The world was smaller
and lonelier
when I got up.
Preoccupied, I poured
hot water
into an empty ma-te cup.
Cuando me levanté
el mundo era más chico
y soledoso.
Distraido, derramé
agua caliente
en un mate vacío.
28 feb. 2017
Tuesday, February 28, 2017
Monday, February 27, 2017
A JUAN IGNACIO
A la memoria de Juan Ignacio Magnabosco 1961 - 2017
No sé si ustedes están enterados
I don't know if you are aware
de lo que le pasó a Juan
of what happened to Juan
tuvo un accidente con el tractor
he had an accident with the tractor
y falleció
and died
falleció
falleció
I am stunned by that word
that takes away a friend
and a life.
Standing naked under the stars,
I wonder how Juan could be dead.
To the south is the Southern Cross
and the Great Cloud of Magellan.
To the north,
Orion stands
on his head.
27 Feb. 2017
No sé si ustedes están enterados
I don't know if you are aware
de lo que le pasó a Juan
of what happened to Juan
tuvo un accidente con el tractor
he had an accident with the tractor
y falleció
and died
falleció
falleció
I am stunned by that word
that takes away a friend
and a life.
Standing naked under the stars,
I wonder how Juan could be dead.
To the south is the Southern Cross
and the Great Cloud of Magellan.
To the north,
Orion stands
on his head.
27 Feb. 2017
Friday, February 24, 2017
This week I'm seeing Vietnam in the list of the top ten countries visiting the poetry blog. Argentina's in there too, but Chile is not. It seems that I get one or the other, but not both, The same is true of Spain and Portugal. Maybe in each case I have just one fan, who is constantly crossing the border like a bagashero. [How many of you know that word? It's Portunhol for "contrabandista."]
In our possessed state, Beauty speaks through us. She has Her own wisdom, which we are powerless to match or refute. She is the source of Life and Death. Though we may retransmit sparks of Her overwhelming light, we are basically along for the ride. We are the wood burning in Her sacred dhuni, Her fire-pit, which is also our funeral pyre.
D. Carlos Traxler
One year ago: 24 Feb. 2016
D. Carlos Traxler
One year ago: 24 Feb. 2016
Thursday, February 23, 2017
In the end it is beauty that we love, beauty that heals the soul and makes us believe that there could be a god, must be a god. We will do anything to have such beauty, to possess it, whether or not it can really be possessed, because we worship it. In that sense, at least, there is a god. Beauty is a god that, instead of being possessed, possesses us, drives us, riding us like the gods of Vodou, to imitate it, re-create it, and love it. Before such an onslaught of divinity we are helpless.
D. Carlos Traxler
One year ago: 23 Feb. 2016
D. Carlos Traxler
One year ago: 23 Feb. 2016
Wednesday, February 22, 2017
Wednesday, February 15, 2017
Nota bilingüe - Bilingual Note
Estoy escribiendo esta nota en dos idiomas por su importancia, y porque vivo en dos culturas. La mayor parte de mis amigos saben que soy naturista. Qué piensan de eso? Que es una eccentricidad, algo cómico, un vicio? No sé. Ni voy a perder sueño pensando en eso. Su importancia no tiene que ver conmigo, sino con toda la raza humana. Lo que hay que saber y entender es que la desnudez es normal, que es el estado normal del ser humano.
Se dice que la ropa hace al hombre. Pero lo que hace no es parte de la natura. Lo que hace es una construcción artificial, con una humanidad restringida y poco libre, a veces torcida y miope. Pero la desnudez, al contrario, hace al humano; un humano que, en vez de sacar ventaja de la vulnerabilidad de otra persona, la comparte. En vez de magnificar las diferencias sociales, las borra, para facilitar comprensión y cooperación humana. Dejando atrás lo artificial, se descubre de nuevo lo natural y esencial.
Si esta visión del ser humano y su estado natural y normal no se acepta por “la sociedad”, es “la sociedad” que se equivoca, es “la sociedad” que tendrá que aprender una nueva manera de pensar, para hacerse realmente humana, y casi diría para sobrevivir. Lo artificial que hemos creado está matando a lo natural, y si eso pasa, va a matar a nosotros tambien.
