Lalla Vakyani

astatic
VOL. XVII.
LALLA-VAKYANI
OR
THIWISE SAYINGS OF LAL DKD5
A MYSTIC POETESS OF
\
EDITED WITH TRANSLATION,
BY
SIR GEOKGE GBIEKSON. K.G.I.E.,
D..BAENETT, Lirr.D., M.B.A.S.
IOHDON:
ROYAL
74, Wi "
PRINTED AT OXFORD, ENGLAND
BY FKEDERICK HALL
FBIKTJEIl TO THE UNIVEKS1TV

CONTENTS
PAGE
"
PREFACE . . . . v
WOHKS QUOTED. vii

SYSTEM OF TRANSLITERATION . viii
INTRODUCTION 1
PRELIMINARY NOTE ON YOGA ..... 8
TEXT AND TRANSLATION 23
APPENDIX I. VERSESBY LALLA IN KKOWLES'S DICTIONARY

OF KASHMIRI PROVEEBS ..... 120
APPENDIX II. ON LALLA'S LANGUAGE . . « 128
APPENDIX III. ON LALLA'S METRES .... 144
APPENDIX IV. CONCORDANCEOF THE VERSESIN MS.

STEIN B AND IN THK PRESENT EDITION . . 149
VOCABULARY 150
PREFACE
THE collection of songs edited in the present

volume possessesa twofold interest. Composed so
long ago as the fourteenth century A. D., it claims
the attention not only of the philologist as the
oldest known specimenof the Kashmiri language,
but also, and still more, that of the student of
religions.
In ancient times, the religious system basedon
ISaivaYoga was the object of much study amongst
the learned, men of Kashmir. -Prom that remote
corner of North-Western India their teaching in-
fluenced the whole peninsula,-so much so that we
even read that Ram&nuja, the leader of a rival
Vaisnava belief5 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 Saiva
literature still extant* Much of it has been pub-
lished in the original Sanskrit, and more than one
English.work has been devoted to it.
Lalla, or Lai Dfed, the authoress of the following
verses, wSIs a wandering ascetic, and a devoted
follower of this cult. The importance of her songs
consists in the fact that they are not a systematic
expose
of âivisnion the lineslaid downby the
theologians who preceded her, but illustrate the
religion on its popular side. What we.have,
vi PREFACE
is not a mere book-religionas evolvedin 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, EL-The Hatha-yoga-pradipika of Svatrnarama, translated

into German. Munich, 1893.
DEUSSEN,
PAUL.-J.%mew# O-eschichte
der Philosophic. Leipzig,
1899, 1906.
Si-iRitfiVAS IYENGAR,P. T.-The Siva-sutra-vimar&mlof Ksemaraja,
translated into English. Reprinted from 'Indian Thought'.
Allahabad, 1912.
SRISCHANDRAVASU.- 2%eYoga6a$tra,Siva-samhita. In 'Sacred
Books of the Hindus ', vol. xv, Part I. Allahabad, 1918.
An Introduction to Yoga Philosophy: Sanskrit Text, with
EnglishTranslationof (1) the £faa-samhita,
and of (2) The
Gheranda-samhita. Ibid., Parts II and IV. Allahabad, 1914-15.
CHATTERJI, J. C.-Kashmir Shaivism, vol. ii, Fasciculus I. The
ResearchDepartment, Kashmir State, Srinagar, 1914.
PAKGHAM SINH.-The Hatha-ijdga-pmdipiJca of Svatmarama, Sanskrit
Text and English Translation. In 'SacredBooks of the Hindus',
vol. xv, Part III. Allahabad, 1915.
PtJKNANANDA.-
Sat-calcra-nirilpana,Text often printed in India.
BARNETT, L. D.-Translation of the Bhagavad-G-Ua. In the Temple
Classics. London, 1905.
SYSTEM OP " TRANSLITERATION USED
THE system of transliteration is the sameas that employed by

Sir GeorgeGriersonin his Kashmiri Dictionary.
The ifatfra-vowelsare representedas follows :
f%X f ku,*| A*.
The ordinary vowelsare representedas follows :

m Ifa, ^FFka,ft| fci,qjiftH, «jS
to*.|SM, ^ H,
&w,SSJ ^^
^g"is no longera vowel,and is represented
by ru. "^ is similarly
represented by re. Anunasikais represented
by ~. Thu° ^ ^^
The Kashmiri consonants are :
^| ka, M bka,Wga,(^) ^<z, (^) wa,

^ eg, WcW, ^ -fl, (^} jAl,' ^T«».
"
^T fea, '^' fe^ff, W *<r." "
Z .^, """??Aa,^ c?a,(^) (Ma, (if) na.
cfta . ^ iha, ^ ja, (^|) JAflf,«T»m.
.tj 2J«,^ Âtf, «fba, (w)AAfl, TT«a.
^ y^, "^ ra, ^ /a, ^ t?a»
"SJ
s^^t(^) «AS,^ sa, ^ ha.
Letters enclosed in brackets are found only in borrowed words, and
do not belongto the language.
For further particulars Sir GeorgeGrierson's Kashmiri Dictionaryt
in course of publication by the Asiatic Society of «6engal>and his
Manual of the Kashmiri Language,published by the ClarendonPress,
may be consulted.
For Sanskrit, the ordinary system of the Royal Asiatic Society
is followed,
INTRODUCTION
THEversesin the following collectionare attributedto

a woman of Kashmir, named, in Sanskrit, Lalla YogisVan.
There are few countriesin which so many wise sawsand
proverbial sayings are current as in Kashmir,1 and none of
thesehavegreaterreputethan thoseattributedby universal
consentto Lai Ded, or 'Granny .Lai', as she is called
nowadays. There is not a Kashmiri, Hindu or Musalman9
who hagnot someof thesereadyon the tip of his tongue,and
who doesnot reverenceher memory.
Little is known abouther. All traditionsagreethat she
was a contemporary of Sayyid cAll Hamadani, the famous
saint who exercised
a great influencein convertingKashmir
to Islam. He arrived in Kashmir in A.B. 1380, and remained
there six years,the reigning sovereignbeing Qutbu'd-Dln
(A.B.1377-93).2 As we shall seefrom her songs,Lalla was
a Yogini, i.e. a follower of the Kashmir branch of the Saiva
religion, but shewasmobigot,and,to her,all religionswere
at one in their essential elements.3 There is hence no inherent
difficulty in accepting the tradition of her associationwith
Sayyid 'All. Hindas,in their admirationfor their coreligionist,
go, it is true, too far when tney assertthat he receivedhis
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, neverthelesslook upon her with
the utmost respect,4
Numerous stories are current aboutLalla in the Valley, but
none of them is deservingof literal credence.She is said
1 See,for instance,the Dictionary of Kashmln Proverbsand Sayings,
compiledby Mr. J. Hinton Knpwles(BombayandLondon,1885).
2 Pcw$ab Notes and Queries, ii. 432.
9 CompareTerse8 in, the following collection.
* Of. Lawrence,Fa£% ofEMshmir,p. 292.
2 INTRODUCTION
to havebeenoriginallyamarried
woman
ofrespectable
family.
Shewascruellytreatedby her mother-in-law,
who nearly
starvedher.1 The wickedwomantried to persuade Lalla's
husbandthat shewasunfaithfulto him,but whenhe followed
her to what he believedwasan assignation,
he found her at
prayer. Themother-in-law tried otherdevices,
whichwere
all conquered
byLalla'svirtueandpatience9butat lengthshe
succeededin gettingher turnedout of the house.2Lalla
wandered
forth in ragsandadopteda famousKashmiri Saiva
saint named Sed B6yu as her Guru or spiritual preceptor.
Theresultof his teachingwasthat sheherselftookthe status
of a mendicant devotee, and wandered about the country
singingand dancingin a half-nudecondition. When
remonstrated with for suchdisregardfor decency,
sheis said
to haverepliedthat they only weremenwhofearedGod,and
that therewerevery fewof suchabout,3 During this time
SayyidCAHRamadan!arrivedin Kashmir,and oneday she
saw him in the distance. Crying out cI have seen a man \
she turned and fled. Seeing a baker's shop close by, she
leapedinto the-blftgingovenanddisappeared,
beingapparently
consumedto ashes. The saint followed her and instated if
any womanhad comethat way, but the baker'swife, out of
fear,deniedthat shehadseenanyone* Sayyid*All continued
1 Comparethe Kashmiri saying;-

hon4wmdran Mna Jcath,
Lali nalwuW feoli na zah.
*Whether they killed a big sheepor a small one, it wasall the same;
Lai had alwaysa stonefor her dinner,* For, when she dined in the
presenceof other people, the mother-in-law used to put a lumpy
stone on her platter and thinly coverit with rice, so that it looked
like quite a big heap, Still she never murmur©<J.Of. K. Pr., p. 82,
and PanjabNotesand Queries,ii* 748.
2 For these,and other stories,seePanjabNotesand QuerieB, Lc.
8 SeeK. Pr.20,quotedin full on p. 122,below. PNQ.makes
another saint, a contemporaryof Sayyid 'All named Niru'd-din, the
hero of the story; but every version that we have seen or heard
elsewheregivesit as above.PNQ.addsthat Nfirtfd-dfa,<not to be
outdonein miracles,then disappeared
on,the spot,and after mmh
searching
shefoundhim hetween
two plattersin. the formof a
diamond'. A storyverysimilarto that givenabovewill "b®foundin
Merutunga'sPrabatidkacintamani) where the herd is a Kfatriya
namedJagaddeva, and the unclothedlady a dancing-girl:Bombay
edition(1888),p. 296,and Tawney's
translation,p»186,
INTRODUCTION 3
hissearch,
andsuddenly
Lalla reappeared
fromthe ovenclad
In the greengarmentsof Paradise.
The abovestorieswill give someideaof the legendsthat
cluster round the name of Lalla. All that we can affirm with
some assuranceis that she certainly existed, and that she
probably lived in the fourteenth century of our era, being
a contemporaryof Sayyid "All Hamadanl at the time of his
visit to Kashmir. We know from her own versesl that she
was in the habit of wandering about in a semi-nudestate,
dancing and singing in ecstatic frenzy as did the Hebrew
nabi's of old and the more modern Dervishes.
No authentic manuscript of her compositionshas come
down to us. Collections made by private individuals have
occasionallybeen put together,2 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, sourcesfrom which an approximatelycorrect text
can be secured.
The ancient Indian system by which literature is recorded
not on paperbut 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 messagesword for word as they have
receivedthem, whether they understand them or not. In
suchcaseswe not infrequently comeacrosswords of which the
meaninggivenis purelytraditionalor is evenlost- A typical
instanceof this has occurredin the experienceof Sir George
Grierson. In the summer of 1896 Sir Aurel Stein took down
in writing from the mouth of a professional story-teller a
collection'o£ folk-tales,which he subsequently
madeover to
Sir George^forediting and translation. In the courseof
dictation,the narrator,accordingto custom,conscientiously
reproduced
wordsof whichhedidnotknowthesense*They
1 Nos. 77 an4 94.
2 See, for imtanca, p. H of ttie late Professor BmKLer'sDetailed
of a £Wr in S&archof Sanskrit MBS. made,in JTa&ntr,<5fc.
, 1877),vhwe turjoof tfeesecollectionsare mentioned.
4 INTRODUCTION
were'old words',the significationof which had beenlost,

andwhichhadbeenpassed downto him throughgenerations
of MstdcU,
or teachers.That they werenot inventionsof the
moment,or corruptionsof the speaker,is shownby the facts
that not only werethey recordedsimultaneouslyby a well-
known Kashmiri Pandit, who was equally ignorant of their
meaningSjand who acceptedthem without hesitationon
the authority of the reciter, but that, long afterwards,at
Sir George'srequest.Sir Aurel Stein got the man to repeat
the passagesin whieh the words occurred. They were
repeatedby him verbatim, literatimêt punctatim^
as theyhad
beenrecitedby him to Sir Aurelfifteenyearsbefore.
The present collection of verseswas recordedunder 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 Land-vakydni)as tbese verses of Lalla's are commonly
calledby Pandits. After moch searchhe was unable to find
a satisfactorymanuscript. But finally he came into touch
with a very old BrahmannamedDharma-dasa
Darweshof
the village of Gush.1 Just as the professionalstory-teller
mentioned above recited folk-tales, so he made it his business,
for the benefitof the piouslydisposed,to recite Lalla's songsas
he had receivedthem by family tradition (faila-parampardcara'-
krama). The Mahamahop&dhyaya recordedthe text from his
dictation, and added a commentary, partly in Hindi and
partly in Sanskrit, all of which he forwardedto Sir George
Grierson. Thesematerials 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
accuratereproduction
of onerecension
of the songs,as they
are current at the presentday. As in the caseof Sir Aurel
Stein'sfolk-tales,this text containswordsandpassages
which
the reciter did not professto understand.He had every
inducement to makethe versesintelligible,andanyconjectural
2 The Groosh
of the maps. It is about thirty rpiles from Baramula,
and is not far from the famous shrine of Sarada. See Stein's
Translationof the Rajatamhgim,ii. 280and 288.
INTRODUCTION 5
emendationwould at oncehavebeenacceptedon 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 respectsmorevaluable than any written
manuscript.
Besides this collection, we have also consulted two manu-
scripts belonging to the Stein Collectionhousedin the Oxford
Indian Institute.1 Both were written in the Sarada character.
Of these,one (No. eccxlvi of the catalogue,and referredto as
*Stein A' in the following pages)is but a fragment, the first
two leavesand all those after the seventeenthbeing missing.
It is neverthelessof considerablevalue; for, besidesgiving
the text 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
customaryeccentricitiesof spelling, presentsno variant read-
ings of importance and is in places corrupt. We haves
therefore,not taken accountof 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-
6Stein B') demandsmoreparticular consideration. It contains
the Kashmiri text of forty-nine o£ the songs in the present
collection. The spelling is in the usual inconsequentstyle of
all Kashmiri manuscripts written before Isvara-kaula gave
a fixed orthographyto the languagein the concludingdecades
of the nineteenthcentury,3and there are also,as usual,a good
many mistakes of the copyist. It is, however, valuable as
giving a number of variant readings,and becausethe scribe
has marked the metrical accentuation of most of the verses^
by putting the mark I after eachaccentedword,4 For this
reason, and .also becauseit gives a good example of the
1 See TEAS., 1912, pp. 587 ff.
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, the versesmiss-
ing in Stein A have beensupplied.
3 Isvara-kaula's spelling- is that followed in our printed text.
4 Regardingthe accentualnature of Lalla's metre,seeAppendix III.
6 INTRODUCTION
spelling of KashmiribeforeIsvara-kaula's time, undereach

verseof our text we reproduce,in the Nagarl characterthe
correspondingverse,if available,of this manuscript. Except
that we have divided the words--a matter which rarely gives
rise to any doubt--weprint theseexactlyas they standin
the manuscriptwith all their mistakesand inconsistencies
of
spelling-.
The orderof verses
in this manuscript
is differentfromthat
of Dharma-dasa's
text, and we havetherefore,in Appendix IV,
given a Concordance,
showingthe correspondence
between
the two.
Although there is not muchconsistency

in old Kashmir!
spelling,the following generalremarksmay facilitate the
reading of 'the text of Stein B. No attempt is madein it to
indicate the existence of mdtrd-vowels or the consequent
epentheticchangesof Towelscausedby them,1 For instance,
thewordtot11
(cfrf)isspeltcfeft.
andthetermination
-ivonu
(*ft«j)
is spelt ^TPTt- As a rule, long vowels are written in the place
of these wzatfra-vowels,the spelling of the old Prakrit from
which Kashmiri is derivedbeing thus perpetuated, Thusswe
have just seen that u-mdtrd is represented, by & Similarly,
i-m&trdis represented
by I. Forinstance, tarn?1
(nfi?)is spelt
cpft,andtojpHan(rfffW^) is speltcfpftcf^- Again,U-mdtm
isrepresented
byu9asin trotf*(^f), written
"
Kashmiri possesses
a seriesof affricatives
5f za. In Isvara-kaula's
systemtheseareindicated,asshown
here, by dots put under the corresponding-palatal letters.
In SteinB, on the contrary,theyareindicatedby the palatals
without any distinguishing mark-thus ^ <B£,
W. The true
palatalsarethendistinguished
by addingto eachthe letter ya.
Thus-^f ca, sgfcfia,and sff/a.
It is n universalrole in Kashmiri that everyfinal surd
consonantis aspirated.Thus,rat, night, is pronounced
rdtt,
1 In our printed text in the Roman character,theseare indicated

by small letters above the line, Isvara-kaula indicates them with the
helpof thesignforwww. Thus,
^9 "T?*^.
INTRODUCTION 7
and in Isvara-kaula'sspelling is written "ÎWx. Beforehis

timeit wasnot customaryto indicatethisaspirationin writing,
and accordinglySteinB spellsthis word as IJrf^, and so on
in other cases.
Lalla's songswere composed in an old form of the Kashmiri
language/ but it is not probablethat 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, neverthelesss
respectfor the authoressand the .metricalform of the songs
have preserveda great many archaicforms of expression.2
As alreadysaid,Lalla was a devout follower of the Kashmir
schoolof Yoga Saivism. Very little is yet known in Europe
concerningthe 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 these9the
following generalaccountof the tenetsof this religion has
been prepared by Dr. Barnett, whick will, we hope,throw
light on what is a somewhatobscuresubject.
1 Kashmiri, as a distinct language,is much older than I/ally's time.
A still more ancientform is*preserved
by Kalhana(twelfth century A.D.)
in Rajatarangimav. 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.
ON YOGA
I.
1. Theobjectof the disciplinecalledYogais to emancipate

the individualsoul(purusa)from its bondageto the material
universe(prakrti). In the texmprakrtiis includedthe mental
organism,commonlystyled in the Yoga-sutracitta. The
emancipationis effected by a mental and bodily discipline
culminating in a spiritual transformation, in which there
conies into existence a permanent intuition revealing the
essential distinction. (mveka) between pumsa and prakrti.
This is the state of kaivalya,isolation,,which is salvation.
2. The citta has five intellectual functions, vrttis. They
are: (1) pramdna,right judgement of real things ; (2) vipar-
y&ya)falsejudgement of real things ; (3) vi&alpa,imagination
without correspondingreality, basedon merewords; (4) nidrd,
(sleep', i.e. the negativeaction that occursin sleepsbasedon
no conceptionof reality; (5) smrti, memory, continuanceof
connexionwith an object that has been perceived Citta has
also five moral functions, the kUsas, or cafflictions \ viz.
(1) avidyd,primal ignorance,by which purusaimagines itself
to be identicalwith the materialcitta; (2) asmita,the con-
ceptionof an.£I am', egoismidentifying the powersof purum
and matter; (3) vaga^material desire; (4) dtwa, hate;
(5) aMinivesa, clinging to embodiedlife. The JcJems move
the subjectof thought constantlyto works, karma fromy
which arisesatiiskaras and vdsands,mental predispositions

moving him to corresponding future works; «andso the
vicious cycle goeson in birth after birth for ever, until
salvationcanbefound. Togain salvationthe Yogi attempts
to paralysethe five vrttis of citta and wear down the klexas
by thevariousasceticexercises
includedundertheterma$dtya>
"eight members'.These
are;(1)yama,moraldiscipline
in
PRELIMINARY NOTE ON YOGA 9
relationto others; (2) niyama^moraldisciplinein relationto

oneself;(3) dsana^ suitablemodesof sitting during medita-
tion ; (4) prdnayama,)
regulationof breathing; (5) pratydMra,
retracting the sense-organs
from objectsof sense; (6) dMrancl,
negativefixationofcilta by pinningit to anobject; (7) dtydna,
meditationspositive fixation of citta; (8) mmddki,perfect
stillnessof thought, In which all senseof Individuality is
extinguished.In the courseof thesethe Yogi is supposed to
win.variousmiraculous
powers(vitMti), in additionto the
5light of Intuition\ prajMloka. The last three ant/ascol-
lectively makethe stageof training called samyawa, and
culminateIn the conditionstyledsalija sawddhi,'the stillness
of spirit with theseed
J3namely,
theseedof futureactivityof
citta andCOD sequent karma; or whatis nearlythe samething.
$am.prajndta samddhi, stillnessof spirit in which,however3 the
wttis of cittaarenot yet paralysed.To attain the final stage,
this kind of samddki hasto beconverted Into nirtiija,6seedless
\
or asaw-prajfidta' unconscious', samddhLThis takesplacein
threephases^ callednirddha-parindma, samddhi-parindma-, and
eMgratd-pa/rindma. In the first of thesethe activity of the
wakingstateof citta Is arrested,and its vrttis aretemporarily
paralysed;in the second, the powerof citta to relateitself to
manifoldobjects
Is destroyed,
andIts cognitions
arerestricted
to a singleobjectof inward or outwardperception;in the
third, the two previousconditions
are combined
in equal
proportion. Thesearepermanent transformations,asa result
of whichall senseof objectivitydisappearsfromthe matterof
thought,leavingonlythe Intuition of the distinctionbetween
purusaandprakrti, whereinthe purusashinesfor everin its
perfectly pure still radiance.
IL
&
8. From the first the methodof gnosiswhich we have

outlinedpresupposed certainmysticconceptions
of the natural
and spiritual world. Thesein courseof time have become
more and moreimportantin the Yogic systems,and have
tendedto obscurethe philosophical and ethicalelementsIn
10 PRELIMINARY NOTE ON YOGA
theprimitiveYoga, Theymaybeclassifiedbroadly
undertwo
heads:(1) the theoryof Natureandof salvation
by means
thereof;(2) the practice
of physicalmeanssupposed
to be
efficaciousin attaining the latter object. We shall now
endeavour
to givea generaloutlineof the Yogietheoryof
nature in its developedform, noting in advancethat it
represents
onlyoneof the variousaspects
whichhavebeen
assumed
by Yoga3thoughperhapsthe mostimportantaspect.
Our expositionis basedupon the followingworks: Siva-
samMtd)
an anonymous workof someantiquity(quotedasSS.);
Sat-cakra-nirupana,
by Purnananda
(quotedas SON,); and
Hatha-yoga-pradlpikd)
by Svatmarama(quotedas HYP., in
the Germantranslationby H. Walter,Munich, 1893). The
references
to SS. are accordingto the text as publishedin.
SacredBooksof the HindusÂllahabad, 1914.
4. In Yogic theory the human body is conceivedas a
miniaturecopyor replicaof the world without it; the forces
by which this microcosmis controlledat the sametime
operateupon the macrocosm outside,and thus by certain
physicaland mentalprocesses the Yogi canwin for himself
not only supernaturalpowersover his own.bodyand mind
but also a miraculouscontrol -overthe universe,culminating
in the complete
translationof his soulinto the highestphase
of Being,the Absolute(usuallyconceived as SupremeSiva)
for ever and ever,
5. In the humanbodythe vertebralcolumnis conceived
as
Mount Meru,the centralmountainof Hindu cosmology.As
the macrocosmicsun and moon are imagined to turn round
Meru, so we have a microeosmic sun and moon in the human
body: the moonat the top of the vertebralcolumnand the
sun at its base(SS.II. 6-12). Among the numerous ndfju
(veinsor arteries;seeHYP. p. iv) therearethreeof supreme
importance, Smumnd,Ida, and Pityald, which descendfrom
the brain into the pit of the abdomen;and HYP, (p, iii, and
text III. 118) saysthat betweenthe pudendum and navelis
a cbulb* (kanda),into which the nadtedebouch, Susumna
is identifiedwith Agni7fire. At the upperendof Ida i# the
moon,
andtheyareidentified;at the lowerendof PingalS
is
PRELIMINARY NOTE ON YOGA ll
the sun.,
andtheytooareIdentified(SS.II. 18-20). Thesethree
nddu are in Immediateconjunction,Ida being on the left
handof Susurana, andPingalaon the right. Susumnarises
verticallyfrom the pelvic region along the vertebralcolumn
as far as the Brahma-randhra (on which seebelow); thereit
bendsround to the right of the Ajna circle(seebelow,§ 18)
and passesup into the left nostril In the centre of Susumna
Is a nadl calledCitrd,which is saidto be of five colours,and
to be the updd/iiof the body,andto havethe Brahma-randhra
at its tipper end (SS. II. 18-19, V. 124). The Brahma-
randhrais the upperextremityof Susumna, and of the inner
nadl enclosed in Susumna.
6. SON. refinessomewhatupon this theory by asserting
that inside Snsumnathere is a bright nadl called Vajra?and
that Inside Vajia is another nadl called Citrini, which passes
through all the six circles attached to the spine, to which we
shall comepresently (§§ 9 ff.). In the centre of Citrini is the
Brahma-nadi,a subtile duct representing pare knowledgeand
bliss. At the lower mouth of Susumna is the Bra&ma-dvdra,
or * Door of Brahma', where are the 'knots* (grantki: see
HYP. p. xvii1). Cf. 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 Susumnawith the Saraswatl,and the point
wherethey meet, at the mouth of the Brahma-randhra, is
calledTrivem (Tribeni, the meeting placeof the Hugll or
Ganges, Jamna, and Saraswati, in Hooghly District); by
daily spiritual contemplation of this union, correspondingto
the physical act of bathing at the real Tribeni, the Yogi may
win salvation for his ancestorsand himself (SS. V, 103 fi*.,
130 ff.). Sometimes
the sacredcity of Benares(Vdrdnasl)is
localizedin the microcosmby styling Ida Vdrandand Pingala
A#i, so th#fctheir place of union at the Brahma-randhra
is
VaranasI,the residenceof Vis"vanatha,the Lord of the Universe
(SS.V. 100-1).
1 Some writers speak of three knots: the Brahma-grantM in the
Anahata-circle,_the Visnu-granthi in the Visuddha, and the Mudt-a-
granthi in the AjS.ii,
8. The microcosmicmoonat the top of the vertebralcolumn,

which is said to consistof eight and sometimes of sixteen
digits, is always exudingnectar,which flows downwards.
Half of this nectarpasses
throughIda, on the left side,and
there becomeswater for the nourishmentof the body. The
other half goesthroughSusumna
into the vertebralcolumn,
and thence down to the base of the latter, where it meets the
microcosmicsun. This son, which has twelve digits, casts
its raysupwardsthroughPiiigalaalongthe right sideof the
body,andthencethroughthe system(SS.II, 6-12,V. 145).
9. In the abdomen,in the middle of the sphereof the sun,
is the Vaisvanara
fire, which effectsthe process
of digestion
in the body (SS. II. 32-34). In the sameregion is situated
the first of the cakrasor circles,which are conceivedas being
of the form of lotuses, attached at intervals to Susumna (cf.
HYP. p. xiv). The first circle is the MulddMra, or simply
Adkdra, and is imaginedto be a lotus of four digits in width,
situatedtwo digits abovethe anus and two digits below the
penis. In the pericarp of this lotas is a triangular space
representingthe yoni or femaleorgan. On.this spacedwells
the Kula-K&ndalinl
(or simplyKimdallm^whois the Saktior
Gic-chakti, the povêrof spirit, the creative force of the
phenomenal
universe
(cf. HYP. p. xiii). Sheis goldenof hue,
like a streak of lightning ; when at rest, shesleepsrolled 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 coilsroundSusumna and finally entersthe right
nostril; on her right is Pingala,proceedingin the reverse
way upwardsand debouching into the left nostril (SS.II.
21-31, V. 56 ff., 124). SON. 5 ff. adds to these details the
informationthat Muladhara, represents
earth,and is the seat
of Brahma,and it locates the yoni (whichis calledTraipura;
cf; below,§ 21) at the mouthof Vajra(§ 6).
10. Kundalini is sometimestermed Ydg-demor Goddessof
Speech,the Bakti of Visnu5the motherof the three Gunas,
the Seedof Being(%#). Overhersleepingform broodsthe
Kama-fry
a or {seedof Love\ a bright spiritualradiance
endowed
with the powersof knowledgeand action, which
PRELIMINARY NOTE ON YOGA IS
circulatesthrough the body* This Kania-bijais alsostyled

SvayamblnJL-lihga,
the phallicsymbolof the Self-created
Being1
Siva(SS.V. 57-62).
11. SCN. 9-12 has a very similar account: it adds that
aroundthe yoni there "blowsa red wind called Kandarpa (the
sameas Kama, Love); in the yom is the Svayambhu-linga,
having* the hueof moltengold,andfacing* downwards ; above
this is KundalinI,whois like a lotus-fibreand lightning, and
covers with her face the orifice of Susumna. It also states
that in the midst of Kundalini is Paramd Ka-ld or Paramexvan,
or Makaprakrli)the super-subtile
principleof Blisswhich,is
like lightning, and illuminates the universe(SCN. 13).
12. The yoni and the linga upon it are known as the Kula,
or Home, the site of the Power of PhenomenalBeing : we
shallreturnto this anon(§ 19).
13. A little distance above Multtdhara, at the base of the
penis, is the second circle, Svadhisthdna, conceived as a red
lotus with six petals(SS.V. 75 if.). It represents
Varuna,
and is the seatof Visnu (SCN. 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 representsAgni, and that Rudra dwells on
the inverted triangle (yoni) at its centre(SCN. 20 if.).
15. The fourth circleis AndJtataâ red lotus of twelve petals
situate in the heart; in it is a flame styled Bana-linga (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 TrikonaSakti, within
which is the golden Bana-linga, on the head of which is a
lotus of eight petals,the seatof Laksmi (SCN. 23 if.).
16. In this lotus dwells the Prdna or breath of life.,1
togetherwith the vdsanda
or influences
of formerworksupon
the soul, the karmathereof, and its aJtamkdraor principle of
egoity (SS. III. 1-8).
1 BesidesPrdna or outward "breathYoga recognizesalso Apdna,

breath going downwards in the anus; Samdna, in the navel; Ucldna
in the throat; Vyana, circulating through the body, besides some
others: SS. III. 1-8, GMfaMa-scmUta, V. 60 ff. &c.
17. AboveAnahata,andsituatein the throat, is the circle

VifaMJia,a golden-lotusof sixteenpetals(SS. V".90 ff.).
SON. addsthat it represents Akasa or ether,and is the
residenceof Sadasiva,
aad ascribesto it the colourof smoke
(SON. 29 ff.).
18. The sixth circleis Ajna, a lotus of two petalsbetween
theeyebrows, whichcontainsthemysticforcecalledafoara-llja
(SS.V. 96 ff., 145ff.). It is of the colourof the moon. In
its pericarp is the seatof Siva called Itara^ in the form of a
lniga>like a seriesof lightnings; it is parama-kula-pada, the
highest stage of the Kula, in which Siva and his consort
Sakti are half and half, arAJidngl^
in mutual fusion. In it is
envisagedPaxamatman, the SupremeSelf, ascreatorof 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 Vismi enters here into Paraiii
Brahma (SON. 84-40).
19. Above all these circles is the highest of all, Sahasrdra^
conceivedas a lotus with a thousandpetals, situated at the
base of the palate. On its pericarpis a reversedtriangular
spaceor 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, whosenectar flows
downwardsthrough the system (SS. V. 103 £, 122 ff.); its
place is within the sinus of the forehead(SS, V. 148).
Sahasrarais conceivedas Mount Kailasa,the homeof Siva;
and asrepresentingthe sphereof theAbsoluteorTranscendental
Being3Parama-Sivaor Paramesvara,as opposedto the sphere
of cosmicaction or Kula, it is styled A-kula.or Na-kula.
It is thus the physical as well as the spiritual antithesis of
the Kula at the lowerendof Susumna
(SS.V. 151ff.).
20. As usual, SCN. refines on this* It describes Sahasrara
as having a thousandred petalsfacing downward*, andcon-
taining fifty lettersof the alphabet
from a to tea. It contains
the full moonwithoutthe hare(our cman in the moonJ)3and
in its centralyoni the Yogi shouldcontemplatethe Void
(SON.42 ff.). In the void of this yoni is the sixteenthdigit
of the Moon; it is calledAmdor And\ it is like lightning,
and is thin as one-hundredthpart of a lotus-fibre; it conveys

the nectar flowing from Sahasrara. Inside Ama is the digit
Nirvana^
which is fine as a thousandthpart of a hair, curved
like the new moon, bright as twelve sunssthe tutelary deity
(adkidaivata)of living creatures. In the middle of Nirvana
is Apurva-nirvdna-gakti)
which is thin as the ten-millionth part
of a hair and bright as ten million sunssthe creator of the
threefoldworld and dispenserof the knowledgeof Brahma,
the life of all creatures.Inside this Apurva-nirvanais the
Siva-padaor seat of Siva, or Pararfa Brahma, also called
Hamsa-stJtdna, the Swan's Home, the revelation of salvation
and state of eternal bliss (SON. 48-51).
21. As the objectof metaphysicalcontemplationis to merge
the individual soul into the absoluteAll-Spirit, so the object
of Yogic contemplation is to absorb the Kundalini in the
microcosm,representing1 the macrocosmicEnergy, into Saha-
srara,typifying the Absolute,wherebythe Cosmos
is merged
into the infinite Hiss of Paramesvara. In order to effect this
transit of Kundalini through Susnmnaand the Brahma-randhra
into Sahasrara,the nddtemust, by the exerciseof prdndyoma^
be blocked up with air introduced into them by inspiration
(ptiraka) and retained in them (kumbtaka)j1 the normal
circulation of the air through the system, which causesthe
continuanceof the soul'simprisonment in the body, is arrested
by this stoppageof the air. Then Kundalini, when she has
been arousedto sufficient energy by mystic exercises,passes
up through Susumna, bursting the eight knots-'(§6) that bind
the ndclfa)and enters through the Brahma-randhra into
Sahasrara,the realm of the Absolute (SS. V. 127 ff.). But
long training is neededbeforeKundalini can.be stimulated to
this supremeeffort. An earlier stageof the training is passed
in Muladhara. The Yogi after taking a deepinspiration fixes
his thoughtuponthe lotusof Muladharaand compresses the
yoni in it, meditatingupon Kama,the Spirit of Love,who
dwells in the yoni, and conceivingin the flameaboveit a
union as Siva and Sakti. Then Kundalini, styled Tripura
1 The final expiration of this retained air is called recaka.

as comprisingthe threeprinciplesfire, sun,,and moon,begins

to rise in Susumna,and after drinking the nectarstreaming
down it returns to the Kula (SS. IV. 1-5, V. 61 ff.). Mudrds,
or various postures of the body, are practised in order to
increase mechanically the activity of Kundalinl. These
methods,with further contemplationof the higher circles up
to Ajfia, stimulate Kundalinl to such a degreethat in the
last stage the Yogi is able to bring her up into Sahasrdra.
By long practice his cttta-vrttis (activities of the material
organ of thought) becomeabsorbedin the Akula,the Absolute;
his scmiddhibecomesone of perfect stillness. Drinking the
lunar nectar of .Sahasrara,he overcomesDeath (cosmic,con-
ditioned being) and the Kula (SS. V. 151 IF.).
22. SON. 52 instructs the Yogi, after due practiceof the
yamas and niyamas(above,§ 2) and spiritual purification, to
stimulate Kundalinl to burst the Svayambhu-liiiga, and
to bring her with the soundof the mystic syllableJnnli.to the
Brahma-dvara(§ 6), in the centre of Muladhara. She then
bursts the lihgas in Anahata and Ajfia, and at the Brahma-
randhra unites with Parama-Siva, shining like a bright
thread of lightning. The Yogi should bring her together
with his soul (jwCtlman)into Sahasrara,and therecontemplate
her as supremeand as Caitanya,spirit. When she has there
drunk the red nectar from Siva, shereturns to Muladhara by
the way wherebyshecame. Then he should makea libation
of this nectarto the deitiesof the cosmos,wherebyhe obtains
immunity from future birth and assurance of absorptioninto
the Infinite.
23. Yogie writers often dwell upon the phenomenaof the
Nacla. Of the cosmologicalsignificanceof this term we shall
speak below (§ 24); here we need only notice its physical
aspect,inwhich it signifiesthe mystic sound,orandliahi-dhvani)
heardby the Yogi in the Susumnain the interior »f 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 exerciseof prdndydma(§ 2) has loosenedthe
Irahma-granlMor knot of Brahma in the Anahata circle,
Sometimesthe soundis identifiedwith the mystic syllable Om.
Probably the ideawas suggestedby the noiseheard on closing

the earswith the hands,to which HYP. IV. 82 refers.
24. Yogie works, in commonwith the Tantrassoften refer
to a theory of cosmogonyof which the leading idea is as
follows. The Purusa,Absolute Spirit, Para Siva, or Brahma,
and the Prakrti, identified with the Supreme Sakti, are
eternallycoexistent. Like Purusa,Prakrti is to be conceived
as both unqualified and qualified; through Her universal
presenceas the principle of cosmic Bliss, Purusa reveals
Himself in all finite being. Essentiallythey aretwo in one
and one in two. Creationbegins when from Him as affected
by Her, i.e. as niskdla,thereissuesthe primal Bindu or cdrop'
(the dot representing the final nasal sound at the end of the
mystic syllable Orh). The same idea is sometimesexpressed
more fully by the statementthat Prakrti by contactwith
Purusabecomesspiritualized(cin-matra),and in an effort
towards creation Shebecomessolidified and changesinto the
primal Bindu. In the latter Siva and Sakti exist together in
an as yet undissolvedunion, shroudedin the bonds of Maya,
bearing the potentialities of cosmiccreation, continuance,and
dissolution. It is imagined as existing in the form of a grain
of gram or pulse in the Sahasrfira of the microcosm (see
above, § 19), where it composesthe 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 universe3a subtle
Bindu which contains the gunas or modesof matter (the
well-known Sattwa3Rajas,and Tamas),which is termedNada,
and a supreme Bindu. Nada literally means esound', and
denotesor is denotedby the semicircle under the bindwor dot
on the syllableOih (*^t~). From the Bindu as it thus
divides itself arises an inarticulate sound styled Sabda-
Brahman, £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
c
hardlyrepaystudy. But it maybewellto call attentionto

the similartheoryof the SaivaSiddhanta,
oneschoolof which
teachesthat from Pure Maya emanatesNada (Vak)^ the
elementalsoundor Logos?and from Nada the Bindu or
cosmic
germ,fromwhicharesuccessively
evolved
theprinciples
of the finite universe;in this theorySivaincludesthe Trinity
consistingof Pafi, Pasu,and Pdsa,or 'Lord7, 'Herd*, and
*Bond\ i.e. SupremeBeing, soiils bound in the fetters of
finitude,andthe threeforcesbindingthem,whieh are Maya,
Anai'a or Avidyd,the power of darknessobscuring the native
light of the soul, and Karma,the mechanicalinfluenceof
former works upon presentexperience. Pure Maya is almost
the sameconceptionas that of Sakti as explainedabove.
25. So far we have dealt with Nada and Bindu in their
general macrocosmieal aspects,but they alsoplay a prominent
role in the microcosmof the individual. The following account
is taken from the Siva-s&tra-vimarxim1of Ksernaraja, "We
have seen (§ 9) that KundalinI, or Sakti, resideswithin the
Muladhara,ordinarily sleepingrolled up in coils like a
serpent. This serpent-like Kundalim 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 wakeswith a great sound
(ndrla)and becomesconscious. The soul is thus illuminated
by a flash of the supremelight of consciousness.The Sakti,
being merely the immanent aspectof the Supreme,is identical
with Him. It is this flash of light, or bindu, and this sound
of Sakti, or nada, that are mystically represented by tho
ndda-bindu
of the syllabledm,written ^JTT,with anunasika
(w).?
of which the dot representsthe bindu,and the semicircle the
ndda. By a further extensionof the metaphor,this nada-bindu-
is thus considered
to be a representationof the Ultimate
Supreme.
26. Inasmuch as the divine Sakti reveals herself in sound,
3 A translation of this work by P. T. Shrinivas lyengar lias been

publishedin the Indian, ThoughtSeries,Allahabad, 1912.
Word or Logos, the elements of speech,namely the syllables

and their combinations,have a profound mystic significance
in Saiva doctrine. Hencethere has arisen a copiousliterature
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 SaradaAlphabet * in Journ.
Eoyal Asiatic Society,October,1916.
27. Appendix. In the prefaceto the translation of SS. in
the SacredSooksof theHindus it is suggestedthat the cakrast
and other terms of Yogic anatomy correspondmoreor lessto
real parts of the human body, and the following identifications
are proposed:-
dim : the grey matter of the spinal cord.
Brahma-randhra: the central canal of the spinal cord (but
by modern Hindus identified with the anterior fontanelle).
MnlddJidra: tie sacral plexus.
Manip&ra: the epigastric plexus.
AnaJiata: the cardiacplexus.
Vuuddlia: the laryngeal or pharyngeal plexus,
Ajnd: the cavernousplexus.
Sa/iasrdm: the medullaoblongata.
" Su&umndithe spinal cord.
Ida : the left sympathetic cord.
fihgala: the right sympathetic cord.
INDEX TO THE NOTE ON YOGA
[References
are to paragraphs. If a word occursmore than once,the.
more important references(if any) are in italics, and precedethe
others.]
abhinivesa,2. caitanya,22.
Absolute,The, 21. cakra, 9; 27. Cf. circle.
AbsoluteBeing, The, 19. cic-chakti, 9.
AbsoluteSpirit, The,24. cin-matra,24.
adhara, 9. circle, 9; IS, 14, 15, 17, 18, 10.
adhidaivata,20. Cf. cakra.
Agni, 5, 14. Cf. fire. citiii, 5; anatomicalidentification,
ahamkara,16. 27.
ajna (circle), 18; anatomical citrinT,6.
identification,
27; 5, 7 note, citta,'1,2,
91 99
ciL, &a* citta-vrtti, 2] 21.
akasa, 17. Cf. ether,
aksara-brja,18. dharana,2.
akula, 19; 21. dhyana, 2.
ama, 20. digit of the moon, 8, 20.
ana, 20. dvesa, 2.
anahata (circle), 15; anatomical
identification, 27; 7 note, 17, ekagrata-parinama,
2.
22,23. ether,23. Cf!akasa.
anahata-dhvanij 23.
anga,2. fire, 21. Cf. Agni.
anava, 24.
apana,16 note. G-anges,7.
apurvarnirvana-sakti,
20. granthi, 6, 7 note, 23, Cf, knot,
ardharigi, 18. guna, 10, 24.
asamprajnatasamadhi,2*
asana, 2. hamsa-sthana, 20.
asi, 7.
asmita, 2. ida (nacji), 5; 7, 8, 9; anatomical
astanâ, 2. identification, 27.
avidya, 2, 24. Iâna, 15.
itara, 18.
bana-linga, 15.
blja, 10, 18. Jamna,7.
bindu, 24, 25. jivatman, 22,
Brahma, 9, 23, 24.
brahma-dvara, 6, 22. Kailasa, 19.
brahma-granthi,7 note, 23. kaivalya, 1.
brahma-nadl, 6. kama, 11, 21.
brahma-pada,24. kama-bijaf,10.
brahma-randhra, 5; anatomical kanda, 5.
Identification, 27; 7, 19, 21. Kandarpa, 11.
buddhi, 24. karma, \ 24; 16.
INDEX TO THE NOTE . ON YOGA 21
klesa, 2. prakrti, 1 ; 24.

knots, 6, 21, 23. Of. granthL pramana, 2.
kula, 121 18, 19, 21. prana, 16.
kula-kundalini, 9. pranayamas 2 ; 21, 2 B. '
kumbhaka, 21. pratyahara, 2.
kundalini, 9\ 11, 21, 22, 25. puraka, 21.
purusa, 1 ; 2, 24.
Laksmi, 15.
linga, 12, 15, 18, 22. raga, 2.
Logos, 24, 26. rajas, 24.
recaka, 21 note.
inahaprakrti,11. Ruclra,14.
mahat, 24. rudra-granthij 7 note.
manipura (circle), 14; anatomical
identification, 27. sabda-branman, 24.
maya, 24. sablja samadhi, 2.
Meru, 5. Sadasiva, 17.
moon^5, 8, 19,20,21. sahasrara(circle),19920*,ana-
mudra, 21. tomical identification. 27 ; 21,
muladhara (circle), 9, 21; ana- , 22, 24.
tomical identification, 27; 13, Sakti, 9 " 10, 15, 18, 20, 21, 24,
22, 25. Z5.
samadhi, 2; 21.
nada,(physical
aspect)
23,(cosmo-samadhi-parinania,
2.
logicalaspect)24; 25. samana,
16note.
nada-bindu, 25. samprajfiata
samadhi,
2.
nadi, 5; 6, 21. samskara,
2.
na-kula,19. samyama,2.
nectar (from moon),3, 19, 21, Saraswati,
7.
22. sattwa. 24.
nidra,2. giva,4, 18,19,21,22,24.
nirbija samadhi,2. siva-pada,
20.
nirodha-parinama,2. smrti,2.
nirvana(digit),20, soul,22.
nirvana-sakti,
20. sun,5,8,9,21.
niskala,
24. Supreme £akti,24,
niyaina,
2,22. Supreme Self,18.
Supreme Siva, 4.
oiii323,24. susumna (nagE),
5; 7,8,9, 11,19,
21 ; anatomical identification
paramakala, 11. 27.
parama-kula-pada,
18. svayambhu-linga,
10,11,22.
FaramaSiva,19,22.' svadhist
liana(circle),18.
Paramatman, 18.
Param BraKma, 18, 20. tamas, 24.
Paramesvara, 19, 21. traipnra, 9-
Parainesvarij11. TranscendentalBeing, 19.
Para Siva, 24. Trikona Sakti, 15.
parinama,2. Tripura, 21.
pasa,24. Triveni, 7.
pasu, 24.
pati, 24. udana, 16 note.
pingala (nadi), 5\ 7, 8, 9; ana- upadhi, 5.
tomical identification, 27.
prajnaloka, 2. evij 10.
INDEX TO THE NOTE ON YOGA
vaisvanara,9. vIsnu-grantM,7 note-

vajra(nSfli),
6,9. TiVnu-Sakti,
10.
vak,24. viûddha(circle),17; anatomical
Varana,7. Identification,27; 7 note,
Varanasi,7. Visvanatha,7.
Yarana, 13. viveka, 1.
vasana,2-916. void, 20, 24.
Vayn,15. vrtti, 2.
vertebral column, 5. vyana, 16 notea
vibhuti, 2.
vikalpa,2, yama,2; 22.
vlparyaya,2. yoni, 9, 11, 12, 14, 15, 19, 20,
Tisnu, 13, 18. 21.
ERRATUM.
Page131, 1. 3 from bottom, after eorebralsadd and dental*,

LALLA-VAKYANI
i.
abliyo^ savikdslaye wothti

gaganassagwinmyulw §ami Grata
shungol®to,andmaymotti
yuhuy wtipadesA
ckuy,batd!
2.
wdkk mam® kol-aMl nd ate

Mopi mudri ati ndpmvesh
rdzan skiwa-sftetPth nd ate
mot^yeykuk ta suy wopadesh
[Eajanaka Bliaskara's-Sanskrittranslation of 1 and 2.
abhydsenalayam nite drsyemnyatvamagate
sdksirupam$i$yatetac ckdntexunye*py andmayam
van mdnamm ca tanmudre $wa£a&tl kuldhile
yatrd sarvamidam Imam ujpademm
param tu, tat
(Fr^'m tke printed edition.)
The following is the test of 1 and 2 in Stein B :-
^f^TPOL I w^ârwt[v.L
If^p^ [sic] fSrat
HT^ i
TTfif ^flfWW*l II
" ftrnre 'IT ^ftr n
si
24 LALLA-VAKYANI [1, 2-
1. When by repeatedpractice(of yoga]tlie whole

expanse(of the visible universe)hath ascended
to
absorption;
When the qualified (universe) hath become
mergedwithin the Ether ;
When the ethereal Void itself hath become
dissolved,then naught but the Weal hath remained.
The true doctrine, 0 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 SaktL
If there remaineth somewhat, that Is what the
doctrine teacheth.
1. The universe is here called 'that which has wide

expanse', Le. the wide expanseof creation. In the
consciousness of the devotee who has attained to en-
lightenment it Is recognizedas being really an Illusive
emanationfrom the Supreme,and this recognition causes,
to the consciousness of the devoteesits reabsorptionin
Him. Before the absorption of the universe, it has
qualities.
Gagan,the sky, meansthe wide expanseof empty
space,and,hence,the principleof dkdsa,,
ethereality,or
of vacuity, with which It Is identified in the third line.
Tsratfc
is the splashof water upon water,and,just as
water falling*with a splashinto 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 stagein His apparent
evolution,in whichhe associates Himself with Maya,or
cosmicillusion, and thereby becomessubjectedto limited
individual experience.For further particulars3
seethe
Note on Yoga, § 24 and Vocabulary,s.v. shun.
Transcendingthis stage,the soul losesall consciousness
of limited Individuality, and .becomesabsorbedIn the
354.] LALLA-VAKYANI 25
Supreme as unlimited pure consciousness
and nothing-
else. This it is that is the aim of tiw devotee.
2e 'There', i.e. in the Supreme. The kol^ or family
(Sanskrit kula), is the group consisting of the jwa
(individual soul), prakrti (primal matter), space,time,
ether, earths water, fire, and air. The akol is that which
transcendsthese. Hence, kol-akol meansthe totality of
all creation, or the visible creation and that which
transcendsit. For the transcendentalmeaning of these
words, seeNote 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, 'somewhat', i.e. the ineffable Supreme,is not
even Siva and his Sakti, or energic power, for these
have form and name,while the Supremehasneither.
3.
Lai loh drdyes lota re

fehdddn
Imtum d&ukybhrath
wuc/iumpandith panani gare
suy merotumasnec/taturta satli
4.
clamdli clam korumas daman-hale

prazalyomdlph ta nanyeyem
zatli
andari/umuprakdsk nebar fehotum
gati rotum ta Mrdmasthaph
[Rajanaka Bliaskara1s Sanskrit translation of 3 and 4.
lalldham nirgatd duram anrestum Saiiikamm vib/mm
Ihrant'Ctllabdhomaydsvasmindehedew grlie st/iitafy
tataJiprdnddirddheâ 2^TajvdJyajlidnad^p'ikdm
&phutar,idrsto maya tatra citsvarupdnirdmayah
(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 housea 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).
Therebydid the lamp (of knowledge)blazeup
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 wanderedfruitlessly far and wide in search
of the truth. In other words,shehad madepilgrimages
to holy pkces3
and soughtfor salvationthrough formal
rites, bat all in vain. Then suddenly she found it in
her own home,i.e. in her own sonL There she found
her own Self, which becameto her the equivalent of
a gwrU)or spiritualpreceptor,
and shelearnedthat it and
the SupremeSelf were.one,
4. Suppressionof breath is one of the most necessary
yoga exercises. SeeNote on Yoga, § 21, and Vocabulary
s. vv. nddi and jprdn^2B Lalla comparesthe air-passages
to the pipe of a bellows,by gently compressingwhich the
feeble light of a lamp is allowed to blazeup. 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 inmostrecesses
of her soul,now
suffusedher wholebeing.
*
5.
par toypan yewf somumouu

yem*6ynvuw6nudenkydk rath
yemisqyaclny"man tSpon*
tdmiy cfytithuy$ura~gurn-nath
.} LALLA-VAKYANI . 27
[Rajanaka Bhaskara'sSanskrit translation,

dtmti para dinam rdtrir yasyasarvamidam samam
IMtam advaitamatiasas tena drstd 'maresvarah
(From the printed edition.)

