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S. N. Goenka Doha lyrics

Sanvara kara nava karma para,
pūrva karma dhula jāñya.
Dukha bandhana se chutana kā,
kaisā sarala upāya.

Control new actions
and past ones will wash away.
What a simple way
to break the bonds of suffering!

Pūrva karma saba kshīna hoṅ,
naye na banane pāñya.
Citta vikāra vimukti kā,
yaha hī eka upāya.

Let all past kammas be wiped out
and no new ones be made.
This is the only way
to free the mind of defilements.

 

Nirmala nirmala saba kaheṅ,
para samajhe nā koya.
Rāga, dvesha ke, moha ke,
chūte nirmala hoya.

Everyone talks of purity
but no one understands it.
Craving, aversion, ignorance
— freed of these, one becomes pure.

Antara Gaṅgā Dharama kī,
lahara lahara laharāya.
Rāga dvesha ke moha ke,
maila sabhī dhula jāñya.

May the Ganges of Dhamma within
keep flowing, flowing, flowing,
to wash away all the stains
of craving, aversion, and ignorance.

Samajhe dukha ke mūla ko,
kare mūla para vāra.
To nirodha ho dukha kā,
khuleṅ mukti ke dvāra.

Understand the root of suffering
and strike at the root.
Then suffering will cease
and the door of liberation will open.

Roga samajha pāyā nahīṅ,
samajhā nahīṅ nidāna.
Roga bhalā kaise miṭe,
kaise ho kalyāṇa?

Not understanding the disease,
not understanding its cause,
how can you eradicate the disease,
how can there be well-being?

Kitane gahare dukha meṅ,
ulajhā sakala jahāna.
Dukha-nivārana kara liyā,
kārana jāna sujāna.

In such deep misery
is all the world entangled!
The wise have ended suffering
by knowing its cause.

Jo cāhe sukha nā ghate,
hoya dukhoṅ kā nāsha.
Dāsī bana trishnā rahe,
mata bana trishnā dāsa.

If you wish your happiness not to wane
and suffering to cease,
keep craving in thrall;
do not become its thrall.

 

Trishnā se vyākula vyathita,
dukhita huā saṅsāra.
Trishnā chūte dukha miṭe,
nahīṅ anya upacāra.

Agitated and troubled by craving,
the world has become miserable.
The destruction of craving ends suffering;
there is no other remedy.

 

Māta pitā priya bandhujana,
premī putra kalatra.
Apane apane svapna ke,
bandhana haiṅ sarvatra.

Mother, father, dear kinsmen,
lover, son, spouse
— of their own dreams
they all are slaves.

Maiṇ mere hī svapna priya,
aura nahīṅ priya koya.
Svapna sahāyaka priya lageṅ,
bādhaka apriya hoya.

Dreams of I and mine alone are dear;
nothing else is dear.
Those who help the dream seem dear,
those who obstruct it are repellent.

 

Mīṭhe mīṭhe svapna ke,
mīṭhe mīṭhe tāra.
Jo bunane meṅ madada de,
usa para umate pyāra.

Every sweet dream
is woven of sweet threads.
For one who helps in the weaving
our love overflows.

 

Nā koī se prīta hai,
nā koī se baira.
Manacāhī se prīta hai,
anacāhī se baira.

We do not love anyone,
we do not hate anyone.
We love what we desire,
we hate the undesired.

Tere mere svapna kā,
jabataka eka bahāva.
Tabataka tujhako dekha kara,
cakhā citta meṅ cāva.

As long as your dreams and mine
flow in the same direction,
the sight of you
generates love in my mind.

Donoṅ pāṅkheṅ kholakara,
uda pañchī ākāsha.
Svayam mukta svacchanda ho,
choda parāyī āsha.

Spread both your wings,
fly to the heavens, bird!
Free and independent,
cease relying on others.

Gītā ho yā Bāibala,
Āgama Tipiṭaka hoya.
Bodhi vacana hove jahāṅ,
Buddha vacana hai soya.

Gita or Bible,
Agama or Tipiṭaka,
wherever there is a word of enlightenment
it is the word of the Enlightened.

Trishnā se dukha jāgate,
trishnā se bhaya hoya.
Trishnā tyāge dukha miṭe,
bhaya kāhe se hoya?