///
I am writing this note in two languages because of its importance, and because I live in two cultures. Most of my friends know that I’m a naturist. What do they think of that? That it’s an eccentricity, something comical, a vice? I don’t know. Nor am I going to lose sleep thinking about it. Its importance doesn’t have to do with me, but with the whole human race. What has to be known and understood is that nudity is normal, that it is the normal state of the human being.
It is said that clothes make the man. But what they make is not part of nature. What they make is an artificial construction, with a humanity that is restricted and unfree, sometimes distorted and myopic. But nudity, on the other hand, makes the human; a human that, instead of taking advantage of the vulnerability of another person, shares it. Instead of magnifying social differences, it erases them, facilitating understanding and human cooperation. In leaving behind the artificial, the natural and essential is rediscovered.
If this vision of the human being and our natural and normal state is not accepted by “society,” it is “society” that is mistaken, it is “society” that will have to learn a new way of thinking, to become really human, and I might even say to survive. The artificial that we have created is killing the natural, and if this happens, it is going to kill us, too.
Sunday, February 12, 2017
Paulo y Francesca
[portunhol surenho]
Francesca, so tu leal amante,
que compartió dez anos de perigo.
Quero dizerte con candor
que la causa do desmaio de Dante
non foi o nosso castigo,
foi nosso eterno amor.
12 fevrero 2017
Francesca, I am your faithful lover,
who shared ten years of danger.
I want to tell you from my soul
that the cause of Dante's faint
was not our punishment,
but our undying love.
Francesca, so tu leal amante,
que compartió dez anos de perigo.
Quero dizerte con candor
que la causa do desmaio de Dante
non foi o nosso castigo,
foi nosso eterno amor.
12 fevrero 2017
Francesca, I am your faithful lover,
who shared ten years of danger.
I want to tell you from my soul
that the cause of Dante's faint
was not our punishment,
but our undying love.
Saturday, February 11, 2017
More Naked
It's an odd sensation,
being naked and yet
wanting to be
more naked.
How much more
naked.could I get?
There is only one way,
and I'm not ready
for it yet.
being naked and yet
wanting to be
more naked.
How much more
naked.could I get?
There is only one way,
and I'm not ready
for it yet.
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 19
JK/NKK 19
döchinis ôbras za:yun za:nàha:,
södaras za:nàha: köDith aTh |
möndis ru:giyas vaidyut za:nàha:,
muDas zö:nim na pranith kath ||
If I could scatter the southern clouds,
and empty out the ocean,
cure lepers with a healing potion,
I'd still not have the tool
to clarify my words for a fool.
ॐ नमः शिवाय ॐ
döchinis ôbras za:yun za:nàha:,
södaras za:nàha: köDith aTh |
möndis ru:giyas vaidyut za:nàha:,
muDas zö:nim na pranith kath ||
If I could scatter the southern clouds,
and empty out the ocean,
cure lepers with a healing potion,
I'd still not have the tool
to clarify my words for a fool.
ॐ नमः शिवाय ॐ
Friday, February 10, 2017
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 65
JK/NKK 65
laz ka:siy Si:t nèvariy,
trinà zalà kariy a:ha:r |
yi kàmy vvapàdi:S kôruy baTa:,
atsi:tan vaTas satsi:tan dyun a:ha:r ||
It provides for your modesty
and wards off the cold,
it drinks water and it eats food.
Who taught you, oh Brahmin,
to give conscious food
to an unconscious stone?
An analogy for our time:
They cry and they bleed,
they share your divinity.
Who taught you this stupidity:
to sacrifice your kind
to dogma and greed?
ॐ नमः शिवाय ॐ
laz ka:siy Si:t nèvariy,
trinà zalà kariy a:ha:r |
yi kàmy vvapàdi:S kôruy baTa:,
atsi:tan vaTas satsi:tan dyun a:ha:r ||
It provides for your modesty
and wards off the cold,
it drinks water and it eats food.
Who taught you, oh Brahmin,
to give conscious food
to an unconscious stone?
An analogy for our time:
They cry and they bleed,
they share your divinity.
Who taught you this stupidity:
to sacrifice your kind
to dogma and greed?
