Caryāgītikoṣa

[Sen, Nilratan. 1977. Caryāgītikoṣa - Fascimile edition. Simla: Indian Institute of Advanced Study, pp. 129-145. https://archive.org/details/caryagitikosa]

Appendix - A

Corrected Caryā text with translation

1. Lūipādānām |

 
The body is a beautiful tree; only five are its branches |
kāla has entered into the unsteady mind || 2 ||
Thou measure the great bliss, making it steady |
Lūi says, know (thou) by asking the preceptor || 4 ||
Why are all the meditations practised? |
In happiness and misery all must die || 6 ||
Avoiding the fetters of rhythm and the desire for orderliness, |
Depending on the wings of the void, bring her by your side || 8 ||
Lūi says, I have seen (her) in meditation, |
Seated on the twin planks of dhamaṇa and camaṇa || 10 ||



2. Kukkurīpādānām |


Milking the she tortoise (it) cannot be contained in the pail |
The crocodile eats the tamarind of the tree || 2 ||
Oh learned woman, listen, the courtyard is towards the house |
The thief has taken away the ear-ring at midnight || 4 ||
The father-in-law fell asleep, the daughter-in-law was awake |
The thief has taken away the ear-ring; going where can it be asked for || 6 ||
In daytime the daughter-in-law is afraid of a crow |
When it is night, she goes to Kāmaru || 8 ||
Such a caryā is sung by Kukkurīpā; |
Which enters in to the heart of one among ten millions || 10 ||



3. Birubāpādānām |


There is a female grog-dealer; she enters into two houses |
She ferments wine with fine barks || 2 ||
Consume the wine, concentrating on the sahaja; |
So that you can be strong shouldered, being free from ageing and death || 4 ||
Noticing the signal at the tenth door, |
The customer came on his own accord || 6 ||
(She) displayed the articles for sale (liquor) in sixty-foor pitchers |
The customer entered; there is no exit || 8 ||
There is one pot; the pipe is narrow |
Biruā says, pour with steadiness || 10 ||



4. Guṇḍarīpādānām |


O Yoginī, 'pressing' (your) triangular organ embrace (me) |
Stirring up lotus and thunder perform the evening rituals || 2 ||
O Yoginī, I cannot survive even for a moment, without you |
I drink the nectar of lotus kissing your lips || 4 ||
Being sprinkled, O Yoginī, it is not being smeared there |
Passing through maṇimūla it enters into oḍiāna || 6 ||
Putting the house of the mother-in-law under lock and key, |
(You) clip two wings, the sun and the moon || 8 ||
Guṇḍarī says, I am a hero in kundura |
(I) raised the genital among men and women || 10 ||



5. Cāṭilapādānām |
The river of existence is running in a deep, majestic flow |
There is mud on two sides, in the middle it is unfathomable || 2 ||
Cāṭila builds a bridge for the sake of religion |
People intending to go to the other side are crossing it confidently || 4 ||
Nirvāṇa was prepared with a strong axe of non-duality || 6 ||
Ascending the bridge do not turn right or left |
Enlightenment is near, do not go far || 8 ||
You people, those who intend to cross, |
Consult Cāṭila, the best master || 10 ||

6. Bhusukupādānām |


How do you exist, by accepting or rejecting what? |
Encircling the four directions a shout is raised || 2 ||
For his own flesh the buck is his enemy |
Bhusuku, the hunter, does not spare (him) even for a moment || 4 ||
The buck neither touches grass, nor drinks water |
The den of the buck and dow is not known || 6 ||
The dow says, O buck, listen, |
Be a wanderer leaving this forest || 8 ||
On account of the speedy leap the hoofs of the buck are not seen |
Bhusuku says, (this lesson) does not enter into the heart of the fool || 10 ||



7. Kāhṇapādānām |


The path is obstructed by āli-kāli |
Observing that Kāhṇa became sad || 2 ||
O Kāhṇa, going where will you reside? |
One, who is perceptible by the mind, is unconcerned || 4 ||
They are three, they are three; the three are different |
Kāhṇa says, the world is completely cut-off || 6 ||
Those who came all went back |
In (this process of) coming and going Kāhṇa became sad || 8 ||
Kāhṇa perceives that the Jinapura is near |
Says Kāhṇa, (this) does not enter into my heart || 10 ||