The following is the text of Stein B :-
"q^ ell tfT^.ISWt" 'OT^TT'ft

ffft^*TP?H fî ?f^Tcf
JI
-^^^?|^
The MS.numbersthis 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 aloue? hath seen the Lord of the
Chlefest of gods.
Duality is the considering God and nature to be
distinct. The true believer, who cseesGod ', is one who
- recognizesthat God is all in all, and that all creation,
and all experiences,are but modes of Him. For the
curiousexpression
-sura-guru-nath
for 'the Supreme
*, see
Vocab. s. v. guru.
6.
yimav feyunutim zlwdnt*mtJJk

samsdranisposhes
* ganrlaksMth-shef?Ait%
[Rajanaka Bhaskara'sSanskrit translation.

ciddnando
jndnarupahpraMsdMyo nirdmayah
yair labdliodehavanto
*pi muktaste Jnye'nyatMsthltah
(Prom the printed edition.)
The following is the test of Stein B :-
II cf
^f cftHII
W^T^WJfIcf^cft SI$<\l]
Theywho havegainedexperienceof the Know-
ledge-light,- of that Self which is compact of pure
spirit and of bliss,
They,while yet alive,have gainedrelease(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-taUwaand the &uMi-tattwa. The former is
pure Spirit, the pure light of Intelligence,without
anything to shineupon. The latter is perfect Bliss, th<-
stipremestSelf-satisfaction,absoluteRest. The ideas of
pure Spirit and Bliss therefore comprise the whole idea
of the Supreme
Deity. The objectof the devoteeis to
gain a perfect knowledgeof Him, and to recognizethat
He is the Absolute Self of all things. The *ignorant
fools' are those who have not acquiredthis knowledge,
and who are therefore born and reborn again. See
Kashmir Sfiaivwm,pp. 62, 64.
7.
iititka ! nclpan na par z

saddy*lodumyi/i.
&lk bohl>6liisahmyulu no,zonum
&ak km boft kossa chuk sand eh "
* V. 1. nd parzomm
f V. 1. sadoy*$6'rumy&kuydeh
[Rajanaka Bhaskara'sSanskrit translation in Stein A.1
1 Seep. 5.
7.J LALLA-VAKYANI 29
ndthana tvam no,cdtmapij-ndto

$oa$y$bky&M
catvaydteuaka dvdmiti mmmyafi
(MS,has svasyaikam.)
ITFÎT *rr
f I
*n
If If i
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?5 and *Who art
Thou?'
Or 9 if we adopt the alternativereadings:-

Lord, I have not recognizedmyself (as one with
Thee).
Continually have I shown affection for this
single body.
That Thou art I, &c., as above,,
An Impassioneddeclarationof the onenessof the Self
with the Supreme Sel£ Lalla declaresthat in her
ignoranceshe has not known the true relation of herself
to others* In other words, she has clung1to the con-
ceptionof her personalIdentity, and beenIgnorant of the
real nature of her Self, as only one manifestation of
the Supreme. She hasworn her body out by attempting
to gain salvation by good works, not recognizing that
theseleadonly 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,
thoughcouched
in somewhat
differentlanguage,
30 ' LALLA-VAKYANI [8,9.
8.
SMv wd KesJiev wd Zin wd

Kawialaza-ndtJi,
ndmdorin yuJi
me alali ko^tan Mawa-rnz
§uh w& $uh wd §n/i wd snk
[RajanakaBhaskara'sSanskrit translation In Stein A,

xivovd Jcexavo
vapijino vd drnhino3pivd
samsdmrogendkrantdm abaldmmathcildtsatu
^t ft eft
¬r î ¥t wi ¬t ^T ¥t iu H]
Let Him bearthe name of SIva?or of Keâva,
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 diseaseof the world,
Whether He be he, or he3 or he, or he.
By whatever name the worshippermay call the
Supieme3He is still the Supreme,-and He alone can
give release. Kesava means Visnu ; by the name of
£JinaJ is indicated both a * Jina', the Saviour of the
Jains,and alsothe Buddha. I suspectthat hereit is
confusedwith the Arabic Jinn, the ' genius' of the
Arabian nights. The Lotus-bornLord is Brahma.
9.
ban-golutoyprakdshav zune
&andargolu toy mfituy feetk
&ethffolu toy &$A-tind hum
gay WiurIkmeahswar
V. L swar mttitli ta kotu
[RajanakaBhaskara'sSanskrit translation from SfceinA.
Mdnau naste kdsate canclrabimbam
tasmifi na&te kamfe citlam eva,
citte nastedr&yajatamksanena
jorikvyddidaihgaccliatikvdpi sarvam
3f1^
?IT f^TfÎI
I cTTf^f TT Wtf^f
^ ll]
When the sun disappeared,then came the
moonlight ;
When the moon disappearedthen 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) ?
Regardingthis verse,seeVoeab, s.v. $om. The moon
and the sun represent,respectively, the uppermost and
lowest seats of action, or cakras* When, by intense
mental absorption, or yoga, these disappear,or ceaseto
be present to consciousness, the devotee is consciousof
the existenceof nothing- except his thinking faculty or
mind. cWhen this is finally absorbedin the Supreme,
all senseof differencebetweenthe individual spirit and
the Universal Being*is sunk in the ail-consuming con-
sciousnessof All-Bein^, All-Light. SeeNote on Yoga,
§§ 5, 31.
32 LALLA-VAKYAN! [10.
"10.
wotJirainya,! arfeimsaMar
atJieal-pal wakkurMtk
yodliivanay
j&anakh
parama-pad
akher
Jmhiykliostf-kkorkethakMtJi
[RajanakaBhaskara'sSanskrit translation from Stein A.
uUutlia m/cti/casiritvampitjayemM surddib/dk
yadijnatam afoaramtat tvctydtendplkd ksatih
(MS.liasjnan&m, correctedtojnatam.)
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, 0 Lady, set out to make thine offering,

Bearing in thy hand wine, flesh, and cates.
If thou know the syllable that is itself the
SupremePlace,
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 necessaryrites, and is apparently a follower of the
left-handed sect, that consumes wine and flesh, and
performs lessreputable acts as a part of worship, which
arenot consonant
with regularHindu dcdra,^
or custom.
Lalla points out that the violation of her Hindu
custom, by the performanceof these Kaula sacraments,
is unobjectionable,or, indeed,praiseworthy,provided she
knows the mystic syllabledm, regarding1 which, see
verse15. The slady' is probablythe Sakti abidingin
the speaker's
own body; seeNote on Yoga,§ 9. Cf.
verse 77.
11.J LALLA-VAKYANI
11.
tanthargali toy mantkarmoke

manthargotu toy mgtuy
tk golu toy Jcvh-tind kune
shnndk nillitk gauv
[Rajanaka Bliaskara's Sanskrit translation in Stein A.
tantram sarvaw hi/ate mantra eva

mantras title Ut/ate
«/ nddanmlah
citte Une llyate sarvam eva
clrsyamdrastdxisyatecitsvartipak
(MS. mantrali citte and citsurupali.)
cfT
WT
(This is a mixture of Nos, 1 and 11.)
Holy books will disappear,and then only the

mystic formula "will remain,
When the mystic formula departed,naughtbut
mind was left
When the mind disappearednaught was left
anywhere, "
And a void becamemergedwithin the Void,
In Its general lines, this closely agreeswith verse 9.

The void Is the apparent material world, whiek is really
empty nothingness,and, when final releaseis attained,
its apparentexistencedisappearsIn the Great Transcen-
dental Void, regarding which, seeNote on Yoga, § 24,
verse 1, and the Vocabularys.v. $Mn. Lalla is fond of
the expressionin the last line, and repeatsit in verses30
and 69. '
34 LALLA-VAKYANI
12.
karitb rdjy pheri no,

&ith karith trupti nd man
luba vend zw mari nd
moontumari toy my cliuyjndn
'fRajanalraBhaskara's Sanskrittranslationin SteinA.
ddtur mamstrpyati nalvarajyaih
dattvdgraJiitm ca tad evalabdhvd
jlvo 'pi lobhenana wrtyum eti
mrtasyanaimsti kijdtu mrtyuk
^^^rft ÎT
WT^t%
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.
Praiseof freedomfrom desire. The gain or the
abandonmentof power gives no true respite from care.
Only freedomfrom desirebrings content. A man does
not grasp the true knowledge till he understandthat,
evenwhilealiveshe shouldbe asonedead(i.e. freefrom
all desire). Cf. verse87.
«
13.
yimay sMk &etimqyshehme

Ski/tima-gala
! toyl ven
Hen abeda M ta>me
she®,
swonnbokshey*
13.] ' LALLA-VAKYANI 35
[Rajanaka Bhaskara's Sanskrit translation in Stein A«
yad evasatkamte (levatad evaca mamaprabho

niyoktdin niyojydh&m
tasydstUy
dvayorIMdd
iplîjf^ Tfore^*rfir
f^psfYf^Ft <Jjp£
if
f%fWTftTil
^^ g ^*g^ H<\it]
God of the dark blue throat ! As Thou hast
the six, so the same six have I.
And yet, estrangedfrom Thee,into misery have
I fallen.
Only this discordwasthere,that, thoughbetwixt
Thee and me there was no difference,
Thou wast the Lord of six9 while I by six was
led astray.
Siva Is said to have a dark bluethroat from the legend

of the churning* by which the gods extracted Immor-
tality-giving nectar from the oeean. The first to come
up in thechurningwasthedeadlyKalakutapoison,which
wasswallowedby Siva to preventits doing any further
harm. The poisondyed his neck dark blue.
Hindu philosophy has numerousgroups of six. The
Supreme
Deity hassix attributes,viz. omniscience,
con-
tentment, knowledgeof 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 thesesix. But, In her
ignorance,while the Supreme was ever masterof these
six,she'wasmisledby anothersix. This othersix Is
capable
of variousinterpretations. They maybe the six
'enemies', viz, sexual desire, wrath, deslre?arrogance,
delusion, and jealousy ; or they may be the six human.
infirmities, or the six periods of human life^ or the six
changesin life, for all of which seethe Vocabulary^
s. v. shell.
B2
36 L ALLA-VAKYANI [14,15.
14.
S/iivguru toy Keshev

paldnas
SraJtmdpdyirenwolases
yogiyoga-kaliparzdnes
kits dei) ashwawdrjpetfi cedes*
* V. I. ceres
15.
anahailiMa-swarup7isMntilay
yesndvna ioarannagntkar ta rupJi
aJiam-mmarshemcla-linduyyes won®
my (levashwawdrpetji cedes*
* V.I. ceres
[RajanakaBhaskara'sSanskrit translation of 14 and 15 in SfceinA.

$ivo 'svafikexavastasi/aparyanamdtmabhustatlia
pddayantramtatray offyak $dd~ifcaHi mevada
andkafakkJiasvarupak stinyastho
vigatamayah
andmarHpava-rno 9jonddavindvdtmako *_pi
saJi
(MS.hasanam&varno
jo rupd. We follow the printed edition.)
teBt%SRJI^^rf% it
fw
fTf
IT
II^fT^f^ IIWWRt SI
iBnîi |\^ ii % wire; ii ô ti]
14. Siva is the horse. Zealouslyemployedupon
the saddleis 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-unobstructedsound, the principle of

absolute vacuity, whose abode Is the "Void,
Which hath no name?nor colour, nor Hneage?
nor form,
Which they declare to be (successively trans-
formed into) the Sound and the Dot by Its own
reflection on itself,-
That aloneis the god that will mount uponhim.
Siva here Is not, like Visnu and Brahma,,the personal
deity. He Is the 'Siva-tattva', the first phaseof the
Supreme In the universe. The Yogi understandsthat
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
undervariousmysticalnamesin verse15. He Is the
unobstructed sound,-the sacred syllable om,-which,
once uttered, vibrates in perpetuity (seeVocabulary,s.v.
anakath). His essenceis the Ma, or sky, i.e. ethereality
(cf. verse 1), whose home is in the Void conceivedto
exist in the Safiasr&ro, in the sinus of the forehead of the
microcosm (cf, again verse 1, and also note jon Yoga,
§§20,24); nothing-whatevercan bepredicatedconcerning
Him- The * Sound and the Dot' refer to the theory
regarding the first stage of enlightenment. The Supreme
resides in a man's subtile body in the form, of a minute
dot of light,Hsurroundedby coils of His Pam Sakli,or the
'Supreme Energy. When by yoga3or intense abstract
meditation on the Ego, the man gets his first glimpse of
this dot, the hitter is set in motion, and the Pcim Sakti
is roused,and awakeswith a loud cry. For further par*
tieulars, seenote on Yoga, §§ 23, 24, 25.
The commentatorquotesthe following lines on the
sacredsyllable dm,which illustrates what Is said,above:-
uktoya esaucedr&statra yd '-sawsphurantthitak \
avyaktanuJcrti-prayo
dhwanir varnah$a kathgate\\
ndxyoGcdr&yitdkascit pratihantd na vidyate \
swayamuccaratedevakpmnindmurasi stfdtak H
Mo nMMmako varnafy sarva-varndvibhaga-vm \
$o'n-astam-ita-rnpatwddandhataiMditah \\
That spokenutterancewhich continuesvibrating there
(i.e. at the point of utterance),a sound that mostly has
the semblanceof inarticulateness*is the sjllnbl© (9^)*
LALLA-VAKYANI [16.
There is no one who causes it to be uttered, and no
one who checksit. The Goddwelling"in the human
breast utters it Himself.
ThisonesyllableconsistingoftheNadaandcontaining-
all syllables
withoutdistinctionis herecalled' unob-
structed' becauseits nature is imperishable.
16.
turi salil kJiotutoy tire,

Mmi trah gay benabenvimars/id
feaUanyv-mv hati $dbsame
SJiiwa-may faird&arzagpasJiyd
[RajanakaBhaskara'sSanskrit translation in Stein A.

maydjaflyam taj jadam lodhawiyam
u tad gJianatmwkimamca
'sminjproditdtrmi sadyo
j tidyan muktamnlram tidyamxivakhyam
(The printed edition has Wdha-mram)
c!T ^^ II
ii x\ifi^ îf?i it
i <î]
When cold hath 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 SupremeConsciousness
shineth forth, the three will beeomethe same.
Lo ! By it all things,whetherwith life or with-
outit, the universeitself,areseenasonly
17.] L ALL A- VAK YANI 39
Just as the son reducesice and showto 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,-conjuredforth out
of the Absoluteby the divineMaya. SeeNote on Yoga,
§24.
(lev watd diworu watd
pet/ia bondcJiuyyeJcawdtji
ptiz kas ka/rakh) hold laid !
Jcarmanasta pawanassangdth,
[Rajanaka Bliaskara's Sanskrit translation in Stein A.
caityamdevonirmitau dvau tvaydyan
pnjdJietds
tau Slldtana bhinnau
devd'meyathcitsvanopam vidheyam
tadvydpfyartkam prdnacitta/ikya'ftieva,
(MS.has devatyy
and tadvaptyariha. Printed edition has devo'
eitxvariipd.)
The following is the text of Stein B : -
ii i ^ it]
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.
O learned Pandit ! what is this to which thou
offerest worship ?
Bring thoutogethera determinedmind andthy
vital airs*
Idol-worshipis vain. In lieu of worshipping-

stocks
and stones,thou shonldstperform the Yogic.fra%d$niAdtra9
a spiritualofferingof thevital breaths; if e.practiseyoga
by bringingthy vital airsundercontrol. SeeVocabulary,
s.vv. nddi and prdn, 2, and note on Yoga, §§ 5321.
40 LALLA-VAKYANI
18.
osdbol pwfnem*sdsd
memani wdsdkJildnHKye
loh (7
md sakaza SMnkam-lukku d$d
makarissdsdmal kydhpej/e
* V. L
[Rajanaka
Bhaskara's
Sanskrittranslationin SteinA,
avacyandm
sahasrani
kaiJiayantu
no,manmanah
malm-yam
etyuddnlnam
rajobhirmakuro
yathd
^^tiggtf^ II
^f^C ^W WiT I!
^ i]
Let him utter a thousand abuses at me.
But,if I be innatelydevoted
to 6iva(orif I be
devoted
to &ivatheEealandtheTrue)disquietwill
find no abodewithin my heart.
Is a mirror fouled if a few ashesfall upon it ?
On the contrary,the ashesserveonly to polish the
mirror. A reply to her critics.
19.
a&kfyi*dy ta ga&famga&Jie
pakunga&hedenkydwurdfJi
yoray ay ta tuf ga&hnnga&he
kehna-fakehna~takehna-takydli
* V.I. afehdn ^
[RajanakaBhaskara'sSanskrittranslation in Stein A.
jaragatd knnataro*dya,deko
jdto 'vasdyo
gamcmdya
kdryah
samdgatdh$WQyata evatatra
gantayyamevekadrclhamna
20.] ' LALLA-VAKYANI 41
They cameand came,and then they haveto go.

Ever must they, night and day,move on andon.
Whence they came, thither must they go.
What Is anything? It Is nothing, nothing,
nothing.
Or, If we read a&Jian,the first line means, they
came becoming emaciated (I.e. came wearily), and
then they have to go.
Thewearyround of perpetualbirth, andrebirth. Of.
Koheleth, xii. 83'Vanities of vanities, saith the Preacher.
all is vanity'*
20.
mud zenith pasltitJi ta Mru

kolu $hruta-w6)tuzada-rup% as
yus* yiJi dapiy tas try lot*
yuhuy tattwa-vidis chuh dbfiyds
*V.l. fe
[Rajanaka Bhaskara's Sanskrit translation in Stein A.

jn&tva sarvayh mUdhavattutJia svasthah
srutva sarvamxrotrahlnenaIkdvyam
drstvd farvawi turnam andkatvam eld
tattvdbhyasahklrtitd *yam ludlieudraih

(MS. has ludMndraik. Of. verse26.)
c!^ eft
t^ ^wra: is8^ \\]
Thoughthou hast knowledge,be thou asa fool;
thoughthou caostsee,be thou ashe that Is one-eyed
;
Though thou cansthear, be thou asone dumb ; .
In all things be thou asa non-sentientblock.
Whateveranyonemaysayto thee,saythouthe
sameto him (or,if we read boz^
whateverany onemay
say to thee, listen thou and agree),
It is this that Is the true practicefor obtaining
the knowledgeof the basaltruths.
For the basal truths, or fundamental and general
factors of which the apparentuniverseconsists3
see
Vocabulary,s.v. tattwa,.Wemaycompare
Kabir'sfamous
advice :-
$ab-seJiiliyesal-semillye
sab-MUjiyendm
'Jiajl9, ckajl \ $ab-§e
kakiye
basiyeapnegdm
Meet every one in a friendly way,
Greetevery one by name.
Say £yesSir', *yes Sir5,to eachone who addresses you.
But live In your own village (i.e. stick to your own
opinions).
21.
gal gm(fnemhoipafnem*
dapîemtly yettyiJi ro&e
sa/iaza-kusumavpuz kafinem
bohamalon*ta kasJcydlinto&e
* V. 1.pacfnem
[Rajanaka Bhaiskara's Sanskrit translation in Stein A.
nindantu va>mam at/iavd stuvantu
kurvanturdrcdmmvidhaiJisvapuspaih
net,fiar&amdydmyatliava.visadam
vuttdcUiabdcU
dmrtapdnasvastkd
(Printed edition hassupuspaih.)
*
it q^n ii
if î| 11]
Let him bind abuseupon me? let him orate

blame against me?
Let each one sayto me what pleasetheach.
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; sowho getteth what therefrom ?
She is callous to the blame or praiseof the world. The
rendering'otsafiaza in the third line is doubtful. Perhaps
we should translate 4let him worship me with flowers of
reality, i.e. with real flowers'.
22.
(Ien feJiezi ta razaii dse

bhn-tal gaganas-kun vi/cdse
fynflfir1 Hah gro$umdwa&e
Shiwa-puzanyiouh &itfa dtwdse
ndxatii gate 'rJcitMain wdnasaujne

ineyaksaydkhi/d
rajanl vihhdti
jwdkftyacandmh xivad/tdmnillnah
M gra&ate ca,
The following is tlie text of Stein B :
cf I!
wret ^ri^fw ii
I!S^ II]
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 dayof the newmoon,,

the moonswal-
lowed up the demonof eclipse.
The illumination of the Self in the organ of
thought is the true worship of Siva,
Onee the mind realizes the true nature of the Self, as
onewith the Supreme Self,heregiventhe nameof Siva,
all things fadeinto nothingness.Thereis nodistinction
betweendayandnight,andthe boundaries of the appar-
entlysolidearthmergeinto thoseof the sky,sothat earth
and sky becomeone. Nay, the demonof eclipseis
eclipsedhimself.
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
dig-it, so that on the sixteenth day only one digit
remains. This accountsfor the waning of the moon.
The nectar of the sixteenth clayis that which remains
over on the day of the new moon. On the occasionof
a solar eclipse,the moon and the sun are together, and
the nectarof the sixteenth digit, becomingheated and
causedto evaporateby 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 explanatoryof the natural phenomenon.
Here Lalla describesthe processof absorption in the
Sahasrara(seenote on Yoga, § 21). To the fully en-
lightened soul,the day of earthly illusion disappears,and
all is night; the apparently solid earth losesits bounds,
and becomesmergedin the sky; in the illumination of
the Self, so far from Eahu swallowing1(the nectar of)
.the moons it is the moon in the Sahasrara that swallows
the dark demonof Ignorance.
There is also a more mystical side to this verse.
Normally thereis a distinctionbetweenthe subjectof
cognition(pramdtar), the objectof cognition(pramei/a),
and the instrumentof cognition(pramdna).The pra-
mataris heretypifiedby Rahn,the demonof lunareclipse,
the prameyaby the moon,andthe pramdnaby the sun.1
The thinker is ableto f swallowthe moon\ i. e.-to think
1 Arkdk pramanam,somastu met/am, jnana-Tcriy&tmakaii

\
liahiir mayapramatasyattad-acchadana-kovidah
||
Versequoted in the Commentary,
LALLA-VAKYANI 45
away the phenomenalworld into a blank ; but he cannot

completely dissolve it, for there still exists the triad of
pramatar,praweya,and pramdnaûntil the Para Samvid,
or Higher Consciousness, is attained, by which all three
are fusedtogether and sublimated into a void of infinite
Unity, Lalla hererefersto the presence
of Para SamvicL
Whereas in ordinary meditation c Rahn swallows the
moon', i. e. the thinker effacesthe phenomenal world,
the Higher Consciousness (typified by the moon residing
in Sahasrara; see note on Yoga, §§ 19, 20) absorbsthe
consciousness of the thinker into itself, entirely sub-
limating'' its contents into Void.
23.
manasay man Ihawa-saras

c/iyurli kujm neiesndruc'u>
oliokh-
leka-lekh,yucl11fmld-kotl
lull (Mu fa tid net keh
[RSjanaka Bhaskara's Sanskrit translation in Stein A.

kruddliam mano vahnisamanarupftm
liraskrlam LJidranataw, mhhdti
vicar a ta li sarvav lkdra.lt.Ina u
evct
^ IS]
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 scalesof truth,
their weight is naught.
46 LALLA-VAKYANI 24, 25.]
Accordingto leg-end,
a terribly destructivefire,named
vadavagni,
is imprisonedat the bottom of the ocean. If
it wereto burstforth, the whole world wouldbe destroyed.
Similarly,if the fire of wrathburst forth fromthe ocean
of the mind,it wouldleavedeadlysears,andyet, to the
wise man, it is nothing,
If, insteadof mr&c*cliokli^
wereadndrats^-cJiokh,
which
couldbespeltin Nagaiiwith identicallythe sameletters,
we must substitute 6wounds causedby a fishing-spear'
for ' woundscausedby fire '. Otherwisethe meaningof
the verse would be the same.
24.
slill ta manclntypSnu kranje

moche>y
vetifl rotu
- mail'1«/
yudu wdv
host11yusu mast-wdla, (/ancle
till yes tacjitoy suJiado,nekdl
£rilasyawdnasya ca ralcmnan bJiatau
taw eva xakyamnipunam vidhdtum
vdyuihIcarvndtka
yajamca tantunci
yalh sakyate
tfambhayitum
siMlraiA]
Integrity and high, reputeare but water carried
in a basket,
If someimighty man can graspthe wind within
his fist9
Or if he can tether an elephantwith a hair of
his head,
Only if one be skilled in such feats as these,
will he be successful
(in retainingintegrityandhigh
repute).
Thevanityof earthlyrepute. 9
25.
she wan iatitk sheski-kal wuz^m

prakrethhoz*mpawana-sotiy
lolakindrawdlinj*bnz^m
S/ienk&r
l-obuwi
tamiysotiy
[Sanskrit translation in Stein A.
kdmddikam kdnanasatkam etac

c/iittvamrtamftodkamayam mai/dptawi
prdnddhirodJidtprakriim ca Wiaktyd
manaxca,dagdhvd sivaMdma
By (controlling) my vital airs 1 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 1 parched my heart as a
man parcheth grain,
And at that moment did I obtain Siva.
In the spiritual "bodyof a man there are six cakras,or

seatsof a sakti,Impelling" him to experiencethe objective.
universe and to look upon it as real. These must be
masteredbeforetrue enlightenment is reached,and Lalla
compares the *processto cutting a way through six
forests. A mystical moon, the abode of the Supreme
Siva, is supposedto exist under the frontal sinus, and,
once he has mastered the six cakras, the devotee becomes
cognisant of this moon and is absorbedin the Siva.
The mastery is effectedby control and suppressionof
the vital airs(seeVocab.,s.v. prdn 2), andthe exciting"
cause is ardent love, or desiresfor Siva. For further
particulars, seeVocab.,s.vv. sAeAand sow, and Note on
Yoga, §§ 9 ff. and 21.
26.
Mtta-tuTogw(jagan*Irama-wtinP
nimesJie
aki feJiandiyozana-lacJi
\etani-wagilod*ratith zonu
prdn apdnsandorit/ipaJchack*
* V.l.
yeirf no,wagiyih ratith zotiw
prdn apdnphut^nas pakhack
48 LALLA-VAKTANI [27.
[BajanakaBhaskara's
Sanskrittranslationin SteinA.
cittdbhirlkakmwagatistnrangak
ksandntareyojamlaksagami
AlaryQbud/iendrenawvekavalga-
ntidenavdyudvayapaksarodhat
(MS.hasturanga insteadof turafogah.)]
The steed of my thoughts speedethover 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.
Or, if we adopt the alternativereadingof the last two

lines, we must translatethen :-
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 explainedin the noteson the precedingverse,

self-realization
is obtainedby mastering*
the vital airs.
The two principal airs are the outward and the inward,
knownasprdnaand apdm. SeeVocabulary,
s.v. prau,2y
andNoteonYoga,§§2,'16,23.
27.
ganSitJishemind manas*
branthyimavtroifi timtiygay
sfidstrabuzitbckukyema-baye kruru
90/tu?idj)o&uto,daniy lasH*
V-1. khenaffawjana-nislie
manthovith du
28.] LA.LLA-VAKYANI 49
[Rajanaka Bhaskara's Sanskrit translation in Steia A.
khddandd
thmanddvdpimano yasya(/atabhramaih
$amuJctd)
nottamarndcl
yo grkndtyartkamhi $5'nrnah
The following is the text of Stein B:-
^ || ^t II
"N >W*m^ cftt Hf ^fWt II
If ^t If
^ft ^T W^\ WT^T II« ll] "
By eating and apparelling the mind will not
becomeat peace.
They only have ascendedwho 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)j then indeed live they blessedand at
peace.
Or, if we adopt tJie alternative reading, the first two

lines mast be translated :-
They only who have kept their minds from

eating and apparel?and who have abandonedfalse
hopes, will ascend.
Yama is the judge of the soul after death. Desireis
comparedto a money-lender,who gives a loan of fruition,
but demandsa hard repayment of principal and interest,
Happyindeedis the contentedsoulto whom herefuses
to make the loan*
«?"
* 28,
yewa iur^ &ali tin ambarketd

JcsJiod
yewagal%tim dMr ann
Mttd ! $wa~para-veMraspetd
kentanyifi dekwan-Mwan
E
[Rajanaka
Bhaskara's
xlfdrtkammmnamgrdhyavk
ksudhdrt&cwh
Wiojanam
tal'/id
mandvhekitMi neyamalam Ihogdnucintanaik
^PiTej35^ft % IIffcft 1
^^x|f% % II
^-q^f^T^^;
^ ^m^\ II^^ If]
Don but such apparel as will causethe cold

to flee.
Eat but so much food as will causehunger to
cease.
0 Mind! devotethyself to discernmentof the

Self and of the Supreme^
And recognizethy body as but food for forest
crows,
. 29.
saJiazas sMm ta damnoga&hi

yifeJiinoprdwakk mokti-dwdr
sdlilas lawan-zan, mllitk <
td-ti chuydurlab,
[Rajanaka Bhaskara's Sanskrit translation in Stein A*
Qvc&hdij&labdhaitt na xamo *&ti kdranmi
tatJiQj
damakkimtuparam<
nwmkarupamlavanamyatJid
tathfakatdptdv
apinaisai
Quietismand self-command
are not required
for (the knowledgeof) the Self,
Nor by the merewish wilt thou reachthe door
of final release.
SO,-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 Sell
Ordinary ascetism,and even ardent desiresarecommon

enough^but without the knowledge of the true nature
of Self, they are of no avail for ultimate release.
30.
lub mdrun, mkaz ve6drun
drogu zdnun kalpan trdv

nulie cJm-yta dnru mocjdrun
shums $Ji&fidhmllitli gauv
loWiamtyaktvd vaimanasyam
ca tadv&t
Mryo nityam
xunydxjinyamnaiva
t&$mdttvam tadbJieddbuddhwvrtk£iva\
(Printed edition has &unyacchunyam.)
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 "bythee; searchfor it not afar.
(It Is naught but a void); and a void has
become merged within the Void.
C£ verses 11 and 69,
iT
81.
, maJcuras z&n Mai feolmn manas

ad»"ftie lilb^m zanas zdn
suli yeli clyutJiumni$Jie
pdnas
soruymy ta loh no kvh
E2
52 LALLA-VAKYANI [32,
[Rajanaka
Bhaskara's
cittddarse nirmalatvam praydte
td mewejanepratyabMjnd
drsto devah wa&varupomai/dsau
ndkamna foamnaiva,cdyam
prapancaft']
The foulness of my mind fled from me as

foulness from a mirror,
And then amongthe peopledid 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.
keJicMy nendri-Mtiywuclly
tiefean wudennesarpeye
Icvlicliiy man karitJt,aputiy
kehcliiy geJilazitli ti akny
Tcmdtprasupto*pi vibuddhaeva
kasdtprabuddJiQ fpi ca suptatulyali
snato 'pi kascid asvtcir maid me
Ihnktvd striydmcdpyaparaksupwtah
(MS. nassvapnatulyakand priyam. We follow the printed edition.
The * of ka&cidis apparently lengthenedbefore the caesura;
cf. verses50and 58.)]
Some5though they be sound asleep,are yet

awake;
On otherSjthoughthey be awake,haih slumber
fallen.
Some,thoughthey bathein sacredpools?are
yet unclean;
Others,thoughthey be full of householdcares,
are yet free from action,
S3.] LALLA-VAKYANI
1Sleeps Is the sleep of illusion. sUncleanness* is
impurity of souL All action is defilement,and hinders
the soul from obtaining final release. But,, saysLalla,
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.
dwddaskdnta-mandal
yes dewastkajl°
ndsikcb-pawana-dor*andhaia-mv
mayamIcalpwidntik1&ajl
pdnay$uk dev ta ar&uwIca$
[Rajaaaka Bhaskara's Sanskrit translation in Steia A
yo dvddamntesvayameva licblpite
mdodite devagrJiesvayamst&ifaii
prdnaravim setxamkaro
hamarcayed
The following is the text of Stein B : -
îff ^CF^ T%&i\

^ IS]
He who hath recognized the Brdhmarrandhra 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 iM>se,
His vain Imaginings of themselveshave fled
far away?
And he himself (recognizeth) himself as the
God. To whom else, therefore, should, he offer
worship ?
The «UnobstructedSoundJis the mystic syllable dm,
for a full accountof which, and for the meaning of this
allusion,see the notes on verse15. Dwddaskdnta-
mandal, or, in Sanskrit dwadaxdiita-inandala,is the
Urdhma-randhrti
(seeNoteon Yoga,§§5,7, 19,21,26).
As a technical term it is said at the presentday to be
a spot or cavity in the anteriorfontanelleof the brain,
under the frontal sinus. Other authorities identify it
with the central canal of the spinal cord. It is closely
connectedwith the Sahasrqra,which, in each man, is
the abodeof the Supreme
Siva,whois to be recognized
as one with the Self, i.e. as the SupremeSelf. Hence,
if a man recognizethis, he knows that he himself is the
SupremeSelf within himself, and that it is unnecessary
to worship any other deity.
34
okuy6m-Mryes nabi dare

kiimb'uyIrahmdndassumgare*
akh-suymantltPr&$laskare
ta§§d$mant&arkyahkare
* V.I. soma-gare "
[RajanakaBhaskara'sSanskrittranslation in Stein A
d Irahmdndamnalhito yena nit-yam
omkamkfiyo
mantraekodfirto'yam
krtva citt&m tadvimarsSikasdram
kim tasydnyairwantravrndairm
He from whosenavel steadfastlyproceedetli

in its upwardcoursethe syllableom,and naught
but it,
And for whom the JcumlJiaJca
exercise fonneth
a bridge to the Brdtima-randJir®,
He bearethin his mind the one and only
mystic spell,
And of what benefit to him are a thousand
spells?
3'5.] LALLA-VAKYANI 55
Or? if we take the alternative reading of the

second line, that line must be translated :-
And whom the MmbJiaJca exercise leadeth Into
the abode of the moon by the Brahma-mndhra.
This verse,like the preceding,is in praise of the
mystic syllable omt which is here stated to possessall
the virtues of all other mystic syllables, or spells, put
together. By the £navel J is meant the kanda^ or
mysteriousbulb supposedto 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 knmbhakaor 'jar' exercise
s
consistsin meditation
accompaniedby ' bottling up or retaining the breath
after inspiration (p&raka). The devotee by this sup-
pressionblocks up the vital airs circulating through the
tubes radiating from the kanda, and thereby causes
the organ of thought to become absorbed into Siva
representedby the mystical moon supposedto 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 jBrahma-rand£ra9 see the note on the
preceding verse. It is situated close to the Sahasr&ra,
which is the abodeof the moon(seeNote on Yoga,§§8, 19).
ayestapasiy
lodnm
marem na kuk ta mam na kaisi
mara necJi ta lasa neck
[Rajanaka©Kaskara'sSanskrit translation in Stein A,

dfddya sammramahamvarakl
pr&pta visuddhamsahajamprabodkam
mriye na kasyapina ko *pi mevd
mrtamrte math prati
(MS.
I cameinto this universe of birth and rebirth,
andthrougllasceticism
gained1 the self-illuminating
light of knowledge.
If any man die, it is naughtto me; and if
I die it is naughtto him.
Goodis it if I die, and goodis it if 1 live long.
Praiseof perfectcontentment.The idiom of marem
na M/i is worth noting1. Literally it is £no one will die
for me\ or, as we shouldsay in Ireland *no one will die
on me9,i.e. if any one die it will not be my business.
The commentary here quotes the following verse of
UtpalaDeva\£iva-$totrdvall,
xiii. 3] asto thepoint:-
tdvakevapusiviswa-niMare
cit-sudkarasa-maye
niratyaye
tisthatah satatam areatali PraMum
jwitam mrtamathdnyadastu me
As I standin thy imperishablebody,which is composed
of the cosmos,and is of the nectarof pure spirit, and as
I everlastingly worship the Lord, let me have life or lot
me have death(for it mattersnot).
36.
prathuy tlrtJiangafehdn
sannyds
gwdrani%wa-dankena-myulu>
"bitta! parith maunishpathas
desliekliduredramunnyulu
[Eajanaka Bhaskara's Sanskrit translation in Stein A.
yatnena,molcsai/cad/wya
sacldml
samnydsinastwthavardnprayointi
cittaikasddhyo
na $a lablyate tair
durvasthalambhatyatin%lamdrat
(Printed edition has moks^'kad'hiâh.)
it wt^r Tprf*n^n
II
Vfft^l ift v
II§ It]
An asceticwandereth from holy place to holy
place.
To seek the union brought about by (visiting
a god, and yet he Is but) visiting himself.
0 my soul! 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,
wlien 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 considerationof the
identity of the Supremeand the Self,the moretempting1
will theseworldly pursuitsappear.
37.
pawan puritJt ymu ani

tas bonasparski na bocJiata tresk
till yes karim antilf lagi
samsdras $uyzeyineck
[RajanakaBhaskara'sSanskrit translation in Stein A.
yah pumkenacittam svamrodkayetksuttrdddikcwi
na pldayati samsare
sapfoala-m
cd^/ajlvitam
(MS. lias ksuttrdaciJcam.}}
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*
P'jiraka,,or inhalation of the breath, is one of the

methodsemployedto encompassprdndyama,or restraint
of the vital airs, a necessaryprocessfor the obtainment
of completeyoga,or union with the Supreme. SeeNote
oa Yoga, §§ 2, 21, 23, and Vocabulary,s. TV. 9idtli
and joran 2. By these^0^0-processes,
when a man Is
reborn into the world, lie will be able in it to effect
this union. With the second line the commentary
comparesBkagavadGttd,ii. 14, 15:-
mdtrd-sparxds
in, Kaunteya,
MtoMw-suMa-dnfiMd-dd/t'
I
dgamdpayim'nityds tas tUiksaswa,BkdrataII
yarn hi na vgatkayantyetepurusam^ purwarsabhaI
sama-dnJikha-sitkhan dklram so 'mrtalwdyakalpate\\
It is the teachingsof the senses'instruments,O Kunti's
son, that beget cold and heat, pleasureand pain; it is
they that comeand go, that abide not; bearwith 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, 0 chief of men, (Barnetfs Translation.)
38.
zal fJmmawnn JmtawaJi iarandwun
wurdfooa-gaman
pairw fearith
MtJia-dheni dod shramdwun
dnti/ii mkofakapata-Sarith
[Eajanaka Bhaskara's Sanskrit translation in Stein A.
nwastambJiov&knisaityamtatha/iva
pddaistadvadvyomaydnam hy a&akycum
doAddkenohkdsthamayyds tathaiva
sarvau cai.taj
J"/jrwbhitam
. kaitavasi/a
«7
{MS. has dhenoJcasfha0
and caita. The printed edition omits %.}]
To stopa flowing stream,to cool a raging fire,

To walk on one'sfeet in the sky,
To labour at milking a woodencow,-
All these,in the end?are but basejugglery.
/ By meansof intense yoga^ or concentrationof the
mind, it is quite possibleto achievemagical powers
(vibMti; seenoteon Yoga,§2),andto performapparently
impossibleactions;but this is nothing but the art of
a conjurer. The true yogi disdains such"miraculous
powers. Theyogato which he devoteshimself is union
with the SupremeSelf,by acquiringthe knowledgeof
. his own Self* '
39, 40.] LALLA-VAKYAN1 59
39,
kus^pu§kuta kossapushofti
kamkusumIdg^zes puze
kawa go(lu dizes zalaci donl
kawa-^sana mantra Slienkar-swdtma wuze
40..
man,pvi,§lt,u
toy yifelipmJionl
Mwafc*kusnmlog*ze$ puze
sJie§hi~rasat/odu dizes zalaci donl
Skeiikar-swdtnia wuze
[Rajanaka Bhaskara's Sanskrit translation of 39 and 40 in Stein A.
kaJipampikahkdpi ca tasyapattil
pu$pai$ca kair devavarasya
puja,
kdrydj tathd kim gadukamm&Jieyam
mantrasca kas tatra vadaprayojyah
m nanupauspikdbfiydm
dddyapuspamdrdhabhdvandkh'i/am
gvanandapwrairgadukam ca dattt-d
maunakkyamantrena,
samarcayexam
WRIT
I Q. If
II Wl c!T
ti Tf it
ii
39, 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 desireIs 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 moonrefers to the mystic moon in the
mkasrdm (cf. verse 33) said to abide under the frontal
sinus. From this moon a mystic nectarpassesinto the
spiritual frameof the devotee,and enableshim to become
master of himself. For further particulars,seeNote on
Yoga, §§ 5, 8} 19, 20, 21, and Vocabulary,s.v. aom.
The mystic formula, or mantraôf silence is the so-called
ajapa mantra,in which the devoteeutters no sound,but
simply performs various exhalations and inhalations*
It is also calledJiamsak(cf. verse65), in which word
the anuwdra or bindu representsPurusa,and the visarga
Prakrti. The Tdntrika-abkid/idna(s.v.) definesajapd as
?taM$ay
or inspiration+ expiration($vdsa-prafadsa))
saying
that 60 fodsas= 1 pmna, 60 pmnas= 1 nadi, 60 nddw
= 1 dhomtra(dayand night). Thus in one day-night
there are 21,600 $vasa~pra$vd$as9
or hamsa-japas.
a
.41.
dyeskamidiski ta kami waie

ga^Jiakami du/ii Jcawazdna watJi
dntik*day lagimaytate
cMnispkoka$ka&h-tino satk
. [Rajanaka Bhaskara's Sanskrit translation in Stein A,
kaycidtid kenapatMgatdham
pascddgamisydmikaydttiakena
ittkam gatim vedminijdm na tamdcl
ucckvdsamdtrena
dkrtim bhajdmi
(Printed edition haspathdthakena.)

1R3 Sfjcf
^ ^cfjt
is T mj\ ^ n]
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 substanceIn an empty breath.
sE/eason thus with life, a "breath thou art.* Lallfi
knows not whence she came or whither she will go.
Life is but an empty breath. The one thing that Is
worth grasping-is the teachingof the identity of the
Self with the SupremeSelf*
42,
gaffan&ayIJin-tal ^y
&ayc/mM denpawan ta rath
arg feandan
poshpon*&ay
9 &aychukhsoruyta logiziyJcy&Ji
[Rajanaka Bhaskara'sSanskrit translation in Stein A«
aMGobMr vayur dpa 'nilas ca
rdtris cdh&s ceti mrvam tvam eva
>t&tkdri/atvdt
puspamarghddica tvam
tmtpujdrthamnfiiva kimcil labJie*
Thou alone art the heavens,and Thou alone

art the earth*
Thou aloneart the day?the air, the night.
Thou alone art the meal«offerings the sandal
inunction, the flowers?the water of aspersion.
Thou alone art all that is, What5 therefore,
can I offer thee ?
Anotherpleafor spiritual,as againstformalworship.

The wholecreationis but an emanationfrom the Supreme.
Any offering made"by man can only be an offering of
Himself to Himself.
43.
yew?lub manmathmudMr mornn

wata-nosli1
month ta logundd$
tamiy saJiazTlskwargorun
tamiysornyvyondun
[Rajanaka Bkaskara's Sanskrit translation in Stein A.
kdmolobko'hamkrtu cetiyena
yatndtpurvammdrita mdrgacaurdk
ram clJtdma laMJvod
m tyaMvdbhasmavad
bkdvajdtam
(MS.has °caurdhand Wiavajanum.Printed edition cmvayena.)]'
He who liath slain the thieves- desire, lust,

and pride -
When he hath slain these highway robbers,
he hath thereby madehimself 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 servantof all, by his humility

and loving 'kindliness.
44.] LALLA-VAKTANI 63
44.
pdnas logitk rtidukh me &ak

me feeMarian lUstum doh
panas-maazyeli Ayukhukkme^k
meM ta jpanasdyutum
[RajanakaBhaskara'sSanskrit translation in Stein A*

dehddwatkosapidhdtiatasfoam
aprdpyctMdnncmnldram
jndtvddya mxrdntimupdgatdtvdm
(MS.lias deli&pf, upAgatatvat.)]
(This verse lias throughout a double meaning.