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 37
JK/NKK 37
ma:rukh ma:rà bu:th ka:m kru:d lu:b,
natà ka:n börith ma:rànay pa:n |
manai khèn dikh svavètsa:rà Sam,
vèSay tihund kya: kyuth dôr za:n ||
Kill these deadly demons: lust, anger, greed,
lest their arrows lay you full-length.
Calm them with meditation, give them little to eat,
know their behavior and their strength.
ॐ नमः शिवाय ॐ
ma:rukh ma:rà bu:th ka:m kru:d lu:b,
natà ka:n börith ma:rànay pa:n |
manai khèn dikh svavètsa:rà Sam,
vèSay tihund kya: kyuth dôr za:n ||
Kill these deadly demons: lust, anger, greed,
lest their arrows lay you full-length.
Calm them with meditation, give them little to eat,
know their behavior and their strength.
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR KS 155
KS 155
làra:h làzàm manz mö:da:nas,
àndy àndy kàrimas takiyè tà ga:h |
sva roziy yèty tay bva gatshà pa:nas,
vony gav va:nas phalab dith ||
I built a house in the middle of the plain,
furnished it with pillows and made it bright.
It will stay when I am gone.
The shopkeeper left, and closed the shutters tight.
Note: This va:kh did not appear on Jayalal Kaul's list, so he presumably did not have much confidence in it's authenticity. It isn't well documented, either, since I had only a single devanagari text and a loose English translation to work with. I elected to include it anyway, because the image is so charming.
ॐ नमः शिवाय ॐ
làra:h làzàm manz mö:da:nas,
àndy àndy kàrimas takiyè tà ga:h |
sva roziy yèty tay bva gatshà pa:nas,
vony gav va:nas phalab dith ||
I built a house in the middle of the plain,
furnished it with pillows and made it bright.
It will stay when I am gone.
The shopkeeper left, and closed the shutters tight.
Note: This va:kh did not appear on Jayalal Kaul's list, so he presumably did not have much confidence in it's authenticity. It isn't well documented, either, since I had only a single devanagari text and a loose English translation to work with. I elected to include it anyway, because the image is so charming.
ॐ नमः शिवाय ॐ
Thursday, February 9, 2017
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 129
JK/NKK 129
na:tha: na: pa:n na: par zônum,
sadö:y bodum i:kuy deh |
tsà bà bà tsà myul na: zônum,
tsà kus bà kvasà chuh sandeh ||
Lord, I have not distinguished
between myself and others.
I always realized that
all bodies were one.
The merging between You and me,
me and You, I did not know.
Who You are,
and who I am,
is now my doubt.
ॐ नमः शिवाय ॐ
na:tha: na: pa:n na: par zônum,
sadö:y bodum i:kuy deh |
tsà bà bà tsà myul na: zônum,
tsà kus bà kvasà chuh sandeh ||
Lord, I have not distinguished
between myself and others.
I always realized that
all bodies were one.
The merging between You and me,
me and You, I did not know.
Who You are,
and who I am,
is now my doubt.
ॐ नमः शिवाय ॐ
Wednesday, February 8, 2017
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 72
JK/NKK 72
akuy omka:r yus na:bi dare,
kumbày brahma:nDas sôm gare |
akuy maanthàra yus tsètas kare,
tas sa:s manthàra kya:h kare ||
He who carries in his navel the sacred OM,
forming through kumbhaka a bridge to brahmarandhra,
keeping in his consciousness this mantra alone,
what are, to him, a thousand mantras?
Note: Kumbhaka is the yogic practice of retention of the breath. As to "brahmarandhra," I have seen it defined as "the anterior fontanelle of the brain," as the sahasrara (thousand-petaled lotus), which is above the top of the head, and as "near the sahasrara." In any case, it appears to be associated with the "thousand-petaled lotus."
ॐ नमः शिवाय ॐ
akuy omka:r yus na:bi dare,
kumbày brahma:nDas sôm gare |
akuy maanthàra yus tsètas kare,
tas sa:s manthàra kya:h kare ||
He who carries in his navel the sacred OM,
forming through kumbhaka a bridge to brahmarandhra,
keeping in his consciousness this mantra alone,
what are, to him, a thousand mantras?
Note: Kumbhaka is the yogic practice of retention of the breath. As to "brahmarandhra," I have seen it defined as "the anterior fontanelle of the brain," as the sahasrara (thousand-petaled lotus), which is above the top of the head, and as "near the sahasrara." In any case, it appears to be associated with the "thousand-petaled lotus."
