Lalla-Vakyani, or The Wise Sayings of Lal Ded

BY FliEDERICK HALL FBIKTJEIl TO THE UNIVEKS1TV PRINTED AT OXFORD, ENGLAND BY FliEDERICK HALL FBIKTJEIl TO THE UNIVEKS1TV CONTENTS

PREPACK v WORKS QUOTED vii SYSTEM OF TRANSLITERATION viii INTRODUCTION 1 PRELIMINARY NOTE ON YOGA 8 TEXT AND TRANSLATION 23 APPENDIX I. VERSES BY LALLA IN KSOWLES'S DICTIONARY o? KASHMIRI PROVERBS 120 APPENDIX II. ON LALLA'S LANGUAGE . . ,128 APPENDIX III. Ox LALLA s METRES .... 144 APPENDIX IV. CONCORDANCE OF THE VERSES IN MS. STEIN B AND IN THE PRESENT EDITION , . 149 VOCABULARY 150

THE collection of songs edited in the present volume possesses a twofold interest. Composed so long ago as the fourteenth century A. D M it claims the attention not only of the philologist as the oldest known specimen of the Kashmiri language, but also, and still more, that of the student of religions. In ancient times, the religious system based on aiva Yoga was the object of much study amongst the learned men of Kashmir. From that remote corner of North-Western India their teaching in- fluenced the whole peninsula,- so much so that we even read that Eamtouja, the leader of a rival Vaisnava belief, felt compelled to travel from distant Madras to Kashmir, with the special object of combating the hostile creed at its fountain head. There is an imposing mass of Kashmir &aiva literature still extant. Mijch of it has been pub- lished in the original Sanskrit, and more than one English.work has been devoted to it. Lalla> or Lai D6d, the authoress of the following verses, was a wandering ^ascetic, and a devoted follower of this cult. The importance of lier songs consists in the fact tiat they are not a systematic expose of ^aivism oa the lines laid down by the theologiafis who prfeced^ her, but iEusfcrate the religion? on its poplar side, Wltst we vi PREFACE Is not a mere book-religion as evolved in the minds of great thinkers and idealists, but a picture of the actual hopes and fears of the common folk that nominally followed the teaching of these wise men whom they had accepted as their guides. The book, in short, gives an account, often in vivid and picturesque language, of the actual working out in practice of a religion previously worked out in theory. As such, it is a unique contribution to the body of evidence that must necessarily form the basis of a future history of one of the most important religious systems of India. A word may be added as to the respective shares of those responsible for the preparation of this edition. While each has considered and has dis- cussed what the other has written, it may be roughly assumed that, while the account of the Ydga system and the many notes referring to it are directly, or indirectly, from ..the pen of Dr. Barnett, the preparation of the text, its trans- lation, the various appendixes, and the vocabulary are the work of Sir George Grierson. WORKS QUOTED IN THE FOLLOWING PAGES WALTER, H,~The E^yo^-p^dlpiM of Sv&fa^rSma, translated into German, Munich, 1893, DEUSSEK, PAUL, jU^w/w Mmhte far Phikwphk Leipzig, 1899,1906, SHRINIVAS IYENGAR, R T,-The Siwutrnmrtin! of Ksemaraja, translated into English, Reprinted from 'Indian Thought', SKIS CHANDKA Visu.-Ife YOJ& faim, $iw-$mUti In Sacred Books of the Hindus \ vol, xv, Part I. Allahabad, 1913, An InMuction to logo, Pkflwfty; SmMt to, with JfajKA Tmmktm of (1) tk &wwtikti&, ori of (2) Tht (Mmfamliil Ibid,, Parts II and IV, Allahabad, 1914-15. CHATTEBJI, I C, Mjwtr SWmm, voL ii, Fasciculus I, The Research Department, Kashmir State, Srinagar, 1914, PANCHAM Sim-The H^tk^prdipM of Svltmilriuna, Sanskrit Text and English Translation, In ' Sacred Books of the Hindus ', voL xv, Part III Allahabad, 1915, PfiRNANANDA, - &f-ftnwiri^a)ifl, Text often printed in India, BABNETT, L D -Translation of the Bhogm&CM. In the Temple Classics. London, 1905,

THE system of transliteration is the same as that employed by Sir George Grierson in his Kfishmm Dictionary. *, The ordinary vowels are represented as follows: % fta, m ka, fii fci, ^ H, J i. | H, ^ M, % ie, ? HI, It tt, ^ to, ^g is no longer a vowel, and is represented by ru. ^g is similarly represented by re. Anunasika is represented by "". Thu ^ it The Kashmiri consonants are : 1 fa, ^[ Ua, ^ fffl, ?) yfa, (?) ia. ^T ftfl, if feiff, ^f ^, Z fff, 7 f Ja, ? cfff, (5) (ffifl, r| ta *f rto, Ja, \i( dAa, 1 no, XI ];a, Letters enclosed in brackets are found only in borrowed words, ftnd do not belong to the language. For further particulars Sir George Grierson's Kashmiri Dictionary, in course of publication by the Asiatic Society of Bengal, and his Manual of the Kashmiri Language, published by the Clarendon Press, may be consulted. For Sanskrit, the ordinary system of the Royal Asiatic Society is followed,

THE verses in the following collection are attributed to a woman of Kashmir, named, in Sanskrit, Lalla Yogf^warL There are few countries in which so many wise saws and proverbial sayings are current as in Kashmir, 1 and none of these have greater repute than those attributed by universal consent to Lai Ded, or 'Granny Lai', as she is called nowadays. There is not a Kashmiri, Hindu or Musalman, who has not some of these ready on the tip of his tongue, and who does not reverence her memory. Little is known about her. All traditions agree that she was a contemporary of Sayyid 'All HamadSni, the famous saint who exercised a great influence iu converting Kashmir to Islam. He arrived in Kashmir in A,D. 1380, and remained there six years, the reigning sovereign being Qutbu'd-Dln (A,D. 1377-93), 2 As we shall see from her songs, Lalla was a Yogini, i.e. a follower of the Kashmir branch of the Saiva religion, but she was, no bigot, and, to her, all religions were at one in their essential elements. 3 There is hence no inherent difficulty in accepting the tradition of her association with Sayyid 'All, Hindus, in their admiration for their coreligionist, go, it is true, too far when CEey assert that he received his inspiration from her, but the Musalmans of the Valley, who naturally deny this, and who consider him to be the great local apostle of their faith, nevertheless look upon her with the utmost jespect. 4 Numerous stories are current about Lalla in the Valley, but none of them is deserving of literal credence. She is said 1 See, for instance, the Dictionary ofK&slwMri Promts and Sayings, compiled by Mr. I Hinton Knowlea (Bombay aad London, 1885). 4 fwjah N<fo$ wd Qumes> ii. 482. 8 Compare verse 8 in the following collection. * Of. Lawrence, f<*% of Kwhmir, p, 292, B t INTRODUCTION to have been originally a married woman of respectable family. She was cruelly treated by her mother-in-law, who nearly starved her. 1 The wicked woman tried to persuade Lalla's husband that she was unfaithful to him, but when he followed her to what he believed was an assignation, he found her at prayer. The mother-in-law tried other devices, which were all conquered by Lalla's virtue and patience, but at length she succeeded in getting her turned out of the house. 2 Lalla wandered forth in rags and adopted a famous Kashmiri Saiva saint named Sed B6y u as her Guru or spiritual preceptor. The result of his teaching was that she herself toot the status of a mendicant devotee, and wandered about the country singing and dancing in a half-nude condition. When remonstrated with for such disregard for decency, she is said to have replied that they only were men who feared God, and that there were very few of such about, 3 During this time Sayyid e Ali Hamadani arrived in Kashmir, and one day she saw him in the distance. Crying out ' I have seen a man ', she turned and fled. Seeing a baker's shop close by, she leaped into the blazing- oven and disappeared, being apparently consumed to ashes. The saint followed her and inquired if any woman had come that way, but the baker's wife, out of fear, denied that she had seen any one. Sayyid 'Alt continued 1 Compare the Kashmiri saying: kowj? mdran kina kath, Lali nalwuW kali na zah. 1 Whether they killed a big sheep or a small one, it was all the same ; Lai had always a stone for her dinner,* For, when she dined In the presence of other people, the mother-in-law used to put a lumpy stone on her platter and thinly cover it with rice, so that it looked like quite a big heap. Still she never murmured. Of. K. Pr., p. 82, and Panjab Notes and Queries, ii. 748. 2 For these, and other stories, see Panjab Nates and Queries, Lc. 8 See K. Pr. 20, quoted in full on p. 122, below. PNQ. makes another saint, a contemporary of Sayyid *AJS named Ifota'dnJm, the hero of the story ; but every version that we have seen or heard elsewhere gives it as afrove. PHQ: adds that Jfffrtf d-d!% ' not to be outdone in miracles, then disappeared on, the spot, arid affcer much searching she found him between two platto in the form of a diamond '. A story very similar to that given above will b$ found i& Merutunga's Prabaitdkacintamni> where the herd is a Ksatriya named JUgaddeva, and the traeiotked lady a dauoit edition (1888), p> 296, and Tawaey's farans^tian, $> 18 INTRODUCTION 3 his search, and suddenly Lalla reappeared from the oven clad in the green garments of Paradise. The above stories will give some idea of the legends that cluster round the name of Lalla. All that we can affirm with some assurance is that she certainly existed, and that she probably lived in the fourteenth century of our era, being a contemporary of Sayyid 'All Hamadam at the time of his visit to Kashmir. We know from her own verses 1 that she was in the habit of wandering about in a semi-nude state, dancing and singing in ecstatic frenzy as did the Hebrew naMs of old and the more modern Dervishes. No authentic manuscript of her compositions has come down to us. Collections made by private individuals have occasionally been put together, 3 but none is complete, and no two agree in contents or text. While there is thus a complete dearth of ordinary manuscripts, there are, on the other hand, sources from which an approximately correct text can be secured. The ancient Indian system by which literature is recorded not on paper but on the memory, and carried down from generation to generation of teachers and pupils, is still in complete survival in Kashmir. Such fleshy tables* of the heart are often more trustworthy than birch-bark or paper manuscripts. The reciters, even when learned Pandits, take every care to deliver the messages word for word as they have received them, whether they nndeistand them or not. In such cases we not infrequently come across words of which the meaning given is purely traditional or is even kst* A typical instance of this has occurred in the experience of Sir George Qtierson. In the summer ql 189 Siu Aurel Stein took down in writing from the mouth of a professional story-teller a collection ,'of folk-tales, which he subsequently made over to Sir George *fbr editing and translation. In the course of dictation,, the nam-tor, according to custom, conscientiously words of which he did not know the sense. They $ee> f &r instoe$ p, $ of ,i&e late Professor Bfibler'a Detailed M*H* MftS^made, in Kabmr> %c. collections are mentioned, 4 INTRODUCTION were 'old words', the signification of which had been lost, and which had been passed down to him through generations of ustade, or teachers. That they were not inventions of the moment, or corruptions of the speaker, is shown by the facts that not only were they recorded simultaneously by a well- known Kashmiri Pandit, who was equally ignorant of their meanings, and who accepted them without hesitation on the authority of the reciter, but that, long afterwards, at Sir George's request, Sir Aurel Stein got the man to repeat the passages in which the words occurred. They were repeated by him verbatim, literatim, et pwictatim, as they had been recited by him to Sir Aurel fifteen years before. The present collection of verses was recorded under very similar conditions. In the year 1914 Sir George Grierson asked his friend and former assistant, Mahamahopadhyaya Pandit Mukunda Rama Sastrl, to obtain for him a good copy of the LaUd-v&kydni) as these verses of Lalla's are commonly called by Pandits. After much search he was unable to find a satisfactory manuscript. But finally he came into touch with a very old Brahman named Dharma-dasa Darwesh of the village of Gush. 1 Just as the professional story-teller mentioned above recited folk-tales, so he made it his business, for the benefit of the piously disposed, to recite Lalla's songs as he had received them by family tradition (faila-paranipardcara- irama). The MahamahSp&dhyaya recorded the text from his dictation, and added a commentary, partly in Hindi and partly in Sanskrit, all of which he forwarded to Sir George Grierson. These materials formed the basis of the present edition. It cannot claim to be founded on a collation of various manuscripts, but we can at least say that it is an accurate reproduction of one recension of the songs, as they are current at the present day. As in the case of Sir Aurel Stein's folk-tales, this text contains words and passages which the reciter did not profess to understand. He had every inducement to make the verses intelligible, and any conjectural 1 The Goosh of the maps. It is about thirty miles from Baramula, and is not far from the famous shrine of Sarada. See Stein's Translation of the Mjatarangim, ii. 280 and 288. INTRODUCTION 5 emendation would at once have been accepted on his authority ; but, following the traditions of his calling, he had the honesty to refrain from this, and said simply that this was what he had received, and that he did not know its meaning. Such a record is in some respects more valuable than any written manuscript. Besides this collection, we have also consulted two manu- scripts belonging to the Stein Collection housed in the Oxford Indian Institute. 1 Both were written in the Sarada character. Of these, one (No. cccxlvi of the catalogue, and referred to as * Stein A ' in the following pages) is but a fragment, the first two leaves and all those after the seventeenth being missing. It is nevertheless of considerable value ; for, besides giving the test of the original, it also gives a translation into Sanskrit verse, by a Pandit named Rajanaka, Bhaskara, of songs Nos. 7-49. The Kashmiri text, if we allow for the customary eccentricities of spelling, presents no variant read- ings of importance and is in places corrupt. We have, therefore, not taken account of it ; but, so far as it is available, we reproduce the Sanskrit translation under each verse of our edition. 2 The other manuscript (No. cccxlv referred to herein as^ ' Stein B ') demands more particular consideration. It contains the Kashmiri text of forty-nine of the songs in the present collection. The spelling is in the usual inconsequent style of all Kashmiri manuscripts written before Isvara-kaula gave a fixed orthography to the language in the concluding decades of the nineteenth century, 3 and there are also, as usual, a good many mistakes of the copyist. It is, however, valuable as giving a number of variant readings, and because the scribe has marked the metrical accentuation of most of the verses, by putting the mark (I after each accented word, 4 For this reason, and also because it gives a good example of the 1 SeeJRAS.,1912,pp.587ff. 2 Since the above was written, a complete edition of Rajanaka Bhaskara's translation has been printed in Kashmir. It covers altogether sixty of Lalla's verses. From this edition, tke verses miss- ing in Stein A have been supplied. 3 Isvara-kaula's spelling is that followed in our printed text. 4 Regarding the accentual nature of Lalla's metre, see Appendix III. 6 INTRODUCTION spelling of Kashmiri before Isvara-kaula's time, under each verse of our text we reproduce, in the Nagarl character the corresponding versfe, if available, of this manuscript. Except that we have divided the words a matter which rarely gives rise to any doubt we print these exactly as they stand in the manuscript with all their mistakes and inconsistencies of spelling. The order of verses in this manuscript is different from that of Dharma-dasa's text, and we have therefore, in Appendix IV, given a Concordance, showing the correspondence between the two. Although there is not much consistency in old Kfishmlii spelling, the following general remarks may facilitate the reading of the text of Stein B. No attempt is made in it to indicate the existence of mdtrd- vowels or the consequent epenthetic changes of vowels caused by them. 1 For instance, the word toff* (<T<j) is spelt cJcFf. and the termination -700V* (3ftj) is spelt ^TRt As a rule, long vowels arc written in the place of these 2^ra-vowels, the spelling of the old Prakrit from which Kashmiri is derived being thus perpetuated. Thus, we have just seen that u-matrd is represented by 0. Similarly, i-matr& is represented by 5. For instance, tarn* (cjtfir) is spclt cflfft, and totffan (cfTftcT^) is spelt ^fpfta^. Again, il-mtra is represented by , as in foov* faff}, written ^fT^. Kashmiri possesses a series of affricatives f fa, If *i, and 3[ za. In Isvara-kaula's system these are indicated, as shown here, by dots put under the corresponding palatal letters. In Stein B, on the contrary, they are indicated by the palatals without any distinguishing mark thus ^, ^, 3f . The true palatals are then distinguished by adding to each the letter ya. Thus "^Ef <M, *f cte 9 and sir /a. It is a universal rule in Kashmiri that every final surd consonant is aspirated. Thus, rM, night, is pronounced rait, 1 In our printed text in the Roman character, these are indicated by small letters above the line. Kvara-kaula indicates them with the help of the sign for virama. Thus, ^, "T, ^. INTRODUCTION 7 and in Isvara-kaulas spelling is written ^, Before his time it was not customary to indicate this aspiration in writing, and accordingly Stein B spells this word as ^cf x) and so on in other cases, Lalla's songs were composed in an old form of the Kashmiri language/ hut it is not probable that we have them in the exact form in which she uttered them, The fact that they have been transmitted by word of mouth prohibits such a supposition. As the language changed insensibly from generation to generation, so must the outward form of the verses have changed in recitation, But, nevertheless, respect for the authoress and the metrical form of the songs have preserved a great many archaic forms of expression. 2 As already said, Lalla was a devout follower of the Kashmir school of Yoga Saivism, Very little is yet known in Europe concerning the tenets of this form of Hinduism, and we have therefore done our best to explain the many allusions by notes appended to each verse. In addition to these, the following general account of the tenets of this religion has been prepared by Dr, Barnett, which will, we hope, throw light on what is a somewhat obscure subject, 1 Kashmiri, as a distinct language, is much older than Lalla's time, A still more ancient form is preserved by Kalhana (twelfth century A.D.) in RajQ,tarangim t v, 398. See Stein's note to his translation of the passage* 2 This matter of Lalla's language is considered at length in Appendix II. PBELIMINABY NOTE ON YOGA I 1. The object of the discipline called Yoga is to emancipate the individual soul (fwusa) from its bondage to the material universe (prafoti). In the temprafyti is included the mental organism, commonly styled in the Yoga-satra citta. The emancipation is effected by a mental and bodily discipline culminating in a spiritual transformation; in which there comes into existence a permanent intuition revealing the essential distinction (meka) between purvsa and prakrti This is the state of taivalya, isolation, which is salvation. 2. The citta has five intellectual functions, rrttis. They are: (1) pramay&i right judgement of real things; (2) vipar- yaya, false judgement of real things ; (3) vifalpa, imagination without corresponding reality, based on mere words ; (4) nidrd, ' sleep ', i.e. the negative action that occurs in sleep, based on no conception of reality ; (5) mrti } memory, continuance of connexion with an object that has been perceived. Citta, has also five moral functions, the ktefa*, or Afflictions', viz, (1) avidyd, primal ignorance, by which pwusa imagines itself to be identical with the material citta; (2) amit& 9 the con- ception of an ' I am ', egoism identifying the powers otpurufa and matter; (3) taga^ material desire; (4) dw$a t hate; (5) alliniveta, clinging to embodied life. The tte&u move the subject of thought constantly to works, tarma t from which arise samsMm and mands, mental predispositions moving him to corresponding future works; <and so the vicious cycle goes on in birth after birth for ever, until salvation can be found. To gain salvation the Yogi attempts to paralyse the five iritis of citta and wear down the Iktefas by the various ascetic exercises included under the term atfdfya, 'eight members'. These are: (1) yama, moral discipline in PRELIMINARY NOTE ON YOGA 9 relation to others; (2) niyawt, moral discipline in relation to oneself; (3) asana, suitable modes of sitting during medita- tion ; (4) prdndydma, regulation of breathing ; (5) pratyaJiara, retracting the sense : organs from objects of sense ; (6) d/idram, negative fixation of citta by pinning it to an object ; (7) dhy&m, meditation, positive fixation of citta ; (8) samddki, perfect stillness of thought, in which all sense of individuality is extinguished. In the course of these the Yogi is supposed to win various miraculous powers (vibMti), in addition to the 'light of intuition 3 , prajndtika. The last three atyas col- lectively make the stage of training called samyawa, and culminate in the condition styled satija mnddhi, ' the stillness of spirit with the seed', namely, the seed of future activity of citta and consequent karma ; or what is nearly the same thing. sampmjnata samdd/ii, stillness of spirit in which, however, the trttb of citta are not yet paralysed. To attain the final stage, this kind of samdd/ti has to be converted into nirteja, ' seedless ', or asawprajndta ' unconscious ', wm&dhi. This takes place in three phases, called nirddha-parinama, samadhi-parinama, and eJcdgratd-parinama. In the first of these the activity of the waking state of citta is arrested, and its rrttis are temporarily paralysed ; in the second, the power of citta to relate itself to manifold objects is destroyed, and its cognitions are restricted to a single object of inward or outward perception; in the third, the two previous conditions are combined in equal proportion. These are permanent transformations, as a result of which all sense of objectivity disappears from the matter of thought, leaving only the intuition of the distinction between purusa and pratyti, wherein the purusa shines for ever in its perfectly pure still radiance. II 3. From the first the method of gnosis which we have outlined presupposed certain mystic conceptions of the natural and spiritual world. These in course of time have become more and more important in the Yogic systems, and have tended to obscure the philosophical and ethical elements in 10 PRELIMINARY NOTE ON YOGA the primitive Yoga, They may be classified broadly under two heads : (1) the theory of Nature and of salvation by means thereof; (2) the practice of physical means supposed to be efficacious in attaining the latter object. We shall now endeavour to give a general outline of the Yogic theory of nature in its developed form, noting in advance that it represents only one of the various aspects which have been assumed by Yoga, though perhaps the most important aspect. Our exposition is based upon the following works: Siva- samiUdy an anonymous work of some antiquity (quoted as SS.) ; Sat-ca/cra-Mr&pana, by PurnCtnanda (quoted as SON.); and Hatha-yoga-pracllpikd) by Svatmarama (quoted as HYP., in the German translation by H. Walter, Munich, 1893). The references to SS. are according to the text as published in Sacred Boo fa of the Hindus^ Allahabad, 1914. 4. In Yogic theory the human body is conceived as a miniature copy or replica of the world without it ; the forces by which this microcosm is controlled at the same time operate upon the macrocosm outside, and thus by certain physical and mental processes the Yogi can win for himself not only supernatural powers over his own body and mind but also a miraculous control over the universe, culminating in the complete translation of his soul into the highest j>hase of Being, the Absolute (usually conceived as Supreme Siva) for ever and ever, 5. In the human body the vertebral column is conceived as Mount Moru, the central mountain of Hindu cosmology. As the macrocosmic sun and moon are imagined to turn round Meru, so we have a microeosmic sun and moon in the human body : the moon at the top of the vertebral column and the sun at its base (SS. II. 6-12). Among the numerous naflu (veins or arteries: see HYP. p. iv) there are three of supreme importance, Sutumnd, I(U> and Pityald, which descend from the brain into the pit of the abdomen ; and HYP, (p. iii, and text III. 113) says that between the pudendum and navel is a'bulb' (JianAa), into which the nadfo debouch, Susumnil is identified with Agni, fire. At the upper end of Ida ia the moon, and they are identified ; at the lower end of Pingalii is PRELIMINARY NOTE ON YOGA !l the sun, and they too are identified (SS. II. 13-20). These three ndfju are in immediate conjunction, Ida being on the left hand of Susumna, and Pingala on the right. Susumna rises vertically from the pelvic region along the vertebral column as far as the Brahma-randhra (on which see below) ; there it bends round to the right of the Ajna circle (see below, 18) and passes up into the left nostril. In the centre of Susumna is a nadi called Citrd, which is said to be of five colours, and to be the upddhi of the body, and to have the Brahma-randhra at its upper end (SS. II. 18-19, V. 124). The Brahma- randhra is the upper extremity of Susumna, and of the inner nadi enclosed in Susumna. 6. SON. refines somewhat upon this theory by asserting that inside Susumna there is a bright nddl called Vajra, and that inside Vajia is another nadl called Citrim, which passes through all the six circles attached to the spine, to which we shall come presently ( 9 ff.). In the centre of Citrini is the Brahma-nadi, a subtile duct representing pure knowledge and bliss. At the lower mouth of Susumna is the Brahma-chara^ or 'Door of Brahma ', where are the * knots' (grantU: see HYP. p. xvii T ). C also HYP. pp. v, vii. 7. Sometimes, to continue the analogy of microcosm to macrocosm, Ida is identified with the Ganges, Pingala with the Jamna, and Susumna with the Saraswatl, and the point where they meet, at the mouth of the Brabma-randhra, is called Trivem (Tribeni, the meeting place of the Hugfi or Ganges, Jamna, and Saraswatl, in Hooghly District); by daily spiritual contemplation of this union, corresponding to the physical act of bathing at the real Tribeni, the Yogi may win salvation for his ancestors and himself (SS. V. 103 ff., 130 ff.). Sometimes the sacred city of Benares (Vdrdnasl) is localized in the microcosm by styling Ida Vdrand and Pingala Arit so tht their place of union at the Brahma-randhra is VSranasl, the residence of Vi^vanatha, the Lord of the Universe (SS. V. 100-1). 1 Some writers speak of three knots: the Brahma-grantU in the Anahata-circle,_the Visnu-granthi in the Visuddha, and the Rudra- grantU in the 12 PRELIMINARY NOTE ON YOGA 8. The mierocosmic moon at the top of the vertebral column, which is said to consist of eight and sometimes of sixteen digits, is alwa}S exuding nectar, which flows downwards. Half of this nectar passes through Ida, on the left side, and there becomes water for the nourishment of the body. The other half goes through Susumna into the vertebral column, and thence down to the base of the latter, where it meets the mierocosmic sun. This sun, which has twelve digits, casts its rays upwards through Piiigala along the right side of the body, and thence through the system (SS. II, 6-12, V. 145). 9. In the abdomen, in the middle of the sphere of the sun, is the Vaisvanara fire, which effects the process of digestion in the body (SS. II. 32-34). In the same region is situated the first of the caJcras or circles, which are conceived as being* of the form of lotuses, attached at intervals to Susumna (cf. HYP. p. xiv). The first circle is the MulddMra, or simply Adhdra, and is imagined to be a lotus of four digits in width, situated two digits above the anus and two digits below the penis. In the pericarp of this lotas is a triangular space representing the yoni or female organ. On this space dwells the Kuh-KuncMinl (or simply Kmddm\ who is the akti or Cic-chakti, the powder of spirit, the creative force of the phenomenal universe (cf. HYP. p. xiii). She is golden of hue, like a streak of lightning ; when at rest, she sleeps rolled up in three and a half coils, like a serpent, with her tail in her mouth, inside the lower orifice of Susumna. On her left is Ida, which coils round Susumnti and finally enters the right nostril; on her right is Pingala, proceeding in the reverse way upwards and debouching into the left nostril (SS. II. 21-31, V. 56 ff., 124). SCN. 5 ff. adds to these details the information that Muladhara represents earth, and is the seat of Brahma, and it locates the yoni (which is called Traipura ; c below, 21) at the mouth of Vajra ( 6). 10. Kundalinl is sometimes termed Vdg-ctivl or Goddess of Speech, the SaMi of Visnu, the mother of the three Gunas, the Seed of Being (%'#). Over her sleeping form broods the JLa.ma.-by a or 'seed of Love*, a bright spiritual radiance endowed with the powers of knowledge and action, which PRELIMINARY NOTE ON YOGA 13 circulates through the body. This Kama-bija is also styled Swyambhu-ttiiga, the phallic symbol of the Self-created Being Siva (SS. V. 57-62). 11. SCN. 9-12 has a very similar account: it adds that around the yoni there blows a red wind called Kandarpa (the same as Kama, Love) ; in the ybni is the Svayambhu-linga, having the hne of molten gold, and facing downwards ; above this is Kundalinl. who is like a lotus-fibre and lightning, and covers with her face the orifice of Susumna. It also states that in the midst of Kundalini is Paramd Kald or Paramffivan, or MaMprakrti) the super-subtile principle of Bliss which is like lightning, and illuminates the universe (SON. 13). 12. The yoni and the lingo* upon it are known as the Knla or Home, the site of the Power of Phenomenal Being : we shall return to this anon ( 19). 13. A little distance above Multidhara, at the base of the penis, is the second circle, Svddhisthana, conceived as a red lotus with six petals (SS. V. 75 if.). It represents Varuna, and is the seat of Visnu (SON. 15 ff.). 14. The third circle is Manipura, a golden lotus of ten petals by the navel (SS. V. 79 ff.). SCN. holds that it is blue, and that it represents Agni, and that Rudra dwells on the inverted triangle (yoni) at its centre (SCN. 20 ff.). 15. The fourth circle is AnaJiata, a red lotus of twelve petals situate in the heart ; in it is a flame styled Bdna-Unga (SS. V. 83 ff.). It represents Vayu or Wind; in the double triangle within it dwells Isana ; in the middle of this double triangle is a yoni or triangle known as Trikond Sakt^ within which is the golden Bana-linga, on the head of which is a lotus of eight petals, the seat of Laksmi (SCN. 23 ff.). 16. In this lotus dwells the Pram or breath of life, 1 together with the rdsands or influences of former works upon the soul, tfae karma thereof, and its aJiamkara or principle of egoity (SS. III. 1-8). 1 Besides Prdna or outward breath Yoga recognizes also Apdna, breath going downwards in the anus ; Samana^ in the navel ; Uddna in the throat; Vyana, circulating through the body, besides some others: SS. III. 1-8, Gh&atida-samhita, V. 60 ff. ftc. 14 PRELIMINARY NOTE ON YOGA 17. Above Anahata, and situate in the throat, is the circle rUufldha, a golden lotus of sixteen petals (SS. V. 90 ff.). SCN. adds that it represents Akasa or ether, and is the residence of Sadasiva, and ascribes to it the colour of smoke (SCN. 29 ff.). 18. The sixth circle is AjM, a lotus of two petals between the eyebrows, which contains the mystic force called aksara-Uja (SS. V. 96 ff., 145 ff.). It is of the colour of the moon. In its pericarp is the seat of Siva called Itam> in the form of a litya, like a series of lightnings ; it is parama-hda-path, the highest stage of the Kula, in which Siva and his consort Sakti are half and half, anlMhg\ in mutual fusion. In it is envisaged Paramatman, the Supreme Self, as creator of origin, maintenance, and dissolution of the cosmos, like a halo of the light of fire, sun, and moon. After death the Yogi who has fixed his breaths on this seat of Visnu enters here into Param Brahma (SCN. 34-40). 19. Above all these circles is the highest of all, Sahasrdra^ conceived as a lotus with a thousand petals, situated at the base of the palate. On its pericarp is a reversed triangular space or yoni, in the centre of which is the Brahma-randhra or upper extremity of Susumna, On this yoni (or below it, according to SS. V. 145) is the Moon, whose nectar flows downwards through the system (SS. V. 103 ff., 122 ff.) ; its place is within the sinus of the forehead (SS, V. 148). Sahasrara is conceived as Mount Kailasa, the home of Siva ; and as representing the sphere of the Absolute orTranscendental Being, Parama-Siva or Paramsvara, as opposed to the sphere of cosmic action or Kula, it is styled A-kula or Na-kuk. It is thus the physical as well as the spiritual antithesis of the Kula at the lower end of Susumna (SS. V. 151 ff.). 20. As usual, SCN. refines on this. It describes Sahasiara as having a thousand red petals facing downward*, and con- taining fifty letters of the alphabet from a to ha. It contains the full moon without the hare (our e man in the moon '), and in its central yoni the Yogi should contemplate the Void (SCN. 42 ff.). In the void of tinayOni is the sixteenth digit of the Moon ; it is called Ama or And ; it is like lightning, PRELIMINARY NOTE ON YOGA 15 and is thin as one-hundredth part of a lotus-fibre ; it conveys the nectar flowing from Sahasrara. Inside Ama is the digit Nirvana, which is fine as a thousandth part of a hair, curved like the new moon, bright as twelve suns, the tutelary deity (adhidaivata] of living creatures. In the middle of Nirvana is Apurvcniirvdna-fakti, which is thin as the ten-millionth part of a hair and bright as ten million suns, the creator of the threefold world and dispenser of the knowledge of Brahma, the life of all creatures. Inside this Apurva-nirvana is the / * * Siva-pada or seat of Siva, or Pararh Brahma, also called Hamsa-stlidna, the Swan's Home, the revelation of salvation and state of eternal bliss (SON. 48-51). 21. As the object of metaphysical contemplation is to merge the individual soul into the absolute All-Spirit, so the object of Yogic contemplation is to absorb the Kundalini in the microcosm, representing the macrocosmic Energy, into Saha- srara, typifying the Absolute, whereby the Cosmos is merged into the infinite bliss of Paramesvara. In order to effect this transit of Kundalini through Snsumna and the Brahma-randhra into Sahasrara, the ndtjls must, by the exercise of prfinAyHma, be blocked up with air introduced into them by inspiration (p&raka) and retained in them (kumbJiaka) \ l the normal circulation of the air through the system, which causes the continuance of the soul's imprisonment in the body, is arrested by this stoppage of the air. Then Kundalini, when she has been aroused to sufficient energy by mystic exercises, passes up through Susumna", bursting the eight knots ( 6) that bind the naclu, and enters through the Brahma-randhra into Sahasrara, the realm of the Absolute (SS. V. 127 ). But long training is needed before Kundalini can be stimulated to this supreme effort. An earlier stage of the training is passed in MuIMhara. The Yogi after taking a deep inspiration fixes his thought, upon the lotus of Muladhara and compresses the yoni in it, meditating upon Kama, the Spirit of Love, who dwells in the yoni, and conceiving in the flame above it a union as Siva and Sakti. Then Kundalini, styled Tripura 1 The final expiration of this retained air is called recaJca. 16 PRELIMINARY NOTE ON YOGA as comprising the three principles fire, sun, and moon, begins to rise in Susnmna, and after drinking the nectar streaming down it returns to the Kula (SS. IV. 1-5, V. 61 ft). Mudras, or various postures of the body, are practised in order to increase mechanically the activity of Kundalinl. These methods, with further contemplation of the higher circles up to Ajna, stimulate Kundalinl to such a degree that in the last stage the Yogi is able to bring her up into Sahasrdra. By long practice his citta-vrktis (activities of the material organ of thought) become absorbed in the Akula, the Absolute ; his sawdcUii becomes one of perfect stillness. Drinking the lunar nectar of Sahasrtira, he overcomes Death (cosmic, con- ditioned being) and the Kula (SS. V, 151 ff.), 22. SON. 52 instructs the Yogi, after due practice of the yamas and niyamas (above, 2) and spiritual purification, to stimulate Kundalinl to burst the Svnyambhu-lihga, and to bring her with the sound of the mystic syllable Inm to the Brahma-dvara ( 6), in the centre of Muladhara. She then bursts the liiigas in Anilhata and Ajna, and at the Brahrna- randhra unites with Parama-Siva, shining like a bright thread of lightning. The Yogi should bring her together with his soul (jlvdtwan) into Sahasrara, and there contemplate her as supreme and as Caitanya, spirit. When she has there drunk the red nectar from Siva, she returns to Mulficllwra by the way whereby she came. Then he should make a libation of this nectar to the deities of the cosmos, whereby he obtains immunity from future birth and assurance of absorption into the Infinite. 23. Yoglc writers often dwell upon the phenomena of the Nada. Of the cosmological significance of this term we shall speak below ( 24) ; here we need only notice its physical aspect, in which it signifies the mystic sound,or anaJiata-dhvani) heard by the Yogi in the Susumnil in the interior tf his body. Several varieties of this Nada are mentioned in HYP. IV. 69 if. The first of them is the sound caused in the ether of the heart when the exercise of prdndydma ( 2) has loosened the Irahma-granlJti or knot of Brahma in the Anahata- circle. Sometimes the sound is identified with the mystic syllable Ow, PRELIMINARY NOTE ON YOGA 17 Probably the idea was suggested by the noise heard on closing the ears with the hands, to which HYP. IV. 82 refers. 24. Yogic works, in common with the Tantras, often refer to a theory of cosmogony of which the leading idea is as follows. The Purusa,, Absolute Spirit, Para Siva, or Brahma, and the Prakrti, identified with the Supreme Sakti, are eternally coexistent. Like Purusa, Prakrti is to be conceived as both unqualified and qualified; through Her universal presence as the principle of cosmic Bliss, Purusa reveals Himself in all finite being. Essentially they are two in one and one in two. Creation begins when from Him as affected by Her, i.e. as nwkala, there issues the primal Bindu or f drop ' (the dot representing the final nasal sound at the end of the mystic syllable Orh). The same idea is sometimes expressed more fully by the statement that Prakrti by contact with Purusa becomes spiritualized (cin-mdtra), and in an effort towards creation She becomes solidified and changes into the primal Bindu. In the latter Siva and Sakti exist together in an as yet undissolved union, shrouded in the bonds of Maya, bearing the potentialities of cosmic creation, continuance, and dissolution. It is imagined as existing in the form of a grain of gram or pulse in the Sahasrara of the microcosm (see above, 19), where it composes the Void ( 20) or Brahma- pada there. This primal Bindu under the influence of Time, according to some divides itself into three, a gross or seminal Bindu, the germ of the material universe, a subtle Bindu which contains the gums or modes of matter (the well-known Sattwa, Rajas, and Tamas), which is termed Nada, and a supreme Bindu. Nada literally means 'sound', and denotes or is denoted by the semicircle under the binclu or dot on the syllable Om ffir). From the Bindu as it thus divides itself arises an inarticulate sound styled Sabda- Brahma-n, ' Speech-Brahman ', from which emerge, according to some, the three cosmic Powers of Knowledge, Will, and Action: others derive from it the genesis of the material principle of the finite universe, Mahat or Buddhi, and its evolutes. The theories of cosmic evolution that are connected with all this are extremely complicated and obscure, and o 18 PRELIMINARY NOTE ON YOGA hardly repay study. But it may be well to call attention to the similar theory of the ^aiva Siddhanta, one school of which teaches that from Pure Maya emanates Nada (Vak), the elemental sound or Logos, and from Nada the Bindu or cosmic germ, from which are successively evolved the principles of the finite universe ; in this theory Siva includes the Trinity consisting of Pati, Pah, and Pa$a, or ' Lord ', ' Herd ', and 'Bond', i.e. Supreme Being, souls bound in the fetters of finitude, and the three forces binding them, which are Maya, Anaia or Avidyti, the power of darkness obscuring the native light of the soul, and Karma, the mechanical influence of former works upon present experience. Pure Maya is almost the same conception as that of Sakti as explained above, 25. So far we have dealt with Nada and Bindu in their general macrocosmical aspects, but they also play a prominent role in the microcosm of the individual. The following account is taken from the tiiva-wtra-wmrvini 1 of Ksemaraja, "WV have seen ( 9) that Kundaliiu, or Sakti, resides within the Muladhara, ordinarily sleeping rolled up in coils like a serpent. This serpent-like Kundalini surrounds the micro- cosmic Supreme, who is in the shape of a minute dot of light. The first stage towards enlightenment occurs when a man obtains glimpses of this dot of light. By this the dot is set in motion, and rouses the Kundalini, or Sakti, from her sleep. She wakes with a great sound (nada) and becomes conscious. The soul is thus illuminated by a flash of the supreme light of consciousness. The Sakti, being merely the immanent aspect of the Supreme, is identical with Him. It is this flash of light, or Undu, and this sound of Sakti, or ndtk, that are mystically represented by tho mlda-binclu of the syllable dm, written ^, with anmmika (*), of which the dot represents the Mtulu, and the semicircle the ndda. By a further extension of the metaphor, this nuda-biwtu is thus considered to be a representation of the Ultimate Supreme. 26. Inasmuch as the divine Sakti reveals herself in sound, 3 A translation of this work by P. T. Shrinivas lyetigar Las been published in the Indian Thought Series, Allahabad, 1912. PRELIMINARY NOTE ON YOGA 19 Word or Logos, tlie elements of speech, namely the syllables and their combinations, have a profound mystic significance in Saiva doctrine. Hence there has arisen a copious literature on the mysteries of the letters of the alphabet and their groupings in spells (mantras), of which some idea may be gathered from the paper * On the Sarada Alphabet * in Journ. Royal Asiatic Society, October, 1916. 27. Appendix. In the preface to the translation of SS. in the Sacred JBoofa of the Hindus it is suggested that the catrux and other terms of Yogic anatomy correspond more or less to real parts of the human body, and the following identifications are proposed : dim : the grey matter of the spinal cord. Brahma-randhm : the central canal of the spinal cord (but by modern Hindus identified with the anterior fontanelle). Mulddha/ra : the sacral plexus. Haniptim : the epigastric plexus. Ana/iata : the cardiac plexus. Fifadd&a : the laryngeal or pharyngeal plexus. Ajm : the cavernous plexus. Sakawdm : the medulla oblongata. Susumnd : the spinal cord. Ida : the left sympathetic cord. Pingata : the right sympathetic cord.

[References are to paragraph. If a word occurs more than once, tlw more important references (if any) are in italics, and precede the others,] abhinive^a, 2. caitanya, 22. Absolute, The, 21. cakra, 9; 27. Cf. circle. Absolute Being, The, 19. cic-chakti, 9. Absolute Spirit, The, 24. adhara, 9. cin-matra, 24. circle, 9; 13, 14, 15, 17, 18, 19. adhidaivata, 20. Cf. cakra. Agni,5, 14, Cf-fire, citra, 5 ; anatomical identifi catio n , ahanakara, 16. 27. ajna (circle), 18; anatomical citrinJ, 6. identification, 27; 5, 7 note, citta,' 1, 2, 21, 22. citta-vrtti, 2; 21. akasa, 17. Cf. ether. aksara-bija, 18. dharana, 2. akula,^; 21. dhyiina, 2. ama, 20. digit of the moon, 8, 20. ana, 20. dvesa, 2. anahata (circle), 15; anatomical identification, 27 ; 7 note, 17, ekagratti-pariniima, 2. 22, 23. ether, 23. CUkak anahata-dhvani, 23. anga, 2. fire, 21. Cf.Agni. anava, 24. apana, 16 note. Ganges, 7. apurva-nirvana-sakti, 20. gi-anthi, 6, 7 note, 23. Cf. knot. ardhatigi, 18.' guna, 10, 24. asamprajnata samadhi, 2. asana, 2. harhsa-sthana, 20. asi, 7. asmita, 2. ida (nadi), 5; 7, 8, 9 ; anatomical astanga, 2. __ identification, 27, avidya, 2, 24. I^ana, 15. itara, 18. bana-linga, 15. blja, 10, 18. Jamna, 7. bindu, 24, 25. jivatman, 22. Brahma t 9, 23, 24. brahma-dvara, 6, 22. Eailasa, 19. brahma-granthi, 7 note, 23. kaivalya, 1. brahma-nadi, 6. kama, 11, 21. brahma-pada, 24. kama-bija, 10. brahma-randhra, 5; anatomical kanda, 5. identification, 27 ; 7, 19, 21. Kandarpa, 11, buddhi, 24. karma, \ 24 ; 16.

