Lal Ded's Vakhs

Lal Ded
Lal Ded

Listen to Lal Vakhs


Vakhs 1-65

1. of JK
4. or p.206 of BNP

Ami pana so'dras nAvi ches lamAn
Kati bozi Day myon meyti diyi tAr
Ameyn tAkeyn poniy zan shemAn
Zuv chum bramAn gara gatshaha.

With a rope of loose-spun thread am I towing
my boat upon the sea.
Would that God heard my prayer
and brought me safe across!
Like water in cups of unbaked clay
I run to waste.
Would God I were to reach my home!


Note She compares Herself with unbaked clay which slowly wastes away all that one has earned, easily mixing with material nature rather than being above it or in control of it. Thus, She pleads with God with pique in heart to take Her across the sea to Her real home.

2. of JK
14. of BNP

La'lith-la'lith vaday boh vAy(bo dAy*)
Tseyta muhac peyiy mAy
Roziy no pata looh-laengarac tshAy
Niz-swarup kyAh mothuy hAy

* is by JK

I will weep and weep for you, O Mind;
(my Soul) The world hath caught you in its spell.
Though you cling to them with the anchor of steel,
Not even the shadow of the things you love Will go with you when you are dead.
Why then have you forgot your own true Self ?

Many of the Buddhist symbols and ideas will show up in these verses, 'Vakhs'. The idea of Buddhist clinging appears here. Recall that Kashmir was one of the major centers from where Buddhism spread through out Asia.

Reminds me of a story I read on the net some time ago. A Zen master is asked what is the secret of his success. After much persistence by the student, one day the master asks him to get a thick long steel chain and he demonstrates to his student by trying to chain himself to a huge pillar. The student does not understand, the master explains; stop clinging to the world like this demonstration.

Note that the true Self is the Reality only one has forgotten It. By not clinging to the unreal or that which is not permanent does the true Self dawn upon us.

3. of JK

tala chuy zyus ta pyattha chukh natsaan
vanta mali man khit pachan chuy
soruy sombrit yati chuy machan
vanta mali anna khit rotchan chuy

There is a yawning pit underneath you,
and you are dancing overhead.
Pray, Sir, how can you bring yourself to dance ?
See, the riches you are amassing here,
nothing of them will go with you.
Pray, Sir, how can you relish your food and drink ?

Parmahamsa RamaKrishna says that God which has cast a net in the ocean of the world is waiting to draw the net anytime, this is how He Plays this Game of Maya. He says some fishes by nature are so clever that they are never caught in this net. They are the nitya siddhas. Naradh is an example of this. The class which Lal Ded is referring here is the worldly class who hide deeper into worldliness, i.e., in the mud with the net and all. To wake these people up Lal Ded has really addressed this Vakh #3 to them. It is not just enough to understand or be aware of the problem we humans face but also to feel this reality so much that it is difficult to swallow any food or drink. This kind of renunciation can be sensed in the next few versus as well.

4. of JK
4. of NKK and
17. of BNP

hacivi haa'rinji pyatsuv kaan gom
abahak chaan pyom yath raazdhaana
alanjz bhag bazaras kuluph rous vaan gom
tirith rous paan goam kus maali zaana

A wooden bow and rush grass for an arrow:
A carpenter unskilled and a palace to build:
A shop unlocked in a busy bazaar:
A body uncleansed by waters holy-
Oh dear ! who knows what hath befallen me ?


5. of JK and NKK
16. of BNP

aayas vate gayas naa vate
suman satha lusum dho
vuchum chandas har no atha
ath nav taras dim kyha bha

By the highway I came,
But by the highway I return not.
And so I find me still on the embarkment,
not having gone even half the way,
And the day is done, the light has failed.
I search my pockets but not a cowrie find:
What shall I pay for the ferry fee ?

