who thinks about its origin otherwise, that poor man is not really a reli

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55 ious person. Give up futile thinking (or worry). 158 maraNa maraMta - pavaNu x x x sammau maNa - taNai (?) ju talae gaau tihuvaNu saalu // paDihAsai sarahu bhaNai su Na tattu gavesai // tale gataM tribhuvanaM sakalam // XXX [ xxx samyak manase yaH pratibhAsate sarahaH bhaNati saH Na tattvaM gaveSayati // ] 158 x x x x All the three worlds have receded to the bottom ( ? ). Saraha says, he who states that the truth is grasped (?) by the mind, is not searching for the essential principle. 159 tella - khiccaDai akkhara sArA bhava- NivvANa kiMpi Na dUrA || X X X X X X X X X X X X [(asya) taila-khiccayoH akSarANi sarvANi (tasya) bhava- nirvANe kimapi na dUre // ] 159 For him who understands that words are just like the mixture of oil and a dish of cooked rice and pulse (khiccada), the (realization of the real nature of) Samsara and Nirvana is not at all distant. 160 ehu bohu u u Na dhAraNu / tettA - mettau~ bhava- NivvANa // saMsAra - aNupalaMbhu nivvANu adaMsaNu saNu jettau tANa (saMsAre upalabdhaM nirvANaM eSaH bodhaH nahi dhyeyaM na dhAraNam / adarzana-darzanaM yAvat teSAM tAvanmAtraM bhava- nirvANe // 160 Non-perception of Samsara is Nirvana--this is the knowledge: not the meditation, nor steadfatness in meditation.

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56 As much is there seeing of the unseen on their part, so much is there to be Samsara and Nirvana. 161 amusiAraha(?) tatteM kAlau ehuvaesu Na jANai baalu| guMja rayaNa muNi dIva-ujAlu caMcalu thiru kari pavaNu NivAru // [xxxx tattvena kAlaH enaM upadezaM na jAnAti bAlaH / guJjAH ratnAni jJAtvA dIpa-ujjvAla: caJcalaM sthiraM kRtvA pavanaM nivAraya // ] 161 x x x x x x The fool does not grasp this instruction. He believes the Gunjas to be jewels that serve as illuminating lamp. Steadying the restless mind you stop the breath. 162 jo baDha mUlaha sAru viyANai so kiM kAlu vikAlu vakhANai (?) / xxx xxx xxx XXX XXX XXX [yaH mUrkha.mUlasya sAraM vijAnAti saH ki kAlaM vikAlaM vyAkhyAti // ] 162 O fool, he who knows the essence of the Origin, does he expound (proper) time and improper time ? 163 NAdahoM biMduhu aMtare xx jo jANai Nahu bheu so paramesaru parama-guru uttArai tilou| [nAdasya bindoM aMtare x x yaH jAnAti bhedam / saH paramezvaraH parama-guruH uttArayati trilokam / / ] 163 The Supereme Preceptor, the Supreme Lord, who does not make any difference between Nada and Bindu, he can take (one) beyond the three worlds.

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dohArdha-pratIkAnukramaNI 47.1 .23.1 98.2 ai aNNau~ su 126.2 airiehiM 4.1 aisau citti bhamaMte 127.2 aisau jai AAsu 29.2 akkhara-baddhau~ akkhara-vaNNa-parama 61.1 akkhara-vaNNa-vivajjia 139.1 akkhi Nivesiya 5.1 aggae~ acchai 65.1 aggae~ pacchae~ 48.1 aNu-paramANu 64.1 aNNa taraMga ki 72.2 aNNa tahi~ maha adaMsaNa-daMsaNu 160.2 adbhugghADeM loaNeM 28.2 appaNu NAhau para 118.2 appA dIsai parahi~ 42 appA parahi~ Na 50.2 amusiArahoM tatteM 161.1 are putta tatta 99.1 are putta tuhu~ 52.1 areM baDha AsA 110.2 areM baDha sahaja 90.1 asamalu cittu ma aha-uddha-magga 53.2 ahavA karuNA 14.2 ahavA mohe so 82.1 ahimANa-doseM Na 30.1 aMto Natthi suiauM 128.1 Ai Na aMtu Na Alaa-taru ummUlai 133.1 AlamAla-vavahAreM iMdia-visaa 36.1 iMdiu jetthu 26.1 uppAyaNu uppAu uMche bhoaNeM 7.4 ei je karuNa 126.1 eu mai~ kahiyau~ 63.2 eu so parama 27.2 eu so parama 139.2 ekka gharahi~ Thia 155.1 ekku karu mA 46.1 ekku-vi kaha-vi Na ekku devu bahu 129.1 ekke raMge raMjiau 46.2 ekkeM saMciu dhaNu 18.1 e je karuNa 129.1 e teM cI hu etthu paAgu etthu sa sarasai 92.1 eva~ joiDa 67.2 evaM cittu phuDu 41.2 evaM muNeviNu saraheM 32.2 75.2 45.1 93.2 39.1

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evahi~ tuTTia eva~hi~ buddha-rUau eva~hi buddha-rUu lahu eva~ ha~ labbhaNa eva~ ha~ saalu jANu eva~ ha~ siddhi huNiya-maNu T hu saMsAra ha hu so parama kae paa - pANiya kajjeM virahiu kappa - rahiu suha kammu tattha khau karuNa-rahia jo kava~so u guNehi~ kahi uppajjai kAleM galataeN kiM tahi~ dIveM kiM tahi~ tittha ko pattijai ko pujja ha ko-vi sutaMta kha kharNe kiMpi khavaNehi~ jANa khAata piaM khettu pIg gammAgammu Na jANai 48.2 103.2 104. 2 141.2 31.1 44.2 94.2 91.1 106.2 47.2 97.2 2.1 100.1 94.3 14.1 101.1 24.2 18.2 10.1 11.1 54.1 147.2 8.2 130.2 6.2 44.1 93.3 123.2 58 gava~NAgava~Nu gahiUNa dhammu gADhAliMgaNu mANasu guru-uvaeseM gurua- aNu saMsiddhau~ guru-vaaNeMhi~ diDha guMja- aNa-majjheM ghare ghare kahiu~ gharehi~ baisi caMDAloM ghare caMda sujja ghasi citta-visuddhieN cittahi~ saalu jagu cittahoM para cittahA~ mUlu cittAcitta vi pariharahoM cittAcittu Na cittu eu jo cittu thiru jau cittekkaM saala citteM cittu jar3a citteM bar3heM bajjhai cella bhikkhu chaDDoM ju sahaju chaDDoM beNNi ma chADDoM re AlikkA jai. uAu ubAeM jai kahami u 32.2 107.1 52.2 40.1 80. 1 60.2 161.2 125.1 4.2 109.2 31.1 82.2 116.2 77.1 24.2 60.1 121.1 116.1 117.2 22.2 117.1 88.2 8.1 75.1 94.2 11.2 14 kha. 1 108.1

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59 jai guru kahai saalu 66.1 jai guru-vuttau~ 13.2 jai jagu pUriu 134.1 jai ThANe Na 122.1 jai Nau visaeNhi~ 95.1 jai NaggAvia 7.1 jai paccakkhu ki~ , 16.1 jai puNu aha-Nisi 34.2 jai puNu gheppoM 134.2 jai puNu beNNi-vi14 ka.2,14 kha.2 jai maNu sahaju 105.1 jai-vi pamAeM 109.1 jai-vi rasAalu paisarahu 56.1 jaha saMkaheM Nahu 154.2 jakkha-rUu jiva~ 77.2 jA-uppAaNe 98.1 jasu Nau Ai 146.1 jahi~ icchai tahi~ 28.1 jahi~ maNu pavaNu 45.1 jANahA~ paramattheNa 83.2 jANiu teM Navi 37.2 jA-lai marai 17.1 jAva~ Na appara 63.1 jAhi~ tahi~ maNu . 62.2 jAhi~ maNu . 92.1 jiNavara-vaaNeM patijjahA~ 114.1 jiva~ kelI-taru 149.1 jiva~ jala-majjheM 115.1 jiva~ jalahi~ sasi 127.1 jiva~ paDibiMbu 140.1 jettu viciMtaho 72.1 jettu-vi paisai 74.1 jethu-vi tetthu-vi 96.1 jo eAvattha 129.2 jo jasu jeNa 10.1 joNa paisai 151.1 jo dujjaa paDia 142.2. jo bhAvai maNu 138.2 jo maNa-goare 111.2 jovai cittu Na-yANai 43.1 jo vaDha mUlaha 162.1 jo so jANai 123,2 jhANe mokkhu kiM 86.1 jhANa-rahia kiM 38.1 jhANa-hINu pavvajjeM 15.1 jhANahi~ je kiu 69.2 jhANe mohiu 30.2 ThANehi~ ThANehi~ 123.1 NaaNa beNNi 154.1 Nau kArAvai Nau karai 145.2 Nau jAiai Nau 145.1 Nau tasu dosu 87.2 Nau tahi~ NiMda 144.1 Nau taM vAeM Nau bhaveM Nau NivvANahi~ 138.1 Nau so jhANe Nau . 124.2 NAdahoM biMduhu 163.1 NAvahi~ saNNa 43.2 73.1

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hi sa diTThi Nia cittau~ teM a- maNu sacceM Nia-maNe muNoM Nia-sahAvu gaaNa Nia-sahAvu Nau NiuNu viAru Nijjia - sAso rui sura Nikhara bANu Nimmala - sahajA NivvANeM Thiu tau haleM sahajAnaMdu tatta-rahia kAA Na taruara- - mUla tasu kahi~ kijjai tasu cAhateM tasu pariANa taha behi~-vi rahiu taha - viNa tuTTai hi~ puNu kiMpiNa tahi~ vaDha citta 131.2 68.2 135.2 45.2 105.2 21.2 23.2 92.2 tiva~ dhua-tatta 149.2 tiva~ so maMDala - cakkaDA 115.2 tusa kuTTaMteM 50.2 tahi~ so-vi dei taM ciMtAmaNi tAva su akkhara tAva~ ha~ samarasa 13.1 36.2 32.1 85.2 112.1 87.1 148-2 129.1 130.1 152.1 41.1 124.1 26.2 7.6 55.2 146.2 33.2 12.1 60 tela-khiccaDai daMDi - tridaMDi dIha Nakkha jai dekhAi ravi dekhau suNau deva pujijjai desu bhava~i abbhAseM dehA sarisutitthu dosa - guNAaru dohA - saMga ahaM i~ i~ dheu Na dhAraNa pakkha - vihUNau paDhame jai AAsa pattu musAriu pavaNu dharia appANu pasu - ghareM cora haraMtu paMca kAma-guNa paMjareM jiva~ paMDia saala tatta pANi vahaMteM pAseM pAsu bhavaMtA pia - daMsaNe picchI-gahaNe bajjhai kammeNa bajjhati jeNa jaDA baddha a baddhau gacchai dasa baMdhu Na dIsa 159.1 2.2 6.1. 137.2 59.1 68.1 66.2 93.2 74.2 106.1 70.1 143.1 70.2. 29.1 37.1 90.1 122.2 142.1 120.1 71.1 19.1 155.2 54.2 7.3 20.1 88. 2 83.1 89.1 150.1

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94.4 132.2 40.2 49.1 124.2 150.2 102.1 57.1 19.2 58.2 131.1 79.1 107.2 58.1 bamhu viTTha tailou bahu-saMtAveM saaleM bahu-satthattha bAhireM sa1 ko bujjhahoM jo bujjhi-saMyogeM bujchevi vaaNe buddhi viNAsai beNNi-vi paMthA beNNi-vivajjiu be-vi koDIhi~ brahmaNehi~ Na bhaNio dohA-koso bhavahi~ uvajjai bhava-mudde saalehi~ bhAvahoM citta-sahAvu bhAvAbhAva-NibaMdhaNu bhAvAbhAvaha~ bhAvaNa bhAvAbhAhi~ jo bhAvAbhAveM beNNi bhiDeMvi visaa bhiNNAAru muNahi maTia jalu maNa-mukkeNa maNu Ai uppatti maraNu maraMta maMtu Na taMtu micchehi~ jagu mukkAvatthu jeM saalu 38.2 136.2 144.2 69.1 62.1 35.1 15.2 56.2 1.2 20.2 157.1 158.1 39.1 mUDhau moha-pamattiau 76.2 mUla-rahiu jo 25.1 mohu vilijjai 27.1 ravi-sasi baMdhaNe 137.2 rak-isasi beNNi-vi 51.1 rasu paribhuMjaNa 132.1 raMDia muMDia riddhi-siddhi hale lakkhAlakkha-vi NAhi 143.2 loNu vilijjai 42.1 lomuppADaNe 7.2 vakkhANaMta-par3hatA 52.2 vaNNAAra-pavA~Na 147.1 vara-guru-vaaNu 86.2 vaMcijjai kAlahoM 53.2 viNa-vajjeM jivaM 122.1 viviha-paAreM cittu 35.2 visaa ramaMtu 67.1 saala tatta sahAveM 102.2 saala visaa Na 113.1 saalahoM ehu sahAvu 78.1 saahi~ tatta-sAru 34.1 sai~ saMkappeM sai~ saMvittima 85.1 sai~ saMveaNa tatta 111.1 saguNu paIsai 150.2 saddoM saddu 49.2 samatA-kAmiNi 135.1 sammau maNa-taNe 158.2 96.2 76.1

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62 95.2 sarahu bhaNai ANuttaru 80.2 sarahu bhaNai ei 154.2 sarahu bhaNai khavaNA sarahu bhaNai jagu 13.3 sarahu bhaNai jagu 125.2 sarahu bhaNai NiuttaNe 25.2 sarahu bhaNai bhiDi 64.2 sarahu bhaNai mai~ 16.2 sarahu bhaNai vaDha 65.2 saraheM gahaNa 17.1 saru puDaiNi-dalu 94.1 savva dhagma jai 153.1 savvAAra-varu 81.1 sahaju kappu pareM 97.1 sahaju chaDDi sahaju sahaju mA 110.1 sahaja-sahAvu hale 73.2 sahajANaMdu ju 112.2 sahajeM sahaju vibujjhai 78.2 sahajeM sahaju vibohiu . 114.2 sahi saMsArahi~ 148 saMkae~ khaddhara 156.1 saMsAra-aNuvalaMbhu . 160.1 suNNu NiraMjaNu parama-pau 136.1 suNNu niraMjaNu parama-pau 140.2 suNNu-vi appA 55.1 supraNahi~ majjhahi~ suNNu 152.2 suNNAsuNNa-vi bujjhai 101.2 suviNae~ jiva~ 103.2 sea-rahia Nau su hoi savvocchinnaM 84.2 so ANuttaru bujjhahi 79.2 so guNa-hINu 33.1 so jai laiai 120.2 so Nau dhammiu 157.2 so paramesara kAsu 61.1 so paramesuru parama 263.2 so mAAmau 57.2 so-vi citu acittu 153.2 so-vi paDhijjai 22.2 hau~ puNu jANami 142.1 hatthahi~ kaMkaNu 82.2 hiaahi~ kacca-maNi 129.1

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Corresppondence between the Restored Text and Sankrityayana's Dohakosagiti Sankrityayana's Dohakosa giti 1 2 3 10 10 10 17 18 3.2-4.1 4.2 - 5.1 5.2-6.1 6 6.2-7, 8,9.1 7 9.2 10.1 8 10.2, 11.1 9 12 10. 13 11 14 12 15 - 16.1 13 45 14ka, 14kha 46 15 16 17 18 19 20 21 22 23 24 m 2 2 2 2 2 m 2 2 2 2 w 2 y 25 27 28 29 30 31 The Restored Text 32 1 2 3 4 5 19 21 20 22 24 25 26 27 28 14ka, 14kha Sankritya yana's Dohakosa giti 33 34 35 36 37 38 39 40 41 42 43 44 47 48 49 50 51 52 53 54 55 56 57 58 59 60 29 30 31 32 33 34 35 36 37 38 39 40 ac ac 41 42 27 2 13717 43 44 45 46 47 48 49 50 51 52 53 54 55 56 The Restored Text Sankritya yana's Dohakosa giti 61 62 63 64 65 66 67 68 69 06. 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88. 1 The Restored Text 57 .58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84