klesa, 2. knots, 6, 21 5 23. Of. granthi. kula, 12-, 18,19,21. kula-kundalim, 9. kumbhaka, 21. kundalini, 9\ 11,21,22,25. Laksmi, 15. linga, 12, 15, 18, 22. Logos, 24, 26. mahaprakrti, 11. mahat, 24. manipura (circle), 14 ; anatomical identification, 27. maya, 24. Meru, 5. moon, 5, 8, 19, 20,21. mudra, 21. muladhara (circle), 5, 21 ; ana- tomical identification. 27; 13, 22, 25. nada, (physical aspect) 23, (cosino- logical aspect) 24 ; 25. nada-bindu, 25. nadi, 5; 6,21. na-kula, 19. nectar (from moon), 8, 19, 21, nidra, 2. nirbija samadhi, 2. nirodha-parinania, 2. nirvana (digit), 20. nirvana-sakti, 20. niskala, 24. niyama, 2, 22. 6m, 23, 24. parama kala, 11. parama-kula-pada, 18. FaramaSiva, 19,22.' Paramatman, 18. Param Brahma, 18, 20. Paramesvara, 19, 21. Para Siva, 24. parinama, 2. pasa, 24. pasu, 24. pati, 24. pingala (nadi), 5; 7, 8, 9; ana- tomical identification, 27. prajnaloka, 2. prakrti, 1 ; 24. pramana, 2. prana, 16. pranayama, 2 ; 21, 2S. pratyahara, 2. puraka, 21. purusa, 1 ; 2, 24. raga, 2. rajas, 24. recaka, 21 note. Rudra, 14. rudra-granthi, 7 note. sabda-brahman, 24. sablja samadhi, 2. Sadasiva, 17. sahasrara (circle), 19, 20; ana- tomical identification. 27; 21, , 22, 24. Sakti, 9- 10, 15, 18,20, 21, 24, 25. samadhi, 2; 21. samadhi-parinarna, 2. samana, 16 note. samprajnata samadhi, 2. sarhskara, 2. samyama, 2. Saraswati, 7. sattwa. 24. feva, 4, 18, 19, 21, 22, 24. siva-pada, 20. srnrti, 2. soul, 22. sun, 5, 8, 9, 21. Supreme Sakti, 24. Supreme Self, 18. Supreme Siva, 4. susumna (na<Ji), 5; 7, 8, 9, 11, 19, 21; anatomical identification, 27. svayarnbhu-liaga, 10, 11, 22. svadhisthana (circle), 13. tamas, 24. traipura, 9. Transcendental Being, 19. Trikona ^akti, 15. Tripura, 21. Triveni, 7. udana, 16 note, upadhi, 5. Vag-devi, 10. 22 INDEX TO THE NOTE ON YOGA vaisvanara, 9. vajra (nadi), 6, 9. vak, 24. Varana, 7. Varanasi, 7. Yarana, 13. vasana, 2; 16. Vayu, 15. vertebral column, 5. vibhuti, 2. vikalpa, 2, vlparyaya, 2. Yismi, 13, 18. vIsnu-grantM, 7 note* Tisnu-Sakti, 10. vi^uddha (circle), 17 ; anatomical Identification, 27 ; 7 note, Visvanatha, 7, viveka, 1. void, 20, 24. yrttl, 2. vyana, 16 note a yama, 2 ; 22. yoni, 9, 11, 12, 14, 15, 19, 20, 21. ERRATUM. Page 131, 1. 3 from bottom, after eorebrals add and dental*

i. alliyotf savikds laye wot/tti gagana* sagm myul u $ami tratd $Mn gol* ta andmay motti yuhuy wSpadesb ekuy, bat A ! 2. w&kh mam* kol-ak&l no, ate &A$pi mudri ati mpravesli rozan ihworih&Pth nd ate mgf^yey ku& fa my wopadesh [Eajanaka Bliaskara's Sanskrit translation of 1 and 2. abJiyasena layam mte dnye Sunyatvam agate sdhirupam Sisyate tac chdnte Smye *py andmayam van mdnasaffl, ca tanmudre Swaxaktl kuldhile yatra sarvam idam Imam upadeSan param t% tat (Fw)'m the printed edition.) The following is the test of 1 and 2 in Stein B : . L HT |T II ^M II fT srf^T II ff^^r irfir irf?r 8 rwrr ^ ^ n ii 24 LALLA-VAKYANI [1, 2. 1. When by repeated practice (of yoga) tlie whole expanse (of the visible universe) hath ascended to absorption ; When the qualified (universe) hath become merged within the Ether ; When the ethereal Void itself hath become dissolved, then naught but the Weal hath remained. The true doctrine, Brahmana, is but this alone. 2, There is there no word or (thought of) mind. There is there no non-transcendent or transcendent. Not by vow of silence, not by mystic attitudes, is there entry there. Not there dwell Siva and his Sakti. If there remaineth somewhat, that is what the doctrine teacheth. 1. The universe is here called ' that which has wide expanse', i.e. the wide expanse of creation. In the consciousness of the devotee who has attained to en- lightenment it is recognized as being really an illusive emanation from the Supreme, and this recognition causes, to the consciousness of the devotee s its reabsorption in Him. Before the absorption of the universe, it has qualities. Gagan, the sky, means the wide expanse of empty space, and, hence, the principle of dMfa, ethereality, or of vacuity, with which it is identified in the third line. UratJi is the splash of water upon water, and, just as water falling with a splash into water is utterly united with that into which it falls, so the perception of the visible world is, as it were, at one splash, lost in and becomes one with the Void, This Void is not the ultimate Supreme, but is the first stage in His apparent evolution, in which he associates Himself with Mdyd, or cosmic illusion, and thereby becomes subjected to limited individual experience. For further particulars, see the Note on Yoga, 24 and Vocabulary, s. v. shun. Transcending this stage, the soul loses all consciousness of limited individuality, and becomes absorbed in the 3, 4.] LALLAA r AKYANI 25 Supreme as unlimited pure consciousness and nothing- else. This it is that is the aim of the devotee. 2. 'There', i.e. in the Supreme. The kol> or family (Sanskrit kula), is the group consisting of the jwa (individual soul), prakrtl (primal matter), space, time, ether, earth, water, fire, and air. The akol is that which transcends these. Hence, kol-akol means the totality of all creation, or the visible creation and that which transcends it. For the transcendental meaning of these words, see Note on Yoga, 12, 19. Vows of silence and the like do not lead directly to Him. The utmost they can do is to lead the mind to that knowledge of the Supreme which brings it into union with Him. The, c somewhat', i.e. the ineffable Supreme, is not even Siva and his Sakti, or energic power, for these have form and name, while the Supreme has neither. 3. Lai loli drdyes lola re &M(ldn Itibtum dfri kyoli rath wuchum pawl it Ji panani gare suy me rot u ma$ uec/tatur tu> &dth 4. damah dam kor u mas daman Ji ale prazalyom dlpli to, nanyeyetn zath and a rjt/'um u prakdsh mbar bliolum gati rotnm to, kur'^mas thaph [Rajanaka Bhaskara's Sanskrit translation of E and 4. lalldhau nirgata dumm anrestttm Mikaram v'Mum Ih'rantw labdho mayd svasmin delte dew grfo st/iitak tataJi pi dnddirodhem $rajvdtya jndnacMpikdm sphutati drsto mayd tatra citisvartipo nirdmayah (From the, printed edition.)] 8. With passionate longing did I, Lalla, go forth. Seeking and searching did I pass the day and night. 26 LALLA-VAKYANI [5. Then, lo, saw I in mine own house a learned man, And that was my lucky star and my lucky moment when I laid hold of him. 4. Slowly, slowly, did I stop my breath in the bellows-pipe (of my throat). Thereby did the lamp (of knowledge) blaze up within me, and then was my true nature revealed unto me. I winnowed forth abroad my inner light, So that, in the darkness itself, I could seize (the truth) and hold it tight In these two verses Lalla relates her own spiritual experiences. 3. She had wandered fruitlessly far and wide in search of the truth. In other words, she had made pilgrimages to holy places, and sought for salvation through formal rifces, but all in vain. Then suddenly she found it in her own home, i.e. in her own soul. There she found her own Self, which became to her the equivalent of a gmU) or spiritual preceptor, and she learned that it and the Supreme Self were one. 4. Suppression of breath is one of the most necessary yoga exercises. See Note on Yoga, 21, and Vocabulary s. vv. nodi and joraw, 2. Lalla compares the air-passages to the pipe of a bellows, by gently compressing which the feeble light of a lamp is allowed to blaze up. Otherwise it would be blown out. It was the light, not the lamp, which she winnowed forth abroad. That is to say, the light which had at first burnt dimly in the inmost recesses of her soul, now suffused her whole being. 5. par toy pan yew! 1 torn* mftP yfytf fiyuv u w6n u flen kytfi rath yemittay advy* man tSpoto* tamiy clytithuy mra-gwu-imth 8.] LALLA-VAKYANI 27 [Rajanaka Bhaskara's Sanskrit translation, dtmd paro dinam rdtrir yasya sarvam idam samam bkdtam advaitamanasas tena c/nto 'mar&varak (From the printed edition,) The following is the text of Stein B : err The MS. numbers this 20 by error.] He who hath deemed another and himself as the same, He who hath deemed the day (of joy) and the night (of sorrow) to be alike, He whose mind hath become free from duality, He, and he alone, hath seen the Lord of the Chiefest of gods. Duality is the considering God and nature to be distinct. The true believer, who c sees God ', is one who recognizes that God is all in all, and that all creation, and all experiences, are but modes of Him. For the curious expression sura-guru-nath for 'the Supreme', see Vocab, s. v. guru. 6. yimav kyun u tlm zlwanfi \ wkemis samsdranis pdnhes " atof ganjdt *kith-*Atfi Ai$ [Rajanaka Bhaskara's Sanskrit transktion. ciddnando jndnarupah prakdsdMyo nwdmayah yaw labdJio dekavanto 9 pi muktas te *nye 'nyatkd stkltdk (From the printed edition.) 28 LALLA-VAKYANI [7. The following is tlie text of Stein B : II cf . ii spfjl They who have gained experience of the Know- ledge-light, of that Self which is compact of pure spirit and of bliss, They, while yet alive, have gained release (from earthly births). But, to the tangled net of continual rebirth, Have ignorant fools added knot by knot in hundreds. Parama Siva, the Supreme Self, has two aspects, as the Siva-fattwa and the Sukti-taUwa. The former is pure Spirit, the pure light of Intelligence, without anything to shine upon. The latter is perfect Bliss, th<- supremest Self-satisfaction, absolute Rest. The ideas of pure Spirit and Bliss therefore comprise the whole idea of the Supreme Deity. The object of the devotee is to gain a perfect knowledge of Him, and to recognize that He is the Absolute Self of all things. The ' ignorant fools' are those who have not acquired this knowledge, and who are therefore born and reborn again. Set> Kashmir SJiaivkm, pp. 62, 64. 7. natha, I napau na par zdnnm* saddy* 1 I6dum yih kodeh f % l k Lo/i lok Wi myul u na zomm &h km lok kvssa chuh sand eh * V.I. na parzouum f V. 1. saddy* gtirum yekity deh [RajSnaka Bhaiskara's Sanskrit translation in Stein A. 1 1 See p. 5. 7.J LALLA-VAKYANI 29 natha na tvam w cdtmdpljmto svasyalkyam ca tmya t&ia ka, dvdm itl (MS. has svasyaikath,) The following is the text of Stein B : 7. Lord, I have not known myself or other than myself. Continually have I mortified this vile body. That Thou art I, that I am Thou, that these are joined in one I knew not. It is doubt to say, 'Who am I?' and 'Who art Thou?' Or, if we adopt the alternative readings : Lord, I have not recognized myself (as one with Thee). Continually have I shown affection for this single body. That Thou art I, &e., as above. An impassioned declaration of the oneness of the Self with the Supreme Sel Lalla declares that in her ignorance she has not known the true relation of herself to others. In other words, she has clung to the con- ception of her personal identity, and been ignorant of the real nature of her Self, as only one manifestation of the Supreme. She has worn her body out by attempting to gain salvation by good works, not recognizing that these lead only to further transmigrations and are all in vain. The only hope of salvation is the recognition of the identity of her Self with the Supreme. To wonder who I am, and who He is, i.e. to doubt this identity, is indeed the fatal doubt of doubts. In the alternative text, the meaning is much the same, though couched in somewhat different language 30 LALLA-VAKYANI [8, 9. 8. Skiv wd KesJiev wd Zin wd Kamalaza-ndtk ndm dorm yuk ml abali ko&tan Ikaioa-rnz i wa mil wd sufi [Rajanaka Bhaskara's Sanskrit translation in Stein A. m m o vd Icexavo vdpijino vd druhino 'pi vd m math cikitsatu, The following is the text of Stein B : ftf Let Him bear the name of Siva, or of Ke6ava ? or of the Jina, or of the Lotus-born Lord, whatever name he bear, May he take from me, sick woman that I am, the disease of the world, Whether He be he, or he, or he, or he. By whatever name the worshipper may call the Supreme, He is still the Supreme, and He alone can give release. Kesava means Visnu; by the name of f Jina' is indicated both a * Jina', the Saviour of the Jains, and also the Buddha. I suspect that here it is confused with the Arabic Jinn, the 'genius' of the Arabian nights. The Lotus-born Lord is Brahma. 9. idn gol u toy prakd$h dv zune tender gol* toy motuy Uth iWi gol* toy l$k-ti nd kune gay lliur Ihuwak mar vemrzith-L, . * V. L swar mlitk ta 9,] LALLA-VAKYANI 31 [Rajanaka Bha,skara's Sanskrit translation from Stein A. Ikanau naste kdsate candraUmtam tasmia nade kafale cittam eva elite naste drtyajatau ksanena jQrtkvgdMda'ih g&cchati kvdpi sarwm The following is the text of Stein B : TH <n X f^^^f^ll ^ ll] When the sun disappeared, then came the moonlight ; When the moon disappeared then only mind remained ; When (absorbed in the Infinite) mind disap- peared, then naught anywhere was left ; Earth, ether, and sky all took their departure. Or, if we take the variant reading, the last line would run : Then whither did earth, ether, and sky go off (absorbed) together (in vacuity) ? Regarding this verse, see Vocab. s.v. wm. The moon and the sun represent, respectively, the uppermost and lowest seats of action, or cobras. When, by intense mental absorption, or yoga, these disappear, or cease to be present to consciousness, the devotee is conscious of the existence of nothing except his thinking faculty or mind. 7 When this is finally absorbed in the Supreme, all sense of difference between the individual spirit and the Universal Being is sunk in the all-consuming con- sciousness of All-Being, All-Light. See Note on Yoga, 5,21. 32 LALLA-VAKYANI [10. 10. tooth rainyfc! arkm saMar atJie al-pal wakhur yod^wanay zanakh parama-pad akher JiuJn kJwstf-khor kMa [Rajanaka Bhaskara's Sanskrit translation from Stein A. uUidlia xdktikastri tvam pujay&am surdclibldh yadijndtam aksamm tat twyd iendpl kd ksatih (MS. has jnanctm, corrected tojfiatam.) The following is the text of Stein B : TfT W^ II fffTJ The last line has been corrected in the MS., and this is what seems to be intended. But the reading is unintelligible, and very doubtful. A better reading will be found in verse 77.] Arise, Lady, set out to make thine offering, Bearing in thy hand wine, flesh, and cates. If thou know the syllable that is itself the Supreme Place, Thou (wilt also know that) if thou violate the custom it is all the same. What loss is there therein ? The lady is a diligent worshipper of Siva, with all the necessary rites, and is apparently a follower of the left-handed sect, that consumes wine and flesh, and performs less reputable acts as a part of worship, which are not consonant with regular Hindu dcdra^ or custom. Lalla points out that the violation of her Hindu custom, by the performance of these Kaula sacraments, is unobjectionable, or, indeed, praiseworthy, provided she knows the mystic syllable om, regaroling which, see verse 15. The 'lady' is probably the Sakti abiding in the speaker's own body; see Note on Yoga, 9. Cf. verse 77. 11. J LALLA-VAKYANI 33 11. tantfPr gali toy manth a r mo&e wjanM a r gd u toy motuy keth feeth gol u toy Iceli-ti nd kune slimes shmdk mlith gauv [Rdjanafca Bliaskara's Sanskrit translation in Stein A. tantram sarvaw llyate mantra eva mantras citle Uy&te nddanmlah citte line llyate sarvam eva drfyam drastd sisyate citsvarupaJi (MS. mantrali citte and citsuruyali.) The following is the text of Stein B : ffT TT^^pft err ^f% ^gprr n cTT (This is a mixture of Nos, 1 and 11.) Holy books will disappeai*, and then only the mystic formula will remain. When the mystic formula departed, naught but mind was left. When the mind disappeared naught was left anywhere, And a void became merged within the Void. In its general lines, this closely agrees with, verse 9. The void is the apparent material world, which is really empty nothingness, and, when tinal release is attained, its apparent existence disappears in the Great Transcen- dental Void, regarding which, see Note on Yoga, 24, verse 1, and the Vocabulary s.v. Mn. Lalla is fond of the expression in the last line, and repeats it in verses 30 and 69. 34 LALLA-VAKYANI [12,13. 12. IWi karith rdjy plieri no, clitk karitk tmpti no, man luba vend zw man nd znvont u man toy suy cJiuy jndn {Rajanaka Bhaskara's Sanskrit translation in Stein A. datur maim trpyati nazva rajyaih dattva grakUm ca fad eva labdhvd jlw '$i lobhena na mrfyum eti mrtasya naivdsfi kijatu mrtyuh The following is the text of Stein B : TT ii ^ u] If thou take and rule a kingdom, even then is there no respite. And if thou give it to another, still in thy heart is no content. But the soul that is free from desire will never die. If, while it is yet alive, it die, then that alone is the true knowledge. Praise of freedom from desire. The gain or the abandonment of power gives no true respite from care. Only freedom from desire brings content. A man does not grasp the true knowledge till he understand that, even while alive, he should be as one dead (i. e. free from all desire). Cf. verse 87. 13. yimay sM ie timay sheh me Shyama-galti ! toye v&n, tofts yuhuy len abeda M ta me Wi zhwi moml boh sliey* 13.] LALLA-VAKYANI 35 [Rajanaka Bhaskara's Sanskrit translation in Stein A. yad eva sat&am U clem tad eva ca mama prab/io niyoktd tu niyojydham tasydstity dvayor IMdd The following is the text of Stein B : ftr eTT fall ^ 11] God of the dark blue throat ! As Thou hast the six, so the same six have I. And yet, estranged from Thee, into misery have I fallen. Only this discord was there, that, though betwixt Thee and me there was no difference, Thou wast the Lord of six, while I by six was led astray. Siva is said to have a dark blue throat from the legend of the churning by which the gods extracted immor- tality-giving nectar from the ocean. The first to come up in the churning was the deadly Kalakuta poison, which was swallowed by Siva to prevent its doing any further harm. The poison dyed his neck dark blue. Hindu philosophy has numerous groups of six. The Supreme Deity has six attributes, viz. omniscience, con- tentment, knowledge of the past from eternity, absolute self-sufficiency, irreducible potency, and omnipotence. Lalla exclaims that, though she knew it not, she, as really one with Him, also had these six. But, in her ignorance, while the Supreme was ever master of these six, she was misled by another six. This other six is capable of various interpretations. They may be the six * enemies', viz. sexual desire, wrath, desire, arrogance, delusion, and jealousy ; or they may be the six human infirmities, or the six periods of human life, or the six changes in life, for all of which see the Vocabulary, s. v. sheh> D2 36 LALLA-VAKYANI [14, 15. 14. Skw gur u toy Keskfa paldnas Brahma pdyirin icolases yogi yoga-kali parzdnes his clev as&wawdr f$(7i cedes* * V.I. <#& 15. andJiaili kha-swaruph shumhy ye% nav na lo&^n na guth a r ta rupJi a7iam-vimar$/ie ndda-linduy yes won* Miy (lev ashmwarpeth cedes* * V. I. ceres [Rajanaia Bhaskara'a Sanskrit translation of 14 and 15 in Stein A, wro 'foali kexav&s tasya, paryanam dtmab/iMS tailm pddayantram tatra yoyyah mil ka iti me vada andliatal khasvarupah sunyast&o mgat&mayali awdmartipavarnQ 'jo nadavindmtmako 'pi saJi (MS. has anam&mmojb rupo. We follow the printed edition.) The following is the text of 14 and 15 in Stein B : II fT^t^ II ^\^ II ftg ^K II ^0 II] 14. Siva is the horse. Zealously employed upon the saddle is Visnu, and, upon the stirrup, Brahma. The Yogi, by the art of his y5ga, will recognize who is the god that will mount upon him as the rider. 15.] LALLA-VAKYANI 37 15. The ever-unobstructed sound, the principle of absolute vacuity, whose abode is the Void, Which hath no name, nor colour, nor lineage, nor form, Which they declare to be (successively trans- formed into) the Sound and the Dot by its own reflection on itself, That alone is the god that will mount upon him. Siva here is not, like Visnu and Brahma, the personal deity. He is the ' Siva-tattva', the first phase of the Supreme in the universe. The Yogi understands that this is but a manifestation of a deeper Reality of the Absolute Spirit. He is, as it were, hut the horse upon which the Supreme rides. The Supreme is described under various mystical names in verse 15. He is the unobstructed sound, the sacred syllable QM, which, once uttered, vibrates in perpetuity (see Vocabulary, s.v. anahath). His essence is the kha t or sky, i.e. ethereality (cf. verse 1), whose home is in the Void conceived to exist in the Sahasmra, in the sinus of the forehead of the microcosm (cf. again verse 1, and also note on Yoga, 20, 24) ; nothing whatever can be predicated concerning Him. The ' Sound and the Dot' refer to the theory regarding the first stage of enlightenment. The Supreme resides in a man's siibtile body in the form of a minute dot of light, surrounded by coils of His Para SaM, or the Supreme Energy. When by yoga, or intense abstract meditation on the Ego, the man gets his first glimpse of this dot, the Litter is set in motion, and the Paid Bakti is roused, and awakes with a loud cry. For further par- ticulars, see note on Yoga, 23, 24, 25, The commentator quotes the following lines on the sacred syllable dm, which illustrates what is said above; iikto ya esa ucedras tatra yd '*a& sphuran Mitah \ avyaktdnulcrti-praijd dhwanir varnah $a katfyate \\ ndsyofadr&yitd kaxcit pratihantd na vidyate \ swayam uccarabe (Uvah prdmndm urasi sthitak \\ eko wddtmako varnah sarva-varndvibhdga-vm \ so 'n-astam-ita-rtipatwad andhata iJi$ditah \\ That spoken utterance which continues vibrating there (i.e. at the point of utterance), a sound that mostly has the semblance of inarticulateness, is the syllable (vn)> 38 LALLA-VAKYANI [16. There is no one who causes it to be uttered, and no one who checks it. The God dwelling in the human breast utters it Himself. This one syllable consisting of the Nada and containing all syllables without distinction, is here called * unob- structed ' because its nature is imperishable. 16. titri sdil kJwt u toy ture Mmi tr a h gay ben al&i vimarsM feaUavye-rav Mti sab same Shiwa-may faird&ar [Rajanaka Bhaskara's Sanskrit translation in Stein A. mayajdAyavh taj jadam lodfiamycwh satiif.rty&kJiyau tad glianaimm Ji imam ca cifsiiryo 'minpSdilo tnni sadyo jdtlyan muktam nlram ddyam t (The printed edition has bodha-mram ) The following is the text of Stein B : I) ^ ] When cold liath obtained the mastery over water, the water becometh ice ; Or, again, it may be turned to snow. Thus there are three different things ; but, oiv reflection, we see that they are not different. When the sun of the Supreme Consciousness shineth forth, the three will become the same. Lo ! By it all things, whether with life or with- out it, the universe itself, are seen as only &iva. 17.] LALLA-VAKYANI 39 Just as the sun reduces ice and snow to identity with water, so the sun of true knowlege makes the soul recognize not only its identity with the Supreme, but also that the whole universe is one, conjured forth out of the Absolute by the divine Maya, See Note on Yoga, 24. 17. (lev watd diwor u watd p$tha lona, ckuy yeka, wdth ptiz kas karakh) hotd laid ! Tear manaB ta pawanas sangath [Rajanaka Bhaskara's Sanskrit translation in Stein A. caityam devo nirmitau tlvau tvayd yau ptijdhetos taw hldto na bUmau clevd 'meyam citsvartipam vidheyam tadvydpfyartham prdnaeittatkyam eva (MS. lias devah, and tadvaptyartha. Printed edition has dM ' The following is the text of Stein B : An idol is but a lump of stone, a temple is but a lump of stone. From crown to sole each is of but the one stuff. learned Pandit ! what is this to which thou offerest worship ? Bring thou together a determined mind and thy vital airs. Idol-worship is vain. In lieu of worshipping stocks and stones, thou shouldst perform the Yogwyrandgnihotra, a spiritual offering of the vital breaths ; ire. practise yoga by bringing thy vital airs under control. See Vocabulary, s.vv. nddi wAprdn, 2, and note on Yoga, 5, 21. 40 LALLA-VAKYANI [18. 18. osd lol p&Aiem* sdsd me mml wdsd klvtil m Jieye lok yid sakaza SMntara-bukb" d$d makaris sdsd mal kydhpeye * V, 1. patfnem [Rajanaka Bhaskara's Sanskrit translation in Stein A, mdlinyam ety uddslnam rajobhir maknro yathu, The following is the text of Stein B : WIT ii Let him utter a thousand abuses at me. But, if I be innately devoted to $iva (or if I be devoted to iva the Eeal and the True) disquiet will find no abode within my heart. Is a mirror fouled if a few ashes fall upon it? On the contrary, the ashes serve only to polish the mirror. A reply to her critics. 19. Men* ay ta ga&kun ga&fie pakm ga&M den kydwu rath keJi na-tct, ]&h na-ta keh na-ta kgdh *V.L. [Rajanaka Bhaskara's Sanskrit translation in Stein A, jardgata, k&nataro y d>y& deho jdto 'vasdyo gamandya kdryah samdgatdh mo yata, eva tatra 20,] LALLA-VAKYANI 41 They came and came, and then they have to go. Ever must they, night and day, move on and on. Whence they came, thither must they go. What is anything? It is nothing, nothing, nothing. Or, if we read a&han, the first line means, they came becoming emaciated (i.e. came wearily), and then they have to go. The weary round of perpetual birth and rebirth. Of. Koheleth, sii. 8, 'Vanities of vanities, saith the Preacher. all is vanity'. 20. mud zonitli pasldth ta kor u kol u shmta-u'oit" 1 zada-rtii? as yu* u yih dapiy tas tiy lol* / t7 L tj i/ yuhuy tattwa-ridk chuh abfiyas *V.l. log [Rajanaka Bkaskara's Sanskrit translation in Stein A. jhdtva sarvam m&d/iavat iutha svasthah mitva, sarvam frotrahlnem IJiavyan drstvd sarvam turnam andhatmm eld tattvdbJiyasah klrtito 'yam (MS. has ludMndmih Cf. verse 26.) The following is the text of Stein B : 8^> H] Though thou hast knowledge, be thou as a fool; though thou canst see, be thou as he that is one-eyed ; Though thou canst hear, be thou as one dumb ; in all things be thou as a non-sentient block. 4:2 LALLA-VAKYANI [21. Whatever any one may say to thee, say thou the same to him (or, if we read boz, whatever any one may say to thee, listen thou and agree). It is this that is the true practice for obtaining the knowledge of the basal truths. For the basal truths, or fundamental and ^ general factors of which the apparent universe consists, see Vocabulary, s. v. tattw^ We may compare Kabir's famous advice : sdb-se hiliye $al-e miliye l\ sab-se kahiye basiye apne gam Meet every one in a friendly way, Greet every one by name. Say c yes Sir', 'yes Sir ', to each one who addresses you. But Hve in your own village (i.e. stick to your own opinions). 21. gal gantfriem hoi pafne tiy yex yih tiz amalon u ta kas Icyah [Rajanaka Bhaskara's Sanskrit translation in Stein A. nindantu va mam athavd stuvantu kurvantn rdrcdm mmclliaih svapuspaih no, fianam ciydmy atJiam visdrhm visiutdhabodMmrtapdnasvaxtka, (Printed edition has supuspaih.) The following is the text of Stein B : ii ^ji v&ft ii wr vffi 11 ^q i] 22.] LALLA-VAKYANI 43 Let him bind abuse upon me, let him orate blame against me, Let each one say to me what pleaseth each. Yea, let him worship me with the offering of his own soul for the flowers. Still keep I myself untouched and undefiled by all these ; so who getteth what therefrom? She is callous to the blame or praise of the world. The rendering 1 oisahaza in the third line is doubtful. Perhaps we should translate 'let him worship me with flowers of reality, i.e. with real flowers'. 22. tttn &Jiezi ta mzan dse bhu-tal gaganas-kun vikdse te^/V Rah gros u mdwa&e S/iiwa-puzan gwuh kitla dtmdse [Rajanaka Bhaskara's Sanskrit translation in Stein A. ndfau gate ^rke khalu wdnasawjiie meyaksaydkhyd rajanl vibMii jwdkJiyacandrah sivad/tamm Imah ca, The following is the text of Stein B : . o sgftf^r err n] The day will be extinguished, and night will come ; The surface of the earth will become extended to the sky ; 44 LALLA-VAKYANI [22. On the day of the new moon, the moon swal- lowed up the demon of eclipse. The illumination of the Self in the organ of thought is the true worship of Siva. Once the mind realizes the true nature of the Self, as one with the Supreme Self, here given the name of Siva, all things fade into nothingness. There is no distinction between day and night, and the boundaries of the appar- ently solid earth merge into those of the sky, so that earth and sky become one. Nay, the demon of eclipse is eclipsed himself. According to Hindu tradition, the moon contains sixteen digits, each containing* a certain amount of nectar. Each day the gods drink the nectar in one digit, so that on the sixteenth day only one digit remains. This accounts for the waning of the moon. The nectar of the sixteenth day is that which remains over on the day of the new moon. On the occasion of a solar eclipse, the moon and the sun are together, and the nectar of the sixteenth digit, becoming heated and caused to evaporate by the proximity of the sun, ascends into that luminary. Rahu, the demon of eclipse, then swallows the sun in order to drink the nectar. So much for the tradition explanatory of the natural phenomenon. Here Lalla describes the process of absorption in the Sahasr&ra (see note on Yoga, 21). To the fully en- lightened soul, the day of earthly illusion disappears, and all is night ; the apparently solid earth loses its bounds, and becomes merged in the sky ; in the illumination of the Self, so far from Eahu swallowing (the nectar of) the moon, it is the moon in the Sahasrara that swallows the dark demon of ignorance. There is also a more mystical side to this verse. Normally there is a distinction between the subject of cognition (pramatar), the object of cognition {pramya), and the instrument of cognition (pramdna). The pra- matar is here typified by Rahu, the demon of lunar eclipse, the jprameya by the moon, and the gramma by the sun. 1 The thinker is able to ' swallow the moon ', i. e. to think 1 ArhaK pramanam, somas tu meyam, jnana-kriydtmalca u \ Rahur mayapramata syat tad-acchadana-kovidah \\ Verse quoted in the Commentary, 23.] LALLA-VAKYANI 45 away the phenomenal world into a blank ; but he cannot completely dissolve it, for there still exists the triad of praviatar, praweya, and pramdna, until the Para Samvifl, or Higher Consciousness, is attained, by which all three are fused together and sublimated into a void of infinite Unity. Lalla here refers to the presence of Para Samvid. Whereas in ordinary meditation c Eahu swallows the moon ', i. e. the thinker effaces the phenomenal world, the Higher Consciousness (typified by the moon residing in Sahasrara ; see note on Yoga, 19, 20) absorbs the consciousness of the thinker into itself, entirely sub- limating its contents into Void. 23. manasay man Miawa-saras ndruc tt clivkk d u tuld-koti iull i%l u fa tul na kth |R5janaka Bhaskara's Sanskrit translation in Stein A. kmddham mano vaJinisamanartipfn'ii fira&fytam LMranatau vibkati vicarataJi sarvav'rfcdrah Inau era The following is the text of Stein B : c!T g^f T ^ II <^ ll] Look upon thy mind alone as the ocean of existence,. If thou restrain it not, but let it loose, from its rage will issue angry words, like wounds caused by fire. Yet, if thou weigh them in the scales of truth, their weight is naught. 46 LALLA-VAKYANI 24, 25 ] According to legend, a terribly destructive fire, named vadavagni) is imprisoned at the bottom of the ocean. If it were to burst forth, the whole world would be destroyed. Similarly, if the fire of wrath burst forth from the ocean of the mind, it would leave deadly scars, and yet, to the wise man, it is nothing. If, instead of aur&c* clokh, we read ndrafafi-cfw&Ii, which could be spelt in Nagari with identically the same letters } we must substitute s wounds caused by a fishing-spear ' for ' wounds caused by fire '. Otherwise the meaning of the verse would be the same. 24. sJtll ta man chug jpon, u kranje moche yew? rot n mdll^ yud 11 wdv Iwst u i/us* mast-wala, gancle tih yes tagl toy snh ado, nffidl [Rajanaka Bhaskara's Sanskrit translation in Stein A. tilasya wdnasga, ca rahanam bJiatau tair em Gakyaw nipnnam vidMtwU vayuw karSndtha gajam ca tantund yaih sakyate timribhayltum sud/iwaiK\ Integrity and liigh repute are but water carried in a basket. If some mighty man can grasp the wind within his fist, Or if he can tether an elephant with a hair of his head, Only if one be skilled in such feats as these, will he be successful (in retaining integrity and high repute). The vanity of earthly repute. 25. prakreth Jioz^m pawana-sotiy lolaki ndra wolinj* 26.] LALLA-VAKYANI 47 [Sanskrit translation in Stein A. kdmddikam kdnanasatkam etac chittvdmrfam lotilmmyau maydptam prdmdhirddJidt prakrtlm ca bhakiya manas ca dagdhvd sivadMma labMam] By (controlling) my vital airs I cut my way through the six forests, till the digit of the moon awoke for me, and the material world dried up within me. With the fire of love I parched my heart as a man parcheth grain, And at that moment did I obtain Siva. In the spiritual body of a man there are six ca&ras, or seats of a Sakti, impelling him to experience the objective universe and to look upon it as real. These must be mastered before true enlightenment is reached, and Lalla compares the 'process to cutting a way through six forests. A mystical moon, the abode of the Supreme Siva, is supposed to exist under the frontal sinus, and, once he has mastered the six ca/cras, the devotee becomes cognisant of this moon and is absorbed in the Siva. The mastery is effected by control and suppression of the vital airs (see Vocab., s. v. prdn 2), and the exciting cause is ardent love, or desire, for Siva. For further particulars, see Vocab., s. vv. sheh and som, and Note on Yoga,9ff.and21. 26. Utta-turog gayan* brama-wonP nimesJte akl kliancU yozana-hck \etani-wagi lod* ratith zon u prdn apdn sandorith pak?i a ck* *V.l. na wagi yih ratify zoti u prdn apdn pJiut&fiias pdkh a ch 48 LALLA-VAKYANI [27. [Bajanaka Bhaskara's Sanskrit translation in Stein A. cittdbhitUak sarvagatis tmahgak handntare yojanalafoagami dhdryo Mhenckena vivekavalga- nodena myndvayapafoaroilhat (MS. has iuranga instead of turafigah.)] The steed of my thoughts speedeth over the sky (of my heart). A hundred thousand leagues traverseth he in the twinkling of an eye. . The wise man knew how to block the wheels (of the chariot) of his outward and inward vital airs, as he seized the horse by the bridle of self- realization. O, if we adopt the alternative reading of the last two lines, tve must translate them : If a man hath not known how to seize the horse by the bridle, the wheels (of the chariot) of his outward and inward vital airs have burst in pieces. As explained in the notes on the preceding verse, self-realization is obtained by mastering the vital airs. The two principal airs are the outward and the inward, known as prdna and ajpana. See Vocabulary, s. v. yrau, 2, and Note on Yoga, 2, 16, 23. 27, klieth ganfllth shemi nd manas* brdntkyimav trw 4 timqy gay khaW shastra btizitli ekuh yv sok u najpoW' to, daiiiy * V. 1. khena ganflana-nielie man tJiomtli dur^ 28.] LALLA-VAKYANI 49 [Rajanaka Bhaskara's Sanskrit translation in Stein A. khddandd 6Msandd vdpi mano yu>sy& gatabhramam 90, mtiktO) nottamarndd yo grkndty arf/iam Id so 'nrnak The following is the text of Stein B : n ift wif n r ^IT wt n n] By eating and apparelling the mind will not become at peace. They only have ascended who have abandoned false hopes. When they have learnt from the scriptures that the fear of Yama is terrible (to him who is in debt to Desire), And when the lender hath trusted them not (with a loan), then indeed live they blessed and at peace. Or, if we adopt the alternative reading, the first two tines must be translated : They only who have kept their minds from eating and apparel, and who have abandoned false hopes, will ascend. Yama is the judge of the soul after death. Desire is compared to a money-lender, who gives a loan of fruition, but demands a hard repayment of principal and interest. Happy indeed is the contented soul to whom he refuses to make the loan. 28. yewa tur Mi tim amlar Jietd JcsJiod yewa gall tim dhdr ann Mttd! swa-para-ve&aras petd 50 LALLA-VAKYANI [20. [Rajanaka Bhaskara's Sanskrit translation in Stein A. ntdrthatii msanam grdJiyaia ksudhdrth&m bhojanaiii taUta mano vive/titdm neyam alath Ihogdnucintan&ik The following is the text of Stein B : ^35 ; 3rflf ^ W^ II fffTT ti ?C ft ^n Don but such apparel as will cause the cold to flee. Eat but so much food as will cause hunger to cease. Mind ! devote thyself to discernment of tin* Self and of the Supreme, And recognize thy body as but food for forest crows. 29, ta dam no ga&ki no prdwakh mokti-dwtir ilas lawan-zan mllith go&hi td-ti chug durlah mhaza-ubar [Rajanaka Bhaskara's Sanskrit translation in Stein A. tivabMv&ldbdhaii, na samo 3 $ti kdranam tathti, damah kimtu param v tathfakatdptdv api nmsa lMiyaK\ Quietism and self-command are not required for (the knowledge of) the Self, Nor by the mere wish wilt thou reach the door of final release. 30,31.]' LALLA-VAKYANI 51 E'en though a man become absorbed (in his contemplations) as salt is absorbed in water, Still rarely doth he attain to the discernment of the nature of his Self. Ordinary aseetism, and even ardent desire, are common enough, but without the knowledge of the true nature of Self, they are of no avail for ultimate release. 30. mdrun, sahaz ve&arun drog u zdnun kdpan tray ehuy ta dur u mo gamn [Rujanaka Bhaskara's Sanskrit translation in Stein A. IdlJiam tyaktvd vaimanasyaf/i. ca tadvat kdryo nit-yam svasvaMdvdvamarsa/i sMiyd&iinyam naiva bkinnam yat/icuvam tamdt tvam tadbJiedabuddkw vrt?taiva~\ (Printed edition has unyac cMnyam.) Slay thou desire ; meditate thou on the nature of the Self. Abandon thou thy vain imaginings ; for know thou that that knowledge is rare and of great price." Yet is it near by thee ; search for it not afar. (It is naught but a void); and a void has become merged within the Void. C verses 11 and 69. 81. adfrflie lUb^m zanas suli yeli (jyutkum soruy my ta M no E2 52 LALLA-VAKYANI [32. [ Rajanaka Bhaskara's Sanskrit translation in Stein A. cittdclane mrmalatvam prayate prodbMta me $ve jane pmtyabhijna drsto devah wasvarilpo maj/dsau ndhan na foam nalva cdyam prapancaJi] The foulness of my mind fled from me as foulness from a mirror, And then among the people did I gain repute (as a devotee). When I beheld Him, that He was near me, I saw that all was He, and that I am nothing. 32. keh cliy nendri-hatiy wudiy kvJi chiy man karith aputiy 7 I U [Rajanaka Bhaskara's Sanskrit translation in Stein A. kascit prasupto 'pi vibudcllia eva kamt praluddho 'pi ca suptatulyah snato 'pi kascid asmir mato me Wmktva striyavi cdpy aparah supwtah (MS. baa svapnatulydh and priyam. We follow the printed edition. The i of bedrid is apparently lengthened before the caesura ; cf. verses 50 and 56.)] Some, though they be sound asleep, are yet awake; On others, though they be awake, haih slumber fallen. Some, though they bathe in sacred pools, are yet unclean ; Others, though they be full of household cares, are yet free from action, 33.] LALLA-VAKYANI 58 * Sleep* is the sleep of illusion. ' Uncleanness ' is impurity of soul. All action is defilement, and hinders the soul from obtaining* final release. But, says Lalla, the real freedom from action is that of the soul. The body may be a slave to duty, and yet the soul may be free. 33. dwddasMwta-manelal yes clewas ndsika-pawana- dor 1 andhata-rav pdnay &uk d#v ta ar&un to [Rajaiaaka Bhaskara's Sanskrit translation in Stein A. yd dvddatdnfe way am eva Jcalpite mdodite devagrhe svayam ttkifaA mmprerayan prdwravim $a xafakaro \ so, kam arcayed ludJiak The following is the text of Stein B : W ll] He who hath recognized the BralMWrrandhra as the shrine of the Self-God, He who hath known the Unobstructed Sound borne upon the breath (that riseth from the heart) unto the nase, His vain imaginings of themselves have fled far away, And he himself (recognizeth) himself as the God. To whom else, therefore, should, he offer worship ? 54 LALLA-VAKYANI [34. The * Unobstructed Sound' is the mystic syllable Mi, for a full account of which, and for the meaning of this allusion, see the notes on verse 15. Dwadashdnta- mandal, or, in Sanskrit dwadaxdiita-mandala, is the Hmhwa-randhrd (see Note on Yoga, 5, 7, 19, 21, 26). As a technical term it is said at the present day to be a spot or cavity in the anterior fontanelle of the brain, under the frontal sinus. Other authorities identify it with the central canal of the spinal cord. It is closely connected with the Sakasrara, which, in each man, is the abode of the Supreme Siva, who is to be recognized as one with the Self, i.e. as the Supreme Self. Hence, if a man recognize this, he knows that he himself is the Supreme Self within himself, and that it is unnecessary to worship any other deity. okity $m-kar yes ndli dare Icumfaiy brahmdndas sum gau* akh suif mantfflr kitten kare tas $d# manth a r kytift kare * V.I. soma-gare [Rajanaka Bhaskara's Sanskrit translation in Stein A. a lrahmdn(]an nabkito yew nit-yam omkdmMyo mantra eko Mr/o 'yarn krtm citt&m tadvimarsSikasdram kim tawjdnyair wantravrndair mdJieyam] He from whose navel steadfastly proceedeth in its upward course the syllable 6m, and naught but it, And for whom the JcumlhaJca exercise formeth a bridge to the Brahma-randJim, He beareth in his mind the one and only mystic spell, And of what benefit to him are a thousand spells ? 35.] LALLA-VAKYANI 55 Or, if we take the alternative reading of the second line, that line must be translated : And whom the JcumbJiaJca exercise leadeth into the abode of the moon by the Bmhma-randhm. This verse, like the preceding, is in praise of the mystic syllable o>h s which is here stated to possess all the virtues of all other mystic syllables, or spells, put together. By the ( navel' is meant the ktnda, or mysterious bulb supposed to exist in the region of the navel and the pudendum. It is the focal centre of all bodily thought and action, and from it radiate the various tubes through which circulate the vital airs. In the true devotee, the syllable is fixed here, and perpetually rises upwards (as stated in the preceding verse) from the heart. The knmbhaka or 'jar J exercise consists in meditation accompanied by 'bottling up* or retaining the breath after inspiration (ptiraka). The devotee by this sup- pression blocks up the vital airs circulating through the tubes radiating from the kanda, and thereby causes the organ of thought to become absorbed into Siva represented by the mystical moon supposed to exist in his brain. For further explanation of this extremely recondite theory, see Note on Yoga, 5, 21, and Vocabulary, s.v. som. Regarding the rahma-randhra> see the note on the preceding verse. It is situated close to the Sa&asrara, which is the abode of the moon (see Note on Yoga, 8, 19). 35. samaras aye* tapasiy bodha-praka&h lobum sahaz maren na kuh ta mara na kam mara necJi ta lasa neck [Rajanaka ShSskara's Sanskrit translation in Stein A., dsadya samsdram aham vardfo mriye na kasyapi na ko 'pi me va mrtdmrte mark prati tulyar&pe (MS. 56 LALLA-VAKYANI [36. I came into this universe of birth and rebirth, and through asceticism gained I the self-illuminating light of knowledge. If any man die, it is naught to me; and if I die it is naught to him. Good is it if I die, and good is it if I live long. Praise of perfect contentment. The idiom of marew na Kh is worth noting. Literally it is ' no one will die for me ', or, as we should say in Ireland ' no one will die on me', i.e. if any one die it will not be my business. The commentary here quotes the following verse of Utpala Deva [tiwa-ttdtrJvafo, xiii. 3] as to the point : tavake vapusi tisthatah satatam arcatah Prabhum jlvifam mrtam MdmyaA astu me As I stand in thy imperishable body, which is composed of the cosmos, and is of the nectar of pure spirit, and as I everlastingly worship the Lord, let me have life or lot me have death (for it matters not). 36. pmthuy twthan ga&han sannyas Utta ! parith mm nishpath as (teshekh dure dramun nyul u [Rajanaka Bhaskara's Sanskrit translation in Stein A. yatnetia mohaikadkiya saddml mmnydsinas twthavaran $raya,nt% ciUaikasadikyo na $a labfiyate taw (Printed edition has nwksjfokadJui/ali.) The following is the test of Stein B : 37.] LALLA-VAKYANI 57 An ascetic wandereth from holy place to holy place, To seek the union brought about by (visiting a god, and yet he is but) visiting himself. my soul I study thou (the .mystery that God is thy Self) and be not unbelieving. The farther thou wilt look (from thy Self), the more green will seem the heap of grass. The uselessness of seeking God by long pilgrimages, when He is really the Self of the seeker. Dramun is the dub grass of India. Here, a pile of this grass is used metaphorically to indicate worldly pursuits. The further a man's thoughts wander from the consideration of the identity of the Supreme and the Self, the more tempting will these worldly pursuits appear. 37. paivan puritJi yu$ u aid wagi tas bom spars/ii na bocJia, ta tres/t till yes kanm antil? tagi samsdras $uy zeyi nech [Rajanaka Bhaskara's Sanskrit translation in Stein A. yah purakena cittan svam rodfiayet fautfrdddikm na pldayati samsdre saphalam cdsyafimtam (MS. has ksuttrdacikam.)] He who rightly inhaleth his vital airs, and bringeth them under the bridle, Him, verily, nor hunger nor thirst will touch. He who is skilled in doing this unto the end, Fortunate in this universe will he be born. or inhalation of the breath, is one of the methods employed to encompass prdnayama, or restraint of the vital airs, a necessary process for the obtainment of complete yoga, or union with the Supreme. See Note on Yoga, 2, 21, 23, and Vocabulary, & vv. nd/H 58 LALLA-VAKYANI [38. and pran 2. By these ^0-processes, when a man is reborn into the world, he will be able in it to effect this union. With the second line the commentary compares BJiagavad Gfata, ii. 14, 15 : mdtrd-sparxds in, K&unteya, titotna-wkha-duhklia-ddh \ dyamdpdyino 'nityds tas titiksaswa^ B/idrata II yan hi na vyatkayanty ete pumsam^ purwarsdbha \ sama-diMha-sukham dJilram so *wrtatwdya kalpate It It is the touchings of the senses' instruments, Kuntf s son, that beget cold and heat, pleasure and pain; it is they that come and go, that abide not ; bear with them, O thou of Bharata's race. Verily the man whom these disturb not, indifferent alike to pain and pleasure, and wise, is meet for immor- tality, chief of men. (Barnetfs Translation.) 38. zal tfiamawnn JmfawaJi i^randwun wftrdJiwa-gaman pairiv fearith kdtJut-clJieni dod shramdwun antifr sakofa kapata-fearith [Rajanaka Bhaskara's Sanskrit translation in Stein A. pddais tadvad vuomaydnam L <?,?* dolo dhenoh Mst/iamayyds tatkJiiva, sarvau caitaj jrmbhitam kaitavasya {MS. has Shew kasfha and caita. The printed edition omits &y.}] To stop a flowing stream, to cool a raging fire, To walk on one's feet in the sky, To labour at milking a wooden cow, All these, in the end, are but base jugglery. / By means of intense yoga, or concentration of the mind, it is quite possible to achieve magical powers (mllMi . see note on Yoga, 2), and to perform apparently impossible actions; but this is nothing but the art of a conjurer. The true yogi disdains such* miraculous powers. The^# to which he devotes himself is union with the Supreme Self, by acquiring the knowledge of his own Self. 39, 40.] LALLA-VAKYANI 59 39. kus^ pmh u ta kossa pushom kam kusnm lofaes puze kawa ffod u dizits zalaci dbfil kawa-sana mantra Slienkar-swatma wuse 40. mm puk u bdwdk* kitsnm Idg^zes puze dizes zalaci dom m SJieiikar-swdtna wuze [Rajanaka Bhaskam's Sanskrit translation of 39 and 40 in Stein A. hah pauspikah kdpi ca tasyapahti puxpai$ ca kair devavarasya puja, karya, tatha kim gadukam vidheyam mantras ca kas tatra vada prayojyah icchamanolJiyam nanu pauspikalfiyani addya puspam drdhabJiamndkhyam svdnandapurair gadukam ca dattrd maundkJiyamantrena samarcay&m The following is the text of 39 and 40 in Stein B : flf f^i Tf fOT ^Pft i! (I Q. il <?T 60 LALLA-VAKYANI [41. 89. Who is the man, and who the woman, that bringeth wreaths ? What flowers shouldst thou offer in His worship ? What stream of water wilt thou pour over His image ? By what mystic formula will the Siva-Self become manifest ? 40. The mind is the man, and pure desire is the woman, that bringeth wreaths. Offer thou the flowers of devotion in His worship. Nectar of the moon, for ritual, shalt thou make to stream over Him. By the mystic formula of silence will the Siva-Self become manifest. A plea for spiritual, as against formal worship. The nectar from the moon refers to the mystic moon in the sahasrdra, (cf. verse 33) said to abide under the frontal sinus. From this moon a mystic nectar passes into the spiritual frame of the devotee, and enables him to become master of himself. For further particulars, see Note on Yoga, 5, 8, 19, 20, 21, and Vocabulary, EL v. torn. The mystic formula, or mantra^ of silence is the so-called ajapa mantra, in which the devotee utters no sound, but simply performs various exhalations and inhalations. It is also called kamah (cf. verse 65), in which word the anmvdra or bmdu represents Purusa, and the visarga Prakrti. The Tdntrika-abkidhdna, (s.v.) defines ajapa as /tama t or inspiration 4- expiration (fydsa-prafodsa), saying that 60 vasas = 1 prdna> 60 prdna = 1 iiddt, 60 nodi* = 1 ahoratra (day and night). Thus in one day-night there are 21,600 wdsa-praxvasaS) or hamsa-japas. 41. CLJJQS kami diski to, kami wate ga&ha kami di&hi kawa tana wath antifc day lagimay tate chenis phoka* ka&h-ti no sath 42.] LALLA-VAKYANI 61 [Rajanaka Bhaskara's Sanskrit translation in Stein A. kayd dtia, kena pathdgatdJiam ittJiam gatiw, veclmi nijdm na tamdcl (Printed edition has pathdtha kena.) The following is the text of Stein B : From what quarter did I come, and by what road? To what quarter shall I go? and how shall I know the road ? In the end, if I gain the good counsel (it is well), For there is no substance in an empty breath. 'Reason thus with life> a breath thou art.' Lalla knows not whence she came or whither she will go. Life is but an empty breath. The one thing thafe is worth grasping is the teaching of the identity of the Self with the Supreme Self. 42. gagtm b a y Ihti-tal &y &y chukh denpawan ta rath a/rg bandan posh pofi? & a y [Rajanaka Bhaskara's Sanskrit translation in Stein A* didSo bMr vdyur dpo 'nilas ca rdtrix cdhas ceti sarvam tvam eva 62 LALLA-VAKYANI [43. Thou alone art the heavens, and Thou alone art the earth. Thou alone art the day, the air, the night. Thou alone art the meal-offering, the sandal inunction, the flowers, the water of aspersion. Thou alone art all that is. What, therefore, can I offer thee? Another plea for spiritual, as against formal worship. The whole creation is but an emanation from the Supreme. Any offering made by man can only be an offering of Himself to Himself. 43. gem* IvJb manmatJi wad Mr wata-nosl? month ta Ugun das tamiy saJiaz YfaJtwar gornn tdmiy wruy ryondnn [Rajanaka Bhaskara's Sanskrit translation in Stein A. kamo lobho 'hamkrtis ceti yma sarvaw tyaUvti bhasmavad Ihdvajdtam (MS. has canrah and bhuvajdnum. Printed edition calm yena.)] He who liath slain the thieves desire, lust, and pride When he hath slain these highway robbers, he hath thereby made himself the servant (of all). He hath searched -out Him who is the real and true Lord. He hath meditated and found that all that is is ashes. The true saint is the servant of all, by his humility and loving kindliness. 44.] LALLA-VAOANI 63 44. pdnas logitJi ridukh me Wi me &e Marian lustum dok um [Rajanaka Bhaskara's Sanskrit translation in Stein A. deMdisatkoxapidhdnatas tvdm aprdpya Jkhinndsmi dram jndtvMya vifrantim updg&tcl faam (MS. has deMpi , upAgatatvat.)] (This verse lias throughout a double meaning. The first meaning is : ) Absorbed within Thyself, Thou remainedst hidden from me. The livelong day I passed seeking for 'me' and 'Thee'. When I beheld Thee in my Self, I gave to Thee and to my Self the unrestrained rapture of '(our union). (In the second meaning, the two words me and &?, 4 1 Thee', are taken as one word me&e, which means 1 earth', and we get the following translation : ) My body befouled I with mud, and Thou remainedst hidden from me. The livelong day I passed seeking for mud. Wheji I beheld the mud upon my body, I gave my body the unrestrained rapture (of union) with the mud. In the first version, Lalla tells us how, in the days of her ignorance, she imagined that she could distinguish between her Self and the Supreme Self, aad then, how, 64 LALLA-VAKYANI [45. when sbe had discovered their identity, she was filled with the rapture of union. Moreover, as the Supreme Self was identical with her Self, He also was filled with the same rapture. In the second version she sarcastically compares earthly possessions and desires to the mud with which an ascetic daubs his hody. He who cares for these has all the joys of possession, ignorant of the truth that they are worthless as mud. 45. kusk posh til dlpJi zal nd ga&U sadlkawa gora-hath ym u mani Hyt . soda peze sakaza afoiy no, zfye [Rajanaka Bhaskara's Sanskrit translation in Stein A. puspddikam clravyam idam na tasya pujasn, prajiia., upayogi hmcit guntpad&ml drflhaya, ca bJiaktya, swrtydrcyate yena visufldJia atwd (By poetic licence the u ofpujasu is shortened before pr. Printed edition lias ptijasu sarwm upayogi in which the second a of sawam is lengthened before the cassava ; cf. verse 32.)] Kuforgraaa, flowers, sesame-seed, water, all the paraphernalia of worship are wanted not By him who taketh into heart with honest faith his teacher's word. In his own loving longing he will ever meditate upon Sambhu. He will sink into the true joyance ; and so, becoming in his nature free from action, he will not be born again. $ Action worts, desire is the great enemy of absorp- tion into the Supreme, and causes perpetual rebirth. By recognizing the identity of the Self with the Supreme, as taught by the guru, or spiritual teacher, a man becomes free from the bond of action, Sambhu is a name of Siva, 46.] LALLA-VAKYANI 65 46. asl poncU zosi zami nethqy sndn kari llrtkan nisie cAuy to, parzantan [Rajanaka Bhaskara's Sanskrit translation in Stein A. snatafii Jiasantam vivid haw vidheyau kurvant&m etatparajdtam ant&m pafydtmatattvaw nijadeha era kriapradesdntctramarganena (Printed edition has Uatpura eva santam, pagyatmadevam, and Mam.) The following is the text of Stein B : n f%fil Wt^t ffT ^^rfT't, I) $ ll] He it is who laugheth, who sneezeth, who cougheth, who yawneth. He it is who ceaselessly batheth in holy pools. He it is who is an ascetic, naked from year's end to year's end. Recognize thou that verily He is nigh to thee. * The Kingdom of heaven is within you. 5 The ascetic wanders about to holy places and torments Ms hody in his search for God. He knows not that all the time He is the ascetic's Self, and is hence ever close at hand. When the ascetic performs the most trivial action, it is really not he who does it, but the Supreme, Who is identical with his Self. LALLA-VAKYANI [47. 47. yeth saras sdr*-pkol u nd ve&y tail sari mkaliy pdn" cen mrag srugal gan$ zala-hastiy zen nd ten ta totuy pen [Rajanaka Bhaskara's Sanskrit translation in Stein A. sarovare yatra na sarmpasya kano } pi maty eva vidtram etat mvanlliate tatpayasa, samastam bMtam stJiiiam Mdvi ca dehijdtam (Printed edition has the last line yavat pramanam Tckalu dehijdtam.) The following is the text of Sfcein B : ll] It is a lake so tiny that in it a mustard seed findeth no room. Yet from that lake doth every one drink water. And into it do deer, jackals, rhinoceroses, and sea-elephants Keep falling, falling, almost before they have time to become born. ^The real insignificance of the universe. As compared with the Universal Self it is of no account ; yet foolish mortals look upon it as something wonderful, and enjoy it. Life, too, is but a momentary breath, as compared with eternity; and, in reality, an unsaved soul, in whatever form it may be born, has no time to live, but, from the point of view of Eternity, lives for but an instant, and dies and dies, and is born and reborn, again and again. 48,49.] LALLA-VAKYANI 67 48. Lai loh IMfis tfiadan ta gwdran wuchnn hyot^mas to$* rfttfcmas bar an me-ti kalganeye zi z^mos tat* mal wondi zSlum feli Lai ndv dram yeli dal* trotfinas taf [Eajanaka Bhaskara's Sanskrit translation of 48 and 49 in Stein A. drastum vibhuw, tlrtJiavaran gatdham tato 'jpi Minndsmi ca mwasena wdntar nivwtd khalu (MS. has khinnd ca manasena.) tato 'tra tfwtvavarandni IMyo jndtaik maydtrdlva b/iavisyatiti Ihaktya gadd tani ca \samprd\mM lalleti loke prathita taddhcwn, (MS. drstawtruncP. For the emendation, compare Terse 63. The MS. is partly defaced in the third line. Judging from the remains of the characters, the missing syllables seem to have been those put between brackets. Printed edition bears out the above emendations. It also has Ihaiiktva for lliaktyd.)} 48. I, Lalla, wearied myself seeking for Him and searching. I laboured and strove even beyond my strength. I began to look for Him, and, lo, I saw that bolts were on His door, And even in me, as I was, did longing for Him become fixed ; and there, where I was, I gazed upon Him. 68 LALLA-VAKYANI [50. 49. Foulness burnt I from my soul. My heart (with its desires) did I slay. And then did my name of Lalla spread abroad, When I sat, just there, with bended knee. 48. Ineffectual human efforts. In her unregenerate days Lalla had striven to find God. Then, by God's grace, she was permitted to see that the door of approach to Him was barred to all human effort, and that no strivings of hers were of avail. So she stood there, outside the door, full of naught but longing love, and He revealed Himself to her, for she found Him in her Self. 49. A continuation of the preceding verse. When she had given up effort, and, having cleansed her mind from earthly passions, waited in patience with humility ; then, and not till then, did she gain the true wisdom, and her reputation as a prophetess became widely spread. 50. trayi nengi saraJi, sar^ saw. ah nengi saras anlifajay EammokJia Kausam akh sum saras sati nengi saras skundkdr [Raijanaka Bhaskara's Sanskrit translation. wratrayaiii nlratnayau swardwi dlcdsam ani/dwy api mardwi Sunyam Main saptavdram (From the printed edition. The last syllable of tathw'kadtikam is lengthened before the caesura; cf. verses 32 and 56.)] Three times do I remember a lake overflowing, Once do I remember seeing in the firmament the only existing place. 50.] LALLA-VAKYANI 69 Once do I remember seeing a bridge from Haramukh to Kausar. Seven times do I remember seeing the whole world a void. As a result of her having achieved the perfect know- ledge, not only, as told in the preceding verse, has she gained a great reputation, but she has become endued with the power of remembering the occurrences of her former lives. At intervals of a kalpa (i.e. a day of Brahma, or 432 million years) the universe incurs a partial dissolution (kJianfla-pralaya). A hundred years of Brahmii each ) ear being made up of these ka/pas, or days of Brahma constitutes a mahd-Mpa, or great kalpa. At the end of this vast period of time there is a ' great dissolution' (maha-pralaya) in which not only is our universe destroyed, but all the worlds of the gods with their inhabitants, and even Brahma himself. The lake mentioned by Lalla is, as in verse 47, the universe. By its overflow is meant a partial dissolution, three of which she remembers experiencing. "When the only place that exists is the firmament, it is a great dissolution, and she remembers seeing one of these. Between the peak of Haramukh to the North and the mountain lake of Kausar to the South, lies the Valley of Kashmir. At the beginning of the kalpa now current this Valley is said to have been a lake called Satlsaras, and across this lake, from Haramukh to Kausar, she remembers a bridge. 1 Seven times altogether she remembers seeing the world becoming absorbed into the Void (cf. Note to Verse 1). Lalla's object in mentioning these experiences over such enormous periods of time is to emphasize the eternal pre-existence of the soul, and its perpetual birth and rebirth unless released by the true knowledge. Cf. Verses 93 and 95. 1 Cf. Bqja-tarahgint, i. 25. ' Formerly, since the beginning of the Kalpa, the land in the womb of the Himalaya was filled with water during the periods of the [first] six Manus [and formed] the ' Lake of Sati 1 (S&fisaras). Afterwards . . . Kasyapa . . . created the land known by the name of Kitbnir in the space [previous?y occupied by] the lake.' Stein'* Translation. 70 LALLA-VAKYANI [51-4. 51. karith wodaras lahu klesh phmth dw&r lazani wot 1 tdtiy Sfiiv chug krutli* ta ten wopadesh 52. yosay sftelfiit/ris tapatas oy s/iel cUy pndfii-won u desk soy s/iel shiba-wonis gratas SJdv ckuy &rtitk u ta fan wopactisk, 53. rav w&ta thali-tJiali topHan topHan wottom u wottom u desk Warun mata litka-garu atftan Shiv elmy faM" toy Un u 54. yilay matru-rwp* 1 pay yihay Widrye-ri&p* kari vishesh yikay mdi/H-riip* ani* zuv heye Shit? clmy JtrtitJiP ta %en wopadesJi [Hajanaka Bliaskara's Sanskrit translation of 51-54. prasudaram kle&ayutam mnlya jaio maldkto *py anuydti samtatam yatpreritak saukhyatlhiya narali stnm kastma labkyan $rm tarn guwli hvam yatlia &lMlva svajdtMeddt pltfiddmdndvidharupalh&gini tathfava yo 'nantatayd vibhdti kastena, labhyam $rm tarn giwoh umm Mate Male $vaih, kiranair yMd ravih jalam tathd sarvajagadgr/ifcu 51-4.] LALLA-VAKYANI 71 Wtdrydsvartipena vildsajkdrinl gac chaklir ante wrtirupam eti ca kastena hlliyam frnu, tarn guroh Svam (From the printed edition.) The following is the text of 52, 53, and 54 in Stein B :-^ it II $3 II 51. Comely and full of sap were they born from the mother, After causing many a pang to her womb. Again and again thither did they come, and waited at that door. Hardly, in sooth, is iva to be found, Meditate therefore on the doctrine. 52. The same rock that serveth for a pedestal or for a pavement Eeally is but (part of) a district of the earth. Or the same rock may become (a millstone) for a handsome mill. Hardly, in sooth, is Siva to be found. Meditate therefore on the doctrine. 72 LALLA-VAKYANI [51-4. 53. Doth not the sun cause (everything) to glow in every region ? Doth it cause only each good land to glow ? Doth not Varuna enter into every house ? Hardly, in sooth, is Siva to be found. Meditate therefore on the doctrine. 54. The same woman is a mother, and giveth milk unto her babe. The same woman, as a wife, hath her special character. The same woman, as a deceiver, endeth by taking thy life. Hardly, in sooth, is Siva to be found. Meditate therefore on the doctrine. A group of verses linked together by their fourth lines, which are identical in each. Verse 80 belongs also to this group. 51. The soul, while still in the womb of its mother, remembers its former births, and determines to seek release from future transmigration as soon as it is born. But directly it is born it forgets all this, and, becoming- entangled in worldly desires, is condemned to visit wombs again and again, and to wait a,t their doors for admission again into the world. Cf. Verse 87. As the attainment of Siva is thus hard for a mortal once he is born, Lalla entreats him to heed her doctrine, and thus to obtain release. 52. All things are but forms of tbe Supreme. She uses as a parable the fact that though a pedestal, a pavement, a tract of land, or a millstone, may all differ widely in appearance, at bottom they are all the same only stone. 53. Another parable showing the universality of the Supreme. He is everywhere without exception, just as the sun shines impartially on every spot in the earth, and just as Varana, the god of water, is found in every house, and not only in the houses of the good. The facts described are those mentioned in Matt, v. 45, but the application is different. 55.] LALLA-VAKYANI 73 54. Another parable to the same effect. The infinite variety of a woman, as a mother, as a wife, or as a Delilah. Yet she is, throughout all, the same a woman. The Sanskrit translation makes the Delilah to be the faifi, which misleads people from the truth, appearing at one time as a mother, and at another as a wife, but always a misleader. 