8. Kambalāmbarapādānām |

 
The boat of karuṇā is loaded with gold |
There is no space for keeping silver || 2 ||
Kāmali, thou steer the boat towards the sky |
How the past birth can be brought back? || 4 ||
Weighing the anchor and casting off the rope, |
Kāmali, steer thou, getting permission of the good preceptor || 6 ||
Ascending on the road, the four directions can be seen |
Without the oar, who can steer what? || 8 ||
Veering the left and the right, following the (correct) path again and again, |
The company of the mahāsukha is obtained on the way || 10 ||



9. Kāhṇapādānām |


Smashing the strong pillar of ebaṃkāra, |
Tearing off the various extended bonds || 2 ||
Kāhṇa intoxicated with wine, is making sports |
(He) is tamed after entering into the lotus-bed of sahaja || 4 ||
Whenever the male elephant desires the female elephant, |
He pours the rut of tathatā, then and there || 6 ||
All the six beings are pure by nature |
Existence and non-existence are not impure even by a hair-tip || 8 ||
The jewel of daśabala is taken away in the ten directions |
The elephant of learning is tamed without difficulty || 10 ||



10. Kāhṇapādānām |


O Ḍombi, thy hutment is on the outskirt of the town |
Thou goest touching repeatedly the Brahmins and the shaven heads || 2 ||
O Ḍombi, I shall copulate with you |
I am the shameless Kāhṇa, the naked kāpālī yogin || 4 ||
There is a lotus with sixty-four petals |
The poor Ḍombi, dances mounting on it || 6 ||
O Ḍombi, in good faith I ask thee, |
By whose boat, Ḍombi, thou are coming and going || 8 ||
Ḍombi, thou sell strings and cāṅgeḍā |
For thysake I have left the dancer's basket || 10 ||
Oh, thou art a Ḍombi, and I am a kāpālī |
For thee I have worn the garland of bones || 12 ||
O Ḍombi, disturbing the lake thou are eating the lotus stalk |
I will strike thee, Ḍombi, I will take thy life || 14 ||



11. Kṛṣṇācāryapādānām |
The cot being firmly held by the power of the nerve, |
The unstruck tabor is being played in heroic notes || 2 ||
Kāhṇa, the kāpālī ascetic, entered into the ācāra |
He wanders in the city of the body in non-dual form || 4 ||
Āli and Kāli are the bells and anklets on the feet |
The sun and the moon are made the kuṇḍala ornaments || 6 ||
Smearing the ashes of attachment, hatred and illusion, |
(He) obtains the pearl-necklace, the supreme salvation || 8 ||
Killing the mother-in-law, the sister-in-law, and the wife's sister, in the house; |
Killing the mother, Kāhṇa became a kāpālī || 10 ||

12. Kṛṣṇapādānām |


On the chess-board of karuṇā I play the game of nine powers |
By the advice of the good preceptor I won the power of existence || 2 ||
The duality is killed, O ṭhākura, you are defeated |
O Kāhṇa, by the advice of the benefactor, the jinapura is near || 4 ||
Dashing first I killed the pawns |
Lifting the bishop I killed the five (chess) men || 6 ||
By the queen I checkmated the king |
Making him paralysed I conquered the power of existence || 8 ||
Kāhṇa says, I have given a good lead |
I have counted the sixty-four squares || 10 ||



13. Kṛṣṇāpādānām |
A boat is made of triśaraṇa, for the eight damsels |
Own body is the karuṇā, the void is the woman || 2 ||
The sea of existence is crossed like a dream of illusion |
In the middle the two currents were felt by me || 4 ||
Using the five tathāgatas as the oars, |
O Kāhṇa, steer the body (like) a net of illusion || 6 ||
Smell, touch, and taste are such, as they are |
They are like a dream without sleep || 8 ||
The mind-helsman is on the way of void |
Kāhṇa goes to unite with the great bliss || 10 ||