Just as in any field of study without putting effort one cannot expect to get results. Vivekananda says it took Him a life time of practice to gain the little he learnt. The problem is to separate the real from the unreal, who we truly are from what we are not, keeping the inner peace and equanimity all the time. The consciousness has as if got mixed with what one is not. Parmahamsa RamaKrishna Says keep churning the buttermilk until butter is formed and it floats but does not get mixed with water. After reaching this state does one see that what we are not is also a part of that Self. This can be done either through bhakti, jnana, raja, or karma yoga.

6. of JK
60. of BNP

Kyaah kara paantsan dahan ta kaahan,
Vakhshun yath leyji yim karith gay;
Saoriy samahan yeythi razi lamahan,
Ada kyaazi raavhe kaahan gaav

Ah me! the Five (Bhuta-s), the ten (Indriya-s),
And the Eleventh, their lord the mind,
scraped this pot* and went away.
Had all together pulled on the rope,
Why should the Eleventh have lost the cow ?
(Why should the soul have gone astray?)

* This me, this ghata (in trika Saiva terminology, the individual person, his living body.)

Lal Ded is showing us how to control the mind. If one feels for the Lord by all the senses (five of them) and by their five activities (total 10) as well towards the Lord, automatically giving the Lord control over the 11th the mind. This should remind you of Arjun and Lord Krishna in the Chariot with five pair of horses. I feel, the same is achieved by chanting where one does not distinguish between the Lord and His Name and also one ignores or weeds out all other unnecessary thoughts (Teachings of Lord Chaitanya Maha Prabhu 500 B.C.) Parmahamsa RamaKrishna also says purify your mind and you shall see God/Self as you see me but only more intensely.

7. of JK
7. of NKK and
78. of BNP

atshyan+ aay ta gatushun gatshe
pakun gatshe then kyho raath
yor aya turiy gatshun gatshe
khenata khenata kheneta kyha

For ever we come, for ever we go;
For ever, day and night, we are on the move.
Whence we come, thither we go,
For ever in the round of birth and death,
From nothingness to nothingness.
But sure, a mystery here abides,
A Something is there for us to know.
(It cannot all be meaningless).

+Variation atshan ay (Bhaskara): We have become emaciated with age and have to depart. Nothing endures.

The nothingness in verse 7. is the concept of Shunya of Lord Buddha. Here, Lal Ded tells us that God/Bhagvan/Self exists and all this is not a meaningless journey.

8. of JK
19. of BNP

aayas kami dishi ta kami vate
Gatsha kami deyshi kava zaana vath;
antidaay lagimay tate,
Chanis phookas kanh ti no sath.

Whence I have come and by which way,
I do not know.
Wither I shall go and by which way,
I do not know.
Were I to know the end of it all
And gain the knowledge of the truth,
(it would be well, for otherwise)
Life here is but an empty breath.

9. of JK
2. of BNP

gaattulah akh vuchum bwachi suu'ty maraan
Pan zan haraan Pohani vaava laah
Neyshibodh akh vuchum vaazas maaraan
Tana Lalla bha praaraan tseyneym-na praah.

I have seen a learned man die of hunger,
A sere leaf drop in winter wind;
I have seen an utter fool beat his cook
(who could not make a toothsome dish).
Since then I, Lalla, anxiously await
The day when the lure of the world will fall away.

10. of JK
10. of NKK

da'mi dithu'm nad vahavu'ni
da'mi dyuthum suum na'th tar
da'mi dithu'm thr fuwalwani
da'mi dyuthum gul na'th khaar

Now I saw a stream flowing;
Now neither bank nor bridge was seen.
Now I saw a bush in bloom;
Now neither rose nor thorn was seen.

11. of JK
11. of NKK

da'mii dhitthu'm ga'j dazu'vu'nii
da'mii dyuthum dh'ha na'th naar
da'mii dhitthu'm Pandavan hu'unz ma'ji
da'mii dhitthu'm kraji mass

Now I saw the hearth ablaze,
Now I saw not fire nor smoke.
Now I saw the Pandava Mother,
Now she was but a potters' aunt

12. of JK and NKK
94. of BNP

tsAmar cha'tu'r rath siihAsan
aahlad nAtiya-ras tuula-paryankh,
KyAh mAnith yeti sthir Aswani?
Kawa zana kAsiy maranann shaenkh

A royal fly-whisk, sunshade, chariot and throne, Merry revels,
pleasures of the theater, a bed of cotton down-
Which of these, you think, will go with you when you are dead ?
How then can you dispel the fear of death ?