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 63
JK/NKK 63
SiSiras vuth kus raTe,
kus bvake raTe va:v |
yus pö:ntsh èndryay tsaTith tsaTe,
suy raTe gaTe rav ||
Who can stop
winter's icy dripping?
Who can hold
the wind in his hand?
He who has cut
the five senses
down to size,
that one,
in the midst of darkness,
can seize the sun.
Note: I must apologize to my fellow feminists for the use of non-inclusive language, but that is what Lalla used. The pronoun in the last of Lalla's lines is "suh" (he), not "soh" (she). In some of the other poems I have managed to use a non-specific "they," but it didn't work here.
ॐ नमः शिवाय ॐ
SiSiras vuth kus raTe,
kus bvake raTe va:v |
yus pö:ntsh èndryay tsaTith tsaTe,
suy raTe gaTe rav ||
Who can stop
winter's icy dripping?
Who can hold
the wind in his hand?
He who has cut
the five senses
down to size,
that one,
in the midst of darkness,
can seize the sun.
Note: I must apologize to my fellow feminists for the use of non-inclusive language, but that is what Lalla used. The pronoun in the last of Lalla's lines is "suh" (he), not "soh" (she). In some of the other poems I have managed to use a non-specific "they," but it didn't work here.
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 3
JK/NKK 3
talà chuy zyus tay pèThà chukh natsa:n.
vantà ma:li man kithà patsa:n chuy |
soruy sômbrith yaty chuy mvatsa:n,
vantà ma:li ann kithà rotsa:n chuy
Beneath you is a pit, you're dancing on top.
Tell me, Sir, how trusting is your mind?
All you've amassed will stay behind.
Tell me, Sir, does your food taste good?
ॐ नमः शिवाय ॐ
talà chuy zyus tay pèThà chukh natsa:n.
vantà ma:li man kithà patsa:n chuy |
soruy sômbrith yaty chuy mvatsa:n,
vantà ma:li ann kithà rotsa:n chuy
Beneath you is a pit, you're dancing on top.
Tell me, Sir, how trusting is your mind?
All you've amassed will stay behind.
Tell me, Sir, does your food taste good?
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 94
JK/NKK 94
omka:r yèli layi ônum,
vuhi kôrum panun pa:n |
Se vôt trö:vith sath ma:rg rôTum,
tèli lal bà vö:tsàs praka:Sastha:n ||
When I absorbed the sacred OM,
I made of myself an ember bright.
Six paths traversed, the seventh I took,
Then I, Lalla, reached the place of light.
Note: Since the word "sath" in the third line of Lalla's quatrain can mean either "seventh" or "true," a double meaning is possible. The word "Se" ("six") at the beginning of the line leads us to believe that "seventh" is the intended meaning. In this case, Lalla would be referring to the "six chakras" located inside the body, and the seventh, the sahasrara (thousand-petaled lotus), located twelve finger-breadths above the top of the head. It is the sahasrara that is the place of illumination, so all of this fits. The alternative interpretation would be exclusively sectarian in a way that would not fit with Lalla's teaching.
ॐ नमः शिवाय ॐ
omka:r yèli layi ônum,
vuhi kôrum panun pa:n |
Se vôt trö:vith sath ma:rg rôTum,
tèli lal bà vö:tsàs praka:Sastha:n ||
When I absorbed the sacred OM,
I made of myself an ember bright.
Six paths traversed, the seventh I took,
Then I, Lalla, reached the place of light.
Note: Since the word "sath" in the third line of Lalla's quatrain can mean either "seventh" or "true," a double meaning is possible. The word "Se" ("six") at the beginning of the line leads us to believe that "seventh" is the intended meaning. In this case, Lalla would be referring to the "six chakras" located inside the body, and the seventh, the sahasrara (thousand-petaled lotus), located twelve finger-breadths above the top of the head. It is the sahasrara that is the place of illumination, so all of this fits. The alternative interpretation would be exclusively sectarian in a way that would not fit with Lalla's teaching.
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 84
JK/NKK 84
ase pvande zvase za:me,
nèthày sna:n kare ti:rthan |
vàhàry vàhàras nônuy a:se,
niSè chuy tà parza:ntan ||
He laughs, sneezes, coughs, and yawns.