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64 111 137 138 139 117 140 118 141 112 113 114 115 116 117 118 119 120 121 142 143 144 120 121 122 123 124 145 125 122 123 88.2-85.1 89.2-90.1 90.2-91.1 91.2-92.1 92.2-93.1 93.2-94.1 94.2 95 96-97 98-99 100 101 102 103 104.1 104.2 105 101 106 102 107 103 108.1 104 108.2, 109.1 105 109.2, 110.1 106 110.2, 111.1 111.2 108 112 109 113 110 126 127 1392,140.1 140.2,141.1 141.2,142.1 142.2,143.1 143.2,144.1 144.2,145.1 145.2,146.1 146.2,147.1 147.2,148.1 148.2,149.1 149.2,150.1 150.2,151.1 151.2,152.1 152.2,153.1 153.2,154.1 154.2,155.1 155.2,156.1 156.2,157.1 157.2,158.1 158.2,159.1 159.2,160.1 160.2,161.1 161.2 162 163 164.1 164.2, 165 146 147 148 149 150 151 152 124 128 125 100 153 128 129 126 130 127 131.1 131.2,132.1 129 1322,133.1 . 130 1332,134.1 131 1342,135.1 132 1352,136.1 133 1362,137.1 134 1372,138.1 135 1382,139.1 136 154 155 156 157 158 107 159 161 162 163

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The DK reading 1 ma or 2 2 ww 9 10 13 15 18 19 3 4 1 4 4 20 3 20 4 11 4 12 r 4 2 4 List of Emendations ekadaNDi haMsa ueseM isI khusakhusAi Naggala mokkha ubeseM je tthavira ueseM vandehia pabbajjiu citta karua mai mavi nAdheu (Bag. bhAvai) ekavi kintaha dIpe kintaha mantaha bhAveM (T. mantaha sejje) 4 so muJcahu jo (acchahu dhandhA ) 11 so, jo 13 2 ettavi 3 vuttaho bhiDi visaa ramante Na muccaa 15 1 4 5 6 6 8 C Emendation (RT) 1 Na 3 daMDi 4 haMsuvaeseM 3 paisia 1 khusaphusAi 2 NagguDa 8 mokkhuvaeseM 1 ju thaviruvaeseM 2 vaMdaehiM pavvAjiu 3 citakaru so mai~ 2 vibhAviu ahavA jhANa andhAra sAdhiaa 16 (T. 21 2 jai parokkha andhAra ma dhIaa ) Nau bhAvAbhAva 10 8 ekkeNa 3 kiM tahi~ dIpeM kiM 4 maMtaha~ sejjeM 4 te muMcoM je acchahi~ dhaMdhA 1 sa, ja 2 etthu - vi 3 vuttau~ 3 bhiDevi visaya ramaMtu Nu muccai 2 jai parokkhu aMdhAre kiM thia 4 jA lai ubajjai tA lai bAjjai 17 1 (T. 22 1 jallai marai uvajja bajjhai ) Na bhAva- abhAva jA - lai marai uvajjai bajjhai 3, 4 = T

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66 3-4 saraha bhai mahu kkarami pasU loa Na bujjhai kI karami 21 22 23 24 25 30 26 = 93 28 29 31 (T. 22 2, 3 gahaNa guhira bhAsa kahia / pasuloa Nibboha jima rahia ) 18 3 galaMtaeN 3 gacchanteM 1- 2 pANi calaNi raa gai 19 1.2 pANi vahaMte Niraya-gai jIva- dayaeN puNu saggu jIva dare Na saggu 1 jamma (T. 41.2 jassa) NamokkheNaM aNuaraM ** ov M 38 2 pucchaha jahi mmaNa marai jAi kahiu jAi jAu adbhugghATI koi bAjai 35 2 paaTThai 4 jANia r M 4 4 33 4 4 36 1, 2 jabbeM, tabbeM 37 dIsa hami Na kIsa paraTui mr 20 4 (T. 41.1 maNamokkheNaM aNUNaM) bADA (Bag. bADhA) 23 se Aesaha (Bag. uvaaiseM) so 4 21 20 vATTai 27 25 2 uvaeseM 26 3 tau 29 29 31 32 33 1 jassa 2 maNa - mukkeNa aNutaraM 34 2 baddhau 3 su See 89 4 puMchahi 1 mohu vilijjai 2 thAi 4 kahiu Na jAi 1 jAi 3 addhagghADeM 4 kAMi 4 bujjhai 2 pavaTTai 4 jANai 1 jAveMhi~, 2 tAvehi~ dIsau~ 3 4 hau -mi Na kIsau 3 paiTuu 4 NivvaTTau

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39 40 1 3 1 2 41 42 44 45 46 47 3 4 55 56 4 1 2 4 1 2 1 3 1 2 1 30 4 2 3 cittavi apiva sovi citta Na keNa pi apiva aTThAu N cittanteM patta musAriu masi miliu hovi lihe nA khINu teM visa kahi kahi lIeNu rahia kia NAhiu guru-vaaNa-amia-rasa 48 2 50 2 viNNi 52 53 piviau maNa nimmala teM cIehu phuDa sathAviau jima loNa vi ThAi Na ANai bamhA amhA Aliula 3 sAddhaha sAddha Ai bhAntI gADhAliGgamANa so rAjja tojjha 67 evveM tu dIThantaDI 35 36 37 38 40 41 42 43 3 cittu viappiu 4 52 1 uvasaMThia 3 cittau~ so vicittu Nau keNa - vi kappiu. 1 2 pADhaMtA vau khINu teM vi pattamusAriu masi - maliu 4 1 vAhia 1 Na- yANai bamhaha~ 2 amha 44 2 ariula 46 2 vaNNa 48 3 eva~hi~ tuTTia bhaMtaDI 49 3 saddoM sa 51 2 kahi~ uiau kahi~ lINu 2 kAi~ 4 sAhiu 1 guru uvaeseM amia-rasu 2 pIau 1 Nimmalu 3 eva~ cittu phuDu ThAviau~ 1 loNu 2 vilAi 4 ANai maMtI 3 gADhAliMgaNu mANasu jetthu 1 tuhu~

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68 2 susaMThiu bhojja 3 paDhantAnia 4 NiA-Nia sojjha 57 1 adha 2 vei 4 ve viAra samarasa karei 56 58 4 saMjJAsaM huDa jAu 4 sarahe hiM 60 1 jai 2 duggamahu 3 muNa tuha 4 habbAsu 61 3 paramapau 4 ki bajjai 62 1 bhava uekkhai 2 kahi~ 3 vei 63 1,3 cchaDu 64 4 hoihai 65 1 vANo, guNeM bhaNai NaM, so kumArI 66 2 jaga nia 3 jabbe tabveM 67 3 emai, bhAvA 4 appau, tAva 68 1 vicittau 2 rasaNe susaMThiu bhuMji 3 paDhaMtaeNhi~ 4 Na-yANiu so-jji 53 1 aha . 2 beNNi -vi 4 beNNi-vi viAra samarasikarei 54 4 saMjhA-saMphuru 4 saraheM 1 jai-vi 2 duggamu 3 muNesi tuhu~ 4 abbhAsu 3 paramu kalu 4 kiM bajjhai 1 bhavahi~ uvajjai 2 kahi~ Na 3 beNNi 3 chuDu 4 hohii 1 vaNNa, guNa 2 bhaNiu Na, so-vi 4 kumArihe 62 2 jagu saalu 3 jAhi~ 4 tAva~hi~ 3 eu mai~, bhAvahi 4 appeM, tAhi~ 64 1 vicittu je WWW No oc Woc WWoc W

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69 2 bhAvahu, saraiu 3 ettavi mAntau 4 NikkolI bujjhahu mittau jANaha 70 1 savva vi jANI cchaDDui, appaNu 3 hAbbAse 1 ramante . 2 haranteM Na pANI cchappai 3 joi mUla sagatto 4. visaa 73 1 bhAvaNuratto te gaNianti satto 3 jhANe jA, mokkhAvAsa 74 3 pakkhavihuNNe kahavi jAa 2 bhAvahi, surattu jeM 3 etthu-vi mattu jeM 4 Nikkuli bujjhu paramatthu jeM 3 jANahi 1 saala-viNANI 2 labbhai appaNa3 abbhAseM 1 ramaMtu 2 haraMtu Na pANie~ chippai 3 joiu mUlu saraMtau 4 visaai 1 bhAvaNa-rattau 2 so gaNiai sattau 3 jhANahi~ jeM, mokkhabbhAsau 3 pakkha-vihUNau kahi~ vi Na jAi 4 maDhihi~ jo 70 1 vakkhANahi~ 2 jANahi~ 3 gavaNAgavaNu 72 1 jettu-vi 2 tettu-vi NAha 4 surUu 73 1 Nau taM vAyae 74 1,2 jettu-vi, tettau~ 74 3 cittu tA 4 koi 75 1 chaDDhoM ju sahaju 4 30 or maDha jai vakkhANa jANa 76 77 78 amaNAgamaNa 1 jatai 2 tattai NAhu 4 sarUa 1 Na ttaM vAeM 1,2 jattai, tattai 3 cittatA 4 hoi 1 cchaDDaha je sahaje sahaja , 79

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70 0 2 pavaJcA 2 pavaMcehi~ 3 ekka, kIaI 3 ekka-vi, kijjai 1 mukkAvathi 76 1 mukkAvatthu 3 mUDha hi mohe pamattiai 3 mUDhau moha-pamattiau 1 sAhAJci 78 1 sahAu cia 2 tahimbi lINa 2 tahi~ je vilINau~ 3,4 jabbeM, tabbeM ___3, 4 jAvahi~, tAhi~ 83 2,4 jabbe, tabbeM 79 3,4 jAvahi, tAvahi~ 84 3,4 jabbe, tabbe 80 3,4 jAhi~, tAhi~ 852 siAla ba sattu leM / 81 2 siAla-satulle 3 suddhie jANia jabbeM 3 citta-visuddhie jANia jAvahi~ 4 raaNa, tabbeM 4 raaNai~, tAvahi~ 86 2 sammANiau 2 82 1 samANiu 3 NNAi 3 Na- yANai guNa-dosa-viakkhaNa 4 guNa-dosakkhaNu dappaNu dappaNahi Na jANai ANai 88 4 reM 85 2 vaDha 89 1 Nehure 3 NiuNe cAhu 86 1 cAhahoM 4 cAhu 2 lehoM 90 2 vAcce 4 taccara 91 2 mohI 4 sohIa 3 laddhaa 87 1 labbhai 913,4-92 1.2 = 263 92 2 parimuJcanti 88 4 lahu-rimuccaMti 3 gamai 89 1 gacchai 93 4 vindaha 90 2 baMdhahoM 94 3 ehu Nia maNa sabala cAtara sa cala 91 ehu mellahA~ turaMgu sucaMcala ac ocm wou

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71 94 4 melahiM sahAva TAa vasaI 91 2 sahaja-sahAveM su vasaI dosa-Nimmala Niccala 1 jabbeM 92 1 jAhi~ 3 tabbe sama rasahi 3 tAhi~ samarasaha 4 bAmhaNa 4 baMbhaNa 96 2 ethu se 93 1 etthu je 3,4 vArANasi payAgu ethu se 2 etthu payAgu vANArasi etthu jeM 97 2 samiTThau 3 pariTThiu 4 mai suNau 4 aNNu mai~ suNiu 98 3 se 2 sosu 99 1 kAmAnta sAnta 3 kammu jetthu 4 jahiM 4 saalu jahi~ 100 1 lIliai 2 kIliai buddhattaM Na kehi 2 buddhattaNu keva 3 seu 3 seya4 tarusaMpatti Na jAu 4 taru saMpatti Na jeva~ 101 1 jatthavi tatthavi jahavi tahavi 96 1 jetthu-vi tetthu-vi jaha taha-vi 4 jagu 4 jagu jeM 102 1 pare 97 1 para 3 kaapaapANI pIsa lau 3 kae~ paya-pANia-mIsalae~ 4 duTTha 103 2 tahiM suhasAra 98 2 suhasAru 104 2 vattu 99 2 vatta 3 kuha 100 1 ku-vi 4 ekkaha 4 ekku-vi 105 2 ekovi Na 101 2 ekkeNa-vi Nau 4 vaNNa vi bhuMjai tatthu 4 vaNNevi bujjhai tetthu m h lh sh lh

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72 106 1 buddha vi 107 1 kovi 4 pacakkhahi~ 108 2 laDa 109 4 jehu vibujjhia tattha 110 1 haleM leha 2 tattha 3 gaNi guNa 4 NiatthaNaM 111 1 tahi bhAsia 1 jai pamAeM vihi baseM 3 jai caNDAla ghareM bhuJjai 4 taavi 113 1 mu mANahu 2 bhavapAse 4 kiraNe 114 2 taM kAI bhaNanti 4 honti Nia sahAva 2 soi 3 sahajANanda cauTThau kI vucca Na 116 1 cchAntI jAvatia 3 saala, Na sahAveM sijjhaa 102 1 bujjhevi 103 1 hovi 4 paccakkhu 104 1 lahu 106 2 jeM hu vibujjhai tattu / 3 haleM, lahu 4 tattu 107 1 gahiUNa 2 NiacchaNaM 3 bhaNio 109 1 jai-vipamAeM vihi-vaseNa 3 caMDAlaho ghare bhuMjiai 4 taha-vi 110 1 mA maNNahoM 2 bhava-jAleM 4 karaNehi~ 111 2 kAi~ bhaNei 4 hoi 112 1 Nia-sahAvu xx 2 hoi 3 sahAjANaMde paiTTha jo 4 kiM vuccaNa 113 1 xxx jAvaMu (?) 3 saala-vi, sahAveM sijjhahi~ 4 vajjhahi~ 114 2 vi bohiu jAhi~ 4 acitta, tAhi~ 115 4 heTThae~ Na ukhitta 115 oc 4 bAjjhaa 117 3 bAhia jabbeM 4 acinta, tabbeM 118 4 heDai Nau khitta

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73 lh slh 119 1 citta deva je 116 1 cittu eu jo 2 cAuli bhuMja 2 vAuli bhajjai 3 jo dIsaa 3 jaM dIsai dIsaa 4 sIsai 120 2 hoi 117 2 thAi . 3 jau 121 1 ehu deva 118 1 ekku devu 122 2 bohimaNDala mahAsuha Na 119 2 bohi-mahAsuhe Nau 123 1 pagi pakkhi NicaJcala 120 1 Thia pakkhiNi caMcala 3 aitta 3 eMta 4 ThiAu 124 1 cintAcinta 121 1 cittAcittu veNNi 4 beNNi-vi 125 1 TThANa Na 122 1 ThANeNa coraha manta 3 coru haraMtu 1 cchAAcchAahiM 123 1 ThANahi~ ThANahi~ citta 2 citti 3 maNa TThANA 3 maNi uppaNNau 4 saala jaga bhavati bhava suiNA 4 saalu vi jagu havai(?) tasu suviNau 127 2 ANNu Au saha 124 2 aNNu Auhi~ 4 bhAjjeM 4 majjai. 128 1 sojjhu 125 1 so je 129 1 e je karuNa muNaMtI 126 1 ee~ jeM karuNa muNaMti Na 2 lAggai teM bhava-pAsa 2 laggahi~ teM bhava-pAsa 130 2 paDihAsai 127 2 bhave bhAsada 131 1 aMto Nattha suiuA 128 2 aMtau Natthi suiau 2 NaTho kAla duau 2 NaTThau kAlu duiau 126

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74 131 3,4 Nihanda, saala viAra vimukko maNo 132 3 saMpANia 133 1 kiM vibohia 3 vevi koDi Na 134 1 vevi 4 paNa 135 1 saaleM umalai 136 4 caGge 137 3 aNuha 138 4 suiNomAa 139 1 citta sahAvatA 2 jau 3 jabbe 4 taleM kharai Naha tabbe 140 1 ta buddha 2 bAjja 142 1 pheDia Nau khitta 143 2 Nicinta 144 1 labbhaNa 145 4 sivasatti 146 1 viNAhi ntehiM 4 jAgara 147 3 Nau jAiai Nau sarai 4 avitthiNNa 148 3.4 jasu Ai Na Anta Nau jANia majjha 129 1,2 nippaMda, mukka-saala vAvAro 130 1 saMpAviu 3 kipi vibohiau 131 1 behi~ koDihi~ 3 behi~-vi 132 2 puNu 3 saaleM xx 133 1 ummUlai 134 2 chaMdeM 135 1 aNuhi 136 2 suiNau mAa 3 citti sahAvu tA 4 bhavu 137 2 beM-vi jAhi~ 2 hale sarai Na tAhi~ 3 abuddha 138 2 bujjhu 139 2 kheDau Nau kheta 141 2 NicciteM 3 labbhai 143 2 sivu Na satti 3 vi NAhi~ tahi~ 144 2 jAgaraNu 145 1 Nau jAai Nau osarai 2 vitthiNNu 146 1.2 jasu Nau Ai-vi aMtu Nau, Nau jANijjai majjhu