13. of JK and NKK
95. of BNP

kyAh bo'dhukh muha bhava-so'dri dare
Swoth lUrith peyiy tama pankh;
Yama-bhAth karanay kali choradAre,
Kawa zana kAsiy maranann shenkh.

Why have you sunk deep in the sea
of the illusory pleasures of the world ?
Why have you pulled down the high-banked road
which could have led you safe across ?
The dense darkness of tamas surrounds you now,
and, at the appointed time,
Yama's apparitors prepare to drag
your body bleeding to death.
Who can dispel your fear of death ?

14. of JK.
15. of BNP.

haa tsitta* kava chuy lo'gmut parmas**
Kava goy apazis pazyuk broent,
Dushibooz vash kooranakh par daramas
Yina gatshana zyena-maranas kroent.

Why do you dote upon someone, my Soul,
who is not your true love ?
Why have you taken the false for the true?
Why can't you understand, why can't you know?
It is ignorance that binds you to the false,
To the ever-recurring wheel of birth and death, this coming and going.

* & ** lit. citta, individual consciousness, the self, drunk with wine offered by another, not produced or brought by oneself. Fig. used for man infatuated with someone other than his wife or his true love; here the unreal, not the true Self.

15. of JK.

haa manshi kyaazi chukh vuthaan s'ki lavar

O man, why do you twist a rope of sand?
You cannot tow your boat with it.
What God has written "in karma's line"#
Cannot be altered or reversed.

#'Karma'is the word in the original. God decrees reward or punishment not arbitrarily as one's 'fate', but according to ones karma. Ceremonial rites, pujas and yajnas and the like are 'rope of sand' and will not avail to change what God has decreed; for man must take the consequence of karma.

However, if one is repentant of ones mistakes and does not repeat them then the prayers (japa) have the power of reducing the effect of karma to a large extent. The role of an umbrella (prayer) in the scorching sun is an example and karma being reduced to a pin prick instead of breaking a leg is another. A Vedantin like Swami Vivekananda would say 'you are It' nothing can touch you so be brave and face your karma by watching the external as one watches a movie.

16. of JK.
16. of NNK (to be filled)

tsarman tsa't.ith ditith pa'ny paanas
 

What was it you had sown which should have borne a rich harvest?
You had but tanned a carcass hide,
shaped and stretched it taut on pegs,
(Your only care your own body which you pegged to the bonds of desire).
But counsel to a fool is labour lost,
Like a ball thrown at a big-sized pillar,
rebounding but not hitting the mark;
Or fruitless as feeding a tawny bullock on sweet molasses,
And expect a yield of milk from him.

17. of JK
17. of NNK (to be filled)

niyam karyoth garbaa

In your mother's womb you vowed
not to be born again.*
When will you recall the vow ?

And die, even while alive
(to all desire, and be released from birth and death)**;
Great honor will be yours in this life and greater honor after death.

*. A common belief that a child resolves thus in his mother's womb. **. cf., The Gita, V. 23.

18. of JK and 2nd quatrain in 9. of BNP

muddas gyaanu'c kath no va'ny-ze
Kharas gor dina raaviy doah.
Yus yuth kare su tyuth sware
Krere Karizina panun paan.

Impart not esoteric truth to fools,
Nor on molasses feed an ass.
Do not sow seed in sandy beds,
Nor waste your oil on cakes of bran.

19.
19. of NNK (to be filled)

da'chinis o'bras zaayun zaanahaa

I might disperse the southern clouds,
I might drain out the sea,
I might cure the incurable sick,
But I cannot convince a fool.#

#. In this and other vaakhs, Lal Ded is remonstrating with herself, her foolish mind, rather than admonishing others.

