Lal Ded's Vakhs
Lal Ded was born in 1326 A.D.(approx.) 669 years ago daughter of a Kashmiri Brahman named Cheta Bhat near Pampore, Kashmir, based on majority of evidence. She is believed to be a Parmahamsa by her devotees. Studying Her works one is convinced that She is indeed a Parmahamsa.
Rupa Bhawani (1625-1721) regarded her as a supreme guru: Lal man Lal paramagwaram
Parmanand (1791-1879): Unique in her yoga of dwadashanta mandala, Realizing anahata, nada-bindu and Om, Lalleshwari attained to the Supreme Ananda.
The books that will be used are:
1. JK: Lal Ded by Jayalal Kaul, Sahitya Akademi, Rabindra Bhavan, 35 Ferozeshah Road, New Delhi-1, and as reference,
2. BNP: The Ascent of Self by B. N. Parimoo, Motilal Banarsidass, Bungalow road, Jawahar Nagar, Delhi-7.
3. NKK: Lal Ded Her life and sayings by Nil Kanth Kotru , Utpal publications, Rainawari, Srinagar, ISBN81-85217-02-5. He has the same number of vakhs in the same order as JK. Also, his vakhs are in Devnagri script which is then transliterated in English by us.
The order of the Vakhs are from Jayalal Kaul's (JK) book (1. above) and only one line of the original 'Vakh' is given by JK with the English translation of the entire verse is what is written here. In few cases the translation is from other authors, in which case it will be pointed out. The rest of the Vakh is by either BNP or transliterated from Devngri script given by NKK.
There are three teams of authors that JK gives which have verses that are concordant with all his 138 verses:
AK: Lalla yogishwari, Anand Kaul, reprint from the Indian Antiquary, Vols. L, LIX, LX, LXI, LXII.
LV: Lalla-Vakyani, Sir George Grierson and Dr. Lionel D. Barnett Litt. D.(R. A. S. monograph, Vol. XVII, London 1920).
WC: Vaakh Lalla Ishwari, Parts I and II (Urdu Edition by A. K. Wanchoo and English by Sarwanand Chaaragi, 1939).
Lal Ded was far above the realm of being a Realized Soul. This is why a title of a Parmahamsa is just a word or a phrase being used to understand where She is coming from.
For the pragmatic thinkers among us please consider this question for it will tells you about Lal Ded.
It is a fact that Lal Ded did not say these Vakhs for the sake of preaching, or taking the position of a teacher or one sermonizing us. She would often speak to Herself and teach Herself as will be clear from the Vakhs. Applying the usual Vedantist reasoning Who is the Speaker of the Vakh and to whom? In many ways She answers this question Herself in Her last Vakh.
138. last vakh of JK (Kaul)
yi rasini vichoarum thi mantar
yihay lagamo dhahas partsun
suy Parasivun tanthar
Whatever work I did
became worship of the Lord;
* refers to the second line in this Vakh (verse) with reference to Lalleswari Vakyani, Rajanaka Bhaskara, 60 verses translated into Sanskrit.
Also, this tells us that people of her stature are born with Self awareness only a little rubbing is needed for them to manifest their Divinity. I believe that They are Put in such a position for the benefit of humanity at large.
Since I do not have as yet these references please try to cross check the Kashmiri with the translation and transliteration. Note the sound A is equal to the stressed sound on a is equal to aa, eg., naavi=nAvi=boat.
1. of JK
Ami pana so'dras nAvi
With a rope of loose-spun
thread am I towing
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
boh vAy(bo dAy*)
I will weep and weep for
you, O Mind;
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
There is a yawning pit
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
pyatsuv kaan gom
A wooden bow and rush
grass for an arrow:
5. of JK and NKK
aayas vate gayas naa
By the highway I came,
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
Kyaah kara paantsan
dahan ta kaahan,
Ah me! the Five (Bhuta-s),
the ten (Indriya-s),
* 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
atshyan+ aay ta
For ever we come, for
ever we go;
+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
aayas kami dishi ta
Whence I have come and by
9. of JK
gaattulah akh vuchum
bwachi suu'ty maraan
I have seen a learned man
die of hunger,
10. of JK
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
11. of JK
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
12. of JK and NKK
tsAmar cha'tu'r rath
A royal fly-whisk,
sunshade, chariot and throne, Merry revels,
13. of JK and NKK
Swoth lUrith peyiy tama pankh;
Yama-bhAth karanay kali choradAre,
Kawa zana kAsiy maranann shenkh.