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___75 or m or ov mm 0 149 1 su kahi 3 kaha 3 vaNNa AAra pavANa 147 1 vaNNAAra-mANa 4 veu 150 2 jasu Ai 4 jAsu Na Ai 3 sahi saMsaraha kahi tuhu . 148 1 sahi saMsArahi~ kiha hu tuha 151 1 NauNa, karantahiM 3 NiuNa- karaMtAha~ 152 1 bhua 149 3 dhua153 1 buddha saMyoga 150 3 bujjhi saMjoe~ 3 jeNa pasavai hiaa pajjora 151 1 jo Na paisai hiaahixxx 4 teNa kisevi eNa ... 2 teM ki seviaeNa 154 1 jaNu 3 -gaNe 2 bhAvau citta 4 bhAvahiM tattu 155 4 cIa 153 2 cittu 156 1 cIa acIa 3 cittu acittu 3 duhahu 154 1 beNNi 157 1 eha dui 3 ei beNNi 2 NivArahu 4 viNivArahoM 3 ehu 155 1 ekka4 ehu 2 ekku 158 1 acchaha 3 acchahi~ 2 Necchai. 4 Na picchai 159 1 je saGkA 156 1 jai saMkaheM 2 so, vi laddha 4 tau, vilabdha. 159 3 malla Adi uati kamma 157 1 maNu Ai-upatti-kAraNu 4 uati 2 uppatti 160 2 cchADahu 4 chaMDahoM 3-4 tallaye gaau tihuaNe 158 2 talae gaau tihuvaNu sahala samAu saalu mm o r 0 o

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76 161 1 maNa-taNe 2 tatta Na 162 1 saMsAra aNupalambha ... 4 tettivi mAttam 163 2 eha uesa 3 majheM 164 1 vi jANai .2 vi lAggaa 3 . antare 3 sammau maNa-taNai 4 Na tattu 160 1 saMsAra-NuvalaMbhu 4 tettA-mettau~ 161 2 ehuvaesu 3 muNi 162 1 viyANai 2 varavANai(?) 163 1 aMtare xxx

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Notes (Abbreviations : CDIAL. : Comparative dictionary of Indo-Aryan Lan guages. PD. : Pahuda-doha. PP. Paramappapayasu. SDk.: Sankrit yayana's Dohakosa.) 2 c. Dk. ekadaMDi. eka is extra metrically and for meaning it is redundant. 3 a., 125 cafes = afumy. In Old Guj. ale to decieve', 'to cheat' is found frequently. For example bAhaDI sAhiya rAhiya, vAhiya giu hari heli / (Efifasina-457, 15th Cent., v. 67) 'Hari, deceiving us and grasping the arm of Radha sportively went away je vinatAne vAhe. (HGHTEST, 18th Cent. v. 997) 'who cheats women'. afurahi 7 og alt (FGTHETI, v. 1000) A bania merchant cannot be cheated'. For some other occurrences see references in a ita IFRICO Toccatis.v. ales. 56 CA95H15. MSS. THIGHT5. G. GAYA, CH4H, TAY, H. CHC# 'to whisper'. Compare Pk. Ap. 04447734 nervous, perplexed; (Jinesvara's 2.9619404, 1052 A.C.ed. Jinavijaya Muni, SJS.C, 1949), p. 36. 1. 4; Hemacandra's Prakrit Grammar, 4. 422 (15). f8737. 'He who is absorbed'in / 1973T'. E1E737- occurs in 11d, 85a. It means 'meaningless, bothersome worldy affairs and activities'. It also occurs in PP. (2,121=DP. 7) and DP. 91,116). Ein in DP. 122 means the same as 17:37. For 'NIA derivatives see IAL. 6727. 6 b Ts. The diminutive, pejorative, plesnastic suffix -35-, a

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78 . variation of suffix -Da- (paralleling the suffixes -la-, -Dala, -la-, -Dalla-) is found also in Apa. NagguDa-, Sk. nagna ) bappuDa(from bappa-), bhagguDa- (from bhagga-, Sk. bhagna-). vaMkuDa- (from * vaMka-, Sk. vaka-). 8 b vaMdaehiM : vandaka = bauddha-bhikSu (MW.). 12 b gaNNa (n.) = gaNanA. 16c rAva : . 'cry of complaint or for redress'. IAL. 10716 (G. fem.) 17 a jo-lai - tA-lai. Siddhahema, 8,9,3,65. jAhe, jAlA. jaiA =yadA; tAhe, tAlA, taiA = tadA; lai is absolutive of laai = lagati. Compare Hindi jaba laga, taba laga. 31.a ghoTTa. Compare Pk. ghuTTaga 'a rubbing stone', Guj. cUMTarbu 'to pulverize'. 33 b vakkhara. Pk. vakkhara (= Sk. upaskara) means saMskAra or a prized thing.' It occurs in Apabhramsa poem saMdezarAsaka (c. 12 th cent. A.C): maha sAmiya-vakkharu hari gau takkharu (v. 95). There it is paraphrared by the commentator as mama svAmino rUpaM nAma vastu viraha-nAmA-taskaro hRtvA gacchati / asamala= Sk. a-zamala. Pk. kharaD 'to besmear' (G. kharaDavU). ___Ap. jhagaD 'to harass one self ' (IAL. 5321 : 'quarrel' is its later meaning). dhava = tRpti (Ap.). See paumacariu of svayambhU, 3, Index .50 cd tuDha kaMD is proverbial. Compare pp. 2, 262 (=PD 14). 53 a magga 'back', IAL, 10071. 60 d ullAla : 'upsurge'. 80 b iMdiAla. Sk. iMdrajAla, Pk. iMdayAla; da changed to di under the 39c 40 b

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81 b 82 cd 86 b 94 a d 93 a 96 a influence of the succeeding. The form occurs in Old Gujarati. satula tulya. Formed to contrast with atulla. This is based on a proverb Compare hastakaTakaH kiM darpaNenekSate ! and Hindi hAthakaMgana ko ArasI se kyA ? kola. Sk. kroDa, kola 'lap'. IAL 3607. Pk. puDaiNi, Sk. puTakinI 'lotus plant'. viTTu = viSNu. There are several instances in Ap. of the change SNa> TTha; eg . tRSNA tiTThA, vRSNi > viTThi. jAi, Can it be ThAi Sk. sthAne ? surasari jamuNA (jamaNA) are variants for sarasai sovaNAha (= somanAtha). Ms. jatthavi-tattha vi emended as jetthu - vi tetthu - vi. Possibly Munidatta's reference to Saraha's view expressed in a verse whose,beginning he has cited (jathe tathe ityAdi ) ( Kvaerne, p. 261) is to this verse. He has said ata eva svayaM kalpa- parihArAnna jAnImaH citta-ratnam Compare cd. taI saMkalpe NAsiyau jaNu jeM sahAvahiM suddha / This also suggests that in c Munidatta's reading is saI for our taI. mIsalau 97 c 135 a aNahae 139 d kheDau - khettu = 79 = = Sk. mizraNam. Compare Pk. mIsAliya anAhate. = : Compare Guj . kheDu, kheDUta 'farmer', kheDavuM 'to till'; kheDa 'farm','farming'. Sk. mizrita.

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Page #98
CARYA-GITI-KOSA

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Contents Introductory. The Metrical form and structure Text and Translation Notes List of the Poets 138 List of the Ragas 139

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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 Kvaerne's 'An Anthology of Buddhist Tantrik 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, eventhough 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 moderninzation 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 transmitted 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 -te, genitive singular marker -r- for earlier -h-, present third person singular ending -a (for the earlier -1), past passive participle in -1-, absolutive participle in -i (in

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84 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 Apabhraisa 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 Kvaerne's masterly work of scholarship. It makes available much data from the 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.* References. Per Kvaerne. An Anthology of Buddhist Tantric Songs. Second Printing, 1986. Bangkok. Antindra Mojumder. The Caryapadas. 1967. Calcutta.

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85 The Metrical Form and Structure All the songs except No. 10, 21, 22, 26, 28, 43 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 second couplet in each of these songs is said by the commentator Munidatta to be the refrain (dhruvapada). The Caryas are songs and hence in 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 Vadanaka, the forms of which slightly differ from each other. The 16 Matras of the Padakulaka are made of four Ganas, each of four Matras, the last Gana having the form - uu or -. This is the norm. In the case of the first and the second Gana or the second and the third Gana, they together can form a group of eight Matras. The 16 Matras of the Vadanaka line are divisible as 6+4+4+2. The Caryas 14 to 16, 23 (?), 28, 34, 39, 41 and 50 are composed in a metre which has 28 Matras per line. It is called Dvipadi (Pk. Duvai or in later tradition Caupaya). The 28 Matras are made up of seven Ganas of four Matras each, the last Gana having the form Dvipadi became popular in early New IndoAryan poetry and came to be called Duvai when two-lined and Caupaya when four-lined. The metre of Carya 23 seems to have 20 Matras per line. But the text being defective there is little certainty about this. or -~ ---- 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 nasal consonant is at times to be treated as nasalization of the preceding vowel. In several cases the line is found short or long by a few Matras. In the case of some lines that are short by one Matra and ending in the last syllable is to be treated as long. In the case of several lines the original text is probably not preserved and we find lacuna from a metrical point of view.

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86 For metrical requirement we find at a number of places forms with simiplified clusters which is a dialectal trait. Besides, we find participles in -l-, regional words etc. regarding which we cannot be certain whether they are original or later alterations.

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87 caryAgIti -1 (lUIpAda) (rAga : paTamaJjarI) kAA taruvaru paMca vi DAlau / caMcala-citteM paviTThau kAlau // 1 dida karevi maha-suha parimANahi / luI bhaNai guru pucchia jANahi // 2 saala-samAhie~ kAi~ karijjai / suha-duha-huMtau nicchiu~ marijjai // 3 eDi chaMdu ba~dha-karaNahu~ AsA / sunna-pa~kha bhiDia lAi re pAsA || 4 bhaNai lUi amhe saNNae~ diTThA / dhava'Nu cakNu dui pIr3he baTThA / / 5 [saMskRta chAyA] kAyA taruvaraH paJca api zAkhAH / caJcala-citte praviSTaH kAlaH // 1 dRDhaM kRtvA mahAsukhaM parimAnaya / luI bhaNati guruM pRSTvA jAnIhi // 2 sakala-samAdhinA kiM kriyate / sukha-duHkhAt nizcitaM mriyate // 3 kSiptvA chandaH bandha-karaNasya AzAM / zUnya-pakSau saMvRtya lAgaya re pArzvayoH // 4 bhaNati lUI asmadbhiH saMjJayA dRSTe / dhamanaM camanaM dve pIThe upaviSTe // 5 The body is a tree. It has five branches. Death has entered into the fickle mind. Srenthening the latter you enjoy the Mahasukha. Lui says, know (how to do it) by asking the Guru. What is to be done with (what is the use of) all modes of Samadhi ? Suffering from happiness one certainly dies. Abandon the hope (of attaining Mahasukha) through practising Yogic postures. Press hard to your sides the Sunya-wings. Lui says, we have seen through intruition both Dhamana and Camana seated on the stool.

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88 caryAgIti 2 [kukkarIpAda] [rAga : gauDa] duli duhia piDau dharaNu Na jAi / rukkhaha titiDi kuMbhIru khAi // 1 aMgaNa-ghareM Naya suNuhoM viatti (?) / kaNNe? coreM liau~ addharatti // 2 sasuru Nidda-gau vahuDia jaggai / kaNNedu core liau~ kA gai maggai // 3 diyahe vahuDia kAa-Dare bhAi / rattia huie~ kAmarU jAi // 4 aisi cajja kukkuri-pAe~ gAia / koDi-majjhe ekaho hiae~ samAia // 5 [saMskRta chAyA] kacchapaM dugdhvA piTakaH dhartuM na yAti / vRkSasya amlikAM kumbhIraH khAdati // 1 aGgana-gRhe x x x zuNuta vyaktiM / karNaveSTaM caureNa gRhItaM ardharAtre // 2 / zvazura: nidrAgataH vadhUH jAgarti / karNaveSTaM caureNa gRhItaM kA gati mArgaNe // 3 divase vadhUH kAka-bhayAt bibheti / rAtrau bhUtAyAM kAmarUpaM yAti // 4 IdRzI caryA kukkuripAdena gItA / koTi-madhye ekasya hRdaye saMmitA // 5 (2) 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 the way to search it? The daughter in-law is frightened during the daytime by the crows, but at night-fall she goes out to Kamarupa. Such a Carya was sung by Kukkuripada. It occupies and is contained fully in the heart of only one in a million. caryAgIti 3 (viruApAda) (rAga : gauDa) ekka sa suMDiNi dui ghara saMdhai / cikkaNu vakku Na vAruNi baMdhai // 1 sahajeM thira-kari vAruNi baMdhahi / jeM ajarAmaru hohi didu khaMdhahi~ // 2

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89 dasarvaM duvAraeN ciMdhau~ dekhia / Aiu grAhau appaNe vAhia / (? cakkhia) // 3 causaeNTThi ghaDiau diti pasArau / paiTThau grAhau NAhi NisArau // 4 ekka ghaDullia saMkaDi NAli / bhaNei viruau thira-kari vAli (cAli) // 5 [saMskRta chAyA] ekA sA zuNDinI dve gRhe saMdadhAti / cikkaNaM valkaM na (tadapi) vAruNI badhnAti // 1 sahajena sthira-kareNa vAruNI badhAna / yena ajarAmaraH bhaviSyasi dRDhaH skandhayoH // 2 dazame dvAre cihna dRssttvaa| AgataH grAhakaH svayaM calitvA (or svayaM aasvaaditaa)||3 catuHSaSTiM ghaTikAH dadati pravezaH(?) / praviSTaH grAhakaH nahi ni:sAraH // 4 ekA ghaTikA saMkaTA nAlI / bhaNati virUpakaH sthira-kareNa vAlaya (or cAlaya) // 5 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 Sahaja (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. caryAgIti 4 [guMDarIpAda] [rAga : aru] tiaDDa caMpi joiNi dei a~kavAli / kavala-kulisa-ghaTTe karahoM viAli // 1 joiNi tai~ viNu khaNu vi Na jIvami / tau muhu cuMbi kavala-rasu pibami // 2 kheveM joiNiheM levu Na jAai / maNi-mUleM vahia oDDiyANe samAai // 3 sAsua ghara ghallia kuMcia-tAlae~ / caMda-sujja dui pakkhA phAlae~ // 4 bhaNai guMDari amhe kuMdure vIrA / Nara-NArihi~ majjheM ubbhia cIrA // 5

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[ saMskRta chAyA ] triH tiryak yogini dehi AliGganaM / kamala- - kuliza-ghRSTena kuru vaikAlikam // 1 yogini tvayA vinA kSaNaM api na jIvAmi / tava mukhaM cumbitvA kamala - rasaM pibAmi // 2 (kAla)kSepena yoginyAM lepaH na jAyate / maNi-mUlAt calitvA uDDiyAne saMmAti ||3 zvazrUM gRhe kSiptvA kuJcikA - tAlakayoH / candra-sUryau dvau pakSau pATayati // 4 bhaNati guNDarI vayaM maithune vIrAH / nara-nArINAM madhye ucchritaH dhvajaH // 5 90 (4) O Yogini, give me an enbrace pressing thrice crosswise. Rubbing Kamala and Kulisa you take the evening meals. O Yogini, I cannot live for a moment without you. I kiss your mouth and drink the lotus-juice. Eventhough the time passes, the Yogini is not besmeared. Moving from Manimula, she is absorbed in Oddiyana. Putting the mother-in-law in the house under lock and key she splits often both the sides / wings, viz. the Moon and the Sun. Gundari says, I am a hero in the matter of sexual intercourse. I have raised a banner among men and women. bhava - Nai ga~bhIra vegeM vAhia dhammeM cATillu saMkamu gaDhai phADiu moha - taru paTTia joDia caDevi dAhiNu vAmu ma joi tumheM loaho hoihi~ para - gAmI caryAgIti 5 [ cATilla-pAda ] [ rAga : guJjarI ] duraMtu cikkhilu majjheM Na thAhi // 1 para - gAmI loDa Nibbhau tarai // 2 addaya ( - diDha ) - TaMke NivvANe koria || 3 NiaDia bohI dUru ma jAi // 4 pucchahI~ cATilu aNutara-sAmI // 5 ( saMskRta - chAyA ) bhava - nadI gaMbhIrA vegena UDhA dharmeNa cATilla: saMkramaM ghaTayati durantaH kardamaH madhye na talam // 1 para - gAmI lokaH nirbhayaM tarati //