55. kanflev geli 1eJ kanctec wan-wds vepJiol** 1 man nd ratith ta was ittu rath ganz^nth pamtn li xhwds yniliuy cliukh ta tyitthuy as [Kajanaka Bliaskara's Sanskrit translation. yrJie nivd&o na vimohahetur vaiiB 'tkavdyogivaraiJi pradistah divdiiuam svdtmaviwarsaudilliyd yathd stliitas tvaw paramo 'sty npayah (From the printed edition.)] Some have abandoned home, some have aban- doned hermitage ; But fruitless is every abiding-place, if thou hast not thy mind under subjection, Day and night counting each breath, As thou art, so there abide. Some, in the hope of salvation, have abandoned house and home for a hermit's life, and others, in a like hope, have given up such a life, and have become ordinary householders. But it matters not where one lives, so long as one applies oneself to learning the mysteries of Self. The devotee should practise restraining his breath one of the chief means of securing emancipation. See Verses 37 and 40 and Vocabulary s. vv. mAi and prdn 2. 'Caelum non animum mutant qui trans mare currunt.' 74 LALLA-VAKIANI [56,57. 56. ye gord Parameshwara, ! Ldvtam be chuy autar vyod u dosheway woyaddn Jcandd-purd h a h kawa t a nm u to, hah kawa M u 57. ndbi-sfMna, chey prakreth zalawam hidis tarn yeti jjrdn w&ta-goV*' bm/imdnda pet ha sufi nadi wahawani h a k tawa i^nin^ to, hah tawa tot* [Rajanaka Bhaskara's Sanskrit translation of 56 and 57. guro I mamtutam iipadesam ekam kumsva bodhdptikaram daydtah hdh-huh imau $tah samam dsyajdtdv 'sti Mh Aim atfia, huh su&tah ndlhyutthito hdh jathardgnitapto huh dvddasdntdc c/iuirdt sar hdh $rdnab?ititd 'sty atha huh apdnah Mdhdnta evam munibhih pradistah (From the printed edition. The a of mamfatam and i of kirn are lengthened before the caesura ; cf. verses 32 and 50.) The following is the text of 56 and 57 in Stein B :~ gasft (sic) frf ii wi cnft ii 88 11 tg^ *Jcft il (sic) fT? II <W cfcft II gq II] 56, 57.J LALLA-VAKYANI 75 56. my Teacher ! Thou who art as God to me ! Explain thou to me the inner meaning ; for it is known to thee. Two breathings are there, both taking their rise in the City of the Bulb. Why then is h a h cold, and JiaJi hot ? 57. The region of the navel is by nature fiery hot. Thence proceedeth thy vital air, rising to thy throat, (and issueth from thy mouth as Mh). When it meeteth the river flowing from the BraJimcHrmdhra (it issueth from thy mouth as h a h), And therefore Jfli is cold, and JiaJi is hot. These two verses refer to the practice of yjdndyama, or suppressing the breath in order to obtain yoga, or union with the Supreme. Expiration and inhalation are carefully watched and controlled by the yogi. Lallfi notices that some of her expirations, which she names l a h y are cool, while others, which she calls hah, are hot. She addresses her guru, or spiritual teacher, whom she has been taught, like all devotees, to recognize as the representative to her of God. In order to understand the reply, it must be explained that, according to Saiva teaching, situated within the body, between the pudendum and the navel, is a kanda> or bulb, the focus of all bodily action, from which radiate the various nddit, or tubes, through which circulate the prdna*, or vital airs. This kanda is called kaiula-purd, or ' City of the Bulb ', in verse 56, and nabi-Mdn, or that which has its position near the navel, in verse 57. One of the vital airs called the prdna /car* lo)(rjv rises directly from the kanda through the windpipe, and is expired through the mouth. Hence it is hot. For further particulars, see the Note on Yoga, 5, and the Vocabulary, s. vv. kandd-pitrd, nddi t and pran> 2. So much for the hot air. The Bralna-randhra is the anterior fontanelle in the upper part of the head ( 5, 27). Near this is the sahawdra, ( 19, 20, 21, 27), a spot which is the upper extremity of the tube called the twxumnd nadi, the other extremity of which is the kanda already mentioned. 76 LALLA-VAKYANI [58. This saJiasrdra, is considered to be the abode of that emanation of the Supreme Siva which is the man's Self, and which is mystically spoken of as the moon. The moon is universally looked upon as the source of coldness, and hence the vital air passing 1 down the susnnmd nddi is cold. When this meets the hot air, pwna, coming upwards from the kanda (close to which is the microcosmic sun, 5, 8, 9, 21), tia&prdw is deprived of its heat by contact with the down-flowing stream, and hence, in this case, the expired air is cold. For further particulars, see the Vocabulary, s. v. torn. H^k is a short abrupt expiration, and kali is a prolonged one ; and at the bottom of the teacher's explanation lies the idea that in the short expiration the hot upward current of air suddenly meets the downward current of cold air, and is checked by it. Hence it is cooled. On the other hand, a prolonged expiration has time to recover itself and to regain its heat. The sun is located in the pelvis, and so the upward breath is hot ; and the moon is at the brain, and its currents are downwards and cold. 58. yili rasani wo^orun tly manthfir yuhuy log u Md ihJias par&un [Rajanaka Bhaskara's Sanskrit translation. Jcaromi ytii karma tad eva ptijd vadami yac cdpl tad eva matitrah yad eva, cdyati taflifiiva yogdd dravyain tad evdsti mamafca tantram (From the printed edition.) The following is the text of Stein B : 59.] LALLA-YAKYANI 77 Whate'er work I did, that was worship. Whate'er I uttered with my tongue, that was a mystic formula. This recognition, and this alone, became one with my body, That this alone is the essence of the scriptures of the Supreme Siva. Laborare est orare ; but the labour, it is understood, must be dedicated to the Supreme. When all that one does, and all that one says is dedicated to Him, this is equal to all burnt offerings and sacrifices. 59. Wi nd J)6k nd dJiy'iy nd gaiiv ptinay Sarwa-kriy maMth anya,u clytitJmkh ke&k nd mway gay sath lay* pwr pashlth [RajSnaka Bhaskara's Sanskrit translation. ndham na ca tvau na ca kdpi cared dhydnasya yogydtra pade 'ttiante ko 'py anvayas cdtra na Vhati tamdfl vismdrya Imam svam ivdtra $a,dbhih (From the printed edition.)] There is no * Thou ', no * I ', no object of con- templation, not even contemplation. It is only the All-Creator, who Himself became lost in forgetfulness. The blind folk saw not any meaning in this, But when they saw the Supreme, the seven worlds became lost in nothingness. All that exists is but the Supreme in one or other of His manifestations. When, therefore, an untaught man knows not the unity of Self and all creation with the 78 LALLA-VAKYANI [60 Supreme Self, and imagines that there is a difference between 'I* and 'thou', or between contemplation and its object, ifc is really the Supreme, temporarily blinded by His own illusive power, Who is lost in this ignorance. This paradox, and the logical inference to be derived from it cannot be understood by the blind, i, e. those who are sunk in ignorance of the nature of things. But when a man has once grasped the facts, the whole universe disappears for him, and he gains release. The last line may also be translated, ' but good men become absorbed in Him, when once they gain sight of the Supreme/ So interpreted by Rajanaka Bhaskara. 60. tfiddan lM*g pdm-pdnas khcpitk gydnas wfitum na kfi&k lay Jcit,r h m ia wo^s al-fkanas Mr* Mr* liana ta cSwdn na ktih [Rajanaka Bhaskara's Sanskrit translation. svdtmanvesanayatnaffldtraniratd wdntd tato Viam stJtitd laMhvdmndasurdgrham ca, tad emu (tntvdtra Ikdwldny alat'n purndny eva tatkapi tatra mmukhah pr&pto janah socitak (From the printed edition. The third half-line does not scan, the metre being Sardulavikridita. The u of anu should be long. As it falls on the csesura, possibly the author intended it to be long by metrical licence. There are similar cases in his translations of verses 32, 50, and 56 ; cf. also verse 45.)] I searched for myself, and wearied myself in vain, For no bne hath, I ween, e'er by such efforts reached the hidden knowledge. Then absorbed I myself in It, and straightway reached the abode of nectar, Where there are many filled jars, but no one drinketh from them. 61.] LALLA-VAKYANI 79 No hi&nan efforts can gain the perfect knowledge. This is obtained only by quietism and the grace of the Supreme. ' It ' in which Lalla became absorbed is the tat of the famous Upanisadic formula tat tvam asi, ' thou art It ', the essence of the Saiva doctrines. Once she had grasped the identity of her Self with the Supreme Self, she reached the Al-thdn. This word means literally 'the abode of wine ', i. e. nectar. The abode of nectar is the moon, in which nectar is produced month by month. As explained under verses 56, 57, and in the Note on Yoga, 19, a mystic moon, representing fche Supreme, exists in the spot in the brain called the sakasmra. By practising yoga, a devotee is finally absorbed microeosmic- ally into the sakasrdra, and maerocosnrically into the Supreme. Lalla laments that so few avail themselves of this means of salvation. The wine of salvation is there, but few there be that drink of it. The pronominal suffix m in wotum is a kind of dativw conmorliy and mea.ns ' in my opinion '. Al-thdn is also explained as a contraction of alam-stkana, the place of 'enough', where everything is exactly balanced, and which can only be described by negation of all qualifications, 'nSli, n$ti\ i.e. the Supreme. In either interpretation the resultant meaning is the same. 61. yih karm kara petartm pdna$ arzun larzun biyis kyut u antih* layi-ro$t u pusMrun swdtmas ada yur* ga&ha to, im^ chum hyot* [The following is the text of Stein B : Rf f% "P85 Whatever work I may do, the burden of the completion thereof lieth on myself, But the earnings and the collecting of the fruits thereof are another's. 80 LALLA-VAKYANI [62 If in the end, without thought for their fruits, I lay these works as an offering before the Supreme Self, Then, where'er I may go, there is it well for me. The vanity of human wishes. The ordinary worldling performs actions for the sake of what he may gain by them; but these gains cannot follow him to another world. They are left behind to his l laughing heirs '. The true believer, without thought of reward, does his duty, and offers all that he does to God ; and it is he who after death reaps the full fruit of his actions in the shape of final release. This is one of the fundamental doctrines of the Bhagavail Gttd. If a man engages in worldly affairs for the lusts of the flesh, he damns his soul ; if he takes them up without regard to their fruits, solely from the sense of duty (karma-yoga) and the love of God (Wiakti-yGga\ he saves his soul. 62. rape* iffi yem^ kartal tyoj* 1 sivargas boy 1 chuy faph toy dan sahazas bey* yem* gtira-kath fty* e-tqj* chug panunuy pan He who gaineth a kingdom is he who hath wielded a sword. He who gaineth paradise is he who mortifieth himself and who giveth in charity, He who hath knowledge of the nature of the Self, is he who followeth the Guru's teaching. That which reapeth the fruit of virtue and of vice is a man's own Self. Every action has its fruit. The exercise of worldly activity produces worldly prosperity. If a man pursues a formal religion, he reaps the fruit in paradise, which 63.] LALLA-VAKYANI 81 is transient, and from which, when the fruits of his pious actions have been exhausted, he will be subject to rebirth. The one hope of ultimate release is the acquirement of the true knowledge of the Self,, and this can only be acquired from the teaching of a Saiva Guru, or spiritual preceptor. 63. jnana-marg cfwy hdka-wor* ldma-feakra-po$h u profi u Jcriy dor* The way of knowledge is a garden of herbs. Thou must enclose it with the hedge of quietism and self-restraint and pious deeds. Thus will thy former deeds be offered like beasts at the Mothers' sacrifice, And, by steady eating of its crop, the garden will become empty and bare. Deeds are of two kinds, the deeds of former lives, of which the accumulated results still persist, and the deeds done in the present life. Both kinds have results, through the action of the endless chain of cause and effect, and so long as these results continue to, exist, ultimate release is impossible. In the garden of knowledge, the herbs are the deeds of the present life. It must be carefully guarded from outside temptations by the performance of the daily obligatory religious rites and the practice of quietism and self-restraint. In this garden are allowed to browse the goats destined to sacrifice, typifying the works of former lives, the fruits of which are the existing crop the deeds of the present life. Hemmed in by the hedge of holy works, the goats are compelled to eat this crop, or, in other words, the works of former lives are compelled to render themselves unfruitful. This unfruitfulness is consummated by the sacrifice of the goats, and when 82 LALLA-VAKYANI [64, 65. that is accomplished^he soul becomes assimilated to the Supreme Void, the Smya. See Vocabulary, s. T. 9hufL A Lama" is one of the divine Mothers, to whom animals are offered in sacrifice. See Vocabulary, s.v. lama, for further particulars. kalan, kdla-zofi yid a way &e gol a vendiv giJi wd veudiv wan-wds zonith sarwa-gath Probh u amol u [The following is the text of Stein B : II l IT^II ^R II II cWt^^TO II ^ II This is a mixture of Nos. 55 and 64.] If, in flux of time, thou hast destroyed the whole body of thy desires, Choose ye a home-life, or choose ye a hermitage. If thou wilt come to know that the Lord is all-pervading and without taint, Then, as thou wilt know, so wilt thou be. Freedom from desire and knowledge of the nature of the Self #ive ultimate release, whether a man lead the life of a householder or bury himself in a hermitage. The mode of life is immaterial With this knowledge, his own soul becomes assimilated to his 'conception of the nature of the Supreme ; and he becomes spiritually one with Him. 65. Shiwa SMwa karan Jiamsa-gatk soritk ruzith vewalid) 4 den kyoh rath ?dgi~ro$fP aduf 1 yutf* man karith Ids* u 66.] LALLA-VAKYANI 83 [The following is the text of Stein B : fin* Ki'fl This is a mixture of Nos. 5 and 65.] He who ever calleth on the name of Siva and who beareth in mind the Way of the Swan, Even if night and day he remain busy with his worldly calling, And who without thought for fruits maketh his mind non-dualist, On him alone is ever gracious the Lord of the Chiefest of gods. The Way of the Swan is a mystic name for the celebrated formula so 'ham, I am He (cf. the tat tvam asi 9 thou art It, of verse 60). In Sanskrit letters, if the words so 'bam be reversed, they become hamsak) a word which means 'swan'. Hence the origin of the term. The devout believer must perform his necessary religious duties, but, as explained under verse 61, without thought of the reward that they may bring. Hamw is a term often applied to the Supreme Siva dwelling in the Sahasr&ra and identical with the individual soul (see Note on Yoga, 20). The full title, in this sense, is Parama-hamsa. The word is also used to indicate the Ajapa mantra. See verse 40. The non-dualist mind is that which fully recognizes the identity of the Self with the Supreme Self, that all is one, not two, or manifold. tarmwi katitli dititk pan? panas tyuth* ky&k wavyoth ta pJialiUy sdw u mwja* wop&flesk gay* nnz* dumatas da&a$ gor dparith row 1 * G2 84 LALLA-VAKYANI [67. Thou hast cut up the hide and pegged it down, all for thyself. Hast thou sown such seed that it will bear abounding fruit ? Fool! teaching proffered to thee is but balls flung at a boundary-pillar. It is all lost, as though sweet stuff were fed unto a tawny bullock. Just as a degraded Camr, whose whole occupation is with that which is dead and foul, cares for a hide by cutting it into its intended shape and pegging it out to dry, so the worldly man cherishes his body, which itself is but a hide, and stretches it out over the world of enjoyment with the pegs of desire. On the other hand, the wise man is like a decent husbandman. He sows the living seed that shall spring up and bear the harvest of spiritual blessing. Instruction given to the foolish worldly man returns to the giver, as a ball in the game of hockey bounds back from one of the goal-pillars. To give instruction to such a person is as much lost labour as it is to feed a lusty bullock with sweetmeats in the hope of increasing its milk. 'Bullock's milk* is a common phrase used to indicate a hoped-for but impossible result. Here the fool not only believes in its existence but tries to increase its yield. Gr, molasses, is often given to a cow to increase her milk. The fool tries it on a bullock. 67. laliik lalitfi waday lo-ddy Utta I muhuft yeyiy nay rozly wpaia tth-fangaiiic* May niza-swarupk kyak motkuy hay Good Sir, for thee will I keep weeping with gentle sound and gentle words. My Soul! love for the world, begotten of illusion, hath befallen thee. 68.] LALLA-VAKYANI 85 Not even the shadow of thine iron anchor will survive for thee. Alas ! why hast thou forgotten the nature of thy Self? Lalla addresses herself as c Good Sir '. The iron anchor a common object in Kashmir navig- able riversis worldly possessions that tie a man's soul down to this world. None of these will he carry with him after death. 68. Lai loll bayes soman-btiga-baras wucJium Shiwas SJiek a th tmlith ta wdh tat 1 lay kur^m amreta-saras zinday marax ta me kari kydh I, Lalla, passed in through the door of the jasmine-garden of my soul. And there, Joy ! saw I Siva seated united with His Sakti. There became I absorbed in the lake of neetar. Now, what can (existence) do unto me ? For, even though alive, I shall in it be dead. The first line contains a paronomasia. The word $ma may be the Persian word meaning ' jasmine \ or may be the Indian word meaning 'my own mind' or f soul '. We have attempted to indicate this in the translation. Siva united in one with His Sakti, or energic power, is the highest form of the Supreme Self. The lake of nectar is a metaphor for the bliss of union with the Supreme. Drowned in this, though alive, Lalla is as it were dead, and is certain of release from future biitb, liie, or death. 86 LALLA-VAKYANI [69, 70. fatta-turog wagi keth rotum belith milavith dasJie-nddi-wdv shunes shunali mllitk gatw "With a rein did I hold back the steed of my thought. By ardent practice did I bring together the vital airs of my ten nadis. Therefore did the digit of the moon melt and descend unto me, And a void became merged within the Void. The rein by which she holds back the steed of her thought is the absence of desire. The ndflu are the tubes in the body through which the vital airs are believed to circulate, and it is the devotee's object to bring these airs under subjection. See the Vocabulary s. vv. ndfa and prdn } 2, and Note oa Yoga, 5, 21. The mystic moon in the sakasrwra has been explained above under verses 40 and 56, 57. When the devotee has completely blocked the circulation of his vital airs, this moon distils nectar, as there explained. See also Note on Yoga, 8, 19, 21, 22. For the empty void of matter merging into the great Void, see verse 11. 70. && amara-patM tltov*zi tih tromtli lagi zude* iati tf-h no sfutfzi midor*zi ddda,-$hw u ta koche no mwle^ fV.LiW 71.] LALLA-VAKYANI 87 [The following is the text of Stein B : cfT ^ft sfteBt cfT <ff$I <TT TT $35 il ^ tl The MS. numbers this 19 by error.] Put thou thy thoughts upon the path of immortality. If thou leave them without guidance, into evil state will they fall. There, be thou not fearful, but be thou very courageous. For they are like unto a suckling child, that tosseth restless on its mother's bosom. For the literal meaning of the last line, see the Vocabulary, s. v. mumn. 71. m&rukk mara-butfi Mm Tcmd lul na-ta Mn barith mariney pan visKey Mond u kyah kyutk'"' druw u zdn [The following is the text in Stein B (in which it has no number) : In the fourth line, the MS. is worm-eaten, and one word is destroyed. The whole is corrupt, and is unintelligible as it stands.] 88 LALLA-VAKYANI [72. Murder thou the murderous demons, lust, anger, and desire. Otherwise they will aim their arrows, and destroy thy Self. With careful thought, by meditation on thy Self, give to them quietism as their only food. Then wilt thou know what, and how little firm, is their realm of power. The arrows are temptations to worldliness. 72. itta ! wondas Wiayu mo lar cyon* Unlit kardn pdna Andcl it kd-zanaiii hhod bari, kar kewal tasonduy taruk u nod Ah restless mind! have no fear within th; heart. The Beginningless One Himself taketh though for thee, (And considereth) how hunger may fall from thee. Utter, therefore, to Him alone the cry of salvation. Trust in God for the things of this life, and He will provide. No formal rites are required in order to secure his protection. All that is necessary is unceasingly to utter the 'unobstructed cry* (see verses 14, 15), i. e. the mystic syllable dm> which properly uttered, and with faith, will secure the presence of the Supreme, Who its everything that man can need. 73-6.] LALLA-VAKYANI 89 73. Mmar cJiatk a r rafJtu simJiasan Mad mte-ras tula-paryblck \ womtJi yiti Mir dsamin" 1 ko-zana kasiy mamnuft 1 74. ky&h lo(]uk *t)tti u ltiritJi peyiy tama-pS&h yema-bath kamiey kofi c/iora-ddre ko-zana tasty mara?mfi u> sJtokh 75. karm z a fi karati fa a h komhifJt yewa labakJt paralokas Skit woth khas surya-mawhl WmlHJi taway fealiy mamnwi* shvkh 76. jfidndt* ambar pairith tane yim pad Lali clap* tim Jiredi bkh Mrd?^ pranawak* lay kor u Lale Wth-jyoti kb^n maraniin* shokh [The following is the text of 73-76 in Stein B : II $<i II " ii 80 ( 90 L LLA-VAKYANI [7 3 ~ 6 II 73. A royal chowiy, sunshade, chariot, throne, Happy revels, the pleasures of the theatre, a bed of cotton down, Bethink thee which of these is lasting in this world, And how can it take from thee the fear of death. 71. In thy illusion why didst thou sink in the stream of the ocean of existence? When thou hadst destroyed the high-banked road, there came before thee the slough of spiritual darkness. At the appointed time will Yama's apparitors drag thee off in woful plight. Who can take from thee the fear of death ? 75. Works two are there, and causes three. On them practise thou the JcwnlhaJca-yoga. Then ; in another world, wilt thou gain the mark of honour. Arise, mount, pierce through the sun's disk. Then will flee from thee the fear of death. 76. Clothe thou thy body in the garb of knowledge. Brand thou on thy heart the verses that Lalla spake. 73-6.] LALLA-VAKYANI 91 With the help of the pranava Lalla absorbed herself In union with the Soul-light, and so expelled the fear of death. These four verses form, a group. 73. The chowry, or fly-whisk, and the sunshade are emblems of royalty. So strong is this feeling about the sunshade, or, in plain English, the umbrella, that some years ago a serious riot took place in southern India, due to the fact that some low-caste people had taken, to going about with cheap cotton umbrellas imported from England. People of such castes had no right to protect themselves from the sun or rain ! 74. The high-banked road is the way of truth, by which the Self is enabled to approach the Supreme Self. These high embanked roads across marshy country are common features of a Kashmiri landscape. Yam a is the god who rules the land of shades. His apparitors carry oiT the soul after death for judgement by him, cruelly treating it on the way. Chora-dare karun is the name of a punishment, in which the criminal is dragged along the ground till the blood flows from his body in streams. 75. Works are of two kinds, good and bad. There are three causes of the apparent existence of the material world, which are technically known as mala* or impurities. These are (1) dnara-mala^ or the impurity due to the soul deeming itself to be finite ; (2) mayiya-mala> or the impurity due to the cognition that one thing is different from another ; and (3) k&rma-mala, resulting in action the producer of pleasure and pain. It is the devotee's business to destroy the fruits of all works, whether good or bad, and to destroy these malas. This he does by practising yoga. One important form of yoga is the tumbJiaka-ydga, in which the breath is entirely suspended, Kombith literally means * bottling up (the breath) '. Cf. verse 34, and see the Vocabulary, s. vv. Mr an and kuml u . The disembodied soul, on its way to emancipation, is said to pass through the sun's orb on its way to union with the Supreme. 76. The jpranava is one of the names of the mystic syllable dm, for which see verses 14, 15, 92 LALLA-VAKYANI 77. wdrifl poitfe luih tim phal-Jianfi keiana-ddna-wa&hur klieth tad ay zamkli paramu pad feanfa luslny ttfo/t*-MSr koh-ti na kJitlh [The following is the text of Stein B : See remarks on verse 10,] Ah! tliou hasty one, feed thou those fatted rams the five principles of experience on the grain and cates of spiritual meditation, and then slay them. Not till then wilt thou gain the knowledge of the place of the Supreme, and (thou wilt also know that) if thou violate custom it is all the same, and causeth thee no loss. Lai la is said to have made a practice of going about in a nude condition, ' for \ said she, ' he only is a man who fears God, and there are few such about'. See verse 94 and the note to K. Pr. } p. 20, below. This verse appears to be an answer of hers to some woman who remonstrated with her for not following the usual customs in regard to female dress. The five Wiutas, or maJiaMutas, are the five factors constituting the principles of experience of the sensible universe. They are solidity, liquidity, formativity, aeriality, and vacuity. For further particulars, see the Vocabulary, s. v. W&h, 2. Just as a ram fattened on fruits and such like has bnt the smallest beginning in his mother's womb, and grows to great size and vigour before he is ready for sacrifice, so these principles are developed from earlier, subtil e a capacities (tanmatms), and under the influence of the 78, 79.] LALLA-VAKYANI 93 chain of cause and effect, which result in illusion (mayo), become powerful and conceal from the soul its knowledge of its real Self. In order to attain to true knowledge, the seeker must first certify to himself the essential nothingness of these iive Ihukas^ and cause them to disappear one by one from his experience, by meditating on, and realizing, the nature of Self. Just as a fatted ram is prepared for sacrifice and death by feeding it on grain and cakes, so these mast be prepared for disappearance by this meditation and realization. The { violation of custom J is literally e the left-handed conduct* and there is probably a suggestion of the vdma-mdrga, or left-handed, Kauia, ritual. Cf. the last line of verse 10. 78. his dingi ta kus zdgi kus sar watari teliy kus haras yuzi lugi tins pamma-pad mliy 79. man clingi ta akol zdgi doffi sar panca-yuid'*' watari telly swa-vff&lra-pofi; haras pUzi Idgi parama-pad betaua-Shiv weliy [The following is the text of 78 and 79 in Stein B (in which they have no number : In this verse the MS. is worm-eaten, and four aksaras are destroyed in the third line. These I havs supplied from verse 79. They are enclosed in brackets. 94 LALLA-VAKYANI [78, 79 (sic) (sic) 78. Who is he that is wrapped in sleep, and who is he that is awake ? What lake is that which continually oozeth away ? What is that which a man may offer in worship toHara? What is that supreme station to which thou wilt attain ? 79. The mind is he who is wrapped in sleep, and when it hath transcended the Jcula it is he who is awake. The five organs are the lake that continually oozeth away. That holy thing which a man may offer in worship to Hara is the discrimination of the Self. That supreme station to which thou wilt attain is the Spirit-Siva. 78. Hara is a name of Siva, the personal form of the impersonal Supreme, 79. The manas, or mind, is, roughly speaking, the thinking faculty. For a more accurate description, see the Vocabulary, s. v. man. The kula, or family, is a group of the following essentials for the experience of the existence of the Self, as distinct from the Supreme Self :(!) the individual soul ; (2) Prakrti, or primal matter, that on which the individual soul acts, and which reacts on it ; (3) space i.e. the conception of limitation in space; (4) time i.e. the conception of limitation in time; and (5-9) the five IMtas, or principles of experience, as described under verse 77. When the mind transcends these, and recog- 80.] LALLA-VAKYANI 95 nizes its Self as one with the limitless Supreme Self, it is in a state of grace, or, as here said, it is awake. The commentary quotes here the following lines ; the first is anonymous, and the rest = Bhagavad GUa, ii. 69 : mana eva manusyandm Mramm, landJia-mdhaydJi \\ yd nitd saroa-bhtitdndm ta$i/dm jdgarti sathyami I ya^ydmjdgrati btiutani sd ntid pafyald mum eh II It is the mind alone that is the cause of men's entanglement and of their release. In that which to all embodied beings is night, doth the ascetic remain awake, And that in which they wake, is the night for the saint who hath eyes to see. The five organs, or principles, of action are those of generation, excretion, locomotion, handling, and ex- pression by voice. The continual exercise of these takes away the power of Self-realization. 80. zanaJio nddi-dal mana ratitJi tiatit/i w&tith) TmtitJi klesh zdnaJio ada asta rasdy&i gatitli Sliiv chuy kruth u ta %en wopadesJi [The following is the text of Stein B : If I had known how by my mind to bring into subjection my nGdis, How to cut, how to bind up ; then should I have known how to crush sorrow, And gradually to compound the Great Elixir. Hardly, in sooth, is iva to be found. Meditate therefore on the doctrine. 96 LALLA-VAKYANI [81. As previously explained (see Note on Yoga, 5, 21, and verse 69), the ncul'm are the tubes through which the vital airs circulate. It, is the devotee's business to bring- the latter under control. Isatwi watun^ cutting and binding up, is the Kashmiri term for operative surgery. Lalla implies that this must be performed upon the mind, which must be cut away from the organs of action (see the preceding Verse), and bound up by self-restraint and quietism. The Elixir of Life is, of course, the knowledge of the Self. For the final line, compare verses 51-54. 81. -z rangan lllaiifl kiyem kaifea mawts/ie-mdmsafci' nail Lai ta (/auv me [The following is the text of Stein B : (This verse is given twice in the MS. with slightly differing readings.) II TOf <%\y*{ H ^fi en ^t However oft I quaffed that wine the water of the Sindhu, However many parts I played upon the stage, However many lumps of human flesh I ate, Still I am the same Lalla, and what profit was it all to me ? 82.] LALLA-VAKYIBI 97 She had been born again and again, but in former births she had not known the Self. The Sindhu is one of the chief rivers of Kashmir, famous for its excellent water. She had been born in various forms, divine, human, bestial, as a worm, or what not, and each time had drunk the water of the Sindhu, playing many parts on the stage of human existence. She had been born over and over again as a human being, so to speak eating, i.e. experiencing, human flesh, and now at length she has recognized that it has been the one Self all the time, and that all these existences in ignorance had been profitless. 82. dut-fair ylli lui/c omwi ^Qu?i^ komm pamm u pan $$?0ot u twvitk fa satJi mdrg rot urn ieli Lai boh When by concentration of my thoughts I brought the pranava under my control, I made my body like a blazing coal. The six paths I traversed and gained the seventh, And then did I, Lalla, reach the place of illumination. The pranava is the mystic syllable OM } and here may be taken as indicating any vital formula, such, for instance, as tat iwm axi (see verse 60). She brought this under control, i.e. she mastered it, and thus became imbued with the truth. She then became able to suppress her vital airs (see Note on Yoga, 21 and Vocabulary s. vv. ndfli and pmn, 2), and thereby entered into a state of grace. By this suppression her frame became suffused with a holy fire. The six ways are the six ca&ras, or seats of the six subordinate Saktw that urge a man to action. They are supposed to be located along what corresponds to the spinal cord of a man's subtile body. The devotee has to master these one by one, and then attains to the seventh and highest station, or takasrara cakra, by 98 LALLA-VAKYANI [83, 84, 85. meditating 1 on which he obtains final release. The whole process is explained in greater detail in the Note on Yoga, 9-21, and Vocabulary, s. vv. dek and wm. The word sath-mdrg may mean either the seventh path or the true path, in either case indicating the sahasrara cakra. 83. gdtulwdJb Mi wucJinm loelia-suty mardn pan zaii liar an puliani wdwa lafi nes$6o(l u akk wuchum wdzas mardn tana Lai boh prdrdn Menem-nd jwak A wise man saw I a-dying of hunger, As the leaves fall with even a gentle wind in the wintry month of Pausa. And saw I also a fool beating his cook. Since then have I, Lalla, been waiting for the day when love for the world will be cut from me. She has seen the injustice of this world, and longs for freedom from the desire for existence. A man's wisdom will not save him from starvation, or from liability to death from even the slightest cause ; and a fool may be rich and prosperous, whose only sorrow is that his cook now and then does not sufficiently spice his food, and who securely acts as a tyrant to him in consequence. 84. \ onw yik kyutnP rang gom cang gom featitk Jiucla-hudaney dagay sdreniy padan kunuy wakJiunpyoni Lali me trdg gom laga kami shdthay 85. yiJi kydJi ositli yiJi kyuth u rang gom lerong u karitfi gom laga kami shdtkay tdlav-rdzaddne abakh clidn pyom 84, 85] LALLA-VAKYANI 99 84. What is this that hath happened? What kind hath bechanced me? ********* In all these, verses but one tale hath fallen to my lot. I, Lalla, have happened on a lake, and know not on what sand-bank I shall run aground. 85. What is this that hath happened? What kind hath bechanced me? I made all things out of order, on what sand- bank shall I run aground ? #*####*#* It turned out well for me, for I myself will learn to know (my Self). These are two of Lalla's hard sayings which are unintelligible at the present day, although there is no dispute as to the text. 84. The meaning of the word hucU-lnidaney injthe second line of this verse is unknown to modern Kashmiris, and without knowing their meaning, there is no clue to the sense of the rest of the line. The remaining words of the line in the modern language might mean, 'my claw has heen cut (?) by a blow ', but whether they bore this meaning in Lalla's time is doubtful. The latter half of the verse is fairly plain. The one plaint of all her verses is the miserable uncertainty of human existence in this world, till a man has known the Supreme. 85. In this verse it is the third line that is devoid of meaning to Kashmiris of the present day. ^ The actual words might mean { for plastering my ceiling I got a clumsy carpenter 1 , but it is not likely that this is what Lalla originally intended, or wrote. The word aba&Aia not used nowadays, and there is no tradition as to its meaning, but there is a word abakkwarm which means 'clumsy 3 . _ I ~ 100 LALLA-VAKYANI [86, 87. 86. vazd-lam mill sapochikJi kolny ku$-tdm feoliiy kyah-fum Jieth grata, gauv land' toy yratan liyotP gohy grata-wol u tolvy phal-pJiofi 1 heth Once wast thou a swan, and now thou hast become mute. Some one, I know not who, hath run off with something of thine. As soon as the mill became stopped, the grain channel became choked, And away ran the miller with the grain. This is another of Lai la's hard sayings, the true interpretation of which is unknown. The swan is fabled to have a very melodious voice, and (LalLa is addressing herself) she whose voice was once like that of a swan has now hecome dumh. "When a mill-stone stops revolving, the orifice in the upper stone, through which the grain is fed on its way to being ground, becomes blocked up and hidden under a pile of grain. The meaning of the metaphor, and who is represented by the miller, is uncertain. The verse has a curious echo of Ecclesiastes xii. 3-4. Perhaps Lalla means that she has now found salvation, and is in a state of silent rapture. Formerly she had preached volubly (cf. verse 89) ; but now that she sees God she is silent. God is the miller, who turns the mill of worldly ex- perience in order to grind out the giain of the chastened soul. Now He has finished His work. The mill is still, the channel blocked by the husks, and the Miller has taken to Himself the grain. But it must be understood that this is entirely our own attempted interpretation, and has no Kashmiri authority. 87. niyhi karyoth garla &ta kar-la, yeyiy maram brotJiqy mar-Id manth ta martaba h a riy 88.] LALLA-VAKYANI 101 88. atka wa-bd trdwun Mar-Id ! tail ku,s-ba dtiriy mil nanis k&rtal pei/iy / J. J & 87. Even while in thy mother's womb thou niadest a vow. When, Sir, will that vow come to thy remem- brance ? Die, Sir, even before thy death, Then, when thy death cometh, great honour will increase for thee. 88. Let not the ass loose to stray from thy guiding hand, Or, of a surety, will it devour thy neighbour's saffron-garden. Who then will there be there to offer his back to thee to mount, Where the sword will fall upon thy naked form? 87. It is believed that while a child is in its mother's womb it remembers all its former births, and resolves in its coming life to act so as to acquire release from farther transmigration. But directly it is born, recollection of these previous existences disappears and it loses all .memory of its resolution. The same idea is developed in verse 51. Here Lalla repi caches an unbeliever with this act of forgetfulness. She advises him, while yet alive, to become as one dead (cf. verse 12), by destroying the six- enemies lust, wrath, desire, arrogance,, delusion, and jealousy (see Vocabulary s. v. lub) and thus acquiring; complete indifference to worldly temptations. The resultant honour is, of course s absorption into the Supreme 'Self contrasted with the objects of the worldly ambition practised by her auditor. 10.2 LALLA-VAKYANI [88. The commentator here quotes the following apposite lines from the Shagavad Gitd (v. 23) : faknotiJtitiva yah wdlimipmk xanra-vimoksandt \ kama-krMMdbhavaw vegam sa yuktah sa suk/il narah II He who has strength to bear here ere release from the "body the passion born of love and wrath, is of the Rule, he is a happy man. (Barnetfs Translation.) 88. The ass is the mind. Keep it under control, or it will wander forth into strange heresies, and will suffer in consequence. The saffron-gardens are the most valuable cultivated land in Kashmir. An ass loose in one might do in- calculable damage, and would suffer accordingly. Appai- ently, in Lalla's metaphor, the ass's owner, in such a case, would be liable to the extreme penalty of the law. In the second half of the verse, if the mind is not controlled, and does not recognize the nature of Self, it can give no help when its owner is at the point of death, under the sword of Yama. The commentator quotes as apposite the following lines from the BJiagavad Gltd (ii. 60-63) : yoiatb liy api Kdiintei/a pnrusasya vipamtah \ indriydni pramdfMni hamnti prasalham manah II tani sarvdni samyawya yiiUa dslta mat-par aJi \ vase lii ya&y&iftnyani tasi/a prajM pr atuthiia it cttyayato vuayan pnwsah samgas tes4pqjdi/ate \ sawgat samjayate kamali kdmat krodho 'bhijdyate \\ krotlJtdd Ihavati samnoliah sammofidt SMrti-mbJirawah I mrti-bhram*dd luddhi-naw luddM-ndsdt pranafyati Ii For though the prudent man strive, son of KuntI, his fioward instruments of sense carry away his mind perforce. Let him hold all these in constraint and sit under the Rule, given over to Me; for he who has his sense- instruments under his sway has wisdom abidingly set. In the man whose thoughts dwell on the ranges of sense arises attachment to them ; from attachment is born love ; from love springs wrath. Prom wrath is confusion born ; from confusion wander- ing of memory ; from breaking of memory wreck ot understanding ; from wreck of understanding a man is lost. (Earnelfs Translation.) 89, 90.] LALLA-VAKYANI 103 89. laedri licdri prawdd konim nador u ckmoa ta lieyiv md pJmitli cfabdrajdn kydJi wonum prdn ta riihun lieyw md 90. prdn ta ruhun kunuy zomim prdn bazith labi na sad prdn lazith ke!i-ti no k1te:e taway lobum '3d-/iam* sad [In these verses a number of words have double meanings, so that the whole has two different in- terpretations. Compare verse 101. The first inter- pretation is : ] 89. Helpless and wretched made I my cry in the market, 'Here for you be lotus-stalks. Will ye not buy?' Then again I returned, and, behold, how well I cried, * Onions and garlic will ye not buy ? ' 90. I came to know that onion and garlic are the same. If a man fry onion he will have no tasty dish. If a man fry onion, let him not eat a scrap thereof. Therefore found I the flavour of fi I am He '. 89. Lotus-stalks stewed with meat are freely eaten in Kashmir, and are sold in the markets. 90. Onions fried by themselves make only an evil- smelling mess, of no use as food. The above is the exoteric interpretation of the two verses. The sense is not very great, and, unless there is some double meaning in the words $d-Jiam> which we have not discovered, the double entente breaks down in the last line of the second verse. 104 LALLA-VAKYANI [89, 90. [Thfc second, esoteric interpretation is : ] 89. Helpless and wretched made I my cry in the "world, 4 Here be a thing of no worth. Will ye not therefore take it? 3 Then again returning (to my senses), behold, how well I cried, ' The breathing body and the soul will ye not take (under your control) ? ' 90. I came to know that the breathing body and the soul are one. That if a man cherish his body, the flavour (of true bliss) he will not gain. That if he cherish his body, therefrom will he reap no true joy, And so I gained for myself the flavour of l l am He'. 89. In her early days, before she had reached a knowledge of her Self, she had been offering 1 worthless teaching to the people, and had urged them to accept it. Then, again, when she had learnt the truth, she came and urged them to practise yoga, by controlling their vital breaths (see Vocabulary, s. vv. nd(U and pran^ 2) and by mastering a knowledge of the nature of the soul. The word prdn, vital breath, is here used to indicate the body, which exists by breathing. 90. Cherishing the body and devoting oneself to worldly enjoyments give no profit. The word ' to eat ' also means c to eat the good things of this life ', ( to enjoy oneself, and this gives the double meaning to the third line. Cherishing the body may give apparent temporary pleasure, but even this is mixed with pain, and in the end there is no profit only ceaseless soul-wandering. Lalla grasps the fact, and thereby discovers the rapture of the gieat truth contained in the formula * I am He ', or tat Ivaw asi, 'thou art It', for which see verse 60. 91, 92.] LALLA-VAKYANI 03 91. Sidflka-Ifali ! Siddho ! secla kathan kan tfuiv Wi doll path-kali soran hjdh Idlako! toti Mth'o <lvi rath tariv kdl dv kuttidn ta kariv kydli 92. IrotJi-kofi a san tit My keran tang kfitlfi papan fawn -surf* muje-kdrt atka-wd karith ta iteran doh-den laran parade n-Mt? 91. Honoured Saint! Saint! Heedfully lend thou ear unto my words. Dost thou remember the days of yore ? Children ! How will ye pass the days and nights ? Harder and harder becometh the age, and what will ye do ? 92. In the coming days so malformed will be natures, That pears and apples will ripen with the apricots. Hand in hand, from the house will go forth mother and daughter. And with strange men will they consort day after day. 91. A wail over the evil times in store. Even holy men have no memory of past times and of past existences, to profit by it. So then what chance have the children, the coming generation, in this evil Kali age? 92. Times will become more and more evil, and there is none to warn or to guide to the true knowledge. 106 LALLA-VAKYANI [93, Human nature itself will change for the worse, as if pears and apples, whose ripening time is the late autumn, were to change and ripen with the apricots in the height of the rainy season. All women will be unchaste. Mother and daughter, hand in band, i.e. pimping for each other, will go abroad in search of strange men. The main idea of this verse has survived in a familiar Kashmiri proverb, fell, M mail, dsan hyamatak* keran^ yvh kuth* 1 papan ^eran-snt^. When apples ripen at the same time as apricots, then, father, will come the day of resurrection, i.e. it will come on a day and at an hour when men look not for it. Cf. K. Pr. 214. iWi nowuy faind a rama nowuy zalamay clyutkum nawam-nowwj ytnapetha Lali me tan man <n6io%n tana Lai loh nawam-uuio" 1 !/ cJifa The soul is ever new and new ; the moon is ever new and new. So saw I the waste of waters ever new and new. But since I, Lalla, scoured my body and my mind, I, Lalla, am ever new and new. The human soul, subject to illusion and worldly desires, is ever changing in its outward appearance, from birth to birth, although it is always the same ; just as the moon is always the same moon, though perpetually waxing and waning. The universe itself, though the same throughout, at stated intervals undergoes dissolution into a waste of waters, and is afterwards re-formed again; and Lalla herself remembers seeing this in former births (cf. verses 50 and 96). Then at length Lalla scours illusion from her mind, and she becomes a new creature, for now she knows her Self. 94, 95.] LALLA-VAKYANI 107 94. goran ioon u nam kumiy wa&wi nel a m (lo^mm ctncl a r(ty a&un suy gam Lall we lodkk fa wa&un tawny m hyotum mngay na&ttn My teacher spake to me but one precept. He said unto me, ' from without enter thou the inmost part '. That to me became a rule and a precept, And therefore naked began I to dance. The Guru, or spiritual preceptor, COD fides to his disciple the mysteries of religion. Lalla's account is that he taught her to recognize the external world as naught but an illusion, and to restrict her thoughts to meditation on her inner Self. When she had grasped the identity of her Self with the Supreme Self, she learnt to appreciate all externals at their true value. So she abandoned even her dress, and took to going about naked. With this may be compared the concluding lines of verse 77, and the note to K. Pr. 20. The wandering of Lalla in a nude condition is the subject of more than one story in Kashmir. Here she says that she danced in this state. Filled with the supreme rapture, she behaved like a madwoman. The dance, called tdnrfava, of the / naked devotee is supposed to be a copy of the dance of Siva, typifying the course of the cosmos under the god's rule. It implies that the devotee has, wholly surrendered the world, and become united with Siva. 95. kgak kara poi&an dalim ta kaftan wvkhrshun yith leje karit/i yim gaiy soriy tarnation yitli nm lama/wn atfa kyazi ravihe kdhan gav 108 LALLA-VAKYANI [96. What shall I do to the five, to the ten, to the eleven, Who scraped out this pot and departed ? Had they all united and pulled upon this rope, Then how should the cow of the eleven owners have been lost ? The 'five' are the five l//&tas, or principles of ex- perience of the material world (see verse 77 and Vocabulary, a, v. lukh, 2). The ' ten ' are the ten principal and secondary vital airs (see Vocabulary, s.v. pwn 9 2). The 'eleven 1 are the five organs (indtiya) of sense (jMnetidriya), and the five organs of action (kam&idriya) (see Vocabulary s. v. puttd*), together with the thinking- faculty or mauas (see Vocabulary, s. v. man) which rules them, as the eleventh. If all these could be controlled, and were all united in the one endeavour to compass Self-realization, there would have been a chance of success ; but they all pull in different directions, one misdirecting the soul hither, and another thither, to the soul's ruin. It is like a cow owned by eleven masters, each of whom holds it by a separate rope, and each of whom pulls it in a different direction. The result is the loss, L e. the destruction, of the cow. The 'pot 3 which they have scraped out is the soul. Just as people take a pot of food, and ladle out its contents, scraping out the last dregs; so these have taken the last dregs of worldly enjoyment out of the soul for their own purposes, and have then gone away and left it helpless. They themselves have gained oiilv temporary joys, while the soul has lost its opportunity ii union with the Supreme. 96. damiy f]itk' d m nacl waliawtiffiy daniiy dy&tinm sum na ta tar (I&mly fhtk^m tfar* pJiolawurty dauiiy (li/tithtm gid na ta Mar 97] LALLA-YAKYANI 109 97. flamy r]itJi h m ffuj u dazawu&y damiy d$t/i*m pdndawan-Jiunz^ moji dawiy fathom krojiy mas 96. For a moment saw I a river flowing. For a moment saw I no bridge or means of crossing. For a moment saw I a bush all flowers. For a moment saw I nor rose nor thorn. 97. For a moment saw I a cooking-hearth ablaze. For a moment saw I nor fire nor smoke. For a moment saw I the mother of the Parnlavas, For a moment saw I an aunt of a potter's wife. These two verses form one of Lalla's best known sayings. Another version will be found in K. Pr. 47. The subject is the impermanence of everything material. c But pleasures are like poppies spread, You seize the flower, its bloom is shed ; Or, like the snow-fall in the river, A moment white, then melts for ever. 1 96. The river is a stream confined within bounds. The next thing seen is the infinite waste of waters at a general dissolution of the' universe. Cf, verses 50 and 93. 97. The Pan<Javas, the famous heroes of the Maha- bharata, were kings, and their mother, KuntI, was A queen. Yet, through treachery, they were all at one time reduced to the direst misery, and wandered hungry and thirsty till they came to the city of King Drupada. Here, with their mother, the Pandavas, disguised as mendicant Brahmanas, found refuge in the hut of a potter, and supported themselves by begging. Lalla adds that, the potter's wife, or her children, called Kuntl their aunt. This is contrary to the Mahabharata story, 110 LALLA-VAKYANI [98 for it would make out that the Pandavas and their mother posed as potters, not as Brahmanas. It is a carious fact that the stories of the great Indian epics, as told in Kashmir, sometimes differ widely from the Sanskrit texts current in India proper. For instance, in a Kashmiri Ramayana, Slta is represented as the daughter of MandodarT, the wife of Havana. 98. dyes wate gayes na wade $nmau-$d/Jii-manz* lustum candas wuchnm to, Mr na ntiwa-taras (lima kyUJi lolt * V.I. swa-mana-sotJii-manz f V. 1. Har-nHv na ahe. Also ate By a way I came, but I went not by the way. While I was yet on the midst of the embank- ment with its crazy bridges, the day failed for me. I looked within my poke, and not a cowry came to hand (or, ate, was there). What shall I give for the ferry-fee ? Or, if we adopt the alternative readings, we must translate : By a way I came, but I went not by the way. While I was yet on the midst of the embank- ment of my own mind, the day failed for me. I looked within my poke, and found not Hara's name. What shall I give for a ferry-fee ? Another of Lallans most popular sayings, current in many forms besides the two quoted ahove. Another version will he found in K. Pr. 18. Both the readings given above are probably correct, and the verse has thus a double meaning. 99.] LALLA-VAKYANI 111 By ( way s is meant a highway, as distinct from an uncertain track. This highway is birth as a human being capable of gaining salvation, and it was Lallft's good fortune to come into the world by it. But she did not avail herself of the opportunity ; and so, when she died, she left the highway of salvation, and was com- pelled to be bora and reborn, If, in the third line, we take the reading ' liar ', or ' cowry ', the allusion is to the belief that when a person dies his soul has to cross the river Vaitaram, and passes through many dangers in the course of its traverse. If a small piece of money is placed in his mouth at the time of death, he can use it to pay for a ferry-boat to bring him across. For further particulars see the note to K. Pr. 18. A sum is a crazy bridge of one or two planks or sticks thrown across a gap in an embankment. If, however, we take the other reading ' Har\ i.e. Kara or Siva, instead of liar, we get Lalla's esoteric meaning. It is not the literal cowry that she missed, but the name of Siva, which she found not in the pocket of her mind. The pronunciation of sitman (plural dative of turn) is, in Kashmiri, practically the same as that of ma-man or soman> one's own mind ; so that, as read out or recited without regard to spelling, the verse has a double meaning. When she died, she found that in her lifetime she had not stored up a knowledge of the Supreme Siva, i.e. of the Supreme Self, in her intellect; and therefore on her deathbed found no saving grace, or, as she expresses it, she found herself in the dark on some crazy bridge over a fathomless abyss, and had nothing available to pay for the boat of salvation to ferry her across. The moral is that, inasmuch as birth in a human body is the only chance that a soul has of being saved, when it is fortunate enough to obtain such a birth it should spend its lifetime in gaining a knowledge of the Supreme Self. 99. gopJiilo! Ma, kadam tnl wum chfy sul ta tkMun your par kar paidaparwdz tul ic line chey sul ta < LALLA-VAKYANI [100, 101. 100. daman-basfi tfifo dam titJiay yitJia clawan-kMr sJiesfiras son ga&liiy wune cliey sul ta kJiaflwi ywr 99. Heedless One! speedily lift up thy foot (and set forth upon thy journey). Now is it dawn. Seek thou for the Friend. Make to thyself wings. Lift thou up the winged (feet). Now is it dawn. Seek thou for the Friend. 100. Give thou breath to the bellows, Even as doth the blacksmith. Then will thine iron turn to gold. Now is it dawn. Seek thou for the Friend. Two more very popular verses of Lai la's. Another version will be found in K. Pr. 46. Lalla is addressing herself. 99, She has begun to receive instruction, and urges herself to go forward. The desire of knowledge has come to her, and she must seek for the Friend the Supreme Self, 100. Just as a blacksmith controls the pipe of his bellows, and with the air thus controlled, turns his rough. iron into what he desires ; so must she control the vital airs circulating through her pipes or (//*, and thus convert the crude iron of her soul into the gold of the Supreme Self. See Note on Yoga, 5, 21, and Vocabulary, s. vv. nd(K and prdn, 2. As for the meaning of dam dywi u see the next verse. 101. cleJiace Ian dare bar trpp^rim jprdna-^&r rotnm ta dyut^mas dan hrMayece tutA a re-andar gondum omaki cobaka tul u mas lam 102.] LALLA-VAKYANI 113 [This verse is capable of a double interpretation, depending on the two meanings of the word pran, as 'onion', and as l vital air'. Of. verses 89, 90. The first interpretation is : ] I locked the doors and windows of my body. I seized the thief of my onions, and called for help. I bound him tightly in the closet of my heart, And with the whip of the pranava did I flay him. [The second, esoteric, interpretation is as fol- lows : ] I locked the doors and windows of my body. I seized the thief of my vital airs, and con- trolled my breath. I bound him tightly in the closet of my heart, And with the whip of the pranava did I flay him. It is necessary to explain that the expression dam to give breath, is used in three senses. It may mean 'to give breath' (e.g. to a bellows), as in the preceding verse. Or it may mean 'to give forth breath', i.e. * to cry out ', Or it may mean also as in the preceding verse ( to control the breath ' by the yoga exercise called prdndyama (see Note on Yoga, 2, 23, and Vocabulary, s.v. nddi). The thief of the vital airs is the worldly temptations that interfere with their proper control. The pranava is the mystic syllable dm, regarding which see verses 15, 33, and 34 102. Lai loli druyes kapasi-poskece sU&y hod* ta dun* kuAiam yu&y lath t a ye yeli kkarewam zoyije t a ye *~wdna gay em along* lath i 114 LALLA-VAKYANI [103. 103. dob 1 yell ckov^iia** dotf-kaiie-petkay mz ta sdban mufeJfinam yu 4*tf yeli p/rir*MJtm hmi-fiani add Loll me prov u m parama-gatk * V. 1. ell 102, I, Lalla, went forth in the hope of (blooming like) a cotton-flower. Many a kick did the cleaner and the carder give me. Gossamer made from me did the spinning woman lift from the wheel, And a hanging kick did I receive in the weaver's work-room. 103. When the washerman dashed me (or turned me over) on the washing-stone, He rubbed me much with fuller's earth and soap. When the tailor worked his scissors on me, piece by piece, Then did I, Lalla, obtain the way of the Supreme. These two verses form another of Lalla' s hard sayings which Kashmiris of the present day do not profess to be able to explain. The general meaning is clear enough. Lalla describes her progress to true knowledge through the metaphor of a cotton-pod. The cotton is first roughly treated by the cleaner and the carder. It is next spun into fine thread, and then hung up in misery as the warp on a weaver's loom. The finished cloth is then dashed by the washerman on his stone, and otherwise severely treated in order to whiten it; and, finally, the tailor cuts it up and makes out of it a finished garment. The various stages towards the attainment of knowledge are thus metaphorically indicated, but the explanation of each separate metaphor is unknown. Very possibly, each 104,] LALLA-VAKYANI 115 stage in the manufacture of the cloth represents, not a stage in a single life, but a separate existence in Lalla's progress from birth to birth. The word lath, occurring twice in verse 102, means { a kick', and is used in the sense of general violent treatment once under the cotton-carder's bow, and again when the threads are hung up and strained tight in the loom. The word Wy has two meanings. In the first place, it indicates a woman whose profession it is to spin a particular kind of gossamer thread ; and in the second place, it indicates the particular thread itself. The being drawn out to this extreme fineness is one of the hardships to which the cotton is subjected. The procedure of an Indian washerman is well known. He has, half submerged on the bank of a pond or river, a large flat stone. On this he dashes with great force the garment to be washed, which has been previously soaked in soap and water. It is a most effective method of driving out all dirt, and also, incidentally, of ruining the texture of the cloth. 104. na $ata$ pti&sas na rum a* $uk mas we Lali cyauv p&nuwiiy wdkh and a rim* gatakah ratith 1a wolum katith ta fyut u ma$ Miy cakh I hoped not in it for a moment, I trusted it not by a hair. Still I, Lalla, drank the wine of mine own sayings. Yet, then did I seize an inner darkness and bring it down, And tear it, and cut it to pieces. Another hard saying, the full meaning of which is doubtful. Apparently it means that when Lalla first began to utter her sayings, as she calls her verses and as 116 LALLA-VAKYANI [105. they are still called (Lalla-vatydnfy, though they in- toxicated her like wine, she had no conception that they would have any permanent effect upon her. Yet she found that hy theiv help she became enabled to dissipate the inner darkness of her souL Or perhaps 'it' is the vanities of the world. Feeling 1 distrustful and fearful of the dark mysterious world of phenomena, she drank the wine of her verses to give herself courage to fight against it, and thus was emboldened to knock down its phantasmagoria. 105. jpot u ztini wothith mot u lohnowum (lag lalanoi^m daye-sanze pmle Laft-Ldfi karan Ldla imizanowum mfiliih tas man sJiro&yom dahe At the end of moonlight to the mad one did I call, And soothe his pain with the Love of God. Crying It is I, Lalla it is I, Lalla', the Beloved I awakened. I became one with Him, and my mind lost the defilement of the ten. The end of moonlight is the early dawn, hence the conclusion of the night of ignorance referred to in the preceding verse. The mad one is the mind intoxicated and maddened by worldly illusion. The Beloved whom Lalla awoke was her own Self, which she roused to the knowledge of its identity with the Supreme Self. The ten are the five organs of sense and the five organs of action the chief impediments to the acceptance of the Great Truth. See Vocabulary, s. v. yuncl u . Dah, ten, also means 'a lake'. Thus, by a paronomasia, the last line may also be translated, * I became one with him, and my mind lost its defilement, as in a lake (of crystal-clear water).' 106, 107,] LALLA-VAKYANI 117 106. ami pana $pd a ras ndvi ches lamdn, kati lozi Bay myon u me-ti diyi tar amen taken pon* zan sMmdn zuv cliwn bramdn gara go&lialid With a rope of untwisted thread am I towing a boat upon the ocean. Where will my God hear? Will He carry even me over ? Like water in goblets of unbaked clay, do I slowly waste away. My soul is in a dizzy whirl. Fain would I reach my home. The cry of the helpless to God. She has tried formal religion, but found it as little helpful as if she had tried to tow the ship of her soul across the ocean of existence with a rope of untwisted thread. 107. ta manaslw ! kytizi chukk wntMn seki-lawar ami r a k&i*, hamdli! pakiy m ndv IgtikJwy yifi Ndro^ karmane iPkhi till, &idli / I&kiy na phirith kah * V. 1. ami rati To the Unbeliever. Man ! why dost thou twist a rope of sand ? With such a line, Burden-bearer! the ship will not progress for thee. That which Narayana wrote for thee in the line of fate, That, Good Sir ! none can reverse for thee. 118 LALLA-VAKYANI [108. The rope of sand is the belief in formal religion and the desire for worldly joys. The accomplishment of such desires is beyond the reach of any man. He can only attain to that which is written by Narayana, i.e. God, as his fate. No effort of his will can alter that. The conclusion of the whole matter is that the only method of escaping fctte is to effect the union of the Self with the Supreme. There are various interpretations of some of the words in this verse. Ami r a khi, by means of this (weak) line, i.e. the rope of sand, may also be translated 'on this (thin) line ', i. e. along the narrow track, or towing-path, on the bank of a river. Another reading is ami rail, by grasping it, so. the rope of sand. The word /lawdli, Biirden-bearer, may also be read as Jia mall, Father, here a polite form of address, equivalent to * Good Sir *. A s burden-bearer ' is a labouring man accustomed to lifting heavy weights, and, as such, would be employed on the heavy work of pulling a tow-rope. This method of taking a ship up-stream is a common sight on Kashmir rivers. 108. deu-kdr hoi 1 * gom Mka kahyu gora-sond u wanmi mwan-tyol* pyom pa&dli-rMJP khyol* gom Mka kahyu The sling of the load of candy hath become loose upon my (shoulder). Crooked for me hath become my day's work. How can I succeed ? The words of my teacher have fallen upo|| me like a blister of loss. My flock hath lost its shepherd. How can I succeed ? Another of Lalla's hard sayings. Its meaning is apparently as follows : Like Christian in The Pilgrim's Progress^ she has been bearing on her back a burden of worldly illusions and 109.] LALLA-VAKYANI 119 pleasures, compared to a load of sugar-candy, and the knot of the porter's sling- that supports it has become loose and galls her. In other words, she has found that such a burden produces only toil and pain. Her wasted life in this workaday world has become a weariness, and she is in despair. She has recourse to her Guru, or spiritual teacher. His words cause her intolerable pain a pain such as that experienced by the loss of some loved object (the worldly illusion which she must abandon), and she learns that the whole flock of factors that make up her sentient existence have lost their proper ruler, the mind ; for it is steeped in ignorance of Self. 109. and a riy dyes tandPriy gdrdn gdrdn dySs Idlieii falfi tyy, he Ndrdn ! & a y, U Ndrdn ! tPi/) he Ndrdn ! ylm kam vi/tf Searching and seeking came I from my inner soul into the moonlight. Searching and seeking came I to know that like are joined to like. This All is only Thou, Narayana, only Thou. Only Thou. What are all these Thy sports ? For the comparison of the moonlight to true knowledge, see the Vocabulary, s. v. sm. 6 Like joined to like * : L e. the Self is the same as the Supreme Self, and must become absorbed in it. Narayana is generally the name for the Supreme employed by Vaisnavas. Here it is employed by the Saiva Lalla. The expression * sport 1 is a well-known technical term for the changes apparently undergone by the Deity, by which He manifests Himself in creation. Lalla asks, What are these manifestations? The answer, of course, being that they are all unreal illusion.