Why have you sunk deep in
14. of JK.
Kava goy apazis pazyuk broent,
Dushibooz vash kooranakh par daramas
Yina gatshana zyena-maranas kroent.
Why do you dote upon
someone, my Soul,
* & ** 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?
#'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.
ditith pa'ny paanas
What was it you had sown
which should have borne a rich harvest?
17. of JK
In your mother's womb you
And die, even while alive
*. 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
Impart not esoteric truth
da'chinis o'bras zaayun zaanahaa
I might disperse the
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
ttyotth mo'dur tay
What is bitter at first
is sweet in the end,
*. cf., The Gita, VIII. 37-38.
21. of JK
gwaran vo'nam kunuy
My Guru gave me but one
**. natsun, pherun, to wander, roam (see supra, p. 12). cf. LV,, 94, to dance.
22. of JK
raajas baa'j ye'my
He who wields the sword a
23. of JK
attagand ddyo'l gom
The sling of my candy
load has gone loose, (and it galls my back);
* LV, 108. Var., My day's work has gone awry. ** The loss has been painful, as a blister.
24. of JK
gwaras pritshom saasi
A thousand times my Guru
# This creation, universe.
25. of JK
vyabhav no tsonddum
In life I sought neither
wealth nor power,
26. of JK
Se'dis hol me karem kyaah
Bo'h tas aahsas Agarai veyzay
Veydis ta veyndis kareym kyaah.
I came straight,
27. of JK
Na khyan gatshakh ahannkari:
Saomuy khey maali saomuy Asakh
Sami khyana mutsaranay barnyan taari.
By pandering to your
28. of JK
tsaalun chu vzmala ta
Patience to endure
lightning and thunder,
* Var., He will provide for all your wants.
29. of JK
tsala tsitta vwandas
bayi mo bar
Have no fear, O restless
30. of JK
The joys of palate and
**And do not have to settle accounts with the cruel debt-collector Death.
31. of JK
kandyav karak kandi kande
O embodied One, dote not
upon your body thus, embellishing it, adorning it,
32. of JK
Should you, in this body,
33. of JK and NKK
bwachi yava tshali tim Ahaar ann;
Tseyta swa-par veytsaaras peytaa,
Tsentan yi dih van-kaavan
This counsel to the body
give, O Soul*:
* 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
treshi bwachi mo kreshinaavun
Let not your body suffer
Do not let loose your
** Your mind.
36. of JK
ye'my luub manmath mad
Who slays the highway
37. of JK
Nata kaan barith maaranay paan;
Manay kheyn dikh swaveytsaara shamm,
Vishay tihunnd kyaah-kyuth doar zaan.
Slay the murderous
38. of JK and 7. of BNP
gaal ga'ndiy-nyam bol
They may abuse me or jeer
39. of JK and 6. of BNP
A'saa bol pa'ddiy-nyam
Let them mock at me and
call me names.
* The ashes serve rather as polish
40. of JK and 10. of BNP
koul shrutuvun zadd-ruupi aas,
Yus yih dapiy tas tiy boz
Yuhoy tattvavidis chuy abhyaas.
Though you are wise, be
as a fool;
+ lit. one-eyed.
41. of JK
Ocean and the mind of man
are both alike:
# 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
Karnan na bozun, achin na baava,
Oruk dapun yeli vavaondi vuzeym
Ratandip prazaleym varzani vaava.
Ill or well, whatever
43. of JK and NKK (to be filled)
When can I break the
bonds of shame ?
44. of JK and 10. of BNP
I have worn out my palate
45. of JK and 91. of BNP
Yitha tota paraan 'Raama' panjaras;
Gita paraan ta hiitha labaan;
Param Gita to paraan cheys.
It is easy to read and to
47. of JK and 92. of BNP
Kesara vana volum rattith shaal,
Paras prounum ta paanas polum,
Ada gom moluum ta zinim haal.
I practiced what I read,
48. of JK and 86. of BNP
Dith karith trapti na man;
Luub veyna ziiv marina,
Ziivanatay mari tay suy chuy jnaan.
You will not know peace
49. of JK and 85. of BNP
Arzun barzun beyyis kyut.
Antih laagi-roust pusharun swaatmas,
Ada yuuri gatsha ta tuury chum hyout.