14. Ḍombipādānām |


The boat is ferrying between the Ganges and the Yamunā |
By it the daughter of old mātaṅgī at ease takes across || 2 ||
Thou steer, Ḍombi, O Ḍombi, steer; it has become evening on the way |
By the grace of the lotus-feet of the good preceptor, I shall go again to jinapura || 4 ||
Five oars are falling on the water-way, the rope is tied on the back |
Bail out water with the help of the sky-bailer, so that it cannot leak in || 6 ||
The moon and the sun are the two wheels, creation and destruction are the masts |
The two paths, right and left, are not perceived, steer thou freely || 8 ||
(She) is not accepting cowri or boḍi, (she) ferries them voluntarily |
One who rides a chariot, (but) does not know to steer drowns it (even) near the shore || 10 ||



15. Śāntipādānām |
By judgement of the true nature of self consciousness the imperceptible cannot be perceived |
Whoever went along the straight path he had been lost || 2 ||
O fool, do not wander from shore to shore, the world-path is straight |
Boy, do not be misguided by even a slightest bend, the city is on the highway || 4 ||
Oh, (you) do not understand the end or depth of the sea of lure and illusion |
Neither a boat nor a raft is seen ahead, you (also) are not asking the Lord about your mistake || 6 ||
The meadow is barren; no indication is seen; do not commit any mistake while going |
Here the eight mahāsiddhis are fulfilled while going by the straight path || 8 ||
Leaving the two ways: left and right Śānti roams sportively |
There is neither ferry-station, nor grass-thorns, nor pitfalls, go along the road with eyes closed || 10 ||

16. Mahīdharapādānām |

 
The anāhata is attached to the three planks; the dark cloud is roaring |
Oh, on hearing that, the terrible māra disperses with all his circle || 2 ||
The mind, like a mad elephant runs |
Incessantly (it) churns the fringes of the sky in thirst || 4 ||
Breaking the two chains of virtue and vice, shattering the pillar-post, |
and touching the sky-peak it entered into nirvāṇa || 6 ||
Oh, being intoxicated with the drink of mahārasa he ignored all the three worlds |
Oh, (he is) the leader of the five senses; none of the opposite group is seen || 8 ||
Oh, (he) entered into the courtyard of the sky due to the heat of the scorching sun |
Mahittā says, nothing is seen by me while plunging into it || 10 ||



17. Biṇāpādānām |
The sun is the (shell of the) goard; moon is attached (to it as) the strings |
Anāhata is the pole, and abadhūtī is made the disc || 2 ||
O sahi, the heruka-violin is being played on |
The string-notes of the void are being played sonorously || 4 ||
Listening the twin (notes) of āli-kāli, played with sāri, |
Counting the samarasa sandhi of the king elephant, || 6 ||
When the karaha is pressed by the karahakala, |
The notes of the thirty-two strings are spread all over || 8 ||
Bājila is dancing, the Mistress is singing |
The Buddha drama is difficult || 10 ||

18. Kṛṣṇavajrapādānām |


The three worlds are plied by me easily |
I slept in the sport of great bliss || 2 ||
O Ḍombi, how is thy coquetry |
At the end is the kulīna-man, in the middle is the kāpālika || 4 ||
O Ḍombi, you have muddled all |
Without rhyme or reason you have spilled the śaśadhara || 6 ||
Some people call you bad names |
The learned men do not remove you from their necks || 8 ||
Kāhṇa says, you are a passionate caṇḍāla woman |
O Ḍombi, there is no worse coquette than you || 10 ||



19. Kṛṣṇapādānām |
Existence and extinction are the paḍaha and mādala |
The mind and the breath are the two (instruments), karaṇḍa and kaśālā || 2 ||
Raising the victory notes of dundubhi, |
Kāhṇa is going to marry the Ḍombī || 4 ||
After marrying the Ḍombī, (he) ate up the birth |
(He) offered the ultimate religion as dowery || 6 ||
Day and night are spent in sexual affairs |
The night is spent in the artifice of the yoginī || 8 ||
The yogin who is attached to the Ḍombī, |
Does not spare (her) for a moment; (he is) mad with the sahaja || 10 ||