He's always bathing at holy shrines.
He's naked all throughout the year.
Recognize Him--he's very near.
ॐ नमः शिवाय ॐ
ase pvande zvase za:me,
nèthày sna:n kare ti:rthan |
vàhàry vàhàras nônuy a:se,
niSè chuy tà parza:ntan ||
He laughs, sneezes, coughs, and yawns.
He's always bathing at holy shrines.
He's naked all throughout the year.
Recognize Him--he's very near.
ॐ नमः शिवाय ॐ
Tuesday, February 7, 2017
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 5
JK/NKK 5
a:yès vate göyès na vate.
svaman svathe manz lu:sum dôh |
candas vuchum tà ha:r na athe
na:và-ta:ras dimà kya:h bôh ||
I came by the road, but left not that way.
On the earthen bridge, I've used up my day.
I searched my pocket--not a cowrie did I see.
Now what shall I give for the ferryman's fee?
ॐ नमः शिवाय ॐ
a:yès vate göyès na vate.
svaman svathe manz lu:sum dôh |
candas vuchum tà ha:r na athe
na:và-ta:ras dimà kya:h bôh ||
I came by the road, but left not that way.
On the earthen bridge, I've used up my day.
I searched my pocket--not a cowrie did I see.
Now what shall I give for the ferryman's fee?
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 119, 120
JK/NKK 119
kus Dingi tày kus za:gi,
kus sar vatàri teli: |
kus haras pu:zi la:gi,
kus paramàpad meli: ||
Who sleeps,
and who is awake?
The water seeps
from what lake?
What should be offered
to Shiva in worship?
What supreme state
may we reach?
JK/NKK 120
man Dingi tö akval za:gi,
dö:Di sar pantsayèndi vatàri teli: |
svavètsa:rà pony haras pu:zi la:gi,
paramàpad tsi:tanà Siva meli: ||
The mind sleeps
and the higher Self is awake.
Water always seeps
from Five Senses Lake.
We offer the water
of Self-meditation.
Shiva-consciousness
is the state to be reached.
ॐ नमः शिवाय ॐ
kus Dingi tày kus za:gi,
kus sar vatàri teli: |
kus haras pu:zi la:gi,
kus paramàpad meli: ||
Who sleeps,
and who is awake?
The water seeps
from what lake?
What should be offered
to Shiva in worship?
What supreme state
may we reach?
JK/NKK 120
man Dingi tö akval za:gi,
dö:Di sar pantsayèndi vatàri teli: |
svavètsa:rà pony haras pu:zi la:gi,
paramàpad tsi:tanà Siva meli: ||
The mind sleeps
and the higher Self is awake.
Water always seeps
from Five Senses Lake.
We offer the water
of Self-meditation.
Shiva-consciousness
is the state to be reached.
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 10, 11
JK/NKK 10, 11
dömi: Di:Thàm nad vahàvani:,
dömi: Dyu:Thum sum natà ta:r |
dömi: Di:Thàm thör phvalvani:,
dömi: Dyu:Thum gul natà kha:r ||
One moment I saw a flowing river;
the next moment I saw neither bridge nor ferry.
One moment I saw a flowering branch;
the next moment I saw neither rose nor thorn.
dömi: DiThàm gaj dazàvàni:,
dömi: Dyu:Thum dàh natà na:r |
dömi: Di:Thàm panDavan hànz mö:ji:,
dömi: Di:Thàm kröji: ma:s ||
One moment I saw a blazing hearth;
the next moment I saw neither smoke nor flame.
One moment I saw the mother of the Pandavas,
the next moment I saw a potter's aunt.
Note: These two va:khs obviously go together, and the rhyme scheme of the first even flows over into the second. Their subject is the impermanence of everything in this world. In mentioning the Pandavas, Lalla is alluding to a story in India's national epic, the Mahabharata (of which the Bhagavad Gita is a small part). The Pandavas were brother-kings who were unjustly made destitute, and their mother, Queen Kunti, disgraced, at the hands of their enemies. When they temporarily went into exile in the land of King Drupada, they took refuge in the house of a potter. It is possible that the potter would have explained Kunti's presence by saying that she was his maternal aunt (though no such detail is given in the epic).
