ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 122

JK/NKK 122
ana:hata kha-svaru:p Su:nya:lay,
yas na:v na varN na ru:p na gutra     |
aham-vimarSè na:d-bindày yas vôn,
suy di:va aSvava:r pèTh ceDès     ||

The unstruck sound
whose nature is sky
and who abides in the void,
who has no name, nor caste,
nor form, nor lineage,
who is self-awareness,
as well as the sound
and the dot,
that is the god
who rides the horse.

Note: It is not possible for me to give adequate commentary to this poem. It is, though, the answer to the question posed in JK/NKK 121. The unstruck (ana:hata) sound can be heard by persons practicing deep meditation. The sound and the dot (nada-bindu) are technical terms with meanings on several levels. OM is one example, where there is a vocalic sound written with a dot over it, so that the syllable will be finished with a nasal, such as "m," "n," or "ng." The dot, or "bindu," also has other meanings. Sound is conceived of as having creative power (thus the importance of mantras). These are matters to discuss with a qualified teacher. I am just a translator.

ॐ नमः शिवाय ॐ

ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 121

JK/NKK 121
Siva gur tày ki:Sav palânas,
brama: pa:yàrèn vvalàsyès     |
yu:gi: yu:gà-kali parza:nyès,
kus di:va aSvava:r pèTh ceDès     ||

Shiva is the horse, Keshava (Vishnu) the saddle,
and Brahma: adorns the stirrups.
The yogi, through yoga,
recognizes Him.
Who is the god
who rides the horse?

ॐ नमः शिवाय ॐ

ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 114

JK/NKK 114
trayi nèngi sara:h sàry saras,
aki nèngi saras arSès jay     |
harmvakha kaunsarà akh sum saras,
sati nèngi saras Su:nya:ka:r     ||

Three times I saw
the lake overflowing,
one time the water
reached the sky.
I saw a single bridge
from Harmukh
to Kaunsar.
Seven times I saw
the lake emptied.

There are several interpretations of this poem's symbolism, and I am not in a position to be adding another. Most writers agree, though, that Lalla is talking about memories of past lives.The Valley of Kashmir stretches from the Harmukh Peak in the north to the Kaunsar Springs in the south. It is said to have been a lake full of water in earlier times.

ॐ नमः शिवाय ॐ

ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 113

JK/NKK 113
yath saras sari phôl na: vètsi:,
tath sari sakalày pö:ny cèn     |
mRg sRga:l ganDy zalahasti:,
zèn na: zèn tà tôtuy pèn     ||

From the lake that is too small
to hold a mustard seed,
all creatures drink water.
Deer, jackals, rhinoceros,
and sea-elephants,
are no sooner born
than they fall in.

Note: This is one of Lalla's riddles.

ॐ नमः शिवाय ॐ

ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 56

JK/NKK 56
graTà chu phera:n zere zere,
ôhàkuy za:ni graTuk tshal     |
graTà yeli pheri tay zö:vyul nere,
gu: va:ti pa:nay graTà-bal     ||

The mill turns steadily
once set in motion.
Only the axle knows
the mill's secret.
Once the mill turns,
producing fine flour,
the grist arrives
on its own
for grinding

ॐ नमः शिवाय ॐ

ॐ नमः शिवाय ॐ THE POEMS OF LALLA OF KASHMIR JK/NKK 111

JK/NKK 111
kenh chiy nèndri-hàtiy vudiy,
kentsan vudèn nèsar pèyi:     |
kenh chiy sna:n körith apu:tiy,
kenh chiy griha bözith ti akrayi:     ||

There are some who,
though sleeping,
are yet awake.
Others, though awake,
have fallen asleep.
There are some
who after a bath,
are still unclean.
Some there are
who are busy
with a household,
yet remain free
of all action.

Note: In many systems of Indian thought, a goal is to be "akriya," or actionless ("akray" in Lalla's old Kashmiri), so as to avoid incurring further karmic debt. The problem is how to do this in the world, or as a householder. One solution, given to us in the Bhagavad Gita, is to perform the tasks of life, but with renunciation (non-attachment) with regard to their fruits. Such a person, though they may be a householder, is deemed to be "actionless" for karmic purposes.

ॐ नमः शिवाय ॐ