20. Kukkurīpādānām |


I am disappointed having a mendicant as my husband |
My anger (out of passion) cannot be described || 2 ||
O mother, I came out in search of an inner apartment |
What I wanted here is not here || 4 ||
In the first delivery I gave birth of a bundle of desire |
Counting the pulse-beat (the condition) was found poor || 6 ||
When my fresh youth got maturity, |
(I) removed the root by killing the father || 8 ||
Kukkurīpāda says, the world is constant |
He who understands this is a hero here || 10 ||



21. Bhusukupādānām |
The night is dark, the mouse is moving about |
The mouse drinks nectar and eats (food) || 2 ||
O Yogin, kill the breath-mouse |
So that the coming and going are ceased || 4 ||
The mouse pierces the earth and digs hole |
Knowing that the mouse is unsteady be (its) destroyer || 6 ||
The mouse is black, its colour is not perceived |
Ascending the sky it grazes on the (field of) āmana paddy || 8 ||
Then the mouse becomes restless |
By the advice of the good preceptor make him motionless || 10 ||
When the movement of the mouse is ceased, |
Bhusuku says, then the bond is severed || 12 ||

22. Sarahapādānām |


Himself creating, again and again, the existence and extinction, |
Man unnecessarily binds him || 2 ||
We the acintya yogins do not know, |
How birth, death, and existence happen || 4 ||
As in birth, so in death |
There is no difference between the living and the dead || 6 ||
One who is afraid of this birth and death, |
Let him desire the chemical elixer || 8 ||
One who often travels tridaśa, |
He neither becomes ageless, nor deathless || 10 ||
Whether action is due to birth or birth is due to action |
Saraha says, that dharma is beyond comprehension || 12 ||



23. Bhusukupādānām |
O Bhusuku, if you would go for a hunting, you should kill the five persons |
You should be single minded while entering into the lotus-bed || 2 ||
They are alive in the morning, at night they are dead |
For collecting meat without hunting, Bhusuku, entered into the lotus-bed || 4 ||
Spreading the net of enchantment oh, (he) killed the doe of illusion |
By the advice of the good preceptor, oh, I understand whose story it is || 6 ||

26. Śāntipādānām |


Repeatedly carding cotton, oh, only fibres remain |
Repeatedly carding fibres there remains nothing || 2 ||
Still the reason is not found |
Śānti says, how that can be thought || 4 ||
Repeatedly carding cotton the void has eaten up |
Taking it again I myself have finished it || 6 ||
In the crowded path the māras are not seen |
Śānti says, (even) the tip of a hair does not penetrate (into it) || 8 ||
There is no rhyme or reason of such an argument |
Śānti says, this is self-consciousness || 10 ||



27. Bhusukupādānām |
During the whole of midnight the lotus bloomed |
The thirty two yoginī delighted their bodies || 2 ||
The moon was guided to the abadhūti-mārga |
(By the influence) of the jewel (he) speaks of the sahaja || 4 ||
The guided moon went to the extinction |
The lotus-plant floats the lotus on the stalk || 6 ||
The bliss of cessation is perfectly pure |
One who understands such he is Budha || 8 ||
Bhusuku, says through union I understood |
The pleasure of sahaja, the game of mahāsukha || 10 ||

28. Śabarapādānām |


The hills are high; there dwells the Śabari girl |
Worn in peacock-feathers, the Śabari has a garland of guñjarī on her neck || 2 ||
O drunkard Śabara, O mad Śabara, do not raise hue and cry |
(This is) your wife, sahajasundarī by name || 4 ||
Various trees are in blossom, the branches are touching the sky |
The Śabara alone roams in the forest wearing kuṇḍala and bajra || 6 ||
A cot made of three materials was laid, the Śabara spread the bed with great pleasure |
The serpent Śabara and the public woman nairāmaṇi spent the night in love || 8 ||
With great pleasure he eats the betel-heart, with camphor |
Taking the void nairāmaṇi on the neck, (he) spent the night with great pleasure || 10 ||
Using the preceptor's word as a bow, (you) pierce (him) with your arrow-mind |
Pierce, pierce the supreme nirvāṇa with a single shot of the arrow || 12 ||
The Śabara is mad with great anger |
The Śabara has entered the juncture of the mountain-peak, how can (he) be traced? || 14 ||