I have to suffer the
50. of JK and NKK (to be filled)
Why do you grope thus
like the blind ?
51. of JK and 84. of BNP
Tas baovi na sparsh na bwachi ta tresh
Ti yas karun anti tagi,
Samsaaras suy zeyyi nech.
He who can direct his
* LVRB. "samsaare
saphalam asya jiivitam"
52. of JK and 30. of BNP
Nimishi aki tsandhi yuuzan lach;
Tseitani vagi bavdhi ratith zon
Praan-Apaan sondaarith pakhach.
The steed of mind
speedeth over the sky,
53. of JK and 79. of BNP
Ti tra'vith lagi zuure;
Tati tsa no shinkyzi sannda'ri-ze
Dwadashur ti kwach no muure.
Keep your mind intent
54. of JK
Who dies? Who is slain ?
55. of JK
He who has faith in
56. of JK
Sure and steady the mill
57. of JK, 57 of NKK and page xviii of BNP
Mav zaan Hyound ta Mussalmaan
Trukhay chukh ta pananuy paan parzaan
Ada chay Saahibas zanni zaan
Siva abides in all that
58. of JK
I renounced fraud,
59. of JK
O fool, right action does
* Var., in observing the Five Fires (Pancaagni).
60. of JK
First feed the Five
Bhuuta-s+ on the grain
+ 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
Athi al-pal vakhur heyth,
Youdvanay zaanakh parma-pad aksher
Hishi Khaosh-khvor keytha-kheyth.
Lady, arise and prepare
* 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
62. of JK and NKK and 63 of BNP
Dizeys shama-dama kreeyi panni,
Lama chtrrak posh pranni trakiy vaar
Kheyna-kheyna mwatsi vaaray cheyn
The pathway of Jnana is a
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
Kus bavke ratti vaav
Yus pantsh yindray tseylith tsatte
Suy ratte gatti rav
Who can stop the eaves'
drip during the frost ?
64. of JK
Like water in a colander
are name and fame:
Whoever in his fist can
hold* a storm,
* lit., like a wrestler, a strong man.
65. of JK and 93. of BNP
Trana zala karaan aahaar;
Yih kami vvopadiish koaruy huutt batta,
Atsiitan vattas satsiithan dyun aahaar.
It covers your shame,
66. of JK and 55. of BNP
diiva vattaa divur
The idol is but stone,
* huutta, adjective, is
probably from Sanskrit hatth, akin to Hindhi
hatthi and huudd. cf., LV, 17, learned.
67. of JK and 56. of BNP
Sadbhaava gwara kath yus mani heye,
Shambhuhas swari neyth panani yatshe,
Suy dapize sahaza akriyi, na zeyye.
He does not need the kusa
* Var., LVRB, 45: say da'py-ze sahazaakriye (His is the true worship of the Lord) is the better reading.
68. of JK and 71. of BNP
Kam kusam lagizeys puuze ?
Kami sara goadd dizeys zaldani,
Kava sana mantra Shankara swaatma vuze.
Who is the florist, who
the flower-girl ?
69. of JK and 72 of BNP
Bhaavaki kusam lagizeys puuze,
Shisharas goadd dizeys zaldaani,
Tshwapi mantra Shankara swaatam-vuze.
Mind is the florist,
Devotion the flower-girl,
70. of JK and 57 of BNP
Tsu'y chukh deyn pavan ta raath,
Arg tsanndun, posh poyni tsu'y
Tsu'y chuk soruy ta laagizi kyaah ?
Thou art the earth, Thou
art the sky,
71. of JK and NKK, and 54. of BNP
Naasikaa pavan Anaahatta rav;
Swayam kalpan anti tsaji.
Paanay su Diiva; ta artsun kas ?
He who knows the
* 'mandal': orb, disc,
sphere, of 'dvaadashaanta' or locality of it; 'dvaadashaantah',
a measure of twelve fingers; literally, the end of
twelve fingers, here the distance found by
measuring. Cf. aadikotih: hrdayam, antakotih:
parishiilanam- PR, pp. 88-89, 135. The praana
starts at the point of hrdaya (praanollaasa) and
ends (vishhraanti) at dvaadashaanta, i.e., at a
distance of twelve fingers from it. Also called
anatahdvaadashaanta, i.e., the heart, and
baahirdvaadashaanta, twelve fingers' distance from
it. See also Svacchanda Tantram (KSTS, 38) p. 65,
verse 111; and Vijnaana Bhairava (KSTS, 8) verse
72. of JK and 28. of BNP
Kumbhay Brahmaannddas sum gare;
Akh suy manthr tseytas kare,
Tas saas manthr kyaah kare.