The first meaning is :- )
Absorbed within Thyself? Thou remainedst
hidden from me.
5
The livelong day I passed seeking for * me
and fi Thee \
When I beheld Thee in my Self,
I gaveto Theeand to my Self the unrestrained
rapture of "(ourunion).
(In the second meaning, the two words me and $e,
' I Thee'? are taken as one word me&e,which means
* earth \ and we get the following translation :- )
My body befouled I with mud, and Thou
remainedst hidden from. me.
The livelong day I passedseekingfor mud.
Wheji I beheld the mud upon my body?
I gave my body the unrestrained rapture (of
union) with the mud.
IB the first version, Lalla tells us how, in the days of
her ignorance,sbe imagined that she could distinguish
betweenher Self and the Supreme Self,wd toes,-how,
when, she had discoveredtheir identify she was filled
with the raptureof union. Moreover,as the Supreme
Self was identical with her Self, He also was filled with
the samerapture.
In the secondversionshesarcasticallycomparesearthly
possessions
anddesiresto the mudwith which anascetic
daubshis "body. He whocaresfor thesehasall thejoys
of possession,
ignorantof the truth that theyareworthless
as mude
45.
Jcusfipo$Alei dlpJizal nd ga&lie

sadlMwagora-katfiymu mani My6
ShSmbhvs sori nityepananeyilsfie
sodapezesahazaaJcriyna zeye
[RajanalraBhaskara'sSanskrit translation in Stein A.
puspddifeam dravyamidam na tasya
pujtmi) prajfia, itpayogi¥tmcit
gurupadesad drdhaydca bhaMya,
smrty&rcyate yena vimcldJiadtmd
(By poetic licencethe w ofpujdsu is shortenedbeforepr. Printed
edition lias ptijasu sarvamupayogi in which the seconda of
sarvamis lengthenedbeforethe caesura;cf. verse32.)]
Kusa-grass, flowers, sesame-seed?water,-all

the paraphernaliaof worship-are wanted not
By him who taketh into heart with honest
faith his teacher's word*
In his own loving longinghe will evermeditate
upon Sambhu6
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 enemyof absorp-
tion into the Supreme,and causesperpetual rebirth.
By recognizingthe 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.
asiptindi zo&izdmi
nethqyman kari t&rtfian
wa1fir*-wahara$
nonuyd$i
nisheclmy ta $arzdntan
[Rajanaka Bhaskara's Sanskrit translation in Stein Ae
sndta'ftiJiasantawvitndkau vidJieyafii
kurvant&metatparajdtamantam
pafydtmatatf'Vam nijadehaeva,
krtapraflemntammarganena
(Printededitionnasetatyuraevasantani,
pa§yatmadewm,
and Mam.)

II
wg^
^T "^4^11ÎI^ il]
He It Is who laugheth, who- sneezeth,who

couglieth, who yawneth.
He it Is who ceaselesslybatheth In holy
pools.
He it is who Is an apcetic, naked from year's
end to year's end.
Eecognize thou that verily He Is nigh to
thee.
*The Kingdomof heavenis within you.5"

The asceticwandersabout to holy placesand torments
Ms bodyin his searchfor God. He knowsnot that all
the time He is the ascetic'sSelf, and is hence ever close
at hand. When the ascetic performs the most .trivial
action,it Is really not he whodoesit, but the Supreme3
"Who is identical with his Self,
47.
sara*sari-pfaolu
nd ve&iy
tat%sari mkaliy ponucen
wugalgand*zala-hastiy
zen nd zen ta totuy pen
[EajanalaBbaskara's
Sanskrittranslationin SteinA.
mwvare y&tra na mrsapasya
kano3pimaty eva mcitmmetat
vwardhate tatpayasa,mmastam
IMtam sthiiam Mdvi ca dehijdtam
(Printed edition lias the last line yavatpmmanamTchaludehijdtam.)
The following is the text of SfceinB :~
*pf Wf'
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, rhinocerosesând
sea-elephants
Keep falling, falling, almost before'they have
time to become born.
Therealinsignificance of the universe. As compared.

with,the UniversalSelf it is of no account; yet foolish
mortalslookuponit assomething- wonderful,
andenjoyit.
Life, too,is but a momentary "breath,
as compared with
eternity; and, in reality, an unsavedsoul, 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
diesanddies,andis bomandreborn,againand-again.
48,49.] LALLA-VAKYANI 67
48.
Lai loJi In^ffis feJiddan

ia gwdran
hal me koruma$ rasa-nisKe ti
wnohnnJiyot^mas tod1^dlffimas Mr an
me-ti kal ganeyezi zQgummtat*
* V. 1. tot*
49.
"mal wondi zolum

zigar momm
feli Lai ndv dram
yeli dal1trov^mas
taf
[Eajanaka Bhaskara's Sanskrit translation of 48 and 49 in Stein A.
drastumvibhumtlrthavardn gataJiam
srdntdsfMta tadgunaklrtanesu
tato 'pi kkinndsmica mdnasena
svdntar nivistd khalu tadvimar§e
(MS. lias Jchinnd ca manasetta.)
tato *tr& drxtvdvarandnibJinyo

jndtam maydtrahvab/iavisyatfiti
dd tdni ca \_samprci\vutd
ti lokepratAitd taddJiam* Yngmam
(MS.drstavaruna? . For the emendation, compareverse 63. The
MS.is partly defacedin the third line. Judging from the remainsof
the characters,the missing syllables seem to have been those put
between brackets. Printed edition bears out the above emendations.
It also has Wia&Uva
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 becomefixed ; and there, where I was?I gazed
upon Him.
* 2
49. Foulness burnt 1 from my soul.

My heart (with Its desires)did I sky.
And then did my nameof Lalla spreadabroad,
When I sat,just there, with bendedknee.
48. Ineffectual hnman efforts. In her unregenerate

days Lalla had striven to find God, Then, by God's
grace,shewaspermittedto seethat the doorof approach
to Him was barred to all human effort, and that no
stiivings of hers were of avail. So she stood there,
outside the door, full of naug*htbut longing love, and
He revealed Himself to her, for she found Him in her
Self.
49. A continuation of the preceding8verse. When

she had given up effort, and, having cleansedher mind
from earthly passions,waited in patieneewith humility.;
then, and not till then, did she gain the true wisdom,
and her reputation as a prophetessbecamewidely spread.
50.
trayi nengisardliso/fisara*.
ali nengimras anJiesjay
HaramokJia Kausara ak/i sum saras
sati nengi saras shundkdr
[Rajanaka Bhastara's Sanskrit translation.
vdratrayatii nlramayam swardmi
anydnyapi cddhhutdni
smardmiHunyam M.alu saptavdram
(From the printed edition. Tbe last syllable of tatJiaiJcadAliamis
lengthenedbeforethe csesura;cf. verses82 and 56.)]
Threetimes do I remembera lake overflowing,

Oncedo I remember'seeing in the firmament
the only existing place.
Once do I remember seeing a bridge from

Haramukh to Kausar.
Seven times do I remember seeingthe whole
world a void.
As a result of her having*achievedthe perfect know-

ledge, not only, as told in the precedingverse,has she
gained a great reputation, but she has becomeendued
with the power of rememberingthe occurrencesof her
former lives.
At intervals of a kalpa (i.e. a day of Brahma, or
432 million years)the universeincurs a partial dissolution
(kkanda-pralaya). A hundred years of Brahma-each
year being madeup of thesekalpa%^ or daysof Brahma-
constitutesa mahd-kalpaôr 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 verse47, the
universe. By its overflowis meant a partial dissolution,
three of which she remembersexperiencing"." When the
only place that exists is the firmament, it is a great
dissolution,and she remembersseeingone of these.
Betweenthe 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 beena lake called Satlsaras,
and across this lake, from Haramukh to Kausar, she
remembersa bridge.1
Seven,times altogether she remembers seeing the
world becoming absorbed into the Void (cf. Note to
Verse 1).
LallaJs object in mentioning these experiencesover
such enormousperiodsof time is to emphasizethe eternal
pre-existenceof the soul, and its perpetual birth and
rebirth unlessreleasedby the true knowledge.
Cf. Verses 93 and 95.
1 Cf. R&ja-tarangim,i. 25. * Formerly, since the beginning of the

Kalpa, the land in the womb of the Himalaya was filled with water
during the periodsof the [first] six Manos[and formed] the * Lake of
Sail' (Safitear&s).Afterwards . . . Kasyapa . . .created the land
known by the name oiKa^mlr in the space[previouslyoccupiedby]
the lake.' Stein's Translation. . ,
70 LALLA-VAKYANI [51-4.
51.
zanane
zayayr&t*toyJsPtiy
karitk wodaras lahu klesk
pfaritk dwar lazani woP tdtiy
Skiv duty kruth* ta ênwtipadesk
52.
yosayshelpltJiistapatas
soys/ielcMyprtdhi-tvonu
desk
soy sJielshwba-wonis gratas
Skiv ckuy.krtitku ta fan wopctdesk
53.
rav maia tkali-tkali topHan

top*tan wottomuwottomudesk
Warnn mata luka-garu a&tan
Skiv chuykmtk* toy feenwopadesk
54.
yikay matru-rSp* pay diye

yiJiayI7iarye-r&p*kari viskesk
yikay mdye-rup* ant* ziiv heye
Skiv cJmyk'mthnta %enwopadesh
[Rajanaka Bhaskara's Sanskrit translation of 51-54.
prastidaramklexayntammnlya
«/
jdto maldkto'pi/
L</amiyati
J samtat&m
gatpreritakscuukkyadhiya
narahstnm
kastenalabbyamxrnu tarngurok sivam
"gatka,xil&k&va svajatHkeddt
pltkddMidnavidkarupabkaginl
tatkalvay® *nant&taya,
vibhdti
kasten&labkyamjfrnu tarnguroksivam
stkati Male waiA kiranair yatka
pataty dbkedena
grkem v&bkriyam
jalam tatAd sarvajagad^rHesu
kastena,labkyamsrnu tarngurok Sivam
51-4.] LALLA-VAKYANI 71
.mdtrsvartipena
payakpradanu
blidrydsvariipenavilasaMrinl
yac,chaktir ante wrtifupam eti ca
kastenalabhyamsrnu tan guwk
(From,the printed edition.)
The following is the text of 52, 53, and 54 ia Stein B
HI
if
i 11
WT^trR;Ii
it ^rr n
^| if cf ^ II
cf f^ II^
ii it^ i]
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 eome? and
waited at that door.
Hardly, in sooth?is Siva 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
72 LALLA-VAKYANI [51-4.
53. Doth not the sun cause(everything)to glow in

every region ?
Doth it causeonly eachgoodland to glow?
Doth not Varuna enter into every house?
Hardly, in sooth,is Sivato be found. Meditate
5i. The samewoman 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
A group of verseslinked together by their fourth lines,

which are identical in each. Verse 80 belongsalso to
this group.
51. The soul, while still In the womb of its mother,
remembers its former births, and determines to seek
releasefrom future transmigration as soonas it is born.
But directly It is born it forgets all this, and, becoming
entangled in worldly desires.Is condemnedto visit
wombs again and again, and to wait at their doorsfor
admissionagain into the world. Cf. Verse87.
As the attainment of Siva is thus hard for a mortal
once he is born, Lalia entreats him to heed her doctrine,
and thus to obtain release.
52. All things are but forms of tbe Supreme.She
usesas a parablethe 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 tbe universality of the
Supreme.He is everywhere
withoutexception,just as
the sun shinesimpartially on every spot, in the earth,
andjust asVaruna,the god of water,is foundin every
house,and not only in the housesof the good. The facts
describedare those mentioned in Matt v. 45, but the
applicationIs different.
54. Another parableto tbe same effect. The infinite
variety of a womsm,asa mother,asa wife, or as a Delilah.
Yet she is, throughout all, the same-a woman* The
Sanskrit translation makes the Delilah to be the sakll^
which misleadspeople from the truth, appearing at one
time as a mother, and at another as a wife, but always
a misleader.
55.
kanflevgeh fez^hinder wan-was

Tephol11
man nd ratitJt, ta was
tlen rd.tligqnzatithpannn11 shicds
$ utility cliitk/i ta tyutJiuyd$
[Rajanaka Bhaskara's Sanskrit translation..
grhe nivdso na vimoksahetur

vane?tkavdyoglvaraiJipradistak
divdnuam svdtmavimarsanddJtyd
yathd sthitastvamparamo'sty updyaJi
(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.
Some3in the hopeof salvation, have abandonedbouse

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
long1as one applies oneselfto learning-the mysteriesof
Self. The devoteeshould practiserestraining his breath
-one of the chief meansof securingemancipation. See
Verses37 and 40 and Vocabularys. vv. nddi and pran 2.
sCaelumnon animum mutant qui trans mare currant.*
74 LALLA-VAKIANI [56, 57,
56.
ye gordParameshward !
bantam&£ckuy antar vyodu
dosheway wojmddnkandd-purd
hah kaioa tanmu ta Mh kawa Mu
57.
nabi-sllianaeMyprakreth zalawdfil
Jiidu tarnyeti prdn wafa-golu
bra/imdnda petha &u$nadi wahawaM
Jiali taiva tantnu ta hah tawa totu
[Rajanaka Bhaskara's Sanskrit translation of 56 and 57.
guro ! mamttdamiipadesamekam
kurnsvabodhaptikarant
daydtah
hdh-hu/iimau $taheamamdsyajdtdv
usno *sti hdh kim atha, huh su&tah
ndbhyuUhiiohdhjatharctgnitapto
huh dvddasdntdc chuirdt savmiUhali
hdhprdnafihtitd*styatha huh apdnali
siddhdnta evam mwiibhih praclistah
(From the printed edition. The a of mam&ttam and i of km are
lengthened before the csesura; cf. verses 32 and 50.)
The following is the text of 56 and 57in Stein B :-
II^^ (sic)fTf II ^^ crat||88I

"fef^t"
.(sic)f If || cWmill ^ ll]

56, 57.] LALLA-VAKYANI 75
56. 0 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 hah cold, and hah hot?
57. The region of the navel Is by nature fiery hot.
Thenceproceedeththy vital air, rising to thy
throat, (and Issueth from thy mouth as hah).
When it meeteth the river flowing from the
Brahma-randhra
(it Issuethfrom thy mouth as hah)9
And therefore hahIs cold, and hah is hot.
Thesetwo versesrefer to the practice
or suppressingthe "breathIn order to obtain yoga, or
union with the Supreme. Expiration and Inhalation are
carefully watched and controlled by the yogi. Lailfi
notices that some of her expirations, which she names
Jiah, 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 recognizeas the
representativeto her of God.
In order to understandthe reply, it must be explained
that, according to Saiva teaching, situated within the
body, between the pudendumand the navel. Is a kanda>
or bulb, the focusof all bodily action, from which radiate
the various nddis, or tubes, through which circulate the
prdna&,or vital airs. This kandais called kcmda-purd, or
£City of the Bulb ', in verse 56, and ndbi-sthdn,or that
which has Its position nearthe navel, in verse57. One
of the vital airs- called the prdna KQLT* ££o)(rji>
- rises
directly from the kanda through the windpipe, and is
expired through the mouth. Hence it Is hot. For
further particulars, seethe Note on Yoga, § 55and the
Vocabulary, s. vv. loandd-purtiynddit and prdn, 2. So
much for the hot air.
The J$rahrt,a-randhra is the anterior fontanelle in the
upper part of the head (§§ 5, 27). Near this Is the
sahasrdra,(§§ 19, 20, 21, 27), a spot which is the upper
extremity of the tube called the smnmna, nadi, the other
extremity of which Is the kanda already mentioned.
This sahasrdra is considered to. be the abode of that

emanation
of the Supreme Sivawhichis the man'sSelf,
and which is mysticallyspokenof as the moon. The
moon is universallylookedupon as the sourceof coldness,
andhencethe vital air passingdownthe susiwmd
nddiis
cold. When this meets the hot air, pram, coming
upwardsfrom the Jcanda (closeto which is the mierocosmic
sun, §§ 5, 8, 9, 21), this prana is deprived of its heat by
contact with the down-flowingstream,and hence,in this
ease,the expiredair is cold. For further particulars,see
the Vocabulary,s.v. &om.
Hak is a short abrupt expiration,and kali is a prolonged
one; and at the bottom of the teacher'sexplanation lies
the idea that in the short expiration the hot upward
current of air suddenly meets the downward current of
cold air, and is cheekedby it Henceit 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.
f/ih yik harmkorum$uh

yili rasaniwofefeoruwi
tiy manthar
logu')nodihas pwrlsun
uy yik paiamct-SJuwunP
tanthar
[Eajanaka Bhaskara's Sanskrit translation.
kwromiya,t-karmatad evapujd
vadamiyaocapI tad evamantraJi
yad evacdyatitalhaivayogacl
dravyam. tad evdstimamdtratantram
(From the printed edition.)
ii i^hij
^8is]
59.] . LALLA-VAKYANI 77
Whateverwork 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 essenceof the scriptures
of the Supreme Siva.
Lalorare eat orare ; but the labour, it is understood, must
be dedicatedto the Supreme. When all that 'one does,
and all that one says is dedicatedto Him,, this is equal
to all burnt offerings and sacrifices.
59.
&aknd JioJind dliy'iy no,clliytin

gauvpdnaySarwa-kriy
anyau dytitfiwkhke&Itnd amoay
gay satk Idy*jiar paskiik
[RajanakaBhaskara'sSanskrit translation.
ndhamna ca tvan na ca kdpi cared
dliyanasyayogydtmpade'tixante
ko 'py anvayaxcdtra na bMti tmmacl
vismdryallnam svamivdtra sadbhih
(From the printed edition.)]
There is no* Thou', no fiI \ 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 Supremein 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*1' and £thou', or betweencontemplationand
Its object-5it 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 cannotbe understoodby the blindsi. e.those who
are sunk In Ignorance of the nature of things. But
when a man has once grasped the facts, the whole
universedisappearsfor him, and he gains release.
The last line may also be translated, fbut good men
becomeabsorbedin Him, when oncethey gain sight of
the Supreme/ SoInterpretedby RajanakaBhaskara.
60.
ifaMddnlu&fespom-ptinas
"bkepitk
gyanasw6tumno,ku&k
lay Jemimasta woffisaf-tkdnas
6dr* 6dr* bdna ta cewcm na kufi
[RajanakaBhaskara'sSanskrittranslation,
svdtmdnvesanayatnamdtramratd srdntdtato 'ham,

tajjndnaiJcamahdpacle
'tivijane prdnddirodMttatah
laMhvdnandasiwdgrkam ca>tad ann drstvdfoabkdnddnyalatii
pmndny evataihdpi tatra vinufchahprdptojanah socitah
(Fromtheprintededition.
" Thethird half-linedoesnotscan,the
metrebeing Sardulavikridita. The u of anu should be long. As it
falls on the caesura,
possibly the author intended it to be long by
metrical licence. There are similar cases in his translations of
verses 82, 50, and 56; cf. also verse 45.)]
I searched for mysel£3and wearied myself In

vain,
For no bne hath? I ween? e'er by such, efforts
reached the hidden knowledge.
Then absorbedI myselfin 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 htfaoan'-effortscan gain the ' perfect knowledge.
This is obtainedonly by quietismand the graceof the
Supreme.4It *in which Lalla becameabsorbedis the tat of
the famousUpanisadicformulatat tvam an, ' thou art It \
the essenceof the Saivadoctrines.Onceshehadgrasped
the identity of her Self with the SupremeSelf, she
reachedthe Al-thdn. This word meansliterally 'the
abode of wine ', i. e. nectar. The abode of nectar is
the moon,in whichnectaris producedmonth by month.
As explained under verses 56, 57Sand in the Note on
Yoga,§ 19, a' mystic moon,representingthe Supreme,
exists in the spot in the brain called the sakasr&ra. By
practisingyogaâ devoteeis finally absorbedmicrocosmic-
ally into the sahasrdra,and macrocosm ically into the
Supreme. Lalla lamentsthat so few avail themselvesof
this meansof 'salvation. The wine of salvation is there,
but few there be that drink of it.
The pronominal suffix m in wotumis a kind of datlvm
commorfi,and mea.ns £in my opinion \
Al-ihan is alsoexplainedasa contraction,of alam-stMna^
the place of *enough\ where everything is exactly
balanced,and which can only be describedby negation
of all qualifications, 'neti, neti9, i.e. the Supreme. In
either interpretation the resultant meaning is the same.
61.
yuJiuylJi JCCLTM
karapetarnnpantis-
arzun ftarzuniiyis kyutu
dntik*1
lagi-ro$tu
pmkerunswdtmas
addyur^ga&ha, to,tur*chumkyotw
''[ThefoUowing is the text of Stein B :-
^t ^ ^swîsRc
¬t ^FTO;it
fir
cfT
Whateverwork I may do, tie burden"of the

completionthereof lleth on myself,
But the earnings and- the collecting of the
fruits thereof are another's.
80 LALLAArAKYANI [62
If In the end9without thought for their fruits,

I lay theseworks as an offering before the Supreme
Self,
Then, where'er I may go?there Is It well
for me.
Thevanity of humanwishes.Theordinaryworldling*
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 *laughing heirs \
The true believer,without thought of reward,doeshis
duty, and offers all that he does to God; and it is he
who after death reapsthe full fruit of his actionsin the
shapeof final release. This is one of the fundamental
doctrines of the B&agavadGltd. If a man engagesin
worldly affairs for the lusts of the flesh, he damnshis
soul; if he takes them up without regardto their fruits,
solely from the senseof duty (karma-yoga) and the love of
God (bhaMi-yoga)) he saveshis souL
62.
rdjesldj^yew?kartaliyoj*
swargas boj*eJiuytctpJi
toydan
®ahazas boj^yenfigtira-kath
floj*
-boj*chuypanmmypan
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 Gum's teaching,
That which reapeth the fruit of virtue and of
vice is a man's own Self.
Every action hasits fruit. The exerciseof worldly

activity producesworldly prosperity.' If a man pursues
a formal religion^he reapsthe fruit in paradise,
which
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 releaseis the acquirementof
the true knowledge of the Self,,and this can only be
acquiredfrom the teachingof a SaivaGuru,or spiritual
preceptor.
63.
jnana-marg cMy hdka-wdr"

dizes$/iema-c2ama-kriye-p'iin*
6£t>W2Ct-'1sCtfCT'Cd~JQO$'fl
JQTO¥1K'Tiy uOT
kJieiiaIchvnamofciywor^yclient
The way of knowledgeis a garden of herbs.

Thou must encloseit with the hedge of quietism
and self-restraint and pious deeds,
Thus will thy former deeds be offered like
beasts at the Mothers5sacrifice,
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 accumulatedresults still persist3and 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 releaseis impossible.
In the gardenof knowledge,the herbsare the deedsof
the present life. It must be carefully guarded from
outside temptations by the performance of the daily
obligatory religious rites and the practiceof quietism and
self-restraint. In this garden are allowedto browsethe
goats destinedto 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 hedgeof holy
works, the goats are compelled to eat this crop, or, in
other words, the works of former lives are compelledto
render themselves unfruitful. This unfraitfulness is
consummatedby the sacrifice of the goats, and when
82 LALLA-VAKYANI [64,65.
that is accomplished,
the soul becomes
assimilated
to the
Supreme Void,the Stinya. SeeVocabulary,
s.v. skufi
A Lama is one of the divine Mothers,to whom animals
are offeredin sacrifice*SeeVocabulary,s*v. lama,for
further particulars.
64.
Jcalan
kdla-zofiyidaway
"fee
ffol*
vendiv giJi wd vendiv wan-wets
zonithsarwa-gathProbtt* amolw
zdnekhtyutliuy d§
[The following is the text of SfceinB :-
YraoTP^t f II I!
II
5 I! ^ II
This is a mixture of Nos.55 and 64.]
If, In flux of time, thou hast destroyedthe

whole body of thy desires,
Chooseye a home-life,or chooseye 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.
Freedomfrom desire and knowledgeof the nature of
the Self #ive ultimate release, whether a man lead the
life of a householderor bury himself in a hermitage.
The mode of life is immaterial With this knowledge,
his own soul becomesassimilatedto his *conceptionof
the nature of the Supreme; and he becomesspiritually
one with Him.
65,
SJdwakarankamsct-gatk
ruzitk vewahoT*den kyoti rath
i-rosfPadnyuyusumankaritJi
tax1utili pra&onu§wa~gnru-ndlh
[The following is the text of Stein B :-
finr fin* wt ii
ii arg iry 11m
si ^ it
cfjft gi^^rrajt 90ii

This is a mixture of Nos. 5 and 65.]
He who ever calleth on the name of Siva and.

who bearethin 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-dualisfc?
On him aloneis ever graciousthe Lord of the
Chiefest of gods.
The Way of the Swan is a mystic name for the
celebratedformula &o*kam>I am He (c£ the tat tvam a$i,
thou art It, of verse 60). In Sanskrit letters, if .the
words so *kam*be reversed,they becomeJiam%aJt^ a word
which means swan\ Hence the origin of the term.
The devout believermust perform his necessaryreligious
duties, but, as explainedunder verse61, without thought
of the reward that they may bring, Hamsa,is a term
often applied to the Supreme Siva dwelling in the
Sahasr&raand identical with the individual soul (see
Note on Yoga, § 20). The full title, in this sense,is
Pamma~kamm« The word is also used to indicate the
Ajapa mantra. Seeverse 40.
The non-dualist mind is that which fully recognizes
the identity of the Self with the SupremeSelf,-that all
is one, not two, or manifold,
66.
"karmiin
tatith dititk pan^pdnas
tyutJiuJcyakwavyothta pfialikiy sowu
tnudaswopatfesk
gay^rlnsfi
Jcaft?
dada$gor aparith row*
G2
Thouhastcut up the hideandpeggedIt down,

ail for thyself.
Hast thou sown such seed that it will bear
abounding fruit ?
Pool! teachingprofferedto tliee is but balls
flung at a boundary-pillar.
It is all lost, as though sweet stuff were fed
unto a tawny bullock.
Justas a degraded
Cainar,whosewholeoccupation
is
with that which is dead and foul, caresfor a hide by
cutting it into its intendedshapeandpeggingit out to
dry, sothe worldlymancherishes his body,which itself
is but a hide, and stretchesit out over the world of
enjoymentwith the peg'sof desire. Onthe otherhand,
the wise man is like a decent husbandman. He sows
the living seedthat shall spring up and "bearthe 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 personis as much lost
labouras it is to feed a lusty bullock with sweetmeatsin
the hope of increasing its milk. 4Bullock's milkJ is
a common phrase used to indicate a hoped-for but
impossibleresult. Here the fool not only believesin its
existencebut tries to- increaseits yield. GOT,molasses,
is often given to a cowto increaseher milk. The fool
tries it on a bullock.
67.
lalith laliik wadayM-ddy

Mttd ! muhuc"peyiy nay
roziy nopaia toh-langarue"khdy
nizd-sw&riiph kydh motJiuyktiy
GoodSir, for thee will I keepweepingwith

gentle soundand gentlewords.
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 cGood Sir \
The iron anchor-a commonobject in Kashmir navig-
able rivers-is worldly possessions
that tie a man's soul
down to this world. None of these will he carry with
him after death.
68.
Lai loJi Mye$soman-bdga-baras

wuchttm S/thoa$ SJieka'th imlith fa wcefa
tML lay kMr^mamreka-saras

zindayrnara*to,mekari &y
I, Lalla, passed in through the door of the

jasmine-garden of my souL
And there, O Joy ! saw I Siva seated united
with His SaktL
There became I absorbed in the lake of
nectar.
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

somanmay be the Persian word meaning-'jasmine1.,or
may be the Indian word meaning ' my own mind * or
£soul '. We have attempted to indicate this in the
translation.
Siva united in one with His Sakti, or eaergiepower,
is the highest form of the SupremeSelf. 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 birth,
liie, or death,
86 LALLA-VAKYANI [69, 70.
69.
&itta-tnro(/uwagi Jtethrotum
"heliih milavitk dasJic-nddi-wdv
taway$li$ski-kalvegalitkwu&hum
shunessJiundJimllith gam
"With a rein did 1 hold back the steed of my

thought.
By ardent practice did I bring together the
vital airs of my ten nddis.
Thereforedid the digit of the moonmelt and
descendunto me?
And a void becamemergedwithin the Void.
The rein by which she holds back the steed of her

thought is the absenceof desire.
The ndflu are the tubes in the body through which
the vital airs are believed to circulate, and it Is the
devotee'sobject to bring these airs under subjection.
Seethe Vocabularys. vv* nadi and prdn, 2, and Note oa
Yoffa,§§5, 21.
The mystic moon In the sahasrdrahasbeenexplained
above under verses 40 and 56, 57. When the devotee
has completelyblocked the circulation of his vital airs,
this moon distils nectar, as there explained. Seealso
Note on Yoga, §§ 8, 19, 21, 22.
For the emptyvoidof matter merginginto the great
Void, seeverse 1L
70.
amara-pathitkov^zi
till trovith lagi zude*
iati ^Ji no s/fik^zi sandor*zi
r* ta koche no
* V. I zwre f V, L mure
71.] LALLA-VAKIANI 37
[The following Is the text of Stein B :--
?t cfT^TpRfJi
mil *r ^ff ffxwrftfa
^ ^rl35tcfl ellMT:^fe II^ 1
The MS. numbersthis 19 by error.]
Put thou thy thoughts upon the path of

Immortality,
If thou leave them without guidanceînto 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. murun.
71.
mara-buth Mm krud lub

kdn barith marineif pan
manay
j Men dikli swa-vefedra shew
tihondukydh Jcyutk^druwuzdn
[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.Thewholeis corrupt,andis unintelligibleasit stands.]
Murder thou the murderous deuions? lust,

anger, and desire.
Otherwisethey will aim their arrows,and.
destroy thy Self.
With careful thought, by meditation on thy
Self, give to them quietismastheir only food.
Then wilt thou know what, and how little
firm, is their realm of power.
The arrowsare temptationsto worldliness.
72.
-fetUa! icondasWiayemolar
rft feinthkardnpdnaAndd
&eko-zanani hhod Iiari, kar
kewaltasomluytdniku ndd
All restlessmind! have no fear within thy

heart.
The BeginninglessOneHimself takeththought

for thee,
(And considereth)how hunger may fall from
thee.
Utter, therefore,to Him alone the cry of

salvation.
Trust in Godfor the things of this life, and He will

provide. No formalritesarerequiredin orderto secure
his protection.All that is necessary
is unceasingly to
utterthe'unobstructedcry' (seeverses14,15),i. e.the
mystic syllabledm,which properlyuttered,and with
faith, will secure
thepresence
of theSupreme,
Whois
everything that man can need.
73-6,] LALLA-VAKYANI 89
73.
Mnar cJiatJtar ratlin simkdsan

Mad ndie-rastula-parySkh
kydh wonitJiyif'i sfMr dsawitnu
ko-zanakdsiy maranilFilisJwkk
74.
kydk IgdukJt,nnt/ialhawa-$o(lari-ddre
${)thufaritk peyiy tama-pSkh
yema-bath
karineykofi cliom-ddre
ko-zanakasiy maraii&Fi*sJtSkh
75.
karm zali kdrati traJi kombifJi

ySwalabakhparalokasSkJi-
t/i khassurya-mandal
taway fealiy maranun*
jndndk1 a^nbarpairitJi tane

yim pad Lali dap1tim JirediSkh
kdran*pranawak*lay koru Late
feeth-jyofiko^n maranun^shokh
[The following is the text of 73-76in Stein B :-

\\ ^^xtifre^ is
HBO I
90 L LLA-VAKYANI [73-6,
ff II
SIfÎ
cf 'srf^JTppsft If*
in?pft Wj[ II^^ »]

73. A royal chowiy, sunsliade?
chariot, throne,
Happy revels, "the pleasuresof 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.
74. In thy illusion why didst thou sink in the

stream of the ocean of existence?
When thou hadst destroyedthe 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 causesthree. On
them practise thou the Jc'imMaka-yoga.
Then, in another world, wilt thou gain the
mark of honour.
Arise, mount,piercethroughthe sun'sdisk.
Then will flee from thee the fear of death,
76. Clothethou thy bodyin the garbof knowledge.
Brand thou on thy heart the verses.that Lalla
spake.
73-6.] LALLA-YAKYANI 91
With the help of the pranava Lalla absorbed

herself
In union with the Soul-light, and so expelled
the fear of death.
Thesefour versesform,a group.

73. The chowry, or fly-whisk, and the sunshadeare
emblemsof royalty. So strong is this feeling-about the
sunshade,or, in plain English, the umbrella, that some
years ago a seriousriot took place in southern India, due
to the fact that some low-caste people had taken, to
going about with cheapcotton umbrellas Imported from
England, Peopleof suchcasteshad 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. Thesehigh embankedroadsacrossmarshycountry
are commonfeaturesof a Kashmiri landscape.
Yama Is the god who rules the land of shades. His
apparitorscarry off the soul after death for judgement by
him, cruelly treating it on the way. Chora-ddrekarun
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 causesof the apparent existenceof the material
world, which are technically known as malasor impurities.
These are (1) dnava-mala,or the impurity due to the
soul deeming itself to be finite; (2) mdylya-mcda^ or the
impurity due to the cognition that one thing is different
from another; and (3) kdmid-vnala,resulting in action-
the producerof pleasureand pain.
It is the devotee'sbusinessto destroythe fruits of all
works, whether good or bad,and to destroy thesemalas.
Thishe doesby practisingyoga. Oneimportantform of
yogais the kumb/ia,ka-yoga9
in which the breathis entirely
suspended, Kombith literally means *bottling up (the
breath)'. Cf. verse 34, and see the Vocabulary,s. vv.
kdran and kumlu. The disembodied soul, on its way to
emancipation,
is saidto passthrough the sun'sorb on its
way to union with the Supreme.
76, The pranava is one of the names of the mystic
syllable dm, for which seeverses14, 15,
92 LALLA-VAKYANI
77.
month poufeluiJi
ketana-ddna-wakhur M efJi
taday zdnakhparamnpad
kJiosJfi-kJior k8h-ti na
[The following Is the text of Stein B :
%«J^
WHfT TT^ft
^ft ^ ft ^ fiRH.
See remarks on verse 10.]
All! tliou hastyone?feed thou thosefatted

rams- the five principles of experience - on the
grain and catesof spiritual meditation, and then
slay them.
Not till then wilt thou gainthe knowledgeof
the placeof 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 madea practiceof going about

in a nude condition, f for J5said 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 appearsto be an answer of hers to somewoman
who remonstratedwith her for not following the usual
customs In regard to female dress.
The five bMtas, or maJiabMtaâre the five factors
constituting the principles of experienceof the sensible
universe. They are solidity, liquidity, formativity,
aeriality, and vacuity. For further particulars,seethe
Vocabulary,s.v. dnfJt,2,
Just as a ram fattened on fruits and such like has but
the smallestbeginningin his mother'swomb,andgrows
to great sizeand vigour beforehe is ready for sacrifice,
so these principles are developedfrom earlier, subtile,
capacities(tanmdtras),
and underthe influenceof the
chain of cause and effect, which result in Illusion
(maya),becomepowerful and concealfrom the soul its
knowledgeof its real Self.
In order to attain to true knowledge the seekermust
first certify to himself the essentialnothingness of these
live bhtikaSi and causethem to disappearone by one from
his experience,by meditating on, and realizing, the
nature of Self. Jast as a fatted ram is prepared for
sacrifice and death by feeding it on grain and cakes,
so these must be prepared for disappearanceby this
meditation and realization.
The £violation of custom3is literally cthe left-handed
conduct' and there is probably a suggestion of the
vdma-mdrga,)or left-handed, Kaula, ritual. Cf. the last
line of verse 10.
78.
kits dingi ta kus zdgi

his sar ivatari telly
kus haras puzi Mgi
kitsparam.a~pacl
meliy
79.
man dingi ta akol zdgi

dolfi sarpanca-yind*1watari h
siva-vtifedra-pofi'haras
pUzi Idgi f
parama-paclfeetana-SJiivmeliy
[The following is the text of 78 and 79 in Stein B (in which they

have no number:-
f ¬t ^ff Tf<ft¬f
In this verse the MS. is worm-eaten, and four alcmras are destroyed
in the third line. TheseI have supplied from verse79. They are
enclosed in brackets.
94 LALLA-VAKYANI [78,79
rfl
(sic)
n]
78, Who is lie that is wrappedIn sleep,and who

Is he that is awake ?
What lake is that which continually oozeth
away ?
What Is that which a man may offerin worship
to Kara ?
What is that supremestation to which tfaou
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 organsare 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. Harais a nameof Siva?the personalform of the

impersonalSupreme.
79. The manas,or mind, is, roughly speaking, the
thinking faculty. For a more accuratedescription,see
the Vocabulary,s.v. man.
The fada, or family, is a group of the following
essentialsfor the experienceof the existenceof the Self,
as distinct from the SupremeSelf:- (1) the individual
soul ; (2) Prakrti, or primal matter,- that on which the
individualsoulacts,andwhichreactson it ; (8) space -
i.e. the conceptionof limitation in space;(4) time- i.e.
the conceptionof limitationin time; and (5-9) the five
tMta$i or principlesof experience, as described under
verse77. Whenthe mind transcends these,and.recog-
8.O.] LALLA-VAKYANI ' 95
nizesits Self as onewith the limitlessSupreme

Self,it
is in a state of grace,or, as here said, it is awake. The
commentaryquoteshere the following lines; the first is
anonymous,and the rest = BkagavadGUa,ii. 69:-
manaevamanusyandin Mram/h landJta-mdfoayok \\
yd nixd mrva-bhwtdndm tasydmjdgarti sanhi/ami I
yasydmjdgrati Mutdni sd ntid pasyatomunehIt
It is the mind alone that is the cause of men's
entanglementand of their release.
In that which to all embodiedbeings is night} doth
the ascetic remain awake3
And that in which they wake, is the night for the
saint who hath eyesto 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
takesaway the power of Self-realization,
80.
zdnalio nddi-dal mana ratitJi

"batitli watith) kutitk klesh
zdnahoada astarasdyengatith
SJiivcJuwjkruthu ta &enwopadMt,
[The following is the text of Stein B :
ii fci: 11 nr ii
wrf%ir ^Î^T^ ti ^ffX it
if f%\ it it^8 is]
If I had known how by my mind to bring into

subjection, my nadis,
How to cut, how to bind up ; then should I
have known how to crush sorrow^
And graduallyto compoundthe GreatElixir.
Hardly,In sooth,
is &ivato be found.Meditate
therefore oa the doctrine.
As previouslyexplained(seeNote on Yoga,§§5, 21,
and verse69),the ndduarethe tubesthroughwhichthe
vital airs circulate. It is the devotee's business to bring
the latter under control. Tsatunwafun, cutting and
binding up,is the Kashmiriterm for operativesurgery.
Lai la implies that this must be performed upon the
mind, which must be cut away from the organs of action
(seethe precedingVerse),and boundup by self-restraint
and quietism.
The Elixir of Life Is2of course,the knowledgeof the
Self.
For the final line, compareverses51-54,
81.
mad pynw-umsymuln-zalan yaitu

rangan lllaiifi kiyem kaifea
kait^khyem
manushe-mdmsdJc*'
nah
soyloh-Lai ta f/anvmekydh
[The following is the text of Stein B :-

(This verseis given twice in the MS.with slightly differing readings.)
f ^ri^cf^ fif
^rarf it
^w cir^ fir wrwîi8?11]

However oft I quaffed that wine - the water of
the Sindhu,
However many parts I played upon the stage,
However many lumps of human fleshI ate,
Still I am the sameLalla?and what profit was
It all to me ?
82.] LALLA-VAKYANT - 97
She had been born again and again, but in former

Births she had not known the Self. The Sitidhu 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 nots and each time
had drank 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 being1,so to speak
eating, i.e, experiencing^human flesh,and now at length
she hasrecognizedthat it has beenthe one Self all the
fcime,and that all these existencesin ignorancehad been
profitless.
om-kCtr
yell laye onum
wnhl Jcorum panunupan
$Jfwotutwvitk ta $a.tkmarc/rofum
ieli Lai boJi wofe
When by concentration of my thoughts I

brought the pramva under my control,
1 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 pramva is the mystic syllable OM,,and here may

be taken as indicating* any vital formula, such, for
instance,as tat ivtim asi (seeverse60). 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. ndfji and prdn^ 2), and thereby entered
into a state of grace. By this suppressionher frame
becamesuffusedwith a holy fire.
The six ways are the six cakras, or seatsof the six
subordinateSaktwthat urge a man to action. They are
supposedto be located along what correspondsto 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 tahawdra cakrat by
H
98 LALLA-VAKYANI [83, 84, 85,
meditating'
onwhichheobtains
finalrelease.Thewhole
processis explainedin greaterdetail in the Note on
Yoga,§§9-21,andVocabulary, s. vv. *Mk andsom.
The word mth-mdrgmay mean either the seventh
path or the true path, in either caseindicating the
sahasrd-m cakra.
83.
gdtulwdh akh ivucJinmIweha-sittymardn

pan zan hard-it
puhani wtiwalah
ne$fi?6pdu
akh wncJiumwazasmdrdn
tana Lai bohprdrdn &Mnem-nd
pra/i
A wise man saw I a-dylng 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.
Shehas seenthe injustice of this world, and longs for
freedom from the desire for existence. A man's wisdom
will not savehim. from starvation, or from liability to
death from even the slightest cause; and a fool may be
rich and prosperous,whoseonly sorrow is that his cook
now and then does not sufficiently spice his food, and
who securelyactsas a tyrant to him in consequence.
84.
yili kydhfaith yili kynthu ranggom

canggombatith Jiucla-hudamy (Lagay
sdreniypadankunuy w&khunpyom,
Lali metrdg gomlagakami shdthay
85.
yih kydJiositk yih JcyutJiu

ranggom
lerongu
karithgomlagakamisMf&ay
tdlav-rdmddneabakhchdnpyom
jdn gomzdnempan jpanunuy
84, 85] LALLA-VAKYANI 99
84:. What Is this that hath happened? What

kind hath bechanced me?
Iii all these, verses but one tale hath fallen to

my lot.
I, Lalla?have happenedon 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 clay, although there is no
dispute as to the text.
84. The meaning of the word Jmila-Jiudaney
in the
secondline of this verse Is unknown to modern Kashmiris,
and without knowing their meaning,there is no clue to
the senseof the rest of the line. The remaining words
of the line In the modern language might mean, 'nay
claw has been cut (?) by a blow', but whether they bore
this meaning In Lalla's time is doubtful.
The latter half of the verseis fairly plain. The one
plaint of all her versesis the miserable uncertainty of
human existencein 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 cfor plastering my ceiling I got a
clumsy carpenter', but it is not likely that this is what
Lalla originally intended, or wrote. The word abakhIs
not used nowadays,and there is no tradition as to its
meaning, but there Is a word alakkwdren which means
'clumsy3.
H2
86.
rdza-Jiawis
ositlt,sapochikJi-
kolny
his-tdm kohiy kyaJi-tdmlietli
grata,gauv land toy gratanliyoiPgohy
grata-ic6lu&oluyphal-pholuMth
Once wast tliou a swan, and now thou hast
become mute.
Some one, I know not who, hath ran off with

something of thine.
As soon as the mill became stopped, the grain
channel becamechoked,
And away ran the miller with, the grain.
This is another of Lalla's hard sayings, the true
interpretation of which is unknown. The swan is fabled
to have a very melodiousvoice, and (Lalla is addressing*
herself) she whose voice was once like that of a swan has
now become dumb.
"Whena mill-stone stopsrevolving, the orifice in the
upper stone,through which the grain is fed on its way
to being1ground, becomesblocked up and hidden under
a pile of grain. The meaning1of the metaphor,and who
is representedby the miller, is uncertain. The versehas
a curious echo of Ecclesiast.es sii. 3-4. PerhapsLalla
means that she has now found salvation, and is in a state
of silent rapture. Formerly she had preached volubly
(cf. verse89); but now that she seesGod she is silent.
God is the miller,' who turns the mill of worldly ex-
periencein orderto grind out the grain 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 hasno Kashmiri authority.
87.
karyot/i(/arid
/car-IdJ.
peyiy
«7<7
marana,Irotkay mar-Id
ta martabahariy
atJta ma-bd trdwun k/iar-ld !

luka-lmnz^kong-wor"1 kheyig
tail kus-bdddriy tliar-bd /
yeti naniskwrtalpeyiy
87. Even while in thy mother's womb thou madest

a vow.
When, Sir? will that vow-cometo thy remem-

brance ?
Die? Sir, even before thy death,
Then, when thy death conieth, great honour
will increase for thee.
88. Let not the ass loose to.stray from thy guiding
hand,
Or7 of a surety ?will It devour thy neighbour's
saffron-garden.
Who then will, there be there to offer Ms 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 mother5!?

womb it remembers all its former births, and resolves in
its coming'life to act so as to acquirereleasefrom farther
transmigration. But directly It Is born, recollection
of these previous existencesdisappearsand it loses all
.memoryof its resolution. The sameidea is developedin
verse 51.
Here Lalla ..reproaches
an unbeliever with this act of
forgetfulness. She advises him, while yet alive, to
becomeas one dead (c£ verse12), by destroying the six
enemies-lust, wrath, desire, arrogance, delusion, and
jealousy (see Vocabulary s«v. Itib)-and thus acquiring-
complete indifferenceto worldly temptations. The
resultant honouris, of course,absorptioninto the Supreme
'Self-contrasted with the objectsof the worldly ambition
practisedby her auditor.
The commentator
herequotesthe followingapposite
lines from the Bhag&vadGltd (v. 23) :-
saknotiJialm
yak xodhiinprdk mnra-vimoksandt 1
Jcdma-krddkodljkavam
I'egamsayuktaJisa sukhl naraJiII
He whohasstrengthto "bearhereererelease fromthe
"bodythe passion
hornof love andwrath,is of the Rule,
he is a happy man. (Barnett's Translation.)
88. The assis the mind. Keep it under control, or it

will wanderforth into strangeheresies,and will sufferin
consequence.
The saffron-gardensare the most valuable cultivated
land in Kashmir. An ass loose in one might do in-
calculabledamage,and would sufferaccordingly. Appar-
ently, in Lalla's metaphor,the ass'sowner,in sucha case,
would be liable to the extremepenalty 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 owneris at the point of death,
under the sword of Yama.
The commentatorquotes as apposite the following
lines from the BJiagttvadGltd (ii. 60-63) :-
ya.tatoJiyapi Kaunteyapurnsasyavipascita/i\
indriydni pTamdthmiJtarantipmsalhammanah\\
tdni sarvdni§amyawya yitkta dslta mat-paraJj\
vaseJii yasyendriydnitasyaprajndpratist/titd II
dhy&yatovisayanpumsahsamgas tesupajdyateI
samgatsamjdyate kdmaliMmat krodho'bhijdyateII
krodlidd bJiavati satiimohaJi sammo/idt SMrti-vibhrawa-h \
swrti-'bhratiisdd
buddlii-ndsobuddhi-ntisdt
pranasyatlIS
For though the prudent man strive, O son of KuntI,
his frowardinstrumentsof sensecarry awayhis 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 underhis swayhaswisdomabidingly set.
In the man whosethoughtsdwell on the rangesof
sense arises attachment to them ; from attachment is
born love ; from love springs wrath.
From wrath is confusion born ; from confusion wander-
ing of memory; from breaking of memorywreck ot
understanding
; from wreckof understanding
a manis
lost. (Barnetfs Translation.)
89.
Idcdri Mcdri prawdclkonim

nadoruckuwata Jieywmd
pliiritli dnbdmjdn kyaJiloonun
prdn ta ruJiwi Jieywmd
90.
prdn ta fulmn kunwj zonum

prdn bazith labi na md
prdn lazith KS/i-ti no Me-ze
taioay lobum 'sd-fiani* sad
[111theseversesa 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?3
Then again I returned, and, behold, how well
I cried,
1Onions 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 ' I am He'.
89« Lotus-stalks stewedwith meat are freely eaten in

Kashmir, and are sold in the markets.
90. Onions fried by themselvesmake only an evil-
smelling mess, of no use as food. The above is the
exoteric interpretation of the two verses. The senseis
not very great, and, unlessthere Is somedoublemeaning
in the words $d-'/tam9which we have not discovered, the
double entente breaks down in the last line of the
second verse.
104 . LALLA-VAKYANI [89, 90.
[Th&second5esotericinterpretationis:-]
£9, HelplessandwretchedmadeI my cry in the
world,
* Here "bea thing of no worth. Will ye not
therefore take it ?3
Then againreturning (to my senses),
behold,
how well I cried,
i The breathing body and the soul will ye not
take (underyour 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 cherishhis body, therefrom will he
reap no true joy.
And so' I gained for myself the flavour of
'I am He'.
89. In her early days, before she had reached a

knowledgeof her Self, she had been offering*worthless
teachingto the peopleând had urged them to acceptit.
Then, again, when she had learnt the truth, she came
and urged them to practise yoga by controlling their
vital breaths (seeVocabulary, s. vv. nddi and pran, 2)
and by masteringa knowledgeof the nature of the soul.
The word jtrdn, vital breath, is here used to indicate the
body, which exists by breathing.
90. Cherishing the body and devoting oneself to
worldly enjoymentsgive no profit. The word i to eat'
also means £to eat the goodthings of this life ', ' to enjoy
oneself5,and this gives the double meaningto the third
line. Cherishingthe body may give apparenttemporary
pleasure,but even this is mixed with pain, and ia the
end there is no profit-only ceaseless soul-wandering.
Lalla graspsthe fact,andtherebydiscovers
the rapture
of the great truth containedin the formula 61 am He',
or tat Ivam asi, i thou art It', for which see verse 60,
91.
Siddka-IIdli I SiddJio ! secla kathan kan tMv

feakdaktpath-kali soranIcydh
i7
Idlako / toll1 ketko den, rath bant)
Ml dv kuthdn ta kariv kydh
Irotli-kofidmntlthly keran
tang isnth%
papan
drti atka-wds karitli ta tier an
doh-den
91. 0 Honoured Saint! 0 Saint! Heedfully lend

tliou ear unto my words.
Dost tliou remember the days of yore ?
O Children ! How will ye pass the clays and
nights ?
Harder and harder becometh the age, arid
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 Lave no memoryof pasttimes and of pastexistences,
to profit by it. Sothen what chancehave 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.
Human nature itself will changefor the .worse,as if
pearsand apples,whoseripening time is the late autumn,
wereto changeandripen with the apricotsin the height
of therainyseason.All womenwill beunchaste.Mother
and daughter,hand in hand,-i. e. pimping for each
other,-will go abroadin searchof strange men.
The main idea of this verse has survived in a familiar
Kashmiriproverb,-ieli^Jid
mail,dsan/ciydmatak1
keran,
yeli kutlfi papanêmu-sufi. When applesripen at the
same time as apricots.,then, O 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.
93.
"ketknowuyfeandarama nowinj
zalamaydyutjiwn nawam-novnty
yenajjvt/ta Lali metan mann6iwf
tana Lai bohnawam-nmvî/ cites
The soul is ever new and new; the moon is

ever new and new,
So saw 1 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,subjectto illusion and worldly desires,

is ever changingin its outward appearance, from birth to
birth, although it is always the same; just as the moon
is alwaysthe samemoon,though perpetually waxing and
waning.
The universeitself, though the same throughout, at
stated intervals undergoesdissolution into a waste of
waters.,and is afterwards re-formed again; and Lalla
herself remembers seeing this in former births (cf.
verses50 and 96).
Then at length Lalla scours illusion from her mind,
and sbe becomes a new creature9 for now she knows
her Self.
94.
cforanwouummkumiy wa&un
nebamflojPnamqnrlarqyafeun
suy cfduv I/all we loctkli id wa&un
tawny wehyotumnangayna&un
My teacherspaketo me but one precept.