29. Lūipādānām |
Neither existence happens, nor non-existence disappears |
Who believes in such an explanation? || 2 ||
Lūi says, it is really difficult to perceive the true knowledge |
He sports with the three elements, but his location is not known || 4 ||
Whose colour, symbol, and form are not known, |
How can that be explained by the Āgama or the Veda || 6 ||
Saying what to whom shall I explain it? |
Like the moon in water, it is neither true nor false || 8 ||
Lūi says, what else shall I think? |
The trace of that is not known (to me), with whom I remain || 10 ||

30. Bhusukupādānām |


Continuously the cloud of karuṇā is spreading over,
Crushing down the conflict between existence and non-existence.2.
The wonder has risen in the skies.
O Bhusuku, look at the true nature of sahaja...4.
What being known the illusion breaks,
(And) gives joy to (one's) own mind in solitude..6.
The purity of the worldly senses is realised by me, in bliss,
Like the sky enshined by the moon..8.
This is the essence, in these three worlds,
By which Bhusuku removes the darkness..10.



31. Āryadevapādānām |
When the mind and the breath of sense are lost, |
I do not know where the soul enters || 2 ||
The wonderful drum of karuṇā is being played on |
Āryadeva is reigning in solitude || 4 ||
As the moon-beam reflects from the moon, |
So the reflected mind, being fallen, enters into it || 6 ||
Shake off fear, hatred, and social behaviours |
Discern the void by observing it again and again || 8 ||
All have been taken away by Āryadeva |
Fear and hatred have been thrown away || 10 ||

32. Sarahapādānām |


Neither nāda nor bindu, neither the sun nor the circle of the moon; |
King soul is free by its own nature || 2 ||
Leaving the straight path do not take the roundabout; |
The bodhi is near, do not go to Laṅkā || 4 ||
The bangle is on the wrist, do not take a mirror |
Understand yourself by your own mind || 6 ||
He pursues from this shore to that |
In bad company he disappears || 8 ||
On left and right are the ditches and pits |
Saraha says, my child, the straight path has appeared || 10 ||



Ṭeṇṭeṇapādānām |
My house is on the mound; I have no neighbour |
There is no rice in the vessel, but everyday (I have) guests || 2 ||
Very fast the family goes on increasing |
Does the extracted milk enter the teat? || 4 ||
The bullock calved, the cow is barren |
Thus (it) is milked in the pail three times a day || 6 ||
One who is intelligent is a pure fool |
One who is thief is the watchmen || 8 ||
Everyday the jackal is fighting with the lion |
If cultivated, this song of Ṭeṇṭaṇapāda is understood || 10 ||

34. Dārikapādānām |


By equal treatment of the śūnya and karuṇā, in the body, word, and mind, |
Dārika is dallying on the extreme shore of the sky || 2 ||
By a mind that perceives the imperceptible, with a great pleasure, |
Darika is dallying on the extreme shore of the sky || 4 ||
What to do with mantra? What to do with tantra? What to do with meditation and discourses? |
The ultimate sublimation is unnoticeable in the momentary sport of great bliss || 6 ||
(Dārika) enjoyed the indrajāla, by uniting pleasure and pain |
Making no distinction between self and non-self, Darika admitted all the supreme || 8 ||
King, king, O king, the other king is fettered by the illusion |
By the grace of the lotus-feet of Luipāda, Dārika achieved the twelfth world || 10 ||



35. Bhādepādānām |
So long I was in the illusion of the self; |
Now by the instructions of the good preceptor, I have understood (it) || 2 ||
Now the king-mind is lost to me |
It has fallen and entered into the sea of the sky || 4 ||
I see, the ten directions are all void |
Without the mind, there is neither sin nor virtue || 6 ||
Bājula has told me the directions |
I have drunk water in the sky || 8 ||
Bhāde says, by ill luck, |
I have eaten up the king-mind || 10 ||