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91 pATayitvA moha-taruM paTTikAH yojayitvA advaya-(dRDha)-TaGkena nirvANe utkiritA // 3 Aruhya dakSiNaM vAmaM mA pazya nikaTA bodhi: dUraM mA yAhi // 4 yUyaM he lokAH bhaviSyanti para-gAminaH pRcchata cATillaM anuttara-svAminam // 5 (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 Nirvana with the axe of Non-duality. Boarding it do not look right or left. Bodhi is near. Do no go far. You ask Catilla, the lord of Anuttara and O people, you will reach the other shore. caryAgIti 6 (bhusukupAda) kahi~ giNhi (gihiNi?) melli acchau~ kaisahi~ / veDhiu hakka paDai caudisahi~ // 1 appaNe mAseM hariNau vairia / khaNahi~ Na chaDDai bhusukku AheDia // 2 tiNai~ Na khaMDai pivai Na pANiu / hariNe hariNihe Nilau Na jANiu // 3 hariNia bollai hariNA suNi tuhu~ / eNu vaNau chaDDia Nahahi~ bhamaMtau // 4 turia-gai-hariNaho khura Na dIsahi~ / bhusuku bhaNai vaDha-hiae~ Na paisai / / 5 [saMskRta chAyA] kutra gRhItvA(gRhiNI?) muktvA Ase kathaM / veSTituM AhvAnaM patati caturdikSu // 1 AtmIyena mAMsena hariNaH vairI / kSaNaM na tyajati bhusukkaH AkheTikaH // 2 tRNAni na khaMDayati na pibati pAnIyaM / hariNena hariNyAH nilayaM na jJAtam // 3 hariNI vadati hariNa zrRNu tvaM / idaM vanaM tyaktvA nabhasi bhraman (Assva ) // 4 tvarita-gati-hariNasya khurA: na dRzyante / bhusukuH bhaNati mUDha-hRdaye na pravizati // 5 (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

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. 92 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, O deer, leaving this forest you remain wandering in the sky. The hooves of the swiftly moving deer are not seen. What Bhusukka says does not enter the heart of the fool. (caryAgIti 7) kRSNapAda (rAga : paTamaJjarI) Alie~ kAlie~ vaTTA ruddhau / taM dekkhi kaNhau dummaNu huau // 1 kaNhu jAi kahi~ karihi NivAsau / jo maNa-goaru su (huu) uAsau // 2 tiNNi tiNNi tiNNi (vi) hua bhiNNA / bhaNai kaNhu (te) bhava-parichiNNA // 3 je je Avia te te gaiA / AvaNa-gavaNeha~ dummaNa huiA // 4 / heri se (me ?) kaNNae~ jiNauru acchai / bhaNai kaNhu mahu hiae~ Na paisai / / 5 [saMskRta chAyA] AlyA kalyA vartma uddham / tad dRSTvA kRSNaH durmanAH bhUtaH // 1 kRSNaH gatvA kutra kariSyati nivAsaM / yaH manogocaraH saH bhUtaH udAsaH // 2 trINi trINi trINi (api) bhUtAH bhinnAH / bhaNati kRSNaH te bhava-paricchinnAH // 3 ye ye AgatAH te te gatAH / Agamana-gamanaiH durmanAsaH bhUtAH // 4 pazya tasya (mama?) nikaTe jinapuraM asti| bhaNati kRSNaH mama hRdaye na pravizati / / 5 The way is blocked by Ali and Kali. Seeing that Kanha became dejected. Where will Kanha go and make his abode ? That which was grasped by the mind has now become indifferent. The three triads have become different. Kanha 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, Kanha says, it does not enter my heart.

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93 caryAgIti 8 [kambalAmbarapAda] [rAga : devakrI] soNNe bhariA karuNA-NAvia / ruppaa-thaviA mahIhi~ ThAvia // 1 vAhi tuhu~ kaMbali gaaNuddese / gaia jA [tau] vAhuDai kaiseM // 2 khuMTi upADia melhia kacchia / vAhaMtu kaMbali sadaguru pucchia // 3 maggae~ caDiau cau-disu cAhai / keDavAlu Nahi vAhi kiva~ pArai // 4 vAma-dAhiNa dui mellia maggA / vaTTahi~ miliu mahAsuha-saMgA || 5 [saMskRta chAyA] suvarNena bhRtA karuNA-naukA / raupya-sthagikA mahyAM sthApitA // 1 vAhaya tvaM kambalin gaganoddeze / gatA yAvat [tataH] vyAvartate katham // 2 kIlikA utpATitA tyaktA kakSyikA / vAhayan kambalI sadguruM pRSTvA // 3 Aruhya caturdizaM avalokayati / aritraM nahi vAhitA kathaM pArayati // 4 .. vAma-dakSiNau dvautyaktvA mArgau / vartmani milita: mahAsukha-saGgam // 5 (8) My boat of Compassion is filled with gold. The silver-pouch was deposited on the ground (of the shore). Steer on, O 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. caryAgIti 9 (kRSNapAda) (rAga : paTamaJjarI) evaMkAra-diDha-khoDau moDia / viviha viyApaka(?)-baMdhaNa toDia // 1 kaNhau vilasai Asava-mattau / sahaja-NaliNi-vaNe paisi Nivvittau // 2

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94 jiva~ jiva kariNau kariNiheM rIsai / tiva~ tirvaM tathatA-maagalu varisai // 3 chaggai saala sahAveM suddhA / bhAva-abhAve vAlaggu Na chuddhA // 4 dasa-bala-raaNa haria dasa-disahi~ / vijjA-kari damesu akilesahi~ // 5 [saMskRta chAyA] evaMkAra-dRDha-kASTha-skaMbhaM bhaktvA / vividha-vyApaka-bandhanAni troTayitvA // 1 kRSNaH vilasati Asava-mattaH / sahaja-nalinI-vane pravizya nirvRttaH // 2 yathA yathA karI kariNyAM ruSyati / tathA tathA tathatA madakala: varSati // 3 SaDgatayaH saphalA: svabhAvena zuddhAH / bhAvAbhAvayoH vAlAgraM (api) na kSubdhAH / 4 daza-bala-ratnAni hRtvA daza-dikSu / vidyA-kariNaM damaya aklezena / 5 Breaking the strong tying post of Evamikara, and snapping the various extensive bandages, Kanha disparts intoxicated with wine. Having entered the lotus-grove of Sahaja, he rests in Nirvana. Just as the bull-elephant becomes angry with the Cow-elephant, the Tathata-rut rains. The six states of being are all pure in their existential nature. In the the matter of Bhava and Abhava they are not agitated even as much as the tip of an hair. Having taken away the jewels of the Ten powers from ten directions, you tame the knowledge-elephant untroubled. caryAgIti 10 (kRSNapAda) (rAga : dezAkha) Nayara-bAhire re DoMbi tau kuDiA / chuvi chuvi jAahi~ brAhmaNa NaDiA // 1 hale DoMbi tau sau~ karisi hau~ saMgau / NigghiNu kaNhu kavAli joi Naggau / / 2 ekku sa paumau causaTThi paMkhuDi / tahi~ caDi Naccai DoMbia bappuDi // 3 hale DoMbie~ tau pucchau~ sadabhAveM / Avasi jAsi DoMbi kahoM NAveM // 4 taMti vikkiNai avara caMgeDA / tuha aMtare chaMDiu NaDa-peDA // 5

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95 tuhu~ harle DoMbia hau~ kavAliu / tuha aMtareM ghallia haDDuha~ mAlau || 6 saravaru bhaMji DoMbi khAi mulANa / mAremi DoMbia lemi parANa || 7 [ saMskRta chAyA ] nagara - vahiH re Dombi tava kuTI / spRSTvA spRSTvA gacchanti brAhmaNAH naTitAH || 1 hale Dombi tvayA samaM kariSyAmi ahaM saMgamaM / nirghuNaH kRSNaH kapAlI yogI nagnaH // 2 ekaM tad padmaM catuSaSTiH dalAni / tatra Aruhya nRtyati DombikA varAkA // 3 hale Dombike tvAM pRcchAmi sadbhAvena / AyAsi yAsi Dombi kasya naukayA // 4 tantrIM vikrINAti aparaM ca caMgerIM / tava kRte tyaktaM naTapeTakam // 5 tvaM hale DombikA ahaM kApAlikaH 1 tava kRte [gale] kSiptA asthnAM mAlA // 6 sarovaraM bhaMktvA DombI khAdati mRNAlaM / mArayAmi Dombi gRhNAmi prANAn // 7 Outside the city, O Dombi, is your hut; the shaven-headed Brahmin boys go away frequently touching it. O dear Dombi, I shall associate with you, I whom am Kanha, a shameless Kapalika, naked Yogin. That is a single lotus with sixtyfour petals. Having mounted on it the poor Dombi dances. O dear Dombi, I ask you earnestly : In whose boat, O Dombi, you come and go? You sell the looms and bamboo baskets. I have left the actors' troupe for your sake. You, dear friend, are Dombi and I am Kapalika. For your sake I have worn on my neck a garland of bones, Dombi destroys the lake and eats up lotus-fibres. I kill you Dombi and take your life. caryAgIti 11 (kRSNapAda ) ( rAga : paTamaJjarI) NADi-satti diDha dharia khaTTaMge / aNaha - Damaru Nadai vIra - NacheM // 1 kaNha kavAli paTTu payAreM / deha - Nayari viharai ekkAyAreM // 2 Ali-kAli-ghaMTa- Neura caraNeM / ravi-sasi - kuMDala kia AharaNeM // 3 rAa - desa - moha lAia chArau / para- mokkhu lAvai muttAhArau || 4 mAria sAsu NaNaMda ghare sAlI / mAa mAri kaNhu huu kavAlI // 5

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96 [saMskRta chAyA] nADI-zakti dRDha dhRtA khaTvAMge / anAhata-DamaruH nadati vIra-nAdena // 1 kRSNa-kapAlI praviSTaH pracAreNa / deha-nagare viharati ekAkAreNa || 2 Ali-kAli-ghaMTA-nUpurau caraNayoH / ravi-zazi-kuNDale kRte AbharaNe // 3 rAga-dveSa-mohAn lAgayitvA kSAra(rUpeNa) / para-mokSaM Anayati muktAhAram // 4 mArayitvA zvazrU nanAndaram gRhe syAlI / mAtaraM mArayitvA kRSNaH bhUta: kapAlI / / 5 (11) The Nali-sakti is held firmly as Khatvanga. The drum of the Anahata resounds with heroic sound. The Kapalika Kanha moving on entered the city of the body and roams there with singleness of mind. He puts on the belled anklets of Ali and Kali 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 Moksa. Killing in his house, the mother-in-law, the sister-in-law (of his wife), the wife's sister and the mother, Kanha became a Kapalika. caryAgIti 12 [kRSNapAda] (rAga : bhairavI) karuNA-pIDhe khellau~ Naa-par3a / sadaguru-boheM jittiu~ bhava-balu // 1 phiTTiu duA maddesi re Thakkuru / uvAri-ueseM [kaNha-]NiaDau jiNauru // 2 pahile toDia vaDiA mAria / gaavareM TAlia paMcajaNa ghallia // 3 maMtihiM Thakkuru pariNivvittau / avasu kareviNu bhava-balu jittau~ // 4 bhaNai kaNhu amhe bhallu dAu dehu~ / causaTThi koTThaa guNNia lehu~ / / 5 [saMskRta chAyA] karuNA-pIThe krIDAmi naya-paTaM / sadguru-bodhena jayAmi bhava-balam // 1 vinaSTaH dvika:(?) mardayAmi re ThakkuraM / upakAri-upadezena nikaTaM jinapuram // 2 prathamena troTayitvA vaTikA mAritA / gajavareNa nAzayitvA paJca janAH kSiptAH // 3

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97 maMtriNA ThakkuraH parinivRttaH / avazaM kRtvA bhava-balaM jitam / / 4 bhaNai kRSNaH vayaM varaM dAvaM dadyaH / catuHSaSTiH koSThAn gaNayitvA gRhNImaH / / 5 On the game-board of Compassion I play with the pawns of chess. By means of the true Guru's instruction I conquer the pawns of Existence. The throw (?) of two is removed. I crush the King. Through the instruction of my benefactor (?), the Jinapura is near. Broken by the First, the pawns were destroyed, Broken by the Elephant the five men are thrown away. By means of the Minister the King is checkmated. Having rendered powerless, the pawns of Existence are conquered. Kanha says, we make a good show while playing against the rival party. We conquer the sixtyfour square by counting each (?). caryAgIti 13 (kRSNapAda) (rAga : kAmoda) tisaraNa-NAva kia aTTha-kavADia / Nia-dehu karuNA suNNu mahelia / / 1 tari bhava-jalahi jiva~ mAa suviNau~ / majjha-veNi taraMgu Na muNiau // 2 paMca tathAgata kia kaiDuvAla / vAhai kAa kaNhu mAA-jAla // 3 gaMdhu pharasu rasu jaisau taisau / Nidda-vihUNae~ suviNau~ jaisau // 4 cittu kaNNahAru suNNahoM magge / caliau kaNhu mahAsuha-saMge // 5 [saMskRta chAyA] tri-zaraNa-naukAM kRtvA aSTa-kapATikAM / nija-dehaM karuNAM zUnyaM mahilAM // 1 tIrNaH bhava-jaladhiH yathA mAyA svapnaM / madhya-veNi taraGgaH na jJAtaH // 2 paJca tathAgatAH kRtAH aritrANi / vAhayati kRSNaH mAyA-jAlAyAH // 3 gandhaH sparzaH rasa: yAdRzaH tAdRzaH / nidrA-vihIne svapnaM yAdRzam // 4 cittaM karNadhAraH zUnyasya mArge / calitaH kRSNaH mahAsukha-saMgena / / 5 ___(13) Having made the Triple Refuge a boat with eight doors, with

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98 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. Kanha 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. Kanha has started for the company of Mhasukha. caryAgIti 14 (DombIpAda) (rAga : dhanyAzrI) gaMga-jau~Na-majjhahi~ vAhai NAvI / tahi~ buDDiu joiu mAtaMgi lIlae~ pAru karei / / 1 vAhi tuhu~ Dombi vAhi hale vaTTahi~ huu ussUrau / sadaguru-pAa-pasAeM jAivvau~ puNu jiNaurau // 2 paMca keDavAla paDate magge pIDhae~ kacchia baMdhia / gaaNaho khallae~ siMcahi~ pANiu Na paisai saMdhie~ // 3 caMda-sujja dui cakkaa siTThi saMghAra puliMdA / vAmu dAhiNu dui magga Na ceai vAhaMtau sacchaMdA // 4 kavaDi Na lei boDDia Na lei sachaMdeM pAra karei / je raheM caDiau vahiu Na jA(Na)i kUle kUle buDDei // 5 [saMskRta chAyA ] gaMgA-yamunA-madhye vAhayati nAvA / tatra nimagnaH yogI mAtaGgI lIlayA pAraM karoti / / 1 vAhaya Dombi vAhaya halA vartmani bhUtaM utsUraM / sadguru-pAda-prasAdena yAtavyaM punaH jinapuram / / 2 paMca aritrANi patanti pazcAt pIThake kakSyikA baddhA // gaganasya carmapAtryA siMcaMti pAnIyaM na pravizati saMdhau // 3 caMdra-sUryo dvau cakkake sRSTiH saMhAraH kUpastaMbhaH / vAmaM dakSiNaM dvau mArgoM na vetti vAhayaMtI svacchaMdam // 4