He said unto me?6from without enter thou the
Inmost part \
That to me becamea rule and a precept,
And therefore naked began I to dance.
The Guru, or spiritual preceptor, confides 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 abandonedeven her dress, and took to going
about naked.
With this may be comparedthe concluding lines of
verse 77, and the note to K. Pr. 20. The wandering
of Lalla in a nude condition is the subject of morethan
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 tdnclava,of the t naked devotee is
supposedto be a copy of the danceof Siva, typifying the
course of the cosmosunder the god's rule. It implies
that the devoteehas,wholly surrenderedthe world, and
become united with Siva.
kgah kara poiihandaJianta kalian

wokhrslnmyitli leje karitli yim gaiy
wny samaJion yitli fazl lama/wn
actakydzirdmhekaliangdv
108 . LALLA-VAKYANI " [96.
What shall I do to the five, to the ten, to the

eleven.
Who scrapedout 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 'five3 are the five Utitas, or principles of ex-

perience of the material world (see verse 77 and
Vocabulary,s.v«luth^ 2). The *ten' are the ten principal
and secondaryvital airs (see Vocabulary,s.v. prdn, 2).
The 'eleven' are the five organs (indriya) of sense
(j&due/idriya),and the five organsof action (karwSudrii/a)
(seeVocabularys.v. ynnd^)^together with the thinking-
faculty or manas(seeVocabulary,,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 chanceof 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
separaterope,and each of whom pulls it in a different
direction. The result is the loss, L e. the destruction,
of the cow.
The ' pot' which they have scrapedout 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.Theythemselves
havegainedonly
temporaryjoys, while the soul has lost its opportunity of
union with the Supreme.
96.
damiy
«/ (fatlfim
" " nad waliawiiffivt/
Aamiydytithumsumna ta tar
damiytHth^mth'u,)-"
phdlawiln*y
ddmiydytithumgul na ta M.dr
97,] LALLA-VAKYANI 109
97.
damiy fathomffuj* dazawun^y

damiyclyuthumdah na ta ndr
damiy cht/fimpdnclawan-kilnz^
mojl
daw.it/
«/ cHtJfim
" " krony
«/ «7 was
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 1 the mother of the
Pandavas.
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 subjectis the impermaneneeof everything material.
eBut pleasuresare like poppiesspread,
You seize the flower, its bloom is shed;
Or, like the snow-fall in the river,
A moment white, then melts for ever.5
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 Pandavas,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 reducedto the direst misery, and wanderedhungry
and thirsty till they cameto the city of King- Drupada.
Here, with their mother, the Pandavas,disguised as
mendicant Brahmanas,found refuge in the hut of a
potter, and supportedthemselvesby begging. Lalla
addsthat,the potter;s wife.,or her children, called Kunti
their aunt. This is contrary to the Mahabharatastory,
110 LALLA-VAKYANI. [98
for it would make out that the Pandavas and their
mother posedas potters,not as Brahmanas.It is a
curiousfact that the storiesof the great Indian epies,
as told in Kashmir, sometimesdiffer widely from the
Sanskrit texts current in India proper. For instance,
in a KashmiriRamayana,Sita is represented
as the
daughterof MandodarT,
the wife of Havana.
98.
ayeswate gayesna wale

smnan-sofM-manz* lustum dok
candaswucfium to, Mr na atJie^
nawa-tdrasdima kytih lolt
* V. 1. swa-mana-sotM-manz
f V. 1. Har-mlv na athe. 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 ?
Or9if we adoptthe 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 Lalla's mostpopularsayings,current in
many forms besidesthe two quoted above. Another
version will be found in K. Pr. 18. Both the readings
given aboveare probablycorrect,and the verse has thus
a doublemeaning.
By sway3 Is meant a highway, as distinct from an
uncertain track. This highway is "birth as a human
being6capable of gaining* salvation, and it was Lalla's
good fortune to comeinto the world by it. But she did
not avail herselfof the opportunity; and so, when she
died, she left the highway of salvation, and was com-
pelled to be born and reborn.
e
If, in the third line, we take the reading «Mr \ or
cowry\ the allusion is to the belief that when a person
dies his soul has to crossthe river Vaitaranl, 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 acrossa gap in an embankment.
If, however, we take the other reading -eHar', i.e.
Hara or Siva, instead of Mr, we get Lalla's esoteric
meaning. It is not the literal cowry that she missed,
but the nameof Siva, which she found not in the pocket
of her mind. The pronunciationof suman(plural dative
of sum) is, in Kashmiri, practically the sameas that of
stva-man,or s8man, one's own mind; so that, as read out
or recited without regard to spelling, the verse has a
doublemeaning. When she died, shefound that in her
lifetime shehad not storedup a knowledgeof the Supreme
Siva, i.e. of the Supreme Self, in her intellect; and
thereforeon her deathbedfound no saving grace,or, as
she expressesit3 she found herself in the dark on some
crazy bridge over a fathomlessabyss,and had nothing
available to pay for the boat of salvation to ferry her
across.
The moral is that, inasmuchas birth in a human body

is the only chancethat a soul has of being saved,when
it is fortunate enough to obtain such a birth it should
spendits lifetime in gaining a knowledgeof the Supreme
Self.
99.
gophilo! haka kadamtul

w%necJieysul ta fekadun
ydr
par kar paidaparwaz tul
wunechSysul ta felmdwnydr
100.
daman-basti dito (lam
Utility yitJia claman-kkar

§Ms1®ms songa&hiyJidsil
wum clieysul ta fekaduti yar
99. 0 HeedlessOne! 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 versesof Lalltl'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
SupremeSelf,
100. Just as a "blacksmithcontrols 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 nddis, 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. nddi and prdn, 2.
As for the meaning
O of dam dimnu
«/ see the next verse.
101.
clehace
lare darebar trgp^rbn
prana-fewrrotnm ta dyntumasdan
IirMayeceKtkare-andargondum
omaM cobaka tulumas bam
[This verseis capableof a doubleinterpretation,

dependingon the two meaningsof the word pran,
as
i onion ??and as 'vital air5. Of. verses 89? 90.
The first interpretation is:-]
I lockedthe doors and windows of my body.
I seizedthe thief of my onions?and called for
help.
I bound him. tightly in the closet of my heart,
And with the whip of the pranavd did I flay
him.
[The second, esoteric^ interpretation is as fol-

lows :-]
I locked the doors and windows of nay body.
I seized the thief of my vital airs? and con-
trolled my breath.
I bound him tightly ia the closet of my heart,
And with the whip of the pranava did I flay
him,
It is necessary
to explain that the expressiondamdyimn,
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-c to control the breath3by the yoga exercisecalled
prdndyama(seeNote on Yoga, §§ 2, 23, and Vocabulary,
s.v. nddi). The thief of the vital airs is the worldly
temptations that interfere with their propercontrol.
The pranavais the mystic syllable om,regarding which
see verses 15, 83, and 34.
102,
Lai bo/idrdyeskapasi-poskece sutfiy

food*ta dun* Mr^namyu&y lath
layeyeli Mdrettamzoi/ije taye
gayemalonz" lath
I
103,
dotf1
yell c&ovllnas*
dotf-kafiS-petJiay
sazlet sabanmtifeJfinam
yu^y
s&ftiylli pliwti)iamhani-kaniko^y
ado,Lali meproven parama-gatk
* V. 1.yelipMrnnas
102. I, Lalla, went forth in the hopeof (blooming

like) a cotton-flower.
Many a kick did the cleaner and the carder
give me.
Gossamermade from me did the spinning
woman lift from the wheel,
And a hanging kick did I receive in the
weaver's work-room.
108. 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.
Thesetwo versesform another of Lalla's hard sayings

which Kashmiris of the present day do not professto be
able to explain. The general meaning-is clear enough.
Lalla describesher progressto true knowledgethrough
the metaphorof a cotton-pod. The cotton is first roughly
treated by the cleanerand 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 washermanon his stone, and otherwiseseverely
treated in order to whiten it; and, finally, the tailor
cuts it up and makesout of it a finished garment. The
various stagestowards the attainment of knowledgeare
thus metaphorically indicated, but the explanation of
. eachseparate
metaphoris unknown. Very possibly,each
stage In the manufacture of the cloth represents,not
a stagein a single life, but a separateexistencein Lalla's
progressfrom birth to birth.
The word latk, occurring twice in verse 102, means
sa kick', and is used in the sense of general violent
treatment-onee under the cotton-carder'sbow,and again
when the threads are hung up and strained tight in the
loom. The word tPy has two meanings. In the first.
place,it indicates a woman whose professionit is to spin
a particular kind of gossamerthread; and in the second
place,it indicates the particular thread itself. The being-
drawn out to this extremefinenessis one of the hardships
to which the cotton is subjected.
The procedureof an Indian washermanis well known.
He has,half submergedon the bank of a pond or river,
a large flat stone. On this he dasheswith great force
the garment to be washed,which has been previously
soakedin 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.
tf«&** na mia$ p&'sas na rumas

mli masmeLali cyauvpammuywdkh
and* rim* gataJcakratitk ta w&lun
Ratitk ta dyutuma8tally cakh
I hoped not in it for a moment, I trusted it

not by a hair.
Still I, Lall&, 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
beganto utter her sayings, as she calls her versesand as
12
they are still called (Lalld-va&ydni),
though they in-
toxicatedher like wine, shehad no conceptionthat they
wouldhaveany permanenteffectupon her. Yet she
foundthat by their helpshebecameenabled
to dissipate
the inner darknessof her soul. Or perhaps' itJ is the
vanities of the world. Peeling distrustful and fearful of
the dark mysteriousworld of phenomena,she drank the
wine of her verses to give herself courage to fight
against it, and thus wasemboldenedto knock clownits
phantasmagoria.
105.
$otu znni wofMtAmotulolanowmn

dag lala-novfim
daye-sanze
grafte
Lall-Lafi karcm Leila wuzanowum
militk tas manskro&yom
dahe
At the end of moonlight to the mad one did

I call,
And soothe his pain with the Love of God.
Crying clt is I, Lalla-it is I, Lalla \ the
Beloved I awakened,
I becameone with Him, and my mind lost
the defilement of the ten.
The end of moonlight is the early dawn,-hence the

conclusionof the Bight of ignorancereferred to in the
precedingverse. The mad one is the mind intoxicated
and maddenedby worldly illusion. The Belovedwhom
Lalla awoke was her own Self, which she roused to the
knowledgeof its identity with the SupremeSelf. The
ten are the five organs of senseand the five organs of
action-the chief impedimentsto the acceptanceof the
Great Truth, SeeVocabulary,s. v. yundu. I)a/i9 ten,
also means s a lake'. Thus, by a paronomasia, the last
line may alsobe translated,cI-becameonewith him, and
my mind lost its defilement,as in a lake (of crystal-clear
water)/
106*
ami pana sodar(isndvi cheslamdn

kati lozi Day myonume-ti diyi tar
timen taken ponu zan skemdn
zuv chum bramdn
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 helplessto God* She has tried formal

religion, but found it as little helpful as if she had tried
to tow the ship of her soul acrossthe oceaaof existence
. with a ropeof untwisted thread.
107,
ha manasM! kyazi chukhwidJian$eki-law&r

ami rakhi*y kawdli! pakiy no,ndv
lynkliuy yiJi Ndron1karmanerakhi
iihj mdli ! Ji&kiyna phirith kali,
* V. 1. ami rail
*
To the Unbeliever.
Man I why dost thou twist a rope of sand ?

With such a line, O 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 1ALLA-VAKYANI [108.
The ropeof sandis the belief in formalreligion and

the desirefor worldlyjoys. Theaccomplishment of such
desiresis beyondthe 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 conclusionof the whole matter is that the only
methodof escaping
fateis to ©ffectthe union of the Self
with the Supreme.
Therearevariousinterpretations
of someof the words
in this verse. Ami ra&M,by meansof 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 readingis ami rati, by
grasping it, #<?.the rope of sand. The word Aamdli,
O Burden-bearer,may also be read as ka mail, O Father,
here a polite form of address,equivalent to 6GoodSir'.
A £burden-bearer'is a labouring man accustomedto
lifting heavy weights, and, as such, would be employed
on the heavy work of pulling a tow-rope. This method
of taking a ship op-streamis a commonsight on Kashmir
rivers.
108.
naiad*1-Mr a$ ata-gand(]yolugom
den-kdrkolu gomkekakahyH
Cjora-sondu wanmir&wan-tyol*pyom
pahtili-ro$tukkyolugomhekakahyn
The sling of the load of candy hath become

loose upon my (shoulder).
Crooked for me hath becomemy day's work.
How can I succeed ?
The wordsof my teacher have fallen me
like a blister of loss.
My flock hath lost its shepherd/ How can I
succeed ?
Another of Lalla's hard sayings. Its meaningis

apparently as follows:-
Like Christian in ThePilgrim's Progress,shehas been
bearingon her backa burdenof worldly illusionsand
pleasures,compared to a load of sugar-candy,and the

knot of the porter's sling- that supports it has become
looseand galls her. In other words,she has found that
sucha burden producesonly toll and pain. Her wasted
life in this workadayworld has becomea weariness,and
she is in despair.
She has recourseto her Gun^ or spiritual teacher.
His words causeher intolerablepain-a pain suchas that
experiencedby the lossof someloved object (the worldly
illusion which she must abandon),and she learns that
the whole flock of factors that make up her sentient
existencehave lost their proper ruler, the mind ; for it is
steepedin ignoranceof Self.
109.
andany dyes&andariygaran
garan dyeshikStihilfi
fa®?/,
heNdrdn ! &ayylie Ndrdn !
tPy,lie NdrdnI ylm kammlfi
Searching and seeking came I from my inner

soul into the moonlight.
Searchingand seeking came I to know that
like are joined to like.
This All is' only Thou, O Narayana?only Thou.
Only Thou, What are all these Thy sports?
For the comparisonof the moonlight to true knowledge,
see the Vocabulary, s. v. som.
cLike joined to like *: L e. the Self is the sameas the
SupremeSelf, and must becomeabsorbedin it.
V Narayana is generally the name for the Supreme
^mployed by Vaisnavas. Here it is employed by the
Saiva Lalla. The expression'sport' is a well-known
technical term for the changesapparently undergoneby
the Deity, by which He manifestsHimself in creation.
LalM asks,' What are these manifestations? The
answer,
of course,beingthat they areall unrealillusion.
APPENDIX I
.VERSES BY LALLA IN KNOWLES'S

DICTIONARY OP KASHMIRI PROVERBS
ME. HINTONKNOWLES'S valuable Dictionary of Kashmiri

Proverbsand Sayings(Bombay, 1885) contains a number of
verses attributed to Lalla. With Mr. Knowles's kind per-
mission, I have excerptedthem and give them in the following
appendix. The spelling of the Kashmiri quotations has
necessarilybeenchangedto-agree with the system of trans-
literation adoptedfor the precedingpages,and hereand there
I have had occasionto modify the translations. Buts savefor
a few verbal alterations, Mr. Knowles's valuable notes have
been left untouched.
These versesare quoted by the abbreviation K. Pr. with
the numberof the pageof the original work. [G. A. G.]
K. Pr. 18.
Ayeswateta gayesti wate;

Swamana*-$Wii Imtnm doJij
WucJmm candas ta Mr na athe*
Ndwa-taraskyali (lima boh?
(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 crossingthe ferry ?
1 Original has semanz. Cf. L. V. 98.
LALLA'S VERSES IN KNOWLES'S DICTIONARY 121
A saying*of Lai Ded5who was a veiy holy Hindu

woman.
The Kashmiri Hindu belief is that during1the sixth

month after death the spirit of the deceased hasto cross
the waters of the Vaitaram; "but it is impossibleto get
to the other side of the river except by specialmeans,as
the waters are so deep and stormy and the opposing1
powers,preta, yamadut,matey a, and kurma are so strong.
Accordingly aboutthis time the bereavedrelationscall the
family Brahman,who repeats to them the portions ap-
pointed to be readon.this occasion. Among otherthings
the departedspirit is representedas standingon the brink
of the river and crying *Where is my father ? Where is
my mother? Where are my relations and ray friends?
Is there no one to help me over this river?3 This is
sometimesrecited with much feeling, and great are the
lamentations of the bereaved, who now with sobs and
tears presenta little boat and paddle,made of gold, or
silver, or copper, according to their position, to the
Brahman; and in the boat they placeghl^ milk, butter,
and rice. The boat is for the conveyanceof the spirit
acrossYalta-rani,and the provisionsare for the appease-
ment of the contrary powers/prSta, matsya>and others,
who will try to turn back the boat, but who on having
these, ghl and rice, &c., thrown to them, will at once
depart their own way.
The -Hindusbelieve that if this ceremonyIs performed
in a right manner, a boat will be at oncepresent upon
the waters,closeto that portion of the bank of the river,
wherethe spirit is waiting and praying for it, and that
the spirit getting into it will be safelyconveyedto the
oppositeside. The gift-boat, however,is taken home by
the Brahman, and generally turned into money as soon
as possible.
At the momentof deathamongst other things a paud
is placed within the mouth of the corpse,wherewith to
pay the ferry.
K. Pr. 20.
Aye wonis<]&y$
Jcaclris.
She came to the baniya's but arrived at the

baker's.
122 APPENDIX I
To miss the mart.

This saying has its original In a story well known in
Kashmir. Lai Ded, whosename has been mentioned
before,usedto peregrinatein an almost nudecondition,
and was constantly saying that eHe only was a man,
who feared God, and there were very few such men
about.*
One day, Shah Hamadan, after whom the famous
mosquein Srmagur is called, met her, and she at once
ran away. This wasa strangething for Lai Ded to do;
but It was soon explained. ' 1 have seen a man', she
said, to the astonishedbaniya, into whoseshop sbe had
fled for refuge. The baniya, however, turned her out.
Then Lai Ded rushed to the baker's houseand 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 appearedfrom the
mouth of the oven clad In clothes of golds and hastened
after Shah Hamadan. Cf. Panjab Notes and Queries
>
ii. 743.
K. Pr. 46.
Daman-lasiidito dily damanas yitJia flaman-klidr.

SMstara§songafeJtiyhosil; wunecMy sitl ta fearfun ydr,
Sodarasno lably soMl,na tatJisumta na tatfi tar*
Par kar paidaparwdztul; wunecJieyml ta &adunydr,
Gofilokakata kaclamtul; husJiyarroz trdv pyodil.
TrawakJinay ta chwkhjohil; wiinecJieysul ta fehachm 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-
0 negligent man3speedily 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.
Pyodil-the work of a chaprasi,-a "bad lot, as he
generally makes his money by oppression,lying, and
cheating.
K. Pr. 47.
Ddmiyfllth^mnadpa/cawilfi^^
ddmiyclyHthum
sumno,ta far.
Ddmiy chth^mtJi&r*ph6lawuffi>y)
ddmiyclyutkumgnl na t<tk/idr.
JJdmiyf/tt/An pdn&a-nPdndawanJiunz* mofdyddmiy fitjfini
kf'ojiy mas.
(Cf.Nos.96, 97 above.)
One moment I saw a little stream flowing,
another moment I saw neither a bridge, nor any
other meansof 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
cNothing in this world can last.'

The history of the Pandavas,and how their mother
was reducedby misfortune to professherself a potter's
wife's aunt, are fully explainedin the Ma/idbMrafa.
K. Pr. 56.
Dilakis bdgasdufi kar gosiL

Ada dewapholiy yernl^rzallag.
Maritk manganaywumn-Mnz* JtosiL
If aut chuypata pata tafi&l-ddr.
124 APPENDIX I
Keep away dirt from the garden of thy

heart.
Then perhapstheNarcissus-garden
will blossom
for thee.
After death thou wilt be asked for the results
of thy life.
Death Is after thee like a taJislldar (a tax-
collector).
K. Pr. 57,
DifaJcukkura-kkura me, Hdli^ kdstam, manaki kotar-mare.

If are losamluka-hanzaytare ladan.
Teli pdnamydnuvkaditli ninan&ypananigare,
Paid pata neri Iwka-sdscL
no/realaivdn.
Trovith yinanaynianz-maiddnas
sovitJidachini lari.
Make far from me longing for the unobtainable,

0 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, 0 my body?they will carry you forth
(ninanay for ninay) from your house?
AfterwardSj 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 Ded's constantly quoted in part, or

in totOyin time of trouble.
Hindus bum the bodieslaying tliem uponthe right
side, with their headtowardsthe south,becausethe gods
and good spirits live in that direction, and Yama, the
angel of death,also residesthere.
K. Pr. 102.
Kenyand%tltJiam
gfildlayuffiy ;
Kenyan zonutJiamna denas war ;
KenyanMun^/iamndfeIrakma-hu^y^
£agawdnacydneguffi namaskar*
To someyou gavemany poppies(i.e. sons);
For someyou-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).
0 Bhagawan?(the Deity, the Most High)?
I adoreThy greatness,
d.yutukkam oray dlav, ken&avracyeyl ndla
Kenyanac/ielajc mascethtdlav^kehgay wan&nphdlav dit/i*
SomeThou (0 God) calledstfrom 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.
Kenyan dyututkamyutu Jc&Jio

totus Mnfeanyuf^ na t& totu
kydh?
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*
KenyanraneckeysJiekuj^Mfi}1,neravnebar§Jiekolw Jcarav,
Kenyanrane ckeylar peth h$jn*9neravnebar ta zangkheyiwo*
Kenyan rane ck$y adal ta wadal; kenfeanrane cheyzadal
May.
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.
[£Shadefull of holes', suchasthat castby a worn-outthatch.]

K. Pr. 150.
Naphifiywyonu
cJiuyhosing,dm*ha$&
Mongunam
gangari bal;
LacM-manzasdsa-manza
akhdhlustuy,na-takeflnams'driytaL
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'scraving lusts*
K. Pr. 201.
SiresJtyiikPnaprakdxk kune;
GangihyuJiPna tlTathkali;
Boyis hi/nJiwna bd-udav kune;
Bane IiyuJtP1na suk/i kah;
AcJienliyuhu'na prakdshkune;
Ktitheti hyuh* na iwath kah;
CantfashyuliPna bdndavknnB;
Khani hyufiu na sukhkak ;
HkldyiJtyuJiu
na prakdshkune;
Layl kj/ukwna tlrHli kak j
DayesJiyukwna bdndavkune;
Eayeskyuh^na sukhkali;
Sed Bayu was one day sitting down with his
famous female disciple?Lai Bed, when the following
questions cropped up:-
4Which was the greatest of all lights ?' 4Which
wasthe most famousof all pilgrimages?9 £Which
LALLA'S VERSES INKNOWLES'S DICTIONARY 127
was the best of all relations ?y * Which was the best

of all mannerof ease?' Lai was the first to reply :-
c 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. 4No \ 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'spocket;
There is no ease like that of a blanket/
Then Lai Bed, determining not to be outwitted

by her master, againreplied :-
* 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 abovelines

in the Rev. C. Swynnerton'sAdventuresof Raja Rasdlu,
but not having the book at hand I cannot say in what
connexion they occur there.1
Gangdor Gangabalis one of the great Hindu placesof
pilgrimage. Hither go all those Pandits, who have had
relations die during the year, carrying somesmall bones,
which they had picked from the ashesat the time of the
burning of the dead bodies. These bones are thrown
into the sacredwatersof Gangabalwith moneyand
sweetmeats. The pilgrimage takes place about the
8th day of the Hindu month Badarpet(August 20th dr.).
Cf. Vigne's Travelsin Kashmir, &c.3vol. ii, pp. 151,152.
P SeeSwynnerton,RomanticTalesfrom the Panjdb, pp. 198ff.]
APPENDIX II
ON LALLA'S LANGUAGE
[By SIR G-EOEGE

GEIEKSON.]
LALLA.lived in the fourteenth,century. Thesesongshave

been handed down by word of mouths and It has been
pointed out in the Introduction how in the courseof centuries,
as the colloquial language ehanged}the language in which
they were originally composedInsensibly changedtoo.1 "We
cannot therefore be surprisedat finding that the verses as
here publishedare,on the whole,in the Kashmiri spokenat
the present day* A certain number of archaic forms have,
however,survived; some,on accountof their very strangeness,
which marked them as old-fashioned, and others, becausethe
languageof poetry, with its unvarying laws of metre, always
changes more slowly than does that of colloquial speech.
In this latter respectthe compositionsof 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
examplesof words and of Idioms which throw light on the
history of the Kashmiri language,and no apologyis needed
for drawing attention to the more important. It should be
understoodthat theseexamplesas quoteddo not illustrate the
general language of the songs,which Is much moremodern
than would be gathered from the mere perusal of this
Appendix. Throughout it Is assumedthat the readerhas an
elementaryacquaintancewith modern Kashmiri.
Metrical"requirements
oftendemanda long syllableat the
1 So also the Vedic hymns were for centuries handed down by word
of mouth, and Lalla's songsgive a valuable exampleof the manner
in which their language must have changed from generation to
generation before their text was finally established.
ON LALLA'S LANGUAGE 129
endof a line, and we frequentlyfind in this positiona long-,

wherethe modernlanguagewould employa short,vowel.
I have noted all these instances "becausea number of casesof
apparentlengthening* also occurswhen the vowel is not final
in a line, and is not requiredby the metreto be long. We
arethereforenot justifiedin assumingthat suchlong vowels
at the endof a line havebeenlengthenedmerelyfor the sake
of metre.
Y©caltraiarya-There are a few wordsof which the meaning
is doubtfulândtwo or threeof whichthe meaningis altogether
unknownat the presentday. SuchareMam*(81) and (all in
84-5) kuda-Jiudanfyirdza-ddne,and alakli* The first is said
to mean £sports'(cf. Skr. fold),but I havefoundnotradition
as to the meaning of the others. I may note here that in
other Kashmiri literature which, like Lalla's songs,is preserved
by memoryandnot in writing, suchwordsarenot uncommon,
and that the reciters, and, when consulted,even Pandits, are
never ashamedto confessignoranceof their meaning. As to
the genuinenessof these unknown words, and as to the
generalcorrectnessof texts so preserved,the readeris referred
to the remarks on pp. 3 ff. of the Introduction.
In this connexion we may note a termination »u-6^\
forming nouns of agency or possession,which I have not
noted in the modern language. It occurs in the words
&hruta-w6H,uta hearer; lrama-/iconu) a wanderer; pruihi-wonu,
ofs or belonging to, the earth ; and sfiuba-wSn*,beautiful.
It runs parallel with the moderntermination -w6lu (= Hindi
-wuld), but I am inclined to look upon it rather as directly
derivedfrom the Sanskrit termination -van,perhapsinfluenced
as to its form by the analogy of -wolu. Cf. Skr. &uta-vdn,
bfirama-vdn,prf,hm~mdn,and Sob/id-vtiti.
Occasionally we find tatsama,forms employed where the
modern language employs s&mi-t-atsamas.Thus, we have
sndn(mod.thrdii), bathing; surya(mod.sire),the sun; sarwa
(mod.soru)9all. We may note that, for this last word,the
Hindi form sabalsooccurs. So,we hswepyuwtM (forpiw?tm),
comparedwith Hindi piyd, but Modern Kashmiri cyom,
I drank; tjytikAiM (for dekhukK),
comparedwith H* dehhdy
130 APPENDIX II
but Mod. K. dyutkukJi

(for fletlwM),sawthee; kiyem,com-
paredwith H. Mya,bat Mod. K. Jcarem, I made (f. pi.
object).
The ordinary word for the numeralcone ' is akh or oku>but
Lalla also has yJ/£w,which may be comparedwith the
Hindi 9&.
Other miscellaneous instances of unusual vocabulary are

w/u7iu(Mod. vi7t),appearance, yundu,an organ (intlriya);
kondU)someone,any one (in pi. ag.'fcandev);
kyoltor kydwu
(Mod.kyaJi),or, as well as; ko-z&naor ko-zanani^
by what
means?; pnsJteniu(Mod. jm$/i<!nm),to make over; nd^ no
(Mod. na), not; and man or mo (Mod. ma), prohibitive
particle.
FlLonetics.- Vowels.-As in Modern Kashmiri, a following
£,ck)or sh becomes
e, thoughas often asnot written a. No
exampleshave been found of the written changeafter c9but
for cli we havelache,for lacha}the obliqueform singularof
lack, a hundred thousand,and there are numerousexamples
of the changeafter sk} of which shwikar,for shankar,Sankara,
will suffice. It is, of course,a commonplaceof Kashmiri that
i and e are interchangeable,and that the ordinary speakeris
unable to distinguish between the two sounds. It thus
follows that after cJiâ, e, and i are all written interchangeably
for the samesound-£ Thus, bochi-suty,(dying) of hunger,
is indifferently written with bocha^loche, or bochi. In verse
83, we have bacftaâlthough the sound of bocfdis certainly
intended.
Similarly in the modernlanguageinterchangeof e and I is

equally universal, Lalla goes further, in that she has both
geh and gih, a house; and deli and clili, the body. We may
judge from this that she pronouncedgeh as ge/i, and deh
as dehm
In the modernlanguageai (which is interchangeable
with o) generally becomesu when followed by w-matra,and
becomesu when followed by i-matra or ^-matra. Thus, the
baseyait-, or yot-, as much(as),hasits nominativesingular
masculineyutu9 its nominative plural masculineyut\ and its
nominative singular feminine yuti*. Similarly, there is a
ON' LALLA'S ' LANGUAGE 131
modernKashmiri word puru, a foot, for which. Lalla gives the

plural ablative aspairiv, showing that the baseof the word is
pair-. "Noinstanceoccursof the form which she would give
to the nominative singular of this word, but she would
probably haire used palm, for, in the place of the modern
Kashmiri yutl\ she usesyaiti^ and, in the placeof modernMl-1
(nom. pi, niasc.),how many?, she has kali1. In other words,
in Lalla's time, ai preservedits sound before 7^-matraand
?*-matva, and probably alsobefore w-matra,and the epenthetic
change to « and u seemsto have come into the language
since her days. This is borne out by the very fluctuating
methodsemployedin indicating these changesin writing at
the present;time.
Consonants.-As in the modern language, there are no
sonant aspirates. They are occasionallywritten in tatsama*\
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 processof handing down the text by word of
mouth* In other words, we can judge nothing from the
presenceor the omissionof 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. Theseare regularly aspirated
throughout the whole text, and this is original, and is
not due to modern, pronunciation. Thus in verse 5, rdtJi,
night, rhymes with ndtJi,a lord. Now, the th of ndth is
original,and owesnothing to the specialKashmiriniles'but
the original form,of rath is rat, and the t hasbeenaspirated
under the specialrule. The fact that rat would not rhyme
with nath showsthat Lalla pronouncedthe word as rdtJiând
that consequentlyshe 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/ or d
with a dental r. So, Lalla has do'cft,for moderndod*,
K 2
132 APPENDIX II
thoroughly,continually(compare
SanskritdardJii/a-);deshun
or fUsJiwi)to see {*drfyati); cedunor cerun,to mount; gatun
oxgo/run^to form; /iyitdu (mod, JiynTu),the gullet; muclunor
munm^to triturate; padun or j»w«m to recite; r#//a or W-M,
bad habits.
Here alsowe maydrawattentionto the well-knownfact

that Kashmiri has no cerebral n. A dental u is always
substitutedfor it. Thus,Skr. Mna-9one-eyed,
is represented
by Ksh. konu. Thisn, representing*
an originaln, Lalla has
cKangedto a dental r in the form koru. Finally, in this
connexion,we havea moderndentalI represented
by Lalla's
dental r in her c/ior^for c&ill, a waterfall
Themodernlanguage
showsa tendencyto inserta w before
a long a in the first syllable of a word. So, Lalla has gwali
(moderngdJi),illumination ; gCirunor gwarnn,to search; and
ms or swd$)ashes.
We have interchange of d and s in wndun or wuzun^to
awakefrom sleep".A
Declension.-Substantives and Adjectives*-Kashmiri has
four declensions,viz. (1) a masculine a-declension; (2) a
masculine ^-declension; (3) a feminine 7-declension;and
(4) a feminine ^-declension* This is the general explanation
of the forms involved, and is a good representationof 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 secondand third declensionsas ^-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 declensionhave really Abases,and what distin-
guishes them from nouns of the third declensionis not that
they follow an ^-declension-which they do not-but that they
had no original yfez-suffix.
For the sake of simplicity, I take the non->fo-suffix
nouns
first, and begin with the first, or masculine,declension* This
1 Theletter dli becomes

z beforey.Wuzlprobably
< budhyate,
while
busi, he hears, < bodhyate.
is quite correctly describedas an a-declension. Even the

few survivingi- andz^-bases followit. Thus,the wordgo$r\
a grass-seller,
follows this declension,although it must be
referredto a Sanskritf-base*gJia$in-.The typical declension
in the modernlanguageis as follows:
Singular. Plural.
Norn., Mr, a thief. &»>*.
Dat. feii'ras. fe&ran.
Instr. andAg. (Mr*), &uran. titirav.
Abl. (&ttri)9feitra. fewrav.
It will be observedthat, as in Prakrit, the dative is
representedby the old genitive (comsya^ corassa;cdrdnam,
edjwia). The formsin bracketsgiven for the instr. and abl.
singular are nowadaysdescribedas ' old formsJand occuronly
in special words and idioms. The ^-termination is to be
referredto the Prakrit -hi. The instrumentaland agentcase
is everywhereonly a specialform of the casewhich.I call the
ablative. The latter is usedin. many senses,
and its use
closely correspondsto that of the Latin ablative. Like that,
it is frequentlygovernedby a postpositioncorresponding'
to
the Latin preposition. In such circumstancesit corresponds
to the general oblique caseof Hindi nouns, and may, itself,
also be called the *oblique case', as is occasionallydone in
these pages.
In the old Apabhramsadialect current in Kashmir before
the birth of Kashmiri the nominative and accusativesingular
of «-bases, masculine and neuter, ended in -n. Thus, in the
first two verses of the ancient Kashmir Apabhramsa work
entitled the MaJidrtha-pTakd$a, we have paru for paratn;
ghasmarufor gkasmarah;bkairu for bliairavah; and caiku for
cakram. This termination survived into Lalla's time, for she
bosparamu for parama/i in v. 77.
We have interesting survivals of the oldest form of the
modern dative singular. In v. 22, Lalla treats the word
dtma, self, as an ^-base,and gives it a genitive atmase(m. c.
for dtmd$i)twhich I explain as a contraction of ^dtnassa^with
. a survival of the original y of *alma&ya^-Kashmiri pro-
nunciation *dlwd$,-in the final i; or possibly she may
134 APPENDIX II
haveunconsciously
endeavoured
to reproduce
aquasi-Sanskrit
*dtmdsya.So,again,she has dewasfor Prakrit devassa,
of a god,in 33?in which,according-
to the rule in all
the Dardiclanguages,
a vowelis not lengthened
in compen-
sation for the simplification of a consonantalgroup.
In the modernlanguagethe ablativegenerallyendsin a
short -a-a shorteningof one of the Prakrit terminations
-ad, a, or of the Apabhramsa -a/in. Lalla occasionally
has
ablativesendingin longd, as in dm and sdsdin 18. Other
examplesarebraid (1) and mmarshd (16), but theseoccurat
the end of a line, and the vowel may have been lengthened
for the sakeof rhyme.
The instrumental-agent
in * and the ablativein i may
be considered
together. They are used in varioussenses.
A locative is very common. For the pure instrumental, we
haveahJiyoîn verse1, Locativessxegagdii*,in the sky (26);
mani,
in themind(18,45); andant*(54)orantilfi(33,37,&c.),
in the end. In the last example,
the original hi-termination
has survived. Lalla sometimes substitutes e for the final i, as
in atfie,in the hand(10). In other casesthe wordsoccurat
the endof a line, sothat it is possible
that the e is hereonly
i lengthened for the sakeof metre. They areathe (98); gare,
in thehouse(3,34) ; mdwdse, onthe dayof the newmoon(22).
This termination i of the ablative occursin all declinations,
and we shall seethat Lalla's changeof the i to e is very
common.
In the modernlanguagethe instrumental-ablative

plural
endsin -av, alsowritten -^//. Perhaps -an would be the best
representation of the true sound. We are at once reminded
of the Prakrit termination-do,-du,Apabhramsa
-ahu,of the
ablative plural. In one place(53)^Lalla hasga.ru,which
is to be translated as the locative plural of gam, a house.
Its origin is evidently the sameas that' of the form
with -00.
The other non-/£a-declensionis the fourth, and includes all
the feminine nouns of this class. It has two divisions, viz.
n-basesand i-bases. As an exampleof the moderndeclension
of an a«basej
we will takemdl(Ski*,maid),a garland.
Singular. Plural.
Nona. mdl, mala.
Dat. mdli wdlan.
Instr.-Abl. mall. mdlav
Which may be comparedwith the following Prakrit

forms : -
Singular. Plural.
Nom. maid. mclldd.
Gen. wdlde, mdldL maldna.
Abl. mdldi, Ap. malafae. mdlduÂp. mdlaku.
It will be observedthat Kashmiri has throughout,lost the

distinguishing termination -a of the feminine. So also in
Apabhramsa
(He. iv, 330. Cf. Pischel,§ 100).
Besides the above, Lalla has other forms,, For the dative
singular, she has date (74), in the flood, and wate (98), on
a road. Numerous other instances of datives or agents
singular in -# occur at the end of a line, such as kale (4),
from &dl, a bellows-pipe; Lale (76), by Lalla ; prahe (105),
by love ; tanv(76), to the body (Pr. tanuS); wate(98), on the
road; yifehe(45), with a wish (Iccka); ztiue (9), to the moon-
light {jydtmdydh,jonkde).
The seconddivision, consisting of nounswith a'-bases, is the
so-called irregular fourth declension. In the nominative
singular the termination -i of the basesis dropped, and the
word is otherwise unchanged. Eut 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 effectson the
precedingvowel and consonant,for which see the usual
grammars. ThewordMn (Skr. Mui-), loss,is thereforethus
declined : -
Singular. Plural.
Nom. hdn. koffi,
Dat. /wnn«
Instr.-Abl. fiofi1*.
136 APPENDIX II
The correspondingPrakrit declensionwould be: -

Singular. Plural.
Nom. Adni. Mmo, Ap. Iidnm.
Gen. /uimt. Mnlna.
Abl. Mmi. fidmu9Ap. lidniliu.
As modernKashmiriw-matrarepresents
an original?,it is
not surprising that Lalla should use the older form doni,
as the agent caseof dan, a stream.(39, 40), instead of the
modern don*.
Turning nowto the ^-declensions,

thesearethesecond
and
the third. The seconddeclensionconsistsonly of masculine
nouns,and the third only of feminine.
In the easeof an #-base,the original termination of the
base,togetherwith the ^-suffix, becomes-a&a-3
and in the case
of an i-base it becomes-ika-. I have not yet noted any
instance in Kashmiri of the ^-suffix added to a ?«-base.
In the second declension, an a-~baseis thus declined in
the modern language. The noun selected is waduruya
monkey:-
Singular.
O Plural.
Nom. wad-uruswadur. wadar.
Dat. wadara$. wadaran.
Abl. wadnm. icadamv.
The correspondingPrakrit forms would be :-

Singular. Plural
Nom. vdnarao. vanaraa.
Gen. vdnaraassa. * vanaradna.
Abl. vdnarado,vdnarad. i-dnaraad.

It will be observedthat, exceptin the nominative singular,
the Kashmiri declensionhas becomeexactly the same as in
the first-non-£fl declension. The nominative singular is
really wadaru,but, as usual,the final w-matra epenthetically
affects the preceding ay and the word becomeswadoru or
wadwu. 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.
For a â-nonn with, an i-baseawe have as an examplethe

word JwstU)an elephant. The modern base of this word is
hast-, but, in the nominative singular, the a has becomeo
under the influence of the following w-matra. It is thus
declined:-
Singular. Plural.
Nom. kvstu. JiasP.
Dat. hastis. hasten(for hastyan].
Instr.-Ag.
A1,
fidst*.
, .
}\hasUv ff 7 .
(lor fiasti/aii).
Abl. hash. J v J "J
The word hostu representsan earlier hastikah, and this
would be declined as follows in Prakrit:-
Singular. Plural.
Nom. hatthio,Ap. hattJim. hatthid.
Gen. hatthiassa. hatthidna.
Abl. hatthidhi, Ap. hatthiahe. hatthidu, Ap. hatthiahu.
The Kashmiri word ho$tu is not a tatsama. In Kashmiri
a Prakrit tth is not uncommonlyrepresentedby $t. E. g. Skr.
sdrthakah,Pr, saUhao,Magadhl Pr. sastae,Ksh. sost*,pos-
sessed of.
It is a noteworthy fact that while some Kashmiri a-bases

with the yfca-suffix
are declinedlike waduru9the great majority
have changed their base-forms,and are treated as if they
were 2-bases. For instance,the word guruâ horse (sg. dat.
gurisyabl. gun, and so on) follows Aost*,an a'-base,although
the Sanskrit original is ghdtalcaJi,Pr. gJidilao,which is an
a-base. This peculiarity certainly goes back as far as Lalla's
time. She gives us hat* (32) as the plural nominative of
hotu(hatakah),struck, and mokhat'1 (6), the plural nominative
of wiokh°lu(tnnktakah),released,and so many others. In one
case she hesitates between the two forms. She takes the
word makoruor makuru,a mirror, and gives its dative singular
as makuras(^-base)in 31, and as makaris(i-base)in 18.
I suggestthat the origin of the treatment of a-basesas if
they were i-bases is of a complex character. In the first
placeswhen the intervocalic k of the /fca-suffixis elided, a y
may or may not be substituted for it. If no y is inserted.
138 APPENDIX II
the word remains an $-l)ase3and there Is an end of the matter.