36. Kṛṣṇācāryapādānām |


Void is the arm, tathatā is the striker |
(And) taking the store of illusion, all were eaten up || 2 ||
He is neither asleep nor awaken; (he is) in the state of self and non-self |
Naked Kāhṇila is asleep with the sahaja || 4 ||
Having neither consciousness nor the feeling of pain, he slept sound |
He slept happily setting all free || 6 ||
In the dream I saw that all the three worlds are void |
(They) are revolving without having the coming and the going || 8 ||
I shall bring Jālandharīpāda as a witness |
The learned preceptor is not by my side || 10 ||



37. Tāḍakapādānām |
I am not in self, then whom to fear |
The desire for mahāmudrā is ceased || 2 ||
O Yogin, do not forget the feeling of sahaja |
Be so, as free from the four extremities || 4 ||
As you desired, so you remain |
So not make a mistake, O Yogin, (to find out) the path of sahaja || 6 ||
The use of bāṇḍa-kuruṇḍa can be experienced while on swimming |
How can it be explained which is beyond the range of word || 8 ||
Tāḍaka says, there is no such scope |
One who understands, it is a halter round his neck || 10 ||

38. Sarahapādānām |


The body is a small boat, the mind is the oar |
By the advice of the good preceptor, (you) hold the steer || 2 ||
Concentrating your mind, Oh, (you) steer the boat |
By any other means (one) cannot reach the other shore || 4 ||
The boatman pulls the boat with towing rope |
Being united with the sahaja, time again, one cannot go otherwise || 6 ||
There is fear on the way, the robber is also powerful |
In the waves of existence all are drowned || 8 ||
Along the coast the boat is going against the current |
Saraha says, it enters into the sky || 10 ||



39. Sarahapādānām |
For the fault of your own mind you are stretching the empty hands |
In the monastery of the preceptor's advice how are you tramping about? || 2 ||
The sky of existence is wonderful |
After taking the wife from Bengal your science has disappeared || 4 ||
Strange is this illusory world; non-self appears here as self |
The world is like a water-bubble; self is the void by the (grace of) sahaja || 6 ||
Though nectar is there, O, you are swallowing the poison; the soul itself is controlled by others |
Taking the far and near ones into consideration, I shall eat-up the bad relations || 8 ||
Saraha says, it is better to have an empty cow-shed, what am I to do with a wicked bullock |
Oh, (it) alone can destroy the world; let us roam freely || 10 ||

40. Kāhṇapādānām |


Which is perceptible to mind is (merely) the magical trick |
(Just like) the āgama-scriptures and the mystic rosary || 2 ||
Say, how the sahaja can be narrated, |
Where the body, speech and mind cannot enter? || 4 ||
The preceptor advises the disciple in vain; |
How can it be narrated which is beyond the scope of speech? || 6 ||
The more it is explained, the more it is wrong |
The preceptor is dumb and disciple is deaf || 8 ||
Kāhna says, then how is the jinaratna? |
As it is explained to the deaf by the dumb || 10 ||



41. Bhusukupādānām |
This world originally is uncreated; oh, it is manifested through misconception |
One who is startled seeing a rope-serpent, does actually a boḍo bite him? || 2 ||
This is wonderful. O Yogin, do not soil your hand |
If you understand the world in this way, your desire will be ceased || 4 ||
Like the mirage in a desert, the city of gandharvas, and the reflection in a mirror; |
Like the water turned to a stone, being hardened by whirlwind; || 6 ||
Like the son of a barren woman playing, - playing various games; |
Like the oil of sand, the horns of hare, blossoming in the sky || 8 ||
The prince says, wonderful; Bhusuku says, wonderful; this is the nature of all |
O fool, if you are in illusion, ask the good, venerable preceptor || 10 ||

42. Kāhṇapādānām |


The mind is full of the void by the grace of sahaja |
Do not be sorry for the loss of the skandhas || 2 ||
Tell, how Kāhṇa does not exist |
He is flourishing everyday, entering into the three worlds || 4 ||
The fool is sad to see the scene of destruction |
Do the broken waves suck the ocean? || 6 ||
The fool cannot see the existing man |
The butter contained in milk is not seen || 8 ||
Nobody goes or comes in this world |
In this style the yogin Kāhṇa makes sport || 10 ||