VERSES BY LALLA IN KNOWLES'S DICTIONARY OF KASHMIRI PROVERBS MR. HINTON KNOWLES'S valuable Dictionary of Kashmiri Proverbs and Sayings (Bombay, 1885) contains a number of verses attributed to Lalla. With Mr. Knowles's kind per- mission, I have excerpted them and give them in the following appendix. The spelling of the Kashmiri quotations has necessarily been changed to agree with the system of trans- literation adopted for the preceding pages, and here and there I have had occasion to modify the translations. But, save for a few verbal alterations, Mr. Knowles's valuable notes have been left untouched. These verses are quoted by the abbreviation K. Pr. with the number of the page of the original work. [G. A. G,] K. Pr. 18. Swamna l -Uhi iMnm dohj Wnchum c&ndas ta har na atfie. Ndwa-tdm kyah (lima loll ? (Cf. No. 98 above.) I came by a way (i. e. I was born) and I also went by a way (i, e. I died). When I was on the embankment of (the illusions of) my own mind (i. e. when my spirit was between the two worlds), the day failed. I looked in my pocket, but not a cowry came to hand. What shall I give for crossing the ferry ? 1 Original has semanz. Cf, L T. 98. LALLA'S VERSES IN KNOWLES'S DICTIONARY 121 A saying of Lai Ded, who was a very holy Hindu woman. The Kashmiri Hindu belief is that during 1 the sixth month after death the spirit of the deceased has to cross the waters of the Vaitaram ; but it is impossible to get to the other side of the river except by special means, as the waters are so deep and stormy and the opposing powers, preta> yamaclut, mafoya, and kurma are so strong. Accordingly about this time the bereaved relations call the family Brahman, who repeats to them the portions ap- pointed to be read on this occasion. Among other things the departed spirit is represented as standing on the brink of the river and crying * Where is my father ? Where is my mother ? Where are my relations and my friends ? Is there no one to help me over this river? 3 This is sometimes recited with much feeling, and great are the lamentations of the bereaved, who now with sobs and tears present a little boat and paddle, made of gold, or silver, or copper, according to their position, to the Brahman ; and in the boat they place gh\ milk, butter, and rice. The boat is for the conveyance of the spirit across Vaitarani, and the provisions are for the appease- ment of the contrary powers, 'preta, mat$ya> and others, who will try to turn back the boat, but who on having these, glil and rice, &c., thrown to them, will at once depart their own way. The Hindus believe that if this ceremony is performed in a right manner, a boat will be at once present upon the waters, close to that portion of the bank of the river, where the spirit is waiting and praying for it, and that the spirit getting into it will be safely conveyed to the opposite side. The gift-boat, however, is taken home by the Brahman, and generally turned into money as soon as possible. At the moment of death amongst other things &jpaim is placed within the mouth of the corpse, wherewith to pay the ferry. K. Pr. 20. A lie wonis gave Jcadris. 7 J v She came to the baniya's but arrived at the oaker's. 122 APPENDIX I To miss the mark. This saying has its original in a story well known in Kashmir. Lai Ded, whose name has been mentioned before, used to peregrinate in an almost nude condition, and was constantly saying that c He only was a man, who feared God, and there were very few such men about/ One day, Shah Hamadan, after whom the famous mosque in Srlnagar is called, met her, and she at once ran away. This was a strange thing for Lai Ded to do ; but it was soon explained. *I have seen a man', she said, to the astonished baniya, into whose shop she had fled for refuge. The baniya, however, turned her out. Then Lai Ded rushed to the baker's house and jumped into the oven, which at that time was fully heated for baking the bread. When the baker saw this he fell down in a swoon, thinking that, for certain, the king would hear of this and punish him. However, there was no need to fear, as Lai Ded presently appeared from the mouth of the oven clad in clothes of gold, and hastened after Shah Hamadan. Cf. Pom jab Notes and Queries, ii. 743. K. Pr. 46. Daman-lasti dito dil t damanas yitJia claman-kMr. Skest a ras son gafehiy hosil ; wiine cMy &ul ta kadunydr* Spd a ra$ no labiy sohil, na tath sum ta no, tath tar. Par kar paida parwdz tul ; wune chey sul ta iadun ydr. Gofilo h a ka ta kadam tul; Jimliydr roz trdv pyodil. Trdwakh nay ta cMkhjohil; wum clwy sid ta Wiachm ydr. (Cf. Nos. 99 and 100 above.) Give the heart to the bellows, like as the blacksmith gives breath to the bellows, And your iron will become gold. Now it is early morning, seek out your friend (i.e. God). (A man) will not find a shore to the sea, neither is there a bridge over it, nor any other means of crossing. Make to yourself wings and fly. Now it is early morning, seek out your friend. LALLA'S VERSES IN KNOWLES'S DICTIONARY 123 negligent man, speedily step out, take care, and leave off wickedness. If you will not, then you are a fool. Now while it is early morning, seek out your friend. A few lines from Lai Ded constantly quoted by the Kashmiri. ltbe work of a ehaprabi, a Lad lot, as he generally makes his money by oppression, lying, and cheating. K. Pr. 47. Danny fathom mdpahmurfiy, clammy (lyMum sum m ta tar. Damiy (IliK^m thur" pJiolaucuWy, ddmiy (lyMumgidna bt khdr. I)amiy fathom jidn&aa Pdnrlawan Mnz* moj^, damiy titlPm kftijiy mas. (Cf. Nos. 96, 97 above.) One moment I saw a little stream flowing, another moment I saw neither a bridge, nor any other means of crossing. At one time I saw a bush blooming, at another time I saw neither a flower nor a thorn. At one moment I saw the mother of the five Pandavas, at another moment I saw a potter's wife's aunt ' Nothing in this world can last.' The history of the Pandavas, and how their mother was reduced by misfortune to profess herself a potter's wife's aunt s are fully explained in the Ma/idbMrafa. K. Pr. 56. Dilakis Mgas dufi kar gosiL Afla dewa pholiy y^ml^rzal lag. Marith manganay wumri-Mnz* JioiiL Maut chuy jpata pata tahstl-ddr. 124 APPENDIX I Keep away dirt from the garden of thy heart. Then perhaps the Narcissus-garden will blossom for thee. After death thou wilt be asked for the results of thy life. Death is after thee like a tahslldar (a tax- collector). K. Pr. 57. khura-kknra me 9 Mali, kdstam^ manakl kotar-mare. Jfare losam luka-lianzay tare lad MI. Yeli pdna mgdmiv kaclith ninana,y panani gare^ Pata pata neri luka-sdsa, nare alawan. Trovith yin&my manz-maiddnas sdvltJi dachmi lari. Make far from me longing for the unobtainable, Father from the pigeon-hole of my heart. My arm is wearied from making other people's houses (i,e. from helping others, giving alms, &c.). When, my body, they will carry you forth (ninanay for ninay) from your house, Afterwards, afterwards, a thousand people will come waving their arms. They will come and set you in a field, laying you to sleep on your right side. A verse of Lai Bed's constantly quoted in part, or in toto, in time of trouble. Hindus burn the bodies laying them upon the right side, with their head towards the south, because the gods and good spirits live in that direction, and Yama, the angel of death, also resides there. LALLA'S VERSES IN KNOWLES'S DICTIONARY 125 K. Pr. 102. Kenyan zon u tham no, dews war ; Bagawdna cyaneguti* natmddr. To some you gave many poppies (i.e. sons) ; For some you did not know the fortunate hour of the day (for giving a child), (i. e. have left them childless) ; And some you haltered (with a daughter) for murdering a Brahman (in some former existence), Bhagawan, (the Deity, the Most High), I adore Thy greatness. Ken&an dyut^tkam dray dlav t ken&av racyeye ndla Veth, Kenyan ache laje mas ceth tdlav, keh gay wdmn phdlav dith. Some Thou (0 God) calledst from Thy heaven (lit. from there) ; some snatched the river Jihlam by the neck of its coat, (i.e. grasped prosperity). Some have drunk wine and lifted their eyes upwards ; some have gone and closed their shops. Whom God will, God blesses. Kenim dyut u tham yut* Klio tot u , Unban yut* na U toV* mil? God has given to some (blessing) here and there (i.e. in both worlds), and He has given to some nothing either here or there, Kenyan rane okey thekUj* ltifi, u , nerav nebar sUhoft 1 Jcarav. K$n&an ran$ ekey "bar peth hyffi, nerav ri$lar ta zang kheyiwo. Kenyan rane ofily adal ta wadal; ktoi'&an rane chey modal Some have wives like a shady plane-tree, let us go out under it and cool ourselves. 126 APPENDIX I Some have wives like the bitch at the door, let us go out and get our legs bitten. Some have wives always in confusion, and some have wives like shade full of holes, [' Shade full of holes ', such as that cast by a worn-out thatch.] K. Pr. 150. Naphs*!/ wyon* cJivy ho&tuy, dm* hasp mong u nam gari gari lal; Laclw-manza sdsa-manza akhdJi lustuy, na-ta hePnam sony taL My soul is like an elephant, and that elephant asked me every hour for food ; Out of a lakh and out of a thousand but one is saved ; if it hadn't been so, the elephant had crushed all under his feet for me (i, e. in my presence). One's craving lusts. K. Pr. 201. Sires hynh* naprakdsh kune ; Gangl JiyuJt* na tM a th kali ; So i/is Intuit na Mwlav kune: U tj ' Earn fiyu&P na sulch kah ; Aclhi Jiyuh^ na prakdsh kmie ; Rotten lyut* na tlMJi kah ; Ca?ifla$ JiyuIiP na bdndav ku,nt ; Khani hyuh u na sukk kah ; Ndyi Jiyuh u na prakash kune ; Layl JiyuliP na foiPtli kali ; Dayes hyuh* na bdndav kune ; Bam lundi* na sukli kah; >/ 7 * Sed Bayu was one day. sitting down with his famous female disciple, Lal Ded, when the following- questions cropped up : 4 Which was the greatest of all lights ? ' ' Which was the most famous of all pilgrimages ? ' t Which LALLA'S VERSES INKNOWLES'S DICTIONARY 127 was the best of all relations ? ' ' Which was the best of all manner of ease ? ' Lai was the first to reply : ' There is no light like that of the sun ; There is no pilgrimage like Ganga ; There is no relation like a brother ; There is no ease like that of a wife/ But Sed did not quite agree. 4 No ', said he * There is no light like that of the eyes ; There is no pilgrimage like that of the knees ; There is no relation like one s pocket ; There is no ease like that of a blanket.' Then Lai Ded, determining not to be outwitted by her master, again replied : 'There is no light like that of the knowledge of God ; There is no pilgrimage like that of an ardent love; There is no relation to be compared with the Deity ; There is no ease like that got from the fear of God/ I have seen something like a part of the above lines in the Rev. C. S wynnerton's Adventures of Edjd Basdlu, but not having the book at hand I cannot say in what connexion they occur there. 1 Ganga or Gangabal is one of the great Hindu places of pilgrimage. Hither go all those Pandits, who have had relations die during the year, carrying some small bones 5 which they had picked from the ashes at the time of the burning 1 of the dead bodies. These bones are thrown into the sacred waters of Gangabal with money and sweetmeats. The pilgrimage takes place about the 8th day of the Hindu month Badarpet (August 20th dr.). Cf. Vigne's Travels in Kashmir, &c. 3 vol. ii, pp. 151, 152. f 1 See Swynnerton, Romantic Tales from the Panjfib, pp. 198 ff.]

[By SIR GEORGE GKIERSON,] L lived in the fourteenth century. These songs have been handed down by word of mouth, and it has been pointed out in the Introduction how in the course of centuries, as the colloquial language changed, the language in which they were originally composed insensibly changed too. 1 We cannot therefore be surprised at finding that the verses as here published are, on the whole, in the Kashmiri spoken at the present day. A certain number of archaic forms have, however, survived ; some, on account of their very strangeness, which marked them as old-fashioned, and others, because the language of poetry, with its unvarying laws of metre, always changes more slowly than does that of colloquial speech. In this latter respect the compositions of Lalla are not alone in Kashmir, and all the poetry of her country, even that written in the last century, contains many archaic forms. We therefore find scattered through these verses several examples of words and of idioms which throw light on the history of the Kashmiri language, and no apology is needed for drawing attention to the more important. It should be understood that these examples as quoted do not illustrate the general language of the songs, which is much, more modern than would be gathered from the mere perusal of this Appendix. Throughout it is assumed that the reader has an elementary acquaintance with modern Kashmiri. Metrical' requirements often demand a long syllable at the 1 So also the Yedic hymns were for centuries handed down by word of mouth, and Lalla's songs give a valuable example of the manner in which their language must have changed from generation to generation before their text was finally established. ON LALLA'S LANGUAGE 129 end of a line, and we frequently find in this position a long, where the modern language would employ a short, vowel. I have noted all these instances because a number of cases of apparent lengthening also occurs when the vowel is not final in a line, and is not required by the metre to be long. We are therefore not justified in assuming that such long 1 vowels at the end of a line have been lengthened merely for the sake of metre. Vocabulary. There are a few words of which the meaning is doubtful, and two or three of which the meaning is altogether unknown at the present day. Such are Hlam* (81) and (all in 84-5) hucla-lmdaney, raza-fldfie, and ahakh. The first is said to mean c spoits s (cf. Skr. llld\ but I have found no tradition as to the meaning of the others. I may note here that in other Kashmir! literature which, like Lalla's songs, is preserved by memory and not in writing, such words are not uncommon, and that the reciters, and, when consulted, even Pandits, are never ashamed to confess ignorance of their meaning. As to the genuineness of these unknown words, and as to the general correctness of texts so preserved, the reader is referred to the remarks on pp. 3 fF. of the Introduction. In this connexion we may note a termination -#&'*, forming nouns of agency or possession, which I have not noted in the modern language. It occurs in the words shrufa-u'&F't a hearer; Irama-woii*) a wanderer; prnt/ii-won u , of, or belonging to, the earth ; and $itb<i-w6}p, beautiful. It runs parallel with the modern termination -wtil* (= Hindi ~wala\ but I am inclined to look upon it rather as directly derived from the Sanskrit termination -van, perhaps influenced as to its form by the analogy of -wol u . Cf. Skr. fruta-vdn, bhrama-vdn^ prthri-wdn, and db/id-vdn. Occasionally we find tatsama, forms employed where the modem language employs semi-fatsamas. Thus, we have *ndn (mod. tfirdu), bathing ; surya (mod. $ir&), the sun ; sarwa (mod. so) u \ all. We may note that, for this last word, the Hindi form sab also occurs. So, we hswepyuwum (forpiwnm), compared with. Hindi piyd, but Modem Kashmiri cyan, I drank ; (ly^khnTch (for dekhukh), compared with H. deMd, K 130 APPENDIX II but Mod. K. dywtJiukh (for flefkM). saw thee; kiyem, com- pared with H. tiy$ 9 but Mod. K. fazrem, I made (f. pi. object). The ordinary word for the numeral 'one ' is M or ok n , but Lalla also has y<jff* 9 which may be compared with the Hindi 9k. Other miscellaneous instances of unusual vocabulary are vt/ufi u (Mod. vifi), appearance; yunrf> u , an organ (iwlriya); frontJ u 9 some one, any one (in pi. ag. kaml$&) ; kyoh or kydwit (Mod. kyak), or, as well as; ko-zana or ko-zanaiii, by what means ? ; pu&Jierm (Mod. jpus/tSnm), to make over ; nd, no (Mod. #fl), not; and man or 5 (Mod. ma), prohibitive particle. Phonetics. Towels, As in Modern Kashmiri, ci following 6', c/i 9 or sJi becomes e, though as often as not written a. No examples have been found of the written change after <?, but for ch we have lache, for faeJia } the oblique form singular of lacJi, a hundred thousand, and there are numerous examples of the change after s&, of which s/wtikar, for s&ankar, Sankara, will suffice. It is, of course, a commonplace of Kashmiri that i and e are interchangeable, and that the ordinary speaker is unable to distinguish between the two sounds. It thus follows that after eh, , ?, and i are all written interchangeably for the same sound e. Thus, bticM-sity, (dying) of hunger, is indifferently written with bocha^ lochi, or bocM. In verse 83, we have lWw. % although the sound of lochi is certainly intended. Similarly in the modern language interchange of e and i is equally universal, Lalla goes further, in that she has both geh and gift, a house ; and deli and difi, the body. We may judge from this that she pronounced geh as geh, and deA as deh, In the modern language ai (which is interchangeable with 0) generally becomes u when followed by w-matra s and becomes u when followed by i-matra or ^-matra. Thus, the base yait- 9 or got-, as much (as), has its nominative singular masculine yiiF* 9 its nominative plural masculine y&P, and its nominative singular feminine yu&\ Similarly, there is a ON LALLA'S LANGUAGE 131 modern Kashmiri word ptir u t a foot, for which Lallu gives the plural ablative %$pairii\ showing that the base of the word i pair-. No instance occurs of the form which she would give to the nominative singular of this word, but she would probably have used pairu, for, in the place of the modern Kashmiri yut 1 ^ she uses yaltv^ and, in the place of modern kid' 1 (nom. pi, masc.), how many ?, she has half}. In other word*, in Lalla's time, ai preserved its sound before ?/-matra and /-mate, and probably also before ^-matrfi, and the epenthetic* change to u and H seems to have come into the language since her days. This is borne out by the very fluctuating methods employed in indicating these changes in writing at the present time. Consonants. As in the modern language, there are no sonant aspirates. They are occasionally written in tatsamax* but even here there is no consistency, and when a sonant aspirate is written we may be sure that the fact is of no importance. On the other hand, we must not reject the possibility that the customary omission of the aspiration of sonant aspirates is not original, but has been introduced during the process of handing down the text by word of mouth. In other words, we can judge nothing from the presence or the omission of the aspiration. We are, however, on surer ground when we approach the second great law of Kashmiri pronunciation that a final surd is always aspirated. These are regularly aspirated throughout the whole text, and this is original, and i* not due to modem pronunciation. Thus in verse 5, rdtfi* night, rhymes with natJi, a lord. Now, the th of ndth is original, and owes nothing to the special Kashmiri rule s but the original form of rath, is rat, and the t has been aspirated under the special rule. The fact that rat would not rhyme with n&tli shows that Lalla pronounced the word as rdt& 9 and that consequently she did aspirate her final surds. Modern Kashmiri has a very weak feeling of the difference between cerebrals and often interchanges them, and also commonly, in village dialect, interchanges a cerebral t or d with a dental r. So, Lalla has do$ 9 for modern K2 132 APPENDIX II thoroughly, continually (compare Sanskrit ddrfl/iya-) ; dhlnm or fleshun, to see f*drfyati) ; ceflun or cerun, to mount ; gatun i) to form; liym]P (mod. Hyitr u ), the gullet.; mwjun or i, to triturate; pad MI or pawn to recite; zM tt or w w , bad habits. Here also we may draw attention to the well-known fact that Kashmiri has no cerebral . A dental n is always substituted for it. Thus, Skr. kdna-, one-eyed, is represented by Ksh. M)t u . This n 3 representing- an original n, Lalla has changed to a dental r in the form tor*. Finally, in this connexion, we have a modern dental / represented by Lalla's dental r in her c/wr, for c&iil, a waterfall. The modern language shows a tendency to insert a w before a long a in the first syllable of a word. So, Lallti has gwdh (modern gali), illumination ; garun or gwdrnn^ to search ; and MS or swds, ashes. We have interchange of d and z in wudmi or wusun, to awake from sleep.-' Declension. Substantive* and Adjectives. Kashmiri has four declensions, viz. (1) a masculine a-declension ; (2) a masculine i-declension ; (3) a feminine /-declension ; and (4) a feminine ^/-declension* This is the general explanation of the forms involved, and is a good representation of the present state of affairs, but from the point of view of origin it is not quite accurate. The true grouping would be to class the second and third declensions as Afl-suffix-declensions, and the first and fourth as non-^-suffix declensions. All nouns in the first and second declensions are masculine, and all those in the third and fourth are feminine. Some of the nouns of the fourth declension have really i-bases, and what distin- guishes them from nouns of the third declension is not that they follow an ^-declension which they do not but that they had no original ^-suffix. For the sake of simplicity, I take the non-/fo-snffix nouns first, and begin with the first, or masculine, declension. This 1 The letter dli becomes z before y. Wuzi probably < budhyate, while losi, he hears, < budhyate. ON LALLA'S LANGUAGE 133 is quite correctly described as an a-declension. Even the few surviving i- and z^-bases follow it. Thus, the word #0V*, a grass-seller, follows this declension, although it must be referred to a Sanskrit z'-base *ffM*in-. The typical declension in the modern language is as follows : Singular. Plural. Norn. $/, a thief. M/\ Dat. biiras. titiran. Instr. and Ag. (4y<), Mran. Mrav. Abl. (&Hri\ Mm. tmv. It will be observed that, as in Prakrit, the dative is represented by the old genitive (corasya^ corasw, cordndut, edrfma). The forms in brackets given for the instr. and abh singular are nowadays described as f old forms ' and occur only in special words and idioms. The ^'-termination is to be referred to the Prakrit -hi. The instrumental and agent case is everywhere only a special form of the case which I call the ablative. The latter is used in many senses, and its use closely corresponds to that of the Latin ablative. Like that, it is frequently governed by a postposition corresponding to the Latin preposition. In such circumstances it corresponds to the general oblique case of Hindi nouns, and may, itself, also be called the ' oblique case ', as is occasionally done in these pages. In the old Apabhramsa dialect current in Kashmir before the birth of Kashmiri the nominative and accusative singular of # -bases, masculine and neuter, ended in -n. Thus, in the first two verses of the ancient Kashmir Apabhramsa work entitled the MaMrtJia-piakdfa, we have pant for param\ g&atmaru for gkamarah ; 6/tairu for bJtairavak ; and cukku for cakram. This termination survived into Lalla's time, for she \iv&paramu for parama/i in v. 77. We have interesting survivals of the oldest form of the modern dative singular. In v. 22, Lalla treats the word aim, self, as an tf-base, and gives it a genitive dtmCtse (m. e. for dtmd$i)i which I explain as a contraction of *atmassa^ with a survival of the original y of *dtma$ya y Kashmiri pro- nunciation *dlmn$ t iiL the final i\ or possibly she may 134 APPENDIX II have unconsciously endeavoured to reproduce a quasi-Sanskrit *dtmasya. So, again, she has d&ca* for Prakrit devam, of a god, in 33, in which, according to the rule in all the Dardic languages, a vowel is not lengthened in compen- sation for the simplification of a consonantal group. In the modern language the ablative generally ends in a bliort -a a shortening* of one of the Prakrit terminations -tid, a, or of the Apabhrarhsa -aim. Lalla occasionally has ablatives ending in long #, as in dad and saw- in 18. Other examples are braid (1) and mmanlid (16), but these occur at the end of a line, and the vowel may have been lengthened for the sake of rhyme. The instrumental-agent in * and the ablative in i may be considered together. They are used in various senses. A locative is very common. For the pure instrumental, we have aWtyo^ in verse 1. Locatives sxsgagan\ in the sky (26) ; Mani, in the mind (18, 45) ; and ant 1 (54) or fahtf (33, 37, &c.), in the end. In the last example, the original /^"-termination lias survived. Lalla sometimes substitutes e for the final i, as in attte, in the hand (10). In other cases the words occur at the end of a line, so that it is possible that the e is here only / lengthened for the sake of metre. They are athe (98) ; gare, in the house (3, 34) ; mdwdse, on the day of the new moon (22). This termination i of the ablative occurs in all declinations, and we shall see that Lallii's change of the i to e is very common. In the modern language the instrumental-ablative plural ends in -av, also written -#//. Perhaps -an would be the best representation of the true sound. We are at once reminded of the Prakrit termination -ad, -du, Apabhramsa -a-hu, of the ablative plural. In one place (53) f Lalla has garu, which is to be translated as the locative plural of gam, a house. Its origin is evidently the same as that of the form with -av. The other non- /^-declension is the fourth, and includes all the feminine nouns of this class. It has two divisions, viz. it -bases and i-bases. As an example of the modern declension of an fl-base, we will take mdl (Skr. mdld), a garland. ON LALLA'S LANGUAGE 135 Singular. Plural. Nom. mat. mala. Dat. mall. walan. Instr.-Abl. mail. wdlav Which may be compared with the following Prakrit forms : Singular. Plural. Nom. mala. mdldo. Gen. wdlcti, mdldL mdldna. Abl. mdldi, Ap. malahe. mdldu^ Ap. malaJiu. It will be observed that Kashmiri has throughout; lost the distinguishing termination -d of the feminine. So also in Apabhramsa (He. iv, 330. Cf. Pisehel, 100). Besides the above, Lalla has other forms. For the dative singular, she has cldie (74), in the flood, and icate (98), on a road. Numerous other instances of datives or agents singular in -e occur at the end of a line, such as kale (4), from Adi, a bellows-pipe ; Late (76), by Lalla ; praJie (105), by love ; tune (76), to the body (Pr. taniiS] ; watt (98), on the road ; y'Me (45), with a wish (iccha) ; zmv (9), to the moon- light (ji/dtwidyah, jonMe). The second division, consisting of nouns with Abases, is the so-called irregular fourth declension. In the nominative singular the termination -i of the bases is dropped, and the word is otherwise unchanged. But in the other cases, before the old vowel terminations, the -- with the following vowel becomes w-matra. This w-matra, according to the usual Kashmiri phonetic rules, has certain epenthetic e Sects on the preceding vowel and consonant, for which see the usual grammars. The word Mn (Skr. Mni-) 9 loss, is therefore thus declined : Singular. Plural. Nom. hdn. Iioffi. Dat. Aoff*. tioWn. Instr.-Abl. io&. koffiv. 136 APPENDIX II The corresponding Prakrit declension would be: Singular. Plural. Norn. Mm. &dmo } Ap. lianin. Gen. Mm!. Mnlna. Abl. /idmi Mmu, Ap. JiCmiku. As modern Kashmiri -matra represents an original ?, it is not surprising that lulls, should use the older form flofii, as the agent case of Jan, a stream (39 3 40), instead of the modern dou*. Turning now to the ^-declensions, these are the second and the third. The second declension consists only of masculine nouns, and the third only of feminine. In the case of an fl-base, the original termination of the base, together with the ^-suffix, becomes -#/&*-, and in the case of an i-base it becomes -fifl-. I have not yet noted any instance in Kashmiri of the /^-suffix added to a zt-base. In the second declension, an 0-base is thus declined in the modern language. The noun selected is nadur", a monkey : Singular. Plural. Nom. ic5dur u 9 wachr. wadar. Bat. wadartui. uadaran. Abl. wadara. icadarav. The corresponding Prakrit forms would be : Singular. Plural. Nom. mnarao. ranarau. Gen. vanaraassa. ' rdnaradna. Abl. vdnar&ad) mnama. idnarado. It will be observed that, except in the nominative singular, the Kashmiri declension has become exactly the same as in the first non-# declension. The nominative singular is really v&hr\ but, as usual, the final -matra epenthetically affects the preceding a, and the word becomes wador u or wadw u . As -matra is not itself sounded, this is commonly written wadur, and words of this group are treated by Kashmiri grammarians as exceptional words of the first declension. ON LALLA'S LANGUAGE 137 For a &i-noun with an a'-base, we have as an example the word fw*t u , an elephant. The modern base of this word is hast-) but, in the nominative singular, the a has become v under the influence of the following tt-matra. It is thus declined : Singular. Plural. Norn. kv9t\ Jiast\ Dat. /tastis. JiasleiL (for Jiastyan\ \ / / Instr.-Ag. kdxp. } . . A , , 7 J . > toto (for naiswaii). Abl. jfatfc. J v ^ rt ' The word ^0^ M represents an earlier hoitikdk, and this? would be declined as follows in Prakrit : Singular. Plural. Nom. JiattJuo, Ap. JiattMu. JiaUhid. Gen. liatlh'mta. lialt.faana. Abl. Jiattkidhi) Ap. Jiattltialie* Jiatthidu, Ap. ItattJiialtu. The Kashmir! word io^ u is not a tatsama. In Kashmiri a Prakrit Uh is not uncommonly represented by # E. g. Skr. sdrttakah, Pr, saUhadi Magadhl Pr. $a$tae t Ksh. w^ M , pos- sessed of. It is a notewoithy fact that while some Kashmiri 0-bases with the ia-suffix are declined like wadur u t the great majority have changed their base-forms, and are treated as if they were i-bases. For instance, the word gur u , a horse (sg. dat. yum> abl. gwi t and so on) follows kost w ) an i-base^ although the Sanskrit original is ghotatah, Pr. gkodad, which is an fl-base. This peculiarity certainly goes back as far as Lalla's time. She gives us lafi (32) as the plural nominative of hot u (JiafakaJt), struck, and wokkH* (6), the plui-al nominative of MokktP (muktakah), released, and so many others. In one case she hesitates between the two forms. She takes the word makor u or wakur*, a mirror, and gives its dative singular as makuras (tf-base) in 31, and as makari* (i-base) in 18. I suggest that the origin of the treatment of a-bases as if they were i-bases is of a complex character. In the first place, when the intervocalic k of the Ao-suffix is elided, a y may or may not be substituted for it. If no y is inserted, 138 APPENDIX II the word remains an fl-base, and there is an end of the matter. But if a y is inserted, a word such as gliotakah becomes gfioduyo, from which the transition to ^gimit, gur u is easy. Then, again, the fact of the analogy of feminine jfaz-bases must be taken into account. Practically all these end in -ika-> and in Kashmiri must be treated as /-bases. Finally, we know that in dialectic Prakrit -ita- was sometimes substituted for -aka- (Pifeehel, 598). I believe that all these three causes con- tributed to the change of fl-bases to /-bases in Kashmiri. We have seen that in modern Kashmiri the sg, abl. of an y-base in this declension ends in -a, as in /fasti. Lalla occasionally makes it end in -#, and this is quite in accordance u ith the Prakrit form. Thus, from <ltir u , far, she has ilure (36) } for modern dtii i ; and from mor u , a hut, she has mare (K. Pr. 57), for mod. man. The latter word occurs at the end of a line, and the termination may be due to metrical exigencies. The pi. nom. ends in *, as in Jtastf. Lalla on three occasions lengthens this *', when at the end of a line, to * or viz. in J/aufy rams (77) ; nail, cowiy-shells (81) ; and same, alike (16). She makes the plural ablative end in -iv in jpairiv, from pft/ u 9 a foot (38). This, however, is little more than a matter of spelling. The third, or feminine ^-declension appears in the follow- ing form in the modern language. The word taken as an example is gar* a mare. Singular. Plural. Nona. ffur^. (jure (for guryd). Dat. gure (for gurga). gvrfa, (for gnryan). Instr.-Abl. guri. gnrev (for ffurya%). The corresponding Prakrit forms would be : Singular. Plural. Nom. ghodid. Gen. gloiilae, gJiOfUcd. Abl. gJidflide : Ap. gJwclialie. g/todidu, Ap. As S and i are interchangeable in Kashmlii, the difference between the singular dative and ablative is only one of ON LALLi'S LANGUAGE 139 spelling, and as a matter of custom the two forms are often interchanged even by the most careful writers. The spelling given here is that of Isvara-kaula. It should be remembered that S-mStra in Kashmiri repre- sents an original ?, so that the older form of gut* would be (jun. So Lalla has hxlii for /M", like, in 10 and 77 ; mojl (97, end of line) 3 for woj 11 , a mother ; pnshbifa (39, 49, end of line), for pu*/ion* t a florist ; tJiafi (33, end of line), for f/iiij", a shrine. So, for the singular dative, we have wa/iawafil, for wa/uncan, flowing (57, end of line). The Genitive Case. Lalla's use of the genitive differs some- what from that customary in modern Kashmiri. Nowadays there are three suffixes of the genitive, uith sharply distin- guished functions. These are -uk u t -uu u , and -7iond u . The suffix -it k u is used with all singular masculine nouns without life. In this case Lalla. follows the modern custom. The suffix -uu u (fern, -;?') is used only with singular male proper names, as in rdmitri*, of Rama. Lalla uses it with other nouns also, as in saitisdruii 1 *, of the universe (6) ; waramiV* (fern.), of dying (73-6); ptttw u 9 of the month of Pausa (83) ; Jnida-hitflwi" (84) (fern.), of unknown meaning ; and kanhmi" 1 (fern.), of fate (107). In the modern language -homl* is used : (1) With all feminine nouns, singular or plural. (2) With all masculine plural nouns. (3) With all animate masculine singular nouns, except proper names. It governs the dative case, and as the dative singular of all masculine nouns ends in $, we get forms such as bums-hond*, of the thief; 1mtis-hond u , of the elephant. In such cases, the li of -hand* is dropped after the *, and the form for animate masculine singular nouns becomes as in &&ra-sQHd u , hatfi-sond*. In two passages (88, K. Pr. 57) Lalla makes -fiontl* govern the ablative, in l&ka-hond* \ not Bka-sond" 1 , of people. Possibly this is for lakan-hond* , in the plural, with the n elided. The word l&ic- is employed both in the singular and in the plural to mean J people '. Adjectives. Only the numerals call for remarks. The word 140 APPENDIX II for c three ' is tr a ?i, instead of the modern trek or trill. It is treated as a singular, with an ablative toayi, in verse 50 3 as compared with the modern ablative plural treyav. For ; five ', besides the modern pants, we have the tatsama panca (79). Other numerals, e.g. dwh, six, are treated as plurals. Cf. pi. dat. dtn, (13). Pronouns. The pronoun of the first person calls for no remarks. For the second person, the singular dative is not only the modern &?, but also (13) %, a form not used in modern Kashmiri. In the modern language, whenever the pronoun of the second person appears in a sentence, it must always also appear attached to the verb, as a pronominal suffix. For instance, we must say &* golu-th, not &? gol\ destroyed by thee. i.e. thou destroyedst. But in one case (64), Lalla omits the suffix and has $& got*. The modern word for this ' is yili. Lalla also has an older forrn^?/^ (for^7/ w ) (1, 20, 58), with a feminine ytha (54). The modern nominative masculine of the relative pronoun yji is gits, who. That this is derived from an older -i/is" 1 is shown by Lallu's y# M (i.e. gi**) (20, 24, &c.). The feminine is yifoa (52), mod. ytiwa. In addition to the usual indefinite pronoun kU 3 some one, any one, Lalla has (55) a plural agent kandHv, from which we can deduce a 'nominative singular /cond u , unknown to the modern language. Under the head of phonetics, attention has been called to the form gaitu, for modern yfit tt , as much as. Conjugation. In the modern language the conjunctive participle ends in 4t(h\ derived from the Sanskrit -tya> as in inoril{k)i having killed, corresponding to a quasi-Sanskrit *itidrityct. In Kashmiri poetry and in village talk this form is sometimes used as a past participle. Thus, in the Siva- parinaya, 1630, we have cJius boh JcJta*iih, I am ascended, lit. I am having ascended. In two passages Lalla gives this participle an older form, more nearly approaching the original. In 27, she has Md^t\ having ascended, and in the same verse she has IdxH* (in the sense of the past participle), they lived long. In the modern Ianguage 3 the word keth is often ON LALLA'S LANGUAGE 141 pleonastically added, as in dit/t ket-h, having given ; Iteth Ivf/t, having taken. In the 12th verse, Ldla gives instead of these forms (Ut& kantli and i$f.& kantJi, which show the origin of this ketii. In these Dardic languages the elision of a medial single r is common. Karitli is itself the conjunctive participle of karuu, to do, and its use is exactly paralleled by the Hindi use of kar-ke added pleonastically to a conjunctive participle in that language. The present participle in the modern langunge ends in -a, as in kardn, doing; but in poetry and in village-speech it often ends in -an, as in karan. So, Lalla has (48) that] an, seeking, and gicdraiij searching. The verb loswi, to become weary, is irregular in the modern language, making its past participle ftw w , with a feminine lus 11 or 7W'*. Lalla (3. 44, &c.) gives the past participle masculine as IM U , of which the feminine form would be, quite regularly, the modern #&//'*, which she also employs. The Sanskrit present has become a future in modern Kashmiri. Besides this customary sense it is also used where we should employ a present subjunctive, and, occasionally, in its original sense of a present indicative. For our present purposes we can call this Kashmiri tense with its threefold meanings the 'Old Present'. It is thus conjugated in the modern language, taking Aaluu, to flee, as our sample verb : Sirfgular. Plural L &ala. fealav. 2. SalakL taliv. 3. &ali. &alan. Corresponding to the Prakrit : Singular, Plural. 1. calami y calau. caldmo, calatu. 2. catasi, ealaJu. calaba, calahu. 3. calat. calanti) calahi. It may be added that the terminations of the Kashmiri second person are evidently modern pronominal suffixes, which, as explained under the head of pronouns, must, in the case of this person, always be added to the verb. Lalla more nearly approaches the original form of the first 148 APPENDIX II person singular ia #&Z, I may "be (18), which, however, conies at the end of a line. "We see traces of the original i of the second person singular in zdnekk (64), for zanakh, thou wilt know. In the third person singular she has, over and over again, a final e instead of the final *. A few examples are mm (11), tire (16), $ye (18), gaVti (19, 45), rote (21), dse (22), and so many others. In the modern language, this i usually becomes e before pronominal suffixes. When pronominal suffixes are added to this tense, Lalla now and then does not follow the usual modern practice. Thus, she has lagi-m y mod. lage-m, it will be attached to me (41) ; &fifyi-wo, mod. khet/i-wa^ he will eat for you (K. Pr. 102); nhian-cty, mod. nin-ag, they will carry thee (K. Pr.57) ; karin-fy 9 mod. karan-ay, they will make for thee (74) ; mdrin-ei/ 9 mod. maran^ty^ they will kill for thee (71). In the last two cases, the forms of the 3rd person plural would, in the modern language, belong to the present imperative, and not to this tense. The past tense is formed from the past participle, \\hich, in the masculine singular, ends in -matra. Lalla lengthens this to u at the end of a line in mtitu, for mM* (1). It will be observed that, unlike w-matra, the long ft does not epentheti- cally affect the preceding vowel. The feminine singular of this participle ends in w-matra, but, in tydj* and pof 1 (both in 62), Lalla makes it end in 2-matra. As already stated, w-matra always represents an older ?. A second form of the past tense, in the case of some verbs, ends in an(v) or 0(0), as in gan(v), (m. pi. gay) 9 gone ; pyau(v) (f. sg. pey$)t fallen. For the masculine plural of ganv, Lalla once has an older form gay* (66), written gaiy in 95 ; and, for the feminine of pyauv, she has, with the suffix of the second person singular, $eyi-# 9 for modern j9#ye-y, fell to thee. The past tenses of two verbs require special notice. In the modern language, the past tense of tarvn 9 to do, to make, runs as follows: m. sg. korn-m 9 pi. tdri-m ; fern. sg. MT^-M^ pi. kare-m. I made, and so on for the other persons. In 81, Lalla has tiye-m instead of kare-m> a form quite unknown to the modern language, but reminding us of the Hindi kiyu. The other verb is f]e*Jwn 9 to see 3 modern past participle flyuth^. In the modern language, this verb always has a cerebral (] 3 ON LALLA'S LANGUAGE 143 but Lalla has it, as has been pointed out under the head of phonetics, both cerebral and dental. Moreover, not only does she use the modern past participle (lyM^ but she also uses another past participle (]ytikh u (for clekk 1 * 1 } (44), which may be compared with the Hindi dekhw. The third person (singular or plural) of the imperative ends in -in, as in karin, let him or them do or make. With the suffix of the first person singular it becomes ka^n-am, let him or them make me. Lalla changes the a of the suffix to e in dap^n-tim, let him or them say to me (21) ; gawfin-tim, let him or them bind on me (21) ; ka^n-em, let him or them make for me (21); pad^i-em, let him or them recite for me (18, 21). It will be remembered that there was a similar change of a to in the second person singular of the old present. There was also a similar change in the case of suffixes added to the third person plural of the same tense, in which the same person also took the form of the imperative. The polite imperative is formed by adding to, to the simple imperative. At the end of a line Lalla lengthens this in Reid, and jy&d, both in 28. The second person plural is tfifo, modern (HyHcw, please give ye (100). The future imperative is made by adding td to the simple imperative. Lalla changes this to ze mpete, he must fall (45). A similar change occurs in Mezti, he must eat (90), but here it is at the end of a line. Indeclinables. These call for but few remarks. A final I becomes e at the end of a line in ate, there (2, 98) ; tote, there (41) ; and fane, anywhere (9, 11 ; K. Pr. 201). The adverb and conjunction ta appears in a strengthened form as toy in several places ; and similarly na, not, is strengthened to nd or no t and the prohibitive particle ma to mo or mau. For all these see the Vocabulary. The emphatic suffix -y is added in scores of instances without giving any emphasis at all, and apparently merely for the sake of metre. It is hence often difficult to say whether emphasis is intended or not. It often appears as an a-matra, and then seems to be always emphatic, as in ids' 1 , to him only (65) ; ldl\ it is I, even I, Lalla (105) ; tur\ there verily (19, 61) ; yvr*, in the very place where (61) ; (from *ada) t always (7).