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99 kapadikAM na gRhNAti boDDikAM na gRhNAti svacchaMdaM pAraM karoti / yaH rathe Aruhya vahituM jAnAti kUle kUle nimajjati / / 5 (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 O Dombi, steer on, oh dear, It became twilight on the way, (yet) by the grace of the feet of the True Guru 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 of the sky the water is sprinkled, but it does not enter through the joints (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 courses, the left and the right. She does not charge a Kapardika or a Boddika. She ferries you across at her own will. He who mounting on the chariot does not know how to drive would sink down on this or that bank. caryAgIti 15 [zAntipAda] [rAga : rAmakarI] sai~-saMveaNa-rUvu viAre alakkhu Na lakkhiu jAi / jo jo ujjue~ vaTTae~ gau aNavaTTau hoiu soi // 1 kUle kUle ma bharviM re mUDhA ujju-vaTTa saMsAru / vAla-bhiNNu ehu vaMku ma bhullahi rAa-pahahi~ khaMdhAru // 2 mAA-moha-samuddaho antu Na [tAsu] Na bujjhasi thAhu / aggae~ NAva Na bhelau dIsai bhaMti(?tu) Na pucchasi NAhu // 3 suNNaho paMthaho kauha Na dIsai bhaMti Na pAsasi jaM te / ea aTTha maha-siddhi sijjhahi~ ujjue~ vaTTae~ jaMteM // 4 dAhiNu vAmu vaTTa chaMDevi saMti ju bollai so kiai / ghaTTa Na gummu Na khaDa taDi hoai akkhi bujjhi vaTTa jAiai / / 5

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100 [saMskRta chAyA ] sva-saMvedana-rUpaM vicAre alakSyaM na lakSituM yAti / yaH yaH RjunA varmanA gataH avA bhUtaH saH api // 1 kUle kUle mA bhrama re mUDha Rju-varmA saMsAraH / vAla-bhinnaH eSaH vakra: mA bhraMzasva rAja-pathe skandhAvAraH || 2 mAyA-moha-samudrasya antaH na tasya na budhyasi talaM / agre nauH na uDupaH dRzyate bhrAnti:(?bhrAntaH) na pRcchasi nAtham / / 3 zUnyasya pathinaH kakup na dRzyate bhrAntiH na pazyati yad tava / etAH aSTa mahAsiddhayaH sidhyanti RjunA vartmanA gacchataH // 4 dakSiNaM vAmaM vAnaM tyaktvA zAntiH yad vadati kuryAt / ghaTTaH na gulmaM na tRNAni na taTI bhavati akSiNI nimIlya gacchet // 5 (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 Samsara. 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. 4. 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 caryAgIti 16 (mahIdhara-pAda) (rAga : bhairavI) tiNNi paTTehi~ laggu re aNAhau kasaNu ghaNu gajjai / taM suNi mAru bhayaMkaru re sahu~ maMDala-saale hi~ bhajjai / / 1

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101 mattellau citta-gaiMdau dhAvai / NiraMtara gaaNuddesahi~ gholai // 2 pAva-puNNa bihu toDia siMkhala / moDia khaMbhatthANau~ / gaaNa-TaMkulahi~ laggu re cittu paiTTa NivvANau~ // 3 mahArasa-pANahi~ mattau re tihuvaNu saalu uvekkhiu / paMca-visayahu~ NAyaku re vipakkhau kovi Na dekhiu // 4 khara-ravi-kiraNa-saMtAveM re gaaNa-gaMga paiTThau / bhaNai mahiharu mai~ etthu buDDhete kiMpi Na diTThau~ / / 5 [saMskRta chAyA] tribhiH paTTaiH lagnaH re anAhataH kRSNaH ghanaH garjati / tad zrutvA mAra: bhayaMkaraH re saha maMDala-sakalaiH nazyati // 1 mattaH citta-gajeMdraH dhAvati niraMtaraM gaganoddeze ghUrNati // 2 pApa-puNye dve api bhaktvA zaMkhale moTayitvA staMbha-sthAnaM / gagana-TaMkakena lagnaM re cittaM viSTaM nirvANam // 3 mahArasa-pAnena mattaH re tribhuvanaM sakalaM upekSitaM / paMca-viSayAnAM nAyakaH re vipakSaH kopi na dRSTaH // 4 khara-ravi-kiraNa-saMtApena re gagana-gaMgAM praviSTaH / bhaNati mahIdharaH mayA atra nimajjatA kimapi na dRSTam // 5 16 Bound with three bands the dark clould 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 Nirvana. 3. Intoxicated with the drinking of Maha-rasa it has become indifferent to all the 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, nothing was seen by me. 5.

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- 102 caryAgIti 17 (vINApAda) (rAga : paTamaJjarI) sujju alAu sasi laggia taMtI / aNaha-daMDi cakku kia avadhUtI // 1 vajjai hale sahi herua-vINA / suNNa-taMti-dhuNi vilasai karuNA // 2 Ali kAli dui sAria muNiA / gaavaru samarasa-saMdhihi~ guNiA // 3 jAhi~ kauhau karayaleM caMpiu / battIsa-taMti-dhuNi saaleM viyappiu (?) // 4 Naccai vajjiu gAai devI / buddha-NADau visamau hoi / / 5 [saMskRta chAyA ] sUryaH alAbuH zazI lagnA taMtrI / anAhataH daNDikA cakraM kRtA avadhUtI // 1 vAdyate haleM sakhi heruka-vINA / zUnya-tantrI-dhvaniH vilasati karuNA // 2 AlI kAlI dve zArike jJAte / gajavaraH samarasa-sandhau guNitaH // 3 yAvat kakubha: karatalena saMpIDitAH / tAvat dvAtriMzat taMtrI-dhvaniH sakale vyAptaH // 4 nRtyati vajrI gAyati devI / buddha-nATakaM viSamaM bhavati // 5 (17) O dear friend, the lute of Heruka is being played. It has the Sun as the gourd, the Moon as the strings attached, the Anahata 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 (?) of Samarasa. (3). When the.belly of the lute is pressed with the palm, the sound of the thirty-two strings pervades everywhere. (4). The Holder of the Vajra dances, the goddess sings : thus the difficult Buddha-dance is performed. (5). caryAgIti 18 [kRSNapAda] [rAga : gauDa] tiNNi bhuvaNa mai~ vAhia helae~ / hau~ suiellu mahAsuha-lIlae~ // 1

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103 kaisi DoMbi tuhu~ babbariAlia / aMteM kuliNu jaNu majheM kavAlia // 2 tai~ lai DoMbi iu saalu viTTAliu / kajju Na kAraNu sasaharu TAliu // 3 kehu kehu tuha virUu bollai / viu-jaNa-lou tau kaMThu Na mellai // 4 kaNheM gAia kaeNmma-caMDAlia / DoMbihe aggali NAhi chiNNAlia // 5 (saMskRta chAyA) trINi bhuvanAni mayA vAhitAni helayA / ahaM suptaH mahAsukha-lIlAyAM // 1 kIdRzI DombI tvaM barbarI-yuktA / aMte kulInaH janaH madhye kApAlikaH // 2 tvayA pazya Dombi idaM sakalaM bhraSTaM kRtaM / kAryaM na kAraNaM zazadharaH vinAzitaH // 3 kIdRzaM kIdRzaM tava virUpaM (jana:) vadati / vijJa-jana-lokaH tava kaNThaM na muJcati // 4 kRSNena gItA karma-caMDAlI / DombyAH adhikA na khalu asatI / / 5 (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 ?--The noble-born are kept outside, the Kapalika inside (your hut). (2). Lo and behold ODombi ! 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). Kanha has sung of one who is Candali by her deeds. There is no greater harlot than the Dombi. (5) caryAgIti 19 [kRSNapAda] [rAga : bhairavI] bhava-nivvANa [bi] paDaha-maddalA maNa-pavaNa beNNi karaDi-ka~sAlA // 1 jaya-jaya-duMduhi-sadda uchallia kaNhau DoMvi vivAhahi~ callia // 2 DoMbi vivAhia vAhuDiau jAva~ jautakke kiu aNNu hu dhAtUM // 3 aha-Nisi suraa-pasaMgeM jAi joiNi-jAleM raaNi vihAi // 4 DoMbiheM saMgeM jeM joiu rattau khaNu-vi Na chaMDai sahajau mattau / / 5

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104 ( saMskRta chAyA ) bhava-nirvANe dve paTaha-mardale jaya-jaya - dundumi-zabdAH udgatAH DoMbI vivAhya pratyAgataH yAvat aharnize surata-prasaGgena yAtaH DombyAH saGge eva yogI raktaH (19) Samsara and Nirvana are the tabor and the drum, mind and vital breath are and the Karata drum the cymbol. ( 1 ). 'Victory,', 'victory', thus rises the sounds of the kettle drum. Kanha and Dombi started for their wedding. (2). When Kanha 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. manaH pavane dve karaTI - kAMsyatAle // 1 kRSNaH DoMbI vivAhe calite // 2 yautake kRtaM anyat khalu dhAma || 3 yoginI - jAle rajanI vibhAti // 4 kSaNamapi Na tyajati sahajaM mattaH // 5 caryAgIti 20 ( kukkurIpAda ) ( rAga : paTamaJjarI ) morau vigovau kahaNu Na jAi (? pArai) // 1 etthu ju cAhami su etthu NAhi // 2 NAli viAraMteM seva (? muu) bappuDA || 3 pUrau~ mAria mAuli bappu saMghAriu // 4 etthu ju bujjhai su etthu vIrau || 5 ( saMskRta chAyA ) ahaM nirAzitA kSapaNaka bhartari / mama vyAkulatA kathituM na zakyate // 1 naSTvA gataM aMtaH kuTIM dRSTvA / atra yad pazyAmi tad atra nAsti // 2 prathamaM jAtaM mama vAsana - apUpakaH / nAlaM vidArayati saiva (? mRtaH ) varAkaH // 3 hau~ NirAsiya khava~Na - bhattArai phiTTi gaDa mAeN aMtakuDi cAhi pahilau viANu mora vAsaNa-pUDA Nava- jovvaNu moru hoiu si ( ? ) bhaNai kukkurire- pAu bhavu thirau

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105 nava-yauvanaM mama bhUtaM pUrNaM / mAtA mAritA pitA saMhAritaH / / 4 bhaNati kukkurI-pAdaH bhavaH sthiraH / atra yaH budhyati saH atra vIru // 5 (20) I am in despais 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 (vasana). 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. caryAgIti 21 (bhusukupAda) (rAga : verADI) Nisi aMdhAriya mUsaaha~ cArau / amia-bhakkhu mUsau karai oNhArau // 1 mAri ra joiya mUsaa-pavaNA / jeNa tuTTai [dui] gavaNAgavaNA // 2 [bhava-] vidhArau mUsau khaNai gattia(?) / caMcalu kaliau NAsau thattia // 3 kAlau mUsau oahoM Nahi vaNNu / gaaNe uThi karai amiaha~ pANu // 4 tAva~ su mUsau uccala-paccalu / sadaguru-boheM karahi su Niccalu // 5 jAveM mUsaahoM cArau tuTTai / bhusukku bhaNai tau baMdhaNu phiTTai // 6 (saMskRta chAyA) nizA andhakArAvRtA mUSakAnAM saMcAraH / amRta-bhakSaka: mUSaka: karoti AhAram // 1 mAraya re yogin mUSaka-pavanam / yena nazyataH dve Agamana-gamane // 2 bhava-vedhaka: mUSakaH khanati gAtram (?) / caJcala: kalitaH nAzaka: nyAsasya // 3 kAlaH mUSakaH etasya nahi varNaH / gagane utthAya karoti amRtasya pAnam // 4 tAvat sa mUSakaH ucchalana-pracalanaH / sadguru bodhena kriyate sa nizcalaH // 5 yAvat mUSakasya saMcAra: nazyati / bhusukuH bhaNati tataH bandhanaM sphiTyati // 6

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106 (21) The night is dark. The mouses are scurrying. The mouse, fond of consuming Nectar eats it. (1). O 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, the bond is destroyed. (6). caryAgIti 22 (sarahapAda) (rAga : guJjarI) appaNu raci raci bhava-NivvANa / micche loa ba~dhahi~ appANa // 1 amheM Na jANahu~ aciMtu jo-vi / jammu maraNu bhavu kaisau~ hoi // 2 jaisau~ jammu maraNu vi taisau~ / jIvate mailae~ NAhi visesau // 3 jasu etthu jammeM maraNeM vi saMkA / su karau rasaha rasANaha kaMkhA // 4 je sacarAcaru tiasa bhavaMti / te ajarAmara kiMpi na hoMti // 5 jamme kammu ki~ kammeMhi~ jammu / sarahu bhaNai so aciMtu dhammu // 6 [saMskRta chAyA] svayaM racayitvA racayitvA bhava-nirvANe / mithyA lokAH badhnanti AtmAnam // 1 vayaM na jAnImaH acintyaM yadapi / janma maraNaM bhavaH kIdRzaH bhavati // 2 yAdRzaM janma maraNaM api tAdRzaM / jIvati mRte nahi vizeSaH // 3 yasya atra janmani maraNe zaGkA / saH karotu rasasya rasAyaNasya kAMkSA // 4 yaM sacarAcaraM tridazAH bhramanti / te ajarAmarAH kimapi na bhavanti // 5 janmanA karma kiM karmaNA janma / sarahaH bhaNati acintyaH saH dharmaH // 6 (22) Themselves constantly constructing Samsara' and Nirvana, people falsely fetter themselves. (1). We do not understand that which

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107 is unthinkable : what is the nature of birth, death and Samsara ? (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). caryAgIti 23 [ bhusukupAda] [rAga : varADi] jai tumhe (?) bhusukku AheDae~ jAihisi mArihisi paMca jaNA / NaliNi-vaNahi~ paisaMtau hohisi ekka-maNA // 1 jIvaMtau huiau vihANae~ mariau raaNihi~ / gahaNe viNu mAseM bhusukku pauma-vaNe Na paisihii / / 2 mAA-jAlu pasAria baMdhia mAA-hariNi / sadaguru-boheM bujjhia re kAsu [kahiai] kahANi // 3 (saMskRta chAyA) yadi yUyaM(?) bhusuku: AkheTake yAsyasi mArayiSyasi paJca janAn / nalinI-vane pravizan bhaviSyasi eka-manAH // 1 jIvan bhUtaH prabhAte mRtaH rAjanyAM / gahane vinA mAMsaM bhusukuH padma-vane pravikSati // 2 mAyA-jAlaM prasArya baddhA mAyA-hariNI / sadguru-bodhena buddhAH re kasmai kathyate kathA // 3 [23] If, O Bhusuku, you go for hunting, you must kill the five persons. Thereupon entering the Lotus-grove you must be singleminded. (1). Living in the morning he was dead at night. Without

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108 meat in the deep forest, Bhusuku will enter the Lotus-grove. (2). Having spread the net of Illusion, the doe of Illusion was bound. Having understood through the instruction of the True Guru, to whom can be narrated this story? caryAgIti 26 [zAntipAda] (rAga : zabarI) tUlu ghuNi dhuNi aMsu re aMsu / aMsa dhuNi dhuNi Niruvvaru sesu // 1 tara se heruu Nau pAviai / saMti bhaNai kirtuM su bhAviai // 2 tUlu dhuNi dhuNi suNNu AhAriu / suNNu laia appANu vaDDAriu // 3 bahala-vaTTe dui Ara Na dIsahi~ / saMti bhaNai vAlaggu Na paisai // 4 kajju Na kAraNu ja etthu jutti / saI-saMveaNu bollai saMti // 5 (saMskRta chAyA) tUlaM dhUtvA dhUtvA aMzuH re aMzuH / aMzUn dhUtvA dhUtvA nirurvaraH zeSaH // 1 tataH (api) tasya herukaH nahi prApyate / zAntiH bhaNati kathaM saH bhAvyate // 2 tUlaM dhUtvA dhUtvA zUnyaM AhRtaM / zUnyaM gRhItvA AtmA vardhitaH // 3 bahala-pathi dvau pArau na dRzyate / zAntiH bhaNati vAlAgraM na pravizati // 4 kAryaM na kAraNaM yA atra yuktiH / sva-saMvedanaM vadati zAntiH / / (26). Carding cotton again and again there remain only fibres. Carding the fibres there is left no remainder. (1). Thus also Heruka is not found. Santi says, how it is to be grasped (experinced) ? (2). Carding cotton again and 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 enter. There is neither the effect nor the cause : the clever way in this matter is self-experiencing, says Santi.

