Saraha, Dohakosha

1. Brahmins who do not know the truth
The four Vedas are vainly repeated.
2. From the earth, and water, and kusha grass they make preparations,
And, sitting at home, they light a fire,
And from the meaningless sacrifices they make
Acrid smoke burns out their eyes.
3. In divine robes, with one rod or three,
They consider themselves wise, with their brahminical knowledge.
In vain is the world enslaved by their vanity.
They do not know that dharma is the same as non-dharma.
4. Ashes, these masters stain their body,
And their hair is tangled on their head.
Sitting in the house, they light the lamps.
Sitting in a corner, they ring bells.
5. They sit down and fix their eyes,
Whispering in ears and deceiving people
Teaching widows and skinhead nuns and the like,
Initiating them after they charge them.
6. The Jaina monks mock the Path by their very presence,
With their long nails and dirty clothes,
Or others, naked, with tousled hair,
Enslaving themselves with their doctrine of liberation.
7. If you can free yourself by nudity,
Then the dogs and jackals should be freed.
If perfection comes from lack of hair,
Then the girls hips must be perfect.
8. If the tail is released,
Then it should come to the rooster and the yak.
If wisdom consists in eating only one thing,
Then it must be possessed by an elephant and a horse.
9. There is no liberation for these Jaina monks, says Saraha.
Rejecting the truth of happiness, they only bite their bodies.
10. Then, there are novices and bhikkhus with the teachings of the Old School,
Who renounce the world to become monks.
Some can be seen sitting and reading the scriptures,
Some fading in their concentration of thought.
11. Others resort to the Great Chariot.
This is a doctrine setting forth true texts, (they say).
Others meditate on the circles of the mandala.
Others seek to determine the fourth degree of bliss.
12. By such research they fall away from the Way;
Some see it as space,
Others endow it with the nature of voidness,
And so they are generally in disagreement.
13. One who is rejected from the Original, seeks nirvana,
No sage attains absolute truth.
14. One who hears something else, how can one achieve liberation?
Will you achieve liberation while in meditation?
What is the use of fixtures? What is the use of sacrifice?
What can be done by relying on mantras?
15. What is the use of asceticism?
What is the use of pilgrimage?
Is liberation achieved by bathing in water?
16. Leave such false attachments and reject such illusions!
Other than knowing It, there is nothing more.
Anything other than This, no one can know.
17. That’s what They read and meditate on It,
That is what tractates and old legends discuss.
There is no school of thought that does not have this as its purpose,
But she is seen only at the feet of her teacher.
18. If the teacher’s word only enters the heart,
It seems like a treasure in the palm of your hand.
The world is enslaved to lies, Saraha says
And a fool does not comprehend his true nature.
19. Without meditation, without renouncing the world,
You can stay at home with your wife.
Can this be called perfect knowledge, says Saraha,
If you are not liberated while tasting sensual pleasures?
20. If it is already manifested, what is the use of meditation?
And if it is hidden, you only measure the darkness.
Saraha exclaims: The Nature of the Original is neither existent nor non-existent.
21. By the same essence, by which you are born, and live, and die,
By this you attain supreme bliss.
But despite the fact that Saraha speaks these deep and mysterious words,
This stupid world, apparently, does not understand.
22. If it exists outside of meditation, how can one meditate on it?
It is inexpressible, how can one discuss it?
The whole world is enslaved by the appearance of things,
And no one captures their true nature.
23. Mantras and tantras, meditation and concentration, -
They all lead to self-deception.
Do not contaminate with thought a thought that is pure in nature,
But abide in your own bliss and stop this torment.
24. Eat and drink, indulge the senses,
Fill the mandala (sacrifice) again and again,
By such actions you will reach another world.
Go to the head of worldly stupidity and go further!
25. Where the breath of life and the mind no longer wander,
Where the sun and moon do not arise,
There, o man, direct your thought to rest,
Here is the instruction that Saraha gives.
26. Do not distinguish, but look at things as one,
Making no distinction between families.
May all three worlds become one in a state of Great Passion.
27. There is no beginning, no middle, no end,
Neither samsara nor nirvana. n this state of supreme bliss
There is neither one nor the other.
28. Whatever you see is it,
Front, back, in all ten directions.