43. Bhusukupādānām |
The great tree of the sahaja is flourished in these three worlds |
Oh, who is free from colour having the void-like nature? || 2 ||
As water falling in to water cannot be distinguished, |
So the jewel-mind, absorbed in the same enjoyment enters the sky || 4 ||
Who has no self, where is his adversary? |
Which in origin has not been created, it has no birth, no death, nor existence || 6 ||
Bhusuku says, wonderful; the prince says, wonderful; this is the nature of all |
Oh, no one goes or comes; there is neither existence nor non-existence || 8 ||

44. Kaṅkaṇapādānām |


When the void merges into the void, |
All virtues appear at that time || 2 ||
I am on the perfect knowledge of the fourth moment |
By suppression of the middle the supreme knowledge emerges || 4 ||
Vindu and nāda do not enter the mind |
While looking after one, another is spoilt || 6 ||
Whence you have come, you know that |
(You) know all, remaining in the middle || 8 ||
Kaṅkaṇa says in murmuring sounds, |
All are crushed by the sound of tathatā || 10 ||



45. Kāhṇapādānām |
Mind is the tree; the five senses are its branches |
The desires are the plenty of leaves and fruits || 2 ||
Cut it down with the axe of the good preceptor's advice |
Kāhna says, the tree will not grow again || 4 ||
That tree grows with the water of good and evil |
The learned people cut it, accepting the preceptor as the authority || 6 ||
(He) who knows not, how to cut it, |
Oh, that fool retreats, accepting that to be existence || 8 ||
Void is the mighty tree, the sky is the axe |
Cut down the tree, not (only) the roots or the branches || 10 ||

46. Jayanandīpādānām |


As unseen is seen in a dream, |
So is the illusion on the background || 2 ||
When the mind is free of illusion, |
Then ceases its coming or going || 4 ||
It is neither burnt, nor drowned, nor cut |
See, the lure of illusion is binding (us) forcibly; || 6 ||
The shadow, the delusion, and the body, - all are alike |
With the two wings they are many || 8 ||
The mind is purified by the nature of tathatā |
Jayanandī says, nothing else is flourished || 10 ||



47. Dhāmapādānām |
Friendship developed between the lotus and the thunderbolt |
The caṇḍālī is burnt by the union of the equals || 2 ||
Fire broke out in the burnt house of the ḍombī |
Taking the moon I sprinkled water || 4 ||
Neither scorching flame nor smoke is seen |
Reaching the mountain-peak it enters into the sky || 6 ||
It burns the lords: hari, hara, and brahmmā |
The nine threads and the inscription plates are destroyed || 8 ||
Dhāma says, know thou clearly, |
The water is running up, through the five pipes || 10 ||

48. Bhusukupādānām |


Putting vajra-boat in the padmā-canal, I steered it |
The advaya looted the land of Bengal || 2 ||
Now Bhusuku, you have become a Bengali |
(You) have taken a caṇḍālī as your housewife || 4 ||
The five cities are burnt; the sense-properties are destroyed |
I know not where my mind has entered || 6 ||
Nothing remained of my gold and silver |
In my family I lived with great happiness || 8 ||
He took my all the treasure of four crores |
There is no distinction between the living and the dead || 10 ||



50. Śabarapādānām |


The third houses on the skies are hacked by the axe |
Waking up he uproots the no-soul girl attached to his neck || 2 ||
Give up, give up the most conflicting illusion and infatuation |
Taking the void-woman, the śabara makes sport with great pleasure || 4 ||
Looking at my third house, which is comparable to the void, |
The kāpāsa flower bloomed beautifully || 6 ||
By the side of the third house the moonlit house appeared |
Oh, the darkness disappeared, the sky became jubilant || 8 ||
The kaṅgucinā being ripen the śabara and the śabarī became jubilant |
For days together the śabara had no senses; he forgot everything in great pleasure || 10 ||
Oh, the fourth house was built with bamboo-splints |
Then lifting on it the śabara was burnt, the vultures and jackals were crying || 12 ||
Killing the drunken existence it was offered to the ten directions |
Observe, the śabara has got salvation, now the sufferings are ceased || 14 ||