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109 caryAgIti 27 (bhusukupAda) ( rAga : kAmoda) addharattihi~ bharu kava~lu viasiu / battIsa joiNihu~ aMgu ulhasiu || 1 cAliu sasaharu magrge avadhUi / sadaguru - vaaNeMhi~ sahaju kahei // 2 cAliu sasaharu gau NivvANe / kava~liNi- kava~lau~ vahai paNAleM // 3 viramANaMdu vilakkhaNu suddhau / jo etthu bujjhai su etthu buddhau | 4 bhusukku bhai mai~ bujjhiu melaeN / sahajANaMdu mahAsuha - lIlaeN // 5 [ saMskRta chAyA ] ardharAtrau pUrNaM kamalaM vikasitam / dvatriMzad - yoginInAM aMgaM ullasitam // 1 calitaH zazadharaH mArge avadhUtyAM / sadguru vacanaiH sahajaM kathayati // 2 calitaH zazadharaH gataH nirvANe / kamalinI kamalaM vahati praNAlena // 3 viramAnandaH vilakSaNaH zuddhaH / yaH atra budhyati saH atra buddhaH // 4 bhusukuH bhaNati mayA buddhaH melake / sahajAnandaH mahAsukha - lIlayA // 5 (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 Avadhuti. The True Guru describes the Sahaja through his words. (2). The Moon moved so that it went to Nirvana. 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) .

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110 caryAgIti 28 (zabarapAda) (rAga : valADDi) uccau uccau pavvau vasai tahi~ sabarI bAlI / moraMga-piccha parihaNeM sabariheM gIvahi~ guMjahi~ mAlI // 1 ummatta sabarA paggala sabarA mA kara rola-ruhADI / tuhAria Nia-ghariNiya NAmeM sahaja-sudArI / / 2 NANA taruvara muulia re gaaNahi~ laggia DAlI / ekkellI sabarI eu vaNu hiMDai kaNNahi~ kuMDala-vajja-dhArI // 3 tidhAu-khaTTahi~ paDiau sabaru mahasuha-sejjA chAia / sabaru bhujaMgu NirAmaNi dAria pemmeM ratti vihAia // 4 hiaa-taMbolau xxxx kappUru maha-suheM svAia / suNNa-NirAmaNi kaMThahi~ lAia maha-suhe ratti pahAia / 5 sadaguru-vakka-picche [dhaNuheM] viMdhahi Nia-maNa-bANeM / ekeM sara-saMdhANe vidhahi viMdhahi para-NivvANe // 6 ummattu sabarau [paggalu sabarau] pelliu gurueM roseM / girivara-sihara-saMdhihi~ paisaMteM loTTihi kaiseM // 7 [saMskRta chAyA] ucca: uccaH parvataH vasati tatra zabarI bAlA / mayurAMga-picchaM paridhAne zabaryAH grIvAyAM guJjAnAM mAlA / / 1 unmatta zabara pAgala zabara mA kuru kolAhala-kalaham / tvadIyA nija-gRhiNI nAmnA sahaja-sudArA // 2 nAnA taruvarAH mukulitAH re gagane lagnAH zAkhAH / ekAkI zabarI etad vane bhramati karNayoH kuNDala-vajra-dhAriNI // 3 tridhAtu-khaTvAyAM patita: zabara: mahAsukha-zayyA AcchAditA / zabara: bhujaGgaH nairAtmA-dArikA premNA rAtriH vibhAtA // 4 hRdaya-tAmbUlaM xx xx karpUraM mahAsukhe bhuktaM /

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111 zUnya-nairatmA kaNThe vilAgitA mahAsukhe rAtriH prabhAtA / / 5 sadguru-vAkya-picchena dhanuSA vidhya nija-mana:-bANena / ekena zara-sandhAnena vidhyati vidhya vidhya para-nirvANe // 6 unmattaH zabara: pAgala: zabaraH preritaH guruNA roSeNa / girivara-zikhara-saMdhau pravizan pratyAgacchati katham // 7 28 High and lofty is the mountain. There dwells the Sabara girl. Peacock's tail-feather she wears. The Sabari has on her neck the necklace of Gunja berries. (1). O introxicated Sabara, maddened Sabara, do not raise a hue and cry. Your own wife is beautiful Sahajasundari by name (2). Various trees are in bloom, their branches reaching to the sky; alone the Sabari 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 Nairatma 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, O 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). caryAgIti 29 __ [lUIpAda] [ rAga : paTamaJjarI] bhAvu Na hoi abhAvu Na jAai / aiseM bohe ko patiAai // 1 lUi bhaNai dullakkhu vinnaannuN| tia-dhAuhi~ vilasai oNhu Na jaannuN|| 2 jasu vaNNu cinhu rUvu Na jANiai / (so) kisa Agame vee~ vakhANiai / / 3

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112 kasu kisa bhaNi mai~ devvi paricchA / uae~ caMdu jiva~ saccu Na micchA // 4 lUi bhaNai (ma) bhAvevvau~ kaisae~ / jo lai acchami ohu Na dIsai // 5 . [saMskRta chAyA ] bhAvaH na asti abhAvaH na jAyate / IdRze bodhe kaH pratIyate // 1 lUI bhaNati durlakSyaM vijJAnaM / trindhAtubhiH vilasati saH na jAnAbhi // 2 yasya varNaH cihna rUpaM na jJAyate / saH kathaM Agamena vedena vyAkhyAyate // 3 kasya kathaM bhaNitvA mayA dAtavyA pRcchA / udake candraH yathA satya: na mithyA // 4 lUI bhaNati mayA bhaNitavyaM katham / yaH pazya asmi saH na dRzyate / / 5 [29] Being exists not, Non-being is not born-who can be convinced with such instrnetion ? (1). Lui 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). Lui says how shall I conceive it ? That which I am, lo, that is not discovered. (5). caryAgIti 30 [ bhusukupAda] (rAga : mallAri) karuNA-mehu NiraMtaru phuriau / bhAva-abhAva-dhaMdhalau daliau // 1 uiar3a gaaNa-majjhahi~ adabhuau / pekkhu re bhusukka sahaja-sarUau ||2 jasu muNate tuTTai iMdiAlau / NihueM Nia-maNu dei ullAlau // 3 . visaya-suddhie~ bujjhiu ANaMdahoM / gaaNe jiva~ ujjolau caMdahoM / / 4 ea-tialoe~ ettu ji sArau / jai bhusukku pheDai aMdhArau // 5 (saMskRta chAyA) karuNA-meghaH nirantaraH sphuritaH / bhAva-abhAva-kalahaH dalitaH // 1

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113 uditaH gagana-madhye adbhutaH / prekSasva re bhusukuH sahaja-svarUpam // 2 yad jAnati truTyati indrajAlaM / nibhRtaM nija-manaH dadAti ullAlam // 3 viSaya- zuddhayA buddhaH AnandaH / gagane yathA ujjvAlaH candrasya // 4 asmin triloke etAvAn sAraH / yadi bhusukuH vinAzayati andhakAram // 5 [30] The cloud of Compassion sparkles incessantly. The quarrel between Existence and Non-existence is dispelled. 1. O 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. caryAgIti 31 [ Aryadeva ] ( rAga : paTamaJjarI ) jahi~ maNu iMdia pavaNau NaTThau / Na jANami appaNa kahi~ paiTThau || 1 akaTa karuNA Damaruli vajjai / ajjadevau NirAsau rajjai // 2 caMdiNi caMdateM jiva~ paDivisai / cittu vikaraNeM tahi~ Tali paisai // 3 chaMDia bhau ghiNa loAcArau / cAhaMtu cAhaMtu suNNu vicArahu // 4 ajjaadeveM saalu vi hAriu / bhau ghiNa [dUsaNu] dUreM NivAriu // 5 ( saMskRta chAyA ) yatra manaH iMdriyANi pavanaH naSTaH / na jAnAmi AtmA kutra praviSTaH // 1 AzcaryaM karuNA DamarukaM vAdyate / AryadevaH nirAzrayaH rajyati // 2 candrikA candrAnte yathA prativizati / cittaM vikaraNe tatra naMSTvA pravizati // 3 tyaktvA bhayaM ghRNAM lokAcAraM / pazyan pazyan zUnyaM vicArayata // 4 Aryadevena sakalaM api hAritaM / bhayaM ghRNA dUSaNaM dUre nivAritam // 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. caryAgIti 32 [ sarahapAda] (rAga : dezAkha) NAdu Na biMdu Na ravi-sasi-maMDalu / citta-rAu sahAveM mukkalu // 1 ujju re chaMDi ma lehu re vaMkA / NiaDi bohi ma jAhu re laMkA // 2 hatthahi~ kaMkaNu ma lehu dappaNu / appaNe appu bujjhi tuhu~ Nia-maNu // 3 para-ovAreM jo vi [jaNu] vajjai / dujjaNa-saMgeM avasi marijjai // 4 vAmu dAhiNu je khalla-vikhallA / sarahu bhaNai uju-vaTTa bhaillA / / 5 (saMskRta chAyA) nAda: na binduH na ravi-zazi-maNDalaM / citta-rAjaH svabhAvena muktaH // 1 RjuM tyaktvA mA gRhNIta vakra / nikaTe bodhiH mA yAta laGkAm // 2 haste kaGkaNaM mA gRhIta darpaNaM / AtmanA svayaM budhya tvaM nija-manaH // 3 para tIrthe yaH api janaH vrajati / durjana-saGgena avazyaM mriyate // 4 vAmaM dakSiNaM yAH gartAH khAtikAH / saraha: bhaNati Rju vartma bhUtAH // [32] Neither Nada nor Bindu, neither the orb of the Sun or the Moon the 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

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115 by yourself must understand your Innate Mind. 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. . caryAgIti 33 [ DhaMDhaNapAda] (rAga : paTamaJjarI) Tilae~ gharu moru NAhi paDivesia / haMDihi~ bhattu Na Niccu avesia(?)|| 1 veMgeM su sappu bAhiau jAi / duhiau duddha kiM beMTe samAi // 2 baladda viAiu gAvia vaMjhA / pIDhau dahiai tiNNi-vi saMjhA / / 3 jo-vi sa-buddhi so-vi NibuddhI / jo corau so ji dusAdhI (?) // 4 Niccu siAlau sIha-samu jujjhai / DheMDhaNapA-gIau~ viralau bujjhai / / 5 (saMskRta chAyA) giri-uparimama gRhN| nahi (ko'pi) prAtivezmikaH / bhANDebhaktaM na nityaM upsthitm(?)||1 meDakena saH sarpaH bAdhitaH gacchati / dugdhaM dugdhaM kiM cUcuke saMmAti // 2 balivardaH prasUta: gauH vandhyA / pIThakaM duhyate tisraH api sandhyAH // 3 yaH api sabuddhiH saH api nirbuddhiH / yaH cauraH saH eva rakSakaH (?) || 4 nityaM zRgAlaH siMhena samaM yudhyati / DheMDhaNapAda-gItaM virala: budhyati // 5 [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, runs away. Can the milk that is milked be again 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 thief, himself is the guard. 4. Ever and ever the jackal fights with the lion. A person who understands the song of Dhendhana is very rare. 5.

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116 caryAgIti 34 [dArikapAda] [rAga : varADI] suNNa-karuNahi~ re abhiNNa-cAreM kAA-vAA-citteM / vilasai dArikku gaaNaha pArima-kUle // 1 alakkha-lakkhaNu cittu mahAsuhe / vilasai dArikku gaaNaha pArima-kUle // 2 kiM tau maMteM kiM tau taMteM kiM tau jhANa-vakhANe / apaiTThANa-mahAsuha-lIlae~ dulakkha-para-NivvANe // 3 dukkhai~ sukkhai~ ekku karevi bhuMjiu iMdia jANai / sa-puru avaru Na ceai dArikku saalu aNuttaru mANai // 4 rAa rAa rAa re avare rAeM moheM reM baddhA / lUI-pAa-pasAeM dArikeM bArasa-bhuvaNai~ laddhA // 5 (saMskRta chAyA) zUnya-karuNAbhyAM re abhinna-cAre kAyA-vAcA-cittena / vilasati dArikaH gaganasya paratama-kUle // 1 alakSya lakSaNaM cittaM mahAsukhe / vilasati dArikaH gaganasya paratama-kUle // 2 kiM tava maMtreNa kiM tava taMtreNa kiM tava dhyAna-vyAkhyAnena / apratiSThAna-mahAsukha-lIlayA durlakSya-para-nirvANe // 3 duHkhAni sukhAni ekIkRtya [ya:] bhoktuM indriyANi jAnAti / sva-paraM avaraM na jAnAti dArika: sakalaM anuttaraM bhunakti // 4 rAgaH rAgaH rAgaH re apareNa rAgeNa mohena re baddhAH / lUI-pAda-prasAdena dArikena dvAdaza bhuvanAni labdhAni / / 5 [34] With unseparated Sunya and Karuna, with his body, speech

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117 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 Nirvana 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 Luipada has obtained all the twelve worlds. 5. caryAgIti 35 [bhadrapAda] (rAga : malpari) ettu kAlu hau~ acchiu samoheM / ehi~ bujjhiu sadaguru-boheM / 1 ehi~ citta-rAu mahu NaTThau / gaaNa-samudde Talia paiTThau / / 2 pekkhami daha-disa savvu vi suNNau / citta-vihUNae~ pAu Na puNNau~ // 3 vajjauleM diau maha lakkhu bhaNiu / mai~ AhAriu gaaNahi~ pANiu // 4 bhaddau bhaNai abhagge laiau / citta-rAu mai~ AhAru kiau // 5 (saMskRta chAyA) etAvAn kAlaH ahaM AsaM sva-mohe / IdAnI buddhaM sadguru-bodhena // 1 IdAnI citta-rAjaH mama naSTaH / gagana-samudre naSTvA praviSTaH // 2 prekSye daza-dizaH sarvaM api zUnyaM / citta-vihIne na pApaM na puNyam // 3 vajrakulena dattaM mama lakSyaM bhaNitaM / mayA AhAritaM gagane pAnIyam // 4 bhadraH bhaNati abhAgyena gRhItaH / citta-rAjaH mayA AhAraH kRtaH // 5 (35) So long I was in self-delusion, now I have awakened due to the instruction of the True Guru. 1. Now my mind-king has fled; he has disappeared and entered the sea of the Sky. 2. I look in the ten

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118 directions--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 sign through his instruction. I have drunk the water in the Sky. (4). Bhadra says, siezed by misfortune, I have made the mindking. my food. 5. caryAgIti 36 [kRSNapAda] (rAga : paTamaJjarI) soNNau vAsau tathatae~ pahAria / moha-bhaMDAru saalu AhAria // 1 ghummai Na ceai sa-para-vibhAgau / sahaja-Niddae kaNhu vilaggau // 2 ceMaNa Na veaNa bhara-Niddae~ gaiu / saalu mukalu kari suheNa suiu // 3 suiNahi~ dekkhiu tihuvaNu suNNau~ / ghoria(?) AvaNa-gavaNa-vihUNau~ // 4 sakkhi karia jAlaMdhari-pAA / pekkhu Na cAhahi~ paMDiAiriA / / 5 (saMskRta chAyA) sauvarNaM tathatayA prahArya moha-bhANDAgAraM sakalaM AhRtya // 1 svapiti na jAnAti sva-para-vibhAgaM / sahaja-nidrAyAM kRSNaH vilagnaH // 2 cetanA na vedanA bhara-nidrAM gataH / sakalaM muktaM kRtvA sukhena suptaH // 3 svapne dRSTaM tribhuvanaM zUnyaM / Agamana-gamana xxx vihInam // 4 sAkSiNaM kRtAH jAlaMdhari-pAdAH / prekSituM na icchanti paNDitAcAryAH // 5 [36] Having attacked the Golden House with Tathata and having stolen the whole of the treasure of delusion, Kanha sleeps immersed in the Sahaja-sleep, not being conscious of the distinction between the Self and the Other. 1, 2. He fell utterly asleep, having neither consciousness nor feeling; setting every thing free he slept happily. 3. In a dream he saw the three 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.