[By Sin GEORGE GRTKRSON] THE subject of Kashmir! prosody has never been investigated, and hardly anything is known about it. The following- remarks may therefore be found of interest. We may say that, in Kashmir, two distinct metrical systems are known and cultivated. The first is that used for formal works, such as epic poems and the like. Here Persian metres, with many irregularities and licences, are employed. Numerous examples will be found in the edition of Mahmud Ciamfs TwnfZMkM published by the late K. F. Burkhard in the 'Zeitschrift der Deutschen Morgenlindischen Gesell- <?chaft', vols. xlix and liii. In that case we have a poem written by a Muslim in the Persian character, and the use of Persian metres is to be expected, but we find the same system in epics written by Hindus. For instance, a great portion of the Sm-parinaya of Krsna Razdan is in the well-known laztij metre, and the same is employed in the narrative portions of the Silrdmdratdra-carila of Dev&kara-prasada JBhatta, a writer of the eighteenth century. As an example of the latter, I may quote a couple of lines : fjSfar om-na &aiM o^ tami* wan tit/iay yitJia sure poms manz c/tuh kopan He had no son, and his mind was agitated, Just as (the reflection of) the sun trembles in the water. If, with the customary licence, we read the words 6s u and yitfia each as one long syllable, we have at once a complete iasaj: ON LALLA'S METRES 145 The other metrical system is used in songs, and is by no means so simple a matter. I regret that, daring my own stay in Kashmir, I neglected to study it, and when, after my return to this country, I endeavoured to ascertain from native sources what rules were followed in such compositions, I failed to obtain any definite information. All that I could gather was that a poet scanned his verses by ear. A long and minute examination of scores of songs led me to no certain conclusion beyond the fact that a stress-accent seemed to play an important part. Here and there I came across traces of well-known metres, but nowhere, even allowing for the fullest licence, did they extend over more than a few lines at a time. In the year 1917, Sir Aurel Stein had occasion to visit Kashmir, and with his ever inexhaustible kindness, undertook to investigate the question. With the help of Pandit Nityananda Sastii and a SrdvaM, or professional reciter, he ascertained definitely that in songs the metre depends solely on the stress-accent. In Lalla's verses, four stresses go to each pdda, or line. Thus, if we mark the stressed syllables each with a perpendicular stroke, the first two songs would be read as follows : 1. abliyotf 1 saviMs laye wotM i i 1. gaganas mgwi rnyul^ 1 satm ( I l i sMn gol* ta andmay motti II! I. yuliiiy wopadesh chuy laid wakli mdnas kol-akol nd ate i .1.1 i Mopi mudn ati nd pravem rozan $hiwa-$hek a tk nd ate L, X 7^7 , * " 7 ! I mot u yey mh ta my wopaaesh So far as I am aware, this is not paralleled by any similar metric system in Persia or Northern India ; but it is interesting 146 APPENDIX III to note that, although stress is the sole criterion of the metre, some of the songs give forth distant echoes of well-known Indian methods of scansion. Take, for instance, the second verse quoted ahove. It will not scan according to Indian rules, but nevertheless its lilt is strongly suggestive of the Indian doha. The doha is a metre based on instants, each of which is the time occupied in uttering one short syllable, one long syllable counting as two instants. Each half-verse is divided into the following groups of instants: 6+4 + 3, 6 + 4 + 1. The group of 3 is generally an iambus (u -), and the second half-line generally ends in a trochee ( w). The opening verse of the Sat-saiyti of Vihun is a good Hindi example : 64 3 wen Utava\-badkd \ fiarau, 6 41 ROclhCi tttyari so\i 6 4^ 3 jd tarn kl \jhi \jpadai 6 4 1 Sydma harita \ duti ho\i It will be noticed that in Lallans second verse, as in a doha, the first and third lines end in a strongly marked iambus. So, again, the second and fourth lines end in a heavy long closed syllable, which, with the inherent vowel, not pronounced, of the final consonant, is really a trochee, as in the above doha. But this is not all. In Lalla's verse, if we read the unstressed 9iw of mwlri) and the word ud as short, thus : 6 41 Wtopi mudri ati na $rave\8h(a) it would scan, like the second section of a doha in instants : 6 + 4 + 1. In the same way, other songs that I have examined show traces of other well-known metres, Persian or Indian, and it is evident that the rude village compositions which developed into the verses of Lalla were originally intended to be based on some standard metre, but that in the mouths of the rustics stress became substituted for quantity. ON LALLA'S METRES 147 So far as my experience goes, no such development has taken place in Hindostan or the Panjab. Here the rules of prosody depending on the quantity of each syllable are everywhere followed, although, of course, in the ruder songs, great metrical licence prevails. We observe a similar state of affairs in Southern India. A series of Kanarese Ballads was published in the Indian Antiquary by the late Dr. Fleet, and regarding them he observes 1 that they follow the principle of Kauarese metre consisting of feet of four instants each, * But no absolute metrical precision is aimed at ; and though the principle of construction is distinctly recognizable in carrying it out by scanning or in adapting the words to the airs, short syllables have been drawn oat long and long syllables clipped short, ad libitum. . . . The rhythm of the songs can only be learned by actually hearing them sung.' I believe that the only Indo- Aryan language that shows a tendency to substitute, as in Kashmir!, stress for quantity is Bengali. It will have been observed that in Lalla's verses quoted above there is a stress on the first syllable of every line. Similarly, Mr. J. D. Anderson 2 has shown that in Bengali verse, although quantity is sometimes nominally observed, the metre is conditioned by a strong phrasal stress- accent falling on the beginning of each line and on the first syllable after each caesura. Usually the verse consists of a, fixed number of syllables, wholly independent of quantity ; and this number, regulated and controlled by the stress- accents, constitutes the metre. Mr. Anderson and I am entirely of his opinion is inclined to see Tibeto-Burman influence in this metrical system of Bengal. Could we be justified in suggesting a similar foreign influence in Kashmir ? The population of the Happy Valley is far from being homogeneous. Local tradition compels us to consider it as very probable that, although the upper classes are probably of the same stock as that of North- Western India, a substratum of the inhabitants is connected with non-Indian tribes whose original home was Central Asia, and this is borne out by the 1 Yol. xiv (1883), p 294 2 JRAS, 1914, pp. 1046 ff. L2 148 APPENDIX III results of philological inquiries. It was in this substratum, not amongst the learned Pandits of Kashmir, that the rude songs which developed into Lalla's verses and into the songs of modern Kashmir took their rise. A well-known parallel to Lalla's abandonment of quantity in exchange for stress-accent is to be found in mediaeval Greek and Latin poetry. Here, of course, there can be no question of mutual influence, although we find just the same state of affairs. The accentual poems of Gregory of Nazianzen bear much the same relation to the other poems composed by him and by the writers of classical times that the verses of Lalla bear to the amiam pduakavvam of Hala and of the older Indian poets whose quatrains are preserved in his anthology. G. A, G. G, A, G.

CONCORDANCE OF THE VERSES IN MS. STEIN B AND IN THE PRESENT EDITION s s ri . ' H 5j """ o S3 iS 8m ft Remaiks. ' ,1 Remarks. tt sg o5 ol 6 rj (ft 6 3 . W &"- i fc- 1> A mixture of 5 and 65 in MS. (i i H i 3G A mixture of 11 and I no in MS. >3 C4 With borrowing fVoiu as 55. IB \ i Stein B 42 and 43 aiv variants of the gunc 1 i verse, li) M These VWBW do not form part of the collection in Stan B, but arc scribbled Wrongly numbered 19 in MS, in at the end as ;i. kind of appendix, Wrongly numbered and are not num- 20 in MS. \ bored,

THIS vocabulary contains every word in tlie foregoing* verses of Lalla, with a reference to each place in which it occurs. The order of words is that adopted by Sir George Grierson in other works on Kashmiri, the arrangement being based on the English alphabetical order of the consonants, without regard to the vowels. The latter come into consideration only in cases in which the same consonant is followed, or the same consonants are separated by different vowels. Thus, the different words containing the consonants tr will be found in the succession tar, tor, tor u , ttir*, a.nd tur 1 '. All words beginning with vowels are arranged together at the com- mencement, their mutual order being determined by the consonants. Long and nasalized vowels are not differentiated from short ones, except in cases where the difference between two words depends only on such variations, A similar principle has been followed in the case of diacritical marks. For instance, fit Ms precedes petamn, because h precedes r, the difference between t and t being ignored. The letter 6 follows / (and /). As the consonants v and w merely represent different phases of the same sound, they are treated, for the purposes of alphabetical order, as the same letter. In Kashmiri the sonant aspirates gJi, d/t, (Ui, and Ik l lose their aspiration, although, in the case of totsams, the aspiration is sometimes retained in writing. Even in this latter respect there is no uniform custom, the same word being written indiscriminately with or without the aspiration. At one time a man will write abhyas, and at another time he will write atyfy. Similarly, Lalla writes bkarya, a wife, with #//, but lut(l) (Sanskrit Mvta) 9 a principle of creation, with L The latter is a Saiva technical term, and, of all words, we should have expected it to be spelt in the Sanskrit fashion. To avoid confusion, I have therefore, for the purposes of alphabetical order, treated each of these sonant aspirates as identical with its corresponding unaspirated letter. That is to say, gk will be found in the place allotted to g } <tt in that allotted to (J } ctt in that allotted to d, and Vk in that allotted to i. G.A.G. 1 The sonant aspirate jh doss not occur. VOCABULARY 151

a, interj. added topatii (swpasJmn) m. e., and with it forming" pastya> 16. abed, m. absence of difference, identity ; sg. abl. ahefla, while, or although, there is identity (of the soul with the Supreme), 13. abSd tt t adj. one who has no knowledge, a fool, i. e. one who has no knowledge of himself ; pi. nom. a,lod\ 6. abukh, a word of doubtful meaning ; perhaps = clumsy, stupid, 85,q.y. abal, adj. c. g. without strength, weak, weak from sickness; sg. abl. abali) used as subst., 8. alen, adj. c, g. not different, identical ; alen, vimarshd, (they are) identical, (as one can see) on reflection, 16. abhyds, m. repeated practice, esp. t&ydga or of meditation on the identity of the Self with the Supreme, 1 ; habitual practice of a course of conduct, 20 ; sg. ag. abhyoJ, 1. ach\ f. the eye ; ache lagafie talav, the eyes to be turned upwards, K. Pr. 102 ; achU Jiyuh\ like the eyes, K. Pr. 201. ada, adv. then, at that time, 24, 31, 61, 80, 95, 103, K. Pr. 56. adal ta wadal, m. interchange, confusion, K. Pr. 10.2. adnyu^ adj. non-dual ; (of the mind) convinced of the non- duality or identity of the Self with the Supreme, 5, 65. aliaw, I, the ego ; aham-wmarM, by reflection on the nature of the ego, 15. aMnin, to eat food ; impve. sg. 2, altar, 28. ok*, card, one ; with emph. ^, okuy^ one only, the only one, the unique, 34 ; m. sg. abl. aki itSaffi, at one time, on one occasion, 50 ; nimwlte ah, in a single twinkle of the eye, 26. Cf. yeta. akh, card, one, 34 ; as indefinite article, a, 50, 83 (bis) ; akhdJ^. one, a single one, K. Pr. 150. CLyeka. bkh y m. a mark, a sign impressed upon anything ; esp. a mark indicating eminence or excellence, 75. Cf. the next. Skhun, to make a mark : to impress a mark upon anything, to brand anything ; impve. sg. 2, okli, 76. akJier, m. a syllable, such as the syllable ofa, or the like, 10. tttol, m. that which transcends the kula^ i.e, the sphere of the Absolute, or of Transcendental Being, 79 ; kol-akol, the totality of all creation, 2. See tSl, and Note on Yoga, 19. 152 VOCABULARY [atriy alcriy, adj. c. g. not acting 1 , free from work ; hence, in a religious sense, free from the bond of works as an impediment to salvation, in a state of salvation, 32, 45. al, m. wine (offered to a god), 10 (d. pal) ; the wine of bliss or nectar of bliss, said to flow from the digits of the moon (see *om) ; a!-tMtt, the place of this nectar, the abode of bliss, i. e. union with the Supreme, 60. Al-thdn, however, may also be explained as equivalent to the Sanskrit alam- stliana, i.e. the place regarding which only 'neti neki* can "be said, or which can be described by no epithet, the highest place (anuttam pada), i. e. also, union with the Supreme. aldnd*, adj. (f. alonz^ pendant, hanging, 102 (f. sg. nom.). d/av } m. a call, a cry ; dpitn u 9 to summon, K. Pr. 102. d!awun^ to wave, move up and down; pres. part, dlawdn, K. Pr. 57, aw\ ami) see atL oih, the mystic syllable dm, the pranava ; sg. gen. omaJcl cdbqka, with the whip of the pranava, 101 ; om-kdr^ the syllable dm, 34, 82. It is believed that the syllable om contains altogether five elements, viz. a, u, m, and the Hindu and Ndda, on which see Note on Yoga, 23, 24, and andhatL 6ni n , adj. raw, uncooked ; (of an earthen vessel) unbaked, 106 ; (of a string) not twisted, and hence without strength, 106 ; m. sg. abl. ami, 106 ; m. pi. dat. dm$/i, 106. awbar, m, clothing, clothes, garments, 28, 76. amol u , adj. undefiled, pure, free from all defilement (of the Supreme), 64. amalfa tt 9 adj. (f, amaloffi), undefiled, 21 (f. sg. nom.). amar, m. immortality ; amara-pat/ti, on the path (leading) to immortality, i.e. in the path of reflection on the Self or ego, 70. amretft, m. the water of immortality, nectar, amrta ; sg. abl. amreta-*ar, the lake of nectar, i.e. of the nectar of bliss (dnanda) of union with the Supreme, 68. Regarding the nectar distilled from the microcosmic moon, see Note on Yoga, , 8, 19, 21, 22. on l \ adj. blind; m. pi. ag. anyau t 59. anad, adj. c. g. without beginning, existing from eternity, an epithet of the Supreme, 72. andar, postpos. in, within ; Mtk a re-andar, in the closet, 101 ; qnd a r(ty a&un, one must enter into the very inmost part, 94 ; qnd a riy, from the inmost recesses, 109. andPrywiP) adj. (f. qniPrim*, 104), belonging to the interior, inner, 4, 104. VOCABULARY 153 anahath, adj. c. g. unobstructed, whose progress is perpetual; (often) that of which the sound is everlasting, the mystic syllable dm (15), also called the andJiath sJitbcl, or (33) andhata-mv. In Sanskrit it is called the analiaUt-dhmni (Note on Yoga, 23). It is described as having the semblance of inarticulateness (<wyaktdnutotipruya\ to be uttered only by the deity dwelling within the breast of living creatures, and therefore to have no human utterer or obstructor of its sound. It is composed of a portion of all the vowels nasalized, and is called anahath (Skr. andhata), i.e. perpetual, because it never comes to a close but vibrates perpetually (an-astam-ita-rupatiodt). Another explanation of the name is that it is ' sound caused without any per- cussion', i.e. self-created. It is said (33) to take its rise from the heart and to issue through the nose. In 15, it is described as identical with, or as equivalent to, the Supreme Himself. e As a Saiva technical term andkata sometimes does not designate om, but is applied to other things. For instance, it is used as the name of the fourth of the mystic eakras> or circles. See Note on Yoga, 15, 17, 23, 25, 27. audmay^ adj. c. g. not bad ; hence, perfect ; that which is perfect and free from all qualities, pure consciousness, the Supreme, 1. ann, pi. m. food, victuals, 28. anun, to bring ; wagi anun, to bring under the rein, to bring into subjection, 37 ; laye anvn, to bring under subjection by concentration of the mind and breath, 82. Fut. sg. 3 3 ani, 37 ; past. part. m. sg. with suff, 1st pera. sg. ag. onum, 82. anlli, m. an end ; Ant* (54) or fatti* (33, 37, 38, 41, 61), adv. in the end, finally, ultimately. anfar, m. the inner meaning, the hidden meaning, mystery (of anything), 56. anway, m. logical connexion; tenor, drift, purport; the real truth (concerning anything), 59. ajpdn, m. one of the five vital airs (1, prdna, 2, apana, 3, samdna, 4, iidana, 5, vydua). Of these, two (prana and apdm) are referred to by L. D. See Note on Yoga, 16 note, The apdna (Ksh. apdn) is the vital air that goes down- wards and out at the anus. The prana is that which goes upwards and is exhaled through the mouth and nose. For perfect union with the Supreme, it is necessary to bring these two into absolute control, 26. Cf. Deussen, Allgemeinti Geschichte fhr PMo&op/rie, i. 2, p. 248, 3, p. 70. See Note on Yoga, 2, 16, 21 3 23, and Articles ndcli and^rara, 2, for fall particulars. 154 VOCABULARY [apann dparun, to put food into another's mouth, to feed from the hand. Conj. part, dpaiiit., 66. apuiP, adj. unclean, impure, ceremonially unclean ; rn. pi. nom., with emph. y 9 aptitig* 32. or, adv. there, in that place ; om-y, even from there, K. Pr. 102. arg, m. an offering of unhusked grain made in worshipping a god (Skr. arghai in a slightly different sense}, 42. arsk, m. the sky, the firmament ; sg. dat. (in sense of loc,), ars/te$, 50. ar&un 1, m. the act of worshipping, worship, 58. arkun 2, to worship ; inf. arising 10 ; fut. pass. part. a^?m, worship is to be done (with dat of obj.), 33. arznn, m. the result of labour, earnings, 61. b$ } m. the mouth ; sg. abl. om (a form not found in modern Ksh.), 18. askwawdr^ m. a rider (on a horse), 14, 15. a$nn 3 to laugh ; fut. (in sense of pres*) sg. 3, asi, 46. &w, to be, 18, 20, 36, 86, 92 ; to become, 64; to come into existence, 22 ; to happen, 84, 85 ; to he, to remain, to continue, 46, 55; onth } having been, i.e. whereas thou wast formerly (so and so, now thou hast become such and such), 86. Conj. part, ositfi, 84-6. Fut. ind. and pres. subj. sg. 1, dsa (m. c. for dsa), 18 ; 3, dsi (in sense of pres.), 46 ; d*& (m. c.) (fut), 22 ; pi. 3, awn, 92 ; impve. sg. 2, as, 20, 36, 55, 64. adv. slowly, gradually, 80. asawittiP, n. ag. one who is or continues ; stliir dawun u , that which is permanent, 73. ata> f. the shoulders; the rope for tying a burden on the shoulders ; ata-gaiid, the knot by which this rope is tied, 108. aU, adv. there, in that place, 2 ; afci, m. c. for ati, 2 (bis), 98. atJi, pron,, that (within sight) ; adj. sg. ag. m. dm\ K. Pr. 150 ; abi. ami, 107. 'afJia, m. the hand ; atta-wds karnn, (of two persons) to join hand in hand, to hold each other's hand (for mutual con- fidence), 92 ; sg. abl. atha trdwnn, to dismiss from the hand, to let loose, to set free, 88 ; loc. afJie, in the hand ; '(to be) in a person's possession, (to come) to hand, 98, K. Pr. 18 ; at/te tyon u , to carry in the hand, 10. atma,) m. the Self; esp. the Self as identical with the Supreme ; old. sg. gen. dtmd&e (probably m. c. for atmdsi, quasi- Sanskrit *atma*ya), 22 (see p. 133). a&ien, adv. not torn ; hence, uninterruptedly, continuously, 19. afcte, to become weak, feeble, emaciated ; pres. part. becoming feeble, hence, wearily, 19. VOCABULARY 155 a&mi, to enter. Put. pass, part, m. sg. a&itn, it is to be entered, i.e. you should (or -may) enter='come in', 94; impve. pol. sg. 3, wata a$tan, lit. let him not enter (as a question), i.e. he certainly does enter, 53; past sg. 1, fri^efe, I (f.) entered, 68. fir, ay> aye^ ayes, see yuri*. M, interj. Sir! 87 (bis), 88 (qiiater). bftu, in bhu-tal, the surface of the earth, the whole earth as opposed to the sky, 22, 42 ; b/t&r, id., bhur bhmoah szvar, the earth, the atmosphere, and heaven, i.e. the whole visible universe, 9. bocha, f. hunger, 37 ; abl. boclia* (for bvcfd-) suty marun, to die of hunger, 83, adj. (f. foe0V tt ), without means, without resources, destitute, unfortunate, wretched ; f. sg. ag. bicuri, 89. Aj perfect intelligence, knowledge of the Self, svcttma-jnaua ; bdd/M-praka&h, the enlightenment or illumination of this knowledge, 35. tt , adj. wise, a wise man, one who is intelligent ; m. sg. ag. bU\ 26. bfidwi, to afflict, cause pain to ; p. p. m. sg. with suff. 1st pel's. sg. ag, IfOflum, 7. boflun, to sink, be immersed in, be drowned in ; past m. sg. 2, bpdiM, 74. bag, m. a garden, K. Pr. 56 ; swaman-baga-bar, the door of the garden of one's soul, or sonicM-baya-bar^ the door of the jasmine-garden, 68, see art. awa ; sg. dat. bagas^ K. Pr. 56. bagawun, m. God ; sg. voc. bagawdna,, K. Pr. 102. (tabu, adj. much, many, 51. M, pron. 1st pers. } I, 3, 7 (ter), 13, 18, 21, 31, 48, 59, 68, 81-3, 93, 98, 102 ; K. Pr. 18 ; with interjection %, <5o-%, I, good Sir ! me, me, 44; to me, 68, 81, 84, 94; to me, in my possession (dat. of possession), 13 ; for me, as regards me (dat. commodi), 8, 18, 44; K. Pr. 57; by me (ag.) 3, 31, 44 (bis), 48, 93-4, 103-4 ; me-ti, me also, 106 ; to me also, 48. myfa u y my, 106 ; K. Pr. 150 ; m. sg. voc. mydMir, K. Pr. 57. btij\ one who has a share (%') in anything ; hence, one who gets such and such as his allotted share of fate, one who gains possession (of) (the thing obtained being put j in the dat., as three times in 62, or compounded with bbj\ as in papa-$6l$-boj\ he who obtains (the fruit) of his sins and virtuous acts of a former life, also in 62). 156 VOCABULARY k>tf 9 adj. (f. luk&\ full of devotional faith (Wiakti)., SJienkara- bokt u > full of devotional faith to Sankara (i.e. Siva) ; sg. nora. 18. lot, m. a religious offering of food to gods, animals, &c. ; hence, food generally given to an animal, K. Pr. 150. bol, 1, m. speech ; lol$adwi, to recite speech ; hence, to abuse, blame with abusive language, 18, 21. l/oly 2, see lohn. IdliikJi, a male child, a boy ; pi. voc. Idlako, 91. lolim, to say ; impve. sg. 2, bol, 20. lolandwun, to cause to converse, to address, summon, call to ; p. p. m. sg. with sufF. 1st pers. sg. ag. lolawwum^ 105. lam, m. the skin ; bam tulwi, to raise the skin, to raise weals (with a whip), 101. Ian, m. the sun, 9. land) m. a vessel, dish, jar ; pi. nom. Mna, 60. htn, adj., c. g. different, distinct, 13 ; a different fornx, a manner of difference, 16 ; pi. nom. ben^ 16. 6tin t adj, and adv. low, below; jpet&a lona, from top to bottom, 17. lona, 2, (for 1, see ffifa), adv. as it were; used almost as an expletive, 37. land gaMwi, to become stopped (of a mill at work), 86. bindu, m. a dot or spot; esp. the dot indicating the sign anusvdra, forming the final nasal sound of the syllable oth^ or, similarly, the dot over the semicircle of anundiika (^) 3 of which the semicircle indicates the nasal sound. Ndda-Unduy (with emph. y\ 15. For the meaning of this compound, see Note on Yoga. 25. lanflav, m. a relation, a person related, K. Pr. 201 (ter). lun?, f. the * Chinar ', or Oriental Plane-tree, Platanus orientahs, K. Pr. 102. It is a fine tree, common in Kashmir. lar, m. a door ; sg. dat. Myes laqa-laras, I entered the garden door, 68 ; bar- (for laras-) pWi MM*, a bitch at the door, K. Pr. 102 ; pi. nom. bar trpp d rhn, I shut the doors, 101 ; pi. dat. toil 1 <]ltJi l ma baran, I saw (that there were) bolts on His doors, 48. Mr, m. a load ; sg. dat. bdras, (the knot) of (i. e. that tied) the load, 108. lor*, adj. full; m. pi. nom. bar* lar* lana, (innumerable) dishes all filled (with nectar), 60. llur, see IM. brahm, a Brahman, in lrahma-]iu&, murder of a Brahman, with emph. y, K. Pr. 102. IraAmd, name, of the first person of the three gods, Brahma, Visnu, and Sira, 14 VOCABULARY 157 brahmdnd, m. Brahma's egg, the universe, the world; used to mean the Brakma-randhra, or Brahma's crevice, one of the sutures in the crown of the head, the anterior fontanelle, 34, 57. It is the upper extremity of the Snsumnd Nddl ; see Note on Yoga, 5, 7, 19, 21, 27. Sg. dat. brahmantjas, 34 ; abl. brahmdnda, 57. bmmwi) to wander ; hence, to he confused; to be filled with an agitated desire, 106 ; pres. part, bramdn, 106. brama<-w6n, lt> , m. a wanderer, one who roams about, 26. barwi) to fill ; used in various idioms ; bhay$ barm, to ex- perien.ce fear, to fear (at heart), 72; doh-deti bardti 1 , to pass each day, spend each day, 92 ; den-rath bardn\ to pass day and night, 91 ; km barnn, to aim an arrow, 71. Conj. part, barith, 71; impve. sg. 2, bar, 72; fut. pi. 2, iariv, 91 ; 3, barau, 92. fj$roug u , adj. out of order, deranged, disarranged, 85. brantt, f. error ; hence, false hopes, hope in material things, 27. hrotkt postpos. governing abl, before ; with emph. y } marana brvtjwy, even before (the time appointed for) death, 87 ; bro'tfi-kofi, in future times, 92. bhdryd, f. a wife : bharye-rnp 1 , f. possessing the form of a wife, in the character of a wife, 54. hirsnn, a jingle of arznn ; arzun barzun, earnings, the result of labour, the savings gained from one's life-work, 61. basta, f. a sheepskin, goatskin, or the like ; daman-basfa, f. a smith's bellows; sg. dat. -barti, 100 = K. Pr. 46. hata, m. a Brahman, a Kashmiri Brahman; hence, a true Brahman, a Brahman who seeks salvation, 1, 17; sg. voc. batd, 1, 17. bath, m. a warrior, a soldier; a servant, a messenger, 74; }/ema-bath, (pi. nom.), the messengers of Yama, the god of the nether world, who drag the souls of dying men to hell to be judged by Yama, 74. ) 1, m. a demon ; mdra-b&th (pl.nom.), murderous demons, 71. ) 2, m. a technical name in Saiva philosophy for the group of the five taUoas, or factors, of which the apparent universe consists, called in Sanskrit the bMtas or maAM&ta*. They are the five factors, or principles, which constitute the materiality of the sensible universe. They are (1) the principle of solidity, technically called frlhfa, or earth ; (2) the principle of liquidity, technically dp, or water; (3) the principle of formativity, technically agni, or fire ; (4) the principle of aeriality, technically vdfv, or the atmosphere; and (5) the principle of vacuity, technically dkdxa or the sky. See J. C. Chatterji, Kashmir S&aivism, p. 48. PL nom. KM, 77 (cf. 95). 158 VOCABULAEY \bJiu4al bhu-tal, see bM. bairn, (of the sun), to shine forth ; fut. sg. 3, lati, 16. ^ Mav, m. existence, esp. existence in this world of illusion, m contradistinction to union with the Supreme, lhawa-mz, the disease of existence, existence compared to a disease, 8 ; &tewa~*$d a ri-ddr3, in the current of the ocean of existence, 74 ; bhawa-sar, the ocean of existence, 23. lav, m. devotional love (to a deity) ; sg. gen. (m. pi nom.) bdwdk\ 40. Ikuwah, the air, atmosphere ; l/wr llmwali swar, the earth, the atmosphere, and heaven, i.e. the whole visible universe, 9. Idiom, to show, explain ; pol. impve. sg. 2, with suff. 1st pers. sg. dat., Mvtam, please explain to me, 56, t ( lowur*, m. (in modern Kbh. wiwiif*), a weaver ; ldw a r l -wdtt, a weaver's workshop ; sg. abl. -wana, 102. 2 (27, K. Pr. 201) or bhat/e (72), m. fear ; esp. (K. Pr. 201) the fear of God ; y$ma-6ay$, the fear of Yama (the^god of death), the fear of death and what follows, 27 ; bhafi barm, to experience fear, to feel fear, 72 ; ssr. dat. %& tyui 11 , (there is no bliss) like the fear of God, K. Pr. 201. 16 f, m. a brother ; sg. dat. bdyu hyuW, (there is no relation) like a brother, K. Pr. 201. bydt&t pron. another; sg. dat. biyis tyut u , for another (i.e, not for oneself), 61, biyis, see lydkh. bazun, 1, to cook (vegetables or the like) in hot oil, to fry (vegetables) ; conj. paj-t. bazith, 90 (bis) (with pun on the meaning of baeu 9 2). bazuu, 2, to reverence, serve ; hence, dwwr baznn, to serve a door^ to wait at a door, 51 ; geh laznn, to serve a house, to be occupied with household affairs. 32 ; prim lawn, to serve one's life, to be devoted to one's own life s to be attached to one's bodily welfare rather than to spiritual things, 90 (bis) (with pun on p-rdn lazun, to fry an onion, cf. bazun^ 1). Inf., dat. of purpose, bazani, 51 ; conj, part, bazttl, 32, 90 (bis). lozun, to hear; to listen to, 106; to hear (from), to learn (from), 27 ; to attend to, heed, 20. Conj. part, tfitetik, 27 ; impve. sg. 2, bos, 20 ; fut. sg. 3, Idisi, 106. buznn, to parch or roast (grain, &c.) ; met. to parch (the heart), to purify it, to destroy all evil thoughts from the heart ; p. p. sg. f. with suff. 1st pers. sg. ag. buz u m, 25. , m. a whip ; sg. abl. cobqka, 101. cedun or cerun, to mount (e.g. a horse) ; ptth ceditn, to mount VOCABULARY 159 and ride on the back (of a horse, &c.), peth being an adv., not a postposition, 14, 15 ; fut. sg. 3, with suff. 3rd pers. dat. sg., cedes (ceres), he will mount on it, 14, 15. b, is (m. sg.), ?> 20, 27 ; chukh, thou art (m.), 42 (bis), 55, 107 (aux.) 3 K. Pr. 46 ; chum, is (m.) to or for me, 61, 106 ; ckeS) I (f.) am, 93, 106 (aux.) ; c&uwa, is (m.) for you, 89 ; c%, is (f.) for thee, 99 (bis), 100, K. Pr. 46 (qnater) ; it (f.) is verily, 52, 57, 63, K. Pr. 102 (quater) ; <%, they (m.) are verily, 32 (ter) ; c%, it (m.) is to thee, 30, 56, K. Pr. 56; is (m.) verily, 1, 12, 17, 24, 29, 46, 51-4, 62 (bis), 80, K. Pr. 150. iokh^ m. a wound ; ndrd&-cMM, the wound caused by a barbed fish-spear, 23 (eomm.). i^ m. (?) a carpenter, 85, q.v. chon u , adj. empty, 63 ; empty, vain, unsubstantial, having no substance, 41 ; m. sg. dat. c/ittiu. 41 ; f. sg. nom. ekfa*, 63. cJior, in cfwra-ddre, 74, a waterfall (in modern Kashmiri Ml) ; chora-fldr^ the stream of a waterfall, a torrent; hence, cJiota- dare karun^ to make (a person) in a torrent, to make him stream (with blood), the name of a certain punishment, in which a person is dragged along the ground till his body streams with blood. cfioruKi to release, let go; let loose, set free; p, p. m. sg. chfir", 23. chatJPr, m. an umbrella (one of the insignia of royalty), 73. chdwun, to iiing at or to ; to dash down (on), 103 ; p. p. f. sg. with suff. 3rd pers, sg. ag. and 1st pers. sg. nom. cMv^natS) 103. ctyur u 9 see ckorwn. cakh> m. a tear or rent (in cloth or the like) ; cakh dyuu u , to tear or rend, 104 (dat. of obj.). eauda, m. a pocket, esp. a pocket for carrying money, a purse ; sg. dat. canda*, 98 (= K. Pr. 18), K. Pr. 201, cang, m. a claw, talon, 84. cerm 9 see cedwi* cyon u , to drink ; conj. part, ceth, K. Pr. 102 ; pres. part. c$wdn 9 60 ; fut. pi. 3, A, 47 ; p. p. m. sg. cyauv, 104. 9 cyon*, see tPh. L u > m. a washerman ; sg. ag. dSd^ 103 ; ddlt*-ivffi, a washer- man's stone (on which he beats the clothes he washes), 103. ) adv. a second time, again, 89. c&ywiP, adj. right, not left ; f. sg. abl. dachini lari, on the right side (corpses are placed oa the funeral pyre lying on. the right side) K. Pr. 57. 160 VOCABULARY dad, m. a bullock ; sg. dat. dados, 66. dod, m. milk, 38 ; dodarshiir" 1 , a milk-child, a suckling 1 , 70. flod\ adv. continually, always, 79. In modern Kashmiri clbfj 1 . dag> f. a blow, 84 ; pain of a blow, hence, pain generally ; the pangs of love, 105 ; sg. dat. or pi. nom. with emph. j/ 5 <tyay, ? for dagiy, 84. //"tf , m. smoke, 97. M, card, ten ; pi. dat. clakan, 95 ; dok u , m. a group of ten, sg. abl. (Mii m. "c. ffa^, 105. There are ten organs (five of sense, and five of action), see ymid^ ; and ten vital airs, of which five are principal, and five are secondary, seeprdn, 2. tWi or (58) dill, m. a body, the human body (of flesh and blood, as opposed to the spirit), 28, 58, 101 ; koclek, a vile body, 7 ; sg. dat. dikas, 58 ; gen. (f. sg. dat.) (Mace, 101. dot, m. a day, daytime, 44, 98 ; K. Pr. 18 ; pi. the days (as in ' the days of yore '), 91 ; doh Iwtum, the day came to an end for me, the day expired and night fell, 44, 98 ; K. Pr. 18 ; flok-den baron, they will pass the daytime of each day, 92 ; pi nom. doh, 91. dikhy see dyiin^. dal, m. a group, a collection, in nddi-dal, the collection (i. e. totality) of the tubes in the body that convey the vital airs, 80. See*<7$. dil, the heart, K. Pr. 56, 57; dil dyiinP, to give heart, encourage, K. Pr. 46 (the corresponding L. V. 100 has dam, breath) ; sg. gen. dUuk u ^ K. Pr. 57, (m. sg. dat.) dilakis, K. Pr. 56. l* t m. the front skirt of a garment ; pi. nom. dafi trov^ma^^ I spread out my skirts before him, i.e. I knelt before him and meditated on him, 49. 1, m. vital air, breath of life, breath ; suppression of the breath as a religious exercise ; the time occupied in taking a breath, a very short time, a moment; dam karun, to practise suppression of the breath, 4 ; dam dyun 1 ^ to give breath (to a bellows ; the corresponding K. Pr. 46 has dil, heart), 100; to suppress breath, and also to give forth breath, to shout, threaten, 101 (a double meaning) ; damdk, a single breath, hence, as adv. for a moment, for a short time ; gradually, 4 (both meanings are applicable) ; dandy . . . damiy, at (or for) one moment ... at (or for) another moment, 96, 97 ; K. Pr. 47. dam, 2, m. self-restraint, in the phrase shtm t& dam, quietude and self-restraint, 29 ; sg. abl. Mma dama, 63. dima, see dym\ damun, m. a pair of bellows ; sg. dat. damaiias, K. Pr. 46 ; daman-lasta,) f, the leathern bag that forms the body of /] VOCABULARY 161 a bellows, sg. dat. -batti 100 = K. Pr. 46 ; daman-Mi, f. the pipe of a bellows, hence (4) used metaphorically for the windpipe ; sg. dat. -It ale (for Mli), 4 ; daman-Mar, a black- smith (who uses bellows), 100 = K. Pr. 46. (Umathy m. a vaulted building, a dome ; a boundary-pillar (usually made of brick and whitewashed), 66; sg. dat. dumalas, 66. fldn t 1, m. a gift, a present ; esp. a gift given in charity or for pious purposes, 62. dan, 2, f. a stream (of water or the like) ; sg. ag. cloni (m. c. for don*), 39, 40. dana, m. corn, grain, 77. rf&a, m. a day, K. Pr. 102 ; the day-time, as opposed to nigKt, 22, 42 ; sg. dat. denas, K. Pr. 102 ; dob-den, see doh ; dttn-kar, the day's work, all one's duties, 108 ; den-rat Ji, day and night, 91 ; as adv. by day and by night, continually, perpetually, without cessation, 55 ; cieiwatJt barduf, to pass day and night, to pass all one's time, 91 ; den kyoh rath, day and night, 3 ; met. joy and sorrow, 5 ; as adv. day and night, perpetually, 65 ; iMwn den hjoli rath, day and night set for me, vanished for me, passed for me, 3 ; den kydwu rath, i. q. dm kyvh rdth ; as adv. perpetually, 19. * fUen, f. a milch cow ; sg. abl, dMni, 38. dm u , m. a man who cards cotton, a cotton-carder ; sg. ag. dm 1 , 102. (}mgu)i, to be wrapped in sleep ; fut. sg. 3, d'mgi, 78 (used as present). <1on u , adj. fortunate, happy, rich, opulent ; m. pi. nom., with empL y, ddniy, 27. doni, see dan, 2. dipt, m. a lamp, 4 ; esp. the small lamp used in worship, 45. dapun, to say ; fut. sg. 3, with sufF. 2nd pers. sg. dat. dapiy, he will (may) say to thee, 20 ; impve. pres. pi. 3, with suff. 1st pers. sg. dat. dap*"nem, let them say to me, 21 (modern Ksh. would be ddp^nam) ; p. p. m. sg. with suff. 3rd pers. sg. ag. and 1st pers. sg. dat. dop^nam, he said to me, 94 ; pi. dap\ (Lai) said (verses, m.), 76. ddr, a stream, a current ; spd a n-ddr, the current (or tide) of the ocean, 74; sg. dat. dare (for ddri), 74; cAtira-ddr, see cMr. dor*, adj. holding, supporting; ndsika-pawana-dor* 1 , holding (i. e. borne upon) the vital airs that issue through the nose (sc. from the heart) (of the syllable dm), 33 ; see andhatfi. ddr", f. a side-door, a small door, a window; pi. nom. dare, 101. ' dur u } adj. far, distant, 27 ; adv. afar, 30 ; dm, adv. afar, at 162 VOCABULARY \drof a distance, 36 ; dtir u harm, to make distant, to put far oil', to put away, K. Pr. 56 (f. Mr*). drog u , adj, dear, high-priced ; hence, rare, hard to obtain, 30. ditrlab, adj. hard to obtain, rare, 29. dram, see nerun. drarnun, m. a kind of grass, the d^-grass of India, cynodon dacfyloti; hence, metaphorically, the luxuriant weeds of worldly pursuits, 36. damn, to be firm, steadfast ; fut. sg. 3, dare (for dari) 9 34 (in sense of pres. subj.). ddrun, to put, to place; to lay, or offer, (an animal in sacrifice), 63; mm ddrm^ to bear a name, to be called (so and so), 8 ; thar dawn*, to offer the back, to place the back at one's disposal (of a riding- animal), 88. Put. sg. 3, with suff. 2nd pers. sg. dat. &ariy> 88 ; p. p. m. pi. with suff. 3rd pers. sg. ag. (form, 8 ; f. sg. dor' d , 63. dars/wji, m. seeing esp. seeing, visiting, (a holy place or a god) ; abl. darsJiena-myul 1 ^ union (brought about) by visiting ; siGa-darshena-wyufl'^ union with the Self (i. e. God) brought about by visiting a holy place, 36 , but see art. swa. d)-uw u , adj. firm, steady, immovable, 71. druye*> see nerun. das, m, a servant, 43. card, ten, in da$7ie-nadi-wav, the air (which passes along) the ten (chief) nadis, 69; see nodi. This word is borrowed from the Sanskrit date*. The regular Kashmiri word is dak. * ) m. a country, a tract of country, 52, 53. , f. a point of the compass, quarter, direction; sg. abl. kami dishi, from what direction? whence ?, 41. deshun or d&hm, to see ; fut. sg. 2, deshtikk, 36 : p. p. m. sg. with emph. y, (ly&thuy, 5 ; with suff. 1st pers. sg.?ag. dyuthum, 31, 93, 96 (bis), 97 = K. Pr. 47 ; with suff. 2nd pers. nom. dytikhukh, 44 ; with suff. 3rd pers. pi. ag. dy&t&ukA, 59 ; f. sg. with suff. 1st pers. sg. ag.rMX 96 (bis) = K. Pr. 47, 97 (ter) = K. Pr. 47 ; m. pi. with suff. 1st pers. sg. ag. and 3rd pers. sg. dat. dlttfmas, I saw (bolts) on His (doors), 48. way^ card, the two, both, 56. , dito, dM, see dynri*. dev, m. a god, 14, 15, 33 (bis) ; the image of a god, an idol, 17 ; sg. dat. dewas (in sense of gen. = Prakrit devassa), 33. wa, adv. perhaps, K, Pr. 56. w&daxMtith, m. N. of a certain ventricle in the brain (? the fourth, see JSiwuvfaa-vimarSnl, iii. 16; trans, p. 48). VOCABULARY 163 The commentary to L. V. 33 describes it as the centre of the brain, or, alternatively, as the tip of the nose ; dwdda- $Mnta-mandal 9 m. the locality of the dwddashdtitk^ i.e. the Brahma-randhra (see Note on Yoga, 5, 27), 33. dwdr, m. a door, a gate, 29 ; dwdr bazun, to resort to a door to approach, or wait at, a door, 51. diwor u s m. a lofty, stone-built, shrine for receiving the image of a god, a masonry temple, 17. <%, m. God, the Supreme Being, 106 ; sg. dat. daye$ 9 K. Pr. 201 ; gen. faglwdP, 105. f day, m. advice, counsel ; esp. instruction as to God, right teaching as to the nature of the Supreme, 41. dfyS 9 diyij see dyim u . doy 9 interj. in bo-ddy, I, good Sir ! 67. dytikhuM,, old form for dytithukh, see deshun. (fyol u , adj. loose, slack ; (of a parcel) untied, 108. dhym^ m. contemplation, profound religious meditation, 59. *, to give, 12, 44, 54, 63, 71, 98; K. Pr. 18, 102 (tor) ; cdJck dym u , to cut to pieces, 104 ; Ail dyun u > to give heart (to), to encourage, K. Pr. 46 ; dam dym u (see dam 1), 100, 101 ; god u dyun^-, to asperge (an idol, as an act of worship), 39, 40 ; ganddk dit\ put knots (on a net), 6 ; pMlav dyun, to close the door and shutters of a shop, to shut up shop, K. Pr. 102 ; pant din\ to thrust in pegs, 66 ; tar dynn u 9 to cross (a person) over, to ferry across, 106. Conj. part. dtfk 9 K. Pr. 102 ; ditk karith (modern (Lith KUA), 12. Fut. sg. 1, dima, 98, K. Pr. 18; 3, dyi, 106; diy& (at end of line), 54. Impve. sg. 2, with suff. 3rd pers. sg. dat. dKh 9 give to them, 71; pol. sg. 2, dito, 100, K. Pr. 46; fat with suff. 3rd pers. sg. dat. diz^ thou shouldst give to him or to it, 39, 40, 63. Past part. m. sg, with suff. 1st pers. sg. ag. dywfam, I gave, 44 ; and also with suff. 3rd pers. sg. dat. dyut u max, I gave to him or to it, 101, 104 ; with suff. 2nd pers. sg. ag. and 1st pers. sg. dat. (a dativus commodi), d^u^tkam^ thou gavest for me (i. e. in my presence), K. Pr. 102 (bis) ; pi. dit\ 6 ; with suff. 2nd pers. sg. ag. ditith, thou gavest (them), 66 ; and also with' suff. 1st pers. sg, dat, (a dativus commodi), ditHham^ thou gavest (them) for me (i. e. in my presence), K. Pr. 102. iy&thukh 9 dgtifhum, (lyuthuy, see deshm. dyutum 9 dyut u ma$, dynnltam, see dyun u . dfyly. m. the object of dhyan, q.v*, the object of religious meditation, that which is meditated upon, 59. M2 164 VOCABULARY [dish dizes, see dyun u . dazawun u , n. ag. that which burns, burning, blazing; f. , 97 (with emph. y\ godP^ m. aspersion, ceremonial sprinkling 4 (of an idol or the like) with water. god* dym u , to asperge, 39, 40. gojil, see gopkil. gagan, m. the sky, firmament (in,contrast to the earth), 22, 42. Used as an equivalent to the Saiva technical term akciia or the wide expanse of empty space ; hence, ethereality or the principle of vacuity (in 1 used as synonymous with liuh\ one of the five physical factors, or Uiutas, viz. the principles of the experience of (1) solidity, (2) liquidity, (3) forma- tivity, (4) aeriality, (5) ethereality or vacuity (see Kashmir tiainm, 48, 181, 133, 140, 141, 145). It is also conceived as sound as such, i e. sound conceived, not as a sensation. within the brain, but as an objective entity. It is supposed to fill the inside of the body, its centre being the heart (cf. Note on Yoga, S3). But by the word 'heart ' is not meant the physiological organ, but the centre of the body, imagined as a hollow, and filled with this atitfa (translation of Sivatwtra-vimarsinl, p. 29). Qagan is used in this sense of the principle of vaeuity in 1 and 26. Sg. dat. gagana$-kun, (the earth spreads out) to the sky, 22 ; gagams, in the vacuity, 1 ; old sg. loc. gagdn\ 26. gei, m. a house, house and home, a house and all that it connotes, 55. geli basun, to serve a house, to be occupied in household affairs, to be a householder as distinct from an ascetic, 32. ef. gili. gih) m. i. q. geh^ a house, household affairs, life as a householder as opposed to an ascetic life, 64. g&j 11 , the opening of a native cooking-range through which the fuel is fed ; hence, a cooking-hearth (as a part for the whole), 97. gal, f. the throat, neck;, sg, voc. sJiyama-gala, thou with the blue throat, i.e. Siva, whose throat was dyed blue by drinking the deadly Mla-kuta poison, 13. gal, f. abuse, foul language, contumelious language; gdlgandiin 11 , to bind abuse (to a person), to abuse, 21. gol u , 1, m. the inner corner of the mouth ; yd* hyon u , to take the mouth, hence, to conceal one's mouth ; the mouth, or orifice, of the upper receptacle, through which grain is gradually delivered to the stones of a mill to be ground. When the stones cease to revolve, this orifice becomes blocked up ; so gratan hyot u goluy (emph. y), (when the mill stopped revolving, then) the mill concealed its orifice; >] VOCABULARY 165 i.e. the orifice was hidden by the accumulating grain that should have issued from it, and hecame blocked up (86). n > 2, see gafan. gul, m. a rose-flower, a flower generally, 96 = K. Pr. 47. goldla, m. the red poppy ; pi. nom. gollla, K. Pr. 102. galuu, to melt away, disappear, be destroyed ; in 64 (kalan &e gol u ), </ol u , in the past, is used impersonally, and kalan is in the dative plural, the whole being an instance of the Wiave praydga, with regard to, or as to, thy longings disappearance was done for thee, i. e. thy longings disappeared. Fut. sg. 3, gall, 11, 28 ; past m. sg. 3, got*, 1, 9, 11, 64. gamaii) m. the act of going ; wurdhwa-gaman^ the act of going upwards, ascending into the sky, 38. df m. a knot ; ganddk dyun u (with suffi of indef. art.), to make a knot, to add a knot to something already knotted ; i&gandd/i shetk sheW dip ($\g<MxWi is pi. although with the indef. art., he added knots (one by one) by hundreds ; ata-gand^ a shoulder-knot, a knot by which the rope support- ing a burden on the shoulders is tightened, 108. i u , m. a rhinoceros; pi. nom. gand\ 47. gandnn, to knot, tie up ; to bind, fasten, tie up, 24, 101 ; to tie on, or put on, clothes, to dress oneself, 27 (bis) ; gal gawhW, to bind abuse (on a person), to abuse, 21 ; inf. sg. abl. gandana-nishe, from (i.e. by) dressing oneself, 27 ; conj. part. ^flwari&W, 27 ; fut. sg. 3, (in meaning of pres. subj.), gant/e, 24 ; impve. pi. 3, with suf 1st pers. sg. dat. gdncftnem (modern Kashmiri would be gdnf}hiaw) t 21 ; p. p. in. sg. with suff. 1st pers. sg. ag. gondum, 101. gang, f. the Ganges ; sg. dat. gangi-Jiyuh u , like the Ganges, K. Pr. 201. ganitn, to hecome established, firmly fixed ; II past, f. sg. 3, ganeye, 48. gawPntn, to count ; hence, to think about, meditate upon, 55 ; conj. part. gttnsPrit/i, 55. tjopJiil, adj. negligent, heedless 5 unmindful ; sg. voc. gopkiffi, 99 ; go/Uo, K. Pr. 46. gara, m. a house, 3, K. Pr. 57 ; a home, 106 ; gar* gMm, to go home, 106 ; soma-gara, the home of the moon, 34, see som ; sg. abl. gare> in the house, 34 ; panani gare, (I saw a learned man) in my own house, 3 ; (expelled) from my own house, K. Pr. 57. Note the old loc. pl.