Already today, let your teacher put an end to the error!
No need to ask anyone else.
29. Perceptions of feelings fade away,
And the concept of "I" is destroyed.
O friend, this is the Original Body.
Ask your teacher clearly about him.
30. Where thought is held back and breathing comes from it,
This is the greatest bliss.
Otherwise, you will not come anywhere.
31. Now this is the essence of one’s own experience,
Therefore, do not be mistaken about this.
Call it existence, or non-existence, or
even the degree of bliss will be a position of limitations.
32. Know your own thought completely, O yogi!
Like water meeting with water.
33. How can meditation achieve liberation without difficulty?
And why accept such a lie?
Have confidence in the word of your good teacher.
This is the advice that Sarah gives.
34. The nature of the sky is originally pure,
But because of the multitude of views, it becomes muddied.
And then when the sky seems distorted in this way
The fool does not know that the error lies in his own mind.
35. Because of the error of pride, he does not see the truth,
And therefore, like a demon, he swears all the ways.
The whole world is confused by schools of thought,
And no one comprehends their true nature.
36. They do not comprehend the true foundation of the mind,
For on the Originality they impose a threefold distortion.
Where the thought originates and where it melts
There you must abide, oh my son.
37. For one who reflects on truth so devoid of its true foundation,
Teacher's instructions explain everything.
Saraha says oh fool, probably know
The diversity of existence is only a form of thought.
38. The true nature of one cannot be explained to the other,
But it is revealed by the instructions of the teacher.
There is no evil atom in it,
Both dharma and non-dharma are purified and absorbed.
39. When your own mind is cleansed,
Then the good qualities of a teacher can enter the heart.
Knowing this, Sarah sings,
Ignoring the tantra or mantra.
40. People are bound by karma, and by liberation from karma the mind is liberated.
And with this liberation of the mind, they confidently achieve this highest Nirvana.
41. The mind is the universal seed.
Both Sansara and Nirvana grow out of it.
Read it like a wish-fulfilling jewel
Giving all the coveted things.
42. A fettered thought brings fetters, and a liberated one brings liberation,
There is no doubt about that.
By means of what the fools are shackled, the wise are quickly freed.
43. When she is tied so, she rushes in all directions,
But freed, she remains calm.
Just look at the camel, my friend.
I see a similar paradox here.
44. Do not concentrate on yourself, holding your breath.
Phi, yogi, do not touch the tip of your nose.
Oh fool, hold on tight to the Firstborn,
And leave the clinging fetters of existence.
45. Combine in your thoughts restless waves of breathing.
Then find out the true nature of the Firstborn,
And everything will calm down by itself.
46. ​​When the mind comes to rest
And the shackles of the body are broken
Then only one fragrance of the Firstborn spills around,
And there is no outcast, no brahmin.
47. Here is the holy Jumna and here is the Ganges River,
Here is Priyaga and Benares, here is the Sun and the Moon.
48. I visited in my wanderings tombs and other places of pilgrimage,
But I did not see a tomb so blissful as my own body.
49. Lotus together with leaves and flowers, and aroma, and petals, and antennae,
Throw this discernment, O Fool, stop torturing yourself and clinging to such tenderness.
50. As objects of desire, mantras and tracts go to destruction.
Ask, oh you without a family
So that Brahma and Vishnu and all three worlds return here to their source.
51. Know the taste of this fragrance, which consists in the lack of knowledge.
Those who repeat comments do not know how to cleanse the world.
52. Listen, my son; this taste cannot be told in its various parts.
For he is free from images, this is a state of perfect bliss in which existence originates.
53. This is the very last segment left from creating an illusion,
Where the intellect is destroyed, where the mind dies and self-centeredness is lost,
Why are you cluttering yourself up there with meditation?
54. A thing arises in the world and then comes to destruction.
If she does not have a true existence, how can she arise again?
If it is free from manifestation and from destruction, what then arises?
Stop Your teacher said.
55. Look and listen, touch and eat,
Smell, walk, sit and stand
Reject the futility of reasoning
Leave the thought and do not escape from uniqueness.
56. Those who did not readily ambrosia drink the instructions of their teacher,
Dying of thirst in the desert of endless tracts.
57. Leave thought and thought and be like a child.
Be devoted to the teachings of your teacher, and the Firstborn will become manifest.