Suffering arises from craving,
from craving comes fear.
Abandon craving and suffering ends.
Then what is there to fear?

Rāga dvesha kī moha kī,
kāla andherī rāta.
Pragyā kā sūraja uge,
maṅgala hoya prabhāta.

Craving, aversion, and ignorance
— a night of pitch-black darkness.
When the sun of wisdom rises,
the dawn comes of happiness.

Trishnā jada se khoda kara,
anāsakta bana jāñya.
Bhava bandhana se chutana kā,
anya na aura upāya.

Dig out craving by the roots
and become detached.
There is no other way
to break the bonds of becoming.

Dvesha droha durbhāva ke,
jaba-jaba utheṅ vikāra.
Maiṅ bhī dukhiyā ho uthūṅ,
dukhī karūṅ saṅsāra.

Aversion, animosity, ill will
— whenever these defilements arise
I become miserable
and I make the world miserable.

 

Krodha deha kī āga hai,
detī deha jalāya.
Jyūṅ lakadī kī āga se,
lakadī jalatī jāya.

Anger is the fire of the body,
it burns the body
just as wood fire
burns a piece of wood.

Mata bairī para krodha kara,
krodhī nirbala hoya.
Krodha kare jo bāvalā,
apanā hī sukha khoya.

Do not be angry at an enemy;
the angry person is weak.
The fool who becomes angry
destroys his own happiness.

Apanā dhana phīkā lage,
rahe dukhī dina-raina.
Dekha parāyī sampadā,
hai kitanā becaina.

His wealth seems paltry
and he remains miserable day and night.
Envying another’s riches,
how restless he is!

Mukhya bāta abhimāna taja,
bana vinamra vinīta.
Ahaṅkāra jabataka rahe,
hoya na citta punīta.

Most important is to abandon pride,
be humble and modest.
As long as you remain self-centered,
the mind does not become pure.

 

Jyoṅ Gautama Siddhārtha meṅ,
jāgī bodhi ananta.
Tyoṅ hama sabameṅ bhī jage,
hoya dukhoṅ kā anta.

Within Siddhattha Gotama
arose unbounded wisdom.
May it arise in all of us
to end our suffering.

 

Samyak darshana ke binā,
samyak gyāna na hoya.
Bina darshana bina gyāna ke,
samyak carita na hoya.

Without right observation
there cannot be right wisdom.
Without observation and wisdom
there cannot be right conduct.

Kevala buddhi vilāsa se,
mukta huā nā koya.
Gyāna cakshu jisake khule,
sahaja mukta hai soya.

Merely by intellectual games
no one has become freed.
Whoever has opened the eye of wisdom
naturally finds liberation.

Samyak darshana gyāna se,
hoya satya kā bodha.
Ahambhāva saba dūra hoṅ,
hove citta-vishodha.

From right observation and insight
understanding of truth arises.
All egotism is dispelled,
the heart becomes pure.

Chode mithyā kalpanā,
kare satya kī shodha.
Satya shodhate shodhate,
hoya mukti kā bodha.

Forsake false imaginings
and seek the truth.
Searching ceaselessly for truth,
you will reach the knowledge of liberation.

Dhyeya mitā dhyātā mitā,
bacā rahā basa dhyāna.
Nirālamba jyonhī huā,
tyoṅ pragatā nirvāṇa.

Gone is the meditative object
and gone the meditator;
only meditation remains.
As soon as the object ceases,
nibbāna manifests.

Gyeya nahīṅ gyātā nahīṅ,
kevala samyak gyāna.
Bhava bandhana sāre khuleṅ,
mile mukti nirvāṇa.

No object to know, no knower,
only pure knowing.
All the bonds of existence are cut,
deliverance is reached, nibbāna.

Nā ho koī bhoktā,
nā hī kartā hoya.
Nā koī drashtā rahe,
kevala darshana hoya.

May there be no one who enjoys,
no one who acts,
no one who observes
— mere observation.

Pūrna satya ke hosha meṅ,
satata sajaga jo hoya.
Nirbhaya ho nirbaira ho,
satata nirāpada hoya.

In the awareness of the entire truth
one who is constantly mindful
becomes fearless, without animosity,
always secure.’