^OT, in Kka- garu, 53, (enters) people's houses. gare, see gara and garun. gor, m. a spiritual teacher, a guru; sg. voc. ye gdrd, 56; ag. gomn, 94 ; g9ra-ka&t 9 the word, or teaching, of a guru, 45, 62 ; g$ra-&ond u wanm, id. 108. Cf. guru. 166 VOCABULARY [gor gor, m. molasses, 66. It is given to a cow to increase her milL gur u , m. a horse, 14. guru, m. a spiritual teacher or preceptor, i.q. gor, q.v. ; sum- guru, usually means ' the preceptor of the gods ', i. e. Brhaspati. He is a deity who is the chief offerer of prayers and sacrifices, and who is also the purohita of the gods, with whom he intercedes for men. He is the god of wisdom and eloquence. In 5 and 65, sura-guru-nath would therefore be expected to mean * the lord of Brhaspati 5 . It is, however, not so interpreted, hut sura-guru is said to be equivalent to the Sanskrit deva-ftiva, the chief of the gods, and suTa-guwt- ndtk f i& said to mean 'Lord of the chiefest of the gods', i.e. Siva. Cf. MalMtirata, i. 1628. for*, f. a gkan or space of time of about 24 minutes, hence, indefinitely, any short space of time ; abl. sg. gari gari, at every ghan> frequently, again and again, K. Pr. 150. garb, m. the womb ; hence, a foetus ; with suff. of indef, art. garlti, a foetus, (even whilst thou wast) yet in thy mother's womb, 87. garun, to frame, to build ; fut. sg. 3 (with meaning of present), gare, 34. Cf. gatun. garun,, to search eagerly for, 30, 43, 109 (bis) ; to remember affectionately, long for, and hence, to cherish affectionately, 7 ; pres. part, gdran, 109 (bis) ; impve. sg. 2, with suff. of 3rd pers. sg. ace. garun, search thou for it, 30 ; past part. m. sg. with suff. 1st pers. sg. ag, gorum, I cherished, 7 ; with suff. 3rd pers. sg. ag. gorm, he sought for, 43. Cf. gwtirnn. grd&un, to swallow down, to devour in one mouthful; past part. m. sg. grfo*, 22. grata, m. a corn-mill, 86 ; sg. dat. grata*, 52 ; ag, gratan, 86 ; grata-w6l u , m. a miller, 86. ffosil, f. the condition of being littered with dirty straw, grass, weeds, &c., K. Pr. 56. gate, f. darkness, sg. dat. gati, in the darkness, 4. got u t in wata-got*, m. one who goes along a road, a way- farer, 57. gatk, 1, f. going, gait, progress, movement, course; way, conduct, works; kamsa-gath, the way, or course, of the Jiatiisa mantra, 65. Like the syllable m, the course of this mantra is said to be unobstructed (andh&ta or avydhata). It is one of the mystic sounds heard by the Yogi (Note on Yoga, 23). See /tarns and andhatk. jparama-gath, the way of the Supreme, final beatitude, 103, sg. dat. gitti* ; eydne g&tP namasMr, reverence to Thy (mighty) works ! JL Pr, 102. gath, 2, in sarwa-gath, adj. going everywhere, omnipresent, universally immanent (of the Deity), 64. VOCABULARY 167 giitk a r 9 m. family, race, lineage, 15. gatakk, f. darkness, spiritual darkness ; with suff. of indef. art. gatakdk, 104. gdtul u , adj. wise, skilful, learned ; with suff. of indef. art. gdiulwdh) a learned man, a scholar, 83. gatun, to put together, make, manufacture, compound (e, g. an elixir) ; cf. garun, of which it is an older form. Conj. part, gatith ; zdnun, gatit/i> to know how to com- pound, 80. (7r6**, see.?^//, 1. gaWmn^ 1, to be wanted, to be required, to be necessary. This verb uses the future in the sense of the present, 29, 45 ; fja&/inn gaWie^ going (ga&hwi, 2) is necessary, one must go, one has to go, 19 ; so pakun ga&he, one has to progress, 19. Put. sg. 3, gMi, 29 ; ga&he, 19, 45. gaMnn, 2, to go, 19 (see gMun, 1), 36 (to = dat), 41, 61, 8 (= K. Pr. 18), K. Pr. 20; (gara gatiiun, to go home, 106) ; to go away, depart, 95, K. Pr. 102; to go away, to disappear, be annihilated, 9 ; to become, 16, 59, 66, 86, 94, 108 ; ga&hiy tdsil, there will become a product for thee, it will be turned into (dat.) for thee, 100 (= K. Pr. 46) ; kyah gom, what became to me? what happened to me? 84, 85 ; gayem> it (fern.) happened to me, 102 ; gauv me kydh, what happened to me ? i. e. what benefit was it to me? 81. With the conjunctive participle of another verb, go&hun forms intensive compounds, as in kha^P (for khusith) gMun, to ascend, 27 ; mllith ga&hun, to become united (in), absorbed in (dat.), 11, 29, 30, 69 ; maslntli gaWmn^ to become forgetful, to become ignorant, to become full of ignorance, 59 ; Gatith ga&kun, (?) to become exit, 84. Put. pass, part, m. sg. ga&hun, 19; pres. pait. used in sense of 3rd pi. pres. gatfidn, 36. Put. sg. l,gaUa, 41, 61 ; 3, galli, 29 ; with suff. 2nd pers. sg. dat. ffalAiy, 100 = K. Pr. 46. Past. Cond. sg. 1, gatfiaho, 106. Past. m. sg. 3, yaw, 11, 30, 59, 69, 81, 86, 94 ; with suffi 1st pers. sg. dat, gow, 84, 85, 108 (ter) ; pL 3, gay, 9, 16, 27, 59, K. Pr. 102 ; gaiy, 95 ; gay*, 66 ; f, sg. 1, gayh, 98 = K. Pr. 18 ; 3, ffayi, K. Pr. 20; with suff. 1st pers. sg. dat. gay*** 102. gdv, f. a cow, 95. gwaht m. illumination, becoming illumined, 22, In modern Kashmiri this word is usually gash. For the insertion of w, cf. gdmn and gwarun. gwarnn, to search eagerly for, i, g. ffaim, q. v. ; pres. part 48 ; inf. dat, (= inf. of purpose), gw&mni, 36. 168 VOCABULARY gyan^ m, i,q. jfidn, q.v., knowledge, esp. knowledge of the divine, ultimate wisdom ; sg. dat. gyanas, 60. Jta, interj. ; la mail, father (i.e. Sir!), 107. This may als be read as one word, kamdti ; see kamdl. fid, interj. ; fid manashe, man! 107. Jie t interj. ; he ndran, Narayana (the god) ! 109 (ter). hucla-hiida, a word of unknown meaning. In modern Kashmiri And means a c tunnel ' or c mine '. sg. gen. (f. sg. dat. or pi. nom.) with emph. y, ?iuda-/mfknfy, 84. Mefan to become dry, withered ; 1 p. p. f. sg. with suff. 1st pers. sg. gen. kSsftm, 25. /lifjis, see tyutjP. Wi, m. cold breath, as it issues from the mouth, said to take its rise from the rakma-randhra, 56, 57. "halt, m. warm breath, as it issues from the mouth said to take its rise from the navel, 56, 57. ?ti?i\ MMn, see iywh u . h a ka, adv. speedily, quickly, with energy, 99, K. Pr. 46. Jidkh, m. a vegetable ; hdka-wor u , f. a vegetable-garden, 63. leiun, to carry out successfully some difficult task, 108 ; with the eonj. part, of another verb, to be able, to can, jphmt/i liiiun, to be able to reverse, 107. Put sg. 1, Ma, 108 (bis) ; 3, with suff. of pron. of 2nd pers, sg. dat. K8dy> he will be able (to reverse) for triee, 107. M, m. striving, straining, making great efforts ;karun> to strive, strain oneself, 48. tal, f. in daman- Mil, the main pipe of a blacksmith's bellows ; sg. dat. -hdle (for -Mh), 4. hoF* 9 crooked, awry, 108 (metaphorically, of labour). hlad, m. rejoicing, joy, happiness, 73. 'hamdl, m. a burden-bearer, a porter; voc. Jiamdli^ 107, also capable of being read as la wall, father! himnn, to become snow, to be turned into snow; fut. sg. 3, Mmi, 16 (in sense of pies.). Jiams, 1, m. in rdm-ham$, a swan, q.v., 86. hams, 2, a reverse representation in Kashmiri of w 'Jiam > or ahatii tat, c that is I ', or ' I am that ', i. e. * the Supreme is one with me ', or ' I am one with the Supreme ', It is used as the title of a mantra, or mystic formula, and is an andhalA sMM (see anahath), o* unobstructed sound ; hamsa-gath, the unobstructed course of this sound uttered by the deity dwelling within the body, as explained r under anaJtatl^ 65. The mantra 'so 'ham' leads to union with Siva, and lams leads to union with manifested universes. See tot tt ] VOCABULARY 169 ii. 1 (trans, p. 25). For further particulars, see notes to verses 40 and 65, han, f. a small piece, a fragment ; sg. dat. hani ham, in small pieces, in fragments, 103. Jiond 11 (L lmnz^\ suffix of the genitive (a) of all plural nouns, and (b) of all feminine singular nouns. (a) pavclawan-Mnzu moj". the mother of the Pandavas, 97, K. Pr. 47.' (b) wwnri-huiiz* hosil, the results of life, K. Pr. 56, The word fakh, a person other than oneself, is masculine, but it takes hand 11 in the genitive singular (being treated as if it were plural), as in Itika-hunz* kwig-wor^, the saffron- plot of some one else, 88 ; luka-hanzay fare, houses of other people, K. Pr. 57. Cf. tond*. hone] 11 , m. a large fat ram; pi. nom. handl (m. c. for land 1 ), 77. JiMi*, f. a female dog, a, bitch, K. Pr. 102. /tar, m. N. of the god Siva in his capacity of destroyer (of sin, sorrow, misfortune, and stumbling-blocks against salvation) ; sg. dat. haras, 78, 79 ; har-nav, the name of Siva, 98. Mr, f. a cowry, 98 = K. Pr. 18. lirld, f. the heart ; sg. dat. in sense of loc. JwSdi, 76. hr&lay, TL\. the heart ; sg. gen. (f. sg. dat.) hrUaywe kuth a> re- andar, in the closet of my heart, 101. harawdlch, m. N. of a celebrated mountain in Kashmir; sg. abl. harmnokJia, 50. h a rtm, to increase, grow greater; fut. sg. 3, with suff. 2nd pers. sg. dat. TPny, 87. Jmrnn, to fall (as leaves from a tree), 83; to waste away, disappear, be destroyed, 72 ; pres. part. Aardn, 83 ; fat. sg. 3, hari, 72. Jitohiy, sec hyuh 11 . htwhydr, adj. mindful, cautious, alert, on one's guard: rozun, to be on the alert, K. Pr. 46. hosil, f. product, produce, outcome, K. Pr. 56 ; sMst a ras $on gafeliiy lionl, for iron, gold will become a product for thee, i.e. thine iron will be turned into gold, 100 = K. Pr. 46. Aotf> tt 9 m. an elephant, 24 ; K. Pr. 150 ; zala-ho*t u , a sea- elephant (a fabulous monster), 47 ; sg. nom. with emph. y, Imtmy, K. Pr. 150 ; sg. ag. liM\ K. Pr. 150 ; pi. nom. with emph. y, hMiy, 47. ///#, see keth, 1, and hyon u . Jtotft, interj. indicating respect, 17. hot*, adj. smitten ; frequent , as in nendri-hot u , smitten by sleep, sunk in sleep; m. pi. nom. with emph. y, nendri- " "fo>, 32. 170 VOCABULARY [** } 1, adj. pleasant, agreeable. This adj. is immutable, and its m. pi. nom. is also hWi^ but in 28, with d added m. c., it takes the form //$, which here may also be translated as equivalent to heta, pol. impve. of fiyon u , q.v. Cf. hyot u , 1. ^ 2, see &yon u . , see fiyon u . m. that which conveys oblations (to heaven) ; hence, a furiously burning- fire, 38. , f. murder, in brakma-l&tP) murder of a Brahman, with emph. y, -tu&y, K. Pr. 102. My, interj. alas, 67. ~ , see l/on u . l u 9 m. the gullet, esp. the ^ top of the gullet near Adam's apple, which is properly 1ii$-gdgu1P) the lump in the gullet ; sg. dat. JndiS) 57. In modern language this word is usually Jiyur u . , adj. like, alike, 10, 77 ; Mfien Uh\ like (are united) to like, 109 ; (governing dat.) like, as in sires hyuh*, like the sun, and so on for other similitudes, K. Pr. 201. M. sg. nom. JiyuJi^, K. Pr. 201 (twelve times); pi. nom. , 109 ; dat. Iiihen, 109 ; f. sg. nom., with emph. y, or lW*y\ 10, 77. Cf. lyuv u . , to take, 12, 45 ; to buy, 89 ; with inf. of another verb, to begin ; wuchnn hyot u mas, I began to look at it, 48 ; hyotum na&un, I began to dance, 94. ambar Ayon u 9 to take clothes, to wear clothes, to dress oneself, 28 ; at/ii (or m. c. atJie) /iyon u y to carry in the hand, 10; gol u Jiyon u } 86, see gol u \ id hyon u , to take below (oneself); to put beneath one's feet, (of an elephant) to crush beneath the feet, K. Pr. 150; zuv hyon u , to take (a person's) life, to kill, 54. hWi ratun, to take and hold, to keep hold of, 69 ; keth kafan, to take and flee, to run away with (as a thief), 86 (bis). Conj. part. $&, 10, 69, 86; Ktl taritl (modern Kill keth), 12 ; fut. sg. 3, hfye (m. c. for ^%z), 45 } 54 ; impve. pi. 2, Myiv, 89 ; pol. impve. sg. 2, beta (m. c. for A$ta) t 28 (in this passage, the word may also be translated as equivalent Past. part. m. sg. hyoV*, 86 ; with suff. 1st pevs. sg. ag., hyotum , 94 ; and also with suff. 3rd pers. sg. dat., Ay off* MM, 48 ; pi. with suff. 3rd pers. sg. ag. and also suff. 1st pers. sg. dat. (a dativus cowmodi), h&^nam^ K. Pr. 150. hyot u , 1, adj. beneficial, advantageous, salutary, 61; i.q Utk, 1, q.v. hyot u , 2, hyotum^ fiyot u ma&, see Ayon*. kdh} VOCABULARY 171 , i.q. AyvJi*, q.v., like, alike, 5. /ifyiv, see &yon u . A6z*m 9 see kodun. jotil, adj. ignorant, illiterate; as subst., an ignorant fool, K. Pr. 46. jdn, adj. good, excellent, first-rate; jdn goklmn^ to turn out well, to have a happy result, 85 ; jdn kydh, how well ! how excellently! 89. jfidn, m. knowledge ; esp. the true knowledge (of the Saiva religion), 12 ; jmna-marg, the path of knowledge, the way to the knowledge of the Supreme, 63 ; jndna-prakdsh, the light of knowledge, illumination consisting in the trne knowledge, 6 ; sg. gen. (in m. pi. nom.) jndnak* amlar pairith, having put on the garments of knowledge, 76. Of. gydn and zdn. jay, f. the position, or place, of anything ; anhesjcly, a position in the sky (the whole world, being flooded, is represented as merely a waste of waters bounded by the sky), 50. jyotiy brilliance, illumination, bright light ; &$ti-jyoti, the illumination of the intelligence, the pure light of Intelligence, pure Intelligence, i.e. the Supreme, or &w&-tattoa> the first stage in the process of the universal manifestation of the Supreme Siva, looked upon as pure light, without anything to shine upon, or as the pure 'I *, without even the thought or feeling of * I am ', i. e. of being. See Kashmir Shaivim, fasc. i., p. 63. Sg. dat. ti&th-jyoti, (absorbed) in this Siva- tattva, 76. to, in ko-zana, see ko-zana. koeh, f. the lap, the lower part of the bosom ; dat. (for ace.) kocM, 70. to$*, m. one who extracts seeds from raw cotton, a cotton- cleaner ; sg. ag. to& 9 102. tti-deb, m. an evil body, a vile body, (this) vile body (of mine), 7. hxdam, m. the foot ; tulm, to raise the foot, to walk quickly or vigorously, to step out, 99 ; K. Pr. 46. tadun. to extract ; conj. part, kafrith uym*, to carry out, bring forth (from a house), carry forth, K. Pr. 57. iSduf", m. a baker ; sg. dat. kUris, K. Pr. 20. klia, m. the sky, firmament ; the ether, the principle of vacuity (i.q. shm, q.v.); kha-swarufih, he who consists of absolute vacuity, the impersonal Supreme Deity, 15. iaH, card, eleven ; pi. dat. (for gen.) kdkan, 95 ; tahan ffav> the cow of eleven owners, i. e. a cow owned by eleven different 172 VOCABULARY persons (each of whom pulls her in a different direction), 95. The ' cow s is the body. Its eleven owners are the five jwnendriya* or faculties of perception [i.e. the senses of (1) smell (ghrdna), (2) taste (rasand), (3) sight (darsana)^ (4) touch (sjparsa), and (5) hearing (fravana)], plus the five kdrmSudnya* or organs of action [i.e. the organs of (1) voice (vac), (2) handling (Aasta), (3) locomotion (pdda), (4) excretion (payu)> and (5) generation (upastha^ plus the mind (manali), which is the regulating organ of the other ten. &$A 9 indef. pron. Subst. sg. nom. an. m. ASA, 35, 60; USA, 107 ; 8tt, 60 ; inan. com. gend. K/>, 2 ; &S/t, 9, 11, 19, 23, 31, 90 ; dat. (for gen.) an. m. &?#/, 35 ; pi. nom. an. in. m, 32; i$A t K. Pr. 102; dat. lfoan> 32; teuton, K. Pr. 102 (many times) i ; ag. k&itow, K. Pr. 102. Adj. sg. nom. inan. m. ka/i 9 K. Pr. 201 ; ASM, 41 ; A3&A 9 59 ; inan. f. koJi (in koh-li), 77, Subst. any one, 35, 60 ; anything, 2, 31. Adj. any, K. Pr. 201. iSA . . . Kk, some . . . others, 32 ; K. Pr. 102 (t$h . . . A?/). na AaA 9 no one, 107 ; w HA, no one, 35 ; nd ASA, nothing, 23 ; AS&A nd, no (adj.), 59 ; na kufeh, no one, 60 ; ASA na-ta kyaJi, nothing at all, 19 ; tSA-ti na, nothing at all, 9, 11 ; iA-ti no, nothing at all, 90; k$h-ti na kliWi, no harm at all, 77 ; Aa&A-ti no sat A, no substance at all, 41. kUo, conj. or, K. Pr. 102. Mid, m. distress, pain, feeling of trouble, 18. khen, m. food, 71. Mun u , f. a kind of warm woollen blanket worn as a cloak in cold weather ; sg. dat. kkaTi^ K. Pr. 201. AAar 9 m. an ass, 88. AAdr 9 1, m. a blacksmith ; dawafrAAdr, a blacksmith who uses bellows, 100 = K. Pr. 46. kJidr, 2, m. a thorn, 96 = K. Pr. 47. Mtr, see ttfri*. Mura-AAwa, m. longing for something difficult to obtain or unobtainable, K. Pr. 57 (translated in original 'proudness of heart '). AAdrw, to raise, lift ; to lift off (spun thread from a spinning- wheel), 102; khdrenam, she raised fern, things of me, 102. M8*t u , left-handed; Ufotf-tMr, f. acting in a left-handed way, acting contrary to custom, 10, 77. tta*Hn, to ascend, go up, 27, 75 ; impve. sg. 2, l&a*, 75 ; conj. part, irreg. khfaty for AAatiM, 27. khWt, 1, f. loss, harm, injury, 10, 77. k/tU/i 9 2, see khyotP, VOCABULARY" 173 kJiatun, to conceal ; to cause to disappear, overwhelm, get the mastery over, 16 ; I. p. p. m. sg. Mot tt , 16. n, interrog. adv, how ? by what means ? 108. tt , m. a flock, a herd, 108. ^ to eat, 27, 63, 77, 81, 88 ; to bite, K. Pr. 102 ; esp. to eat the good things of this life, to enjoy oneself, 27, 90 (with double meaning, also simply 'to eat'). Inf. sg. abl. i&ilna-niM, (abstain) from enjoyment, 27 ; JMna khena, by continued eating, 63 ; conj. part. kheth, 27, 77 ; impve. fut. no khtze (m. c. for kMzi), thoa shouldst not eat, 90; fut. sg. 3, WAyi\ kMyiy, it will eat for thee, i.e. thy (ass) will eat, 88; zang kheyiwo (m. c. for kh$i/iwa), it will eat (bifce) your leg, K. Pr. 102 ; 1 p. p. kkyauv ; m. pi. with suff. 1st pers. sg. sg. kliyem, I ate (masc. things), 81. tat, 1, f. longing, yearning. gmtin^^ longing to increase 5 48 ; pi. dat. kalan, 64 M, 2, an art, a skill ; sg. abl. yoga-kali, by the art of yoga, by practising yoga, 14. kal, 3, f. a digit of the moon ; %h$shi-kal, id. 25, 69. Cf. sow. Ml, m. time, a time, period of time, age ; the present, or iron, age, the tali-kdl, 91 ; kala-zofi, by efflux of time, 64. kol, m. race, tribe, family; as a Saiva technical term ( = Sanskrit hda\ the sphere of cosmic action, as opposed to the akdl (Skr. akula), the sphere of the Absolute or of Transcendental Being. It is supposed to be situate at the lower end of the Susumna nadl (see Note on Yoga, 12, 19). It is said to consist of the jlva (individual soul), prakrti (primal matter), space, time, ether, earth, water, fire, and air. When the mind transcends these it is in a state of grace. Hence, ktil-akol, the visible creation and that which transcends it, the totality of all creation, 2. Jkol", adj. dumb, 20 ; with emph. y, kolny, 86. M w , adj. of or belonging to (a certain) time, used ; path-tali, in former times, 91 ; kofi, at the (destined) time, 74 ; broth-kofi, in the future, in future times, 92. &alan, see /W, 1. kalpan, f. imagination, vain imaginings, vain desires, desire, 30, 33. Mesh, m. pain, torment, affliction, 80 ; karun, to cause affliction (to), 51. kam, see kyak. Mm, m. sexual love, carnal appetite, 71. One of the six enemies, see Itib. kami, see kydh. P) m. a jar ; hence, a particular religious exercise consist- 174 VOCABULARY [Jcombm ing of profound meditation accompanied by ' bottling up ' of inhaled breath. (Skr. knmlkakot,); cf. Note on Yoga, 21. With emph. y, kumluy> only the kumbhaka exercise, 34, See ndcH. komlun, to practise the kumbhaka upon some impediment to religious welfare, to suppress by means of the kuwbhaka meditation ; conj. part, kombith^ 75. kamalaza-nath, m. the lord who was bora in a lotus, N. of the god Brahma, 8. kan, m. the ear; kan, thawun, to offer the ear, to attend (to), give heed (to), 91. Mn, m. an arrow ; kan larw, to aim an arrow, 71. postpos. governing dat., to, towards ; gaganas-kun viMw* (the surface of the earth) will become extended to the sky, 22. kune, m. c. for imi, adv. anywhere ; nd fane, nowhere, 9, 11 ; na fane; id. K. Pr. 201. kun u , card, one, only one ; with emph. y^ kmuy, only one, 84, 94 ; (of several apparently different things) one and the same, 90. ftandd-pvrd, m. the ' city of the kanch ', i.e. the kanda or c bulb J which is supposed to be the root of the nodi* (q. v.), or tubes, through which the prana, or life-wind, circulates. It is said to be situated between the pudendum and the navel, 56. See Note on Yoga, 5. Cf. ndd, nddi, and /jraw, 2. kondP, occurring only in the pi. ag. kandfo . . . kanclev^ by several ... by several, by some ... by others, 55. , m. saffron, the saffron crocus; kong-wor*, f. a saffron garden, 88. fi*) adj. tawny-coloured ; Aon* dad, a tawny ox. In 66 the sg. dat. is kaffi dados. In modern Kashmiri it would be kanu dadas. f* t f. a stone ; ddtf-iiin 11 , a washerman's stone, on which he washes clothes; sg. dat. dob^kane-pethayt on a washer- man's stone, 103. kuph, m. anger, wrath ; sg. abl. Mpa, 23. /kapas 9 f. the cotton-plant ; kapoAi-posh, the blossom of the cotton-plant, 102. kapafa m. deceit ; kapatfr-farith, m. actions of deceit, jugglery, false and quack methods for obtaining salvation, 38. bar, adv. when? tar-bd, when, Sir? 87. kar y 1, m. in om-kdr^ the mystic syllable dm, the pranava, 34. tar, 2, m. work, business ; dfaJkar, the day's work, all that one does each day, 108. kor u (= *&), one-eyed, 20. kur u , tadaughter ; pL nom. m$e-kdre> mother and daughter, 92. karun] VOCABULARY 175 dy m. anger, 71. One of the six enemies. See tub. krbj*, f. a potter's wife ; kfdj^-mas, the aunt of a potter's wife, with emph. y, krojiy-mtix, 97 = K. Pr. 47. (The Pandavas and their mother Kuntr, during Dranpadl's wayamvara had their home in a potter's house. See MaMb/mrata, i. 6950, but there does not here appear to be any mention of the potter's children calling Kunti their mother's aunt.) harm, 1, m. an action, act, 58, 61 ; pi. nom. karm y 75. Actions are of two kinds, good or evil (75). karm, 2, m. Fate ; sg. gen. f. karmtin* r a hk, the line of Pate written on the forehead byNarayana; karmane i a khi, (what Narayana wrote) on the line of Pate, 107. kdran, m, a cause ; a means ;,sg. ag. kdrarfipranawak'*', hy means of the pranava, 76. In Saiva philosophy, there are three causes of the material world, viz. the impurities (mala) that affect the soul. These are (1) dnava-mala, or the impurity due to the soul, which in reality is identical with Siva, deeming itself to he finite ; (2) maylya-mala^ or impurity due to cognition of the differentiation of things, i.e. that one thing is different from another; and (3) kdrma-mala, or the impurity due to action, resulting in pleasure or pain, 75. karm, to do, 34, 37, 58, 61, 68, 74, 91, 95 ; to make, 17, 65, 81, 82, 85, 87, 89, 99 =K. Pr. 46 ; K.Pr. 102 ; lafi lal* kardn, making the sound 'Lai* Ldfi ', i.e. crying out, ( It is I, Lai ; it is I, Lai ', 105 ; sMwa f sMwa kardn, uttering (or calling to mind) the words ' Siva, Siva', 65. klesk karun, to give trouble, to cause pangs, 51 ; ndcl karun, to utter a cry, 72 ; mxketh Aarun, to do a speciality, to act in a special character, 54 ; betas karun^ to impress upon the mind, 34. karitk ga&hun, to make completely, 95; in hUJi karith and ditJi kanti, both in 12, karitk^ like the modern t&k, and like the Hind! kar> has little more than the force of a suffix of the conjunctive participle. This verb makes many nominal compounds. Thus, atkawd* karith) holding each other's hand, = encouraging each other, 92; cyon* bintJt karati^ he takes thought for thee, 72 ; dam karun, to suppress the breath (as an ascetic exercise), 4 ; (far karun^ to drive away, K. Pr. 56 ; kal karun^ to exert oneself, strive hard, 48 ; lath karn\ to kick, 102 ; lay karun*) to devote oneself ardently to any object, 60, 68 ; lay karun, to cause to be absorbed, 76; p&z kaTun?, to worship (dat. of obj.), 17, 21 ; man karun, to bathe oneself, 32, 46 ; thaph kartin", to grasp (dat. of obj.), 4. The following forms occur ; in karwi> 37 ; conj. part. 176 VOCABULARY [keran karifh, 12, 32, 51, 65, 85, 92, 95 ; pres. part, taran, 65, 72, 105 ; impve. sg. 2, bar, 17, 72, 99 = K. Pr. 46; K. Pr. 56 ; pi. 3, with suff. 1st pers.sg. dat. kafinem (mod. M^mm), 21 ; fut. and pres. subj. eg. 1, kara, 61, 95 ; 2, karakh, 17 ; 3, tari, 46, 54, 68 ; tare, 34 (bis) ; pi. 1, karav, K. Pr. 102 ; 2, kariv, 91 ; 3, with suff. 2nd pers. sg. dat. kaririey (mod. karinay}) 74 ; 1 past part. m. sg. Teor u 9 76 ; with saff. 1st pers. sg. ag., korum, 58, 82, 89 ; with the same, and also with suff. 3rd pers. sg. dat. tor u Mas 9 4, 48 ; f. sg., with suff. 1st pers. sg. ag. Mr d m, 68; with the same, and also with suff. 3rd pers. sg. dat. k&r^mas^ 4, 60 ; with suff. 3rd pers. sg. ag. and also with suff. 1st pers. sg. dat. teiPnam, 102 ; f. pi., with suff. 1st pers. sg. ag. kiyem (mod. fcarem), 81 ; 2 past part. m. S., with suff. 2nd pers. sg. ag., karyotfi, 87. keran, m. pi. the various natures of men and women (kindly, crooked, good, evil, tender, cruel, and so on), 92. kr&MJ u , f. a kind of large open basket ; sg. dat. kra^e, 24. kr&r*, adj. terrible, fierce, pitiless, 27. k-ruth 1 ^ adj. hard, severe, difficult to conquer (of a disease) ; hence, to be obtained with great difficulty, hard to find, 51-54, 80. hartal^ f. a sword, 62, 88. kriy^ 1, adj. doing, maker, used , as in m'wa-hriy> the maker of all things, the Creator, 59. kriy> 2, f. an action, 63 ; esp. a good work, an act of devotion, act of worship, a holy action, in kriye-pun* 9 a hedge of good works, 63. /to, to, bus 1 *, see kydL kush, m. >b&:-grass, Poa cynoswoides, the sacred grass used at various religious ceremonies, 45. Mod, hunger, 28, 72 (mod. eMty. keshev, m. N. of Visnu, Eesava, 8, 14. Xwsttm, m. a flower; pi. nom. kmum, 39, 40 ; abl. kusnmav, 21. kdsim, to remove, put away, dispel ; pol. impve. sg. 2, with suff. 1st pers. sg. dat., kdstam, K.Pr. 57; 3, with same suff., kd$Ham> 8 ; fut. sg. 3, with suff. 2nd pers. sg. dat., k<Liy> 73, 74 ; past part. f. sg., with suff. 3rd pers. sg. ag. ko$ u n y 76. kau&ar, m. N. of a sacred lake in Kashmir, the ancient Kramasarah, and the Kom a r of Sir Aurel Stein's translation of the Rdja-tara<h<jin% II, 393. The name is also given to the peak at the foot of which it lies, 50. This peak forms a part of the Pir Pantsal Eange. Sg. abl, kausara> 50, , tydt] VOCABULARY 177 kati) adv. whence?, where? ; in 106 employed, like the Hindi ky(L) merely to indicate that the sentence is interrogative. kt w , adj. damp, moist, full of juice, juicy, 51 ; m. pi. nom. tPtiy (with emph. y), 51. kot l \ adv. to what direction ?, whither ?, 9. /te M , ])ron. adj. how much ? ; pi. how many ? ; m. pi. nom. Jcait\ 81 ; f. pi. nom, taita, 81. k&V\ m. a beam (of wood) ; sg. abl. koti, 23. to/*, f. a word, a statement, 91 ; gdra-kath^ the word of a ffuru, the spiritual teaching of a guru^ 45, 62 ; pi. dat. kathan^ 91. katfi, m. wood ; Mt/ia-ctten, a cow made of wood, a wooden cow, 38. /M, termination of the conj. part., as in vemrzith IcUli, having taken leave, having departed, 9. Cf. karifJi^ s. v. harm. ketJia, adv. how ?, 10 ; kUlio^ id., 91 (used in addressing a person at some distance). kutji { \ m. a knee; pi. dat. kothen liywli 11 ^ like the knees, K. Pr. 201. fatt/tun, to be in distress, to become hard up, to have one's income diminished ; hence, to become more and more con- tracted, (of times) to become harder and harder, 91 ; pres. part. kitthdn, 91. /toAV*, f. a small dark room, a closet, a cupboard ; sg. dat. kutttW-andar, 101. Mm, to pound, crush, reduce to powder ; conj. part, kutitk, 80. Adtur, m. a pigeon ; Adtar-mor u 9 a pigeon-house, a dove-cote, K. Pr. 57. kal&a, see k^. kofe*, L a pair of scissors for cutting cloth or the like ; with emph. y, ko^y y 103. kav, m. a crow ; pi. dat. w<m-kdwan t for the forest-crows, 28. taw a 9 see kijah) 1. ftetral, adv. only, nothing but, 72. Icya/i, 1, pron. interrog. who ?, which ?, what ? animate singular. Nom. m. subst. kn$ } who?, 7, 78; htst-Mmt some one or other, 86 ; ku&-bd) who, Sir?, 88 ; adj. tits* pusJt u 9 what florist ?, 39 ; kns ftev, what god ?, 14 ; f. subst. loli- ko$m, who am I? 3 7; adj. &osa jpRsJiowi, what florist (f.)?, 39; dat. c. g. to, to whom?, 17, 21,33. inanimate singular. Nom. subst. his, in third line of 78, what? This is really an adjective with the substantive underKtood, what (thing) ? ; kydh, what? 21, 34, 42, 68, 71, 73, 81, 84, 85, 91 (bis), 95, 98 = K. Pr. 18; K. Pr. 102; kyfih-ttim, something or other, 86 ; keh na ta kyaJi, there is nothing, so what (is there?), = all is vanity, 19; jm kydk, N 178 VOCABULARY [kydh what a good thing!, how well!, 89; adj. km #ar, what lake?, 78; kus parama-pad, what supreme state?, 78. Abl. subst. kawa, by what?, used adverbially to mean 1 how?', 41, 'why?', 56 (bis); adj. kami disU, from what direction ?, by what direction ?, 41 (bis) ; kami waf^ by what road ?, 41 ; kaml sMtha, on what bank ?, 84, 85 ; Jrawa (lorn, with what stream ?, 39 ; kawa~ana mantra, with what kind of wantral) 39. Plural nom. adj. ham tutum, what flowers ?, 39 ; kam vitf, what sports ?, 109. 2, adv. interrog. why?, 67, 74. Used as a mere interrogative particle, indicating a question, 18, 66. h) conj. as well as, and, in the adverbial phrase den kyok rath, day and night, i.e. continually, always, 3, 5, 65. A variant form is cttn kydwu rdth> 19. kiyem, see kantn. kyiit 11 ) postpos. of dat. ; liyu kyufP) for some one else, 61. h/vf% u , pron. adj. intevrog-. what sort of?, of wha,t kind?, 84, 85; with another adj., kyuth u druw u , how firm ?, 71. ki/dwu, see kyoh. tffdri, adv. why?, 95, 107. ko-zana, adv. or interj. who knows ? ; used in anxiety or the like, as in ko-zatia kydh lani tas, who knows what will happen to him, i.e. some calamity will probably occur to him. But Lai seems to nse it as a mere adv. meaning ; by what means ', quasi ' who knows what means (will effect so and so)', 73, 74. In 72, she has kd-zanani, i.e. in the ablative feminine of the genitive, and uses it as a relative adverb meaning 'how', s by what means' (God takes thought as to the means by which hunger will depart from thee). fab, desire, greed, cupidity, the chief of the six * enemies ', or sins which impede union with the Supreme. The six are kama, sexual desire; krodha, wrath; Zob/ia, desire; mada, arrogance ; moha^ delusion of mind ; and matsara, jealousy. In Monier Williatns's Sanskrit Dictionary \ s.v. md^varga^ fa?M 9 joy, and mdna^ pride, are substituted for mofia and matsara ; but the above is the list given in Kiratdrjuntya, i. 9, viz. : kdwah krodlas tatM lobho maria-mohau, ca matsaraL In L. V. 12 and 30, lobha, or Ksh. luh> is mentioned alone, to indicate all six. In 43, three, loblia^ manmatJia (= kama), and mada, and in 71, tama, krodJta (Ksh. krud), and lohha, are in each case mentioned to indicate all six. Cf. 13. faba-vtind, without desire, free from desire, 12. VOCABULARY 179 lalnn> to get, obtain, acquire, find ; fut. sg. 2, labakh, 75 ; 3, lali, 90, with emph. y, tabiy t K. Pr. 46 ; past part. m. sg. with suff. 1st pers. sg. ag. lobum, 35, 90; f. sg. with same suit m h m, 31. lach) card, a hundred thousand; yogana-tacft, a hundred thousand leagues, 26 ; sg. abl. lade (for lacha)-Manza y (but one) out of a hundred thousand, K. Pr. 150. lacdr, adj. helpless, without resource; as subst., a helpless person, f. sg. ag. Idedri, 89. laditn, to build (a house or the like) ; pres. part, laddn. K.Pr. 57. %, f. aim, object, that which is aimed at, the result for which a person works; sg. abl. Iaffi-ro8t u t one who is devoid of aim, one who works without considering the resultant reward, disinterested, 61, 65. lagrn, to be joined (to), connected (with) ; to come to anchor, to run aground, 84, 85; to come into close contact or connexion (with), to be absorbed (in), to be incorporated (in), to become one (with), 58 ; to become joined (to a condition), to experience, 70; to happen, befall, be met with, be obtained, 41 ; ache lagane talav, the eyes to be attached to the ceiling, i.e. to be turned upwards, K. Pr. 102. Fut. sg. 1, laqa, 84, 85 ; 3, lagi, 70 ; with suff. 1st pers. sg. dat. and emph. y, lagimay (for lagemay\ 41 ; past. m. sg. 3, with suff, 1st pers. sg. dat. and interj. 0, % u /0, 58 ; f. pi. 3, l<yl, K. Pr. 102. Idgun^ to join, unite, apply (panas logith me&e, having applied earth to the body, 44, see below) j to employ (an article for a certain use), to apply (something to a certain purpose), esp. to employ (a thing in worship), to make an offering (of something), 39, 40, 42, 78, 79 ; to act the part of (so and so), to perform the office (of so and so), to act in (such and such) a capacity, 43 ; in 44 (see above) j)dnas logith also (by a pun) means ' having become hidden in thyself, i e. of God, c having become indiscrete '. Conj. part, logitli, 44 ; fut. sg. 3, Ugi, 78, 79 ; impve. fut., with suff. 2nd pers. sg. dat. %%, 42; with suff. 3rd pers. sg. dat.,.%^, 39, 40; past part. m. sg. with suff. 3rd pers. sg. ag., logun, 43. lah, adv. lightly, gently ; wdwa M, (leaves Ml) gently witn the wind, ie. in a gentle wind, 83. Kb-langa?) m. an iron anchor, an anchor ; met. that which, ties one down to this world, the things of this world (as opposed to spiritual things), worldly possessions and business, 67 ; sg. gen. (f. sg. nom.) I6l4angaru(^ } 67. 180 VOCABULARY [/'* tej*) f. a cooking-pot ; sg. dat. Kj$> 95. #H, f. abusive language (usually indecent) ; ttkd-Ukk, mutual abuse, 23. lukh> m. people, persons, K. Pr. 57 ; people in general, 53 ; a stranger, one who is not related by blood, marriage or other connexion, other people than oneself, 88 ; K. Pr. 57. Note that the genitive of this word is twice luka-Jiond u , 88 ; K. Pr. 57. luka-garu, into other people's houses (see gara), 53 ; luka- aasa, a thousand people, K. Pr. 57 ; faka-hanzay tare, houses of other people, K. Pr. 57 ; see bond*. lelhun> to write ; past part. m. sg. with suff, 2nd pers. sg. dat. lyukJiw/t (what) was written for thee (by Narayanaj, i.e. what Narayana wrote (on) thy (forehead), an allusion to the lines of Fate written on the forehead of a person's skull on the sixth night after birth, 107. lal, f. N. P., N. of Lai Ded, known in Sanskrit as Lalla, the authoress of the poems edited in this volume, 3, 48, 49, 68, 81, 82, 83, 93, 102; with emph. \ lal\ even Lai; Idfl Idl* kctran, making (the cry) (i.e. crying ont) *(it is) even (I) Lai, (it is) even (I) Lal, s 105 ; sg. dat. lah, 84, 94 ; ag. lali, 76, 93, 103, 104 ; (m. c.) hie, 76. /*?&, m. a darling, a beloved one, 105 (alluding to a specially loved god). lot, m. passionate love, eager and loving longing; sg. abl. tola, 3 ; sg. gen. (m. sg. abl.) lolaki ndra, (parched) with the fire of love, 25. ftldm\ f. pi. actings, taking parts in a theatrical performance, 81. The word has not been noted elsewhere, and its form, as a feminine plural, is unexpected. It is a question whether we should not read Ilia me, hla being the f. nom. pi. of ill or Ilia (Skr. llld)^ and me being the agent case of Mb, I. falandiGun, to dandle a child to quiet it ; hence, to fondle, to soothe (a pain) ; past part. f. sg. with suff. 1st pers. sg. ag. /alaudv*m 9 105. laUtk, adv. artlessly, gently, 67 (bis). tama, f. one of the divine mothers or personified energies (sakli) of the principal deities, in Sanskrit malrkU, variously reckoned as 7, 8, 9, or 16 in number. They are closely connected with the worship of Siva ; lama-batF'^ the circle or assemblage of these mothers (Skr. watrkd-mwlala) ; Idrnd-tiakm-posh" 1 , a beast devoted for sacrifice in the joint worship of all these mothers, used met. to signify anything devoted, or destined, to destruction, 63. lamun, to pull (razi, a rope), 95 ; to tow (mri, a boat), 106 ; pres. f. sg. 1, c/i&t lamm> 106 ; cond. past, pi. 3, lamahon> 95. w] VOCABULARY 181 lar, f. the side or flank of the body ; dachim lari, (lying) on the right side, K. Pr. 57. lur u , f. a house ; sg. dat. farlt, 101 ; pi. nom. lare, K. Pr. 57. farm, to pull down or destroy (a house, wall, or the like) ; conj. part, l&ritk, 74. lasnn, to live long, to live in good health and prosperously, 27, 35 ; to live, to be a survivor amongst a number of mortals, K. Pr. 150 ; fut. sg. 1, fata, 35 ; past m. sg. 3, with emph. y, Iwttity, K. Pr. 150; pi. 3 (really conj. part., see App. II, p. 140) ld$, 27. lo*m, to become weary, 48, 60, K. Pr., 57 ; (of the day), to fail, to become evening, (or of the night) to fade away, to become morning, 3, 44, 98 ; K. Pr. 18. The past part, of this verb is lite* or Imp ; fern. sg. lm u or luW^, pL torn. Past m. sg. 3, with suff. 1st pers. sg'. dat., lustnm, (the day) passed away for me, 3, 44, 98; K. Pr. 18; f. sg. 1 &**, 48, 60 ; f. pi. 3, with suffi 1st pers. sg. gen. narg losam, my arms grew weary, EL Pr. 57. &, see lamn and lo&m. fa///, a kick, 102 (bis). lu&&*& t see losun. lawan, m. salt ; lawan-zan, like salt, 29. tawar, ? gend., a rope ; se&i-lawar, a rope of sand, 107. The word does not occur in vocabularies of modern Kashmiri, but cf. mod. Ksh. lai\ f. the strand of a rope. lay, 1, m. absorption ; (with dat.) lay karun, to make absorption (in anything), to become absorbed in, 76. This word is generally feminine. See lay, 2. lay, 2, f. absorption ; ardent affection or desire, K. Pr. 201 ; destruction ; lay Jcaru&, (with dat.) to practise (anything) steadfastly and with ardent devotion, to devote oneself (to any particular practice), 60, 68; lag$ anm, to bring (anything) to absorption, to bring (anything) under one's own power by concentration of mind, 82 ; laye wdtlm, to rise to destruction, to become dissolved into nothingness, 1. Cf. lay, 1. Sg. dat. 1, 82; layirfyu/iP, like ardent love, K. Pr. 201. lyukhuy, see lekkun. lay MI, to become absorbed (in the Supreme), to reach final beatitude ; to become dissolved into nothingness ; past m. pL 3 la/' (in both meanings), 59. ma, prohibitive particle, used with the imperative. With the interj. 6a, ma-bd tmwun, do not. Sir, let it go, 88. With the pol. impve. wata, q. v., is used. Other forms of ma are mau and mo, see md. 182 VOCABULARY [md tnti, the interrogative form of ma. Used with the imperative it gives practically the force of a negative interrogative future, as in ileyiv ma, will ye not huy ? i.e. why do ye not buy?, 89. M&K, see mo. m$, see loL wo or man, i. q. ma, q. v. mo gtirun, do not seek it, 30 ; man as, be not, 36 ; bhayi mo bar, to not feel fear, 72. mocha, see moth*, wad, m. intoxication; hence, arrogance (one of the six 1 enemies', see lub], 43 ; intoxicating liquor, wine, 81. 'M/7, m. a fool, a lout, an ignorant person, 20, 66 ; sg. dat. tmdas, 66. maiddn, m. a field ; sg. dat. mane maiddnas, in a field, K. Pr. 57. witijun, see murun. mudra, f. name of particular positions or intertwinings of the fingers, commonly practised in religious worship. They have an occult meaning, and are believed to have magical efficacy ; sg. ag. mudri, 2. wmh, m. illusion (in a religious sense) ; sg. ahl. mulia, by means of, under the influence of, illusion, 74 ; sg. gen. f. muMo u may, the desire of (i.e, begotten by) illusion, 67. wnhun, to suffer illusion, to be deceived ; past f. sg. 1, mwh*8, I was deceived, 13. mop*, f. a mother, K. Pr. 47; sg. nom. mojl (m. c.), 97; pi. nom. mdj%-kdr$, mothers and daughters, 92. mokht u , adj. released ; esp, released from transmigration, saved (in a religious sense), finally emancipated, united with the Supreme ; m. pi. nom. zuvant 1 mokffifi, released, or saved, while yet alive, 6. moffit\ f. release from transmigration, .final emancipation ; sg. abl. mokti-dwar, the gate (or door) of final emanci- pation, 29. maiur or makor u , m. a mirror ; sg. dat. makam, 18 ; makuras, 31. mal, m. dirt, foulness, 18, 31, 49 ; maZjpyon u , dirt to fall (on anything, dat.), 18. mfffi*, m. a father; voc. noli, father, used as a title of respect, equivalent to 'Good Sir!' or 'Sir! 1 , 91, 107; K. Pr. 57 ; ha mdli, id. 107, also capable of being read as hamali, burden-bearer 1 mall, m. a hero, a strong man ; sg. ag. mdlfi, 24. melun, to be united (with), to become one with, to be absorbed (in, dat.), 1, 68, 105 ; to be joined (to a person), to be got (by, dat.), to be attained to (by, dat.), 78, 79; mllM gabhun, ma*a*\ VOCABULARY 183 having become united to go ; to go away together, or in a body, 9 ; (as intensive compound) to become united (to), mingled (with, dat.), absorbed (in, dat.), 11, 29, 30, 69. ^Conj. part, vnhth, 1, 9, 11, 29, 30, 68, 69, 105 ; fat. sg. 3, with suff, 2nd pers. sg. dat. melty, 78, 79 ; past m. sg. 3, m>/til u , 1 (cf. also myul u and myul n , 2, s. vv.). mlawtm, caus. of melun, to join, unite ; conj. part, milavitk, 69. warns, m. flesh ; sg. gen. (m. pi. nom.) mdmsatf, 81. wan, m, the mind, the thinking faculty (Skr. manas), 5, 12, 17, 18, 45, 65, 93 ; K. Pr. 57. This is roughly the meaning of the word, and will suit for the translation of the above passages, but, as a term of Saiva philosophy, it is not sufficiently accurate. According to Deussen (Allgememe GescMche (lev Hibsoptiie, I, 3, p. 490 ; cf. ib., pp. 58 ff., 352, 374, 604 ff., 648), the functions of the manas are that ' on the one hand, it forms the impressions delivered by the organ of cognition (buddkl) into conceptions, which are then S-eserved as finished products of cognition in the lucldhi. n the other hand, it executes the decisions derived from the luddhi by influencing the organs of action'. This technical meaning of manas (Ksh. man) can be traced in its use in 23, 27, 31, 40, 79, 80, 105. In L. V. 71, the meaning of man is further extended to indicate the exercise of the thinking faculty, careful thought. Man 'ratlin, to seize the mind, to bring it under subjection, 55 ; ma-man, one's own mind, 68, 98. In 68, there is a play upon words, swawan being also used as equivalent to soman or- suman, the jasmine. Sg. dat. manas, 17, 31 ; with 'emph. y, manasny, 23 ; loc. mani, 18, 45 ; abl. mana, 80, 98 ; with emph. y, manay, 71 ; gen. (m. sg. abl.) manaki, K. Pr. 57. wan, m. the possession of a good reputation, respectability, 24. mqndal) m. a circular disk, 75 (cf. stirya) ; a district, locality, 33 (cf. AuwhuMnth). mangun, to ask for, demand ; fut. pi. 3, with suff. 2nd pers. sg. dat., mawganayt they will demand from thee, K. Pr. 56; past part. m. sg., mong u , with suff. 3rd pers. sg. ag. and 1st pers. sg. dat., mong^nam, he demanded from me, K. Pr. 150. manmath, m. carnal desire, sexual appetite, 43 ; i. q, kdm, see lu&. manun, to heed, to look upon as, consider (a thing to be so and so) ; conj. part, monith, 73 ; impve. sg. 2, man, 23 ; past part, (used as past tense), m. sg. mon u , 5 (bis), manas, m. i.q. man, q.v., the mind, the thinking faculty, 2; the faculty of imagination (see man), 27. 184 VOCABULARY inanwk, m. a man, a human being ; voc. ha, manu$/ie, man !, 107 ; manuske-mamS) human flesh, 81. mantJi a r, m. a religious mystic formula (Skr. wantm), 11, 34 (bis), 39, 40, 58. A mantra is an aggregation of apparently unmeaning sounds. It has no efficacy unless the utterer is aware of the mystic meaning of each sound, which has to be taught by a gum, or spiritual preceptor, By meditating on a mantra, with full knowledge, unity with the Supreme is attained. Sg. abl. mantra, 39, 40 ; pi. nom. mantk a r, 34. manz, postpos. governing dat., in ; pwas-manz, in myself, 44. In 98, it means having reached the middle ', and exception- ally governs the abl. (wamana-stiM manz, having reached the middle of the embankment of (the illusions of) my own mind, or tuman-sdtM wants, having reached the middle of an embankment (furnished) with small bridges). In K. Pr. 57, manz precedes the word it governs.- mains maidanas, in a field. wanza, postpos governing abl., from among, out of (so many) ; laghe-mansa sasa-manza, out of a hundred thousand (or) out of a thousand (only one is saved), K. Pr. 150. Mar, m. killing, slaughter ; mdra-buth (pi. nom.), m. murderous demons, 71. mor", m. a cote (for pigeons or the like) ; sg. abl. mare (m. c. for man), K. Pr. 57. mag, m. a deer ; pi. nom. mrag, 47. mdrg, m. a way, a path ; jwna-marg, the path of knowledge, the way to the knowledge of the Supreme, 63 ; sath-mdrg, the good way, the path of Wisdom, or (alternatively) the seventh road, 82, warun, to die ; inf. sg. abl. warana brotJiay, even before dying, even before thy death, 87; gen. (f. sg. nom.) maranm* skokk, the fear of death, 73-76 ; conj. part, mritt, having died, i.e. after death, 87; K, Pr. 56; pres. part, maran, dying, 83 ; impve. sg. 2, war bd, die, Sir!, 87 ; fut. sg. 1, mara, 35 ; with suff. 3rd pers. sg, dat., maras, I shall die in it, 68; 3, man, 12; with suff. Ibt pers. sg. gen., marSm m huh, no one belonging to me will die, 35. mdrun, to kill, destroy ; met. to reduce to absolute quietism, 49 ; to beat, smite, 83 ; conj. part, month, 43, 77 ; pres. part, wamn, 83 ; impve, sg. 2, with suff. 3rd pers. sg, aec. marun, destroy it, 30; with suff. 3rd pers. pi. ace. mdrutt, destroy them, 71 ; fut. pi. 3, with suff. 2nd pers. sg. gen. m&rinty (for modern maranay) j)dn, they will kill thy Self, 71 ; pist part. m. sg., with suff. 1st pers. sg. a-g., tofwm, I pacified, 49 ; with suff. 3rd pers. sg. ag., mtirvn, he killed, 43. VOCABULARY 185 murun or mudun> to husk grain by trituration in the hand ; hence, met. kocJie murun, to husk the bosom by rubbing, (of a suckling child) to snuggle or nestle in the bosom, to be at rest in the bosom ; fut. sg. 3, mure or mwle (m. c. for muri, mudi), 70. martala, ? m. honour, dignity, 87. mas, m. wine, 104 ; K. Pr. 102. MX, an aunt (mother's sister), 97 = K. Pr. 47. mas/tun, to be forgetful, to forget (in this sense, the verb in the past participial tenses takes the subject in the dative case), 67 ; to be forgetful, to be deluded, to become subject to delusion ; waxhith ga&hun, to become subject to delusion, as ab., 59. Conj. part. masJtitJi, 59 ; past part. m. sg, with suffl 2nd pers. sg. dat. mothuy, it was forgotten for thee, thou forgottest, 67. wnn& u #, see mufatn. mast) m. the hair of the head ; mast-wal, a single hair, 24. mafa, prohibitive particle, used only with the polite imperative, do not, 53 (bis), where it has practically the force of a negative interrogative, ' does it nob ? ' want, m. death, K. Pr. 56. wol&t see mobun. wotP, m. a madman, 105. Motft u , f. the closed fist ; sg. dat. (in sense of loc.) mocke, 24, mathim^ to rub, knead, work, squeeze ; past part. f. sg., with suff. 3rd pers. sg. ag., and 1st pers. sg. dat., muM*nam, he rubbed (a fern, object) into me, 103. motJtuy^ see m&sfiun. matru-rup\ f. (a woman) in the character of a mother, perform- ing the duty of a mother, 54. motvy, mot u yey^ see mo&un. metP, f. earth, clay ; met. earthly things, non-spiritual things, 44 ; sg. dat. w8W, 44, where the word is repeatedly used in a double sense, viz. in the above meaning, and also in the sense of me &%, me (and) thee, or me 6 a >5, me (and) thou. <?, see wo&un. iam> see wathun. to remain over and above, to be left remaining ; fut. sg. 3, wti&i, with emph. y, mti&iy, 63 ; m. c. wote, 11, or mo&e, 21 ; past m. sg. 3, with emph. y, motuy, 9, 11, and also with conditional suffix ay, mot^i/ty, 2 ; also motu for mti/P (m. c.), past m. sg. 3, in 1. mfatts, ? f. the day of the new moon ; old loc. mdwdse, 22. may = Skr. maya, in B&iva-may, consisting only of Siva, 16. 