58. It is free from names and other qualities;
I said that it is impossible to recognize him by reasoning.
So how can the Supreme Bhagavan be described?
It is like the bliss experienced by a girl.
59. Completely free from the concepts of being and non-being,
It is here that the whole world is swallowed up.
For when the mind is motionless,
Man is free from the nets of existence.
60. Until you recognize the Supreme in yourself,
How do you achieve this incomparable form?
I taught that when the error disappears,
You know yourself for who you are.
61. Do not think about molecules or atoms;
Only this supreme bliss pours out unceasingly as existence.
A mistake like this is crazy, Saraha says.
Know only a clean and perfect condition!
62. He is at home, but she goes outside and looks.
She sees her husband, but still asks her neighbors.
Saraha says: O fool, know yourself.
It is not an object of meditation, or concentration, or chanting of mantras.
63. "If your teacher still says, can you know everything?
And, not knowing everything, can you achieve liberation? "
So they wander, gaining experience,
But they do not know the Original. They only accumulate evil.
64. Enjoying the world of feelings, a person is not defiled by the world of feelings.
He plucks the lotus without touching the water.
So the yogi who has come to the root of things
Not enslaved by feelings, although he enjoys them.
65. A person can worship a deity, and (in a trance) can even see his appearance.
But he still remains mortal, for what can he do
All this does not destroy Samsara.
"Without perseverance," they say, "impossible to avoid."
66. "A person fixes his eyes, suppresses thoughts, holds his breath.
This is the teaching of our master and teacher. "
But when the flow of his breath is apparently motionless,
And the yogi is dead, then what?
67. While a person is in the realm of feelings,
Desire pours out by itself.
Who can handle this dangerous problem?
As long as a person is inside something, he cannot see it (outside).
68. All these pundits interpret the treatises,
But the Buddha dwelling in the body is not known.
Arrivals and departures are not destroyed in this way.
But they shamelessly say, "We are pandits."
69. One who among the living never grows old,
He can be free from old age and death.
(This is their unattainable goal).
But in one word the teacher’s mind is purified.
What other treasure is there besides this
70. One who does not enjoy purified feelings,
And he practices only the Void,
Like a bird flying off a ship
And then making a circle and landing on it again.
71. But do not be caught by attachment to the senses, says Saraha.
Think about fish, butterfly, elephant, bee and deer.
72. No matter what is poured out of the mind,
That takes possession of the nature of its owner.
Are waves different from water?
Their nature, like the nature of space, is unique and identical.
73. Who speaks, who listens, and what is open
Like dust in a dusty chimney
That which rises in the heart calms down and settles in the heart.
74. Just like water, meeting with water,
It tastes the same
So mistakes and virtues are considered one and the same,
Since there is no contradiction between them.
75. Do not cling to the concept of voidness,
But treat all things the same way.
Truly even the husk of a sesame seed
It causes the same suffering as an arrow.
76. One thing is such, another is not.
An action is like a wish-fulfilling jewel.
It’s strange that these pandits are upset by their own mistakes,
For in our own experience this great bliss is contained.
77. In this, all forms are endowed with the uniformity of space,
And the mind is held steady by the nature of this uniformity.
When the mind thus ceases to be the mind,
The true nature of the Original is shining.
78. In this house and in that discuss this subject,
But the foundation of great bliss is unknown.
The world is enslaved by thought, says Saraha,
And no one knew this non-thought.
79. There is one Bhagavan revealed in many scriptures,
Clearly manifested at your request.
80. One is Bhagavan and the other is the enemy.
This is the concept that they have in their homes.
Eating one, it absorbs all the others,
But she goes outside and looks for her teacher.
81. It is not visible that he came,
It is not known that he stayed or left;
As devoid of signs and movement, the highest Bhagavan is known.
82. If you don’t drop the coming and going,
How can you achieve this rarest, this magnificent?
83. A thought is pure when it is entrusted to the forehead.
Do not imagine the differences in yourself.
When there is no difference between Body, Speech and Mind,
The true nature of the Original is shining.
84. How does another arise there,
Where the wife does not hesitate to absorb the householder
This action of the yogini is unrivaled.
85. She swallows up the householder, and the Firstborn shines.
There is neither passion nor lack of passion.