But If ay Is inserted,a word suchas ghotakahbecomesghodayo,
from which the transition to *guriit, guru Is easy. Then3
again, the fact of the analogy of feminine Xrfl-basesmust -be
taken into account. Practically all theseend in -ika-t and in
Kashmir! must be treated as 2-bases. Finally, we know that
in dialectic Prakrit -ika- was sometimes substituted for -oka-
(Pisekel, § 598), I believe that all these three causescon-
tributed to the changeof tf-basesto a-bases
in Kashmiri.
We have seenthat in. modern Kashmiri the sg. abl. of an
/-base in this declension ends in -i, as In hasti. Lai la
occasionallymakesit end in -#, and this is quite in accordance
with the Prakrit form. Thus,from duru9far, shehasclure(36),
for moderndiiri; and from mtiru,a hut, she has ma-re(K. Pr.
57), for mod. wari. The latter word occurs at the end
of a line, and the termination may be due to metrical
exigencies.
The pi. nom. endsIn *5as in hast1. Lalla on threeoccasions
lengthensthis *, when at the end of a line.,to ri or e>viz. In
Jiaucll,rams(77); nail, cowry-shells(81) ; and sa-me^
alike (16).
She makesthe plural ablative end in -iv in jxiiriv, from
fm/-u3a foot (38). This, however.Is little morethan a matter
of spelling.
The third, or feminine ^-declensionappearsin the follow-
ing form in the modern language. The word taken as an
exampleis giir" a mare.
Singular. Plural.
Nom. guru. gure(for gurya).
Bat. (/life(forgu-rgtt). gurlti.(for guryaii).
Instr.-Abl.gun. gurev(for guryau).
The correspondingPrakrit forms would be :-
Singular. Plural.
Nom. ghodid. gliodia.
Gen. ghodiae,gJiodidi. ghodiana,
Abl. gJiMldeÂp. gkudiahe. ghodlduÂp. gliodiaJiu.
As £ and i are interchangeablein Ivashmiii, the difFerence
between the singular dative and ablative is only one of
spelling, and as a matter of custom the two forms are often

interchangedeven by the most careful writers. The spelling*
given here is that of Isvara-kaula.
It should be rememberedthat w-matra in Kashmiri repre-
sents an original ?, so that the older form of guv* would be
gun. So Lalla has kuJd for hukr\ like, in 10 and 77; wojl
(97,endof line).,forwof'1,
a mother;pushonl(39,49,endof line),
for pushon*,a florist; tliafi (335end of line), for f-hilftl9a shrine.
So,for the singular dative, wehave wahaivanl^ for wahaicane^
flowing (573end of line).
The GenitiveCase.-Lalla's iise of the genitive differs some-
what from that customary in modern Kashmiri. Nowadays
there are three suffixesof the genitive, with sharply distin-
guishedfunctions. Theseare -ukl\ -uun,and -Jwndu. The suffix
-nku is used with all singular masculinenouns without life.
In this case Lalla- follows the modern custom.
The suffix -uuu (fern,--tin,'1)
is used only with singular male
proper names, as in rdmunu, of Rama. Lalla uses it with
other nounsalso,.asin sammruu1^ of the universe(6); maranujl'1
(fern.), of dying (73-6); pii?iimu,of the month of Pausa(83);
Jiuda-Jiudiin* (84) (fern.),of unknown meaning; and karmuii11
(fern.),of fate (107).
In the modernlanguage-honduis used:-
(1) With all feminine nouns,singular or plural.
(2) With all masculineplural nouns.
(3) With all animate masculine singular nouns, except
proper names.
It governs the dative case,and as the dative singular of all
masculinenouns ends in s, we get forms such as &wra$-kondu,
of the thief; hastis-hon¬lu,of the elephant. In such cases,
the h of -honduis droppedafter the saand the form for animate
masculine singular
o nouns becomesas in fatim-soHd**.
* hasfi-sond*.
In two passages(88, K. Pr. 57) Lalla makes-hondugovern the

ablative, in luka-kondu,not luka-sonduôf people. Possibly
this is for Iti/can-hond*>
in the plural, with the n elided. The
word Ink- is employedboth in the singular and in the plural
to mean ( people5.
Adjectives.-Only the numeralscall for remarks. The word

140 APPENDIX II
for cthree9 is trak9instead of the modern tr&h or trill. It is

treated as a singular, with an ablative trayl, in verse 503as
compared
with the modernablativepluraltreyav. For ' five\
besidesthe modernpants, we have the tatsama panca (79).
Other numerals,e.g.Mk, six, aretreatedasplurals. Cf. pi.
dat. vJiett(13).
Pronouns.-The pronoun of the first person calls for no
remarks. For the secondperson,the singular dative is not
only the modern&?,but also (13) tot/eâ form not used in
modern Kashmiri. In the modern language, wheneverthe
pronoun of the secondpersonappearsin a sentence,it must
always also appear attached to the verb, as a pronominal
suffix. For instance, we most say M golu-tli, not $# tfol1*,
destroyedby thee. i.e. thou-destroyedst.But in one case(64),
Lalla omits the suffix and has &£golu.
The modernword for £this ' is yih. Lalla also has an older
form yuJi11 (for^'//w) (1, 20, 58), with a feminineytfta (54).
The modernnominative masculineof the relative pronoun
yih is yuSj who. That this is derived from an older i/is* is
shown by LalltTs yusu (i.e. yuu) (20, 24, &c,). The feminine
is yosa (52), mod.yossa.
In addition to the usual indefinite pronoun keh,someone,
any one, Lalla has (55) a plural ageot kancttv,from which we
can deducea 'nominative singular kond^ûnknown to the
modern language.
Under the headof phonetics,attention has beencalled to
the form gait it, for modernyutP,as much as.
Conjugations-In the modern language the conjunctive
participle endsin -it(Ji\ derivedfrom the Sanskrit -tya, as in
having killed, correspondingto a quasi-Sanskrit
In Kashmiri poetry and in village talk this form
is sometimesused as a past participle. Thus, in the Siva-
parinaya,1630, we have eJiusbohkliasith, I am ascended, lit.
I am having ascended. In two passagesLalla gives this
participlean olderform,morenearlyapproaching
theoriginal.
In 27, shehaskhd^'t'1,having ascended,
and in the sameverse
shehasIdsH'1
(in the senseof the pastparticiple),they lived
long. In the modern language, the word kelh is often
pleonasticallyadded?as in dltli ket-h^having8given ; lieth

having"taken. In the 12th verse, Lalla gives instead of
theseforms ditJi karifJi.and Jiekkkaritli^ which show the origin
of this kitt/i. In these Dardic languagesthe elision of a medial
single r is common. KarifJi is itself the conjunctiveparticiple
of kanm, to do, and its useis exaetly paralleled "bythe Hindi
use of kctr-keaddedpleonasticallyto a conjunctive participle
in that language.
The presentparticiple in the modernlanguage endsin -#>/,
as in kanln, doing ; but in poetry and in village-speechit
often ends in -an, as in karan. So, Lalla has (48) feliddan,
seeking,and gwaran,searching.
The verb losiw,to becomeweary,is irregular in the modern
language, making- its past participle tu$u, with a feminine
lusli or lufejfi. Lalla (3. 44, &c.) gives the past participle
masculine as lustu, of which the feminine form would be,
quite regularly, the modernIti&/i'll9which shealso employs.
The Sanskrit present has become a future in modern
Kashmiri. Besidesthis customarysenseit is also usedwhere
weshouldemploya presentsubjunctive,and,occasionally,in its
original senseof a presentindicative. For our presentpurposes
we can call this Kashmiri tense with its threefold meanings
the £Old Present'. It is thus conjugated in the modern
language,taking fealim,to flee, as our sampleverb :-
Sirfgular. Plural.
fealav.
2. balakh. &aliv.
3. kali. fealan.
Correspondingto the Prakrit :-

Singular, Plural.
1. caldtui, calaU. catdmo,calaku.
2o calasi^ calahi, calafaa, calahu.
3. cala%. calanti, calaJii,
It may be addedthat the terminations of the Kashmiri
second person are evidently modern pronominal suffixes,
which, as explainedunder the head of pronouns,must, in the
caseof this person,always be addedto the verb*
Lalla more nearly approachesthe original form of the first
142 APPENDIX II
personsingularin dsx,I maybe (18).which,however,comes

at the end of a line. We see traces of the original i of the
secondpersonsingularin zdnekh(64), for mnakJi^
thou wilt
know. In the third person singular she has,over and over
again,a final e insteadof the final i. A few examplesare
mote(11),ture(16),j^J (18),gat&e(19,45),wbe(21),Use(22),
and so many others. In the modern language,this i usually
"becomese beforepronominal suffixes.
When pronominal suffixesare added to this tense, Lalla
now and then does not follow the usual modern practice.
Thus, she has lagi-my mod. lage-m, it will be attached to me
(44); Meyi-wo, mod. k/iet/i-wa,he will eat for you (K, Pr.
102); ninau-aij, mod. niii-ay, they will carry thee (K. Pr. 57);
karin-ey)mod.karan-ay,they will makefor thee(74) ; indrin-ey,
mod. maraa-ay^they will kill for thee (71). In the last two
cases,the forms of the 3rd personplural would,in the modern
language,belongto the presentimperative.,andnot to this tense.
The past tenseis formed from the pastparticiple, which, in
the masculine singular, ends in «-matra. Lalla lengthens
this to u at the end of a line in mot.u,for mM11(I). It will be
observedthat, unlike tt-miitra, the long u doesnot epentheti-
cally affect the precedingvowel. The feminine singular of
this participleendsin w-matra,but, in tyoy%
andpof1 (bothin
62), Lalla makesit end in 2-matra. As alreadystated,w-matra
always representsan older ?.
A secondform of the past tense,in the caseof someverbs,
ends in a>n(v)or 0(#),as in gan(v),(m. pi. gay)^gone; pyau(v)
(f. sg. pfye),fallen. For the masculineplural of ganv>Lalla
oncehas an older form gay'1(66), written gaiy in 95 ; and, for
the feminine of pi/auv, she has, with the suffix of the second
personsingular,jteyi-y, for modernj>eye-if,fell to thee.
The past tensesof two verbs require specialnotice. In the
modern language,the past tense of karun^to do, to make,
runs as follows:-m. sg. &orn-wi9 pi. kari-m ; fern. sg. k%r®-w.,
pi. karc-m. I made,and so on for the other persons. In 81,
Lalla haskiye-minstead of kart-w, a form quite unknown to
the modern language,but reminding*us of the Hindi kiyd.
The other verb is cles/iun^
to see3
modernpastparticiple dyuth*.
In the modern language,this verb always has a cerebral(],
but Lalla has it, as has been pointed out under the head of
phonetics,both cerebraland dental. Moreover,not only does
she use the modern past participle dT/utJiP, but she also uses
another past participle (]yi&khu(for flekk"1)(44), which may be
comparedwith the Hindi dekhnd.
The third person (singular or plural) of the imperative ends
in -in, as in karin, let him or them do or make. With the
suffixof the first personsingularit becomes
Icar^n-am,
let him
or them make me. Lalla changesthe a of the suffix to e in
ddjp*n-em,
let him or them sayto me (21); ganrfin-em,
let him
or them bind on me (21) ; tar^n-em,let him or them make for
me (21); pad^n-em,
let him or them recite for me (18, 21).
It will be rememberedthat there was a similar changeof a
to e in the secondpersonsingular of the old present. There
wasalso a similar changein the caseof suffixesaddedto the
third person plural of the same tense, in which the same
personalso 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 hetd
and pctd, both in 28. The secondpersonplural is dito, modern
dii/Hav,pleasegive ye (100).
The future imperative is made by adding zi to the simple
imperative. Lalla changesthis to se in peze,he must fall (45).
A similar changeoccurs in kheze,he must eat (90), but here
it is at the end of a line,
IndecIInables.-These call for but few remarks. A final I
becomese at the end of a line in ate,there (2, 98); tate,there
(41); and tune, anywhere (9, 11; K. Pr. 201).
The adverb and conjunction ta appearsin a strengthened
form as toy in several places; and similarly na, not, is
strengthened to nd or no, and the prohibitive particle ma to
moor mau. For all theseseethe Vocabulary.
The emphatic suffix -y is added in scores of instances
without giving any emphasisat all, and apparently merely
for the sake of metre. It is hence often difficult to say
whether emphasisis intended or not. It often appearsas an
i-matra, and then seemsto be always emphatic,as in ids*, to
him only (65); lafi, it is I, evenI, Lalla (105); tur*, there
verily (19, 61); yur%9in the very place where (61);
(from &add),always(7).
APPENDIX 111
ON LALLA'S METRES
[Bi* SIP.GEORGE
GRIERSON]
THEsubjectofKashmiriprosody
hasneverbeeninvestigated,
and hardly anything is known about it. The following1
remarksmay thereforebe foundof interest.
We may saythat, 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.
Numerousexampleswill be found in the edition of Mahmud
("Jaml'sTuwif Zirfaikltdpublishedby the late K. F. Burkhard
in the f Zeitschrift der DetitschenMorgenliindischenGesell-
schaft', vols. xlix and Hii. In that casewe have a poem
written by a Muslim in the Persiancharacter,and the use of
Persianmetresis to be expected,but we find the samesystem
in epicswritten by Hindus. For instance,a great portion of
the Siva-parimyaof Krsna Eazdanis in the well-known Jiazaj
metre, and the sameis employedin the narrative portions of
the Snrdmavatara-cariia of Devakara-prasada Bhatta, a writer
of the eighteenth century. As an example of the latter,
I may quotea coupleof lines : -
fjobur 6$u$-nafean'kalo*sutamis man
tlthayyltJuisureponismanzcliuk kopan
He had no son, and his mind was agitated^
Just as (the reflection of) the sun trembles in
the water.
If, with the customarylicence,we read the words 6suand

yitlia each as one long syllable, we have at once a complete
iasaj :-
ON LALLA'S METRES ' 145
The other metrical systemis usedin songs,and is by no

meansso simple a matter. I regret that, during my own
stay in Kashmir, I neglectedto study it, and when, after my
return to this country, I endeavouredto ascertainfrom native
sourceswhat rules werefollowed in suchcompositions,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 scoresof songs led me to no certain
conclusionbeyondthe fact that a stress-accent seemedto play
an important part. Here and there I came acrosstraces of
well-known metres,but nowhere,even allowing for the fullest
licence,did they extendover morethan a few lines at a time.
la the . year 1917, Sir AurelStein 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 professionalreciter, he
ascertaineddefinitely that in songsthe metre dependssolely
on the stress-accent. In Lalla's verses, four stresses go to
eachjjdda, or line. Thus, if we mark the stressedsyllables
eachwith a perpendicularstroke, the first two songswould be
read as follows :-
1.
I ! I i
savikd® lave
«/ wotM
i ! I.I
gaganasmgwi myHlusami
II I i
golw ta andmay motw
II! I
yuhuy wopades/i
cJmylaid
2.
! Ill
wdkh mdnas Jcol-akol nd ate
i mndri ati nd pravesh

rozan $hiwa~SfiekatJi nd ate
mgtuylyJcukta suy wopadesh

So far as I am aware,this is not paralleled by any similar
metric systemin Persiaor Northern India ; but it is interesting
146 APPENDIX III
to notethat,although
stress
is thesolecriterionofthemetre,
some
of the songs
giveforthdistantechoes
of well-known
Indian methodsof scansion.Take,for instance,the second
versequoted above.It will notscanaccording to Indian
rules,but nevertheless
its lilt is strongly
suggestive
of the
IndiandoM. Thedohais a metrebasedon instants,eachof
whichis thetimeoccupied
in utteringoneshortsyllable,
one
longsyllable
counting
astwoinstants.Eachhalf-verse
is
dividedinto the followinggroupsof instants:-6+ 4+ 3,
6+ 4+ 1. Thegroupof 3 is generally
aniambus (u-), and
the secondhalf-line generallyendsin a trochee(- w). The
openingverseof the Sat-saiya,
of Vihariis a goodHindi
example:-
6 4 3
t
mm bJiava\-bd(lIid
Jiarati
6 41
liddJultid]gariso\i
6 4^ 3
jd tanctkl | j/iat \jpatjai
6 4 1 '
Si/amaliariia dull ho\i

It will be noticed that in Lalla/s secondverse, as in a doha,
the first and third lines end in a strongly marked iambus.
So, again, the secondand fourth lines end in a heavy long
closedsyllable,which,with the inherent vowel,not pronounced,
of the final consonant,is really a trochee,asin the abovedoha.
But this is not all. In Lalla's verse, if we read the unstressed
mit' of muclri, and the word ud as short, thus:-
6 4 1
&kopimudriati \ najwavesA(a)
it would scan, like the secondsection of a doha in instants:-
6 + 4+1.
In the sameway,othersongsthat I haveexaminedshow-
traces of other well-known metres,Persianor Indian, and it
is evidentthat the rudevillagecompositionswhichdeveloped
into the versesof Lalla wereoriginallyintendedto be based
on some standard metre, bat that in the mouths of the rustics
stressbecame
substituted
for quantity.
ON LALLA'S METRES 147
So far as my experiencegoes,no such developmenthas

takenplacein Hindostanor the Panjab. Here the rulesof
prosodydependingon the quantity of each syllable are
everywherefollowed,although,of course,in the ruder songs,
great metrical licenceprevails. We observea similar state of
affairs in Southern India. A series of Kanarese Ballads was
publishedin the IndianAntiquaryby the late Dr. Fleet,and
regardingthem he observes1 that they follow the principleof
Kanaresemetre consistingof feet of four, instants each,
fiBut no absolutemetricalprecisionis aimedat; and-though
the principle of constructionis distinctly recognizable-in
carryingit out by scanningor in adaptingthe wordsto the
airs, short syllableshave been drawn out long and long
syllables clipped short, ad libitum. . . . The rhythm of the
songscan only be learnedby actually hearing them sung/
I believe that the only Indo-Aryan language that shows
a tendency to substitute, as in Kashmiri, stress for quantity
is Bengali. It will have been observedthat in Lalla's verses
quoted above there is a stress on the first syllable of every
line. Similarly, Mr. J. D, Anderson2 has shown that in
Bengali verse, although quantity is sometimes nominally
observed,the metre is conditioned by a strong phrasal stress-
accentfalling 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 Tibefco-Burman
influence in this metrical system of Bengal. Could we be
justified in suggestinga similar foreign influencein Kashmir ?
The population of the Happy Valley is far from being
homogeneous. Local tradition compels us to considerit as
very probablethat, althoughthe upperclasses
areprobablyof
the same stock as that of North-Western India, a substratum
of the inhabitants is connected with non-Indian tribes whose
original homewasCentralAsia,and this is borneout by the
1 Vol. xiv (1883),p 294
2 JRAS, 1914, pp. 1046 ff.
148 APPENDIX III
resultsof philologicalinquiries. It wasin this substratum,

not amongstthe learnedPanditsof Kashmir,that the rude
songswhichdeveloped into Lalla5
s versesand into the songs
of modern Kashmir took their rise.
A well-knownparallelto Lalla'sabandonmentof quantity
in exchangefor stress-accent
is to be foundin mediaeval
Greek and Latin poetry. Here, of course,there can be no
questionof mutualInfluence,
althoughwe findjust the same
state of affairs. The accentualpoemsof Gregoryof Nazianzen
bearmuch the samerelation to the other poemscomposedby
him and by the writers of classicaltimes that the versesof
Lalla bearto the amiampdiiakavvam of Hala and of the older
Indianpoetswhosequatrainsarepreserved
In his anthology.
G. A9 G.
CO bDtCtC bDtC CCtOtC tO»-»*-*s-i s-~*
»-*>-*
O OC-3 CSin rf* COtCt-* O S£OC-
<J 5^ CT4*-W»t>SH-*O CCOC'
«slC^ w
N-*t-t i£ .^ tC1>C
!-* iO
.CT o to oc *-* ob oo ^ c; c^ if* to *a o >-»to
CT.-
CC'COO O -J «-3
-Si<
*** ^**
°s *°§
13^5 P*:^5
g^ ^
" **
C C!
5 3
81
C-i ?-O CO£OiC C
1 1 1 *sKJ5en '4^ 4CbD »-*O ^ (X- <! O ir* ^ C
<J -si «<! tC rfs«-CH4-T OO -<l »sl -a

iK>OC^^ OH-»<3C5J-4 OriXiO «fi¬.1 **^CO
Ot
H s ^ ^
^ S^S. IS&
« wT; -.-.
c^ 5s ?r* "*" H^ ft «s
M p k-*
S.
l_j S,"
C-
o ^cocj^
es
S Sj&1^ Js*1^ ** ® b3 F? t»
n, ^ rf S S S M-S3 | 0^
»«^ ffe £ft .,
O*^ £"*-*-*
»iJ 3 ^ 5^ fe* ^^ Q â
CD^fij^Ô5* ^^ OQ
^ p«-*
K 8s
=: . "
VOCABULARY
THISvocabularycontainseveryword in the foregoing

versesof Lalla, with a referenceto eachplacein which it occurs.
Theorderof wordsis that adoptedby Sir GeorgeGriersonin
otherworks on Kashmiri, the arrangementbeing-basedon the
Englishalphabetical
orderof 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 separatedby different vowels. Thus, the
different wordscontaining the consonantstr will be found in
the successiontar. to-r, toruy im1*, and tSru. All words
beginning with vowels are arranged together at the com-
mencement,their mutual order being determined by the
consonants. Long and nasalizedvowelsare not differentiated
from short ones,exceptin caseswhere the differencebetween
two words depends only on such variations. A similar
principle has beenfollowed in the caseof diacritical marks.
For instance,pltJm precedes petarum,because h precedes r, the
differencebetweent and t being ignored. The letter & follows
t (andt). As the consonants v and w merelyrepresentdifferent
phasesof the samesound,they are treated,for the purposesof
alphabetical order, as the same letter.
In Kashmiri the sonant aspiratesgJi, (111,
dJi, and bhl lose
their aspiration, although, in the case of tatmmas, the
aspirationis sometimes retainedin writing. Even in this
latter respectthereis no uniformcustom,thesamewordbeing
written indiscriminately with or without the aspiration. At
one time a man will write abkyds,and at anothertime he will
write cibyas* Similarly, Lalla writes bkarya,a wife, with M,
but btit(k) (SanskritWmtct),
a principle of creation,with b.
The latter is a Saiva technical term, and, of all words, we
shouldhaveexpected it to be speltin the Sanskritfashion.
To avoid confusion,I havetherefore,for the purposesof
alphabeticalorder,treatedeachof thesesonantaspirates as
identical with its correspondingunaspiratedletter. That is
to say,$k will be found in the placeallotted to g, dk in
that allotted to d, dh in that allotted to d, and bh in that
allotted to b.
G. A. G.
1 The sonantaspiratejh doesnot occur.
VOCABULARY 151
"WOEDS BEGINNING WITH TOWELS
0, Interj. addedto pa#M(seepas/urn)m. c.sand with it forming

past/yd, 16.
«££r/,m. absenceof difference,identity; sg. abl. a&eda,while,
or although, there is identity (of the soul with the
Supreme),13.
aJjodl\adj. one who hasno knowledge,a fool, i. e. one who has
no knowledgeof himself; pi. nom. Mdf\ 6.
abcM,a word of doubtful meaning; perhaps= clumsy,stupid,
*85,q.y.
abal, adj. c>g. without strength, weak, weak from sickness;
f. sg. abl. abali, usedas subst.,8.
alien,adj. e, g. not different, identical; oMn viuiars&a,(thev
are) identical, (as one can see)on reflection,16.
abhyds,m. repeatedpractice, esp.of yoga or of meditation on
the identity of the Self with the Supreme, 1; habitual
practiceof a courseof conduct,20; sg. ag. abhyoJ't1.
ac/t\ f. the eye; ache layane talav, the eyes to be turned
upwards, K.. Pr. 102; achen,fiyuhu, like the eyes,K. Pr.
201.
ada, adv. then, at that time, 24, 31, 61, 80, 95, 103,
K, Pr. 56.
aclalta wadal,m. interchange,confusion,K. Pr. 102.
aduyu,adj. non-dual; (of the mind) convinced of the non-
duality or identity of the Self with the Supreme,5, 65.
all-am,I, the ego; aham-wmarshe, by reflection on the nature
of the ego, 15.
(iharnn,to eat food; impve. sg. 2, dft-dr,28.
ok*, card, one; with emph.^, ohty, one only, the only one,
the unique,34; m. sg. abl. aki 'nengi,at one time, on one
occasion,50 ; nitnesheakiîn a singletwinkle of the eye, 26.
. GLyeka. ^
akh,card, one,34 ; as indefinite article, a, 50, 83 (bis); akhdJi^.
one, a single one,K. Pr. 150. GLyeka.
Skhym. a mark, a sign impressedupon anything; esp.a mark
indicating eminenceor excellence,75. Cf. the next.
Skhun9to make a mark: to impressa mark upon anything, to
brand anything; impve. sg. 2, okh,76.
aMer, m. a syllable,such as the syllable OM,or the like, 10.
a&ol,m. that which transcendsthe kula>ie. the sphere of the
Absolute, or of TranscendentalBeing, 79 ; kol-akol-,the
totality of all creation,2. Seekol, and Note on Yoga, § 19,
152 VOCABULARY \_akrig
akriy,adj.c.g.notacting,freefromwork;hence,,
Inareligious
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 wineof bliss
or nectar of bliss,said to flow from the digits of the moon
(seesow); al-tlian,the placeof this nectar,the abodeof
bliss,i. e. union with the Supreme,60. Al-thdn9however,
mayalsobe explainedasequivalentto the Sanskritalam-
stlidnaî.e. the plaeeregardingwhich only 6nelineti*can
be said, or which can be describedby no epithet,the
highest place(anuUara jpada),i.e. also,union with the
Supreme.
aloud11,
adj. (f. atom11),
pendant,hanging, 102 (f. sg. nom.).
dfav>m. a call, a cry;-dyunu, to summon,K. Pr. 102.
d/awnn,to wave, move up and down; pres. part, dlawdn,
1C Pr. 57,
dm'1,ami) see atli.
oih,the mystic syllabledm,the pranava; sg,gen. omakicofatka,
with the whip of the pranava,101; om-kdr^the syllable
OM,34, 82.
It is believed that the syllable dm contains altogether
five elements, viz. a, n, m, and the Hindu and Ndda, on
which seeNote on Yoga, §§ 23, 24, and andhath.
otiiu}adj. raw, uncooked; (of an earthenvessel)unbaked,106 ;
(of a string) not; twisted, and hencewithout strength, 106;
m. sg. abl. ami,106; m. pi. dat. dm&i, 106,
ambar,m. clothing; clothes,garments,28, 76.'
amolu,adj. undefiled,pure, free from all defilement (of the
Supreme),64,
amal$riu9
adj.(f. amaloffi),undefiled,21 (f. sg.nom.).
ama.')\
m. immortality; amara-jnathi, on the path (leading)to
immortality, i.e. in the path of reflection on the Self
or ego, 70.
amret/i, m. the water of immortality, nectar, amrta; sg. abl.
amreta-$ar, the lake of nectar, i.e. of the nectar of bliss
(dnanda)of unionwith the Supreme,
68. Regardingthe
nectar distilled from the microcosmicmoon, seeNote on
Yoga, §§,8, 19, 21, 22.
onl\ adj. blind; m. pi. ag. anyan^ 59.
atidd,adj.c. g. without beginning,existing from eternity,an
epithet of the Supreme,72.
andar, postpos.'in,within; MtJPre-andar,in the closet, 101;
cmdamy
a&un,onemustenterinto the veryinmostpart,94 ;
andariy,from the inmost recesses,
109.
ft)ida'n/nml\
adj. (f. ff?idarim^,
104),belongingto the interior,
inner, 4, 104.
VOCABULARY 153
anaJiatJi,
adj.c. g. unobstructed,
whoseprogress
Is perpetual;
(often)that of which the soundIs everlasting,the mystic
syllable dm (15), also called the analiathshebd,or (33)
anahata-rav. In Sanskrit it is called the anakata-dhvani
(Note on Yoga, § 23). It is describedas having the
semblanceof inarticulateness (avyaktdnukrtiprdya),to be
uttered only by the deity dwelling within the breast of
living creatures,and thereforeto have no human utterer or
obstructorof its sound. It is composedof a portion of all
the vowelsnasalized,
and is calledana/iath(Skr. andhata\
i.e. perpetual,becauseit nevercomesto a closebut vibrates
perpetually (an-astam-ita-rtipatiodt). Another explanation
of the name is that it is ' sound causedwithout any per-
cussion',i.e. self-created.It is said (33) to take its rise
from the heart and to issuethrough the nose. In 15, it is
describedas identical with, or as equivalent to, the Supreme
Himself. f
As a Saiva technical term andhata sometimes does not
designatedm, but is applied to other things. Per instance,
it is usedas the name of the fourth of the mystic eakras> or
circles. SeeNote on Yoga, §§ 15, 17, 23, 25, 27.
andmay^ adj. c. g. not bad; hence,perfect; that which is perfect
and freefrom all qualities,pure consciousness, the Supreme,1.
ami, pi. m. food, victuals, 28.
anim, to bring; wagi annn^to bring under the rein, to bring
into subjection,37 ; laye anun,to bring under subjectionby
concentration of the mind and breath9 82.
Fut. sg. 33ani, 37 ; past. part. m. sg. with sufF.1st pers.
sg. ag. onum,82.
anth,m. an end; ant*(54) or dntib*(33, 37, 38, 41, 61),adv.
in the end, finally, ultimately.
anfar, m. the inner meaning, the hidden meaning, mystery
(of anything), 56.
anwtty, m. logical connexion; tenor, drift, purport; the real
truth (concerninganything), 59.
apdn,m. oneof the five vital airs (1, prdna, 2, apdna>3, samdna,
4, nddna,5, vydna). Of these, two (prana and apdiia)are
referredto by L. D. SeeNote on Yoga, § 16 note,
The apdna (Ksh. apdn) is the vital air that goes down-
wards and out at the anus. The prdna is that which goes
upwardsandis exhaledthroughthe mouth and nose. For
perfect union with the Supreme,it is necessaryto bring
these two into absolute control, 26. Cf. Deussen,Allgemeine
Ge&chiehte
der Philosopliie,i. 2, p. 2483 3?p. 70. SeeNote
on Yoga,§§2,16, 21323, andArticles nddiand/jm^, 2, for
full particulars.
154 VOCABULARY [dparun
dpamn^
to put foodinto another's
mouth,to feedfromthe
hand, Conj8part, dparitk, 66.
apuff*,adj.unclean,
impure,ceremonially
unclean
; m. pi. Horn.,
with emph.j/s aputiy*32«
or, adv.there,in that place; ora-y,evenfrom there,K. Pr.
102.
arg,m. an offeringof unhuskedgrain madein worshipping"a
god (Skr. argha,in a slightly differentsense},
42.
arsk,m. the sky, the firmament;sg.dat. (in senseof loc,),
ar$M$^ 50.
ar&?m1, m. the act of worshipping,worship,58,
ar&tn 2, to worship; inf. ar&m, 10 ; fut. pass.part, arfam,
worship is to be done(with dat, of ohj.), 33.
arzun,m. the result of labour, earnings,61.
os,m. the mouth; sg. abl. o$ti (a form not found in modern
Ksk), 18.
asJiwawar^m. a rider (on a horse),14, 15.
asnn,to laugh; fut, (in senseof pres*)sg. 3, asi, 46.
a$?tn,
to be,l8, 20,36,86,92; to become,
64; to comeinto
existence,22; to happen, 84, 85 ; to he, to remain, to
continue, 46, 55; osifh, having been, i.e. whereasthon
wast formerly (soand so, now thou hast becomesuchand
such),86.
Conj. part, odtl^ 84-6. Fut. ind. and pres.subj. sg. 1,
am (m. c. for d&a),18 ; 3, dsi(in senseof pres.),46 ; dse(m. e.)
(lilt.), 22; pi. 3, asan,92; impve. sg. 2, d*>20, 36, 55, 64.
ffsfa,adv. slowly, gradually, 80.
d$awimu,n. ag. one who is or continues; sthir d$awunu, that
which is permanent,73.
ata, f. the shoulders; the rope for tying a harden on the
shoulders; ata-gand,the knot by which this ropeis tied, 108.
ati, adv. there, in that place,2; afe, m. c. for ati, 2 (bis), 98.
ath, pron.,that (within sight); adj. sg. ag. m. dm\ K. Pr.
150 ; abl. ami, 107.
"athay
m. the hand; atka-wds
karun, (of two persons)
to join
hand in hand, to hold each other's hand (for mutual con-
fidence),92; sg. abl. athat-rdwun,to dismissfrom the hand,
to let loose,,
to setfree,88; loc.athe,in the hand; '(to be)
in a person'spossession, (to come)to hand, 98, K. Pr. 18;
athe hyonu,to carry in the hand, 10.
dtmd>m. the Self; esp.the Self asidentical with the Supreme;
old.sg.gen.dtmdse
(probably
m. c. for dtmdsi,quasi-Sanskrit
*dtma*ga)>
22 (seep. 133).
a&ien,adv.not torn.; hence,
uninterruptedly,
continuously,
19.
a&hun,to becomeweak,feeble,emaciated;pres.part. aMan,
becomingfeeble,hence,wearily, 19..
VOCABULARY 155
, to enter. Eut. pass.part. m. sg.a&un,it Is to "beentered,

i.e. youshould(or-may]enter= 'comein5,94; impve.pol.
sg, 3, wata a&tan, lit. let him not enter (as a question),
i.e. he certainlydoesenter,53; past £ sg. 1, &%&,I (f.)
entered, 68.
dr, ay^ dyeâyes^seeyuri*.
U, interj. Sir! 87 (bis), 88 (quater).

bhti) in bhu-tal) the surface of the earth, the whole earth as
opposedto the sky, 22, 42; bftur,id., bhur bJmwahnvai\ the
earth, the atmosphere,and heaven, i.e. the whole visible
universe, 9*
6ocfia,f. hunger, 37; abl. bocJia*(for bocfii-)suty marun,to die
of hunger, 83.
ijico'ru, adj. (f. bicoru), without means, without resources,
destitute, unfortunate,wretched; f. sg. ag. bicdri, 89.
bodk,perfect intelligence,knowledgeof the Self,svafana-jndna ;
bod/ia-prakash, the enlightenment or illumination of this
knowledge,35.
ltodu,
' adj. wise,a wise man, one who is intelligent; m. sg. ag.
bU\ 26.
btidnn,to afflict, causepain to ; p. p. m. sg. with suff. 1st pers.
eg*,ag, bodu'tti,7.
bodun,to sink, be immersedin, be drowned in; past m. sg. 2,
bgrlnkli, 74.
bag,m. a garden,K. Pr. 56; swaman-bdga-bar> the door of the
garden of one's soul, or somcm-baga-bar, the door of the
jasmine-garden,68, seeart. swa; sg. dat. bagas^K. Pr. 56.
bagawan,m. God; sg. vw.'bagawdna,K. Pr. 102.
baliU)adj. much, many, 51.
bofi, 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-r%5
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; m&-ti, me also, 106; to me
also, 48.
mij6nu^my, 106; K. Pr. 150; m. sg. voc. mydnuv,
K. Pr. 57.
boj\ one who has a share (btij) 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 in the
dat., as three times in 62, or compoundedwith boj*,as in
jpdpa-fjtifi,ft-boj\he who obtains (the fruit) of his sins and
virtuous acts of a former life,, also in 62).
156 > VOCABULARY
boktl\adj.(f. &0A*a),
full of devotional
faith(bliakti).,SJienkara-
bokt,u,
full of devotionalfaith to Sankara (i.e. Siva); £ sg.
nom. 18.
5a£,m. a religionsofferingof food to gods,animals,&c.;
hence,food generallygiven to an animal,K. Pr. 150.
boh1, m. speech
; bdlgadnn,
to recitespeech
; hence,
to abuse,
blame with abusivelanguage,18, 21.
&dl, 2, seeMinn.
bdlnM, a male child, a boy ; pi. voc.Idlako, 91.
lolun,to say; impve.sg.2,lol, 20.
lolandwun,to causeto converse,to address, summon,call to ;
p. p. m. sg. with stiff. 1st pers.sg.ag. bol-aiiowum,
105.
bam,m. the skin ; bamtulwi, to raise the skin, to raise weals
(with a whip), 101.
ban-,m. the sun, 9.
bdna,m. a vessel,dish,jar ; pi. nom.buna,60.
£?;/,adj., e.g. different,distinct, 13 ; a differentform.,a manner
of difference,16 ; pi. nom,beti,16.
fion, adj. and adv. low, below; jpet&alona, from top to
bottom, 17.
bona,2, (for 1, seebon),adv. as it were; used almost as an
expletive,37.
bandgafehnn,to becomestopped(of a mill at work), 86.
bindu, m. a dot or spot; esp.the dot indicating the sign
anusvara,forming the final nasalsoundof the syllableom^
or, similarly, the dot over the semicircleof ammasika(w)3of
which the semicircle indicates the nasalsound. JNdda-binduy
(with emph.y\ 15. For the meaning of .this compound,
seeNote on Yoga. § 25.
Mnctav,m. a relation, a personrelated,1C.Pr. 201 (ter).
butl*, £ the ' Chinar 5Sor Oriental Plane-tree, Platamis
orientalis,K. Pr. 102. It is a fine tree,commonin Kashmir.
bar, m. a door; sg. dat. &dyesbdffa-la-ras,I enteredthe garden
door,68; bar-(forlaras-)pith Mil11,
a bitchat the door,
K. Pr. 102 ; pi. nom. bar trpp&rim,I shut the doors,101 ;
pi. dat. tod1dltli^masbaran,I saw(that therewere)bolts on
His doors, 48.
bar, m. a load; sg. dat. bdras,(the knot) of (i. e. that tied) the
load, 108.
boru}adj. full; m. pi. nom. bar*1bar* Mna3(innumerable)
dishesall filled (with nectar),60.
bMr, see bM.
brahm>a Brahman, in brahma-hutf*
, murder of a Brahman,
with emph.y, K. Pr. 102.
bra/mid, name t of the first personof the threegods,Brahma,
Visrm, and Siva? 14.
VOCABULARY 157
brakmdnd,m. Brahma'segg, the universe, the world; used to

mean the Brakma-'randhra,,or Brahma's crevice, one of the
suturesIn the crown of the head,the anterior fontanelle,
34, 57. It is the upper extremity of the SusnmnclNddl;
seeNoteonYoga,§§5, 7, 19,21,27. Sg»dat.brahmanfjas
34 ; abl. Irahnidnda, 57.
bramwiyto wander; hence,to "beconfused,to "befilled with an
agitated desire,106; pres. part, bramdn,106.
brama-wdrilt>,
m. a wanderer, one who roams about, 26.
barun, to fill; used in various idioms; bhaye darun, to ex-
perience fear, to fear (at heart), 72 ; doh-detidard?i\ to
passeach day, spendeachday, 92 ; den-rdtk baran,1,to pass
day and night, 91 ; kdn barnn,to aim an arrow, 71.
Conj. part, barith, 71; impve. sg, 2Sftar, 72; fut. pL
2, 6anv9 91; 3, baran, 92.
beronguâdj. out of order, deranged^disarranged,85.
brdnth,f. error; hence,falsehopes,hope in material things, 27.
broils postpos.governing abl,, before; with eniph. $/, marana
brothqy, even before (the time appointed for) death, 87 ;
broth-kofi, in future times, 92.
b/idryd,£ a wife: bMrye-rtip'1,
£ possessing
the formof a wife,
in the character of a wife, 54.
barznn,a jingle of arzwi; arzun barzun, earnings, the result
of labour, the savingsgainedfrom one'slife-work, 61.
basta,f. a sheepskin,goatskin, or the like ; daman-basta,
f. a
smith's bellows; sg. dat«-basti^100 = K. Pr. 46.
bafa, m. a Brahman,, a Kashmiri Brahman; hence, a true
Brahman, a Brahman who seekssalvation, 1, 17; sg. voc.
data,1, 17.
bathym. a warrior, a soldier; a servant, a messenger,74;
yema-bath,(pi. nom.), the messengersof Yama, the god of
the nether world, who drag the souls of dying men to hell
to bejudged by Yama, 74.
buth,1, m. a demon; mdra-butJi-
(pi.nom.),murderousdemons,71.
2, m. a technical name In Saiva philosophy for the
group of the five taUoasôr factors, of which the apparent
universeconsists,
calledin Sanskritthe bhtitasormahdlh&tas.
They are the five factors, or principles, which constitute
the materialityof the sensibleuniverse. Theyare (1) the
principle of solidity, technically called jprt&iw, or earth ;
(2) the principle of liquidity, technically dp, or water;
(3) the principle of formativity, technicallyagni,or fire;
(4) the principle of aeriality, technically vdyu, or the
atmosphere;and (5) the principleof vacuity, technically
dkd$a>or the sky. See J. C. Chatterji, Kashmir SAaivism,
p. 48. PL nom,Uth, 77 (cf. 95).
158 VOCABULARY [bM-tal
bkii-tal, see bM.
bdtun,(ofthe sun),to shineforth ; fut. sg.3, Idti, 16.
b/iav,m. existence*
esp.existence in this worldof illusion,in
contradistinction to union with, the Supreme, b/lawa-ruz,
the diseaseof existence,existencecomparedto a disease,8 ;
bhawa-so(lari~ddreyin the current of the oceanof existence,
74?;bhawa-sar, the oceanof existence,23.
lav, m. devotionallove (to a deity); sg.gen.(m. pi. noni.)
'bdwdk\ 40.
(jhrnvak)
the air, atmosphere
; IMr bliuwahswar,the earth,the
atmosphere,andheaven,i.e.the wholevisibleuniverse,9.
Idwtm.to show,explain;pol.impve.sg.2, with suff.1stpers.
sg. dat., bdvtam,pleaseexplain to me, 56,
lowu'rl\m. (in modernKsh. wowiu^ a weaver;low^-wd^
a weaver'sworkshop; sg. abl. -wana,102.
haife(27, K. Pr. 201)or bAayS
(72),m. fear; esp.(K. Pr. 201)
the fear of God; yema-baye, the fear of "Yama(the god of
death),the fear of deathand what follows,27; bJiai/ebantu,
to experiencefear,''to feel fear, 72; ssr. dat. bayesJiynh11,
(there is no bliss)like the fear of God, K. Pr. 201.
bdya,m. a brother; sg. dat. boyin hyulill>(there is no relation)
like a brother, K. Pr. 201.
bydkh)pron. another; sg. dat. biyis kyutu,for another(i.e. not
for oneself),61,
biyis,seelydkh.
bazun,1, to cook (vegetablesor the like) in hot oil, to fry
(vegetables);
eonj,part, bazith^90 (bis) (with pun on the
meaningof bazwi,2).
bazun92, to reverence,serve; hence,dicdr lazuii, to serve a
door,to wait at a door,51 ; geh baznn^to serve a house,to
be occupiedwith householdaffairs.32 ; prdn bazim,to serve
one's life, to be devoted to one's own life, to be attached to
one'sbodily welfarerather than to spiritual things, 90 (bis)
(with pun on prdn lazun, to fry an onion, cf. bazun,1).
Inf., dat. of purpose,basani,51; conj, part, bazitft,32,
90 (bis).
lozun^to hear; to listen to, 106; to hear(from),'to learn
(from), 27; to attend to, heed,20.
Conj.part,buzith,27 ; impve.sg. 2, bos,20; fut. sg. 3,
bozi, 106.
luzun, to parchor roast(grain, &c.); met. to parch(the heart),
to purify it, to destroyall evil thoughts from the heart;
p. p. sg. f. with suffi 1st pers.sg. ag. buz^m^25,
cobufcb,
m. a whip; sg. abh cobakat
101.
cedun
or cerun,to mount(e.g.a horse);pHthcedun,to mount
.VOCABULARY " 159
and ride on the back (of a horse,&c.), peth being1an adv.,

not a postposition, 14, 15 ; fut. sg. 3, with suff. 3rd pers.
dat. sg., cedes(ceres),he will mount on it, 14, 15.
ckuk,Is (m. sg.), ?>20, 27 ; chukh,thou art (m.)9 42 (bis), 55}
107(aux.)^K.Pr,46; chum,is (m.)to or for me,61,106;
c&es,
I (f.) am,93, 106 (aux.); cAuwa,is (m.) for you,89 ;
c%, is (f.) for thee, 99 (bis), 100, K. Pr. 46 (qnater); it (f.)
is verily, 52, 57, 635 K. Pr. 102 (quater); <?%,they (m.)
are verily, 32 (ter) ; chuy, it (in.) is to thee, 30, 56, K. Pr.
56; Is (m.) verily, 1, 12, 17, 245 29, 46, 51-4, 62 (bis),
80, K. Pr. 150.
ckokh,m. a wound; ndraty-chokk, the woundcausedby a barbed
fish-spear,23 (eomm.).
cJidnlm. (?)a carpenter,85, q.v.
ckpnu,adj. empty, 63 ; empty, vain, unsubstantial,having
no substance.,41 ; m. sg. dat. ckenis, 41 ; £ sg. nom.
cAefi,",63.
ckor,in c&ora-ddre,
74, a waterfall (in modern Kashmiri cMl) ;
ckdra-ridT) the stream of a waterfall, a torrent ; hence, chora-
ddre karmi, to make (a person) in a torrent, to make him
stream (with blood),the nameof a certain punishment.In
which a person is dragged along the ground till his body
streams with blood.
didrun, to release,let go ; let Ioose3set free ; p. p. m. sg'.
c/i^ru9 23.
cAat&ar9
m. an umbrella (oneof the insignia of royalty), 73.
cAdwun,to fling at or to ; to dash down (on), 103 ; p. p. f. sg.
with suff. 3rd pers.sg. ag%and 1st pers. sg. nom. cAoAia^
103.
cfiyuru,seec/iorun.
cdkh)m. a tear or rent (in cloth or the like) ; cdkhdyunu,to
tear or rend, 104 (dat. of obj.).
canda,m. a pocket, esp.a pocket for carrying1money,a puree;
sg. dat. candaa,98 (= K. Pr. 18), K. Pr. 201,
cang^m. a claw, talon, 84,
cerun, see cedun.
ct/onu,to drink ; conj. part, cetk,K. Pr. 102 ; pres. part.
60 ; fut. pi. 3, cen>47 ; p. p. m. sg. cyauv,104.
cydnS, cybh^^see&ah.
dobu,m. a washerman
; sg.ag.dob^^
103 ; dotf-MfiP,awasher-
man'sstone (on which he beatsthe clothes he washes),103.
dubdra, adv. a second time, again, 89.
dac&ywiP,adj. right, not left ; f. sg. abl. dackini Ian, on the
right side (corpsesare placedoa the funeral pyre lying on,
the right side) K. Pr. 57.
160 VOCABULARY \dad
ttad, m. a bullock ; sg. dat. dadas,66.
dod,m. milk, 38; d8da-s/mru, a milk-child, a suckling, 7(X
r/0W*,
adv.continually,alwayss 79. In modernKashmiridod1.
dag,f. a blow,,84 ; painof a blow,hence,paingenerally; the
pangs of love, 105 ; sg. dat. or pi. nom. with emph. y,
dagay,?for dagiy,84.
<?aA9
m. smoke, 97.
flah,card,ten ; pi. dat.clahan,
95; dohu,m. a groupof ten,sg..
abl. daJii m. c. dahe,105. Thereare ten organs(five of
sense,and five of action), seeyund*; and ten vital airs,
of which five areprincipal and five aresecondary,
seeprdn,2.
deh or (58) dih, m. a body, the human body (of flesh and
blood,as opposed
to the spirit), 28, 58, 101; kodeh,
a vile
body, 7; sg. dat. dikas,58; gen. (f. sg. dat.) dehacti,101.
ddli, m. a day, daytime,44, 98; K. Pr. 18; pi. the days (asin
*the daysof yore'), 91; doA Imtum, the daycameto an end
for me, the day expired and night fell, 44, 98 ; K. Pr. 18 ;
dok-denbaran, theywill passthe daytimeof eachday,92 ;
pi. nom. dak, 91.
dikhyseedyimu.
dal, m. a group, a collection,in nddi-dal, the collection (i. e.
totality) of the tubes in the body that conveythe vital airs,
80. See nadi.
dil, the heart, K. Pr. 56, 57; dil dyunu, to give heart,
encourage,K. Pr. 46 (the correspondingL. V. 100 has dam,
breath); sg. gen, dUuku^K. Pr. 57, (m. sg, dat.) dilakis,
K. Pr. 56.
dol*9m. the front skirt of a garment; pi. nom.daft trov^mas,
I spread out my skirts before him, i.e. I knelt beforehim
and meditated on him, 49.
dam, 1, m. vital air, breath of life, breath; suppressionof the
breath as a religiousexercise; the time occupiedin taking
a breath, a very short time, a moment; dam karun, to
practise suppressionof the breath,4; dam dynnu,to give
breath (to a bellows; the correspondingK. Pr. 46 has dil,
heart), 100; to suppressbreath, and also to give forth
breath,to shout,threaten,101 (adoublemeaning);damdh,
a single breath, hence,as adv. for a moment, for a short
time; gradually, 4 (both meaningsare applicable); damiy
* . . damiy, at (or for) one moment... at (or for) another
moment, 96, 97 ; K. Pr. 47.
dam,2, m. self-restraint,in the phraseshemto- dan, quietude
and self-restraint,29; sg. abl. shemadama,63.
dima,seedywiu.
damnn,m. a pair of bellows; sg. dat. da-manas, K. Pr. 46 ;
da-man-lasta-)
L the leathern bag that forms the body of
VOCABULARY 161
a bellows,sg. dat. -5#$&* 100 = K. Pr. 46 ; daman-Mi, f. the