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.119 caryAgIti 37 (tArakapAda) (rAga : kAmoda) appaNu Nahi mahu kahA~ xxx saMkA / tA mahamuddae~ tuTTia kaMkhA // 1 aNubhavu sahaju ma bhullu re joi / caukoDi (vimukku) jaisau taisau hoi // 2 jaisau acchasi taisau acchahi / sahaju pihu joi bhaMtihi~ ma vasahi // 3 baMDa eMDa saMtArau jANai / vAa-pahAtigu kiva~ vakkhANai // 4 bhaNai tArau etthu Na avaAsu / jo bujjhai tahoM galeM gala-phAsu // 5 (saMskRta chAyA) svayaM nahi mama kasyApi xxx zaGkA / tataH mahAmudrAyAH truTitA kAGkSA // 1 anubhavaM sahajaM mA vismara re yogin / catuSkoTi (vimuktaH) yAdRzaH tAdRzaH bhavati // 2 yAdRzaH asi tAdRzaH Assva / sahajaM pRthak dRSTvA bhrAntau mA vasa // 3 baNDAn ruNDAn saMtAraka: jAnAti / vAkpathAtigaM kathaM vyAkhyAyate // 4 bhaNati tArakaH atra na avakAzaH / yaH budhyati tasya gale gala-pAza: // 5 [37] I have myself no fear of anybody. So the desire for the Mahamudra was destroyed. 1. O Yogin, do not forget the Sahaja experience. Freed from the four categories it is just as it is. 2. As you are, thus remain : considering Sahaja as separate do not remain in delusion. 3. The ferryman knows the maimed and the headless. How can that be decribed which is beyond the reach of speech ? 4. Taraka says, here there is no scope-whoever understands, on his neck is the noose. 5.

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120 caryAgIti 38 (sarahapAda) (rAga : bheravI) kAA NAvaDi maNu keDuAlu / sadaguru-vaaNe dhura pattavAlu // 1 cittu thiru karia dharahoM re NAvi / aNNa-uvAehi~ pAru Na jAi // 2 No-vAhi NAva tANai guNaahi~ / mili mili sahajeM jAhoM Na aNNahi~ // 3 vaTTahi~ bhau khaMTaa be baliA / bhava-ullolahi~ savva-vi boliA // 4 kUlu lai khara-soteM ujjAi / sarahu bhaNai [sA] gaaNe samAi // 5 [saMskRta chAyA] kAyA naukA manaH aritraM / sadaguru-vacanena dhara karNam // 1 cittaM sthiraM kRtvA dharata re naukAM / anya-upAyaiH pAraM na yAti // 2 nau-vAhakaH naukAM AkarSati guNaiH / tyaktvA sahajena gacchata na anyena // 3 vartmani bhayaM luNTAkau dvau balavantau / bhava-kallolaiH sarve api nirmajjitAH // 4 kUlaM gRhItvA khara-srotena dhAvati / sarahaH bhaNati sA gagane saMmAti // 5 [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. caryAgIti 39 [ sarahapAda] [rAga : mAlazrI] suviNe (vi) avijjA-raa re Nia-maNa tora-doseM / guru-vaaNa viArahi~ re thakkevau~ tai~ puNu kaiseM // 1

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121 xx xx xx akaTa hUM bhava-gahaNu / baMgahi~ jAyA NiNesi pAre bhaggau toru viNANu // 2 adabhuu bhava-moha x x re dIsai paru appA / [eNu] jagu jalabiMbAkArahi~ [Thiu] sahajeM suNNau appA // 3 amiau acchaMteM visau gilesi re citta-paravvasa appA / ghara ghare kiM bujjhiu Na re khAivvau~ mai~ duTTha kuTuMbA // 4 sarahu bhaNai vara suNNa goMsAlI kiM mahu duTTha-baladeM / ekkelagU jagu NAsiu re [eva~hi~] viharau~ sacchaMde // 5 (saMskRta chAyA) svapne api avidyA-rata re nija-manaH tvadIya-doSena / guru-vacana-vicAre re sthAtavyaM tvayA punaH katham / / 1 xx x x x x Azcarya huM bhava-gahanaM / luNTAkaiH jAyA nirNAyayasi pAre bhagnaM tvadIyaM vijJAnam // 2 adbhutaM bhava-moha: xx x x [tadapi] re dRzyate paramAtmA / [etad] jagat jala-biMbAkAre sthitaM sahajaM zUnyaH AtmA // 3 amRte sati viSaM gilasi re citta-paravaza Atman / gRhe gRhe kiM buddhaM na re bhoktavyaM mayA duSTaM kuTumbam // 4 sarahaH bhaNati varA zUnyA go-zAlA kiM mama duSTa balivardaina / ekena jagat nAzitaM re IdAnI viharAmi svacchandam // 5 1391 Due to your fault, O 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. xxx 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

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122 in every house I have to consume the evil family ? 4. Saraha says, it is better that the cow-shed is empty, what use have I of a vile ox? I alone has destroyed the world. Now I roam at my own will. 5. caryAgIti 40 [kRSNapAda] - [rAga : mAlazrI-gauDa] jo maNa-goaru AlappAlau / Agamu potthia ThaTThA mAlau // 1 (bhaNu) kaiseM sahaju bollivau~ jAi / kAa-vAa-cia jasu Na samAi // 2 AleM guru uvaesai sIsau / vAa-pahAigu kahivau kaisau // 3 / jettu bolliai tettu viTTAlau / guru bobbau se sIsau kAlau // 4 bhaNai kaNhu jiNu vaNNau~ kaisau / kAlau bobba-saMbohiu jaisau || 5 [saMskRta chAyA] yad manogocaram (tad) mithyA / AgamaH pustikAH viDambanaM mAlAH // 1 (bhaNa) kathaM sahajaM vaktuM yAti / kAyA-vAcA-cittAni yasya na saMmAti // 2 vyarthaM guruH upadizati ziSyaM / vAk-pathAtigaM kathitavyaM katham // 3 yAvat kathyate tAvat bhraSTaM / guru: mUkaH tasya ziSyaH badhiraH // 4 bhaNati kRSNaH jinaM varNayAmi kathaM / badhiraH mUka-saMbodhitaH yathA // 5 [401 Whatever is the sphere of mind is worthless : the canonical texts, treatises and the of rosaries are mockery. 1. 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 speech? 3. As much is spoken about it so much it is defiled. (In fact) the Guru is dumb and the disciple deaf. 4. Kanha says, how can ! tlescribe the Jina ? It is like the dumb instructing the deaf. 5.

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123 caryAgIti 41 (bhusukupAda / rAutapAda ) ( rAga : kaNhu guJjarI ) AieN aNupaNNu eu jagu re bhaMtieN so paDihAi / rajju - sappu dekhia ju cakka sacceM kiM vaDha khAi // 1 akaTa joiyA re mA karu hatthAluhaNI ase sahAveM jai jagu bujjhasi tuTTai vAsaNa torI // 2 maru - maricia gaMdhavva - Nayari dappaNa - paDibiMbau~ jaisau~ / vAAvatteM jo didu hoai Apa pattharu jaisau // 3 vaMjhA-sua jiva~ keli karei khelei bahuviha khelA / vAluaheM telleM sasaahoM siMgeM [jaNi] AAsu phulillA // 4 rAuttu bhaNai kaTari bhusukku bhaNai saalu aisa - sahAvA / jai tuhu~ mUDhau acchai bhaMti tu pucchahi sadaguru - pAA // 5 [ saMskRta chAyA ] Adau anutpannaM etad jagat re bhrAntyA tad pratibhAti / rajjU - - sarpaM dRSTvA ya: camatkaroti satyaM kiM mUrkha khAdati // 1 AzcaryaM yogin re mA kuru hastAmarSaNam / IdRzena svabhAvena yadi jagat budhyasi truTyati vAsanA tava // 2 maru - paricikA gandharva - nagarI darpaNa - pratibimbaM yAdRzaM / vAtAvartena yad dRDhaM bhavati jalaM prastaraH yAdRzaH // 3 vandhyA-sutaH yathA keliM karoti krIDati bahuvidhA: krIDAH / vAlukAyAH tailena zazakasya zRGgena [ yathA ] AkAzaM puSpitam // 4 rAuttaH bhaNati AzcaryaM bhusukuH bhaNati sakalaM IdRza - svabhAvam / yadi tvaM mUDhaH asti bhrAntiH tarhi pRccha sadguru- pAdau // 5 [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! O Yogin, do not make the gesture of

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124 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. caryAgIti 42 [kRSNapAda] [ rAga : kAmoda] cittu sahajeM suNNe saMpuNNau~ / khaMdha-vioe~ ba hohi visaNNau // 1 bhaNa joi kaiseM kaNhau NAhi / phurai aNudiNu tailoe~ samAi // 2 mUda diTTha NaTTa dekhi kAaru / bhagga taraMga ki sosahi~ sAaru // 3 mUDha acchaMta loa Na pekkhahi~ / duddhahi~ laDa acchaMta Na dekkhahi~ // 4 bhave jAi Na Avai etthu koi / aiseM bhaveM vilasai kahila joi // 5 [saMskRta chAyA] cittaM sahaje zUnye saMpUrNaM / skandha-viyoge mA bhava viSaNNaH // 1 . bhaNa yogin kathaM kRSNaH nAsti / sphurati anudinaM triloke saMmAti // 2 mUDha dRSTaM naSTaM dRSTvA kAtaraH / bhagnAH taraGgAH kiM zoSayanti sAgaram // 3 mUDhAH santaH lokAH na prekSyanti / dugdhe navanItaM santaM na pazyanti / / 4. bhave yAti na AyAti atra kaH api / IdRze bhave vilasati kRSNaH yogI // 5 [42] The mind is spontaneously in plenitnde in the Sunya. Do not grieve at the separation of the personality-components. 1. Say, how . Kanha 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

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125 see the butter in the milk although it is there. 4. In this world no one comes or goes. Kanha, the Yogin, sports in such a world. 5. caryAgIti 43 [bhusukupAda/rAuttapAda] [ rAga : baMgAla] sahaja-mahAtaru phuriu tiloe / khasama-sahAveM baddha mukku Na koe // 1 jiva~ jaleM pANiu bheu Na jAi / tiva~ maNu samaraseM gaaNe samAi / / 2 jasu Nahi appa parillau kAi~ / aNupaNa jamma-maraNa-bhava NAhi // 3 bhusuku (rAutu) bhaNai kaTa saala-sahAvu / jAi Na Avai bhAvu abhAvu // 4 [saMskRta chAyA] sahaja-mahAtaru sphuritaH triloke / khasama-svabhAve baddhaH muktaH na kaH api // 1 yathA jale pAnIyaM bhedaM na yAti / tathA manaH sama-rase gagane saMmAti // 2 yasya na AtmA para: kim / anutpannasya janma-maraNa-bhavAH nahi // 3 bhusukuH (rAuttaH) bhaNati AzcaryaM sakala-svabhAvaH / yAti na AyAti bhAvaH abhAvaH // 4 [43] The great tree of Sahaja shines in the three worlds. The own- . nature being like the sky, nobody is bound or free. 1. As no difference results when water is mixed with water, so also the mind becomes immersed in the Sama-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. Bhusuku/Rautta says, O wonder ! everything is of this nature. One neither comes nor goes - there is neither being nor non-being. 4.

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126 caryAgIti 44 [kaGkaNapAda] [ rAga : mallAri] suNNahi~ suNNau~ miliau~ jAhi~ / saalau dhammau uiau tAhi~ // 1 acchau~ caukkhaNehi~ saMbohia / majjha-NiroheM aNuttara-bohia // 2 biMdu Na NAdu Na hiae~ paiTThau / aNNu cAhateM aNNu viNaTThau // 3 jaisau Aiu si taisau [tuhu~] jANahi / majjhahi~ thakkia saala-vihANahi~ // 4 bhaNei kaMkaNu kalakala-sadeM / saalu vichuDiau~ tathatA-NadeM // 5 [saMskRta chayA] zUnyena zUnyaM militaM yadA / sakalaH dharmaH: uditaH tadA // 1 asmi catuHkSaNaiH saMbodhitaH / madhya-nirodhena anuttara-bodhi: / / 2 binduH na nAdaH na hRdaye praviSTaH / anyat pazyati anyat vinaSTam // 3 yAdRzaH AyAtaH asi tAdRzaH tvaM jAnIhi / madhye sthitvA sakala-vidhAne // 4 bhaNati kaGkaNaH kalakala-zabdena / sakalaM tyaktaM tathatA-nAdena / / 5. [44] When Sunya merges with Sunya, then all the elements of Existence arise. 1. By means of the four moments remain awakened. By suppressing the middle, Supreme awakening is obtained. 2. Neither Bindu nor Nada entered the heart; while regarding one, the other is lost. 3. You know exactly the same as you have come, while remaining in the middle of all accomplishment. 4. Kankana says with a loud voice : all is abandoned due to the sound of Tathata 5.

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127 caryAgIti 45 [kRSNapAda] [rAga : mallAri] maNu taru paMciMdiya tasu sAhau / AsA bahala patta phala bAhau / / 1 vara-gura-vaaNa-kuDhAreM chijjai / kaNhu bhaNai taru puNu va uvajjai // 2 vaddhai su taru suhAsuha-pANie~ / cheai vidu-jaNu guruhu-pavA~Nae~ // 3 . je taru cheahu~ bheahu~ Na jANahi~ / te saDi-paDia mUDha bhavu mANahi~ // 4 suNNau taruvaru gaaNu kuDhArau / cheahi so taru mUlu Na DAlau // 5 [saMskRta chAyA ] manaH taruH paJcendriyANi tasya zAkhA: / AzA: bahalAni patrANi phalAni bAdhAH / 1 vara-guru-vacana-kuThAreNa chidyate / kRSNaH bhaNati taruH punaH na utpadyate // 2 vardhate saH taruH zubhAzubha-pAnIyena / chinatti vijJa-janaH guroH pramANena // 3 ye taruM chettuM bhettuM na jAnanti / te zaTitvA patitvA mUDhAH bhavaM bhuJjanti // 4 zUnyaM taruvaraH gaganaM kuThAraH / chindhi taM taruM mUlaM na zAkhAH // 5 [45] The mind is a tree, the five senses its branches, desires are the abundant leaves, distresses are the fruits. 1. It is cut with the axe of the word of the best of Gurus, so that, Kanha say, the tree does not grow up again, 2. That tree grows due to the water of good and 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 Samsara. 4. Sunya is the tree, the sky, the axe. Cut down the tree so that neither the root nor the branches remain. 5..