Parama satya kalpita nahīṅ,
yathābhūta hī hoya.
Kare vibhājana sthūla kā,
sūkshma prakata taba hoya.

Ultimate truth is no imagination,
it is reality itself.
When you dissect apparent reality,
the subtle reveals itself.

Sthūla sthūla ko nirakhate,
caleṅ sūkshma kī ora.
Sūkshma sūkshmatama dekhakara,
badheṅ mukti kī ora.

Observing the gross, observing the gross,
may we proceed to the subtle.
Observing the subtle — the subtlest
— may we advance to liberation.

Kāyika vācika mānasika,
hoyeṅ karma vishuddha.
Viraja vimala pragyā jage,
to hī patha parishuddha.

Body, speech, and mind
— if our actions are pure,
spotless, stainless wisdom arises;
the path purifies us.

Saba sanskāra anitya haiṅ,
pragyā dekha prabuddha.
Kshīna kareṅ nija dukha sabhī,
aisā mārga vishuddha.

All conditioned things are impermanent
— beholding this with insight,
the Enlightened extinguish all their suffering
— this is the path of purification.

Isa gatimaya saṅsāra meṅ,
sthira shāsvata kucha nāya.
Kshana pratikshana jo bhaṅga ho,
kshanabhaṅgura kahalāya.

In this world full of change
there is nothing static or eternal.
Moment by moment it dissolves;
this is called dissolution in a moment.

Sthira kāyā, sthira citta kara,
apramatta kara dhyāna.
Chūte indriya jagata se,
to cākhe nirvāṇa.

Keep body and mind firm,
meditate diligently.
By transcending the world of the senses
you will taste nibbāna.

Calate calate Dharama-patha,
citta shuddha yadi hoya.
To samyak sambuddha kā,
samucita pūjana hoya.

By walking the path of Dhamma
if the mind becomes pure,
then to the fully Enlightened
this is proper homage.

Pīdita hī pīdita kareṅ,
antara bhare vikāra.
Āte bhī vyākula kiyā,
jāte kareṅ prahāra.

Tormenting and tormenting,
the defilements afflict us within.
They cause distress on entering
and smite us when they leave.

Bāhara bhītara satya kā,
jāge samyak gyāna.
Karmoṅ ke bandhana kateṅ,
jage mukti muskāna.

When right understanding arises
of inward and outward truth,
the bonds of past deeds are broken,
the smile of liberation blooms.

Kāntā cubhatā bhī dukhe,
nikalata bhī dukha deya.
Tyūṅ hī citta vikāra bhī,
donoṅ vidhi dukha deya.

The thorn causes pain when it pricks you,
and again when you pull it out,
and mental defilements as well
give pain in both ways.

Pake karma kī citta para,
jaba udīrnā hoya.
Naye karma bāndhe nahīṅ,
svataha nirjarā hoya.

When a ripened kamma
arises in the mind,
if no new one is formed,
naturally it withers.

Rāga dvesha kī, moha kī,
jabataka mana meṅ khāna.
Tabataka dukha hī dukha hai,
dūra mukti nirvāṇa.

As long as the mind is a store
of craving, aversion, ignorance,
you have suffering, only suffering;
liberation and nibbāna are far off.

Aṅga aṅga saba jala rahe,
harsha kareṅ yā shoka?
Rāga dvesha kī āga se,
dhadhaka rahe saba loka.

Every part of us is burning;
what is there to rejoice at or lament?
With the fire of craving and aversion
all the universe is blazing.

Rāga badhāye dvesha ko,
dvesha badhāye klesha.
Rāga dvesha donoṅ miṭeṅ,
to dukha hoya ashesha.

Craving increases aversion;
aversion increases affliction.
If craving and aversion both cease,
suffering is ended.

Rāga dvesha jyūṅ-jyūṅ kate,
tana mana pulakita hoya.
Antara jāge shānti sukha,
citta samāhita hoya.

As much as craving and aversion
are ended,
body and mind fill with bliss;
within arise peace and happiness,
the mind becomes concentrated.

Aindriya sukha kī vārunī,
mādaka deya banāya.
Isa sukha ke bhītara chipā,
dukha dekha nā pāya.

The wine of sensual pleasure
is intoxicating.
Concealed within this pleasure
you cannot see the pain.

 

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