He in whose navel
* naabi: navel, cf. "paraavaak mulacakrastha, pashyantii naabhiisamsthitaa..."
# Brahmaanda, lit, Brahma's egg, the universe, used also of brahmarandhra in the crown of the head. Lit., a bridge between the manipura cakra and brahma-randhra, with Omkaar as the mantra; fig., between kumbha(ghatta, the individual) and Brahmaanda, the Cosmic Whole. Var. LV, 34: For whom the kumbhaka exercise formeth a bridge to the Brahma-randhra.
It is said that no mantra is complete without OM in it and the practice of the mantra OM on your own without a Guru is discouraged.
73. of JK and 12. of BNP
Kamalajanaath naamadhaarin yuh,
Mey abali kaastan bhavaraoz,
Su vaa su vaa su vaa suh.
Shiva or Keshva or Jina,*
* The Buddha. In later Sanskrit literature "Jina" is used for the Buddha.
74. of JK and NKK, and 32. of BNP
Hal mey kormas rasanishiti;
Vuchun hyotmas taari diientthmas baran
Meyti kal ganeyam zi zogmas tati.
I, Lalla, searched and
sought for Him,
75. of JK and NKK
In the mortar of love I
ground my heart,
76. of JK and 36. of BNP
Yatshi no praavakh muktiidwaar:
Salilas lavan zan miilith gatshe,
Toti chuy durlabh sahaza veytsaar.
Not by ascetic practices
is the Self realized;
77. of JK and NKK
Plump and comely were
* that is, take a lesson from this and reflect upon it.
78. of JK and NKK
Itself a part of the
The obvious doctrine this teaches us is that our true self is the spirit, which is all pervading like the stone in earth which has assumed various forms, shapes and sizes.
79. of JK and NKK
Will the sun not shine on
*The god of water.
80. of JK and 29. of BNP
Tsattith vattith kuttith kaliish;
Zaanaha ada astah rasaayan gattith,
Shivachuy kruutth ta tsen vopadiish.
If I knew how to control
* The tubes through which the vital airs circulate of which the principal ones are ten, cf. dashi naadi vaav, the vital airs of ten naaddi-s, Infra No. 91.
81. of JK and NKK
As mother a woman suckles
82. of JK and NKK
Like a tenuous web Siva
83. of JK and 48. of BNP
Heymi trey gay byon-abyon veymarsha;
Tsetani rav bhaati sab same,
Shivamay tsraatsar zag pashya.
When water freezes in the
*SSV, p.98, lines 4-5,
jala himan ca yo veda...
84. of JK and 61 of BNP
Neythay snaan kari tiirthan;
Vahari vaharas no'nuy aase,
Nishi chuy ta parzaantan.
VAR. LVRB nonuy aase: He is to be seen in all these activities all the year round. He is close to you as yourself, "pashyaatmadevam nijideha eva." Also see KSTS 8, sloka 118. "kshutaadyante bhaye shoke ... brahmasattamayii dashaa, taam tatra tatra avasare vimarshya..."
85. of JK and 45. of BNP
Tsaendr go'l tay mo'tuy tseyth;
Tseyth go'l tay keynhti na kune;
Gay Bhoor Bhwaah Swaah veysarzith keyth.
The sun sets, the moon
begins to shine*;
* Praanaa the sun moving
upwards, apaana the moon moving downwards. Cf.,
"praanaatmaa ravih uurdhva-mukhatvena caran;
taalvaadi-aatmani antare sthitah; candrah
apaanaatma adhomukhatvena..."- Tantraaloka (KSTS
36), Vol. IV, pp. 26-28.
86. of JK and 37. of BNP
Teli Lal naav draam
Yeli dali travimas tati.
I burnt the foulness of
87. of JK
The soles of my feet wore
off on the roads
88. of JK and 35. of BNP
Dag Lalanaovam Dayisannzi prahe;
Lali Lali karaan lal vuzunovum,
Miilith tas shrotsyom dahe.
In the last watch of the
* The ten indriya-s, dahe, five organs of sense and five organs of action. Var., dihe: Even my body was purified.