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128 caryAgIti 46 [ jayanandipAda] [rAga : zabarI] pekkhu suviNau~ Arisu. jaisau / aMtarAlu bhavu [jANihi] taisau // 1 moha-vimukkau [hoi] jai maNau~ / tAvahi~ tuTTai AvaNa-gavaNau~ // 2 Nau Dajjhai Nau timmai chijjai / mAA-moheM vali vali bajjhai // 3 chAA mAA kAa samANA / beNNihi~ pakkhahi~ soi viNNANA // 4 cittu tathatA-sahAveM sohai / bhaNai jayaNaMdi phuDu aNNu Na hoai // 5 [saMskRta chAyA] prekSasya svapnaM AdarzaH yAdRzaH / aMtarAlaH bhavaH [jAnIhi] tAdRzaH // 1 moha-vimuktaM bhavati yadi manaH / tadA truTyati Agamana-gamanam // 2 nahi dahyate nahi ArdIbhavati chidyate / mAyA-mohena punaH punaH badhyate // 3 chAyA mAyA kAyA samAnAH / dvayoH pakSayoH saH eva vijJAnam // 4 cittaM tathAtA-svabhAvena zudhyati / bhaNati jayanandI sphuTaM anyat na bhavati / / 5 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. caryAgIti 47 (dharmapAda) (rAga : guJjarI) kavala-kulisa-majjheM hua maillia / samatta-joeM jalia caMDAlia // 1 dajjhai DoMbi ghara laggia aggia / sasaharu leia siMcau~ pANia // 2 Nau khara-jAla dhUmu Nau dIsai / meru-siharu-lai gaaNe paisai // 3

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129 phiTTahi~ hari-hara-bamha-bhaDArA / phiTTA Nava guNa sAsaNa-pADA // 4 bhaNai dhammu phuDu lehoM reM jANiu / paMca-NAlihi~ uTThi gau pANiu // 5 [chAyA ] kamala-kuliza-madhye bhUtA mRtA / samatva-yogena jvalitA caNDAlinI // 1 dahyate DombI gRhe lagnaH agniH / zazadharaM gRhItvA siJcAmi pAnIyam // 2 nahi khara-jvAlAH dhUmaM nahi dRzyate / meru-zikharAvadhiH gagane pravizati // 3. nazyanti hari-hara-brahma-bhaTTArakAH / naSTAH nava guNAH zAsana-pATakAH // 4 . bhaNati dharmaH sphuTaM gRhNIta re jJAtvA / paJca-nAlISu utthAya gataM pAnIyam // 5 147] In the middle between the Lotus and Vajra she has become dead through the union of Sameness--the Candali has blazed up. 1 The Dombi burns--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 Gunas and the settlements of the dominion. 4. Dharma says clearly, you know it thoroughly that the water has risen up from the five channels. 5. caryAgIti 49. (bhusukupAda) ' (rAga : mallAri) vajja-NAva pADia paumA-khallae~ vAhia / addaya-vaMgAlaeM desu luDiau // 1 ajjae~ bhusuku vaMgAli huiA / Nia ghariNI caMDAleM laiA // 2 dahia paMca paTTaNa visayA NaTThA / Na jANau~ cittu kahi~ gaia paiTThA // 3 suNNau rUvau kiMpi Na thakiu / liu parivAreM mahasuhe thakkiu / / 4 cau-koDi bha~DAra mahu laiu asesau / jIvaMteM mariae~ NAhi visesau // 5 (saMskRta chAyA) vajra-naukA pAtitA padmA-hRde vAhitA / advaya-luNTAkena deza: luNTitaH // 1 / adya bhusukuH luNTAka: bhUtaH / nija-gRhiNI caNDAlena gRhItA // 2

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130 dagdhAni paJca paTTaNAni viSayAH naSTAH / na jAnAmi cittaM kutra gatvA praviSTam // 3 savarNaM rUpyaM kimapi na sthitaM / gRhItaM parivAreNa mahAsukhe sthitaH // 4 catuH koTiH bhANDAgAraH mama gRhItaH azeSaH / jIvati mRte nahi vizeSaH // 5 [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 Candala. 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. caryAgIti 50 (zabarapAda) (rAga : rAmakrI) gaaNahi~ gaaNahi~ taiA vADia hiau kuDhAria / kaMThe NirAmaNi bAli jaggaMteM upADia // 1 chaMDi chaMDi mAa mohu visamia duMdoliya / mahasuheM vilasai sabarau lai suNNa-mahelia // 2 heri sA meria taiA vADia khasama-sama-tullA / sukkilu evahi~ re kappAsu phuDillA / / 3 taiA-vADiheM pAsahi~ re joNhA-vADi uillA / phiTTau aMdhArau re AyAsu phullillA // 4 kaMga ciNaa pakkillA re sabaru sabari mattellA / aNudiNu sabarau kimapi Na ceai mahasuhe bhullA // 5 caAri-vaMsehiM ghaDiA re diA (?) caMcAlI / tahi~ taleM sabaru dAhiu kaMdahi~ sauNa siAlI // 6 mAriau bhava-mattau re dasa-disi diNNa bali / .

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131 heri su sabaru NivvANu huau phiTTia sabarAli // 7 [saMskRta chAyA ] gagane gagane tRtIyA vATikA hRdayaM kuThArikA / kaNThe nairAtmA bAlA jAgratA uddhRtA / / 1 tyaktvA tyaktvA mAyAM mohaM viSamAM dagdha / mahAsukhe vilasati zabara: gRhItvA zUnya-mahilAm // 2 pazya sA madIyA tRtIyA vATikA khasama-tulyA / zukla: IdAnI re kAsaH sphuTitaH // 3 tRtIyA-vATikAyAH pArzve re jyotsnA-vATikA uditA / naSTaH andhakAraH re AkAzaM praphullitam // 4 kaGgaH caNakAH pakkAH bhUtAH re zabara-zaba? mattau / anudinaM zabara: kimapi na budhyati mahAsukhe bhrAntaH // 5 caturbhi vaMzaiH ghaTitA re... xx xx tatra tale zabara: dagdhaH krandanti zakunAH zRgAlI // 6 mAritaH bhava-mattaH re daza-dizAsu dattaH baliH / pazya saH zabara: nirvANaH bhUtaH naSTA zabaratA // 7 [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 became drunk. The Sabara being lost in Mahasukha day by day does not percieve anything. 5. Constructed with four barmboo-poles. The Sabara 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 Nirvana. His Sabarahood was destroyed. 7.

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132 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 (abhidha) only, not the secondary (laksana) or the 'mystical' sense (vyanjana or tatparya). 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' (S. karNaveSTa, Pk. kanaveThTha/0TTa) is preferable, as a thief would steal something that is valuable, and karNapUra, karNAvataMsa and karNaphUlla etc. are quite wellknown. 2.4. divasai vahuDI etc. This is a well-known motif. Compare : tassa a sohagga-guNaM amahila-sarisaM a sAhasaM majjha / jANai golA-Uro vAsArattoddharatto a // (Hala's Gahakosa, 3.31) divA bibheti kAkebhyo rAtrau tarati narmadAm / kutIrthAnyapi jAnAti jalajaMtvakSi-rodhanam // (cited in Subhasila's paMcazatI-prabodha-saMbaMdha, (1465 A.C.), ed. mRgendra muni, 1968, p. 37). 5.1 a. This is a stylized synonymous pair used since Rgveda : aMbhaH kimAsId gahanaM gabhIram / (10-129-1). 5.1.b. cikkhillaka = kardama (IAL. 4784). thAhi = stAgha 'bottom, depth' (IAL. 13748). compare astAgha 'of measureless depth' (IAL 980). Compare thAhA 15.3 a. 10.5 b. naDapeDA = naTapeTaka troupe of actors'. Sk. peTaka 'company, group'. The word occurs in uddyotana's kuvalayamAlA-kathA : tammi gAme ekaM naDapeDayaM gAmANugAmaM viharamANaM saMpattaM (kuvalayamAlA, p. 46, 11. 9-10)

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133 'A troupe of actors travelling from one village to another reached that village'. (Noted in Desi Sabdakos.) 10.6.b. Eifcrct. Several NIA. languages have all 'to place, to thrust in,' hence to put on'. (IAL 4457). In Mod. Guj. TOOTHI HOT Et 'the necklace was put on--placed over the neck'. 14.5 a. fast 7 das atst 7 S5. afg37 occurs as the name of a coin in an illustrative verse cited in Hemacandra's Prakrit grammar (in its Apabhramsa section): Jo 7 des alf537-fa, pa drafe Juifa I (4.335) 'A lion does not get even a Boddia (i.e. it does not sell even for a petty price), while the elephants are bought by paying lacs'. boDDI is the same as kAkiNI. According to Sridhara's gaNitasAra 20 096671 (past) = 1 aigt. 15.5. a. saMkeliu. Munidatta's paraphrase upasaMhAraM kRtvA is correct. In Hala's Gahakosa also Fichigt occurs with reference to the path : saMkellio vva Nijjai khaMDaM khaMDaM kao-vva / vAsArattammi maggo gharahutteNa pahieNa // '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 saMkelliya as saMveSTita 'folded up'. Mod. Guj. dets 'to fold (a cloth)'. H. Ha77! 'to collect, to gather'. 16.5 b. va faoke 7774757 fang atat 7 aati Yogindu's paramAtmaprakAza 2, 140 has paMcaha~ nAyaku in the sense

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134 of 'mind': paMcaha~ nAyaku vasikarahu jeNa hoMti vasi aNNa / '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. karuNA (for ruNA) supported by T. removes metrical defi ciency and suits the context better. The Sanga Rupaka also requires it : lAu = suja, tAMti = sasi, dAMDI = aNaha, cAki = avadhUti, dhuNi = karuNA 17.2. b. bhAbhariAli. It should be bAbariAli as suggested by Kvaerne. Turner 9158. Pk. bAbarI. In the saduktikarNAmRta (891) in a verse attributed to Yogesvara (a Pala court poet - c. 9th cent.) occurs tvaGgatbarbarakaH in the description of a foppish youth. 19.1 b. karaMDa-kasAlA. The reading is corrupt. It should be karaDa-kaMsAlA. Like paTaha, mardala and duMdubhi, karaTA is a kind of drum. Pk. karaDA, karaDi. It commonly occurs in Pk. and Ap. poems in the list of musical instruments. For example : pahaya paDu paDaha paDiraDiya-daDi DaMbaraM karaDa-taDataDaNa-taDivaDaNaphuriyaMbaraM / taMbakka-bukkA-DhakkA-kAhala-kaMsAla-gahira-saddehiM (devasUrikRta paumappahacariya, (1198 A.C.) ed. Pagaria L.S. 116) where paTaha, daDi, karaTA, mardala and kAMsyatAla are mentioned ghummu-ghummuka-ghumughumiya-maddala-varaM tAla-kaMsAla-salasaliya-sulaliyasaraM // (jambUsAmicariu of Vira (1019 A.C.), ed. V.P. Jain 1968, 5.6.7-8). 20.1 b. far137 harassment, trouble', Pk. fanila- 'to harass, to trouble, to censure, to ridicule'. Frequently occurs in Ap. and OG. as a finite verbal form, past passive participle etc. (faritas, vigutta, vigoviu).

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20.3 a 20.4 135 vAsana pUDA. If the reading is puDa, then it can be derived from Sk. puTa. pUDA is to be connected with Sk. apUpa/pUpa, Pk. pUva, NIA derivatives puA 'cake' etc. extended with -Da : pUDA . Panjabi 'butter cake', Maithili 'dough' etc. (IAL, 491). Compare SDK vAsaNavideM. jAva~ jovvaNa mora bhailesi pUrA / mUla nakhali bApa saMghArA || Kvaerne's translation: 'My birth and youth, you are fulfilled. The root is destroyed xxx ? suppressed'. Munidatta's esoteric interpretation fafazi ara nikRtti....viSaya - maNDala - upasaMhAram / ......... Now 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 13 niThalI bApa saMghArA / mAulI 'mother' occurs in the jJAnadeva gAthA attributed to the Marathi Sant poet (Catharina Kiehnle, 'Metaphors in the Jnanadeva Gatha', Studies in South Asian Devotional Literature, ed. Entwistle and Mallison, 1994; P. 312; in verse No. 2, in the citation from 309). Pk. fufa facific. With niThali compare 22-3a jIvaMte mailaeN NAhi visesau. 21.5 a 3- 'restless, hurried movements'. Mojumder: 'restless'. Mod. Ben. haMcora - paMcora. In jinezvara - sUri 's kathAkoSaprakaraNa (1052 A.C. ed. fff SJS. No. 11, 1949) ocurs (p.120, 1.1) in the sense of 'hustle and bustle': 7 fanfa uccara - paccarAhiM kajjaM / 'We should not make any hustle and bustle'. From Sk. ud + car and pra + car.

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136 22.5. je sacarAcara tiasa bhamaMti / te ajarAmara kiMpi na hoti / ye tridazAH (= devAH sacarAcaraM bhramanti) te kimapi ajarAmarAH na bhvnti| 30.1a. phariA. It should be phuriA. 1b. dvaMdala. This form is ovbiously corrupt. If it is based on Sk. dvaMdvabaddha, the form should be daMdala. The extension however with 7 is suspect. There is a variant GM. I suggest that the reading should have been dhaMdhala. dhaMdha is used in the Dgk., in the sense of 'senseless worldly activities and undertakings'. We have NIA. derivatives from dhaMdhala like Guj. dhAMdhalaM 'bothersome fuss', Panjabi dhaMdala 'entanglement'. (IAL., 672). So here but would mean 'worthless bother' 3b. ulAsa is a misprint for ulAla (rhyming with iMdiAla). It means 'upsurge' (of joy)'. 4 b. gagaNaha jima ujauli cAMde to be emended as : gaaNahiM jiva~ ujjolI (or ujjolau) caMdeM / ujolau (from Sk. ujjvalakaH. Compare goals:) occurs in a citation in the Svayambhucchandas : caMdiNa ujjholaa kiu / (to be emended as caMdiNa ujjolau kiu) (4,9,3) 'The moon produced brightness'. The feminine form would be ujjoli/ujjolI to correspond with Sk. caMdrikA, Pk. caMdiyA, H. cAMdanI etc. For ujjvAlaka, IAL. 1673. 31.2 a. akaTa = Azcaryam (Munidatta) (also 31, 29; 39, 29; 41.29, Its following occurrences may be noted. (1) akkaTa paMDia bhaMtia NAsiasaasaMvitti-mahAsuha vAsia / H.Shastri 'bauddha gAna aura dohA' p.110. dohAkozagIti Tibetan translation, p.67 no.92. (2) akaTa-gumaTI-caMdra-jyotsnA / (Bhoja's Sarasvatikanthabharana, 2,b. 10)

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137 38.3 b. meli meli. IAL 10333 mellU 'leave, let go'. Mod. Guj. melabuM mUkavuM. =3 38.4 b. bolia. IAL 9272; under 2. Pk. bolei, bolai Guj. boLavuM. For bibolia, compare Guj. baMboLa, jaLabaMboLa 'completely submerged and drenched in water'. A reduplicative. 38.4 a. ujAa. Old Guj ujAi 'runs', 'rushes'. IAL 2051 udyAti. 45.4. saDi paDia. Pk. saD 'to rot'. IAL 12268 zaT. Tibetan translation : 'having rotted' (Not sattai IAL 13100 as noted by Per Kvaerne). In Pk. works, saDaNa paDaNa and saDia paMDia stylistically occur as partially synonymous pair. For example saDaNa- paDaNa- viddhaMsaNa - dhamme said several times with regard to mAnuSya bhava, Nayadhanmakahao, p. 45, 46, 47). 46. 1 a. pekkhu. Imp. 2. sing in 3 is common in Ap. Siddhahema 8,4, 387 gives i, e, and u. as imp. 2 sing. markers. 46. 3 a dADhai, timai. It should be dajjhai, timmai. This is an echo of nainaM chindanti zastrANi, nainaM dahati pASakaH / na cainaM kledayantyApo na zoSayati mArutaH // acchedyo'yamadAhyo'yamaklodyo'zoSya eva ca / nityaH sarvagataH sthANuracalo'yaM sanAtanaH // 50. 2 a. chADa chADa mAA moha viSami duMdoli / In the AkhyAnakamaNikoza- vRtti of AmredevasUri (1134 A.C.) occurs dukkha - daMdoli : ( bhagavadgItA 2, 2324). to bhaNai cAraNa- muNI dhammo cciya harai dukkha - daMdoli (40-46; p. 347). 'The Carana ascetic says: only Dharma removes the misery due to the opposite pairs'.

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138 Pk. daMdolI = Sk. dvaMdvAvalI (Pk. olI 'row'). Hence the line can be paraphrarsed as To T RI-HE-f914-graf. Compare 46. 3 b. Ta 71317-af afa algs. List of the posts Carya No. Name 31 Aryadevapada Kankanapada Kambalambarapada Krsnapada 8 7, 9, 10, 11, 12, 13, 18, 19, 36, 40, 42, 45 2, 20 46 14 33 6, 21, 23, 27, 30, 41, 43, 49 KukkuriPada Gundaripada Cattillapada Jayanandipada Dombipada Dhendhanapada Bhusukupada Mahidharapada Luipada Vinapada Viruvapada Sabarapada santipada Sarahapada 16 1, 29 28, 50 15, 26 22, 32, 38, 39

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139 List of the Ragas Kamoda Gunjari Gauda Desakha 13, 27, 42 5, 22, 41, 47 2, 3, 18 10, 32 Devakri 14 Dhanasi Patamanjari 1, 6, 7, 9, 11, 17, 20, 29, 31, 33, 36 43 Bangala Bhairavi 12, 16, 19, 38 30, 35, 39, 44, 45, 49 Mallari Malasri Gauda 40 Ramakri Varadi/Veladdi Sabari 15, 50 21, 23, 28, 34 26, 46

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