186 VOCABULARY way, f. love, affection, love for earthly things, delusion, mdyd, 67 ; the love of God, K, Pr. 201 ; mdyi-AyuA*, like the love of God, K. Pr. 201. mdye-i-i/j^ f. (a woman) acting in the character of a deceiver, a Delilah, 54. myufr, m. union, identity with ; hence, the knowledge of the feet .of such identity, 7. Of. y*W M , 2, tify/\ 1, m. see melun. wy&l*, 2, i. q. wyul u , union, identity ; esp. union, or identity, with God, 36 ; see art. swa. mi/on 1 * 1 , wydmiv, see M. na, negative, not, 26, 35 (bis), 37, 60 (bis), 77, 90, 98 (bis, and in v. 1.), 104, 107 (bis) ; K. Pr. 18, 102, 201 (many times). na . . . na, neither . . . nor, K. Pr. 46 ; na fa, and not, nor, 96 (bis), 97 ; K. Pr. 47 (bis), 102 ; na . . . na . . . ta, not ... nor . . . nor, 15 ; na-ta, otherwise, or else, 19 (ter), 71 ; K. Pr. 150; nay (na + ay), if not, see s. v. Cf. nd, 1, and no. The negative used with the present impve. is ma, and with the pol. -impve. mata, qq. v. With the fut. impve. na is generally used, but cf. no. nd, 1, negative, i. q. na, 2 (ter), 9, 11, 12 (ter), 18, 23, 27 (bis), 45 (bis), 47, 55, 59 (quater) ; nd . . . na, neither . . . nor, 7 ; zm nd zen,, they are being born (and) they are not being born, i. e. when they are hardly born, immediately on being born, 47. nd, 2, verbal suffix indicating a negative interrogative ; khenem-na, will it not be cut for me ?, 83. no, negative, i.q. na and nd, 1 ; 29 (bis), 31, 41, 67, 70 (bis), 90 (bis) ; K. Pr. 46. In 70 and 90, no is used with the future impve. Cf. 0. nab, f, the navel ; a focus, or central point, hence the focus of the body, the kanda, or bulb, between the pudendum and the navel, which is the root of the uadw, or tubes, through which the prana, or life-wind, circulates. See Note on Yoga, 5. Sg. abl. ndbi, 34 ; nabi-sthdua, of the region of the katida, 57. Regarding the heat in the navel, seeprdn, 2. ndbarl, m. sugar-candy; ndlacfi-bdr, a load of sugar-candy, 108. nSoar, adv. outside, abroad, 4 ; K. Pr. 102 (bib) ; nefira, from outside, 94. neck, adj. good, 35 (bis) ; as adv. well, successfully, fortunately, 37. The more usual form of this word is nekh, cf. Prs. nek, nechatur, m. a lunar asterism ; the season during which the sun, or the moon, is passing through a lunar asterism ; hence, a time or moment fixed by astrology, 3. nad, f. a river, 57, 96 ; K. Pr. 47 ; sg. dat. *& nadi, (contact) with the river, 57. non u ] VOCABULARY 187 wtfrf, m. a cry, call, loud sound,72. ^wndda-Undn (15),see Univ. nddi, f. a tube, artery, vein ; esp. the tubes through which the vdyu, or life-winds, circulate. See Note on Yoga, 5, 6, 21. There are fourteen of these, rising from the kantia^ or region between the pudendum and the navel (cf. nab). Of these fourteen, ten (named idd t pinga/d, snsuwna, gdwlhdri, fatijikvd,pu8d,yafamnl 9 alamfaqd,ht7tu 9 and fan&kwl) are the principal (hence the da*he-nadi-wdv of L. V. 69). The principal vital airs are five in number, viz. pram, or upward flowing air, which has its seat in the lungs; apetna, or downward flowing air; udana 9 which rises in the throat, and enters the head; samdna, which has its seat in the cavity of the navel, and is essential to digestion ; and vytin^ that which is diffused through the whole body. These course through the various naflis, and the object of the Saiva ascetic is to restrain them by jmndyama. For this exercise, see Note on Yoga, 21. By it, the prdna and apdna are united to the uddna. The fire of uddna then rises in the central ndfli, which causes the dissolution of prdna and ajodua, thus leading to wwddti, or consciousness independent of objects (see Translation of Sivasut.ra-viwartim, ' pp. x and 41). Hence, L. V. 69 mentions the uniting of the winds of the ten nddis. In L. V. 80, ndcli-dal is ' the collection of uMi*\ 'the whole group of nddw 9 . The authoress wishes that she had been able to bring the ten nfiflis under her mental control (by prdndyaiw, &c.), and thus been able to obtain ttawddhi. nador u , 1, m. the stalk of the lotus, which is eaten when cooked with oil and condiments, 89, with play on the meaning of nador^ 2. nador*) 2, adj. not firm ; hence, worthless, of no value, 89, with play on the meaning of nadw u , 1. nehdl, adj. prosperous, favoured, successful, 24. ndf, m. the collar, or neckpiece, of a garment ; nala, rafun, to seize by the neck of the coat, hence, to seize forcibly and retain, K. Pr. 102; not* Munm, to cast on the neck (e.g. a garland, or a heavy chain), K, Pr. 102. nol u , m. an unbroken cowry-shell ; hence, & small piece of anything, 81 ; pi. nom. naK, m. c. for d/*, 81. ndm, m. a name ; pi. nom, ndw, 8. Cf. ndv, 1. niwfoi, m. the twinkling of the eye ; sg. abl. nimettil aki, in a single twinkling of the eye, 26. nawaskdr, m. reverence, adoration, K. Pr. 102. tf , adj. naked ; as subst. a naked ascetic, 46 ; the naked, or bare, body, 88 ; m. sg. nom. with emph. y, nonuy, 46 ; dat, nanif, 88. Cf. nanga. 188 VOCABULARY ntnd a r, f. sleep; n<jn(lri-kot u , smitten by sleep, sunk in ' sleep, 32. nauffa, adj. naked; f. sg. nom. with emph. y, nangay, 94. Cf. non u . netiffa, m. a time, an occasion ; sg. abl. aki nlngi, on one occasion, once, 50 ; tmyl ri&ngi, three times, 50 ; sati nengi, seven times, 50. nanun, to become naked ; hence, to become manifest, 4 ; past f. sg. 3, with suff. 1st pers. sg. dat, nanyeyem> became manifest to me, 4. napli8 } m. the breath ; hence, the soul, K. Pr. 150, with emph. y, napfa^y. 9idr, m. fire, 97 ; sg. abl. lolaki nara^ by the fire of love, 25 ; sg. gen. (f. sg. nom,), nam<^^ 23. nur u , f. the arm ; pi. nom. nare losam^ my arms grew weary, K. Pr. 57; ace. natS dlawane, to wave the arms (in grief), K. Pr. 57. nardn, m. Narayana, God, the Supreme Being ; sg. ag, ndron 1 . 107 ; voe. he ndntn, 109 (fcer). nerun^ to go forth, to go out (of the house), 3, 92, 102 ; K. Pr. 57, 102 (bis) ; to issue (as a result), 23 ; hi ndv dram, the name 'Lai 5 issued for me, i.e. I became known as Lai, 49. impve. pi. 1, nerav, K. Pr. 102 (bis) ; fut. sg. 3, neri, K. Pr. 57; with suff. 3rd pers. sg. dat., nerh^ will issue from it, 23 ; pi. 3, ueran, 92. past m. sg. 3, dmv, with suff. 1st pers. sg. dat., dram, 49 ; f. sg. 1, drdy&, 3, 102. ndru&t m. a barbed fishing-spear; nara& i ~cli6kfi) the (very painful) wound caused by such a spear, 23. nisAS, 1, adv. near, close by, 30, 46. nu/it!, 2, postpos. governing dat., near; nisM pdnas, near myself, 31. nMe, 3, postpos. governing abl., from ; gan(]ana-niske> from (i.e. by means of) dressing oneself, 27 ; msa-nishe ti, (efforts) even from (i. e. beyond) my strength, 48. no$& u , m. a destroyer, in wata-nos?i u , a way-destroyer, a highway robber ; pi. nom. -918*%*, 43. n&tAfygd u 9 m. one who has no wits, a fool, 83. yiisfipati, adj. without trust, unbelieving, 36. ndsikh, f. the nose; wdsika-jpawam-dfa*, holding (i.e. borne upon) the vital air that issues through the nose (sc. from the heart) (of the syllable dm), 33. See aw&atL nemr, f. deep sleep, 32. ) m. a lord, a chief; sg. voc. ndtha, Lord !, 7 ; kamalaza- h, the lord who was born in a lotus, i.e. Brahma, 8; VOCABULARY 189 xura-guru-nalh, the lord of the chief of the gods, i.e. the Supreme Siva, 5, 65 (cf. gimi). , adv. perpetually, continually, 65 ; with emph. y, riethqy, 46. Cf, nityt. mty, m. dancing ; ndthras, the pleasure of watching dances, 73. vitye, adv. i. q. nUk, q. v., 45, na&un, to dance ; inf. hyotum nafam, I began to dance, 94. ndv, 1, m. a name, 15, 49 ; bar-ndv, the name of Hara, 98. Cf. mm. ndv, 2, f. a boat, a ship, 107; sg. dat. ndvi lamun, to tow a boat, 106 ; ndwa-tdr, the act of ferrying a person in a boat, 98 = K. Pr. 18. HOW*, adj. new ; with emph. y, continually new, ever new and new, 93 (bis) ; so nawam-nowuy (fern, nawam-nili^y), ever new and new, 93 (m. and f.). ndwtm, to scrub, scour, clean ; past part, m. sg. with emph. y, nowuy, 93. nat/, a compound of na, not., and ay, if; if not, K. Pr. 46. nyul l \ adj. dark blue: (also) green; hence, (of vegetation) green and luxuriant, 36. nit/em, m. a fixed rule 'or law. kanm, to make a vow as to a future rule of conduct, 87. nynn u , to take ; kachth nyun u , to take out, to take forth, K. Pr. 57 ; fut. pi. 3, nin, with suff. 2nd pers. sg. dat. ninanay (apparently for ninay), they will carry thee (forth), K. Pr. 57. niz, adj. own, one's own ; mza-swarupfi, the nature of what is one's own, the nature of Self, 67. pad, 1, m. a position, site; parama-pad, or (77) paramnpad, the Supreme Siva, 10, 77, 78, 79. See param. pad, 2, m. a verse of poetry, such as Lalla's own verses; pi. nom. pad, 76 ; dat. (for loe.) padan, 84. paid a, adj. created, produced ; karun, to make (for oneself), 99 = K. Pr. 46. patlun or parun, to read ; to study, 36 ; to recite, give forth (e.g. a stream of abuse), 18, 21. Conj. part, parith, 36 ; impve. sg, 3, with suff. 1st pers. sg. dat., pacfinem or par*n$m (modern Ksh. would be -nam), 18 ; pi. 3, with same sufll, and with identical form, 21. puh, m. the month Pausa (Dec.- Jan.). It is the month in which the leaves fall. Sg. gen. (m. sg. abl.) puhani wdwa, (leaves falling) with the wind of Pausa, 83. phokh, m. expelling breath from the mouth with the lips con- tracted, blowing a long puff; sg. dat. phokas, 41. 190 VOCABULARY [pM jpkal, m. fruit, a crop or harvest of grain, 86 (see phal-hond*) a fruit-ram, a large ram fattened on fruit, 7. p/iol u , m, a single grain, or a small quantity of any kind of grain or seed ; used . sar^pM^, a single mustard-seed, 47 ; in phal-phol u > 86, pkol u means simply ' grain ', and defines pkal. Phal means any fruit, and pJwl u defines it as grain. $aMl u t m. a shepherd ; pahali-rost u > shepherdless, 108. phalun, to bear fruit; cond. past sg. 3, with snfF. 2nd pers. sing, dat., phalihiy (mod. Ksh. would be -^%), 66. p/iolun* to blossom, to bloom ; fut. sg. 3, with suff. 2nd pers. sg. dat., pMKy, K. Pr. 46. pMlav, m. the set of shutters used for shutting up a shop ; pMlav dyun* t to shut up (shop, dat.), K. Pr. 102. pk6laioun u t n. a,g. that which blossoms, flowering ; f. sg. nom., with emph. y^phohwuf^y, 96 = K. Pr. 47. pJierun, to return, come back (to a place, or to one's senses), 51, 89; to rest from work, take a holiday, 12. In 89, the 'returning* is in two senses, either 'coming back (to the market) J , or * coming (to my senses) '. Conj. part, plinth, 51,89; fut. sg. 3,/rfari, 1& phirun, to cause to revolve or to cause to come back; to turn over (of a washerman turning over clothes in the wash), 103 ; to reverse, cancel, 107 ; to ply (scissors), 103 ; conj. part. pUritk, 107 ; past part. sg., with suff. 3rd pers. sg. ag. and 1st pers. sg. nom., phir^nas, 103 ; with suff. 3rd pers. sg. ag. and 1st pers. sg. dat., pMr*nam> 103. phut a run, to break (trans.); past part. m. pi,, with suff. 3rd pers. sg. ag. and 3rd pers. sg. dat., phu^na^ 26. poj\ see pahn. pdkk, m. mud, a slough^ 74. pak a chi m. the wheel (of a vehicle), pi. nom. paM a ct, 26. pakun> to move forward, progress ; inf. palwn ffa&he, one has to progress, 19; fut. sg. 3, with suff. 2nd pers, sg. dat. pakiy, 107. pakawnn*, n. ag. one who progresses ; (of a river) flowing on, K. Pr. 47 ; f. sg. nom., with emph. ^, pak&wuffiy, K. Pr. 47. pal, m. flesh, used in offering to a god, 10 ; al-pal> wine and flesh for a Kaula offering. In modern Ksh. the compound air-pal is used to mean ' wine, flesh, &c.', i.e. the five things commencing, with m used in the kaula (not Lalla's sect) worship of Siva. The five e ^V are madya, wine ; mama, flesh; matsya, fish; mudrd^ special attitudes; maithuna, sexual intercourse. Hence, in modern language, al-pal commonly means any vile or utterly impure food. patent m. a saddle (of a horse) ; sg. &&t. yaldnas, 14. poti] VOCABULARY 191 palm, to protect; hence, (of instruction or directions) to keep, to follow faithfully; past part. f. sg. poj* (mod. Ksh. pdj*)> 62. pan, 1, m. a leaf; pi. nom. pan, 83. pan, 2, m. thread, sewing-thread; sg. M.pana, 108. pan, 1, the human body ; voe.pdna, K. Pr. 57. In 44, the sg. dat. pdnas is used with a double meaning, as the dat. of this word, and also as the dat. of pdna, self. See pdna. pan, 2, m. i. q. pdna, the self, oneself, 5, 7, 71 ; panun u pdti, one's own self, one's own personality, 62, 82, 85. pdna, self, oneself; myself, 31, 44 (bis), 60, 61 ; thyself, 44, 66 ; himself, he himself, 33, 59, 72 ; with emph. y, pamy, he himself, 33, 59 ; sg. dat. pdnas, to myself, 61 ; for thyself, for thine own benefit, 66 ; nisJie pdnas, near myself, 31. In 44, pdnas has three times a double meaning. It may here be the sg. dat. either of pan, the body, or of pdna, self. Thus, pdnas Ibgith, having applied (earth) to my body, or having become absorbed in thyself; pdnas-manz, (I saw earth) on my body, or (I saw thee) in myself ; pdnas dyutum, I gave to my body, or gave to myself. pom, for/j0>4*, in pbn^pdnas, for myself, 60. pon u , m, a wedge, a peg ; pi. nom. pdn\ 66. panca, card, five, in panca-yind\ the five indriyas, or organs of sense, 79. The Skr. form of pdn&, q.v. pondun, to sneeze ; fut. sg. 3 (in sense of pres.), pondi, 46. pandit Ji, m, a learned man ; esp. a guru or spiritual preceptor, 3. pdndav, m. pi. the Pandavas, the five heroes of the Nahdbhdrata. Their mother was Queen Kuntl. At one time, being reduced to great distress, she is said to have taken refuge in a potter's house, and to have passed as the maternal aunt of his children. PL gen. (f. sg. nom.) pdnflawan-hmz"' mdj* (or moji, m. c.), the mother of the Pandavas, 97 =K. Pr. 47. See krty*. panim u , pron. adj. one's own, 55, 62 ; my own, 3, 82, 85, 104 ; thy own, K. Pr. 57 ; his own, 45 ; with emph. y, panunuy, 62, 85, 104 ; m. sg. abl. panani, 3 ; K. Pr. 57 ; f. sg. dat. panane, 45 ; panun^pm, one's own self, one's own personality, 62, 82, 85. or ponk, card, five, 77 (ponfy ; pi. dat. ponban, 95 ; pdn&an, K. Pr. 47. There are five Ihutax (77, 95, see IM, 2) ; fiwpmnas, or vital airs (95, see jww, 2) ; five jnanfadriyas, or organs of sense, and five karmetidriyas, or organs of action (95, see yund u ). Cf. panca. pan, m. a virtuous action (the opposite of pdph, sin), 62, 79 ; 192 VOCABULARY [pdfi* jwfi", m. water, 24, 4.2, 47, 106 ; pi. nom. pofi\ 42. pm*) f. a hedge (round a garden), 63. piiph, m. a sin, a sinful act (opposite of pofi) ; sg. abl. papa- pon$-loj\ lie who obtains the fruit of his sins and virtuous acts of a former life, 62. See %'*'. papun, to ripen, to become ripe ; fufc. pi. 3, papan, 92. par^ 1, adj. another than oneself, 5, 7. 'par, 2, m. He Who is Supreme, the Supreme Deity, 59 ; swa-para-ve&ar, meditation on oneself and on the Supreme, or on the Supreme Self, 59, but see art. swa* par, 3, a wing ; pi. nom. par> 99 = K. Pr. 46. pairiv, see pm M . /mm, see kamld-pwd. pur 11 , m. a foot; pi. abl. jwwn't?, on one's feet, 38. jtrob/i u 9 m. a lord ; hence, the Supreme Deity, 64. parud*> m, a stranger, some one else, a person with whom one has no connexion; pi. dat. paradeii, 92. prah, f. adoring love, (to God) 105, (or for the world) 83 ; sg. dat. (in sense of instr.), prahe (m. c. for prafo), 105. prakrtiii.& (in Saivism) primal matter (as opposed to spirit), primitive non-intelligent being, the root of all feeling, affection in the widest sense of the term, as experienced by the purum, or individual soul (see Kashmir S&awim, fasc. i. 5 pp. 50, 89), 25 ; the nature of anything, 57. See Note on Yoga, 1. m. light, illumination, 4, 6, 9, 35, 82 ; K. Pr. 201 (ter) ; bwlharprakcwh (35) or jndna-prakdsh (6), the illumination of knowledge ; prakd*h$-MdUi the place of illumination, i.e. the stage of attainment of true wisdom, 82 ; sg. dat. prakfahts, 6. paralokh) m. the future world, the life after death ; sg. dat. paraldkas (in sense of loc.), 75. param or (77) paramt^ adj. Supreme ; parama-gath, the way of the Supreme, final beatitude, 103 ; paramor-pacl (10, 78, 79), the position of the Supreme, or paramu pad (77), the supreme position, hence, final beatitude ; hence, also x the Supreme Siva (10, 77, 79) ; parama-Sfiiv, the supreme Siva (gen. -ShiwMiP)) 58. paramBhwar, m. the Supreme Lord, God ; sg. voc. parawezk* ward) 56. prdn, 1, m. an onion, 89, 90, in both cases with a double meaning, referring also to prdn, 2. So, with similar double meaning, prana-^ur^ a thief of onions, or the thief of my vital breath, 101. prdn, 2, m. the vital breath (in 89, 90, 101, this word is used with a double meaning, in the sense of l vital breath } 3 and VOCABULARY 193 also in the sense of /jrara, 1, an onion) ; hence, life, the body as a living entity, 90 (ter). According to Hindu scriptures there are five principal vital airs (vayu) in the body, viz. prdna, apdna, samdna^ udtina, and vydna. See Note on Yoga, 2, 16. Of these, two (prdna and apana) are referred to by Lalla. There are also five secondary vital airs, or upiprdna^ named ndga, fcurma, krkala, rfevadatta, and &hanamjaya< respectively. According to the MahdbMrata (xii, 6844 ff.) prdna resides within the head, and, with the heat that is there, causes all kinds of exertion. The prdna is the living creature, the universal soul, the Eternal Being, the Mind, Intellect, and Consciousness of all living creatures, &c. Thus, the living being is, in every respect, caused byprdtia to move about and exert himself. . . . The heat, residing between apana and prdna in the region of the navel (cf. L. V. 57). operates, with the aid of these two breaths, in digesting all food that is taken by a living creature. There is a tube beginning from the mouth and ending in the anal canal. From this main tube numerous subsidiary tubes branch out in the bodies of all living creatures (see art. nacti). In consequence of the rush of the several breaths (the ten just mentioned, see also below), these breaths mingle together. The heat that dwells in prdna causes digestion, . . . The prdna, bearing a current of heat, descends from the head downwards to the extremity of the anal canal, and thence is pushed upwards again. Coming back to its seat in the head, it once more sends back the heat that it bears. . . . The main tube leading from the mouth to the anus is the path by which Jogin* succeed in attaining to the Supreme by holding the soul within the brain (Sorensen's Inde to the MaMbMrata, s. v. prdna). The above is the account given in the MaMMrata. Later accounts describe the five principal airs as follows : prdna is the upward flowing air which has its seat in the lungs, and is exhaled through the mouth and nose (L. V. 57 accounts for its heat by stating that it rises from the region of the navel : see nab) ; apd&a is the downward flowing air, which is expelled from the anus ; uddna is that which rises in the throat, and enters the head ; tamdna is that which has its seat in the cavity of the navel, and is essential to digestion ; and vydna that which is diffused through the whole body. These course through the various tubes, or nddisy and the object of the Saiva ascetic is to restrain them, the process being called prdndyama. For the methods by which this process is carried out, see Note on Yoga, 21, 194 VOCABULARY The main object is to bring prana and apdna under complete control, as stated in L. V. 26. Cipawan, which Lalla uses as equivalent toprdn. On the whole subject, see Deussen, Allgememe GeackiMe (kr Philosophie, I 2, p. 248; 3, p. 70. Reference has already been made to L. V. 26 and 57. In 89 (in one meaning) people are invited to take, or grasp, the vital breath (so as to bring it under control). In the other meaning, they are invited to buy onions (prdn^ 1). In 90, the word pran has, perhaps, the more general sense of the ordinary breath of life, or one's own body as a living being. In 101, prdna-feur may be translated e a thief of onions 5 , and also ' the thief of vital breath ', i.e, the worldly temptations which prevent the proper control of the prdna. In 69, wdv, wind s is used, as a synonym of prdn, for the vital airs. pron u , adj. old, of olden time ; f. sg. nom. profit*, 63. pairwi, to put on (clothes) ; conj. -peak, pairitt, 76. purnn, to fill ; hence, to inhale breath (37) in the process of prdndydma\ seeprdn, 2; conj. part. jozfrflSi, 37. In Sanskrit, the process of inhalation is called puraka,, while the retention, or ' bottling up' of the inhaled breath is called kumbJiaka. See Note on Yoga, 21, and kuml** par^nem, see padm. pranav, m. the name of the mystic syllable owi, see dm and anahath ; sg. gen, (m,. sg. ag.) pranawdk 1 * 1 , 76. praarui^ to wait for, await ; pres. part, prdrdu, 83. pra$on u , adj. pleased, gratified ; ta$ pra#on u , pleased with him, 65. ^ see padun. , adj. of or belonging to the earth, 52. ify adv. implying distribution ; prathuy twthan, (going) to every holy place, going from one holy place to another, 36. paT&un, m. recognition, 58. pairiv, see pwr u . prawati, m. a proclamation, a crying out ; fauwi, to cry out, make proclamation, 89. prdw?M, to obtain ; fut. sg. 2, prawakh, 29 ; past part, sg, , with suff. 1st pers. sg. ag., prdv"m t I obtained (f. obj.), 103. pravesA, m. entering, entrance. 2. parwdz, ? f. flying, jflight ; parmz tul, take wings and fly, 99^= K. Pr. 46. parySkJi, m. a bed ; tula-pary$kh, a bed (stuffed) with cotton, i.e. a luxurious bed, 73. prazalun, to become lighted, to be set alight (of a lamp) ; 2 past, m. sg. 3, prazalyov\ with suff. 1st pers. sg. dat., prazalym, became lighted for me, 4. p*fta\ VOCABULARY 195 pananm, to recognize ; pol. impve. sg. 2, with suff. 3rd pers. sg. ace., parzdntan, recognize him, 46 ; fut. sg. 3, with suff. 3rd pers. sg. dat. (for ace.), parzdnes, he will recognize him, 14 ; past part. m. sg., with suffi 1st pers. sg. ag. 3 parzJntuw, I recognized, 7. pdsh, m. a net ; sg. dat. pasties, 6. posh, m. a flower; sg. gen. (f. sg. abl.) kapasi-poshecZ, 102: pi. nom.jw/fc, 42, 45. posh u , m. a beast, an animal (as distinct from man), esp. a beast offered in sacrifice (see lama), 63. push u , m. a florist, a professional garland maker, 39, 40. The fern, of this word ispus/ion*. pashun, to see, 20, 59, in passive sense, to be seen, to be recognized (as so-and-so), 16; conj. part. pashith, 20, 59; fut. (or old present), sg. 3, paski, or, with interjection H added, pashyd, 16. pwhof?, f. a female florist, see push* ; m. z.pushom, 39, 40. pusherun, to make over (anything to anybody) ; inf. or verbal noun, pmherun, 61. In mod. Ksh. this verb is pusffrun. pata, adv. afterwards, behind ; pata rosun, to remain behind, to survive, 67 ; pata pata^ behind behind, i. e. t continually behind ; i.e. following after a person, dogging his footsteps, K. Pr. 56, 57. petd, $eepyon u . pot u , adj. of or belonging to the back, rear, back; although an adj., this word does not change for gender when in agreement with a fern, noun, as in the phrases pot u kail back-word, i.e. backbiting, pot u tiamoy*, secret income, and so on. Similarly in L. V. 105 we have polP zwn> (f.), the end of the moonlight, i.e. the last hours of the night. jpatk, 1, ? m. a path, a way ; sg. abl. amara-pathi, on the path (leading to) immortality, i.e. on the path of reflection on the Self or Ego, 70. path, 2, adv. behind ; in path-Mi*, of or belonging to the time behind, i.e. of or belonging to former times; sg. abl. path- kali, in former times, 91. path, m. a pavement, the floor of a flagged area; sg. dat. patas, 52. pith, 1, adv. on the back, upon, 14, 15. pfyh, 2, postpos. governing dat., on, upon; with empky, #$'- kan$-peth(ty, on a washerman's stone, 103. Sometimes, in frequently used phrases, peth does not govern, the dat., but is simply compounded with the governed word, as in tar-p%&, on (i.e. at) the door, K. Pr. 102. petha, 1, adv. from above ; pet/ia bow, from above (and) from below, from top to bottom, 17. o 2 196 VOCABULAKY i 2, postpos. governing 1 abl., from above, from ; Irahmdnfla- petha, (down) from the Brahma-rauclkra (see foahmdnd), 57 ; yena-petha, from which (time), i.e. since, 93. pltMs, see pyuth*. pftarun, m. the burden, or responsibility, of carrying out any duty, 61. pa&un, to be trusting, to trust (a person, dat.), to show trust in, 104; esp. to show trust in a person by lending him money, to give a person credit, 27 ; past m. sg. 3, po&\ 27 ; f. sg. 1, with suff. 3rd pers. sg. dat., p&$a, 104 Note that this verb is intransitive. pawan, m. air, the vital breath (see prdn, 2), 37, 42 ; sg. dat. pawanas, 17 ; abl. nd*ika-pawmia~dor* t holding (i. e. borne upon) the vital air that (starting from the heart) issues through the nose, 33 ; pawam-sotiy, by means of the vital air (i.e. by means of suppressing the vital air), 25. piwun, to drink ; past part. m. sg., with suff. 1st pers. sg. ag., pymvum, I drank, 81. pay, m, milk, 54. il) m. the conduct, or behaviour, of a pydda (lit. footman), or government messenger, who is looked upon as making his money by oppression, lying, and cheating; hence, wickedness generally, K. Pr. 46. pyom, see pyonP *, to fall, 18, 32 (sleep fell), 47, 88 (the sword will fall) ; to fall (to, dat.), to apply oneself (to anything), to become engaged (in anything), 28, 45 ; to befall, happen, 67, 74, 84, 85,87,K)8. pol. impve. sg. 2, p$ta (m. c. for peta), 28 ; fat. impve. peze (m. c. for jftri), 45 ; fut. sg. 3, pfye (m. c. for peyi\ 18 ; with suff. 2nd pers. sg. dat., titas pfyiy, it will happen (i.e. come) to thy memory, 87; jptfyty, (the sword) will fall (on) thy (body), 88 ; pL 3 (old present), pen, they fall, 47; past. m. sg. 3, with suff. 1st pers. sg. dat., pyom, 84, 85, 108 ; f. sg. 3, p%$ t 32 ; with suff. 2nd pers. sg. dat., pfyiy (forpfyfy), happened to thee, 67, 74. pdyir*, f. a stirrup ; pi, dat. paywin, 14. ", m. a pedestal, a throne; sg. dat,^^e>, 52. pfyiy, seepyon*. Z) f. worship, ceremonial adoration ; sg. dat. ptizi, 78, 79 ; pjfce (m. c.), 39, 40 ; pug kariin", to offer worship (to, dat.), to worship, 17, 21. rasan] VOCABULARY 197 puzan, m. the performance of ceremonial worship, worship, 22. re, interj. !, 3 (here pleonastic). racyei/e, see ratun. rudukh, see rozun. ml, m. Rahu, the demon of eclipse, 22. ruhun, m. garlic, 89, 90, in both cases with a pun on the word rut, soul or spirit (Ar. r&K). rajy, m. a kingdom, the ruling of a kingdom ; r&jy KyonP, to take ruling, to undertake the rule of a kingdom, 12 ; sg. dat. rajes &oj\ one who gains a kingdom, 62. r a M, f. a line; met. a path or way as narrow as a line, 107 ; sg. dat. karmane rHU (written) in the line of fate, an allusion to the lines of fate supposed to be inscribed on a person's forehead on the 6th night after birth, 107. ruw, m. a hair of the down of the body ; used met. to indicate a very small quantity or an instant of time ; pu^sas na rumas (sg. dat.), I did not trust in him by a single hair, or for a single instant, 104. rainl or ronl, f. a queen; hence, in voc. rainyd, (politely) Lady!, 10. rang, 1, m. the stage of a theatrical performance; hence, a theatrical performance ; pi. dat. (in sense of gen.), mngan, 81. fang, 2, m. mode, manner, fashion ; kyiith w rang, of what kind of fashion?, 84, 85. nnz i i see rymz Ut t rm A , f. a wife, a man's wife (from the point of view of the husband) ; sg. dat. rane fyuh\ like a wife, K. Pr. 201 ; pi. nom. rane, K. Pr. 102 (quater). rup\ adj. used , possessing the appearance of, acting in the character of, in lhary$-rtip\ acting in the character of a wife, 54 ; mafou-iJip*> in the character of a mother, 54 ; may^-r^, in the character of earthly love, 54 ; zada^Ajf, acting in the character of inanimate nature, stolid like aa insentient block, 20. rtiph, m. shape, bodily form, 15, rat, m. juice, sap, liquor, essence, distillate, 40; a person's essence, his power, energy, 48 ; charm, pleasure, delight ; nate-ras, the delights of (watching) dancing, 73. Sg. abL slMi-rasa, (water it) with the essence of the moon, i.e. with nectar, 40 ; rasa-niM-ti, (I exerted myself) even beyond my natural power, 48. rcuan, f- the tongue; sg. abl. ratani, (uttered) by tha tongue, 58. 198 VOCABULARY [rod* u , adj. suff. signifying 'devoid of; ldgi-ro*1P, one who is without (selfish) aim, disinterested, 61, 65; $aMli-rost u , shepherdless, 108. ratdyfa, m. an elixir, a magic potion, 80. ?^, adj. good, beautiful, excellent ; m. pi. nom. fV, 51. rath, f. night, 42; dfa rath (55, 91), den kgoh rath (3, 5, 65), or din kydwu rath (19), day and night, always, continually, without surcease. mthu, m. a chariot, 73. ratun, to seize, grasp, take hold of, 3, 4, 24, 26, 101, 104, 107 ; K. Pr. 102; to seize, to bring infco subjection, 55, 80; (of a road) to seize, to enter (a road) and follow (it) diligently, 82; Kith ratun, having taken to seize, i.e. to hold, 69. Conj. part, ratith^ 55, 104 ; ratith zanun, to know how to seize, &c., 26, 80. Past part. 1, m. sg. rot 1 ', 24; with suff. 1st pers, sg. ag. rotum, I seized, &c., 4, 69, 82, 101 ; also with suff. 3rd pers. sg. dat. rot u ma*, I grasped it, 3 : abl. ami rati, by this which had been grasped, i.e. by grasping this, 107. Past part. 2, sg. racyjyt, K. Pr. 102. rufaun, to be preferred, to be liked; fut. (pres. subj.), sg. 3, ro&e (m. e for ro&i), 21. rav> 1, m. a sound, an utterance, 33. See andhatL ra\\ 2, m. the sun, 16, 53. rdwun, to be destroyed, be lost ; inf. obi. rdwan-tyoft, lit. the blister caused by the destruction (of something desired), hence, an intolerable pain, 108 ; past, m. sg. 3, row u , 66 ; past conditional, sg. 3, rdvihe> 95. rywsP, a ball (the toy made of lac) ; pi. nom, nns\ 66. raz, f. a rope ; sg. dat. (for ace.) razi, 95. mz, ? f. a disease, 8. See Ihav. rdza-don u , f. ?the work of a rdz (plasterer), ? plastering; sg. dat. rdza-ddnt) 85. The meaning of this word is. now unknown, and that given here is a mere suggestion. rdza-ham> m. a swan (said to have a beautiful voice), 86. rasm, ? f. the night, 22. rozm, to remain (in one place), abide, stay, 65 ; to remain, to remain concealed, to keep oneself hidden, 44 ; to remain over and above, to be left over, to survive, 2, 67 ; Awtltydr rozun, to remain careful, to take care, K. Pr. 46. Conj. part, rtizith, 65 ; impve. sg. 2, roz, K. Pr. 46 ; fut. sg. 3, with suff. 2nd pers. sg. dat., roziy, it will remain for thee (after death), 67 ; pi. 3, rozan, 2 (old present) ; past. m. sg. 2, rudM me } thou remainedst hidden from me, 44. VOCABULAEY 199 sali, adj. all (a Hindi word, the Kashmiri word being q.v.), 16. saban, f. soap, 103. *ad, m. eating with relish, tasting, enjoying, 90 ; hence, met., the true enjoyment, the pure happiness (begotten by the discrimination between that which is transient and that which is eternal), 45, 90 (with double meaning, i.e. both lit. and met.) ; sg. abl. sdda, 45. *add, adv. always, continually ; with emph. y, #K%*', 7. xeda, adv. straightly ; hence, with straight mind, attentively, needfully, carefully, 91. tadb&dv, m. pure devotional love, loving trust ; sg. abl. -bkawa, 45. CLbdv. sicldh, c. g. a holy person who has attnined to one of the stages of beatitude ; voc. $iddhamdli #idd/io : respected Saint ! (see m<IP), 91. #5(l a r 9 m. the sea, the ocean ; sg. dat. sod a ra$, of (or to) the sea, K. Pr. 46 ; in the ocean, 106 ; abl. b&awa-sod a n-ddr 9 the current (or tide) of the ocean of existence, 74. sado^j see sadd. sagun, that which has properties, the material (as opposed to pure spirit), the material universe, I. ^, see *h$h. $oh u > m. a money-lender, 27. *wA, see tih. xMla-won*, adj. possessing beauty, adorned ; m. sg. dat. -wonis, 52. sKih (13) or M (25), card, six; ag. sg. *^*, by (a group of) six, 13 ; pi. dat. (for gen.) $Mn, (a lord) of six, 13. The number six has various mystic meanings. Thus, there are six attributes of the Deity, viz. (1) $arv<tjnatd>, omniscience, (2) irpti^ contentment, (3) anddibod&a, having perception from eternity, (4) svatantratti, absolute inde- pendence, or absolute self-sufficiency, (5) nityam-aluptaxaktit having potency that is incapable of being diminished, and (6) anantasakti, omnipotence. There are six enemies, or sins which impede union with the Supreme. For a list of these, see tub. There are six urmis, or human infirmities, viz. (1) zoka,) grief, (2) woha, delusion, (3) jam, old age, (4) marana, death, (5) ksudh, hunger, and (6) pip&sa> thirst. There are six avasthoA, or periods of human life, (1) ti&tva, babyhood, (2) lalya^ childhood, (3) kaumara, youth, (4) gaumna, puberty, (5) tdrunya^ young manhood, and (6) vdr- dhakya, old age. Some omit numbers 1 and 5, and have only four periods, translating yamana by ( manhood '. All these sextets are referred to in 13. There are, "furtner, six 200 VOCABULAEY vikaras, or changes of condition, in a man's life, indicated by the six verbs, asti, he exists ; jay ate, he is horn ; vardhate, he grows up ; viparinamate, he is developed ; apafalyate, he declines ; and nasyati, he is destroyed (82). In 25 and 82, reference is made to the six cahas, or circles, regarding which, see Note on Yoga, 9, 13 ff. M/icl u , 1, m. coolness; Mhol* kantn^ to make coolness, to cool oneself, K. Pr. 102. MM U , 2, adj. cool; sg. nom. Mtep, K. Pr. 102. shSkh, f. fear, apprehension, 73-6. shtkun, to fear, to be afraid ; impve. fat. sKtk^zl, 70. diW'th) f. the fakti, or energic power of a deity, conceived as the female consort of the latter ; esp. in these poems, the Sakti of Siva. She is the immanent aspect of Siva, i.e. the aspect in which he pervades the universe. She is not in any way different from, or independent of, the Supreme Siva, but is one and the same with him. She is immanent in, every human being, and has herself an infinite number of aspects or modes. In order to obtain final emancipation, it is necessary to grasp the fact of her essential ,oneness with the Supreme, 68 ; ShwDa-sffitP'th,, Siva and his Sakti, 2. %hel> f. a large stone, a rock, 52 (ter). <?M, m. good behaviour, right conduct, 24. *0&7, ? m. the seashore, K. Pr. 46. Mm, tranquillity, quietism, quietude, absence of passion, 71 ; Mm-dam, quietude and self-restraint ; sg. abl. s/iema-dama- kriye-piin 1 *', the hedge of holy acts joined to quietism and self-restraint, 63. so'ham (90), a Sanskrit formula meaning ' I am He ', or c I am That ', and expressing the identity of the soul with the Supreme. With the letters reversed, it becomes hama, which is used as a mantra, or mystic formula. See j f f shemlhn, Sambhu, a name of Siva ; sg. dat. shembhw, 45. shemun, to be quiet, to be at peace, 27 ; (of water) to be at rest (and gradually soak away), 106; pres. part, shetnan^ 106 ; fut. sg. 3, Mm, 27. shenkar, m. Sankara, a name of Siva, 25 ; shenkar-swalma) Siva (recognized as) one with Self, 39, 40 ; shetikam-boJcV 1 ', one who is full of devotional faith to Siva, f. -Mtt* 18. rfitifi, m. the transcendental Void, emptiness (Skr. wwya); iu Saiva philosophy, the imaginary body in which one feels oneself in dreams, a vague, indistinct, and undefined some- thing which is practically J Nothing 3 , not unlike the ' nothing ' of the experience of the really dreamless deep- jdeep state in our waking life (see *krvtaic6**} VOCABULARY 201 trans, p, 18, and Kashmir SMvim, pp, 77, 82). When a Universe comes into apparent existence, the Supreme Being', after a course of development through various phases (K. Bhaimsm, pp, 62 fF.), associates Himself with Maya (illusion), and thereby becomes subjected to limited individual experience. In the first stage of this association, He, as the experiencer, loses the realization of Himself as the Self of the experience ; and, as this happens. He becomes sleepy. In this sleep His perception of Himself as 'All This' becomes dim, as the vague, undefined, something, already mentioned. Swya may therefore be looked upon as the first stage in limited consciousness, and in the reverse order (of the soul becoming united with the Supreme) it is therefore the last stage of limited consciousness before the soul becomes conscious of universal experience as one ^ with the Supreme in one of the five phases or conditions prior to this association with Maya. In the microcosm of the body, Yogis locate this xunya in the tahatrdra. See Note on Yoga, 20, 24 Hence Lalla, in 1, says that, when the di& (i.e. f&xya) became dissolved (in the course of union with the Deity) only pure (i.e. universal) consciousness remained. Lalla is fond of the expression Mnes shmdk nlliili gauv (11, 30, 69). Here MSfa is the dative singular, and AvMk is the nominative singular with the suffix of the indefinite article, and the whole means literally ' a void became merged in the Void' that is to say, a thing which is really nothing, or mere emptiness, became merged in the Great Smya explained above. The thing which is really nothing is the apparent material existence, the material world^or the consciousness of the material world. With the acquirement of true knowledge, its unreality is recognized, and the apparent reality disappears in the transcendental Void. Cf. the remarks on L. V. 69 in art. MM. Sg. nom. Mn, 1 ; with suff. indef. art. itifial, 11, 30, 69; dat^M^, 11, 30, 69. Mndkaft m. having the form of the Void, reduced to becoming nothing but the Great Void (see *km}> 50. tlufidlay, m. he whose abode is the Great Void (see s/M), i.e. the Supreme, 15. dur u , m. an infant; doda-$hw u , a milk-infant, a sucking child, 70. , v * dramdwun, to labour at; hence, (IU sJiramawun, to labour at milk, to milk, 38. tlrutawfa*, m. one who hears well, one who is the reverse ot being deaf, 20. 202 VOCABULARY tkro&wi, to become pure; 2 past, m. sg. 3, with suff. 1st pers, sg. gen. shrdfyom, 105. Mufti, m, the moon ; sJicsU-kal, a digit of the moon, 25, 69 ; *he*hi-ra*i moon-juice, the water of immortality, nectar, amrfat sg. abl. -rota, 40. F<^r the mystic terminology in connexion with the moon in Saiva theology, see art. *om. hdf> a l a }\ m. a holy book, the general body of sacred writings ; sg. abl, sMstra.) 27. *//&Vr, m. iron ; sg. dak d&Pras, 100 = K. Pr. 46. sJidth, m. a sand-bank (hidden under water) in a stream, a shoal; sg. abl. with emph.y,^a/^, 84, 85. shetJi) card, a hundred ; tMth-theP, hundreds, 6. s/iiv, m. Siva, the Supreme Deity, absorption in whom is final emancipation, 8, 14, 51-54, 80; sg. gen. *7iiwwi u , 58; dat. s&iicas, 68; voc. Mwa shiwa Jcamn, uttering the cry of Siva! Siva!', i.e. meditating on the fact that all that exists is one with Him, 65 ; shiwa-may, made up of Siva, consisting of Siva, ,16 ; sUwa-puzan, the worship of Siva, 22 ; thiwa-sltittPth) Siva and his a&ti : or energic power, 2, cf. 68, and art. &K8liPth ; parawa-sJiw, the Supreme Siva (gen. -shiwun u )> 58 ; ftetana-shiV) Siva in his quality of Supreme Spirit, as opposed to his more material manifesta- tions, 79. 9hwdt, m. a breathing, a complete breath, inspiration and expiration ; sg. ace. *Awdt 9 55. siPwoff*, m. the six-staged road, i.e. either the six wktivas or the six cobra* (see art. sheJi), 82. dyama-gal) m. dark-blue-necked, a name of Siva, whose neck was dyed a dark blue by drinking the kdlakuta poison at the churning of the ocean ; sg. voc. thyama-galji, 13, sakaz, adj. inborn, natural, innate; as subst. m. natural character, true nature, reality; hence, obi. sg. saJiaza, as adv. naturally, innately, 18 (according to one interpretation), 45 ; as an epithet of the Supreme Siva, sahaz means ' He who is real and true ',18 (according to another inter- pretation), 43 ; ^aliaza-'kumn, a flower of the true nature, i.e. a flower born from one's inner soul, a flower which is a true offering of love ; or (?) a flower of reality, a real flower, 21 (see note to the verse). In Sanskrit, the compound sahaja~vidyd means * the knowledge, or state of experience, in which the true relation of things is realized '. It is the consciousness of the identity of the Self with Siva. Lalla frequently uses the word tahaz, by itself, with this meaning of c the nature of Self. Thus, in 29, she has taAaza-vifadr, dis- crimination as to the nature of Self, and in 30 she has VOCABULARY 203 aJiaz ve&dwn, exercise this discrimination as to the nature of Self. Prom the idea of 'the nature of Self, it comes to mean * knowledge of the nature of Self. Thus, in 29, we are told that quietude and self-command are not neces- sary causes sahazas, i f e. of a knowledge of the nature of Self. Similarly, sahaz has the same meaning in 35 and 62. Sg. nom. taltte, 30, 35, 43 ; dat. saliazas, 29, 63 ; abl and obi. sahaza, 18, 21, 29, 45. h, f. sand ; sg. obi. seki-lawar, a rope of sand, a rope made by twisting sand, an impossibility, 107. w&h, m. happiness, ease, K. Pr. 201 (ter). sakharun, to prepare for a journey, to set out ; to set oneself to any task, busy oneself with, 10 ; impve. sg. 2, sakhar. wtol*, adj. all, the whole, everything, 38 ; m. pi. nom. with emph. ^, sakaliy^ 1, all men, 47 (according to another interpretation, this is sakaliy, 2, below, q. v.). sakaliy, 2, adv. without having eaten food, hungry and athirst, 47 (see the preceding). *ul, f. the early time, the time before any fixed time ; hence, the propitious time (for doing anything), 99 (= K. Pr. 46), 100. The word often means 'early dawn', and perhaps also has this meaning in these passages. *atil> m. water, 16, 29 ; sg. dat. jufi/o*, 29.. *<M, m. the moon. The moon plays a considerable part on the mystic side of Saivism, and is frequently mentioned in this connexion in the Latta-vaky&ni. In these verses it appears under four different names, viz. sheshi (25, 40, 69), $om (34), toiuPr (9, 22, 109), and Und a rama (93), correspond- ing, respectively, to the Sanskrit &&'-, soma-, candra-, and candramas-. It will be convenient to bring together the various mentions of the moon, and to explain the mystic references thereto. As explained in the Note on Yoga ( 9, 13 ff.), starting from the base of the abdomen, the mtilddhdra, or sacral plexus, upwards along the spinal cord there are in the body six cakras, or circles. Over these is the seventh, the whasrdra, or medulla oblongata ( 19, 27). In this sahasrara, in mystic parlance, is the moon, and also the abode of the Parama Siva, or Supreme Siva, the trans- cendental realm named Kailasa or Akula ( 19). By blocking up the breath in the nddis, while meditating upon this sahasr&ra cakra, the Yogi tries to enter into the highest samadhi) or mental absorption, in which the' ctita> or organ of thought, is absorbed, microcosmically, into sahasr,ra, and, macrocosmically, into Parama Siva ( 21). 204 VOCABULARY This is mitkti) or final release, what we should call salvation. The above explains the reference in L. V. 25, in which the authoress says that by continual suppression of her vital breaths she had cut her way through the six forests (i.e. the ca&ras), so that the digit of the moon awoke and appeared to her. Similarly, in 34, she refers to a Yogi, in whose katida or bulb ( 5) the mystic syllable dm is firmly fixed ( 23, 24), and whom the kumbkaka exercise ( 21) leads to the home of the moon, or sahasr&ra. He thus obtains tamdtl/ii. In 69 she says, i I held the steed of my citta, or thought, by the rein of absence of desire, after much practice having joined together the vital breaths of the ten nadis. Thereupon the digit of the moon (in the sahasrara) melted and descended upon me, and the nothingness of the transient world became merged in the Nothing/ In the sahasrara is the Void ( 20, 24), in, which the empty world of matter becomes merged. The ' melting ' of the moon means that the lunar nectar descends, as explained in the following remarks on No. 40. In 40, the authoress advocates spiritual worship, ,in which the flowers offered to the object of worship (Siva) are devotion, while over his (mental) image is to stream, not material water, but the juice of the digit of the moon (lunar nectar) abiding in the sahasrara at the top of the vertebral column ( 8, 19 ff.). The nectar passes down through the susumnd and icld nddis ( 8). The Yogi who is becoming absorbed into sahasrara drinks this nectar, and becomes master over himself and the Ma (see M) ( 21). Thus the expression means that he is to devote himself to samddhi by absorption into sahasmra. The same ideas are found in No. 9. She states, f when the sun disappeared, there came the moonlight ; when the moon disappeared only cilta, or thought, remained. When eitfa disappeared nothing was left anywhere '. Just as the moon is in the highest cakra, so the sun is in the lowest, the nmlddhdra,) near the perineum ( 5, 9). ' Disappeared' means ' ceased to be present in consciousness '. That is to say, the Yogi raises his consciousness from the mul&dhara, to the sahasrara ( 21), the sphere of absolute being. Here the sense of difference between his individual spirit and the Universal Being is sunk in the all-consuming consciousness of All-Being, All-Light. In 93, there does not appear to be any reference to the moon of mysticism. It is stated that the eit, or pure mcleh] VOCABULARY 205 spirit, is ever new and new, i.e. is ever full of ne^ just as the natural moon is ever new and new, i. e. ] changes as it waxes and wanes. ^ Similarly, No. 109 presents no difficulty. Lalla states* that after much searching she came from the inmost recesses of her soul into the moonlight, meaning either that she came into the light of true knowledge, or that her citta, or organ of though t, became absorbed into sahasrara, as explained above. There remains No. 22. This is dealt with in the note on the verse, and what is there said need not be repeated. Sg. obi. soma-gare, in the home of the moon, or the 'sahasrara (see above), 34 som", adj. equal, alike, 5, 16, Sg. abl sami krata, by equal, i.e. by thorough, union, 1 ; m. pi. nom. same (m. c. for 4*), 16. *, f. a bridge, 34, 50, 96 (= K. Pr. 47), 98 ; K. Pr. 46, 47. PL dat. suman-soth u , an embankment with bridges, i.e. an embankment broken here and there, the gaps being covered each by a crazy foot-bridge of only two or three planks (v. 1. swamana-sgtJ^)^ 98. nmhasan> m. a throne, 73. samun> to assemble, come together, unite for some purpose ; cond. past, pi. 3, samahon^ 95. soman^ m. jasmine ; ^man^dg^ a jasmine-garden, 68 ; see swa. suman^ see sum. semanz, K. Pr. 18 (= L, V. 98), semanz sot&i being translated 'in the middle of the way'. The correct reading is apparently wman-ttitM or swamana-sot&i, as in L. V, 98. See &nm and swa. samsdr, m. the material universe, 35, 37; transmigration, the weary round of birth and rebirth, which must be endured by a soul till it obtains salvation, 6. Sg. gen. $amsdruii u , of which the m. sg, dat. is tamj&dranis, 6. In modern Ksh. this form of the genitive is reserved for masculine proper names ; sg. dat. samsdras, 35, 37. sana, a suffix added to interrogative words to indicate in- definiteness, as in. kydh-sana, sg. abl. kawa-^ana^ what kind of, 39. son, m. gold, 100 = K. Pr. 46. sond u (f. mnzu), suffix of the genitive of all singular masculine animate nouns, except proper names. Cf. bond" 1 * M. sg. nom. gom-sondP wanun^ the word (i.e. instruction) of the teacher, 108 ; sg. dat. (in sense of instr.) daye-wnze prahe, with the love of God, 105. sandeh, m. doubt, 7. 