Note that once a certain habit has been formed it becomes a part of the involuntary mind to make such a foolish mind to change its bad habit is not easy. The mind loves to travel in the channels it has already created. How can such a mind reflect that his true self is "God Himself"?.

20. of JK
20. of NNK (to be filled)

ttyotth mo'dur tay myuutth zahar
 

What is bitter at first is sweet in the end,
What is sweet at first is poison in the end.*
(To everyone is given the choice)
It all depends on the effort put in,
and the unflagging determined will;
For whoever strives must soon arrive at the city of his choice.

*. cf., The Gita, VIII. 37-38.

21. of JK
27. of BNP

gwaran vo'nam kunuy vatsum
Neybra doupanam anndaray atsun;
Suy gav Lali mey vaakh ta vatsun,
Tavay mey hyotum nagay natsun.

My Guru gave me but one percept :
"From without withdraw your gaze within And fix it on the Inmost Self."
Taking to heart this one percept,
Naked I began to roam.**

**. natsun, pherun, to wander, roam (see supra, p. 12). cf. LV,, 94, to dance.

22. of JK
25. of BNP and NKK

raajas baa'j ye'my kartal paa'j
Swargas baa'j chiy taph tay daan;
Sahazas baa'j yami gwarakath paaji
Paapa-pwanni baa'j chuy pananuy paan.

He who wields the sword a kingdom gains;
Paradise is gained by penance and alms.
Follow the Guru's word and gain
True knowledge of the Self within.
Of his own virtue and his sin
Man himself surely reaps the fruits.

23. of JK
24. of BNP

naaba'dy baaras attagand ddyo'l gom
Diha-kaan hol gom hyaka kiho;
Gwara sundh vanun raavan-tyuol pueom,
Pahali-rost khyuol gom hyaka kiho.

The sling of my candy load has gone loose, (and it galls my back);
My body has bent double under its weight*;
how shall I carry the load ?
The word of my Guru (that I must lose the world to gain my soul),
Has been a painful ''loss-blister''** for me.
I am become a shepherdless flock, ah me !

* LV, 108. Var., My day's work has gone awry. ** The loss has been painful, as a blister.

24. of JK
26. of BNP

gwaras pritshom saasi latte
Yas na ke'nh vanaan tas kyaah naav:
Pritshaan pritshaan thachis ta luusas,
Ke'nh nasa nishi kyaahtaam draav.

A thousand times my Guru I asked:
'How shall the Nameless be defined?'
I asked and asked but all in vain.
The Nameless Unknown, it seems to me,
Is the source of the something# that we see.

# This creation, universe.

25. of JK
11. of BNP

zanam praa'vith vyabhav no tsonddum
Luubhan bhuugan baram na pray
Somuy Ahaar suetthaah zonum,
Tsolum dwakha-vaav polum Dai.

In life I sought neither wealth nor power,
Nor ran after the pleasures of sense.
Moderate in food and drink, I lived a controlled life,
And loved my God.

26. of JK
3. of BNP

Ayas ti syo'duy gatsha ti syo'duy
Se'dis hol me karem kyaah
Bo'h tas aahsas Agarai veyzay
Veydis ta veyndis kareym kyaah.

I came straight,
And straight I shall return.
How can the crooked lead me astray?
Surely, no harm can come to me:
He knows me from the beginning of time,
And loves me.

27. of JK
80. of BNP

khyana khyan karaan kun no vaatak
Na khyan gatshakh ahannkari:
Saomuy khey maali saomuy Asakh
Sami khyana mutsaranay barnyan taari.

By pandering to your appetites,
you get nowhere;
By penance and fasting,
you get conceit.
Be moderate in food and drink
and live a moderate life,
The gates of Heaven will surely be
thrown open wide for you.