89. of JK and 41. of BNP
Manthr go'l tay mwo'tuy tseyth,
Tseyth go'l tay kehhti na kune,
Shuunyas Shuunyaah miilith gav.
Let go the sacred tantra
* cf., LV 11, texts, holy
90. of JK and 43. of BNP
Dro'g zaanun kalpan traav;
Nishi chuy tay duur mo gaarun;
Shuunyas Shuunyaah miilith gav.
Realization is rare
91. of JK and 42. of BNP
Tseylith milavith dashinaaddi vaav,
Tavay Sheyshikal veyglith vatsham;
Shuunyas Shuunyaah miilith gav.
I reined in the steed of
92. of JK
On nothing else I built
* Verse-sayings of Lalla.
93. of JK and NKK, and 38. of BNP
Prakrat hu'zum pavana saeti;
Lolaki naara vaolinj buzam,
Shankar lobum tamiy saeti.
Cutting my way through
* LV: Cakra-s.
LVRB:''kaamaadikam kaanena shattkam etat'', i.e.,
kaama, krodha lobha, moha, mad and ahankaara.
94. of JK and 53. of BNP
Vuhay ko'rum panun paan;
Shu-vt travith sath-marg ro'tum,
Teyli Lal bo'h va'tsas Prakaashasthan.
When I became one with
the Supreme Word*,
95. of JK and 67. of BNP
Baavtam tseyyi chuy antar vyo'd;
Dwashavay vo'padaan kanda-puraa
Huh kava turun ta haah kava to't ?
O Guru, you are as a god
96. of JK and NKK, and 68. of BNP
Brahmasthaanas shishirun mwakh,
Brahmaandas chay nad vahavani,
Tavay turun 'huh','haah' gav to't.
At the navel region is
the Place of the Sun,
97. of JK
For love that would not
let me be,
98. of JK and 33 & p. 204 2nd Vakh in BNP
Prazalyom daph ta naneyam zaath;
Andrium Prakaash neybar tsho'ttum,
Gatti ro'tum ta karmas thaph.
Gently, gently, I trained
* & # Var., LV.
4"slowly, slowly, did I stop my breath in the
bellows-pipe (of the throat)'' damaadam ko'rmas
99. of JK and NKK, and 46. of BNP
Tsheypith Jnaanas votum na kuuntsh (kaanh);
Lay karmas ta vatsas alsthaanas,
Bari bari baana ta cheyvaan na kuunh (kaanh).
Searching the Self, I
* 'al-thaan', the abode of amrita (nectar), of the Supreme, which is also in the Self of man though he wearies himself searching Him everywhere else.
100. of JK and 51. of BNP
Ada mey labam zanas zaan,
Suh yeli dyuuenthhum nishi paanas
Soruy suy ta bo'h no kea'h
Foulness from my mind was
101. of JK and NKK, and 96. of BNP
Yava labakh paraluukas annkh
Vo'th khas Surya-manndal tso'mbith,
Tavay tsaliy maranun sheynkh.
Do away with karma-s two#
and causes three+,
* Var., LV, 75:''by
practising kumbhaka yoga.''
102. of JK and 97. of BNP
Yim pad Lali dapi tim hreydi annkh;
Kaarana Prnavaki layi ko'r Lalle
Tseyth-jyoti kaosan maranun sheynkh
In the robe of Jnaana
103. of JK and 100. of BNP
Mey, Lalli, ruuzam na bwad na hosh;
Veyzay sapanis paanay paanas,
Ada kami hili+ phoal Lalli pamposh !
I traversed the vastness
of the Void alone,
* lit.. I became a
confidante of my Self.
104. of JK and NKK
A tapasvin into the world
* Var., LV, 35. Also LVRB,
34. "praaptaa vishuddham sahajam prabodham",
where sahaja as an adjective qualifies prabodham.
105. of JK and NKK
Hoping to bloom like a
Now turned into cloth, I
was dashed and dashed
106. of JK and NKK
Thou wert a royal swan
Note a royal swan is also
a syomble of a parmahamsa: God in human form
having all human qualities and God
107. of JK and 62. of BNP
Gwaaraan Swadarshan myul;
Tseyta parith mo nishpath aas,
Denshakh duure dramun nyuul.