ॐ नमः शिवाय ॐ
dömi: Di:Thàm nad vahàvani:,
dömi: Dyu:Thum sum natà ta:r |
dömi: Di:Thàm thör phvalvani:,
dömi: Dyu:Thum gul natà kha:r ||
One moment I saw a flowing river;
the next moment I saw neither bridge nor ferry.
One moment I saw a flowering branch;
the next moment I saw neither rose nor thorn.
dömi: DiThàm gaj dazàvàni:,
dömi: Dyu:Thum dàh natà na:r |
dömi: Di:Thàm panDavan hànz mö:ji:,
dömi: Di:Thàm kröji: ma:s ||
One moment I saw a blazing hearth;
the next moment I saw neither smoke nor flame.
One moment I saw the mother of the Pandavas,
the next moment I saw a potter's aunt.
Note: These two va:khs obviously go together, and the rhyme scheme of the first even flows over into the second. Their subject is the impermanence of everything in this world. In mentioning the Pandavas, Lalla is alluding to a story in India's national epic, the Mahabharata (of which the Bhagavad Gita is a small part). The Pandavas were brother-kings who were unjustly made destitute, and their mother, Queen Kunti, disgraced, at the hands of their enemies. When they temporarily went into exile in the land of King Drupada, they took refuge in the house of a potter. It is possible that the potter would have explained Kunti's presence by saying that she was his maternal aunt (though no such detail is given in the epic).
ॐ नमः शिवाय ॐ
Monday, February 6, 2017
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 100
JK/NKK 100
makuras zan mal tsôlum manas,
adà mè löbàm zanas za:n |
suh yèli Dyu:Thum niSè pa:nas,
soruy suy tà bà no kenh ||
Like a mirror,
my mind was cleansed,
then I attained
real knowing.
When I saw Him
near me,
He was everything,
and I was nothing.
ॐ नमः शिवाय ॐ
makuras zan mal tsôlum manas,
adà mè löbàm zanas za:n |
suh yèli Dyu:Thum niSè pa:nas,
soruy suy tà bà no kenh ||
Like a mirror,
my mind was cleansed,
then I attained
real knowing.
When I saw Him
near me,
He was everything,
and I was nothing.
ॐ नमः शिवाय ॐ
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 4
JK/NKK 4
hacivi hö:rinji pètsiv ka:n gom,
abakh cha:n pyom yath ra:zda:ne |
manzba:g ba:zàras kulphà-rôst va:n gom,
ti:rthà-rôst pa:n gom kus ma:li za:ne ||
I am a grass arrow
for a wooden bow.
An ignorant carpenter
has charge of
my palace.
I am a shop
without a lock
in the middle of
the marketplace.
I've gone without
(bathing at)
a sacred shrine.
Who will know?
ॐ नमः शिवाय ॐ
hacivi hö:rinji pètsiv ka:n gom,
abakh cha:n pyom yath ra:zda:ne |
manzba:g ba:zàras kulphà-rôst va:n gom,
ti:rthà-rôst pa:n gom kus ma:li za:ne ||
I am a grass arrow
for a wooden bow.
An ignorant carpenter
has charge of
my palace.
I am a shop
without a lock
in the middle of
the marketplace.
I've gone without
(bathing at)
a sacred shrine.
Who will know?
ॐ नमः शिवाय ॐ
Sunday, February 5, 2017
ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 137
JK/NKK 137
tsèth nôvuy tsandramà nôvuy,
zalàmay Dyu:Thum nôvam-nôvuy |
yènà pèThà lali mè tan-man nôvuy,
tanà lal bà navam-nàvày chès ||
New mind, new moon,
I saw the expanse of
waters ever new.
Since I, Lalla, cleansed
my body and my mind,
I, Lalla, have been
ever new.
ॐ नमः शिवाय ॐ
tsèth nôvuy tsandramà nôvuy,
zalàmay Dyu:Thum nôvam-nôvuy |
yènà pèThà lali mè tan-man nôvuy,
tanà lal bà navam-nàvày chès ||
New mind, new moon,
I saw the expanse of
waters ever new.
Since I, Lalla, cleansed
my body and my mind,
I, Lalla, have been
ever new.
ॐ नमः शिवाय ॐ