28. of JK
5. of BNP

tsaalun chu vzmala ta trattay
Tsaalun chu mandinyan gattakaar
Tsaalun chu paan-panun kaddun grattay
Heyti maali santuush vaati paanay.

Patience to endure lightning and thunder,
Patience to face darkness at noon,
Patience to go through a grinding-mill --
Be patient whatever befalls, doubting not
that He will surely come to you.*

* Var., He will provide for all your wants.

29. of JK
22. of BNP

tsala tsitta vwandas bayi mo bar
Chon tsinnth karaan paana Anaad,
Tsey kawa zananiya khyod hari kar
Kival tasunnday taaruk naad.

Have no fear, O restless mind,
The Eternal One takes thought for you.
He knows how to fulfil your wants.
Then cry to Him alone for help,
His Name will lead you safe across.

30. of JK
30. of NKK to be filled

khyath ga'nddith shami naa maanas

The joys of palate and fine apparel
bring man no lasting peace.
They who give up false hopes and don't
put trust in the things of the world,
Ascend, unafraid of Death's terrors
by scriptures told;
For having lived contented lives,
they are not debtors of Desire.**

**And do not have to settle accounts with the cruel debt-collector Death.

31. of JK
31. of NKK to be filled

kandyav karak kandi kande

O embodied One, dote not upon your body thus, embellishing it, adorning it,
providing luxuries for it.
Even its ashes will not endure.

32. of JK
32. of NNK to be filled

swamana gaarun manz yath kande

Should you, in this body, seek
The Supreme Self that dwells within,
Greed and illusion soon removed,
A halo of glory will surround
this very body of yours.

33. of JK and NKK
81. of BNP

yava tuu'r tsali tim ambar he'taa
bwachi yava tshali tim Ahaar ann;
Tseyta swa-par veytsaaras peytaa,
Tsentan yi dih van-kaavan

This counsel to the body give, O Soul*:
Wear only such clothes as ward off cold;
Eat only to satisfy your hunger;
Devote yourself with all your heart
to the knowledge of the Supreme Self.
Consider this body to be food for the forest ravens.

* LVRB: tsitta dehas vaan kyaa van. cf. Var. LV, 28: tsentan yih van-kaavan, consider this body meat for jungle crows (translation of this line in Vakh above by BNP).

34. of JK
34. of NNK to be filled

treshi bwachi mo kreshinaavun

Let not your body suffer
from hunger and thirst,
Feed it whenever it feels famished.
Fie on your fasts and religious rites;
Do good: therein your duty lies.

35.
35. of NNK to be filled

atha ma baa traavun khar baa

Do not let loose your donkey** lest
he damage others' saffron fields;
For none will bare his back to suffer
sword cuts and blows for you.#

** Your mind.
# Punishment for the damage done.

36. of JK
83. of BNP

ye'my luub manmath mad tsuur morun
Vata-naash maerith ta logun daas;
Tamiy sahaza Ishwar gorun,
Tamiy soruy vyendun saas.

Who slays the highway robbers three,
Greed, Lust and Pride,
And yet, in utter humility, serves
his fellow-men--
He truly seeks out the Lord,
disregarding as worthless ashes
all other things.

37. of JK
82. of BNP

maarukh maarabuuth kaam kruud luub
Nata kaan barith maaranay paan;
Manay kheyn dikh swaveytsaara shamm,
Vishay tihunnd kyaah-kyuth doar zaan.

Slay the murderous demons,
Lust, Anger and Greed;
Or, aiming their arrows at you, they will
surely shoot you dead.
Take care, feed them on self-restraint
and discrimination of the Self;
Thus starved these demons will become
powerless and weak.

38. of JK and 7. of BNP

gaal ga'ndiy-nyam bol pa'diy-nyam
Dapineym tiy yas yih routse,
Sahaza-kusamav puuz karineym,
Boh amalloun ta kas kyaah mvotse

They may abuse me or jeer at me,
They may say what pleases them,
They may with flowers worship me.
What profits them whatever they do ?
I am indifferent to praise and blame.