The pilgrim sannyasin
goes from shrine to shrine,
108. of JK and 76. of BNP
Veyphoal, man na rattith ta vaas;
Deyn-raath gaenzarith panun shwaas,
Yuthuy chukh ta tyuthuy aas
Some leave their home,
some the hermitage,
109. of JK and 77. of BNP
Veyndiv geyh vaa veyndiv vanvaas;
Zanith sarvagath Prabhu amol;
Yuthuy zaanakh tyuthuy aas.
Should you destroy vain
110. of JK and 75. of BNP
Ruuzith veywahari deyn kyoha raath
Laagi-rost yus man karith
Tasi netyh prasan Suura-Guruunaath.
Constantly invoking the
name of Siva,
* Mystic name for "Soham" (I am He) which reversed, becomes "Hamsa" (Swan), sometimes used to denote Paramasiva.
111. of JK and 87. of BNP
Keantsan vudeyn neysar peyyiy,
Kenh chiy snasn karith aputi,
Kenh geyh bazith ti akryiy,
Some though asleep are
112. of JK and 88-A. of BNP
Uurda gamano par-varzeyt carit
kaattha deni dwad shramanaavano
Anti sakalo kapatth careyth.
To stop a running stream,
to cool a raging fire,
113. of JK and 59. of BNP
Tath sari sakalay poani ceyn;
Mrag, sragaal, gannddi, zalhasti,
Zeyn naa zeyn ta toutuy peyn.
To the lake* too small
even for a mustard seed,
* Of earthly existence, as against the Eternal.
114. of JK and 58. of BNP
Aki neyngi saras arshas ja'ay;
Harmukha kaunsara* akh sum saras,
Sati neyngi saras Shunyaahkaar.
Three times the lake
overflowed its shore;
* From Haramukh mountain in the north to Kausarnag in the south.
115. of JK and NKK
However many parts I
played upon the stage,
* A tributary of the
Jhelum in Kashmir.
116. of JK and NKK
In time past, we were;
117. of JK and 49. of BNP
Bhuutal gaganas kun vikaase,
Tsaendar Rahu-grras maavase;
Shiva puuzun gav cita-aatmase.
When the light of the day
* On the amaavasya of solar eclipse, Raahu is supposed, by popular tradition, to swallow the sun. But, says Lalla, that the seeker who treads the path has the experience of the manifested universe, the sun and the sky and all the worlds, vanishing and becoming one with the unmanifested all-pervading Akshara. There, for the moment, it seems to be "dark, irretrievably dark" in the great Void; but soon it is lit up by the New-born Moon, the Paraa-Samvit, which is the illumination of the Higher Consciousness revealing the abode of the Supreme Siva.
118. of JK and 52. of BNP
Yimav tsyuun tim zivantay-mukt;
Veyshmas samsaaranis paashas,
Abodhy gaenddaah sheyth-sheyth dith.
They who have known the
119. of JK and 69. of BNP
Kus sar vatri teliy ?
Kus Haras puuzi laagi ?
Kus Paramapad meliy ?
Who dozes off ? Who is
120. of JK and 70. of BNP
Daddiy Sar pancayaendi vatri teliy,
Svaveytsara poani Haras puuzi laagi,
Paramapad tsiitnaa Shiva meliy.
It is the mind that
* Paramasiva beyond the Kula, the thirty-six Tattva-s, the universe.
121. of JK and 65. of BNP
Brahma paayreyn vavlaseys
Yuugi yuuga kali parzaaneys
Kus Diiva ashwavaar peytth ceyddeys ?
Siva is the horse,
122. of JK and 66. of BNP
Yas naav na varan na guthr na ruup
Aham vimarsha Naada-Binduy yas voan,
Suy Diiva ashwavaar peytth ceyddeys (khotus).
He who is the eternal 'Anaahata',
* Or, perhaps better, who
is the abode (ground, home) of ...
123. of JK and NKK
Would you understand what Oneness* is ?
It has turned me into nothingness.
Though He is One, Alone, and All,
Yet I am caught in the War of Two+.
Though He has neither colour nor form,
Yet I am caught in His wondrous forms#.
* Unity of Existence.
124. of JK and NKK
He is in myriad colours
lit., rangas manz, on the
stage of the world where the play is going on.
125. of JK and 98. of BNP
Tsalith tsottum shuunya ada vaav,
Shivay dyuu'tthum shaayi-shaayi miilith
Sheyh-ta-treyh traopimas ta Shivay draav.
I roamed the ten
* The 36 tattva-s
(literally, thatnesses) the categories or
principles from Paramasiva to the earth, according
to the Trika Saiva cosmology.