Sitting beside her, with her mind destroyed, I saw the yogini.
86. Someone eats and drinks, and thinks what happens to the thought.
It is beyond the mind and incomprehensible, it is a miracle of the yogini.
87. Here the sun and moon lose their distinction,
Three worlds are created in it.
Oh, know this yogini, the perfecting thought and unity of the Firstborn.
88. The whole world suffers from words
And there is nobody who does without words.
But since he is free from words,
He truly understands the words.
89. The same thing outside and inside,
Firmly mounted on the fourteenth step,
The bodyless form is hidden in the body.
One who knows this is liberated in this.
90. I often repeated (text beginning with words) "Let there be success."
But I drank the elixir and forgot it.
There is only one word that I know now
And for him, my friend, I do not know the name.
91. At the moment of embrace does he achieve great bliss
Who does not realize that everything has its own nature?
He is like a thirsty deer running towards the water, which is just a mirage.
He is dying of thirst, and how can he reach the divine waters?
92. Five skandhas, five material elements, twelve areas of feelings, six abilities of feeling and their spheres - all of them with their various modifications
are water.
In these doha verses, which are generally new, nothing is hidden anywhere.
93. So, pundits, please be patient with me,
For there is no hesitation.
What I heard in my teacher’s word,
Why should I talk about this in secret?
94. That blissful delight that is between the lotus and the vajra,
Who will not rejoice here?
In the three worlds whose hopes he cannot fulfill?
95. This moment may be the bliss of the Method or both (Wisdom and Method),
And thanks to the favor of their teacher and thanks to merit, it is known to few.
96. It is deep, it is vast,
It is not itself, and not another.
Oh know this own experience
Firstborn in the Fourth Instant!
97. Just like the moon gives light in impenetrable darkness,
In the same instant, supreme bliss eliminates all filth.
98. When the sun of suffering has set,
Then bliss arises, it is the deity of the stars.
It creates with constant creative power,
And from this comes the circle of the mandala.
99. See a thought as a thought, oh fool, and abandon all false views,
Achieve purification in supreme bliss
For here lies the highest perfection.
100. Do not inquire with hesitation,
Free this elephant that is your mind
For he can drink the waters of the river,
And stand on the beach for pleasure.
101. Captured by the trunk of an elephant, which now represents feelings,
Someone might be lifeless
But the yogi, like an agile horseman, slips out and leaves.
102. What is Nirvana, so is Samsara.
Do not think that there is any difference.
However, they do not have a single nature,
For I know that they are completely pure.
103. Do not sit at home, do not go into the forest,
But be aware of the mind, wherever you are.
When you are in complete and perfect enlightenment,
Where is Samsara and where is Nirvana?
104. Oh, know this truth
What is not at home and not in the forest is enlightenment.
Be free from evasion
In the own nature of infallible thought!
105. "It's me, and it's different."
Be free from these bonds that surround you
And your own self is thereby freed.
106. Do not be mistaken in this matter of "yours" and "other."
All is Buddha without exception.
This flawless and final step
Where thought is pure in its true nature.
107. A beautiful tree of thought, not knowing duality,
Extends to three worlds.
It bears flowers and fruits of compassion
And his name is service to others.
108. The beautiful tree of the Void abounds with flowers, -
Acts of compassion of various kinds,
And the fruits for others appear spontaneously,
For this joy has no real thought of another.
109. So, in the beautiful tree of the Void, there is also no compassion,
Deprived of shoots, or flowers, or foliage,
And whoever imagines them there, falls to the ground,
For there are no branches on it.
110. Two trees grow from one seed,
And for this reason there is only one fruit.
One who thinks of them that way without distinguishing
Freed from Nirvana and Samsara.
111. If a person in need approaches and leaves with unfulfilled hopes,
Better if he left this house,
How to raise the cup that was thrown out the door.
112. Do not be an assistant to others,
Do not give them in need -
This is the fruit of Samsara.
It is better, instead, to reject the idea of ​​"self."
One who clings to the Void
And neglects Compassion
Does not reach the highest step.
But one who practices only Compassion
Does not achieve liberation from the networks of existence.
The same, however, who is strong in the practice of both,
Remains neither in Samsara nor in Nirvana