39. of JK and 6. of BNP

A'saa bol pa'ddiy-nyam saasaa
Mey mani waasaa khiid na heaye;
Boh youd sahaza Shankar-bakts aasaa,
Makris saasaa mal kyaah peyye

Let them mock at me and call me names.
If a true devotee of Siva I be,
I shall not feel distressed nor hurt.
Can a few ashes a mirror befoul* ?




* The ashes serve rather as polish

40. of JK and 10. of BNP

muudh zaa'niith pa'shith ta ko'r
koul shrutuvun zadd-ruupi aas,
Yus yih dapiy tas tiy boz
Yuhoy tattvavidis chuy abhyaas.

Though you are wise, be as a fool;
Though you can see, be as one blind+;
Though you can hear, be as one deaf**;
Patiently bear with all you meet,
and politely talk to eveyone.
This practice surely will lead you
to the realisation of the Truth.

+ lit. one-eyed.
** Var., dumb, but Bhaskar (LVRB) "zo'r ta ko'l"
(deaf and dumb): "shrutvaa sarvam shrotrahiinena bhaavyam."

41. of JK

manasu'y maan bhavasaras

Ocean and the mind of man are both alike:
Under the ocean's bottom lies
the destructive fire, vadvaagni#;
And in the breast of man doth rage
the fire of wrath.
When the fire breaks out, its flames
of angry, abusive words,
sear and scorch and burn.
But if one ponders unruffled and calm,
and weighs the words, though angry they be,
They have no substance, no, nor weight.

# Vadvaagni which, according to legend, would destroy the whole world if it were to burst forth from under the ocean.

42. of JK and 23. of BNP

rut ta krut soruy pazyam
Karnan na bozun, achin na baava,
Oruk dapun yeli vavaondi vuzeym
Ratandip prazaleym varzani vaava.

Ill or well, whatever befalls,
let it come.
My ears will not hear,
My eyes will not see.
When the Voice calls from within
the inmost mind,
The lamp of faith burns steady and bright
even in the wind.

43. of JK and NKK (to be filled)

mandachi haa'nkal kar tshe'nyam

When can I break the bonds of shame ?
When I am indifferent to jibes and jeers.
When can I discard the robe of dignity ?
When desires cease to nag my mind.

44. of JK and 10. of BNP
(to be filled from NKK)

muudh zaa'niith pa'shith ta ko'r

I have worn out my palate and tongue
reading the holy books,
But I have not learnt the practices
that would please my Lord.
I have worn thin my finger and thumb
telling the rosary beads,
But I have not been able to dispel
duality from my mind.

45. of JK and 91. of BNP

avyastaa'ry pothyan chii haa maali paraan
Yitha tota paraan 'Raama' panjaras;
Gita paraan ta hiitha labaan;
Param Gita to paraan cheys.

It is easy to read and to recite;
It is hard to practice what one reads,
And, reading seek out the Self within.
By constant practice, not by books,
Conviction grew in my heart
Of God, Who is Consciousness-Bliss.

47. of JK and 92. of BNP

Parun polum apuruy po'rum
Kesara vana volum rattith shaal,
Paras prounum ta paanas polum,
Ada gom moluum ta zinim haal.

I practiced what I read,
And learnt what was not taught.
From its jungle abode
I brought the lion down
as I a jackal would;
(From pleasures of the world
I pulled my mind away).
I practiced what I preached,
and scored the goal.

48. of JK and 86. of BNP

hyath ka'rith raaj pheri-naa
Dith karith trapti na man;
Luub veyna ziiv marina,
Ziivanatay mari tay suy chuy jnaan.

You will not know peace of mind
if you a kingdom gain,
Nor will you gain content or rest
if you give it away.
Only the man, free from desire,
will never die.
Only he has true knowledge
Who, though alive, is as one dead,
dead to all desire.