206 VOCABULAET? [sanddrun n^ to make steady, to put the brake on, to block (the wheels of a carriage), 26 ; to make (oneself) steady, to come to one's senses after a faint, to become cool and courageous after being subject to mental agitation, to take courage, 70 ; conj. part, mndontl^ 26 ; impve. fut. sandorizi, 70. mngdth, m, collection, bringing together into one place; sangdth barun, to bring together in this way (used especially of collecting appliances, materials, &c., before setting to at any work), 17. $mn> m. bathing, esp. bathing as a religious exercise (borrowed froni Sanskrit) ; sndn karun, to bathe as ab., 32, 46. The Ksh. form of this word is sJirdn. saiwyd y m. an ascetic, a wandering devotee, 36. sapadun, conj. 2, to become ; past m. sg. 2, sapoditkA, thou beeamest, i.e. thou hast become, 86. sSpanun, conj. 2, to become ; past m. sg. 3, $$jwn u , 5. spanfain, to touch ; fut. sg. 3, spanhi, 37. &JT, m. a lake, an ocean, 47 (bis), 50, 78, 79 ; awrlta-mr^ the lake of nectar, i. e. blissful union with the Supreme, 68 ; lhawa-sar> the ocean of existence, 23 ; with sufF. of indef. art. sarah, a certain lake, 50; sg. dat. saras, 23, 47, 68 ; sg. abl. sari, 47. $dr\ adj. inundated, flooded, (of a lake) overflowing, 50. $ire> m. the sun ; sg. dat. *ir&, K. Pr. 201. *or\ m, in sdr^hol*, a mustard-seed (as an example of minuteness), 47. sor u , adj. all. This word almost invariably takes emph. y, and becomes s6rug\ m. sg. nom. soruy, all that exists, everything, the totality of creation, 31, 42-3 ; m. pi. nom. soriy^ all, every one, 95, K. Pr. 150; dat. sdrSmy j&adan, in all the verses, 84. Mir, m. a god; zivra-gurui the chief of the gods (see art. guru} ; sura-guru-ndth) the lord of the chief of the gods. the Supreme Deity, 5, 65. wugdl, m. a jackal ; pi. nom. srugdl, 47. sarun or wrun^ to remember, 50, 91; to call to mind, to remember affectionately, meditate upon, 45, 65 ; conj. part. soritli) 65 ; pres. part, with force of pres. sg. 2, sfoan, dost thou remember?, 91 ; old pres, and fut. sg. 1, with suff. 3rd ]>ers. sg. dat., &zra$, I remember it, 50 (quater) ; 3, sori, 45. see sar and , adj. all (borrowed from Sanskrit), in *arwa-gatk> going to all places, hence, as an epithet of the Deity, All-pervading, Omnipresent, 64 ; mrwa-foiy, he who made all things, the All-Creator, 59. The Ksh. word is sSr\ VOCABULARY 207 ^ the sun (borrowed from Sanskrit), in stirya-munfM, the orb, or disk, of the sun, used metaphorically to indicate the Supreme Deity, 75. The Ksh. word is riri $ds, 1, or swds (q. v.) m. ashes; sg. abl iota, or (m. c.) sdsd, 18. aw, 2, card, a thousand, 34 ; with suff. a, indicating the indef. art., **, a thousand, i. e. any indefinite great number, 18, K. Pr. 57 ; sg. abl. sasa-manza^ out of a thousand, K. Pr. 150. sup, sfatyi or (with emph. y) sotiy, postpos. governing dat., with, together with, 57, 92 (bis) ; governing abl., with, by means of, owing to, 25, 83 ; &*, 57, 92 (bis) ; *ty, 83 ; wtiy, 25. In 57 it is a preposition, not a postposition. satl, 1, m. substance, body ; hence, ground for reliance, 41. 9at&, 2, adj. good, 82 ; subst. m. a good man, a virtuous man ; pi. nom. *at.h, 59, in both cases with alternative rendering of e seven ' (tath> 3). $ath> 3, card, seven ; nom. sat A, 59 (see mil, 2), 82 ; abl. *ati, 50 ; saf'i nengi, seven times, on seven occasions, 50. The seven worlds (lota) are the earth, sky, heaven, middle region, place of rebirths, mansion of the blest, and abode of truth. There are also seven lower regions, called, respective!} 7 , Atala, Fitala, Sufala, Ratatala, Taldtala^ MaMtala, and Patdla (see 59). In 82, Lalla states that after going through six paths (i.e. the six cakras, or the six m&dra*, see art. tkeh)) she arrived at the tath-m&rg, which means either the good road* or else * the seventh bfiumi 9 . There are s&VGnjndna-bhUmi'^oi planes of knowledge; viz.xMSee&a, or the plane of auspicious desire (for knowledge) ; viedrana 9 or the plane of consideration; tanu~mdna$a> or the plane of the subtile mind ; saUvdpatti, the plane of acquirement of good sense ; mms&kti, the plane of intimate acquaintance ; paddrtha-bhamul) the plane of possession of the (true) meanings of words ; and, seventhly, turya-gd> or that which conducts to the turya state, or condition leading to -final emancipation. 9&&, 4, f. hope ; sg. dat., with emph. y, wtPy, 102, C tatun. tttti, m. a particular moment of time, an instant, 25; an instanb of time, a very short time, a moment, 104; a moment of time, (in astrology) a particular fortunate, or unfortunate, moment, 3 ; sg. dat. satas, for a moment, for an instant, 104; sg. abl., with emph. y, t&miy soiiy, at that very moment, 25. *W M , m. an embankment, e.g. along a river bank to confine the channel, and used as a road, 74, 98 = K, Pr. 18 ; sg. abl. &tki manz (for dat. sothis manz, see maw), 98, K. Pr. 18. Cf. sum. 208 VOCABULARY stJidn, m. a place, position, region, 57, 82 ; sg. all. sthdm, 57. Mir, adj. fixed, firm, permanent, 73. tatm, conj. 2, to hope; past f. sg. 1, with suff. 3rd pers. sg. dat. wtPaaSi I hoped in it., 104 Cf. 8atJi> 4. see *u$ and sotth. i see su. a &, m. a tailor; sg. ag. ***'', 103. s, see satnn.- , see &*M 4. #, adj. and pron. own ; self. This is a Sanskrit word, and occurs only in borrowed Sanskrit compounds. Owing to the fact that wa following a consonant, and u in borrowed words, are both, in Kashmiri, pronounced as 0, Lallfi frequently makes use of this to effect double meaning. Thus: (28) M&a-para-vt&dr, discrimination on the Self and on the Supreme, or on the Supreme, who is the Self. One of these two is here certainly the correct translation ; but the words are also capable of being taken as so-para- re&ar (i.e. u-pam-vicara\ discrimination on Him who is excellently Supreme; (36) wa-darskem-myfiP*) union with the Self (i.e. God) (brought about by) visiting (holy places), or so-dars&iSna-wyiU 1 *, union brought about by the excellent visiting (of holy places) ; (68) swa-man-Ug, the garden of one's own heart, or, taking soman as equivalent to the Persian suman, soman-ldg means a jasmine-garden ' ; (98 = K. Pr. 18); swa-mam-otli u , the embankment of (the illusions of) one's own mind, or sumcM-sot/t^ an embank- ment with crazy bridges (see sum) ; (71, 79) $wa-v%tir, discrimination exercised as regards the Self, or so-ve&dr, the good discrimination. Swa-riipfi, m. own form, i.e. the nature of anything, identity with ; thus, (15) kha-swarupJt , He who is identical with, or consists of, absolute vacuity, the impersonal Supreme Deity; (67) niza-swaruph, the nature of what is one's own, the nature of Self. #ow u , adj. plenteous, abounding (of a crop), 66. savilcas, m. that which has wide expansion, the total expanse of creation, the visible creation, 1. mom\ m. a lord, one who is master or owner ; shen swom\ the owner of the six (attributes of the Deity), 13, see stieL mwun, to cause to sleep, to put to sleep, to lay to sleep ; conj. part, wvtik) K. Pr. 57. swar, m. heaven ; M$r 9 Ihuwah, mar, the earth, the atmosphere, and heaven, i.e. the whole visible universe, 9. *warg 9 m. heaven ; sg. dat, warga* 80)"*, a possessor of heaven, 62. h, see swa* VOCABULARY 209 two* or sas, 1 (q.v.), m. ashes, 43. . one's owu self; hence, the Self, recognized as ^. , , identical with the Supreme ; sg. dat. matmas, to the Supreme Self, 61; dSntar-tmfma, Sankara (i.e. &va) recognized as one with Self, 39, 40. *myam, oneself (borrowed from Sanskrit), 33. soy, suy> see tiL yvndP, m. the river Sindh, one of the three principal rivers of Kashmir. Its waters are sacred. mnd u -zal, pi. the waters of the Sindh, 81. WE*, fuller's earth, 103, ta, 1, conj. and, 3, 4, 13, 17, 20, 22, 24, 29, 31, 35 (bis), 37, 39, 41, 44, 48, 52, 56-7, 78-9, 89, 90-1, 94-5, 101-2-3; K. ft. 18 (bis), 102 (bis) ; na ta, and not, nor, 96-7 ; K. Pr. 47, 102 ; cf. na ta under to, 2 ; na . . . na . . . to, not . . . nor . . . nor, 15. A strengthened form of this word is %1, q.v. to, 2, conj. then, and then, and next, thereupon (= Hindi to) (in this sense often scarcely distinguishable from ta, 1), 1, 4, 19, 23, 43, 47, 68, 82, 104 ; then, and then, thereafter, but, 98 ; then, so, accordingly, therefore, 21, 30, 33, 42, 46, 51-2, 54, 70, 80-1, 89, 99 (bis), 100; K. Pr. 46 (quater); then, so that, 66; then, and yet, nevertheless, 60; then, used to indicate the apodosis of a conditional or quasi- conditional, sentence, 2, 27, 55, 87, or the antecedent clause of a relative clause, 61 ; often (like the Hindi to) colouring a whole sentence, but itself hardly translatable, I wonder if, well then, verily, &c., according to the context, 9, 19, 92 ; na ta (= Hindi naJii to), otherwise, or else,' 19, 71 ; K. Pr. 150 ; cf. na to under ta, 1. A strengthened form of this word is toy, 2, q.v. ti, conj. (= Hindi Wn) also, 48, 106 ; K. Pr. 18 ; even, 32, 48 ; keh ti nd, nothing at all, 9, 11 ; keh ti no, nothing at all, 90 ; ka&h ti no satJf, no substance at all, 41 ; kSh ti na JcMth, no harm at all, 77 ; to ti (Hindi tau b/n), even then, 29. to, = ta, 2, in to ti (Hindi tau bhl), even then, 29. 1M\ see t6r u . tadqy, adv. then only, then and not till then, 77. tagun, conj. 2, to be known how to be done, to be possible. This verb is used as a potential verb, the ability always being mental, not physical (cf. the Sanskrit tajjnana-, by which pandits translate this word) ; tik y&$ tagi, to whom that is possible, i.e. he who knows how to do that, 24; tih yes karun tagi, to whom the doing that is possible, he who knows how to do that, 37. If it is desired to p 210 VOCABULARY [* indicate physical possibility the verb Jiekm (q.v.) must be used. tih, pronoun of the third person, he, 5, 6, 8, 20, 24, 27, 31 (his), 33-4, 37 (bis), 43 (bis), 65, 71-2, 76, 105; she; it, 70 ; K. Pr.46 (bis) ; substantival demonstrative pronoun that, 20-1, 37, 57 (bis), 69, 75, 90, 94, 107 ; adjectival demonstrative pronoun, 3, 15, 25, 28 (bis), 34, 47, 52 (bis), 77, 81, 104; sometimes used substantively, but treated as an adjective (see below), 2, 12-13, 58 (bis), 94. This pronoun is either animate or inanimate, and the animate forms may be either masculine or feminine. The inanimate forms are of common gender. Moreover, as seen above, there is a cross-division, according as it is used substantively or adjectivally. "We shall consider the sub- btantival forms first. As an animate substantival pronoun, the following forms occur : masc. sg. nom. suit, he, 8, 24, 31, 33; with emph. y, *ay, he only, he verily, 31, 34, 37. dat. ta* 9 to him, 20, 34, 37, 105 ; with emph. *, ids*, to him only, 65. gen. (m. sg. nom.) ta&onft* ; with emph. y^ tasonduy, his only, 72. t ag. tarn*) Ly him ; with emph. y, tamiy, by him alone, by him verily, 5, 43 (bis). pi. nom. and ace. tim, they, 6 ; them, 76 : with emph. y, timay, they alone, 27. gen.'(m. sg. nom.) tikond*, their, 71. There is no occurrence of the feminine pronoun used substantively in the songs. As an inanimate substantival pronoun, we have the following : sg. nom. and ace. ti\ it, that, 24, 37, 70, 107 ; with emph. y t tiy, 20, 21. dat. tatk, to it, K. Pr. 46 (bis). abl. tawfy by that; used adverbially to mean 'for that reason*, 'on that account ; , f therefore*, 57 (bis) ; with emph. y, taway, therefore, 69, 90, 94 ; by that means, 75. pi. nom, ; with emph. y, tima^ those very, 13. Used as an animate pronominal adjective, the following forms occur. They are the same as the corresponding substantival forms : m. sg. nom,, with emph. y, my, that very (god), 15. pi. nom. tim, those (rams), 77. sg. noin. wh ; with emph. y t soy s (I am) only that (Lai), 81. ti&tmfr] VOCABULARY 211 When used as an inanimate pronominal adjective, the substantival forms tih and tiy of the nominative are not used, the animate substantival forms (m. -snh, $uy; f. soh< soy) being used instead. On the other hand, the inanimate substantival form of the dative, tath, is also used as an adjective. Thus: m. sg. nom. *nh, that (wine), 104 ; with emph. y, suy, that very (time) 3, (spell) 34. dat. tath, in that (lake), 47. abl, tami\ with emph. y, tamiy, at that very (time), 25. pi. ace. tim, those (foods), 28 ; those (garments), 28. f. sg. nom. %, that very (stone), 52 (bis). As regards the use of the substantival forms of this pronoun, as semi-adjectives, this consists in the use of suh, sny, s$Ji, or soy, instead of till or tiy, when referring to something inanimate. This occurs : (1) When the substantival pronoun is the antecedent to an adjectival relative pronoun. The antecedent, although a substantive, is then treated also as an adjective. Thus : yih yih karm koruwi, $uh ar&m, whatever act I performed, that was worshipping (God), 58. Here the relative yih yih, whatever, is an adjective, and therefore suh (the adjectival form of the antecedent) is used, and not tih, the sub- stantival form. On the other hand, if the relative is inanimate and substantival, the inanimate substantival form, tih, is used for the antecedent. Thus, in the next line of the same verse, we have yih wftbbonm, tiy manth a r, what I uttered, that verily was a mystic invocation. (2) In a copulative sentence, when the subject is a pronoun, this, although substantival, is treated as an adjective in agreement with the complement. Thus, (2) suy (not tiy) wopadesli) that alone is the instruction ; (12) &uy (not tiy) ehtiyjrtmi, that alone is (true) knowledge ; (58) my yih tanth a r, that alone is this scripture ; (94) wy gam wdkh, that became the (mystic) word. tMj* 1 , f. (this word is a feminine diminutive of thai), a small place; esp. a small sacred cella or small wooden temple, in which an image of a god and other appurtenances of worship are kept ; sg. nom. (m. c.) thajl, 33. thai, m. a place *, sg. abl. thali thali, in every place, in every land, 53. thamawun, to cause to stop, to stop, to prevent going on ; inf. sg, nom. thamawun, 38. than, m. a place; al-thtin, 60, see al\ sg. dat. -thanas, 60. 'tthondP, see tiL p 2 212 VOCABULARY \ihapk Ji) f. the act of grasping or taking hold of ; karuffi, to grasp, 4. fftar, f. the back ; ddrufiP, to offer the back, to place the back at one's disposal (of a riding animal), 88. tMi*> f. a bush, a shrub, 96 = K. Pr. 47. taA&Mar, m. a revenue collector, a tax-gatherer (looked upon as inevitable and merciless), K. Pr. 56. tJtdwun, to put, to place, 70 ; dur u thdwwi> to put far off, to put away, 27 ; km t&dww, to place the ear, to give heed, attend, listen (to), 91; conj. part, fhomtl^ 27; impve. sg. 2, tMv, 91 ; impve. fut thov^ 70. t&k u , m. an earthen drinking vessel, an earthen goblet; pi. dat, taken, 106, id, m. the lowest part or bottom of anything; bM-tal, the surface of the earth, the whole earth as opposed to the sky, 22, 42 ; lit/on 11 id, to take below (oneself), to put beneath one's feet, (of an elephant) to crush beneath the feet, K. Pr. 150. fel, m. sesame seed (used in offerings to a god), 45. Mli, adv. then, 49, 82 (in both cases the correlative of yili, when). fvl, m. weight, the weight of anything, 23 ; sg. abl. tuli tolm, _ to weigh by weight, to weigh in the balance, 23. //, m. cotton-wool ; nla-pwyokl^ a bed (the pillows of which are stuffed) with cotton, a luxurious bed, 73. fula, in tnU-kuf, m, the beam or standard of a large weigh- ing balance ; hence, such a balance ; sg. abl. -koti, (weighing) in a scales, 23. /#, (of water in a receptacle) to leak or ooze away ; old pres., sg. 3, with emph. y, tehy, 78-9. tohn, to weigh ; past part. m. sg. t&/ u , 23. tntun, to raise, lift; bam tulm> to raise the skin, to raise weals (with a whip), 101 ; kadam Saluu, to raise the step, to step out, walk alertly, 99 = K. Pr. 46; parwdz tulun, to raise flight, to take to oneself wings and fly, 99 = K. Pr. 46. J ^Impve. sg. 2, tul, 99 (bis) = K. Pr. 46 (bis) ; past part., with suff. 1st pers. sg. ag. and 3rd pers. sg. dat., tiiPmat, Braised his (skin), 101. tdlaV) m. the ceiling of a room or house; tcSav*rdza<Jon tt t ? the plastering of the ceiling of a room or house, 85 ; but^ the meaning of razaddft* (q. v.) is very doubtful. ache lagane tdlav, to attach the eyes to the ceiling, to turn up the eyes (in death), K. Pr. 102. tarn, m. darkness, spiritual darkness; sg. abl. tama-#3M } the morass of spiritual darkness, 74. VeCABULARY 213 fdm, 1, suffix, converting an interrogative into an indefinite pronoun, as in km-tam^ some one or other, kydk-tdm^ some- thing or other, both in 86. tdm, 2, postpos. up to, as far as, governing dat. ; hiflis-tdm. (from the navel) up to Adam's apple, 57. 1ami) tdm\ tin, famiy, famiy> timqy, see tiL tan, f, the body, 93 ; sg. dat. iane (m. c. for tani\ 76. fana, adv. since then, from that moment, 83, 93. htitg, m. a pear (the fruit) ; pi. nom. fang^ 92. tanth a i\ m. the sacred books of the Saiva religion, the tantra, 11, 58. tqph, m. austerities, esp. religious austerities, 62. tdpun, to heat, cause to be hot, (of the sun) to shine upon ; pol. impve. sg. 3, topHan^ let him shine, i. e. does he not shine?, 53 (bis). tapaty, m. asceticism; sg. abl, with emph, y, tapariy, 35. tar, m. a means for leading a person across (a river or the like), 96, 106 ; K. Pr. 46, 47 : a fee paid to a ferryman, ndwa-tar, a ferry -fee, 98 =K. Pr. 18 ; a name for the sacred syllable dm (see andhath), as that which crosses the soul over the sea of existence, 72 ; sg. dat. tarns, 98 =K. Pr. 18 ; sg. gen. tandP, 72 ; tar dyuu,*, to* pass a person across (a river, &c.) 3 106. for, adv. there ; with emph. *, for y, /*, there only, 19, 61. toi* or tod u , m, the bolt (of a door) ; pi nom. Mr* or tod\ 48. 1ur\ see tdr, tap, f. cold, coldness, 16, 28; sg. ag. t$ri, 16. ^ m. a pond, a lake, 84. g*, m. a horse, 26, 69. &"&, card, three, 16, 75 ; trayi nengi, adv. three times, 50. The modern form of this word is trek or trtt. There are three imparities (mala) of the soul, which impede its final release (75). These are called dnava, maylya, and karma. The first, dnaea, is the state or character of the soul deeming itself to be finite (the soul being looked upon as a very minute entity, anu\ the second, wdflya, is that born of cosmic illusion, or the belief that one thing is different from ano- ther, and the third, karwa, is the impurity that results from action or < works ' (which may be good or bad). See Note on Yoga, 24. t a run u , adj. cool, cold, 56, 57. t&wn, to become cold, (of water) to freeze; old pres. sg. 5, tire (for rffin), 16. l a randwun,to make cold, to extinguish (a fire) ; inf. Pranwwn,**. trofrun, to shut (a door) ; past part. m. pi., with suff, 1st pers. 'sg. ag. 5 trojfirim, I closed (the doors), 101. 214 VOCABULARY trnpti, f. contentment, satisfaction, 12. fresh, i thirst, 37. tl) a th, m. a sacred bafching-plaee, a place of pilgrimage, 36, 46 ; K. Pr. 201 (ter) ; pi. dat. twthan, 46 ; prathuy ftrihan, (going) to every holy place, going from one holy place to another, 36. f rawing to abandon, leave behind, K. Pr. 57; to abandon, discard, give up (sin, &c.), 27, 30; K. Pr. 46 (bis); to abandon, let loose, lose control of, 70, 88 ; (of a road) to leave (it, after passing along it), hence, to traverse completely, 82 ; ddl* trdwdn\ to throw oat the skirt from the body, i.e. to sit with bended knees, 49. Conj. part, tromtli, 70, 82 ; K. Pr. 57 ; impve. sg. 2, trdv, 30 ; K. Pr. 46 ; with suff. 3rd pers. sg. ace., frawun, 88 ; fut. sg. 2, trawakh, EL Pr. 46 ; past part. m. pi., with sufT. 1st pers. sg. ag. and 3rd pers. sg. dat., tro^mas, 49 ; f. sg. tow*, 27. tray i, see ti a h< to, tasonduy, see tiL tati, adv. there, 70, 88 ; m. c. fate, there, in those circumstances, 41 ; with ernph. y> tally, even there, there and then, 104 ; 1at\ even there, at that very place, 48, 49, 68 j with emph. y, tally, at that very place, at the same place, 51. to1, 1, adj. hot, 56, 57. totv, 2, adv. there, K. Pr. 102 (bis) ; with emph. y, totuy, 47. 1aih, see HI. tiffui, adv. so, in that manner ; with emph. y, tithay . . . yltJia^ so ... as, 100. /#!?#, to be reduced to misery ; past, f. sg. 1, tot^ 13. 1attwa> m. (in Saiva philosophy) (in the plural) the fundamental and general factors of which the universe consists, see Kashmir SJiamm> p. 47; tattwa-vyod^ one who knows and understands the taUwas, 20. tawa, taway, see tiL 1 a y^ 1, a woman who spins a very fine kind of thread, a delicate spinner ; sg. ag. i a ^e, 102. i a y, 2, f. very fine thread ; pi. nom. t*yt> 102. %, see tih. toy, 1, conj. and, 5, 14, 40, 51, 62, 86. This is a strengthened form of fa, 1, q.v. /<?/, 2, conj. then, and then, thereafter, thereupon, 9 (ter), 11 (ter), 16; then, therefore, 'accordingly, 24, 53; then, introducing the apodosis of a conditional sentence, 12. This is a strengthened form of fa, 2, q.v. fytigvn, to let go, let loose; hence, (of a sword), to wield, to draw ; past part. f. sg. tyqp (for tyof\ 62, , m. a blister, 108. See rdwun. ! VOCABULARY 215 pron. adj. and adv. of that kind, such, 66; with emph. y, tyuthuy (as correl. x>f yuUiuy\ such, 55 (adj.) ; so, 64 (adv.) ; m. pi. nom., with emph.^, titty, 92 (adj.). tezun, to abandon ; past part. m. pi. *&*, 55. ticlanand, m. pure spirit (4Si, 1, = Skr. c^) and joy sg. dat. tiddnandat, 6,, 4^, pron. of the second person, thou, 7 (ter), 13, 44 (bis), 59, 70, 91 ; with emph. y, 4^, thou alone, 42 (quinquies), 109 (ter). Sg. dat. 42, 18 (to thee, belonging to thee), 44 (bis), 56, 72; abed 43 & w3, no distinction between thee and me, 13. Obsolete form of sg. dat. fdye-ven, distinct (different) from thee, 13. sg. ag. 42 gol u (modern Ksh. would have 62 goluth), thou destroyedst, 64. sg. gen. (f. sg. nom.) cyoffi iinfb, thought (care) for thee (objective genitive), 72; (f. sg. dat.) cyafU, K. Pr. 102. pi. nom. M\ ye, 91. Madm or tkadim, to search, to wander about searching, 3, 48 ; to search for, seek, 44, 60, 99, 100; K. Pr. 46 ; pres. part. AUddati, 3, 44, 60 ; Mtddan, 48 ; impve. sg. 2, with sufT. 3rd pers. sg, ace. Wiachn, 99, 100 ; K. Pr. 46. , m. unrestrained conduct (in modern language used with reference to a person who, having obtained some post of authority, acts without self-restraint, and without fear of the consequences). In L. V. 44 it means the experiencing of unrestrained rapture ; &wh dyutum, I gave (to thee and to myself) the unrestrained rapture (of perfect union). anclun^ to pass over, traverse ; fut. sg. 3, &ter/e, 26. conj. 2, to become cut; hence, to be cut away from a person, to be torn away from; fut. sg. 3, with suff. 1st pers. sg. dat., and negative interrogative, &/ienem-nd prahi will not love (of the world) be cut away from me (i.e. be torn from my heart), 83. unm, to throw, but used in many idiomatic phrases. Thus, in K. Pr, 102, nofi khumW) to throw (a halter) on to the neck. Past part. f. sg., with suif, 2nd pers. sg. ag. and 1st pers. sg. dat. 'kJivnHham^ thou castedst for me (Le. in my presence) (a feminine thing), K. Pr. 102. op&) f. silence, esp. silent meditation ; sg. ag. (instr.) 4^o/?/, by silent meditation, 2 ; tk&pi-mantra, by the mystic formula of silence, i.e. the azapa (Skr. ajapa) mantra, which is not uttered, but which consists only in a number of exhalations and inhalations, 40. CLprda, 2. , adj. hidden, concealed, secret, 60. ) to winnow (in a sieve) ; hence, met., to throw up into 216 VOCABULARY [*% the air, to cast abroad, to make public, 4; past part. m. sg., with sufF. 1st pers. sg. ag., tfiotum, 4. &%, f. shade, K. Pr. 102; a shadow, the shadow cast by anything, 67. fehezun, to become extinguished, (of daylight) to fade away, become extinct ; fut. sg. 3, khezi, 22. &akh a r, m. a circle; hence, a circle of individuals, a specific group of individuals, see lama, ; sg. abL (in composition), tefca, 63. &fo, in kala-kitia, restless mind ! 72. &aluti 9 conj. 2, to flee, to run away, to depart to a distance ; Jieth tialun, having taken to run away, to run away with (as a thief), 86 (bis). Fut. sg. 3, tali, 28 ; with suff. 3rd pers. sg. dat, tally, will flee from thee, 75 ; past m. sg, 3, with suff. 1st pers. sg. dat., tohm, fled from me, 31 ; with suff. 2nd pers. sg. dat, kohiy kttJi, ran away with from thee, 86 (bis) ; f. sg. 3, tajl (for %'), 33. telw, to force into, to cause forcibly to enter ; hence, to train with much practice, to exercise thoroughly, to train with vigorous practice ; conj. part. &&IM, 69. tombun, to pierce, bore ; conj. part, tombitk, 75. tumor, m. a fly-whisk, the tail of the Bos gmnniens, one of the insignia of royalty, 73. tawll, adj. voc. f. hasty woman, 77. tandan, m. sandal, 42. tqnd a r, m. the moon, 9 ; sg. ag, tand d r\ 22 ; loc., with emph.^, tand a riy, (I came) into the moonlight, 109. Regarding the mystic references to the moon in these poems, see art. sow. t(tnd a rama, m. the moon, 93. See som for the meaning of this , to recognize ; to recognize as such-and-such, to under- stand a thing to be (such-and-such), 28 ; hence, to accept when seen, to experience, gain the experience of anything, 6 ; to recognize as authoritative, to meditate upon (instruction given), 51-4, 80 ; impve. sg. 2 ten, 51-4, 80 ; pol. impve. sg. 2, with suff. 3rd pers. sg. ace., imtan, recognize it, 28 ; past part. m. sg. tyun u 3 6. tenth) f. care, B anxiety ; cyoftf* Unth taran, he cares for thee, 72. tir, f. an apricot ; pi. dat. tiran-*S&, together with apricots, 92. **/, m. a thief, 101 ; pi. nom. id., 43. tarmun, m. that which is made of leather, the human skin ; used met. for the human body, 66. tarm, to go forward, progress, walk ; conj. part, taritl (1), 38. tratf, m. the noise caused by falling from a height on to the earth or into water, crash, flop 5 hence, compared to the fall VOCABULARY 217 itself, close union ; sg. abl. mm fratd (m. c. for irata)> in intimate union, 1. tomtit, 2, (for 1, see &WH), m. a mode of action, conduct, 38.^ fora&zr, m. that which is movable and that which is immovable, the animate and the inanimate, i.e. the whole universe, 16. ttrt, 1, m. the pure spirit, the soul (the Skr. rit, to be carefully distinguished from &&//, 2, or bitt, the organ of thought), 76, 93. tttf, 2, m. i.q. &U, the organ of thought, the mind, intellect (the Skr. atta), 9,' 11 (bis), 34, 70, 87 ; sg. dat. tUa* kmn> to impress upon the mind, 34 ; tXta* peyiy, it will fall into thy mind, it will come to thy memory, 87. kfitJi u > m. an apple ; pi. nom. butti 1 , 92. &ttun, to cut, to tear, 66; to cut down, to cut one's way (through a forest), 25 ; to cut away, or tear away anything from anything, 80; tatiik dyun\ to cut to pieces, to cut up, 104 ; batith zdnun, to know how to cut, 80 ; in 84,^ eaug gom toititk appears to mean i my claw has become cut , but the passage is verv obscure ; conj. part. &utit/i : 25, 66, 80, 84,104. 4$tt, 1, m. remembering, calling to mind ; esp., in a religious sense, calling to mind and realizing (the nature of the Supreme and the Self)'; sg. obi. (in composition) tetana- dana-wakkur, (feeding with) the grain and cates of this realization, 77 ; titani wagi, with the bridle of this realiza- tion, 26. . tikun, 2, m., i. q. &ztay, q. v. ; sg. obi. (in composition) Mana- div, Siva in his quality of Supreme Spirit, as opposed to his more material manifestations, 79. toiitany, m. consciousness ; (in Saiva mysticism) the Supreme Consciousness, the Supreme Experiencing Principle, a name of the Supreme (see Kashmir Bhaivmi, p. 42) ; sg. obi. (in composition), &aitanye-rav y the sun of the Supreme Consciousness, 16. ^ Mt, m. the organ of thought, mind, intellect, i. q. &w, 2 3 q.v. To be carefully distinguished from MM, 1, the pure spirit ; gff. obi. 4fe, 22 ; titfolurog*, the steed of the intellect, 26, 69; voc. titt&t mind!, 28, 36, 67; tafaiOla, restless mind!, 72. tyunP, see i ^ see < m. conj. or, 64 ; m . . . m, either ... or, whether . . . or, 8. wudun, to see, 3, 48, 68, 83 (bis); to see, look at, inspect, look into, search, 98; fut. pass. part, melt* 218 VOCABULARY I began to look for him, 48 ; past part. m. sg., with suffi 1st pers. sg. ag., rnduw, I saw, &e,, 3, 68, 83 (bis), 98 (=K. Pr. 18). wudP) adj. awake, not asleep; m. pi. nom,, with emph. ^, wudiy, 32 ; pi. dat. wuelen> 32. wadal, interchange ; adal fa wadal, confusion, K. Pr. 102. wadwn, to weep, lament; fut. sg. 1, with sutf. 2nd pers. sg. dat. waday, I will weep for thee, 67. wuchn, conj. 2, to awake from sleep ; met. to come forth from obscurity, to become actively manifest ; past f. sg. 3, with suff. 1st pers. sg. dat., wits u i t it (fern.) became manifest to me, 25. Cf. wuwn. wodnr, m. the womb; sg. dat. wochras, 51. vidts, see v$od u . wag, f. a horse's bridle ; sg. abl. wagi annn, to bring by the bridle or to the bridle, to bring under subjection, 37 ; vagi tyon l \ to take (a horse) by the bridle, 69 ; wagi ratun> to hold (a horse) by the bridle, 26. regafotn, to melt, deliquesce ; conj. part. vegalUJi^ 69. wat, interj. of astonishment and admiration, 68. ?'/*, see vywh*. wuhl, f. coal that has been set alight, burning coal, red-hot coal, 82. wdkPr*-wafi a ras 9 adv. throughout the whole year, from year's eod to year's end, 46. waftawitn u y nom. ag. (of a river) flowing, in full flood ; f, sg. nom., with emph. y, waJiawtiffiy, 96 ; dat. waJiawam (m. c. for -wanfy, 57. wakh, m, voice, the power of expression by word, in Saiva philosophy one of the five karw&udriyaS) or faculties, or powers, of action, 2 ; a word, wa&h ta wa&un, a word and a sentence, esp. the mystic formula confided to a disciple by his preceptor, a guiding principle, 94 ; in 104, wakk is the equivalent of the Skr. vakya, i.e. Lalla's sayings (Lalld- vdlyaw), or the verses composed and recited by her. wakhnn^ m. a story, a tale, 84. wakhuf) m. a cake offered in sacrifice, a sacrificial cake, 10, 77. tcftkh-thun, m. scraping out and emptying a pot with a ladle or spoon, taking out the food to the last scraps, 95. rika*> m. expansion, wide extent; *a-vika*t that which has wide expanse, the total expanse of creation, the visible creation, 1. nkamn y to become widely expanded, to widen out and extend to some distant limit ; fut. sg. 3, vikdse (m. e. for mkan\ 22. wdl, m. a hair of the head ; sg. abl. mast-wdla, (to bind) with a single hair of the head, 24. *8pati*X\ VOCABULARY 219 m. a suffix forming nouns of agency or possession, as in grata-wol u , a miller, from grata, a mil], 86. Cf. won*, 2. htn (causal of wasun, q.v.), to cause to descend, to bring down ; past part. m. sg., with suff. 1st pers. sg. ag., woluw, I brought down, 104. whig*, f. the heart (as the seat of the affections), 25. uolasun, to rejoice; henee, to rejoice in any business, to be zealously engaged in it; old pres. sg. 3, with suff. 3rd pers. sg. dat, wolases, he is zealously engaged in it, 14. fflwww, f. age, a man's life ; sg. gen. (f. sg. nom.) wumri-fciinz", K. Pr. 56. vimarsfi, m. consideration, reflection, examination, discussion ; sg. abl. mmartK&t 15, or (m. c. vimars&d), 16. wan, m. a forest ; pi. nom. w&n^ 25 ; wan-Mv, a forest-crow, 28 ; wan-was, abode in a forest, the life of a hermit, 55, 64. irdn, m. a shop; pi. dat. mww, K. ,Pr. 102; IduW-wdn, a weaver's workshop (sg. abl. -warn), 102. un (13) or vend (12), postpos. without, free from, 12 ; apart from, distinct from, 13. it'dn u , 1, m. a shopkeeper ; sg. dat. wonis, JL Pr. 20. w&i u , 2, m. a suffix forming nouns of agency or possession, i. q. wtfl u , q. v. ; as in shnda-wott^^ a hearer, a person who can hear, ie. who is not at all deaf, 20; brama-w6n U ) a wanderer, one who roams about, 26 ; prutAi-w6H, u 9 of or belonging to the earth, 52 ; sg, dat. sMba-wonis^ to (a mill) which possesses beauty, i.e. which is adorned, 52. wonda, m. a man's inner feelings and thoughts, (as the seat of the feelings and thoughts) the heart or soul; sg. dat. wondas, 72 ; loc. wfadi, 49. rSndm, to get; hence, to take to, have recourse to (some course of conduct or the like), 64 ; to look upon as, consider as, 43; impve. pi. 2, vfadiv, 64 (bis); past part. m. sg., with suff. 3rd pers. sg. ag., vyondun, 43. wanm, 1, to say, 89, 94; to say a thing is so-and-so, to call a thing by such-and-such a name, 15 ; past. part. m. sg. 00tt tt 3 15 ; with suff. bt pers. sg. ag., womm, 89 ; with sufF. 3rd pers. sg. ag. and 1st pers. sg. dat,, woH u uam t he said to me, 94. ^ 2, m, a speech, a thing said, a saying, 108 ; (properly inf. or verbal noun of wanun^ 1). &) adv. now, even now, at this very time, 99 (bis), (= K. Pr. 46). paduU) conj. 2, to come into being, be produced ; pres. part. in sense of pres. pi. 3, wopaddn, 56. jpadesh) m. instruction ; esp. true instruction, right teaching, 1, 2, 51-4, 66, 80. 220 VOCABULARY \vtpkoP vephol u > adj. fruitless, bearing no, or imperfect, fruit, 55. war, m. the right, or propitious, time (for anything); dew* war, the propitious moment of the day (for giving a child) ; (Thou, i.e. God, didst not know) this moment (in respect to some people), i.e. hast given them no children, K, Pr. 102. uor u , f. a garden ; hdka-wor u , a vegetable-garden, 63 ; with emph. y> wor^y, only a garden, nothing but a garden, i.e. the bare ground with no produce on it, 63. wur<Uwa~gaman 9 m. the act of going upwards, ascending into the sky, 38. war a n, m. colour, hue, 15. warm, m. Name of the god of the waters, Varuna ; hence. met., water generally, 53. was, m. an abode, 55 ; was fiyon u 9 to take up an abode ; with suff. of indef. art., warn hyon u > 18; loan-wd^ abode in a forest, the life of a hermit, 55, 64 ; atka-wds, hand-grasping, 92 ; see atka. m#&om u 9 adj. uneven; hence, (of a net) tangled, complicated; m. sg. dat. vis ft em is, 6. vixfi&f&j m. a special kind, a speciality; hence, vuhesk Jcarwk to perform a speciality, to act perfectly in some particular character, 54. vU/tfy, m. the scene of action, ground of action, basis, 71. waswi 9 conj. 2, to descend ; past f. sg. 3, with suff. Iht pers. sg. dat., im&APm, it descended to me, 69. The causal of this verb is wdlim 9 q. v. v&mr2un 9 to take one's leave, to depart; conj. part, vesarzith kefk, having departed, 9. wot*, for wath, in sJfwot*, q. v. walk, f. a road, way, path, 41 ; sg. abl. wate (or watt), (going, &c.) by a road, 41, 98 (bis) (= K. Pr. 18) ; wata-got\ adj. going along a road, going by way of, 57 ; wata-nSth* (pi. nom. -no&$) 9 a road-destroyer, a highway robber, 43. watk 9 m. a round stone ; with indef. art., watd 9 17 (bis). wdtk 9 m. joining together, construction ; hence, the material of which a thing is constructed, 17. vM 9 f. the river Jihlam (in Skr. Titastd), the principal river of Kashmir, K. Pr. 102 (where it is used as a symbol of prosperity, owing to the fruitful crops produced by its waters). w$tkun 9 conj. 2, to rise, arise; impve. sg. 2, w8t& 9 10, 75; conj. part, wothith^ 105; past m. sg. 3 wotku (m. c. for woth u \ 1; fayi wotkun, to rise to absorption, to become dissolved into nothingness, 1. itwtAun 9 to twist (rope) ; pres. m. sg. 2, ckukk wtitMn 9 107. watun 9 to unite; tatun watun, to cut and unite, to separate VOCABULARY 221 and bind together ; conj. part, batith watitJi zdnm, to know now to separate and to unite, 80. watun, conj. 2, to arrive, come (to) ; past m. sg, 3, with suff. 1st pers. sg. gen., wftum, arrived to my (understanding), 60 ; pi. 3, toot*, 51 ; f. sg. 1, wo&s, 60, 82. wafari, adv. continually, without cessation, 78, 79. wottom U ) adj. excellent, first-rate ; wtittom* wottom* des^ various lands, each of which is excellent, 53, wU&APm, see wasun. iva&un, m, a saying, a sentence of instruction, 94 (bis). rUun, conj. 2, to fit into ; fut. sg. 3, with emph. /, vti&iy, 47. vS&dr, m. judging, meditating upon and deciding about anything, discriminating about anything, 28-9, 71, 79; sg. dat. ve&dras, 28; abl. ve&dra, 71, 79. vtibdruu, to meditate upon, discriminate concerning anything ; impve. sg. 2, with suff. 3rd pers. sg. ace., vekdrun, meditate on it, 30. wtit&arun, to utter, pronounce ; past part, m. sg., with suff. 1st pers. sg. ag., wofaorum, 58. fodv, m. the wind, 24, 83; the vital airs circulating in the nddis (see nadi), a synonym of jprd t 2, q. v., 69; sg. abl. wdwa, 83 ; pi. nom. wav, 69. vewafiori, adj. occupied, busy, 65 (where it may mean either ' occupied in worldly pursuits ', or else c occupied in religious practices '). wawm, to sow ; 2 past part. m. sg., with suff. 2nd pers. sg. ag., wcwyoth, 66. r>yod u , adj. known, 56 ; , one who knows, as in tattwa-vyod*, one who knows and understands the fatfaoa* (see taUwa), 20 ; m. sg. dat. -vidis, 20. tf , m. sudden change from one condition to another ; hence, the sudden ' sport ' (Md) of the Divinity, by; which He manifests Himself in creation; pi. nom. vitf, 109. In modern Ksh. this word is M. vi/onffan, see vendm. was, m. a cook ; sg. dat. wdzat, 83. wiuPm, see wuchm. wmun, conj. 2, i.q. rndw, q. v., to awake from sleep; to come forth from obscurity, to become actively manifest ; fut. sg. 3, wuze (m. c. for wuzi), 39, 40. wuzawyW) to awaken (another) from sleep ; past part. m. sg., with suff. 1st pers. sg. ag., wwanowm, 105. ye, interj. Q\,yegord, teacher!, 56. yid (18), ywP (23, 24), yod^wamy (10) or yHHoay (64), conj. if. 222 VOCABULARY [fog yog, m. intense abstraction, religious ascetic abstraction and meditation ; yoga-fail, the ait, or practice, of such abstraction, yogi, a yogi, one who practises yog (q. v.), 14. t/th, 1, proximate demonstrative pronoun, this, he; (as a pronoun) 20, 26, 54, 58 (bis), 84 (bis), 85 (bis), 109 ; (as a pronominal adjective) 7, 13, 28, 95 ; combined with til, that, svy yih, that very, 58. This pronoun is either animate or inanimate, and the animate forms may be either masculine or feminine. The inanimate forms are of common gender. Moreover, there is a cross-division, according as it is used as a pure pronoun, or as a pronominal adjective. We shall consider the purely pronominal forms first. As an animate pronoun, the following forms occur : Masc. sg. nom. yift, 26. Pern. sg. nom., with emph. y, yiliay, she verily, this very woman, 54 (ter). As an inanimate pronoun, we have : Sg. nom. yik, 84 (bis), 85 (bis) ; with empb. y, yukuy, this very, this alone, 1, 20, 58 ; suy yi&, that very, 58. PL nom. yiw, 109. As a pronominal adjective, it occurs, in these poems, only as referring to inanimate things ; viz. : M. sg. nom. yih, 7, 28 ; with emph. y, yuhuy, 13. Dat yM, 95. ytk, 2, relative pronoun, who, which, what. It is either animate or inanimate, and the animate forms may be either masculine or feminine, while the substantival inanimate forms are of common gender. There is also the cross-divi- sion into its forms as a pronominal substantive and into its forms as a pronominal adjective. As an animate pronominal substantive, or pure pronoun, the following forms occur : m. sg. nom. yus u , 20, 24, 37, 45, 65. m. sg. dat. yfe, 15 (bis), 21, 33, 34, 37 ; yemu, or, with emph. y, yemisay^ 5. m. sg. ag. fan*, 5 (bis), 26, 43, 62 (bis). m. pi. nom. yim, 95 ; ag. yimav, 6, 27. As an inanimate pronominal substantive, we have : sg. nom. yit, 20, 21, 107. sg. abL ytwtt by which ; hence, in order that, so that 28 (bis), 75. As a pronominal adjective, we have : m. sg. nom. (inan.) yuh\ 61 ; yul, 8; ytt, 58 (Ms), 61. f. sg. nom, (inan.), with emph, y, yfoay, 52, VOCABULARY 223 m. sg. dat. (inan.) y$&- 9 47. m. sg. ag. (an.) yem\ 24. m. pi. nom. (man.) yim, 76 ; with emph. y, yimqy, 13. This pronoun is often repeated in various idiomatic senses. Thus, yus u yilt, dapiy> who will say what to thee, i e. whoever will say anything to thee, 20 ; yes yih rote, to whom what is pleasing, to whom anything is pleasing, i.e. whatever is pleasing to each, 21; yili yi/i farm, what- ever work, 58 ; yuh* yi/i karm^ whatever act, 61. ye& u , card, one; yefay, only one, nothing hut, .7 ; yeka-wdth^ of one construction, of the same material, 17 (see wdfJt). Of. ok* and akh. yeli, adv. at what time, when, 31, 44, 49, 82, 102, 103 (bis) : K. Pr. 57. yVma, m. Yama, the god of death, and judge of souls after death ; yema-lay$ 9 the fear of Yama, the fear of death, 27 ; y$ma-batk, Yama's apparitors, who drag away the soul of a dying person to judgement, 74. y$m& a rzal t f. the narcissus, K. Pr. 56. y$na, adv. from what time, since ; yena-petha, id. 93. ym u s to come ; fat. pi. 3, gin, which with suff. 2nd pers. ?g. dat. appears in K. Pr. 57 as ylnanay, they will come (i. e. return home) (after having abandoned) thee ; past m. sg. 3, <w, 9, 91 ; pi. 3, ay, 19 ; f. sg. 1, dy&, 35, 41, 98, 109 (bis) ; K. Pr. 18; 3, aye, K. Pr. 20. yund w , m. an organ of sense or action, in Skr. indriya. There are five organs of sense (buMMndviya or jfian&driya), viz. the organ of smell (gJirdnendriya), of taste (rasanendriya), of sigfit (darfan&idriya), of touch (sparfindriya), and of hearing (wavanendriya) ; there are also five organs of action (karmendriya), viz. the organ of generation (upastJiendriya), of excretion (payvindriya), of locomotion (pcklendriya), of handling (hastendriya), and of voice (vdgindriya). There are thus two pentads of sense and action, respectively. In 79, it is probably the latter pentad that is referred to. PL nom. yind\ 79. ydr } m. a friend, a beloved; the Beloved, i.e. God, 99 (bis), 100; K. fe. 46 (to). * yorj relative adv. of place, where ; with emph.*, foiy,yur*, where even, in the exact place where, 61 ; yora, whence, from where ; with emph. y, yoray, from the very place whence, 19. yisfiwar, m. the Lord (Skr. isvwa), a title of the Supreme Siva, connoting His power and lordliness, 43. yaitu, reL pron. adj. as much (mod. Ksh. yut^ 81. yeti, rel. adv. of place, where, 88 ; from where, whence, 57. yiti, adv. of place, here, in this place; hence, here, in this world, 73, 224 VOCABULARY yut u (or yit u \ adv. of place, here, in this place ; hence, here, in this world, K. Pr. 102 (bis). yitha, rel. pron. adv. of manner, as K. Pr. 46 ; titkay . . . yitka, so ... as, exactly like, 100. $uth u 9 rel. pron. adj. of manner, of what kind, as ; with emph. y, yutliny, 55 ; used adverbially, exactly as, 64. u&, adj. many, much, 102; K. Pr. 102; as adv., very much, --. In all f 103. In all these cases with einph. y, yu&i/. yfaliy f. wish, desire, loving longing, 29, 40, 45 ; sg. abl. yiihi, 29, or (m. c.) y&hs, 45. yozan, m, a league ; yozam-lach, a hundred thousand leagues, 26. zi, conj. that, so that (consecutive), 48. zad> 9 adj. non-sentient, inert 5 zada-rup*, like an insentient thing, stolid, 20. zwle 9 see zur u . zadal 9 adj. pierced with holes (as in a sieve); zadal Midy, a shade full of holes, like that thrown by a broken thatch, K. Pr. 102. zag 9 f. the world, 16. zagw 9 to watch a person (dat.), 48; to be watchful, to keep wide awake (in this sense used impersonally in the past tenses), 78, 79 ; fat. sg. 3, ztigi, 78, 79 ; past part. m. sg., with suff. 1st pers. sg. ag. and 3rd pers. sg. dat., zog u ma, I remained watching him, 48. zigar, m. the liver (the seat of the affections and desires), 49. z a k, card, two, 75. zal, m. water, 38-40, 45, 47, 81 ; sg. gen. ealul* (f. sg. ag. zalaci clotu, with a stream of water, 39, 40); pi. dat. ealan, 81 ; zala-hotf*, a water-elephant, a sea-elephant (a mythical animal), 47. siP, m. the joint where a branch leaves the parent stem, or where two branches commence to fork ; hence, met. kd1a-z6IP 9 efflux, or passing, of time, 64 ; sg. ag. (or instr,) soft, 64. zalamay, m. that which is composed of water ; hence, the waste of waters which is all that is left at the destruction of the universe, 93. Cf. may. zalwi, to burn (transitive), to burn up ; past part. m. sg., with suff. 1st pers. sg. ag. zoluw, 49. zalawun", n. a,g. burning, fiery hot, blazing; f. sg. nom. zalawanl (m. c. for zalawtiffi), 57. zamm, to yawn ; fut. (in sense of pres.) sg. 3, garni, 46. zan, 1, m. a man, a person ; hence, the world of men, people 31 ; sg. dat. (in sense of loc.), ssanas > 31, VOCABULARY 225 w, 2, adv. as it were, as though, like, 29, 81, 83, 106. zdn t f. knowledge ; esp. the true knowledge of the Supreme ; Z&b*m zana zdn t I obtained (a reputation for) knowledge among people, 31. tana, in kd-zan (73, 74) or io-zanafti (72), see ko-zaua. zen, see zyon*. zin, m. a Jina, i.e. the Buddha, 8. zm, f. moonlight ; sg. dat. z&ttti (ra. c. for z&nt), in the moon- light, 9 ; pot* ZUH, the end of the moonlight, the last hours of the night ; sg. dat. (for loc.) pot* swii, 105. zinda, adj. alive ; with emph. y, ziiulay, even while alive, 68. sang, f. the leg, K. Pr. 102. zanvu, to know, 20, 30, 41, 64 (bis) ; K. Pr. 102 ; to get to know, to come to know, to accept as true, 7 (his), 10, 71, 77, 85, 90 ; to know how ; rat'ith zdnun, to know how to seize, 26, 80 ; yatfth zdntin, to know how to make, 80. Conj. part, zonith, 20, 64 : impve. sg. 2, zun> 71 ; with suir. 3rd pers. sg. aec., zdnun, know it, 30 ; fut, sg. 1, zaua, 41 ; 2, zanakJt, 10 (pres. sub]*.), 77 ; zdneM, 64 ; 3, with suff. 1st pers. sg. gen., stinfai, it, belonging to me, will know, 85 ; past. part. m. sg. z$n u t 26 ; with suff. 1st pers. sg. ag. zdnum, 7 (bis), 90 ; with suff. 2nd pers. sg. ag. and 1st pers. sg. dat. (dativus cowmoch), z6n u thaw, K. Pr. 102; cond. past sg. 1, zdnaJto, 80 (bis). zan&fiP, f, a mother ; sg. dat. zanafM, 51. z&r u , or z&d*, m. a condition of bad conduct, bad habits; sg. dat. zure (or zude) (m. c. for z&rti or z&tU) lagan, to acquire bad habits, 70. zosmi (impersonal in the past tenses), to cough ; fut. sg. 3 (in sense of pres.), ztisi, 46. sdtk, f. nature, the true nature of anything, 4. zlv, m. the life, soul ; the soul in the sense of a living soul, a living* being, a man, 12. Cf. zuv. znv, m. life, 54; the soul, 106; zuv hyon u t to take life, to destroy life, 54. Cf. H. zlwontP) adj. living, alive, 6, 12; m. pi. nom. zlwanP, in zlwanfl-moklfitf', men who obtain final release while yet alive, 6. zyon*, to come into being, to be born; fut. sg. 3, zfyi, 37; ztye (m. c.), 45 ; pi. 3 (old pres.), z3a nd zen, they are being born, (and) they are not being born, i.e. when they are hardly born, immediately on being born, 47; 3 (remote) past, in. pi. 3, zayay, 51. zoyyulP> adj. (f. zdyij*), fine, t&eawae[ (e.g. of a thread); f. pi. nom. zoyift, 102.