126. of JK and NKK
I turned to Him heart and
* lit.. had the experience of Aakashaand Prakaasha. Lalla heard the ever-unobstructed (anahata) sound of OM (The Bell of Truth); and, in her deep concentration. became absorbed in the Impersonal Transcendent (the Sky, the Void). But she went beyond, ascending to the abode of Paramasiva who, according to Trika Darshana, is both Prakaasha and Vimarsha, Light and Self-Awareness.
127. of JK and 64. of BNP
Gaaraan aayas hiheyn hih;
Tsay hay Naaraan, tsay hay Naaraan,
Tsay hay Naaraan, yim kam vih ?
I searched within for the
128. of JK and 21. of BNP
Shyaamagala tse' byoan taotthis,
Yuohay beynabhid tse' ta me'
Tsa sheyn* svaami boah sheyyi+ mashis.
O Lord of the Dark Blue
* Sovereign power,
omnipotence, omniscience, All-inclusiveness,
eternality, All-pervasiveness (that is, in Trika:
maayaa shakti, sarvakar-tritva, sarvajnatva,
puurnatva, nityatva, and vyaapakatva
129. of JK and 20. of BNP
Sadai buudum yi kwa dih;
Or (Sadai budum yiko dih);
Tsa boah, boah tsa myul naa zonum,
Tsa kus boah kwasa chum saendiih.
Lord, I did not know who
* sadaa'y bodum yiikuy deha (LVRB, 7) but cf.,... yi kwadeha, LV, 7: "Continually have I mortified this vile body."
130. of JK and 44. of BNP
Vuchum Shivas Shakht miilith ta vaah !
Tati lay karmas amritsaras,
Zinday maras ta me' kari kyaah.
I, Lalla, entered by the
131. of JK and NKK
Thou dost pervade all
shapes and forms,
* The Anaahata naad, the AUM.
132. of JK and 74. of BNP
Ye'my hyuuh mon deyn kyoha raath,
Ye'mysay adway man saopun,
Tamiy dyuu'thuy Sura-Gurunaath.
He who regards himself
and others alike,
133. of JK and Vakh 1. p. 204 BNP
Gaganas svagun myuul samitsratta,
Shunya gol Anaamay motuu,
Yuhoy vopadiish chuy bhatta.
By oft-repeated practice,
the wide expanse
* The Kashmiri Pandit (Brahmin) is often so called.
134. of JK and 40. of BNP
Tshwapi, Mudri ati na praviish;
Rozaan Shiv-Shakt na ate,
Mvatiyay kuanh ta suy vopadish.
Here there is neither
word nor thought,
135. of JK and p. 200 Vakh b. of BNP
Gay paanay Sarvakrya mashith:
Anyav dyuu'thukh keyenhti na anvay:
Gayi sath layi Par pashith.
Here there is neither
thou and I,
* Var., LVRB, 59: "anya
dyuthukh ..." (They) saw Other than all
these, the Absolute, the Relationless (Ananvaya)
"kentsh na anvay".
136. of JK and 50. of BNP
Me' tse' tshaaendaan luustum doah;
Paanas maenz ye'ly dyuu'thukh me' tsu'
Me' tsu' ta paanas dyutum tshoah.
Thou wert absorbed in
Thine Own Self,
* cf., LV, 44: "The second meaning" given there is what the words cannot bear, however much their meaning may be strained.
137. of JK and 101. of BNP
Zalmay dyuu'thum navam no'vuy
Yana peyttha Lalli me' tan-man no'vuy,
Tana Lal boah navam navay cheys!
The citta, the mind, is
* zalamay, Sans. jalamaya,
Grierson (LV. 93) explains it as a "waste of
waters" at the time of pralaya, destruction
of the Universe.
Interestingly, the same
New Mind here when it is in its deluded form is
also referred to as water of a lake which
constantly oozes out, see JK Vakh 120. By constant
tapasya the same mind is transformed so as to be
able to see this new shoreless expanse of waters,
138. of JK and NKK
yi rasini vichoarum thi mantar
yihay lagamo dhahas partsun
suy Parasivun tanthar
Whatever work I did
became worship of the Lord;
* cf. SSV, III, 25-36:
sharirvrttirvratam (26), kathaa japah (27). (For
such a one the normal daily routine of his becomes
a vrata, that is, religious vows, etc (26), and
whatever he says becomes the recitation of a