49. of JK and 85. of BNP

yi yi karu'm kara pyatrum paanas
Arzun barzun beyyis kyut.
Antih laagi-roust pusharun swaatmas,
Ada yuuri gatsha ta tuury chum hyout.

I have to suffer the consequence
of whatever I do,
even if I work for others' gain.
But if, with mind from attachment free,
I dedicate all works to God,
It will be well for me wherever I be,
here and hereafter.

50. of JK and NKK (to be filled)

kava chukh divaan anine ba'tash

Why do you grope thus like the blind ?
Pray, doubt not what I say to you:
If you are wise, enter within
And see the Lord Himself is there.
You need not search Him here and there.

51. of JK and 84. of BNP

pavan puu'rith yus ani vagi
Tas baovi na sparsh na bwachi ta tresh
Ti yas karun anti tagi,
Samsaaras suy zeyyi nech.

He who can direct his praana aright,
is not troubled by hunger or thirst.
And he who can do this unto the end
is born fortunate* in this world.

* LVRB. "samsaare saphalam asya jiivitam"
(His life here has been fruitful).

52. of JK and 30. of BNP

tsitta twarug gagana bramavon,
Nimishi aki tsandhi yuuzan lach;
Tseitani vagi bavdhi ratith zon
Praan-Apaan sondaarith pakhach.

The steed of mind speedeth over the sky,
And, in the twinkling of the eye,
A hundred thousand leagues traverseth he.
Yet a man of discrimination can control
the curvetting steed,
And, on the wheels of praana and apraana, guide
his chariot aright.

53. of JK and 79. of BNP

tsyath amarpathi tha'vy-ze,
Ti tra'vith lagi zuure;
Tati tsa no shinkyzi sannda'ri-ze
Dwadashur ti kwach no muure.

Keep your mind intent upon
the path that leads to immortality.
Should it stray from the path,
it will fall into evil ways.
Be firm with it and have no fear;
For mind is like a suckling baby,
which tosses restless even in its mother's lap.

54. of JK
(to be filled from NKK 54.)

kus mari ta kasuu maaran

Who dies? Who is slain ?
He who forsakes God's Name,
And gets involved in worldly cares.
It's he who dies. It's he who is slain.

55. of JK

Gwarashabdas yus yatsh patsh bare

He who has faith in Guru's word,
And with true knowledge for the rein
guides aright the seed of mind,
And holds his senses in control,
'Tis he enjoys the peace of mind.
He will not die, nor be slain.

56. of JK

grratta chu pheraan zere zere

Sure and steady the mill will turn
once you propel the wheel.
Mind is the pivot, it should know
how best to turn the mill.
And once it turns, it will grind fine,
And grain will find its way to the mill.

57. of JK, 57 of NKK and page xviii of BNP

Shiv chuy thali thali rozaan
Mav zaan Hyound ta Mussalmaan
Trukhay chukh ta pananuy paan parzaan
Ada chay Saahibas zanni zaan

Siva abides in all that is, everywhere;
Then do not discriminate between
a Hindu or a Mussalman.
If thou art wise, know thyself;
That is true knowledge of the Lord.

58. of JK

mithyaa kapatt asath trovum

I renounced fraud, untruth, deceit;
I taught my mind to see the One
in all my fellow-men.
How could I then discriminate
between man and man,
And not accept the food offered to me
by brother man ?

59. of JK

muudddo kray chay na dhaarun ta paarun

O fool, right action does not lie
in observing fasts and ceremonial rites.
O fool, right action does not lie
in providing for bodily comfort and ease.*
In contemplation of the Self alone
is right action and right counsel for you.

* Var., in observing the Five Fires (Pancaagni).

60. of JK

maa'rith paants buuth tim phalha'ndy

First feed the Five Bhuuta-s+ on the grain
and cates of self-awareness;
Thus fed, offer these fatted rams
as sacrifice unto the Lord.
Then you will know, O restless one,
the abode of the Supreme.
Ceremonial rites and pieties
will cease to be binding on you;
And even the 'left-handed'# practices
will bring no harm to you.