pipe of a bellows, hence (4) used metaphorically for the
windpipe ; sg. dat. -Itale (for M&), 4 ; daman-Mar, a black-
smith (who usesbellows),100 = K. Pr. 46.
dnmathym. a vaulted building, a dome; a boundary-pillar
' '(usuallymadeof brick and whitewashed),66 ; sg. dat.
dumatas, 66.
ddn,1, m. a gift, a.present; esp.a gift givenin charity or for
piouspurposes,62.
dan,'2, f. a stream(of wateror the like); sg.ag. doHi (m. c.
for don*), 39, 40.
dd-na,m. corn, grain, 77. f
den, in. a day, K. Pr. 102 ; the day-time, as opposedto nighij
22,42 ; sg.dat.dews,K. Pr. 102; clok-dwi,
seedoh; d$n-kdr,
the day's work, all one's duties, 108 ; den-rath^day and
night, 91 ; as adv. by day and by night, continually,
perpetually, without cessation,55 ; cUn-rdtJtlaran1, to pass
day and night, to passall one's time, 91 ; den kyoJirdt/t,
day and night, 3 ; met. joy and sorrow,5 ; as adv. day and
night, perpetually,65 ; lustum den kyohrd¬&,day and night
set for me, vanished for me, passedfor me, 3 ; den kydwu
rath, i. q. denkyoJirath ; as adv. perpetually, 19.*
dhen,f. a milch cow; sg. abl. dheni,38. '
dunu,m. a man who cardscotton, a cotton-carder; sg. ag.dun*,
102.
(llngun^to be wrappedin sleep; fut. sg. 3, dingi, 78 (usedas
present).
donu,adj. fortunate, happy, rich, opulent; m. pi. nom., with
emph,y, ddftiy, 27.
doni, see dan, 2.
dbph,m, a lamp, 4 ; esp.the small lamp usedin 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. dapîem,
let them sayto me,21 (modern
Ksh. would be dap^nam) ; p. p. m. sg, with suff. 3rd pers.
sg. ag. and 1st pers. sg. dat. dopunam,he said to me, 94 ;
pi. ddp\ (Lai) said (verses,m.), 76.
d'dr,f. a stream,a current; 8odari-ddr,
the current(or tide) of
the ocean, 74; sg. dat. ddrS (for ddri), 74; cfora-ddr,
see cJtor.
dor\ adj. holding, supporting ; ndsika^pawana-dor1*1, holding
(i. e. borne upon) the vital airs that issuethrough the nose
(sc.from the heart) (of the syllable dm),33 ; seeandJiath.
dor", f. a side-door, a small door9 a window ; pi. nom.
dare, 101*
duru, adj. far, distant, 27 ; adv. afar,.30 5 dure%adv, afar,,at
M
162 VOGABULABY ' [drfy*
a distance,36; dtirukarun,to makedistant,to put far off,
to put away,K. Pr. 56 (I dur*).
drogu,
adj.dear,'
high-priced
; hence,
rare,hardto obtain,30.
durlab,adj. hard to obtain, rare, 29.
dram, see nerun.
dramun,m. a kind of grass,the dtib-giaBa
of India, cynodon
dactylon^
hence3
metaphorically,
the luxuriantweedsof
worldly pursuits,36.
darm, to he firm, steadfast;fut. sg.3, dare(for dari)934 (in
senseof pres.subj.).
damn, to put, to place; to lay, or offer, (an animal in
sacrifice),63; ndm ddrim,to bear a name,to be called
(soand so), 8; tkar ddr&n*,to offer the back,to placethe
back at one's disposal(of a riding animal), 88.
Fut. sg. 3, with suff.2nd pers.sg. dat. dariy,'88; p. p.
m. pi. with snff.3rd pers.sg.ag.dorin, 8; f. sg.doru963.
darsken,m. seeing, esp.seeing, visiting, (a holy place or a
god); abl.darskena-mytilu,
union(broughtabout)by visiting ;
Bwa-dar§hena-wyulu, union with the Self (i. e. God) brought-
about by visiting a holy place,36, but seeart. swa.
druwu,adj. firm, steady,immovable,,71.
draye^seenernn.
das, m. a servant, 43.
dask&ycard, ten, in dasft$-nadi-wdv,
the air (which passes
along)the ten (chief) nadis,69; seenddi. This word is
borrowedfrom the Sanskrit da$a~. The regular Kashmiri
word is dak. »
desk,m. a county a,tract of country, 52, 53.
disk, f. a point of the compass,quarter,direction; sg. abl. kami
dishi, from what direction? whence ?, 41.
deskunor deskun,to see; fut. sg. 2, desfcSkk,36: p. p. m. sg.
with emph,y, dyuthuy,5 ; with suff.1st pers.sg.âg.dyutkwtn,
31, 93, 96 (bis),97 = K. Pr. 47 ; with suff. 2nd pers. nom.
dy&kkukh,44; with suff. 3rd pers. pi. ag. dyutkuk/i, 59 ;
f. sg.with suff.1stpers.sg.ug.dithPm,
96(bisj= K. Pr.47,
97 (ter) = K. Pr. 47 ; m. pi. with suff. 1st pers.sg. ag. and
3rd pers.sg,dat.cUth^mas,
I saw(bolts)on His (doors),
48.
doskeway, card, the two, both, 56.
dit%,ditQydif'k, seedyunu.
d%tk*m,dtt&mas,seedesAun*
ditith, ditHkam,see'dyunu.
dev,m. a god,14,15,33 (bis); the imageof a god, an idol,
17; sg.dat. dewas
(in senseof gen.= Prakritdevassa),
33. .
wa,adv. perhaps,K. Pr. 56.
ddasAawdki
m. N. of a certainventriclein the brain (?the
fourth,seefiiwrnfra-vimarviivl,,
iii. 16; trans,p. 48).
"dJtyey\ . VOCABULARY ' 163
The commentary to L. V. 33 describesit as the centre of

the brain, or, alternatively, as the tip of the nose; dwdda-
skdnta-mandal)m. the locality of the dwddaÂdnth^ i.e. the
Bmhma-randlira(seeNote on Yoga55$27), 33.
dwdr, m. a door, a gate, 29; dwdr baznn,to resort to a door
to approach,or wait at, a door, 51.
diworu, m. a lofty, stone-built, shrine for receiving the image
of a god, a masonry temple, 17.
day,m. God,the SupremeBeing,106; sg.dat.dayt!&,
K* Pr.
201; gen. dayt-sond*,105. f
day, m* advice, counsel; esp. instruction as to God, right
teaching as to the nature of the Supreme,41.
"dtye,diyij seedyunu.
doy,inter}. in fio-doy,I, good Sir! 67.
dyu&Au&A, old form for dytit&uAA,seedeshun.
dyolu,adj. loose,slack; (of a parcel) untied, 108.
dAydn,m. contemplation,profound religious meditation, 59.
dyun»9to give, 12, 44, 54, 63, 71, 98; K. Pr. 18, 102 (ter);
cdkh dyunu9to cut to pieces,104; Ail dyunu,to give heart
(to), to encourage,K. Pr. 46; dam dy-mu (seedam 1), 100,
101; ffodudyunu,to asperge(an idol, as an act of worship),
39, 40; ganddAdit\ put knots (on a net), 6 ; pMfav dyunl\
to close the door and shutters of a shop, to shut up shop,
K» Pr. 102; paiP din1,to thrust in pegs,66; tar dyunu,to
cross(a person)over, to ferry across,106.
Conj. part. dit&, K. Pr. 102; dith karitk (modern &iik
), 12.
Fut. sg. 1, dima, 98, K. Pr. 18; 35 diyi, 106; diye (at
end of line), 54.
Impve. sg. 2, with suff. 3rd pers. sg. dat. dikh, give to
them, 71; poL sg. 2, dito, 100, K. Pr. 46; fat with suff.
3rd pers.sg. dat. dizfe, thou shouldst give to him or to it,
39, 40, 63.
Past part. m. sg. with suff. 1st pers. sg. ag. dywfam,
I gave, 44; and also with suff. 3rd pers. sg. dat. dyutuma*,
I gave to him or to it, 101, 104; with suff. 2nd pars.sg.
ag. and 1st pers. sg. dat. (a dativus commodi),dyutuiham<>
thou gavest for me (i.e. in my presence),K. Pr. 102 (bis);
pi. dip) 6; with suff. 2nd pers.sg, ag. dititk, thou gavest
(them), 66; and also with suff. 1st pers.sg, dat, (a dativus.
commodi),
dittyAam,thou gavest (them)for me (Le.in my
presence),K. Pr. 102.
dyutAu&A,.$ytifAiim9-f?yutAity9
seetfesAwn.
dyutwni)dywtuma#,dyutPtJiam,seedyunu.
dhyey.m. the objectof d&ydn,q.v*, the object of religious
meditation, that which is meditatedupon, 59. -
M2
164 VOCABULARY [di&
dizeS)seedynnu.
dazawunu,
n. ag. that which burns, burning.Hazing; f.
, 97 (with emph.j/).
godl\ m. aspersion,
ceremonialsprinkling (of an idol or the
like) with water, god*dyunu>
to asperge,39, 40.
gofil, seegopkil.
gagan,m. the sky, firmament(in^contrastto the earth), 22, 42.
Usedas an equivalentto the Saivatechnical term dkasaor
the wide expanseof empty space; hence,ethereality or the
principle of vacuity (in 1 nsed as synonymouswith skim)9
one of the five physicalfactors,or b/ttitas,viz. the principles
of the experienceof (1) solidity3 (2) liquidity, (3) forma-
tivity, (4) aeriality, (5) ethereality or vacuity (seeKashmir
Saivum,48, 131, 133, 140, 141, 145). It is alsoconceived
as sound as such, i.e. sound conceived, not as a sensation.
within the brain,but as an objectiveentity. 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 physiologicalorgan, but the centre of the body,
imagined as a hollow, and filled with this akasa(translation
of Sivasutra-vimarsinl;p. 29). Gaganis used in this sense
of the principle of vacuity in 1 and 26.
Sg. dat. gaganas-knn, (the earth spreadsout) to the sky,
22 ; gagana,*,in the vacuity, 1 ; old sg. loc. gagan1^
26.
ffe&y m. a house, house and home, a house and all that it
connotes,55. geli lasim, to servea house,to be occupied,in
household affaire, to be a householder as distinct from an
ascetic,32. cf. gih.
gih, m. i. q. gehâ house,householdaffairs,life as a householder
as opposedto an asceticlife, 64.
g&j*, £ the opening of a native cooking-rangethrough which
the fuel is fed; hence,a cooking-hearth(as a part for the
whole), 97.
gal, f, the throat, neck/, sg, voc. shycwia-gala,
O thou with the
blue throat, i.e. Siva, whose throat was dyed blue by
drinking the deadlyMla-Mfa poison, 13.
gal,f. abuse,
foullanguage,
contumelious
language
; gdlgand&nP,
to bind abuse(to a person),to abuse,21.
golu, 1, m. the inner cornerof the mouth; goV*liyonu^to take
the mouth, hence,to concealone's mouth; the mouth, or
orifice,of the upperreceptacle,
through which grain is
gradually delivered to the stonesof a mill to be ground.
When the stones ceaseto revolve, this orifice becomes
blockedup ; sogratanJiyotu
goluy(emph.y), (whenthe mill
stoppedrevolving, then) the mill eoncealedits orifice ;
t/or] VOCABULARY 165
i.e. the orificewashidden"bythe accumulating8

grain that
should have issuedfrom it, and becameblocked up (86).
ffolut 2, seegalun.
gul, m. a rose-flower,a flower generally.,96 = K. Pr. 47.
goldfa,m. the red poppy; pi nom. goldla, K. Pr. 102.
galun, to melt away, disappear,be destroyed; in 64 (kalan &v
gol*})golu, in the past, is used impersonally,and kalan is in
the dative plural, the whole being1an instanceof the Ihdve
, prayoga,with regard to, or as to, thy longings disappearance
. was done for thee5i e. thy longings disappeared,
Eut. sg. 3, gali, 11, 28; past m. sg. 3, </olu,1, 9, 11, 64.
ii) in. the act of going ; wtirdhwa-gaman,the act of going
upwards,ascendinginto the sky, 38.
dy m. a knot; gandd/i di/unu (with suit of indef. art.), to
make a knot, to add a knot to something already knotted ;
\&ganf]dh
shethskeW
dit^(&),gaMld7i
is pi. althoughwith the
indef. art., he added knots (one by -one) by hundreds;
ata-gavd,a shoulder-knot,a knot by which the rope support-
ing a burdenon the shoulders
is tightened,108.
gondu,m. a rhinoceros; pi. nom. gand\ 47.
gandun, to knot, tie up; to bind, fasten, tie up, 24, 101; to
tie on, or put on, clothes, to dress oneself, 27 (bis); gdl
gandufi!*)to bind abuse(on a person),to abuse,21; inf. sg.
abl. gand-ana-nMtiyfrom (i.e. by) dressing oneself, 27;
conj.part, gandith, 27 ; fut. sg. 3, (in meaningof pres.subj.),
gande,24 ; inipve. pi. 3, with sufE 1st pers. sg. dat. gdncPnem
(modernKashmiri wouldbe gdndhiaw)9
21; p. p. in. sg.
with stiff* 1st pers.sg. ag.gondum,101.
gang, f. the Ganges; sg. dat. gangi-hyuhu9like the Ganges,
K. Pr. 201.
ganun,to becomeestablished,
firmly fixed; II past,£ sg.3,
ganeye^48.
gMuPrun,to count; hence,to think about,meditateupon,55 ;
conj. part. giinsPrithi 55.
t/opMJ,
adj.negligent,
heedless,
unmindful;sg.voc.gop/iilo,
99;
ffdfilo, K. Pr. 46.
</ara,m. a house,35K. Pr. 57; a home,106; gar* gatsJiun,
to
go home,106; soma-gam, the homeof the moon534, see
s&m;sg. abl.gare>
in the house,
34; pananigare,(I saw
a learned
man)in my ownhouse, 3 ; (expelled)
frommy
own house,K. Pr. 57. Note the old loc. ph^0n&,in Kka-
gam, 53, (enters)people'shouses.
gare, «eegara and g&run.
go)\m. a spiritual teacher,a guru; sg. voc.ye gtird^56; ag*
goran,94 ; ff9ra-fat&9
the word,or teaching,of aguru,45962;
gtira-sonduwanunfid. 108. Cf. guru.
166 VOCABULARY [gor
ffor,m.molasses,
66. It is givento a cowto increase
hermilk
ffur", m. a horse, 14.
guru,m, a spiritualteacheror preceptor,
iq. gar,q.v.; 9ur<t-
guru, usually means cthe preceptorof the gods5, i. e.
Brhaspati He is a deity whois thechiefoffererof prayers
and sacrifices,and who is also the purohita of the gods,
with whom heintercedesfor men. He is the god of wisdom
andeloquence.In 5 and 65,sura-guru-ndth,
wouldtherefore
beexpected
to meanfthe lordof Brhaspatis.It is, however,
not so interpreted,hut sitra-guruis said to be equivalentto
the Sanskrit dwa-deva, the chief of the gods,and sura-guru-
ndtk f is said to mean cLord of the chiefest of the gods',
i.e. Siva. Cf. Mahd-bhtirata,L 1628.
$%r*3f. a gharl or spaceof time of about 24 minutes^hence$
indefinitely, any short spaceof time; abl. sg.gari gari, at
everygkarl, frequently,again and again, K. Pr. 150.
garb, m. the womb; hence, a foetus; with suff. of indef, art.
garbd,a foetus,(evenwhilst 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.
go-run,to searcheagerlyfor, 30, 43, 109 (bis); to remember
affectionately,long for, and hence,to cherishaffectionately,7;
pres. part. gdrdnt 109 (bis); impve. sg. 2, with suff.of 3rd
pers.sg. ace.gwrun,searchthou for it, 30 ; pastpart. m. sg.
with suff. 1st pers.sg. ag*gorum,I cherished,7 ; with suff.
3rd pers.sg. ag. g6run,he soughtfor, 43. Cf. gwdrun.
gravm, to swallow downs to devour in one mouthful; past
part. m. sg. gros*, 22»
grata, m. a corn-mill, 88 ; sg, dat. grata*, 52 ; ag, gratan, 86;
grata~wolu,m. a miller, 88.
gosil,f. the conditionof beinglitteredwith dirty straw,grass,
weeds,&c,3 K. Pr. 56.
gata, f. darkness,sg. dat. gati, in the darkness5
4.
gotP, in wata-gotu,m. one who goes along a road, a way-
farer, 57.
gatk, 1, £ going, gait, progress,movement,course;way,
conduct, works; kamsa-gath,
the way, or course,of the
kamsa,
mantra^
65. Like thesyllable
otii,thecourse
of this
mantra is saidto be unobstructed (andhataor avydhata).
It is oneof the mysticsoundsheardby the Yogi (Noteon
Yoga,§ 23). Seeiiam§andandhatkajparama-ga-th, the way
of the Supreme,final beatitude,103, sg.dat.gi*& ; cydne
$%$" namastdr,
reverenceto Thy(mighty) works! K. Pr*102.
gath,29 in sarwa-gath,adj. going everywhere,omnipresent,
universallyimmanent(of the Deity),64,
VOCABULARY " 167
gv.lhar,m. family, race, lineage, 15.

gatakh,f. darkness,spiritual darkness; with suff. of indef. art.
gatakdk, 104.
gdtulu, adj, wise, skilful, learned; with suff* of indef. art.
gdtulwdh)a learned man, a scholar,83.
gatun,to pot together,make,manufacture,
compound(e.g. &n
elixir); cf, garun, of which it is an older form.
Conj. part, gatith; zdnungatith^ to know how to com-
pound, 80.
gatJi, 1.
1, to be wanted, to be required, to be necessary.
This verbusesthe futurein the senseof the present,29345 ;
gab/tun ga&he,going (gakhuu^2) is necessary,one must gos
one has to g'O,19 ; sopakun gabhe,one hasto progress,19.
Fut. sg. 3, f/aUi, 29; ga&ke>19, 45.
un, 2Sto go? 19 (seegaWmn,1), 36 (to = dat.), 41, 61, £8
(= K. Pr. 18), K. Pr. 20; (gam ga&hun,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; gabhiy hosil^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 happenedto me?
84, 85 ; go-yew, it (fern.) happenedto me, 102; gauv mebyah,
what happenedto me? i. e. what benefit was it to me? 81.
With the conjunctive participle of another verb, ga&kun
formsintensivecompounds,
asin kkaisty'
(for khasitK)
f/ai/mn,
to ascend,27; mllitk ga&hun9 to becomeunited (in), absorbed
in (dat.), 11, 29, 30, 69 ; ma&kithgaWmn^
to becomeforgetful,
to becomeignorant, to becomefull of ignorance,59; batith
ga&kun,(?)to becomecut, 84.
Put. pass,part* m. sg. ga&hun,19; pres. part, used in
senseof 3rd pi. pres.gakhan,36.
Put. sg. l,$aUa, 41. 61; 3Sga&U,29 ; with suff. 2nd pera.
sg.dat.ffatthiy,
100=;K. Pr.46.
Past. Cond. sg. 1, gabkako,106.
Past.m. sg. 39 t/anv,11, 30, 59, 69, 81, 86,94; with snffi
1st pers.sg. dat. gom^84, 85, 108 (ter); pL 3, gay,9,16,
27, 59SK. Pr. 102; gaiy,95 ; ffay*,66 ; f, sg,1, $ayt*,98=
K. Pr. 18; 3, gay&>K, Pr. 20; with suff. 1st pars.sg. dat.
gayim^102.
v>f. a cow, 95.
m, illumination, becoming illumined, 22, In modern
Kashmiri this word is usually gash* For the insertion of w,
cf. gdnm and gwarun.
wdrnnsto searcheagerlyfor, i. q. gdrun^q. Y.; pres. part*
ffwdrant
48; inf.dai (= inf.ofpurpose),
gwdrani,
86.
168 VOCABULARY
gydn,m. i,q. jnun, q.v., knowledge,esp.knowledgeof the

divine, ultimate wisdom; sg. dat. gydnas,60.
ha, interj.; ha mdli, O fatter (i.e. Sir!), 107, This may als
be read as one word, kawtili; see Aamdl.
Ad,interj.; ha manasM,O man! 107.
he,interj.; Tieno/ran^
O Narayana (the god)! 109 (ter).
hnda-hnda,a word of unknownmeaning. In modernKashmiri
hud means a etunnel' or smine'. sg. gen. (f. sg. dat. or pi.
nom.) with emph.y, huda-hudafi&y, 84.
hodunto becomedry, withered; 1 p. p. f. sg. with suff. 1st
pers.sg. gen. h$z*m,25.
hicjis,seeAynfl*.
AaA,m. cold breath, as it issues from the mouth,-said to take
its rise from the Bmhma-randhra^ 56, 57.
AdA, m. warm breath., as it issues from the moufch-said to
take its rise from, the navel, 56, 57.
hih1,AiMn, seeiynAu.
haka,adv.speedily,quickly.,with energy^993K. Pr. 46.
Jidkh,m. a vegetable; hdka-wor",f. a vegetable-garden, 63.
Mkun, to carry out successfullysomedifficult task, 108; with
the conj. part, of another verb, to be able, to can,jpJiirit/i
hekun, to be able to reverse, 107.
Futasg. 1, heka,108 (bis); 3, with suffi of pron. of 2nd
pers, sg. dat. Kekiy>he will be able (to reverse) for
th.ee,107.
&al, m. striving, straining, making great efforts;-karun> to
strive, strain oneself, 48.
Adi, f. in daman-Mi,the main pipe of a blacksmith'sbellows;
sg. dat, -hdle-(for -kali), 4.
Jiol*i erookedjawry, 108 (metaphorically,of labour).
hldd, m. rejoicing,,joy, happiness,73.
'Aamdl,m. a burden-bearer,a porter; voe* h&mali,107, also
capableof being readas ha mdli, O father!
himnn,to becomesnow,to be turnedinto snow; fut. sg. 33
himi, 16 (in senseof pres.).
hams,\3 m. in raza-ham$, a swan,q.v,, 86.
hams, 2, a reverserepresentationin Kashmiri of so 'Aff-m>
or
ahatiisaA,cthat is I', or fl am'that', i.e. "the Supremeis
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 anahatb
$MM (seeanahath),o±unobstructedsound; hamsa-gath, the
unobstructed
courseof this sounduttered by the deity
dwelling within the body, as explainedBunderand/tatfi,65.
Themantra 'to '/tarnyleadsto union with Siva,and hamsleads
to union with manifested universes* See
tot*] 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. Jiani hani^ in small
pieces,in fragments,'103.
ho)ulu(f. Mnz*)) suffix of the genitive (a) of all plural nouns,
and (I) of all feminine singular nouns.
(a) pdndawan-Mnz*moj'd,the mother of the Pandavas,973
K. Pr. 47."
(6) wmnri-linnz"&o#il,the results of life, K. Pr. 56.
The word lukk, a personotherthan oneself,is masculine,
but it takes Aonduin the genitive singular (being-treated as
if it were plural), as in faka-Mnz" kong-wor^^the saffron-
plot of someone else,88 ; luka-kanzaylare, housesof other
people,K. Pr. 57. Cf. sond*.
hondu,m. a large fat ram; pi. nom. kandl (m. c. for
Mnd1),77.
MIL", f. a femaledog, a,bitch, K. Pr. 102.
h(M\m. N. of the god Siva in his capacity of destroyer(of sin,
sorrow,misfortune, and stumbling-blocksagainst salvation);
sg. dat. haras,78, 79; har-ndv,the name of Siva, 98.
far, £ a cowry, 98 = K. Pr. 18.
hred,f. the heart; sg. dat. in senseof loc. hredi, 76.
/irtday, m. the heart; sg. gen. (f. sg. dat.) hredayecekutJi^rv-
(Midar,in the closetof my heart, 101.
harawfikJi,m. N. of a celebratedmountain in Kashmir; sg.
abl. haramokka, 50.
&arun, to increase,grow greater; fut. sg« 8, with suif. 2nd
pers. sg. dat. Ifiriy, 87.
harun, to fall (as leaves from a tree), 83; to waste away,
disappear,
bedestroyed,
72 ; pres.part,hardn,83 ; f at. sg.3,
Iiari, 72.
hixhiy, seehyiiliu.
huakydrâdj. mindful, cautious,alert, on one's guard:-rozwt,
to be on the alert, K. Pr. 46.
hosil, f. product, produce,outcome, K. Pr. 56; sk%stara* $on
(jalshiyhodl^ for iron, gold will becomea product for thee,
i.e. thine iron will be turned into gold, 100 = K. Pr. 46.
m. an elephant, 24; K. Pr. 150; zala»ho$tu,a sea-
elephant(afabulousmonster),47; sg.nom.with emph.y,
lioxtuy,K. Pr. 150; sg.ag. fidst*,K. Pr, 150; pi. nom.with
emph.y, hastiy, 47.
see6et&,1, and Ayonu.
AatA, interj. indicating respect,17.
JivtPtadj.smitten; frequent°-, as in riendri-hotu,
smittenby-
sleep,sunk in sleep; m. pi. nom, with emph.yt riendri-
hdtiy, 32,
170 VOCABULARY [AM
/tetk,1, adj.pleasant,
agreeable.This adj.is immutable,and
its m. pL nom.is alsoMth, but in 28, with a addedm. c.,
it takesthe form //$#, which heremay alsohe translatedas
equivalentto heta,poi impve.of Jiyonu,
q.v. C£ %0^, 1.
th, 2, seehyon*.
Pnam,seekyonu.
tawah)m. that which conveysoblations(to heaven); hence,
a furiously burning fire, 38.
&*, f. murder, in Am&ma-MtP^ murder of a Brahman,with
emph.y, -6&&*y,K. Pr. 102.
My, interj. alas,67.
e, seeJiyonu.
udu,m. the gullet, esp»the top of the gullet nearAdam's
apple,which is properly MdP-gogul*) the lump in the gullet;
sg. dat. hidis, 57. In modern language this word is
usually kynru.
uku,adj. like, alike, 10, 77; kiken Mi\ like (are united) to
like, 109 ; (governing dat.) like, as in sireskyziku,like the
sun, and so-on for other similitudes, K. Pr. 201.
M. sg. nom. Jkyu/iu,K. Pr. 201 (twelve times); pi. nom.
kill1, 109 ; dat. Itiken^ 109 ; f, sg. nom.^ with emph. y,
KiMy (for JMfiy), 10,77. C£ hynvw.
liyonu,to take, 12, 45 ; to buy, 89 ; with inf. of another verb,
to " begin ; wuckunhyotumas,I began to look at it, 48;
hyotumnafeun,I 'beganto dance,94.
ambar hyonu,to take clothes, to wear clothes, to dress
oneself,28; alhi (or m. c. atke) hyonutto carry in the hand,
10; ffolu hyonu386, see golu} tal hyonu,to take below
(oneself); to put beneath one's feet, (of an elephant) to
crush beneath the feet, K. Pr, 150; zuv /tyonu}to take
(a person's)life, to kill, 54.
liWi ratlin^ to take and hold, to keep hold of, 69; Mth
fealun,to take and flee, to run away with (as a thief),
86 (bis).
Conj. part. Mik, 10, 69, 86; TittTikarilh (modern IMh
kWi}9 121 fut. sg. 3, Jieye(m. c. for heyi),45, 54; impve.
pi. 29 heyiv, 89; pol. impve* sg. 2, Mtd (m. c. for JiUa), 28
(in this passage, the word may alsobetranslatedasequivalent
to Keth)1, q. v.).
Past.part.m. sg.iyotu, 86; with suff.1stpers.sg.ag.,
tyotum.,94; and alsowith suff. 3rd pers.sg. dat., 7iyoluma$9
48; pi. with suff. 3rd pers. sg. ag. and also suff. 1st pers.
sg. dat. (a dative commodi),Heflnam,K. Pr. 150.
hyoiu,
Tw/y-j I, adj. beneficial,advantageous,
salutary. 61; iq,
Aetn, 1, q.v.
Ayolut2, Jiyotum^
fryoff*mas,seeftyon*.
VOCABULARY 171
/tyuvu9i.q. JiyuhP,q.v»,like, alike, 5.

heyiv, seeJiyonu.
hoz^m^see ASdun.
jo Ail, adj. Ignorant, illiterate; as subst., an ignorant fool,

' K.Pr.46.
jan, adj. good, excellent, first-rate; jdn ga&hun,to turn out
well, to have a happy result, 85; jdn kydh,how well! how
excellently! 89.
jndn9m. knowledge;esp.the true knowledge(of the Saiva
religion),12; jfidna-marg,the path of knowledge,
the way
to the knowledge of the Supreme,,63; jndna-prakdsk, the
light of knowledge,illumination consistingin the true
knowledge,6; sg. gen. (in m. pi. nom.) j-Mndk* amlar
pairitL having put on the garmentsof knowledge,76.
Cf. gydn and zdn. ' "
jay, f. the .position,or place,of anything ; ar*h$sjay9a position
in the sky (the whole world, "beingflooded,is representedas
merely a wasteof waters boundedby the sky), 50.
jyoti, £ brilliance, illumination, bright light; $etk-jy&tii the
illumination of the intelligence,the purelight of Intelligence,
pure Intelligence, i.e. the Supreme,or Siva-tattva, the first
stage in the processof the universal manifestation of the
SupremeSiva, looked upon as pure light, without anything
to shine upon, or as the pure *I', without even the thought
or feeling of '1 am ', i. e. of being. SeeKashmir SAaiyism,
fase.i., p. 63« Sg*dat. $elh-jydti9
(absorbed)
in this Siva-
tattva, 76,
ko, in ko-zana, see k6~zana. .

, f. the lap, the lower part of the bosom; dat. (for aec.)
kfcM, 70.
) m. one who extracts seeds from raw cotton, a cotton-
cleaner; sg. ag. &od\ 102.
kti-deA,m. an evil body, a vile body, (this) vile body (of
mine), 7.
kadam,m. the foot;--tulun, to raise the foot, to walk quickly
or vigorously, to step out, 99 ; K. Pr. 46.
kadun.to extract; conj. part. kaMth nyun*9to carry out, bring
forth (from,a house),carry forth, K. Pr. 57.
&aduru9m. a baker; sg. dat. kadri*, K. Pr. 20.
k/ia, m. the sky, firmament; the ether, the principle of vacuity
(i.q. sA£n9q.v.); Ma~$waru$/i,he who consistsof absolute
vacuity, the impersonalSupremeDeity, 15.
kdh,card, eleven; pi. dat. (for gen.) kdkan,95 ; kdhangav>the
cow of eleven owners,i. e. a cow owned by eleven different
172 YOCABIJLARY
persons(eachof whom pulls her In a differentdirection),

95. The * cow' is the body. Its elevenownersare the five
j-Mnendriyas or faculties of perception [i.e. the sensesof
(1) smell (gArdna),(2) taste (rasand),(3) sight (darsana),
(4) touch(spar&a),
and (5) hearing(fra-vana)]^
plusthe five
karmetidrigas
or organs of action [i.e. the organs of
(1) voice (vac),(2) handling (hasta),(3) locomotion(pddd),
(4) excretion(jodyu),and (5) generation(upastha^,plus
the mind (mana-A),
which is the regulating organ of the
other ten.
ASA,indef. pron. Snbst. sg. nom. an* m. kWi, 35, 60; kak,
107; yfcg&i,60; inan. com. gend.kSA,2; &SA,9, 11, 19, 235
31, 90; dat. (for gen.) an. m. kaui, 35; pi. nom. on. m.
kU, 32; JktlA,K. Pr. 102; dat. kettan>32; kentau, K. Pr.
102 (many times); ag. kenâv^K. Pr. 102.
Adj. sg\ nom. inan. m. MA, K. Pr. 201 ; kafeh,41;
59; inan. f MA (in ffi/Ui), 77.
Subst.any one,35, 60; anything, 2, 31.
Adj. any, K Pr. 201.
kefi . . . kek,some. . . others,32; K. Pr. 102 (kek... £?
na ka/i) no one, 107 ; ua knh^ no one, 35 ; nd ke/i, nothing,
23; &S&&nd> no (adj.), 59; na kufeh,no ones 60; keh
na-ta kydh, nothing at all, 19; keh-ti nd, nothing at all,
9, 11; keh-ti no3nothing at all, 90; MA-fi na khetfi, no
harm at all, 77 ; ka&h-ti no mt/i, no substanceat all, 41.
, conj. or, K. Pr. 102.
l, m. distress,pain, feeling of trouble, 18.
k/ien, m. food, 71.
khun*, f. a kind of warm woollen blanket worn as a cloak in
cold weather; sg. dat* Mani, K. Pr. 201.
kltM\ m. an ass,88.
Mar, 1, m. a blacksmith; daman-Mar,a blacksmithwho uses
bellows, 100 = K. Pr. 46.
Mar, 2, m. a thorn, 96 = K. Pr. 47.
Mor, see k/ioshu.
Mura-Mwa,m. longing for somethingdifficult to obtainor
unobtainable,
K. Pr. 57 (translatedin original 'proudness
of heart']*
Mdrun,to raise,lift; to lift off (spunthreadfroma spinning-
wheel),102; Mdrenam, sheraisedfern,thingsof me,102.
&AfoAu,left-handed; kMsJP-kl&r^L acting in a left-handed
way, acting contrary to custom,10, 779
kliofnin,to ascend,go up, 27, 75 ; impve. sg. 2, kfias,75;
conj. part, irreg, khasH*for kha$it/i,27«
M-etA,1, f. loss,harm3injury, 10,77«
i, 2, seekhyonu.
kuml*] VOCABULARY 173
khatun,to conceal;to causeto disappear,
overwhelm,get the
mastery over, 16 ; I. p. p. m. sg, khotw^16.
kaJiyu,interrog. adv, how? by what means? 108.
kbyolu, m, a flock, a herd, 108.
khyon\ 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 doublemeaning,alsosimply Ho eat').
Inf. sg. abl. kK&na^mM^(abstain) from enjoyment, 27 ;
khenakhena,by continuedeating,63 ; conj.part, kheth^
27,
77; impve. fut. no kheze(m. c. for khezi)^thoa shouldstnot
eat, 90; fat. sg. 3, khtyi; kMyiy, it will eat for thee, i. e.
thy (ass) will eat, 88; zang kheymo (m. c.. for kMi/iwa),
it will eat (bite) your leg, K. Pr. 102; 1 p. p. khyauv;
m. pi. with suff. 1st pers. sg. sg. khyemyI ate (masc.
things), 81.
&al,1, £ longing, yearning. -go/nun*, longing to increase,
48; pi. dat, kaldn,64
kal>2, an art, a skill; sg.abl.yoga-kail.,
by the art of yoga,by
practising yoga,14.
Aa£,3, £ a digit of the moon.; s&eshi-fcal,Id. 25, 69. Cf. sow.
Adi, m. time, a time, period of time, age ; the present,or iron,
age,the kali-kal,91; kala-zofi)by effluxof time, 64.
£81, m. race, tribe, family; as a Saiva technical term
" ( = Sanskritkula\ the sphereof cosmicaction,as opposed
to the akol (Skr. akula),the sphereof the Absoluteor of
TranscendentalBeing. It is supposedto be situate at the
lowerend of the Susumnanadl (seeNote on Yoga,§§12,19).
It is said to consist of the jwa (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, k8l-akol,the visible creation,and that which
transcendsit, the totality of all creation, 2.
kolu, adj. dumb.,20; with emph.y, koluy, 86.
k8lu, adj. of or belonging to (a certain)time, used-°;
patA-Mli,in formertimes,91; kofi, at the (destined)time,
74; bro(A-Aol\in. the future, in future times, 92.
tialan, see &al, 1.
kalpan,L Imagination,vain imaginings,vain desires,desire,
30, 33.
Mesh.,m. pain, torment, affliction, 80; -" karun,to cause
affliction (to), 51.
kam, seekydh.
Mm, m. sexuallove, carnal appetite,71. One of the six:
enemies, see lti&.
kami, seekydh.
kumbw>
m. a jar; hence,a particularreligionsexerciseconsist-
174 VOCABULARY [ktmbun
ing of profound
meditation
accompanied
by cbottlingup'
of inhaledbreath(Skr.tumi&a&a);cf. Note onYoga,§ 21.
With eraph.y, kumlny,only the kumbkaka exercise,34.
See «<iw&.
kombnn, to practisethe knmbhaka
upon someImpedimentto
religiouswelfare,to suppress
by meansof the kumhhaka
meditation; conj.part, kombith^75.
kamalam-natJi,m. the lord who was bom in a lotus,N. of the
god Brahma,8.
Aon, m. the ear; Tcanthawun^to offer the ear, to attend (to),
give heed(to), 91.
kdn, m. an arrow ; Mn barm, to aim an arrow, 71.
kun, postpos.governing dat., to, towards; gaganas-kun
vikfae*
(the surfaceof the earth) will becomeextended to the
sky, 22.
kune,m. e. for kwii, adv. anywhere; no,kune, nowhere,9, 11 ;
na kune; id. K. Pr. 201.
&unu,card, one, only one; with emph.y, kunuy, only one,
84, 94; (of severalapparentlydifferent things) one and the
same* 90.
fcandd-purd,m. the ' city of the kanda', i. e. the kandaor ebulbJ
which is supposed to be the root of the nddis(q. y.), or tubes,
through which the jpmna,or life-wind, circulates. It is said
to be situated betweenthe pudendumand the navel, 56.
SeeNote on Yoga,,§ 5. Cf. ndd,nddi, and prdn92.
&ondu,occurring only in the pi. ag. Aandtiv. . . kandSv^by
several... by several,by some. , . by others, 55.
m. saffron, the saffron crocus; kong-wor*9£ a saffron
garden, 88.
adj. tawny-coloured; kon* dad, a tawny ox. In 66
the sg. dat. is kaffi dadas*In modernKashmiriit would
be kanu dadas.
Mnu, f. a stone; dtill-kiifi.*) a washerman'sstoneson which
he washesclothes; sg. dat. d8bl-kane-petkayt on a washer-
man's stone, 103.
'kuph,m. anger,wrath ; sg. abl. Mpa928.
kapas, f. the cotton-plant; kapa§i-poshythe blossomof the
cotton-plant, 102.
kapath,m.deceit; kapatar&aritA,
m. actionsof deceit,jugglery,
falseandquackmethods for obtainingsalvation,38.
&ar, adv. when ? kar-bd, when, Sir ? 87.
kar, 1, m. in om-kdr^
the mysticsyllableomtthe pranava,34.
kdr, 2, m. work, business;d$n-Jtdr9
the day'swork, all that
one doeseachday, 108.
Mru (= tfa»), one-eyed,20.
ru9f. a daughter;pi nom,mqpe-kore,
motheranddaughter,92.
farm] VOCABULARY 175
$, m. anger, 71. One of the six enemies. Seelub.
roj*, f. a potter'swife ; krdjl-mti8,
the aunt of a potter'swife,
with emph. y, krojiy-mds,97 = K. Pr. 47. (The Pandavas
and their mother Kuntl, during"Draupadl's wayamvarahad
- their home in a potter's house. SeeHaMbhdrata, i. 6950,
but there doesnot here appear to be any mention of the
potter'schildrencalling Kunti their mother'saunt.)
kcvrm,1, m. an action, act, 58, 61; pi. nom. karm,75. Actions
are of two kinds, good or evil (75).
farm, 2, m. Fate; sg. gen. f. karwunf*r^Kk, the line of Pate
written on the foreheadbyNarayana; JkarmanS raMi, (what
NarSyanawrote) on the line of Fate, 107.
Mranym. a cause; a means
;,sg.ag.kdran1pmn&wa$\
by means
of the jwanava,760 In Saiva philosophy, there are three
causesof the material world, viz. the impurities (mala) that
affectthe soul. Theseare (1) dnava-mala,
or the impurity
due to the soul, which in reality is identical with Siva,
deeming itself to be finite; (2) mdyiya-malaôr 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.
farm, 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; M Idl* kardn,
makingthe sound{Lafi Lafi', i.e.crying out, f It is I, Lai;
it is I, Lai \ 105 ; shiwajhiwa kardn,uttering (or calling to
mind) the words ' Siva, Siva5, 65.
klesk karun^ to give trouble, to causepangs, 51; ndd
karnii) to utter a cry, 72; visheshkarun, to do a speciality,
to act in a specialcharacter, 54; tfitas karun^ to impress
upon the mind, 34.
karith gabkun, to make completely, 95; in hetk karilk
and dith karith^ both in 12, karitk, like the modem Mth,
and like the Hindi kar^ has little more than the force of
a suffix of the conjunctive participle.
This verb makes many nominal compounds. Thus,
athawds karith^ holding each other's hand, = encouraging
each other, 92; cyon* bintk kardn^ he takes thought for
thee, 72; dam karun, to suppressthe breath (as an ascetic
exercise),4; d£rukarun^to drive away, K. Pr. 56 ; hal karun,
to exert oneself, strive hard, 48; lath Aar&fiP,to. kick, 102 ;
lay karunAtto devoteoneselfardently to any object, 60, 68;
lay karnn^ to cause to be absorbed, 76; pnz lea-run*,to
worship (dat. of obj.), 17, 21; snan-karun,to bathe oneself,
32, 46; thaphkarun*, to grasp (dat. of obj.), 4.
The following forms occur; inf. &arm,.87-i conj. part.
176 VOCABULARY \keran
kartih, 12, 32, 51, 65, 85, 92, 95; pres. part, karan, 655
72, 105 ;
impve.sg. 2, kar, 17, 72, 99 = K. Pr. 46; K. Pr. 56;
pi. 3, with suff.1stpers.sg.
dat.M^nem(mod.Mr*nam),
21;
fnt. and pros.snbj. sfif. 1, kara, 61, 95 ; 25karakh>17 ;
3, kari,46,54,68; lw^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. koru,76; with suff. 1st pers. sg. ag.,
komm, 58, 82, 89; with the same, and also with suff. 3rd
pers.sg. dat. korumas,
4, 48;
f. sg1.,with suff.1st pers.sg>.ag. Mr^m, 68; with the
same,and also with suff. 3rd pers.sg. dat. jkurumas, 4S60.;
with suff. 3rd pers. sg. ag, and also with suff. 1st pers.sg.
dat. &iirunam, 102 ;
f. pi, with suff. 1st pers.sg. ag. kijf&m(mod.fcarem),81 ;
2 past part. m. sg1., with suff.2nd pers.sg.ag0.,
karyofli^87.
keran^m. pi. the various naturesof men and women(kindly,
crooked,good,evil, tender,cruel, and so on), 92.
krwiejy,f. a kind of large openbasket; sg. dat. kranje, 24»
krwiU>9
adj. terrible, fierce,pitiless, 27.
kmtJi1âdj. hard, severe,difficult to conquer (of a disease);
hence, to be obtained with great difficulty, hard 'to find,
51-54, 80.
kartah £ a sword, 62, 88.
kny^ 1, adj. doing, maker, used -°, as in mrwa-faiy* 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 kriyt-pun*9a hedgeof good
works, 63.
ka$>ku$)kusu,seekydh.
kn$&tm. ^w^z-grass, Poa cynosuroides^
the sacredgrassused at
various religious ceremonies,
45.
Mod, f. hunger, 28, 72 (mod. chod).
keshev,m. N. of Visnu, Kesava, 8, 14.
iwsum,m. a flower; pL nom. Jcmnm,
39, 40 ; abl. kusumav,21.
Msmi,to remove,put away,dispel; pol. impve.sg. 2, with
suff. 1st pers. sg. dat., kdstam,K.Pr. 57; 3, with samesuff.,
ko^tam^
8 ; fut.sg.3, with suff.2ndpers.sg.dat.,kdsiy,73,
74; pastpart.f. sg.,with suff.3rd pers.sg.ag. ko$*n9
76.
.Aausar,m. N. of a sacred lake in Kashmir3 the ancient
Kramasarak, and the Konsar of Sir Aurel Stein's translation
of the Raja-tarafagiw,)
II, 393. The nameis alsogiven to
the peakat the footof which it lies, 50. This peakforms
a part of the Kr PantsalEange. Sg. abLkausara> 50,,,
seekyah.
'tydK\ VOCABULARY 177
kali, adv.whence?,where?; In 106 employed,
like the Hindi
Jkyti,merely to Indicate that the sentenceis Interrogative.
k°tu, adj. damp, moist,full of juice,juicy, 51; mu pi. nom.
k*tiy (with emph.y\ 51.
kotl\ adv. to what direction?, whither ?, 9e
kutu,j)ron. adj. how much?; pi. how many?; m. pi. nom.
Jcaiti,81 ; f. pi. nom.kafaa,81.
te'6, m. a "beam(of wood);sg. abl.koti, 23.
kath, f. a word, a statement,91; gora-kath,the word of a $w«3
the spiritual teaching of &guru, 45, 62 ; pi dat. katfian, 91.
m. wood; katjia-clhen, a cow made of wood, a wooden
cow, 38.
, termination of the conj. part., as In vemrzith Mth, having
taken leave, having departed,9. Cf. karilh, s. v. karun.
ketha,adv.how ?, 10 ; kUho,id., 91 (usedin addressinga person
at somedistance).
"kothli,
" m. a knee; pi. dat. kothen 7iyufiu>like the knees,
K. Pr. 201.
kjtthit.n, to be in distress, to becomehard up, to have one's
Income diminished; hence,to become more and more con-
tracted, (of times) to becomeharderand harder, 91; pres.
part, kuthdn, 91.
/tei'V*, f. a small dark room, a closet, a cupboard; sg. dat.
'&ut&ar2-a?ular,
101,
kntun, to pound, crush,reduceto powder; conj. part, /kutitb, 80.
kotur, m. a pigeon; kdtar-tnoru,a pigeon-house,a dove-cote,
K. Pr. 57.
Ikai&a,see kutu*
/coti*,L a pair of scissorsfor cutting cloth or the like; with
emph.y, ko^*y, 103.
kav, m. a crow; pi. dat. wan-kdwan,for the forest-crows,28.
kawct^see kf/dk, 1.
kewal,adv. only, nothing but, 72,
kytih, 1, pron. Interrog. who?, which?, what?
animate singular. ISTom.m. subst. kits, who ?, 7, 78;
kus-Mm,someone or other, 86; kns-bd,who, Sir?, 88 ; adj.
knsu pn$huywhat florist ?, 39; kus rfev, what god ?, 14;
f. subst. loh kossa,who am I?3 7; adj. kossajp-Hshofci,
what florist (f.) ?, 39 ; dat. c. g. to, to whom?, 17,
21,33.
inanimatesingular. Nom.subst.kus,in third line of 78,
what ? This is really an adjective with the substantive
understood,what (thing) ? ; kyah, what? 21, 34, 42, 68, 71,
73,8.1,84,85,91(bis),95,98= K; Pr.18; K. Pr.102;
kytih-lfim,somethingor other,86; &$&na ta fa/ah,there Is
nothing,so what (is there?),= all is vanity, 19j jan
N
178 VOCABULARY [JtydA
what a good,thing!, how well!, 89; adj. kus #ar, what
lake?, 78; hi$jparama-pad,
what supremestate?,78.
AbL subst. kawa,by what?, used adverbially to mean
4how?',41, 'why?*, 56 (bis); adj.kamidislii, from what
direction?, by what direction?, 41 (bis); kamiwaft, by
what road ?, 41; kami sMtha, on what bank ?, 84, 85 ; kawa
Horn,with what stream?, 39 ; kawa-sanamantra,with what
kind of mantra?, 39.
Plural nom.adj. kamfcusum, what flowers?,39 ; kamvi/i1',
what sports?, 109.
kydh, 2-, adv. interrog. why ?, 67, 74. Used as a mere
interrogative particle, indicating a question,18, 669
conj, as well as, and, in the adverbial phraseden kyoJi
rath) day and night, i.e. continually, always, 3, 5, 65.
A variant form is denkydwnrdth^ 19.
see karun.
tU)postpos.of clat.; biyiskyutP,for someone else,61.
pron. adj. interrog. what sort of?, of what kind?,
84, 85; with anotheradj., kyuthu druwu,how firm ?, 71.
ki/dwu,seekyoh.
ki/dzi, adv. why?595, 107.
ko-zana,adv. or interj. who knows?; used in anxiety or the
like, as in ko-zanaJcydJibani tas, who knows what will
happento him, i.e. somecalamitywill probablyoccurto
him. But Lai seemsto use it as a mere adv. meaning
f by what means\ quasi' whoknows what means(will effect
so and so)5, 73, 74. In 72, she has ko-zanani, i.e. in the
ablative feminine of the genitive, and usesit as a relative
adverb meaning 4howJ, £by what means' (God takes
thought as to the meansby which hungerwill depart
from thee).
teb, desire,greed,cupidity, the chief of the six * enemies\ or

sins which impedeunion with the Supreme. The six are
kd-ma, sexual desire; krodha, wrath; lo&Aa, desire; mada,
arrogance; wo&a,delusion of mind ; and matsara,jealousy.
In Monier Williams's Sanskrit Dictionary, s.v. mcLvarga^
hana, joy, and ma/ma^pride, are substituted for mohaand
matsara; but the aboveis the list given in Kirdtdrjimii/a^
i. 9, viz.:-
kdwah krodias tatM lobho fmada-moJiau ca matsarah.
In L. V. 12 and 30, IMa, or Ksh. faft, is mentionedalone,
to indicateall six. In 43,three,-lobJta,
manmatJia
(= tdma),
and mada,-and in 71, kdma,krodha (Ksh. krud)>and lobfia,
are in each casementioned to indicate all six. Cf. 13.
without desire,free from desire,12.
VOCABULARY 179
labnn, to get, obtain, acquire, find; fut. sg. 25 labakh^75 ;