+ The five bhuuta-s, mahaabhuuta-s, are the five factors constituting the principles of experience of the sensible universe, viz., solidity, liquidity, formativity, aeriality and vacuity.

# Reference to Vaamamaarga ritual.

61. of JK and 13 of BNP

vwath rainyaa artsun sakhar
Athi al-pal vakhur heyth,
Youdvanay zaanakh parma-pad aksher
Hishi Khaosh-khvor keytha-kheyth.

Lady, arise and prepare for worship
with wine and flesh and cates.
If you know the changeless Supreme State
(of Parmasiva),
Take and eat them in the company of
fellow Tantric adepts.
(It matters not if, violating custom,
you practice "left-handed'' rites.*)

* The rites of Kaulacaar, a Shaakta cult. The last line is not clear and two variants are given with two different interpretations. The one within brackets is given by Grierson; the other, preceding it, is given by Anand Kaul, and this I think is the better interpretation. The last line (see AK, p.17) being "he' shikhar
khe' shikhar hyath''. Reference is to Cakrayaag of the Kaula-s. Wine meat and cates were used in worship as symbolic for man's passion, desires and sensual enjoyments; and these too were offered as sacrifice to the Divine Mother.

62. of JK and NKK and 63 of BNP

gyaanamaarg chay haakavaa'r
Dizeys shama-dama kreeyi panni,
Lama chtrrak posh pranni trakiy vaar
Kheyna-kheyna mwatsi vaaray cheyn

The pathway of Jnana is a kaiyard;
Fence it with self-restraint and pious deeds.
Then let the goats of former karma
browse in it and fattened be
as animals fit for sacrifice
at the altar of the Mother.
(Goats of past actions and their fruits
slain in sacrifice,
leaving no karma behind),
The kailyard of karma thus browsed away,
you gain release.

Many complain about bad thoughts, effects of bad karma, etc. Elaborating Mother Lal Ded's effective solution given above to these problems, one can let the thoughts come and go, you just stand back and laugh at it as it is not a part of you. You are He. Don't act on these thoughts. If a cloud of bad thoughts appear then right action is needed to counter them. Get up and do a pious deed, e.g. the least you can do is starting writing on why these clouds of thoughts are wrong and bad for you, i.e., applying the fire of knowledge and discrimination and continue until you would have overcome this dark cloud of thoughts, other means of nullifying the dark clouds such as getting your frustrations out, e.g., by going for a long walk etc, are also useful. The great Yogi Pathanjali says you need right action to counter wrong action and mere right thoughts wont do you any good to counter wrong action. These counter effects have to take place, each at their proper level of existence: thoughts, words and deeds (action). Swami Vivekananda ji has said watch your thoughts they form your words, watch your words they form your action, watch your action they form your character.

63. of JK and 34 of BNP

shishiras vuth kus ratte
Kus bavke ratti vaav
Yus pantsh yindray tseylith tsatte
Suy ratte gatti rav

Who can stop the eaves' drip during the frost ?
Who can hold wind in the palm of his hand ?
Who can see the sun in the darkness of night ?
He who holds his senses under control,
Can in the dark catch hold of the sun,
(Can see the Light in the darkness of the soul).

64. of JK

shiil ta maan chuy pony kranje

Like water in a colander are name and fame:
they do not last.

Whoever in his fist can hold* a storm,
Or tether an elephant with a hair of his head,
(Whoever controls the storms in his breast,
Or tethers the wild elephant of desire),
'Tis he whose name and fame endure.

* lit., like a wrestler, a strong man.

65. of JK and 93. of BNP

laz kaasii shiit nivaarii
Trana zala karaan aahaar;
Yih kami vvopadiish koaruy huutt batta,
Atsiitan vattas satsiithan dyun aahaar.

It covers your shame,
Saves you from cold,
Its food and drink-
Mere water and grass.
Who counselled you, O brahmin,
To slaughter a living sheep
as a sacrifice
Unto a lifeless stone ?

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