3, lali, 90, with emph.y, /a%, K. Pr. 46; past part. m. sg.
with suff.1st pers..sg«ag. lobum,35, 90; f. sg. with same
suif. «*asflz, 81.
card, a hundred thousand; yozana-lach,a hundred
thousandleagues,
26; sg.abl.lacM (for Iacha)-manza9
(but
one) out of a hundred thousand,K. Pr. 150.
adj. helpless,without resource;as subst.,a helpless
person,f. sg. ag. Idcdri, 89.
ladim, to build (a house or the like); pres. part* laddn*
K. PP. 57. . .
lag, f. aim, object,that which is aimedat, the result for which

a person works; sg. abl. ld-gi-rostu,one who is devoid of
aim, one who works without consideringthe resultant
reward, disinterested, 61, 65,
lagun^to bejoined (to),connected
(with); to cometo anchor,
to run aground, 84, 85; to come into close contact or
connexion (with), to be absorbed(in), to be incorporated
(in), to becomeone (with), 58; to becomejoined (to a
condition), to experience,70; to happen, befall, be met
with, be obtained, 41; acM lagane tdlav, the eyes to be
attached to the ceiling-, i.e. to be turned upwards, K. Pr.
102.
Fut. sg. 1, faffa, 84, 85 ; 3, lagi^70 ; with sufiP.
1st pers.sg.
dat. and emph.y, lagimay(for lagem.ay\41 ; past. m. sg. 3,
with suff,1stpers.sg.dat. andinterj. o,lo(/umo)
58; f. pi. 3,
lajt, K. Pr. 102.
Idgun,to join, unite, apply (panaslogitkme&$,
having applied
earth to the body, 44, seebelow)j to employ (an article for
a certain use), to apply (something to a certain purpose),
esp,to employ(a thing in worship),to makean offering
(of something),39, 40, 42, 78, 79; to act the part of (so
and so),to performthe office(of so andso),to act In (such
andsuch)a capacity,43 ; in 44 (seeabove)pdnaslogithalso
(l>3ra pun) means'having becomehiddenin thyself*,i.e.
of God, chaving*becomeindiscrete\
Conj.part logith,44; fut. sg. 3, Idgi,78, 79; impve.
fut., with suiF.2nd pers.sg. dat. log{ziy^
42; with suff.3rd
pers.sg. dat.,.%^&, 39, 40; past part. m. sg.with suff.
3rd pers. sg. ag., logun>43.
Iak9adv.lightly, gently; wdwalak, (leavesfall) gently with
the wind, ie. in a gentle wind, 83.
l$U-langa,ry
m. an iron anchor,an anchor; met.that whichties
one down to this world, the things of this world (asopposed
to spiritual things),worldly possessions
and business,67 ;
sg.gen. (f. Bg.nom*)loA-langartic*,
67.
N2
180 VOCABULARY [/"%'*
1-ej*)£. a cooking-pot; sg. dat. lej%>
95.
lekh)f. abusivelanguage(usuallyindecent);lekd-lekh,mutual
abuse, 23.
lukh, m. people,persons,K. Pr. 57 ; peoplein general,53 ;
a stranger,one who is not relatedby blood,marriageor
other connexion,other peoplethan oneself,88; K. Pr. 57.
Notethat the genitiveof this wordis twiceluka-Jwndu^
88 ;
K. Pr. 57.
luka-garU)into other people'shouses(seegara), 53 ; luka-
sci&d,a thousandpeople,K. Pr. 57; lukcL-hanzay lare, houses
of other people,K. Pr. 57 ; seeJiondP.
leUmn,to write; past part. m. sg. with stiff. 2nd pers.sg. dat,
lyukhwj) (what) was written for thee (by Narayana), i.e.
what Narayana wrote (on) thy (forehead),-an allusion to
the lines of Fate written on the foreheadof a person'sskull
on the sixth night after birth, 107.
/#/, £ N. P., N. of Lai Bed, known in Sanskrit as Lallti, the
authoressof the poemsedited in this volume,3, 48, 49, 68,
81, 82, 83,93, 102; with emph.\ lal\ evenLai; la$ ldll
Jcardn,making (the cry) (i. e. crying out) £(it is) even (1)
Lai, (it is) even (I) Lai,3 105 ; sg. dat. Ml, 84, 94 ; ag. Icdl,
76, 93, 103, 104; (m. c.) laU, 76.
fate)m. a darling, a belovedone, 105 (alluding to a specially
loved god).
Jol, m. passionatelove, eager and loving longing; sg. abl.
lola,)3 ; sg. gen. (m. sg. abl.) lolaki ndra,(parched)with the
fire of love, 25.
llldm^f. pi. actings,taking partsin a theatricalperformance,
.81. The word has not been noted elsewhere, and its form,
ns a feminine plural, is unexpected.It is a questionwhether
we shouldnot read Ilia mS9Ma being the f. nom. pi. of III
or Ma (Skr. llld), and mebeing the agent caseof bo/t,I.
lalandivun,to dandle a child to quiet it; hence,to fondle, to
soothe(apain); pastpart.f. sg.with suff.1st pers.sg.ag.
lalanov"m> 105.
latitht adv. artlessly,gently, 67 (bis).
famd, f. one of the divine mothers or personified energies
(mMi)of the principaldeities,in Sanskritmd/rM,variously
reckonedas 7, 8, 9, or 16 in number. They are closely
connectedwith the worship of Siva; IdmdâJ^r^the circle
or assemblage
of these mothers(Skr- mdtrkd-mandala)
;
l-dmd-'bakra-])oshu)
a beast devoted for sacrificein the joint
worshipofall thesemothers,-usedmet.to signifyanything
devoted, or destined, to destruction, 63.
lamun,to pull (razi,a rope),95 ; to tow(mvi,a boat),106; pres.
f. sg.1, c&e*lamdn,106; cond.past,pi. 3}lamahon, 95.
H VOCABULARY 181
lar, f. the sideor flank of the body; dacJiiniIan, (lying) on
the right side,K. Pr. 57.
lurn, f. a house;sg.dat. (are,101; pi. nom.lare,K. Pr. 57.
lurun, to pull down or destroy(a house,wall, or the like) ;
conj. part. lurith, 74.
lasun,to live long, to live in goodhealth and prosperously.
27, 35 ; to live, to "bea survivor amongsta numberof mortals,
K. Pr. 150; fat. sg.1, lasa, 35; pastm. sg.3, with emph.y,
lustiiy, K. Pr. 150; pi. 3 (really eoni. part., seeApp. II,
p. 140)lmh\ 27.
lomn,to becomeweary,48,60,K. Pr.,57 ; (ofthe day),to fail,
to becomeevening,(or of the night) to fadeaway,to become
morning,3, 44, 98 ; K. Pr. 18. The pastpart,of this verb"
is lmu or IMW; fern.sg. lux®1
or lufeJi"1,
pL losa.
Pastm. sg. 3, with suff. 1st pers. sg. dat., lustnm,(the
day) passedaway for me, 3, 44, 98; K. Pr. 18; f. sg. 1
lu&&u$,48, 60; f. pi. 3, with suff. 1st pers. sg. gen. nave
losam,my arms grew weary, EL Pr. 57.
lust, see lasnn and loswi*
lat/t, {. a kick, 102 (bis).
lu&k*s, see losun.
lawan, m. salt; lawan-zan, like salt, 29.
Lawar,? gend., a rope; se&i-Zawar,a rope of sand, 107. The
word does not occur in vocabularies of modern Kashmiri,
but cf. mod. Ksh. lar, f. the strand of a rope,
lay, 1, m. absorption; (with dat.) lay karun,to makeabsorption
(in anything), to "becomeabsorbedin, 76. This word is
generally feminine. Seelay, 2.
lay, 2, £ absorption; ardent affection or desire, K. Pr. 201;
destruction; lay karun^, (with dat.) to practise (anything)
steadfastlyand with ardent devotion,to devote oneself (to
any particular practice), 60, 68; layit anwi, to bring
(anything) to absorption,to bring (anything) under one's
own power by concentrationof mind, 82; lay&wotkun, to
rise to destruction, to "becomedissolvedinto nothingness,1.
Cf. lay, 1. Sg. dat. 1, 82; layi-byuh*1', like ardent love,
K. Pr. 201.
lyukhuy, seelekhun.
laytin, to becomeabsorbed(in the Supreme),to reachfinal
beatitude; to becomedissolved into nothingness; past m.
pi. 3 lay*1(in both meanings),
59.
ma,prohibitiveparticle,usedwith the imperative. With the
interj. bd, ma-6dtmwun,do not, Sir, let it go, 88. "With
the pol. impve.mata,q.v.3is used* Other formsof ma are
man and mo, see ww.
182 VOCABULARY [md
md,the interrogativeform,of ma. Usedwith the imperative
it gives practicallythe forceof a negativeinterrogative
future,asin Myiv ma,will ye not buy? i.e. why do ye not
buy?, 89.
wait, see mo.
me, see lok.
-moor man,i. q. ma,q.v. mogarun,do not seekit, 30; mauas,
be not, 36 ; bhay&mobar,to not'feel fear, 72.
mocAe,see moth*.
mad, m. intoxication; hence, arrogance (one of the six
' enemies',seelub], 43 ; intoxicating liquor, wine, 81.
wad, m. a fool, a lout, an ignorant person,20, 68 ; sg. dat.
mtidas, 66.
waicidn, m. a field; sg. dat. manz maid-anas,in a field,
K. Pr. 57.
mudun, see m&run.
mudra,f. nameof particular positions or intertwinings of the
fingers, commonly practised in religious worship. They
have an occult meaning, and are believedto have magical
efficacy; sg. ag. mudri, 2.
"muA,m. illusion (in a religious sense); sg. abl. tnuJia,by
meansof, under the influence of, illusion, 74; sg. gen. f.
muMcumay,the desireof (i.e, begottenby) illusion, 67.
mnkun,to sufferillusion, to be deceived; pastf. sg. 1, mu&hPs,
I was-deceived,18. '
mojl1,£ a mother, K. Pr. 47; sg. nom. mojl (m. c.), 97;
pL nom. maje-kdre, mothersand daughters,92.
mo/ch°tu,
adj. released; esp,releasedfrom transmigration,saved
(in a religious sense)»finally emancipated,united with the
Supreme; m. pi. nom. zlwdnff' mokhPfi,released,or saved,
while yet alive, 6.
mok®tl,f. releasefrom, transmigration, .final emancipation;
sg» abL mokti-dwar,the gate (or door) of final emanci-
pation, 29.
makwror makor11, m. a mirror ; sg. dat. makaris,18; makuras,
31.
mal, m. dirt, foulness,18, 81, 49; mal$yonu,dirt to fall (on
anything, dat.), 18.
mo!w, m. a father; voc. mali, O father, used .as a title of
respect, equivalent to £Good Sir 1' or ' Sir!', 91, 107 ;
K. Pr. 57; ha mali, id. 107,alsocapableof beingreadas
hamdli, 0 burden-bearer!
mall, m. a hero,a strong man; sg. ag. wdll\ 24.
mehm,to be united (with), to becomeone with, to be absorbed
(in, dat,),1, 68, 105; to be joined(to a person),to be got
(by,dat.),to beattainedto (by,dat.),78,79; mllithgafehun,
wdnaa] . VOCABULARY . 183
having becomeunited to go; to go awaytogether,or In

a "body,9 ; (as intensivecompound)
to becomeunited(to),
mingled (with, dat.), absorbed(in, dat.), 11, 29, 30, 69.
^Conj.
part,mtfith,1,9,11,29,30,68,69,105; fat.sg.3,
with suff. 2nd pers. sg. dat. meliy, 78, 79; past m. sg. 3,
myulu,1 (cf.alsomyufaand wyul11,
2, s. vv.).
nrilawun,cans,of inelun,to join, unite ; conj. part, milamth^69.
mams,
m, flesh; sg.gen. (m.pi. nom.)mamsatf,
81.
wani m, the mind, the thinking faculty (Skr. manas\ 5, 12,
17,18, 45, 65993 ; 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 (Allgemeine
Geschichteder Pfcilo&op/iie, I, 3, p. 490; cf. ib., pp. 58 ff.,
352, 374, 604 ff., 648), the functions of the mana*are that
1
on the one hand,it forms the impressionsdelivered by the
organ of cognition (buddki)into conceptions,which are then
preservedas finished products of cognition in the buddhi.
On the other hand, it executes the decisions derived from
the luddki by influencing the organs of action3. 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 meaningof man is further extendedto
indicate the exerciseof the thinking faculty, carefulthought.
Man rahm, to seizethe mind, to bring it under subjection,
55 ; swa-man, one's own mind, 68, 98. In 68, there is
a play upon words, swamanbeing also usedas equivalent to
somdnor*suman> the jasmine.
Sg. dat. mafias^17, 31 ; with "emph.p, manasay,23; loc,
mani, 18, 45 ; abl. mana,80, 98; with emph.#, manay,71;
gen. (m. sg. abl.) mana Id, K. Pr. 57.
man,m. the possession of a good reputation,respectability, 24.
m^n&al)m- a circular disk, 75 (cf. sHrya); a district, locality,
33 (cf. dwddasMnth).
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., mongu,with suff. 3rd pers. sg. ag. and
1stpers.sg.dat.,mongunam,
he demanded
from me,K. Pr.
150.
manmath,m. carnal desire, sexual appetite, 43; i. q. Mm,
see lub.
manun,to heed,to look uponas,consider(a thing to be so
and so); conj. part. monM, 73 ; impve. sg. 2, man,23;
pastpart, (usedaspasttense),m. sg.m6nu>5 (bis).
mdnaa,
m. iq. man,q.v., the mind, the thinking faculty,2;
the faculty of imagination (seeman), 27.
184 VOCABULARY
manmk,m. a man,a humanbeing; voc.Admanus/ie,

O man!,
107 ; uianusfte-ffldms,human flesh, 81.
mantkar,m. a religious mystic formula (Skr. wantra\ 11,
34 (bis), 39, 40, 58. A. mantrais an aggregationof
apparentlyunmeaningsounds. It has no efficacyunless
the utterer is awareof the mystic meaningof eachsound,
which hasto be taught by a guru,or spiritual preceptor.
By meditatingon a mantra,with full knowledge3 unity
with the Supremeis attained.
Sg. abl. mantra,39, 40; pi. nom. manthPr,34.
manz,postpos.governingdat.,in; pdnas-manz, in myself,44.
In 98, it means £havingreachedthemiddle', andexception-
ally governsthe abl. (swamana-sothi
manz,having readied
the middle of the embankmentof (the illusions of) my own
mind, or $uman-sotM manz,having reachedthe middle of an
embankment(furnished)with small bridges). In K. Pr. 57,
manzprecedesthe word it governs,-manz maiddnas,in a
field.
manza,
postpos.
governingabl.,fromamong,out of (somany);
laclw-manza, sasa-manza, out of a hundred thousand(or) out
of a thousand(only oneis saved),K. Pr. 150,
war, m. killing, slaughter; mara-buth(pi. nom.),m. murderous
demons, 71.
moru,m. a cote(for pigeonsor the like); sg.abl.mare(m. c.
for man), K. Pr. 57.
mrag,m. a deer; pi. nom. mrag,47.
mdrg,m. a way, a path; jnana-marg, the path of knowledge,
the way to the knowledgeof the Supreme., 63; satfi-mdrg,-
the good way, the path of Wisdom, or (alternatively) the
seventh road, 82,
warnn, to die ; inf. sg. abl. maranaIroffiqy,even beforedying,
even before thy death, 87; gen. (f. sg. nom.) maranilfi^
sliSkh,the fear of death,73-76; conj.part, marith,having*
died, i.e. after death, 87; K, Pr. 56; pres. part, mardn,
dying, 83; impve. sg. 2, mar bd, die, Sir!, 87 ; fut. sg. 1,
mara,35 ; with suff.3rd pers.sg, dat., maras,I shall die in
it, 68; 3, mari, 12; with suff. 1st pers. sg. gee., maremna
ku/i,no onebelongingto mewill die,35.
mdrnn, to kill, destroy; met. to reduceto absolutequietism,
49 ; to beat, smite, 83; conj. part, mo/ifA, 43, 77; pres.
part, wdrdn, 83; impve. sg. 2, with suff. 3rd pers.sg, aec.
mdrun,destroyit, 30; with suff. 3rd pers. pi. ace.mdruM,
destroythem, 71; fut. pi. 3} with suff.2nd pers.sg.gen.
mdrinty (for modernmaranay) pan, theywill kill thy Self,
71; pastpart. m. sg.,with suff.1st pers.sg. ag.,morum,
I pacified,
49; with suff.3rdpers.sg.ag.5worm,hekilled,43.
may] VOCABULAHY 185
mu-runor muehtn>
to husk grain by trituration in the hand ;
hence,met. kocJiemwrun,to husk the bosomby rubbing-,.
(of a sucklingchild) to snuggleor nestlein the bosom,to
beat rest in the bosom ; fut. sg.3, mureor mude(m. c. for
mtiri, muel.£)9
70.
warta&a,? m. honour, dignity. 87,
ma$,m. wine, 104 ; K. Pr. 102.
md&,f. an aunt (mother'ssister),97 = K. Pr. 474
mashun>
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 becomesubject
to delusion; mashithgafehun,to becomesubject to delusion,
as ab., 59.
Conj, part. masJiitJi^59 ; past part. m. sg, with suff.
2nd pers. sg. dat. mothuy,it was forgotten for thee, thou
forgottest, 67.
musl$8) see muhun.
mast)m. the hair of the head; mast-mil,a single hair, 24.
ntata,prohibitive particle,usedonly with the polite imperative,
do not, 53 (bis), where it has practically the force of a
negative interrogative, £doesit nob? J
maut, m. death, K. Pr. 56.
MO/M)see mo&un.
molU)m. a madman, 105.
wutJti\f. the closedfist; sg.dat. (in senseof loc.)MdcM,24,
math-tin^
to rub, knead, work, squeeze; past part. f. sg., with
suff. 3rd pers. sg. ag., and 1st pers. sg«dat., mn^hunam^ he
rubbed (a fern, object)into me, 103.
mothuy,seema&Jiun*
mdtru-rup*,
f. (a woman)in the character
of a mother,perform-
ing the doty of a mother, 54.
motwy,mofPyey, seemo&im.
etP, f. earth, clay ; met. earthly things, non-spiritual things,
44 ; sg. dat, wie$$,44, wherethe word is repeatedly usedin
a double sense, viz. in the above meaning, and also
in the senseof mefee,me (and)thee, or me&*&,me (and)
thou.
see
, see wathun.
to remain over and above,to be left remaining ; fut.
sg. 3, #;#&', with emph. y, mti&iy,63 ; m. c. wo&e,11, or
mo&e,
21 ; past m. sg. 3, with emph.y, mptuy,9, 11, and
also with conditional suffix ay^ motuyey>2; also motu for
mptu(m. c.), past m. sg. 3, in 1.
rndwds,
?f. the dayof the newmoon; old loc. mdwdse,22.
may= Skr. maya,in S/iiva-may,
consistingonly of Siva,16.
186 VOCABULARY [may
way,f, love,affection,
3ovefor earthlythings, delusion,
mdyd,
67 ; the love of God, K, Pr. 201 ; mayi~hyuku,
like the love
of God, K. Pr. 201.
mdye-r&/j\
f. (awoman)actingin the characterof a deceiver,
a Delilah, 54,
myu$t,m. union,Identity with ; hence,the knowledge
of the
fact , of suchidentity, 7. Cf. mytilu,2.
wytitw, 1, m. see melun.
mytil* i 2, i q. myulu,union,identity; esp.union,or identity,
with God, 36 ; seeart. swa.
Sii*, mydnuv,seebob.
na,negative, not, 26,35 (bis),37, 60 (bis),77,90,98 (bis,and

in v. L), 104,107(bis); K. Pr. 18,102,201(manytimes).
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, sees.v. Cf. nd, 1, and
no. Thenegativeusedwith the presentimpve.is ma,and
with the pol.-impve.mata,qq. v. With the fat. impve. na
is generally used,but cf. no.
net,1,negative,
i. q.na,2 (ter),9,11,12(ter),18,23,27(bis),45
(bis),47,55,59 (quater); no,. ... na,neither . . . nor, 7 ; zetind
zeti,they are being*born (and) they are not being born, i. e.
when tbey are hardly born,immediately on being born, 47.
nd, 2, verbal suffix indicating a negative interrogative ;
"kh&i&m-nd,
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,nois usedwith the future
impve. Cf. na.
vah,f, the navel; a focus,or central point, hence the focus of
the body, the kanda,or bulb, betweenthe pudendumand
the navel, which is the root of the nddu, or tubes, through
which the prdna, or life-wind, circulates. See Note on
Yoga,§ 5. Sg.abl.ndbi,34 ; ntlbi-sthdna,
of the regionof the
kanda,57. Regardingthe heat in the navel, seeprdn, 2.
ndbad,m. sugar-candy; ndbdd^bdr,a load of sugar-candy,108.
nebar,adv, outside,abroad,4 ; K. Pr. 102 (bis) ; neba-ra,
from
outside, 94.
neck,adj. good,35 (bis) ; as adv.well, successfully,fortunately,
37. The more usual form of this word is nekb, cf. Prs. nek.
nechatur,m. a lunar asterism; the seasonduring which the
sun, or the moon, is passing through a lunar asterism;
hence,a time or momentfixed by astrology, 3.
nad)f. a river,57, 96; K. Pr. 47 ; sg.dat.s&Pwdi, (contact)
with the river, 57.
non»] VOCABULARY 187
,m, a cry, call,loud sound,72. For ndda-bindu(15),seebindu.
nddi,f. a tube,artery,vein; esp.the tubesthroughwhichthe
vdyu,or life-winds,circulate. SeeNote on Yoga,§§5, 6,
21. There are fourteen of these,- rising from the kanda^
or region betweenthe pudendumand the navel (cf.nab).
Of thesefourteen,ten (namediddt pihgala,su&umna,
gdnrlMrl^
hastijihvd,
ptisa,yasa&vml,
alambnsd,
knliu,and mhkJmn)are
the principal (hencethe da&h$-nadi-wdv of L. V. 69). The
principal vital airs are five in number,viz.prdna, or upward
flowing air, which has its seatin the lungs; apana,or
downward flowing air ; uddna^which rises in the throat,
and enters the head; samdna>which has its seat in the
cavity of the navel, and is essentialto digestion; and vydna^
that which is diffused through the whole body. These
course through the various nddis, and the object of the
Saiva ascetic is to restrain them, by prandydma. For-this
exercise,seeNote on Yoga,§ 21. By it, the prdna and
apdna are united to tbe ucldna. The fire of uddna then rises
in the central nddi, which causesthe dissolution of.prdna
and ajptfna,thus leading to samddki) or consciousness
independentof objects(seeTranslationof Hivasut.ra-vimarxim,*
pp. x and 41). Hence',L. V. 69 mentionsthe uniting of
the winds of the ten nddis. In L. V. 80, nddi-dal is £the
collection of nddis', ' the whole group of nddis\ The
authoresswishes that she had been able to bring the ten
nddis under her mental control (by prdndydma^&c.)3 and
.. thus been able to obtain samdflhi.
narforu, 1, m. the stalk of the lotus, which Is eaten when
cooked with oil and condiments, 89, with play on the
meaning of nadoru>2.
nadoru,2, adj. not firm ; hence, worthless, of no value, 89,
with play on the meaning of nadoru,1.
ntl/idl,adj. prosperous,favoured,successful,24.
ndl, m. the collar, or neckpiece,of a garment ; ndla rafun, to
seize by the neck of the coat, hence,to seize forcibly and
retain, K. Pr. 102; nofi fehunwi,,to east on the neck (e.g.
a garland, or a heavy chain), K, Pr. 102.
nolu, m. an unbrokencowry-shell
; hence,a small pieceof
anything, 81 ; pi. nom. nali, m. c. for ndl\ 81*
ndm,m. a name; pi. nom, ndm,8. Cf. ndv, 1*
niwM, m. the twinkling of the eye; sg.abL nintesM
akiîn
a single twinkling of the eye,26.
namasMr, m. reverence, adoration, K. Pr. 102.
non^y
adj.naked; assubst.a nakedascetic,46 ; the naked,or
bare,body,88 ; m. sg, nom.with einpkuy^ nonuy,46 ; dat.
nanis, 88. Cf. nanga.
188 VOCABULARY [nend^r
r, £ sleep; n<jndri-ltotu3
smitten by sleep,,sunk In
sleep,32.
nanga,adj. naked; f. sg»nom. with emph.y, nangay,94.
Cf. non*.
nenga,m. a time, an occasion; sg. abl. <tki nengi, on one
occasion,
once,50; t-myinengi^
three times,50; mil nenr/i.
seven times, 50.
nannn,to becomeBaked; hence,to becomemanifest, 4 ; past
f. sg. 33 with suff. 1st pers.sg. dafc.,nanyeyem,
became
manifest to me, 4.
nap/is,m. the breath; hence,the soul,K. Pr. 150, with emph.y,
naph/^y.
war,m. fire, 97; sg.abl. lolakl nara>by the fire of love,25;
sg. gen. (f. sg. nom,)5nd-ruc*,23.
ntir*1,f. the arm ; pi. nom. nare Idmm, my arms grew weary,
K. Pr. 57; ace.naredlawane^
to wavethe arms(in grief),
K. Pr. 57.
nardn,m. Narayana,God, the SupremeBeing ; sg. ag. nciron1.
107 ; voe.he ?idrdn,109 (fcer).
nermi,to go forth,to go out (of the house),
3, 92,102; K. Pr.
57, 102 (bis) ; to issue (as a result), 23 ; lal ndv dram,
the name t Lal ' issued for me, i. e. I became known as
Lal, 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, neran,92.
past m. sg. 3, dmv, with suff. 1st pers.sg. dat., dram,49 ;.
f. sg. 1, drdyes,3, 102.
udru&*9m. a barbed fishing-spear; ndrd&-c%di;&, the (very
painful) wound causedby such a spear,23.
nu/ie.,1, adv. near,closeby, 30, 46.
nis/ie, 2, postpos.governing dat., near; nisM pdnas>near
myself, 31.
niM, 3, postpos.governing abl., from; "gandana-nishe,
from
(i.e.bymeans
of]dressing
oneself,
27; msa-nisfte
ti, (efforts)
even from (i. e. beyond)my strength, 48.
no$Au,m. a destroyer,in wata-nosh11, a way-destroyer,a highway
robber; pi. nom. -nos/t\ 43.
nesh*bodu, m. one who has no wits, a fool, 83.
nistyath, adj. without trust, unbelieving,36.
ndsikh) f. the nose; ndsika-pawana-ddri, holding (i. e. borne
upon) the vital air that issuesthrough the nose (sc.from
the heart) (of the syllabledm),33. Seeandhath.
i\ f. deepsleep,32.
i, m. a lord, a chief; sg.voc. ndtha,O Lord !, 7 ; Jcamalaza-
nath, the lord who was born in a lotus, i. e. Brahma, 8 ;
pltikK] VOCABULARY 189
sura-guru-ndth,
the lord of the chief of the gods,i.e. the
SupremeSiva, 5, 65 (cf. guru).
neth,adv.perpetually,continually,65; with emph.y, nWiqy,
46. Cf. nityS.
naty,m. dancing; ndte-ra§,
the pleasureof watchingdances,
73.
vitye, adv. i. q. nUh, q. v., 45.
nafem,to dance; inf. ht/otumna&m, I beganto dance,94,
ndv, 1, m. a name, 15, 49 ; liav-ndv, the name of Hara, 98.
Cf. ndm*
ndv, 2, f. a boat, a ship, 107 ; sg. dat. ndvi lamun, to tow
a boat, 106 ; ndwa-tdr,the act of ferrying a personin a boat,
98=K. Pr. 18.
now11,
adj. new ; with emph.y, continually new, ever new and
new, 93 (bis) ; so nawam-nowuy(fern. nawam-ntiwfiy)sever
new and new, 98 (m. and f.).
ndwun,to scrub,scour,clean; past part. m. sg*.with emph.y,
uowny, 93.
nay,a compoundof na, not., and ay, if; if not, K. Pr. 46.
nyulli, adj. dark blue: (also) green; hence, (of vegetation)
green and luxuriant, 36.
niycm, m. a fixed rule 'or law. - kamn, to make a vow as to
a future rule of conduct, 87.
nyunu,to take ; Icadithnyunu,to take out, to take forth, K. Pr.
57 ; fat. pi. 3, nin, with suff. 2nd pers. sg. dat. ninanay
(apparentlyfor nmay), they will carry thee (forth), K. Pr.
57-
niz, adj. own, one'sown ; niza-swariipk,the nature of what is
one's own, the nature of Self, 67.
) 1, m. a position, site; parama-pad,or (77) paramupad,

the SupremeSiva, 10, 77, 78, 79. Seeparam.
pad, 2, m. a verse of poetry, such as Lalla's own verses;
pi. nom. pad, 76 ; dat. (for loe.) padan,84.
paida, adj. created,produced; - karuu, to make (for oneself),
99 = K. Pr. 46,
padun or pa-run,to read; to study, 36 ; to recite, give forth
(e.g. a stream of abuse),18, 21.
Conj. part, paritk, 36; impve. sg, 3, with suff. 1st pers.
sg. dat.,padPtiSm
or pdr^nem(modernKsh. wouldbe-nam),
18 ; pi. 3, with samesuff, and with identical form, 21.
puh>m. the month Pausa (Dec.-Jan.), It is the month in
which the leavesfall. Sg. gen. (m. sg. abl.) puhaniwdwa,
(leavesfalling) with the wind of Pausa,83.
phokh,m. expellingbreathfromthe mouth with the lips con-
tracted, blowing a long puff; sg. dat. pkokas,41.
190 VOCABULARY
pkal, m. "fruit, a crop or harvestof grain, 86 (see

pkal-hondu, a fruit-ram,a largeram fattenedon fruit, 77,
pholu,m. a singlegrain, or a small quantityof anykind of
grain or seed; used-°.. mt^-pM", a singlemustard-seed,
47; in phal-pkolu^ 86, pMu meanssimply ' grain\ and
definespkaL Phal meansanyfruit, andpholudefinesit as
grain.
paMl*) m. a'shepherd; paJiali-rostu> shepherdless,108.
phalun, to bear fruit; cond. past sg. 3, with snff. 2nd pers.
sing, dat., phalihiy (mod. Ksh. would be -/%)366.
p/iohm. to blossom,to bloom; fut. sg. 3, with suff. 2nd pers.
sg. dat., pfitili?/,K. Pr. 46.
p&dlav, m. the set of shutters used for shutting up a shop;
phdlav dyunu,.toshut up (shop,dat.), K. Pr. 102.
pJidlawun1^ n. ag. that which blossoms,flowering; £ sg. nom.,
with emph.y^pholawufi^y^ 96 = K. Pr. 47.
plierun, to return, come back (to a place, or to one's senses),
51589; to rest from work, take a holiday, 12. In 89, the
'returning* is in two senses,either &comingback (to the
market)', or ' coming (to my senses) \ Conj. part, phlrith,
51, 89; fut. sg. 3,pAeri, 12.
plilrun^ to causeto revolveor to causeto come back; to turn
over (of a washermanturning over clothes in the wash),
103; to reverse,cancel,107; to ply (scissors),103; eonj.
part, pkirith, 107; past part. £ sg., with suff. 3rd pers.sg.
ag. and 1st pers. sg. nom.3pHAias, 103; with suff. 3rd
pers.sg. ag. and 1st pers.sg. dat.,p&ir^nam,103.
pJmt^fun^ to break (trans.); past part. m. pi., with sufF.
3rd pers.sg.ag. and3rd pers.sg.dat.,phut^na§.26.
poj\ seepdfan.
ptikk, m. mud, a slough574.
pakaek)m. the wheel (of a vehicle),pi. nom.paMach>26.
paknn,to moveforward,progress; inf. pakim gafelie, one has to
progress, 19; fut. sg. 3, with suff. 2nd pers. sg. dat.
paliy, 107.
$akawunu> n. ag. one who progresses; (of a river) flowing on,
K. Pr.47; f. sg.nom.,with emph.y^p&kawufiPy,
K. Pr.47.
j)al, m. flesh, usedin offering to a god, 10; al-pal, wine and
fleshfor a Kaulaoffering. In modernKsh. the compound
al-jpal is usedto meancwine, flesh,&c.J,i.e. the five things
commencing,with m used in the kanla (not Lalla's sect)
worship of Siva. The five ' m's' are madya,wine ; mdmâ^
flesh; maUya,iish; mndrd^specialattitudes; maithuna,
sexualintercourse. Hence,in modernlanguage,al-pal
commonlymeansany vile or utterly impure food.
palan>m, a'saddle(ofa horse);sg. dak.
jpalduas,
14.
f6ti\ VOCABULARY 191
pdlun, to protect; hence,(of Instruction or directions)to keep,
to follow faithfully; past part. f. sg. poj* (mod. Ksh.
pof), 62.
pan, 1, m. a leaf; pi. nom.jpan,83.
pan, 2, m. thread,sewing-thread; sg. obl.pana, 108.
pan, 1, the human body ; voe.pdna,K. Pr. 57. In 44, the sg.
dat*pdnasis usedwith a doublemeaning,asthe dat. of this
word, and also as the dat. of pdna, self. Seepdna.
pan, 2, m. i. q. pdna,the self, oneself, 5, 7, 71 ; panunu pan,
one'sown self,one's.ownpersonality,62, 82, 85.
pdna, self, oneself; myself, 31, 44 (bis), 60, 61 ; thyself, 44,
66 ; himself, he himself, 33, 59, 72 ; with emph.y, pdnay,
he himself, 33, 59 ; sg. dat. pdnas,to myself, 61; for thyself,
for thine own benefit, 66; niske pdnas, near myself, 31.
In 44, pdnashas three times a double meaning. It may
here be the sg. dat0either of pan, the body, or of pdna, self.
Thus, pdnas-logith, having applied (earth) to my body, or
having become absorbedin thyself; pdnas-ma-nz, (I saw
earth) on my body, or (I sawthee)in myself; pdnasdyutum,
I gave to my body, or gave to myself.
pen, seepyonu.
pom, for pon*,in porib-pdnaa,
for myself, 60.
ponu,m, a wedge,a peg; pi. npm.pdn\ 66.
panca,card,five, in panca-yind*,the five indriyas, or organs of
sense,79. The Ski*, form of pdn&,q.v.
pondun,to sneeze;fut. sg. 3 (in senseof pres.),pondi,46.
pandith,m, a learnedman ; esp.a guru or spiritual preceptor,3.
pdndav,m. pi. the Pandavas,the five heroesof the Mahdbhdvata.
Their mother was Queen KuntL At one time, being "
reducedto great distress,sheis said to have taken refuge in
a potter's house,and to have passedas the maternal aunt
of his children. PL gen. (f. sg.nom.)pdndawan-h&nsfi
mof"
(or moj\ m. c.),the motherof the Pandavas,97= K. -Pr.47.
See kroj*.
jpanunu>pron. adj. one'sown, 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.
panafie,45 ; panun11pdn, one'sown self,one'sown personality,
62,82,85.
or pon&, card, five, 77 (pon$); pi. dat. pon&an,95;
pdi&an,K. Pr. 47. There are five bkutas(77, 95,seetwt&,2);
five prdnas, or vital airs (95, seeprdn, 2); five jtidnStidriyas,
or organsof sense,
andfivekarmendriyas, or organsof action
(95,seeyundu). Cf.panca*
port,m. a virtuousaction (the oppositeolpdph, sin),62, 79;
sg. abl. pone,62.
192 VOCABULARY [pfa*
1*,m. water, 24, 4.2.47, 106 ; pi. nom.pofi,\ 42.
*, f. a hedge (rounda garden),63.
pfipk,m. a sin, a sinful act (oppositeof pofi); sg. abl.^«p0-
ponti-boji,
lie who obtainsthe fruit of his sinsand virtuous
acts of a former life, 62. Seeboj*.
papun,to ripen, to becomeripe ; fufc.pi. 3, papan,92.
par, 1, adj. anotherthan oneself,5, 7*
"par, 2, m. He Who is Supreme,the SupremeDeity, 59;
8wa-para-ve&dr> meditation on oneselfand on the Supreme,
or on the SupremeSelf, 59, but seeart. $wa»
par.,3, a wing; pi. nom.par, 99 = K. Pr. 46»
pairiv, seeptsru.
purd, see ka-ndd-purd.
pilru9m. a foot; pi. M.jpairiv, on onessfeet, 38.
prob&u9 m. a lord; hence,the SupremeDeity, 64.
pamdl\ m, a stranger,someone else,a personwith whom one
hasno connexion; pi. dat. parades,92.
pra/i, L adoring*love, (to God) 105, (or for the world) 83 ;
sg. dat. (in senseof instr.), pra/te (m. c. for prafti), 105.
prakrWi, £ prakrti, i. e. (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
experiencedby the pwrusa,or individual soul (seeKashmir
Shaivum,fasc.i., pp. 50, 89), 25 ; the nature of anything, 57.
SeeNote on Yoga,§ L
fwakds/ti HI. light, illuminations 4, 6, 9, 35, 82; K. Pr.
201 (ter); bdclka-prakdsh (35) or jndna-prakdsh(6), the
illumination of knowledge; prakdshe-ethdn^ the place of
illumination, i.e. the stage of attainment of true wisdom,
82 ; sg. dat. prakdshes,6.
paralokh, m. the future world, the life after death; sg. dat.
paralokas(in senseof loc.), 75;
paramor (77) paramnâdj. Supreme;parama-gatJi, the way of
the Supreme,
final beatitude,103; paramo-gad
(10,78, 79),
the position of the Supreme, or paramupad (77), the
supremeposition, hence,final beatitude; hence, also^the
SupremeSiva (10, 77, 79); parawa-SMv,the supremeSiva
(gen. -Shiwunllj)i58.
panmesliwar,m. the SupremeLord, God; sg. voc.pamwesJi-
ward) 56.
pran, 1, m. an onion, 89, 90, in both cases with a double
meaning,referring alsoto prdn, 2, So, with similar double
meaning, prdnaûr^ a thief of onions, or the thief of my
vital breath, 101.
prdn,2, m. the vital breath(in 89, 90, 101,this wordis used
with a doublemeaning,,in the senseof *vital breath33and
VOCABULARY 193
alsoin the senseof prdn,1, an onion); hence,life, the body

asa living-entity, 90 (ter).
According-to Hindu scripturesthere are five principal
vital airs (vdyu)in the body,viz. prdna,apdna,samdna^
itddna,andvydna* SeeNote on Yoga,§§2, 16. Of these,
two (prdnaandapdna)arereferredto by Lalla. Thereare
also five secondaryvital airs, or npaprdna^ namedndga^
kurma,krkala,devadatta, anddhanamjaya, respectively*
Accordingto the Makdbkdrata (xii, 6844ff.) prdnaresides
within the head,and, with the heat that is there, causesall
kinds of exertion. The prdna is the living creature,the
universalsoul,the EternalBeing,the Mind, Intellect, and
Consciousnessof all living creatures,
&c. Thus,the living
beingis,in everyrespect, caused\)jprdiia to moveaboutand
exerthimself.... The heat,residing-betweenapanaandprdna
in the regionof the navel (cf. L. V. 57).operates,
with the
aid of thesetwo breaths,in digestingall foodthat is taken
by a living creature. Thereis a tube beginningfromthe
mouth and ending in the anal canal. Prom this main tube
numeroussubsidiary tubes branch out in the bodiesof all
living creatures(seeart. ndcli). 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 causesdigestion. . . . The prdna, bearing
a current of heat, descendsfrom the head downwards to the
extremity of the anal canal, and thence is pushedupwards
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
Toginssucceedin attaining to the Supremeby holding the
soul within the brain (Sorensen'sIndex to the MaMbhdrata,
s. veprdna}.
The above is the account given in the Mahdbhdrata.
Later accountsdescribethe five principal airs as follows:-
prdna is the upward flowing air which has its seatin the
lungs, and is exhaledthrough the mouth and nose(L. V.
57 accountsfor its heat by stating that it rises from the
region of the navel: seenab); apanais the downwardflowing
air, which is expelledfrom the anus; uddnais that which
rises in the throat, and enters the head; samdnais that
which has its seatin the cavity of the navel, and Is essential
to digestion; and vydnathat which is diffused through the
whole body. Thesecourse through the various tubes, or
nddit, and the object of the Saiva ascetic is to restrain
them,the processbeingcalledprdndydma*For the methods
by whichthis process
is carriedout,seeNoteon Yoga,§ 21*
0
194 VOCABULARY . [frf**
Themainobjectis to bring prdnaandapdnaundercomplete
controlsas statedIn L. V. 26. Cf.pawan^which Lalla uses
as equivalent
toprdn. On the wholesubject,seeDeussen,
AllgemeineGeschicMe A&r1PJiilosophie,
I. 2, p. 248; 3, p. 70.
Referencehas already been made to L. V. 26 and 57.
In 89 (In one meaning1) peopleare 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 prow,has,perhaps,the more general sense
of the ordinary breath of life, or one'sown body as a living-
being*. In 101, prdna-fenrmay be translated ca thief of
onions',and also' the thief of vital breath \ i.e. the worldly
temptationswhich prevent the propercontrol of the prdna.
In 69, way, wind, is used,as a synonym of prdn, for the
vital airs.
pr6nu,adj. old, of olden time ; f. sg. nom.profit1,63.
pairwi) to put on (clothes); conj. part. pairM, 76.
purun, to fill; hence,to inhale breath (37) In the processof
pmndydma\ seej^rdn,2; conj. part, purith^ 37.
In Sanskrit, the processof inhalation is called puraka,
while the retention, or 'bottling1 up' of the inhaled breath
Is calledkumbkaka,.SeeNote on Yoga,§ 21, and kwmti**
seep&dun.
m. the name of the mystic syllable dm, seedm and
andkath;sg.gen,(m,.sg.ag.)prancvwak*1,
76.
) to wait for, await; pres.part, prdrdn, 83.
prasonu,adj. pleased,gratified; tas pm$onu,pleasedwith
him, 65.
seepadun.
U)adj. of or belonging"to the earth, 52.
^ adv.implying distribution; pratAuyfarthan,(going)
to everyholy place,going from oneholy placeto another,36.
paribun,
m. recognition,
58.
pairiv, seepwru.
prawad,m. a proclamation,a crying out; -- karun,to cry out,
make proclamation,89.
prdwun,to obtain; fut. sg.2, prdwakk,29; pastpart, sg,£,,
with suff.1st pers.sg.ag.,jwv»aaa,
I obtained(f. obj.), 103.
prave$A,
m. entering,entrance,2.
parwdz, ?f. flying, flight; parwdz tul, take wine-s and fly,
99^=K. Pr.46.
parySkh,
m. a bed;tula-paryfikh,
a bed(stuffed)
with cotton,
i.e. a luxurious bed, 73.
prazalun,to becomelighted, to be set alight (of a lamp);
2 past,m, sg. 3, jprazalyov;with suff.1st pers.sg. dat,
^ becamelighted for me, 4.
VOCABULARY 195
i «
, to recognize;pol. impve.sg.2, with guff.3rd pers.

sg8acc.sparzdntan,recognizehim, 46; fut. sg. 3, with suff.
3rdpers.sg.dat.(forace.),
parzdnfo,
hewill recognize
him,
14; pastpart.m. sg,5with suff.1stpers.sg.ag.,parzfaum,
I recognized,7.
&, m. a net; sg. dat.jftz$^&,6.
m. a flower; sg. gen. (£ -eg.abL)kapasi-poshM,
102:
pi. nom.jt?0#£}
42, 45.
po&hu,m. a beast,an animal (as distinct from man), esp.
a beastofferedin sacrifice(seeIdmd),63.
pmhu,m. a florist,a professional
garlandmaker,39, 40. The
fern, of this word is pus/ion*.
pashun,to see,20, 59, in passivesense,to be seen,to be
recognized(asso-and-so),16; conj»part, pashitk, 20, 59;
fut. (or old present),sg. 3, pasAi,or, with interjection «"
added,pashyd,16.
j)U8/wnu,£-a femaleflorist, seej»?«$Att
; in. c^jpuskofil,39, 40.
puskenm,to make over (anything to anybody); inf. or verbal
noun,pmKeruH)61. In mod. Ksh. this verb is pÂ^run.
paid) adv. afterwards,behind; pata rozun,to remain behind,
to survive, 67; pata pata, behind behind, i. e.^continually
behind; i.e. following after a person,dogging his footsteps,
K. Pr. 56, 57.
p&td, seepyonu.
potu, adj. of or belonging to the back, rear, back; although
an adj., this word does not change for gender when in
agreementwith a fern, noun, as in the phrasespot11' katk
back-word,i.e. backbiting, potu kamoy'1^ secretincome,and
so on. Similarly in L. V. 105 we have pot" zun (£),;the
end of the moonlight, i. e. the last hours of the night.
path, 1, ? m. a path, a way; sg. abl. amara-pathi,on the path
(leadingto) immortality, i.e. on the path of reflectionon
the Self or Ego, 70.
path,2, adv.behind; in path-Mi^,of or belongingto the time
behind,i.e. of or belongingto formertimes; sg. abl. p$th-
kali, in former times, 91.
path, m. a pavement,the floor of a flaggedarea; sg. dat.
pata$, 52.
pltih,1, adv.on the back,upon,14,15.
petA, 2, postpos.
governingdat.,on, upon; with emph.y, dol*-
kane-ptthqy, on a washerman's stone,103. Sometimes, in
frequentlyusedphrases, pStAdoesnot govern,the dat.,but
is simply compounded with the governedword, as in
bar-petA, on (i.e. at) the door,K. Pr.-J.02.
petAa,1, adv. from above,;petAa.bdna,
from above(and)from
below,from top to bottom, 17.
o 2
196 VOCABULABY [petka
etka^2,postpos.
governing*
abl.,fromabove,
from; Irahmdnda-
petka,(down)from the Brahma-randhra(seebrahmdnd),
57;
yena-petha, from which (time), I.e. since,93.
pitMs, seepyHtJi11.
.) m. the burden,or responsibility, of carrying1out any
duty, 61.
, to be trusting, to trust (a person,dat.), to showtrust
in, 104; esp.to show trust in a person by lending him
. "money,
to givea person
credit,27; pastm.sg.3,poiu>27;
f. sg. 1, with suff.3rd pers.sg. dat.,pHtiPsas,
104 Note
that this verb is intransitive.
pawan, m. air, the vital breath (seeprdn>2), 37, 42 ; sg. dat,
pawanaS)17 ; abl nasika-pawana-dor\holding (i. e. borne
upon) the vital air that (starting from the heart) issues
through the nose,33 ; pawana-sotiy,by meansof the vital
air (i. e, by meansof suppressingthe vital air), 25.
piwun, to drink ; pastpart. m. sg., with suff. 1st pers. sg. ag.,
pyuwMnÎ drank, 81.
pa.y, m, milk, 54.
e>ptye, seepyonu.
odil) m. the conduct,or behaviour,of a pydda (lit. footman),
or governmentmessenger, who is looked upon as making
bis money by oppression,lying, and cheating; hence,
wickednessgenerally.K. Pr. 46.
seepyonu»
'pyonu,
to fall,18,32 (sleep
fell),47,88 (theswordwill 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, 108.
poL Impve. sg. 2, p%ta(m. c. for jptita), 28 ; fut. impve.
peze(m. c, for petsi),45 ;
fut. sg. 3, p&ye(m.'c. for peyi\ 18; with suff. 2nd pers.
sg. dat., feetasptyiy, it will happen (i.e. come) to thy
memory,87; pcyiy, (the sword)will fall (on) thy (body),
88 ; pi 3 (old present),pen, they fall, 47;
past. m. sg. 3, with suff. 1st pers.sg. dat., pyom,84, 85,
108 ; f. sg. 3, peye^32 ; with suff. 2nd pers.sg. dat.,
(fofjpfyfy), happenedto thee, 67, 74.
ir*, £ a stirrup ; pi. dat.pdyiren, 14.
th*, m, a pedestal,a throne; sg. dat. j^//^V, 52.
peyy,
peze,
put, f. worship,ceremonial
adoration
; sg.dat.jpuzi,78, 79 ;
pme(m.c.),39,40; puztartifi*,to offerworship(to, dat.),
to worship,17, 21.
VOCABULARY 197
ptizan,m. the performance

of ceremonialworship,worship,
22.
re,interj. O!, & (herepleonastic).

racyet/8,seeratun*
rudukh, see rozun,
rah,m. Bahu,the demonof eclipse,22.
ruhuU)m. garlic,89, 90, In bothcases
with a pun on the word
ruh, soul or spirit (Ar. rtifc).
rdjy, m. a kingdom,the ruling of a kingdom; rdjt/ fyonu,to
take ruling, to undertakethe rale of a kingdom,12; sg.
dat. rdjes %'*, one who gains a kingdom, 62.
raM, f. a line; met, a path or way as narrow as a line, 107;
sg. dat. karmaner^Jchi (written) in the line of fate,-an
allusion to the lines of fate supposedto be inscribed on
a person'sforeheadon the 6t.h 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; piitPsas 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. rainya, (politely)
OLady!, 10.
rang, 1, m. the stage of,a theatrical performance; hence,
a theatrical performance; pL dat. (in sense of gen.),
rangan±81.
rang,2, m. mode,manner,fashion; kyittlt^ rang.,of what kind
of fashion ?, 84, 85.
rlnz*1,see rynnz^.
run!1,f. a wife, a man's wife (from the point of view of the
husband); sg. dat. rane Ayu/tu,like a wife, K. Pr. 201;
pi. nom»rane,K. Pr. 102 (quater).
'rup\ adj.used-°, possessing
the appearance
of, acting in the
characterof, In Mdry8-rilp\ acting in the characterof a wife,
54; mdtru-r§p*,
in the characterof a mother,54 ^ mayV-rup*,
in the characterof earthly love, 54; zada-rtip*,
acting in
the character of inanimate nature, stolid like an insentient
block, 20.
rSpA,m. shape,bodily form, 15.
ras, m. juice, sap,liquor, essence,
distillate,40; a. person's
essence, his power,energy,48; charm,pleasure,delight;
ndte-ms,the delights of (watching) dancing, 73.
Sg. abL sMshwasa,(water it) with the essence
of the
moon, I.e. with nectar340 ; ram-nishe-ti,(I exertedmyself)
even beyond my natural power,48.
rasan, L the tongue; sg. abL ratarii, (uttered) by the
tongue, 58.
198 VOCABULARY
ro&ttt,
adj.suff.signifying' devoidofs; Idgi-ro*t*,
onewhois
without (selfish)aim, disinterested,61, 65; faMli-rost1*,
shepheidless,
108.
ra&dyen,m. an elixir, a magic"potion,80. .
r°/M,adj.good,beautiful,excellent;m. pi. nom.ra^, 51.
f(Uh,£ night,42; denrath(55,91),denkyohrath (8,^5,65),
or denJcyawu
rdtJi(19),dayand night, always,continually,
without surcease.
rathu, m. a chariot, 73.
rafm, to seize,grasp,takeholdof, 3, 4, 24326, 101,104,107;
JL Pr. 102; to seize,to bring into subjection, 55S80;
(of a road) to seize,to enter (a road)and follow (it)
diligentlys 82; Mth ratun,having taken to seize,i.e. to
hold, 69.
Conj. part, ratith, 55, 104; ratith zdnun,to know how to
seize, &e.? 26, 80.
Past part. 1, m. sg%rotu,24; with stiff. 1st peis, sg. ag.
rotum,I seized^&c., 43 69, 82, 101; alsowith suff.3rd pers.
sg. dat. rotuma#,I grasped it, 3: abl. ami rati%by this
which had beengrasped,i.e. by grasping this, 107.
Past part. 2, £ sg. racyeyi,K. Pr. 102.
ro&un,to be preferred,to be liked; fat, (pres. subj.)3sg. 33
ro&e(m. c- for ro&i),21.
rav^ 1, m. a sound, an utterance, 33. See andhatL
rav, 2, m. the sun, 16, 53.
rdivun,to be destroyed,be lost; inf. obi. rdwan-tyolP9
lit. the
blister causedby the destruction(of somethingdesired),
hence, an intolerable pain, 108; past, m. sg. 33 rtiwH,66;
pastconditional,sg. 3, raviJie% 95.
ryunzu,a ball (the toy madeof lac); pL nom, nns\ 66.
raz^f. a rope; sg, dat. (for ace.)razi, 95.
rnz, ?f. a disease,8. See l&av.
rdza-donu,
£ ?the work of a rdz (plasterer),
?plastering;sg.
dat. rdza-ddn$985. The meaning of this-word is, now
unknown,and that given hereis a mere suggestion*
rdza-&am#9
m. a swan(saidto havea beautifulvoice),86.
razan,?f. the night, 22.
rozun,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; fmshydr
rozun, to remain carefulj to take care, K. Pr. 46.
. Conj.part, ruzith,65 ; impve.sg.2, roztK. Pr. 46; fut.
sg. 3, with suff. 2nd pers. sg. dat., roziy, it will remain for
thee (after death),67; pi. 33rozan,2 (old present);past.
m. sg. 2, rudukh me,thou remainedsthidden from me, 44.
VOCABULARY 199
sad,adj. all (a Hindi word, the Kashmiri wordbeing soru,

q.V.), 16.
saban,£ soap,103.
$ad,m. eating with, relish, tasting, enjoying1,90 ; 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 doublemeaning',i.e. both
lit. and met.); sg. abl. soda,45.
d, adv. always,continually; with emph.$9tddoy*^7.
a,)adv. straightly; hence,with straight mind; attentively,
heedfully,carefully,91.
sad-bhdv,m. pure devotionallove,loving trust; -sg. abl. -bhdwa,
45, Cf. bdv.
siddh,c. g. a holy personwho has attained to one of the stages
of beatitude; voe. siddka-mdli $iddko9O respectedSaint!
(seew6lVt)9 91.
$yclar9m. the sea,the ocean; sg. dat, $odara$,of (or to) the
sea, K. Pr. 46; in the ocean, 106; abL bkawa-sodari-ddr9
the current (or tide) of the oceanof existence,74.
, seesadd.
that which has properties,the material (as opposedto
pure spirit), the material universe,L
#, see $h$h*
b1*,m. a money-lender,27.
h, see tih.
-won*, adj. possessingbeauty, adorned; m, sg. dat.
onic 52.
(13) or M (25), card, six; ag. sg. shfy*, by -(a group
of) six, 13; pi. dat. (for gen.) #&eti9
(a lord) of six, 13.
The number six has various mystic meanings. Thus,
there are six attributes of the Deity, viz. (1) tarvaj&atd)
omniscience,(2) trpti, contentment, (3) anddiibodha^ having
perception from eternity, (4) svatantr&td, absolute inde-
pendence,or absoluteself-sufficiency,(5) nityam-aluptamMi^
having potencythat is incapableof being diminished,and
(6) anantasakti,omnipotence. There are six enemies, or
sins which impedeunion with the Supreme. For a list of
these, see1&6. There are six #mz#, or human infirmities,
viz. (1) ffiia, grief, (2) woha,delusion,(3) jam, old age,
(4) marana, death,(5) kmd/i^hunger,and (6) jpipoted,
thirst.
Thereare sis avastka*,or periodsof human life, (1) £i£utva,
babyhood,(2) lalya>childhood, (3) kaumara,youth, (4)
yauvana,puberty,(5) tdrunya^ youngmanhood,and (6) vdr~
dhakya,old age. Someomit numbers1 and 5, and have
only four periods,translatingyauvana
by f manhood\ All
these sextets'are referred to in 13. There are, "fdrtaer, six
200 VOCABULAKY [*AMol»
&t or changesof condition,In a man'slife, indicated

by the six verbs,asti, he exists; jay ate^he is born ; vardhat^
he growsup; viparinamate,
he is developed
; apakxlyate,
he
declines; and nasi/ati,he is destroyed(82).
In 25 and 82, referenceis madeto the six cakras,or circles,
regarding which, seeNote on Yoga, §§ 9, 13 ff.
s}i$holU)1, ni. coolness; diehofl' kanm, to make coolness,to
cool oneself, K. Pr. 102,
MMU9 2, adj. cool; £ sg. nom. Mkiij*, K. Pr. 102.
Mkh, f. fear,apprehension, 73-6.
shtkun,to fear,to be afraid ; impve. fut. sMklzi, 70.
$kekatk,L the &M, or energicpower of a deity, conceivedas
the femaleconsort of the latter ; esp.in these poems,the
Sakti of Siva. She is the immanent aspect of Siva, i.e.
the aspectin which he pervadesthe universe. She is not
in any way different from, or independent,of, the Supreme
Siva, but is one and the same with him. She is immanent
in every humanbeing, and has herself an infinite number
of aspectsor modes. In order to obtain final emancipation,
it is necessaryto grasp the fact of her essentialroneness
with the Supreme,68 ; Skiwa-shekafJi, Sivaand his Sakti, 2.
l, f. a large stone,a rock, 52 (ter).
l, m. goodbehaviour,right conduct,24.
il) ? m. the seashore,K. Pr. 46.
, tranquillity, quietism, quietude,absenceof passion,71 ;
sMm-dam,quietudeand self-restraint; sg. abl. sA^ma-dawa-
kriye-piifiP,the hedgeof holy actsjoined to quietismand
self-restraint, 63.
stfJiam(90), a Sanskrit formula meaning ' I am He \ or £I am
That *, and expressingthe identity of the soul with the
Supreme. With the letters reversed,it becomesfiama,
which is used as a mantra, or mystic formula. See
Jiam$s2.
sh&mbhU)Sambhu,a nameof Siva ; sg. dat. sh'&mbkw, 45«
shemun,to be quiet, to be at peace,27 ; (of water) to be at
rest (andgraduallysoakaway), 106; pres,part, shemdn,
106 ; fut. sg. 3, *A3mi,27.
sften&ar,m. Sankara,a name of Siva, 25 ; aMn&ar-swdtma,
Siva (recognizedas) one with Self, 39, 40 ; shetikam-lolcV1,
one who is full of devotionalfaith to Siva, f. -bMktP>18.
/m. the transcendental
Void, emptiness(Skr. x&nya);
iu Saivaphilosophy,
the imaginarybodyin whichonefeels
oneselfin dreams,a vague,indistinct, and undefinedsome-
thing which is practically sNothing', not unlike the
' nothing' of the experience
of the reallydreamless
deep-
deep st&tein our Bakinglife (se.e&iy
*hmtaw6**} VOCABULARY SOI
trans.
^ p. 18, andKashmirSkaivim^pp. 77, 82). When
a Universecomesinto apparentexistence,the Supreme
Being*,
afteracourse
of development
throughvariousphases
(X Shawism, pp, 62 if.), associates
Himself with Maya
(illusion),andtherebybecomes subjectedto limitedindividual -
experience.In the first stageof this association,He, asthe
experience^ losesthe realization of Himself as the Self of
the experience;
and,as this happens.He becomes sleepy.
In this sleepHis perceptionof Himself as ' All This3
becomes dim,as the vague,undefined,
something, or xunya,
alreadymentioned.Sungamaythereforebelookeduponas
the first stage in limited consciousness,
and in the reverse
order(of the soulbecomingunited with the Supreme)
it is
thereforethe last stage of limited consciousness
before the
soulbecomes
conscious
of universalexperience
as onewith
the Supremein one of the five phasesor conditionsprior to
this association
with Maya. In the microcosmof the body,
Yogis locate this Sanyo,in the sahasrdra. See Note on
Yoga, §§ 20, 24.
HenceLalla, in 1, saysthat, when the shun(i.e.viinya)
becamedissolved(in the courseof union with the Deity)
only pure (i.e. universal)consciousness remained.
Lalla is fond of tbe expressionshtinesshtindhmllifh g&uv
(11, 30, 69). Here sMnfe is the dative singular,and sJwMk
is the nominativesingular with the suffix of the indefinite
article, and the whole meansliterally £a void becamemerged
in the Void' that is to say,a thing which is really nothing,
or mere emptiness,became merged in the Great Smya
explainedabove. The tbing which is really nothing is the
apparent material existence,-the material world, or the
consciousness of the materialworld. With the acquirement
of true knowledge, its unreality is recognized,and the
apparentreality disappears
in the transcendental
"Void.
Cf. the remarks on L. V. 69 in art. $om.
Sg. nom. #Mn91; with suff. indef. art. sM/idfi, 11, 30,
69 ; dat. *M/5&, 11, 30, 69.
$)iuMkdrt
m. havingthe formof the Void,reduced
to becoming
nothing but the Great Void (seesMn}950.
shunalayim. he whoseabodeis the Great Void (see$Mn), i.e.
the Supreme,15.
*huru, m. an infant; doda-shuruia milk-infant, a sucking
child, 70.
thramdwun,to labour at; hence,d$d shramdwitn^
to labour at
milk, to milk, 38.
shrutawtinP,
m. one who hearswell, one who is the reverseof
being deaf,20.
202 VOCABULARY
8/iro&un,
to become
pure; 2 past,m. sg*3, with suff.1st pers*
sg. gen. ^hr&kyom^
105.
, m, the moon; sheshi-kal)a digit of the moon,25369 ;
she&hi-ras,moon-juice, the water of immortality, nectar,
amrta,sg.abl. -rasa,40. For the mystic terminology"in
connexionwith the moon in Saiva theology,seeart. sow.
a}\ m. a holy book,the generalbodyof sacredwritings;
sg. abl. sMstra,27.
Pr, m. iron; sg. dafc.*7%*taras,
100 = K. Pr. 46,
th) m. a sand-bank (hidden under water) in a stream,
a shoal; sg. abl. with emph.y, shdtfiay,84, 85.
) card,a hundred;sheik-shU1,
hundreds,
6.
it\ m. Siva, the SupremeDeity9absorption in whom is final
emancipation,8, 14, 51-54, 80; sg. gen. s/uw-unu,
58; dat.
sfyiwae,
68; voe.skiwa,shiwaJcardn^
uttering the cry of
£Siva! Siva!', i.e. meditating on the fact that all that
exists is one with Him3 65 ; §hiwa-may^ madeup of Siva,
consisting of Siva, ,16; skiwa-puzan,the worship of Siva,
22; $Jiiwa-sJiekath>Siva and his xakti, or energicpower,2,
cf. 68, and art. sliSk^tk; parama-skiv,the Supreme Siva
(gen. -skiwunu))58; "ketana-shw^ Siva in his quality of
SupremeSpirit, as opposedto his morematerial manifesta-
tions, 79.
, m. a "breathing,a complete breath, inspiration and
expiration ; sg. ace.shwds^ 55.

m* the six-staged road, i.e. either the six mkdrasor
the six cakras(seeart. &&<!&), 82.
dma-gal) m. dark-blue-necked,a name of Siva, whose
neck wasdyed a dark blue by drinking the kdlakutapoison
at the churning of the ocean*, sg. voc. aliyama-gala,,13.
^ adj. inborn, natural, innate; as subst. m. natural
character,true nature, reality; hence, obi. sg. sahazaâs
adv. naturally, innately, 18 (accordingto oneinterpretation),
45; as an epithet of the Supreme Siva, sahaz means
6He who is real and true*, 18 (accordingto another inter-
pretation), 43; sahaza-Jcusum, 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 (seenote to the verse).
In Sanskrit, the compound sahaja~vidydmeans * 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
usesthe word sahaz,by itself, with this meaning of ' the
nature of Self. Thus, in 29, she has sa&azd-ve&dr, dis-
crimination as to the nature of Self, and in 30 she has
*om] VOCABULARY 203
sahazvtitartin, exercise this discrimination as to the nature
of Self. Prom the idea of'the nature of Self, it comes
to mean 4knowledgeof the nature of Self'. Thus, in 29,
we are told that quietudeand self-commandare not neces-
sarycauses mkazaa,
ie. of a knowledgeof thenatureof Self.
Similarly,zahazhasthe samemeaning* in 35 and62.
Sg. nom. sahaz,30, 35, 43; dat. sa/iazas,29, 62; abl.
and obL tahaza, 18, 21, 29, 45.
$kk, f. sand;sg*.obi.s$ki-lawar,
a rope of sand,a ropemade
by twisting sandsan impossibility,107.
"wM,m. happiness, ease,K. Pr. 201(ter).
sa&Aarun, to preparefor a journey,to set out; to set oneself
to any task, busyoneselfwith, 10; impve.sg. 2, saMar,
3a&olu,adj. all, the whole,everything*, 38; m. pi nom. with
emph.y, sakaliy^1, all men, 47 (accordingto another
interpretation, this is *akaliy>
2, below,q. v.).
sakaliy,2, adv.without havingeatenfood,hungryandathirst,
47 (seethe preceding).
$ul, £ 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
alsohas this meaningin thesepassages.
#ffKl,m. water, 16, 29; sg. dat. salila^ 29..
som,m. the moon. The moon plays a considerablepart on
the mystic sideof Saivism,and is frequently mentioned in
this connexion in the Lattd-vdky&ni. In these verses it
appearsunder four different names,viz. Mski (25, 40, 69),
mm (34), &andar(9, 22,109), and &andamma (93),correspond-
ing, respectively,to the Sanskrit satin-, soma-9candra-,and
candramas-* It will be convenient to bring together the
various mentions of the moon, and to explain,the mystic
references thereto.
As explainedin the Note on Yoga (§§ 9, 13 ff.), starting
from the base of the abdomen,-the mtilddhdra, or sacral
plexus,-upwardsalong the spinal cord there are in the
body six ca'kras,or circles. Over these is the seventh,the
mhasrdra,or medulla oblongata(§§ 19, 27). In this
sahasrara,
in mystic parlance,is the moon,and alsothe
abodeof the ParamaSiva, or SupremeSiva,-the trans-
cendental realm named Kailasa or Akula (§ 19). By
blockingup the breathin the nddis,while meditatingupon
this sahasrHracakra, the Yogi tries to enter into the
highestsamdd&i) or mentalabsorption,in which the' ciUa>
or organ of thought, is absorbed,mierocosmieally, into
sahasrar%and, macrocosmicaUjj into ParamaSiva (§ 21).
204 VOCABULABY - \*om
This Is mukti) or final release,-what we should call
salvation.
The aboveexplainsthe reference
in L. V. 25, in which
the authoresssaysthat by continualsuppression of her
vital breaths shehad cot her way through the six forests
(i.e. the ca&ras),
so that the digit of the moonawokeand
appearedto her.
Similarly, in 84, she refers to a Yogi, in whosekandaor
bulb(§ 5) the mysticsyllabledmis firmly fixed(§§23, 24),
and whom the kumbhakaexercise(§ 21) leadsto the home
of the moon, or sahasrara. He thus obtains mmddhL
In 69 she says, £I heldthesteedof mydtta,or thought,
by the rein of absenceof desire,after much practicehaving
joined togetherthe vital breathsof the ten mdis. Thereupon
the digit of the moon(in the sahasrara.)meltedand descended
upon me,and the nothingnessof the transient world became
merged in the Nothing.' In the sahasrarais the Void
(§§ 20, 24), in, which the empty world of matter becomes
merged. The ' melting' of the moonmeansthat the lunar
nectar descends,as explainedin the following remarks on
No. 40.
In 40, the authoressadvocatesspiritual worship,jin which
the flowers offeredto 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 sahasraraat the top of the
vertebral column (§§ 8, 19 ff). The nectar passesdown
through the susumnd and ida nddis (§ 8). The Yogi who is
becoming absorbedinto sahasraradrinks this nectar, and
becomesmaster over himself and the kula (seek$l) (§ 21).
Thus the expressionmeansthat he is to devotehimself to
samddii by absorptioninto sahasrara.
The same ideas are found in No. 9. She states, t when
the sun disappeared,there came the moonlight; when the
moon disappeared only citta, or thought, remained. When
citta disappearednothing wasleft anywhere'. Just as the
moonis in the highest cakrayso the sun is in the lowest,-
the nmldclhdra,)
nearthe perineum (§§ 5, 9). ' Disappeared'.
means(ceasedto be presentin consciousness'.That is to
say, the Yogi raiseshis consciousness from the nmladhara
to the sahasrara(§ 21), the sphereof absolutebeing. Here
the senseof difference
between
his individualspirit andthe
UniversalBeingis sunkin the all-consuming consciousness
of All-Being, All-Light
In 93, theredoesnot appearto be anyreferenceto the
moon of mysticism* It is statedthat the ci^.or pure
VOCABULARY" 205
spirit, Is ever new and new3i e. is ever fall of nei

just asthe natural moonis evernew and new,i. e.
changesas it waxesand wanes.
Similarly, No. 109 presentsno difficulty. Lalla stales'
that aftermuchsearching shecamefromthe inmostrecesses
of her soul into the moonlight,meaningeither that she
cameinto the light of true knowledge,or that her citta,
or organ of thought, becameabsorbedinto sahasrara,as
explainedabove.
There remains No. 22. This is dealt with in the note
on the verse,and what is there said neednot "berepeated.
Sg. obi. soma-gard,in the home of the moon, or the
'sahasrara(seeabove),34
omu,adj. equal, alike, 5, 16. Sg. abl. sami &rata, by equal,
i.e. by
' thorough, union, 1 ; m. pi. norn. same(m. e. for
mm, f. a bridge, 34, 50, 96 (= K. Pr. 47), 98 ; Iv. Pr. 46, 47.
PL dat. $uman->sotku, an embankmentwith bridges,i.e. an
embankmentbroken hereand there, the gapsbeing covered
each by a crazy foot-bridge of only two or three planks
(v.L swamana-&ptftu), 98.
sim&asan, m. a throne, 73.
samun,to assemble,come together, unite for some purpose;
cond. past, pi. 3_,samahon^95.
soman,m. jasmine; ^man-lag^ a jasmine-garden,68 ; seeswa,
mman^ see mm*
semanZ)K. Pr. 18 (= L, V, 98), semanzsotJiibeing translated
£in the middle of the way'. The correct reading is
apparently ffMnan-sdtAior wamana-sotAi,as in L. "V. 98.
See mm and $wa.
§amsdr>m. the material universe, 35, 37 ; transmigration,
the weary round of birth and rebirth, which must be
endured by a soul till it obtains salvation, 6. Sg. gen.
§am$a,runu, of which the m. sg, dat. is mmmranis,6. In
modern Ksh. this form of the genitive is reserved for
masculinepropernames; sg. dat. sams&ra*, 35, 37.
sana, a suffix addedto interrogative words to indicate in-
definiteness,as in kydk-sana^sg. abl. kawa-mna^what
kind of, 39.
son,m. gold, 100 = K. Pr. 46.
sonclu
(f.&iinzu),
suffixof the genitiveof all singularmasculine
animatenouns,exceptpropernames.Cf.Jiondu.Mesg.norn.
gora-$onduwanun9
the word (i.e. instruction) of the teacher,
108; f. sg. dat. (in senseof instr.) day$-sanz$
jpra&e,with
the love of God, 105.
sandek,m. doubt,7. . . .
206 VOCABULARY [tanddrun
n, to makesteady,to put the brakeon,to block(the
wheelsof a carriage),
26; to make(oneself)
steadj,to come
to one's sensesafter a faint, to becomecool and courageous
after being subjectto mentalagitation, to take courage,70 ;
conj. part, sandontk,26 ; impve. fut. sanddr%zi^
70.
ngdth)m. collection,bringing together into one place;
sangath
karun>to bring togetherin this way(usedespecially
of collecting appliances,materials,&c., beforesetting to at
any work), 17.
>m. bathing, esp.bathing asa religionsexercise(borrowed
from Sanskrit); sncmJcarun,to bathe as ab., 32, 46. The
Ksh. form of this word is skrdn.
saiwyds,in. an ascetic,a wanderingdevotee,36. ,
sapadun,conj. 2, to become; past m, sg. 3, sapocfak/i,
thou
beeamest,i.e. thou hast become,86.
sSpanun,conj. 2, to become; past m. sg. 3, s8ponu,5.
$par$kun,to touch; fut. sg. 3, spanhi^37.
M?\ m. a lake, an ocean,47 (bis), 50, 78, 79 ; amreta-sar,
the lake of nectar, i. e. blissful union with the Supreme,
68 ; lhawa-sar, the ocean of existence, 23 ; with suff, of
indef. art. &ard/i,a certain lake, 50; sg. dat. saras923,
47, 68 ; sg. abl. sari, 47W
$ar\ adj..inundated,flooded,(of a lake) overflowing,50»
tWtf,m. the sun; sg. dat. nrex, K. Pr. 201.
«sww,
ro. in sdr^phol^^
a mustard-seed
(as an exampleof
minuteness),47.
soru,adj. all. This word almost invariably takes empbuy,
and becomes-s6niy\ m. sg. nom. s&ruy, all that exists,
everything, the totality of creation,31, 42-3; m* pi. noni.
soriy,all, everyone, 95, K. Pr. 150; dat. sdreniypadan, in
all the verses,84.
$ur, m. a god ; sura-guru^the chief of the gods (see art.
ffurn); sura-ffurit-ndt/t,
the lord of the chief of the gods,
the SupremeDeity, 5, 65.
wugdl, m. a jackal ; pi. nom, srugdl,47.
%arun or sorun, to remember, 50, 91 ; to call to mind, to
rememberaffectionately,meditate upon,45, 65 ; conj. part.
toritk, 65 ; pres. part, with force of pres. sg. 2, wran, dost
thou remember?,91 ; old pres.and fat. sg. 1, with suff.3rd
pers.sg. dat., tarat, I rememberit, 50 (quater); 3, sori,43.
$ar*-pholu,see$oru.
$ara&9seesar and *anm.
wrwa,adj.all (borrowed from Sanskrit),in $arwa-gat?i>
going
to all places,
hence, asanepithetof theDeity,All-pervading,
Omnipresent, 64; mrwa-kriy,he who madeall things,the
All-Creator, 59. The KsL word is
*^tt ' VOCABULARY 207
surya,the sun(borrowed
from Sanskrit),In surya-mttntlal,
the
orb,or disk,of the son,usedmetaphorically
to indicate
the Supreme Deity, 75. The Ksh.wordIs $ir$.
sat, 1, or swds(q.v.) m. ashes;sg. abl «wa, or (m. c.)
&&#, 18.
&w, 2, card, a thousand,34; with suff. a indicating the indef.
art., sdad,a thousand,i.e. any indefinite great number, 18,
_ K. Pr. 57 ; sg.abl. sdsa-manza^
out of a thousand,K. Pr. 150.
sMl, mty, or (with emph. y] softy, postpos.governing dat.,
with, togetherwith, 57, 92 (bis); governingabL, with,
by meansof, owing to, 25, 83 ; $U\ 57, 92 (bis); My, 83 ;
sotiy,25. In 57 it is a preposition,
not a postposition,
satk,1, m. substance,
body; hence,groundfor reliance,41.
sath,2, adj.good,82; subst.m. a goodman,a virtuousman;
pi. nom. sath,59, in both caseswith alternative rendering
of£seven' (satk,3).
sath,3, card,seven;nom.sath,59 (seesath,2), 82; abL sail,
50; sati neugi, seven times, on seven occasions, 50. The
sevenworlds(loka)are the earth, sky,heaven,middle region,
placeof rebirths,mansionof the blest,and abodeof truth.
Thereare also sevenlower regions,called,respective!}7,
Atala, Tltaloi, Sutala, Ramtala, Taldiala, Hahdfala, and
Pdtdla (see 59). In 82, Lalla states that after going
through six paths (i.e. the six cakras,or the six vi&dra^
see art. skeh),she arrived at the satk-mdrg,which means
either 'the goodroad* or else4the seventhbhumi\ There
aresevenjndna-bMmw>QT planesof knowledge;VT&.xubMccM,
or the planeof auspicious
desire(for knowledge);vicdrand,
or the plane of consideration; tanu-mdnam,or the plane
of the subtile mind; sativdpatti) the plane of acquirement
of goodsense; mmsaMi,the plane of intimate acquaintance;
paddrtha-bhdvini)the plane of possessionof the (true)
meaningsof words; and, seventhly,turya-gd,or that which
conductsto the turya state, or condition leading to -final
emancipation.
mth, 4, f. hope; sg. dat., with emph,y, sutiPy,102, C£ satun.
*dth> m. a particular moment of time, an instant, 25; an
instant of time, a very short time, a moment, 104;
a moment of time, (in astrology) a particular fortunate,
or unfortunate3moment, 3 ; sg. dat. solas,for a moment,
for an instant, 104;' sg. abl., with emph, y, t&miy sotiy,
at that very moment,25.
s$thu,m. an embankment,e.g. along a river bank to confine
the channels and used as a _road, 74, 98 = K, Pr* 18; sg.
abl.sotkimanz(for dat.sdtkismanz,seemanz),
98SK. Pr..18.
C£ mm.
208 VOCABULARY
st>kdn>
m. a place,position,region,57,82; sg.abl.sthdna,57,
"sf&ir,adj. fixed, firm, permanent,73.
satun,conj. 2, to hope; pastf. sg. 1, with snff. 3rd pers.
sg. dat. sil&^sas,
I hopedin it., 104 Cf. tat/i, 4.
sotiy^see$u$andsatk*
t see sufi.
$, m. a tailor; sg,ag. *d**',103,
see safam*
see ^/$ 4,
fl, adj. and pron. own; self. This Is a Sanskrit word, and
occurs only In "borrowedSanskrit compounds. Owing8to
the fact that toafollowing a consonant,and u In borrowed
words, are both, in Kashmiri, pronounced
as 0, Lalla
frequently makes use of this to effect double meaning*
Thus: (28) swa-para-ve&dr, discrimination on the Self and
on the Supreme,or on the Supreme, who is the Self.
One of thesetwo Is here certainly the correct translation;
but the words are also capableof being taken as so-para-
veM<r(i.e. $u-para-vicara\discrimination on Him who is
excellently Supreme; (36) swa-darsAeua-myuf*, union with
the Self (i.e. God) (brought aboutby) visiting (holy places),
or so-darsKSm-wyul'1*',union brought aboutby the excellent
visiting (of holy places);(68) swa-man-lmg,
the gardenof
one's own heart, or,-taking soman
£
as equivalent to the
Persian suman,-§oman~Mg means a jasmine-garden'; (98
= K. Pr. 18); swa-mana-spt,ku, the embankmentof (the
illusions of) one's own mind, or suman-sgth^^ an embank-
ment with crazy bridges (see sum); (71, 79) swa-vVbar,
discrimination exercisedas regards the Self, or so-ve&ar,
the gooddiscrimination. Swa-rupk,m. own form, i.e. the
nature of anything, Identity with ; thus, (15) kka-swaruph,
He who Is Identical with, or consistsof, absolutevacuity.,
the Impersonal Supreme Deity; (67) niza-awaruph,the
nature of what Is one's own, the nature of Self.
u, adj. plenteous,abounding(of a crop), 66.
aavik&s,m, that which has wide expansion,the total expanse
of creation, the visible creation, L
swoml, m. a lord, one who Is master or owner; sKensworn, the
ownerof thesix(attributes
of theDeity),13,seesheh.
mwun,to causeto sleep,to put to sleep,to lay to sleep;conj.
part, sovitfi, K. Pr. 57.
swar,m. heaven; M&r,Ihuwah^swar,the earth,the atmosphere,
and heaven,-I.e. the whole visible universe,9,
$warg9m. heaven; sg. dats3warga$ 50)"*,a possessor
of heaven^
62.
Aj seeswa.
VOCABULARY 209
%wds
or sag,1 (q.v.), m. ashes,48.
twatma,m. one'sowa self; hence,the Self, recognizedas
identicalwith the Supreme
; $g«dat. swdtmas,
to the
Supreme
Self,61; sMnkar-swafma,
Sankara
(i.e. îva)
recognizedas one with Self, 39, 40.
swayam,
oneself(borrowed
from Sanskrit),33,
s5y, suy, see tih*
$yundu,
m. the river Sindh,oneof the threeprincipalriversof
Kashmir. Its watersaresacred.sywulu-zal,pi the waters
of the Sindh, 81.
*az>f. fuller's earth, 103,
ta, 1, conj. and, 334, 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. Pr. 18 (Ms),102(bis); na ta, andnot, nor,96-7 ; K. Pr.
47, 102 ; cf. na ta under ta, 2 ; na . . . na , . . ta, not . . .
nor . . . nor, 15. A strengthened form of this word is
toy,1, q.v.
ta, 2, conj.then, and then, and next, thereupon(= Hindi fo)
(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 apodosisof a conditional or quasi-
conditional, sentence,2, 27, 55, 87, or the antecedent clause
of a relativeclause,
61 ; often (like the Hindi to) colouring
a wholesentence,but itself hardly translatable,I wonderif,
well then, verily, &c., accordingto the context, 9, 19, 92 ;
na ta (= Hindi nab*to), otherwise,or else/19,71 ; K. Pr.
150; cf. na ta tinder ta, 1. A strengthened form of this
word is toy, 2, q»v.
ti, conj.(= Hindi Wti)also,48,106; K. Pr. 18; even,32, 48;
kehti na,nothingat all,9, 11; tickti no,nothing at all, 90;
kafefiti no satJt,no substanceat all, 41 ; kShti na kMth, no
harm,at all, 77 ; to ti (Hindi tau bfti), even then, 29.
#, = ta, 2, in to ti (Hindi tau Ml), even then, 29.
taday, adv. then only, then and not till then, 77.
tagun,conj. 2, to be knownhow to be done,to be possible.
This verb is usedas a potential verb, the ability always
being mental,not physical(cf. the Sanskrittajjnana-,by
which pandits translate this word) ; tih yes tagi,to whom
that is possible,i.e. he who knows how to do that, 24;
tih yes karwntagi,to whom the doing that is possible,he
who knows how to do that, 37* If it is desired to
210 VOCABULARY < [«*
Indicatephysicalpossibilitythe verb Jiekm(q.v.)must be
used.
Oh)pronounof the third person,he, 5, 6, 8, 20, 24, 27,
31 (bis), 33-4, 37 (bis),43 (bis), 65, 71-2, 76, 105; she;
it, 70 ; K. Pr. 46 (bis); substantivaldemonstrativepronoun
that, 20-1, 37, 57 (bis), 69, 75, 90, 94, 107; adjectival
demonstrativepronoun,3, 15,25, 28 (bis),34, 47, 52 (bis),
77, 81, 104; sometimesused substantively, but treated
as an adjective(seebelow),2, 12-13, 58 (bis), 94.
This pronoun is either animate or inanimate, and the
animate forms may be either masculineor feminine. The
inanimateformsare of commongender. Moreover,as seen
above,there is a cross-division,according as it is used
substantivelyor adjectivally. We shall considerthe sub-
stantival forms first.
. As an animatesubstantivalpronoun,the following forms
occur:-
masc. so-, nom. stJi9 he, 83 24, 31, 33; with empb. y,
my, he only, he verily, 31, 34, 37.
dat. to, to him, 20, 34, 37, 105; with empb. *",ids*,
to him only, 65.
gen. (m. sg.nom.)tasond^;with emph,y^ tasonduy,
his
only, 72. ^
ag. tdm\ by him ; with emph. y, tdmiy^by him alone,by
him verily, 5, 43 (bis).
"pi. nom. and ace.tim, they, 6; them, 76: with empb.y,
timq>y, they alone,27.
geru'(m.sg. nom.) tikondu,their, 71.
There is no occurrenceof the feminine pronoun used
substantivelyin 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, tiy^ 20, 21.
dat. tatk, to it, K. Pr. 46 (bis).
abl. f-awa,by that; used adverbially to mean.cfor that
reason', con that account', f therefore', 57 (bis); with
emph.y} taway,therefore,69, 90, 94; by that means,75.
pi. nom,; witb emph.y, timq.y,those very, 13.
Used as an animate pronominal adjective,the following
forms occur. They are the sameas the corresponding
substantival forms:-
in. sg.nom,3with emph.y, my^that very (god),15,
pi. nom. tim, those (rams),77.
£ sg. nom.s$k; with emph.y>soy,(I am) only that
(Lai), 81.
titianffl] VOCABULARY » 211
"When,usedas an inanimatepronominaladjective,the
substantivalforms tih and tiy of the nominativeare not
used,the animatesubstantivalforms (m.-snh,$uy\ f. soh*
soi/)being usedinstead. On the other hand, the inanimate
substantivalform of the dative, tath, Is also used as an
adjective. Thus:-
in. sg. nora. tnh, that (wine), 104; with emph.y, suy,
that very(time)3, (spell)84.
dat. lath, in that (lake),47.
abl, tami\ with emph.y, tamiy,at that very (time),
25.
pL ace.tin, those(foods),28; those(garments),
28.
£ sg. nom. ,%, that very (stone),52 (bis).
As regardsthe use of the substantival forms of this
pronoun, as semi-adjectives,'this consists In the use of
suh, sny, s$h,or soyînstead of tih or tiy, when referring
to somethinginanimate. This occurs:-
(1) When the substantival pronoun is the antecedent.
to an adjectivalrelative pronoun. The antecedent,although
a substantive,is then treated alsoas an adjective. Thus:-
yih yih karm Tcorwni, $uh ar&un,whatever act I performed,
that wasworshipping (God), 58. Here the relativeyih yi?i<
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 sameverse,we have yih wo'&borwn, tiy manthar,
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
adjectivein agreementwith the complement. Thus, (2) wy
(nottiy) wopadesh)
that aloneis the instruction;(12)suy(not
tiy) chuyjMn,that aloneis (true)knowledge;(58) my yih
tantliar,that aloneIs this scripture; (94) my gauvwdkht
that becamethe (mystic) word.
tMj**, f. (this wordIs a femininediminutiveof thai),a small
place; esp.a small sacredcella or small woodentemple,
in which an imageof a god and other appurtenances of
worship are kept; sg. nom. (m. c.) thajl, 33.
thai, m. a place; sg. abl.thali t/iali, in everyplace,in every
land, 53,
thamawun,to causeto stop, to stop, to prevent going on;
inf. sg. nom. thamawun,38.
than,m. a place; ®l~tkan,
60, seeal; sg.dat. -thanas,
60.
tihondP, see tih.
p 2 "
212 VOCABULARY [tkaph
f.Jiapl,
f. theactof grasping
or takingholdof; - kamrfi,to
grasp,4.
f/tar, f. the back; - damn?, to offer the back, to place the
backat one'sdisposal(ofa riding animal),88.
1Mr»>f. a bush, a shrub, 96 = K. Pr. 47,
tah&lddr,m. a revenuecollector,a tax-gatherer(lookedupon
as inevitable and merciless),K. Pr. 56.
tMwun,to put, to place,70; duru tAdwun,to put far off,
to put away,27; kantAdwun,
to placethe ear,to give heed,
attend, listen (to), 91; eonj. part,,t&owtA,27; impve. sg. 2,
f'Adv,91; impve. fnt. tAov^zi,70.
tokuim. an earthendrinking vessel,an earthengoblet; pi.
dat. taken, 106,
tat, m. the lowestpart or bottomof anything; Wiu-tal,the
surfaceof the earth, the whole earth as opposedto the
sky, 22, 4,2; hi/on11
tal, to take below (oneself),to put
beneathone's feet, (of an elephant) to crush beneaththe
feet, K. Pr. 150.
&?/,m. sesame seed(usedin offerings to a god),45.
teli) adv. then, 49, 82 (in both casesthe correlative of yeli^
when).
f-ul,m. weight, the weight .of anything, 23; sg.abl. tuli tolun^
to weigh by weight, to weigh in the balance,23.
f-ulym, cotton-wool; tula-parytikliâ bed (the pillows of which
are stuffed) with cotton, a luxurious bed, 73.
tula, in tuld-kuf1,m. the beam or standardof a large weigh-
ing balance;hence,sucha balance;sg.abl. -kot'^(weighing)
in a scales,23.
felun, (of water in a receptacle)to leak or ooze away; old
pres.,sg, 3, with emph.y, telly, 78-9.
tolun^to weigh; past part. m. sg. twfu,23.
tulun, to raise, lift; bam lulmi^ to raise the skin, to raise
weals (with a whip), 101; kadamfrulun,to raise the step,
to step out, walk alertly, 99 = K. Pr. 46; parwdz tulmi^
to raise flight, to take to oneself wings and fly, 99 =
K. Pr. 46.
Impve.sg. 23tul, 99 (bis)= K. Pr. 46 (bis); past part.,
with suff. 1st pers.sg.ag. and 3rd pers.sg.dat., tul*ma$,
I raisedhis (skin), 101.
tdfaV)m. the ceiling of a room or house; tdlav-rdzaclon1*,
? the plastering of the ceiling of a room or house, 85;
but the meaningof rdzadoffi(q. v.) is very doubtful.
achelagamtalav^to attach the eyesto the ceiling,to turn
up the eyes(in death), K. Pr. 102.
tarn, m, darkness,spiritual darkness; sg. abL tama-pok/t,the
morassof spiritual darkness,74,
V©CABULARY 213
tdm,1, suffix,convertingan interrogativeinto an indefinite

pronoun,as in kus-tdm,someone or other, kydk-tdm,some-
thing or other, both in 86.
tdm,2, postpos.up to, as far as,governingdat.; fiic/is-tdm.
(fromthe navel)up to Adam'sapple,57.
tami,tarn11,
tim,tamiy,tdmiy,timqy,seetih.
tan,f. the body,93 ; sg.dat. lane(ni. c. for to?), 76.
tana, adv. sincethen, from that moment,83, 93.
tang,m. a pear(the fruit); pi. nom. tang, 92.
tanthar,m. the sacredbooks of the Saiva religion, the tantra,
11, 58.
tap/i,m. austerities,
esp.religiousausterities,
62.
tdpun, to heat, causeto be hot, (of the sun) to shine upon;
poL impve. sg»3, to'pHan,let him shine, i.e. doeshe not
shine?, 53 (bis).
tapasy,m. asceticism; sg. abL, with eniph,y, tapasiy,35.
tdr, m. a meansfor leading a person across(a river or the
like), 96, 106; K. Pr. 46, 47 : a fee paid to a ferryman,
ndwa-tdr,a ferry-fee,98= K. Pr. 18; a namefor the sacred
syllable dm (seeandhatK),as that which crossesthe soul
over the seaof existence,72 ; sg. dat. tdra$,98=K. Pr. 18 ;
sg. gen. tdruku, 72; tdr dyunu, to* pass a person across
(a river, &c.), 106.
tor, adv. there; with emph.*, for y, t&r*, there only, 19, 61.
foru or todu,m. the bolt (of a door); pi. nom. tor1or tow, 48.
ttir\ see tor,
tur", £ cold,coldness,16, 28; sg, ag. turi, 16.
trdg, m. a' pond,a lake, 84.
twrog0*,m. a horse, 26, 69.
trÎi, card, three, 16, 75; trayi nengi, adv. three times, 50.
The modern form of this word is treh or trih. There are
threeimpurities (mala)of the soul, which impedeits final
release(75). Theseare called dnava, maylya,and karma.
The first, dnava,is the state or characterof the souldeeming
itself to be finite (the soul being looked upon as a very
minute entity, anu),the second,wdytyaîs that bornof cosmic
illusion, or the belief that one thing is different from ano-
ther, and the third, karma,is the impurity that resultsfrom
action or ' works' (which may be good or bad). SeeNote
on Yoga,§ 24.
tamnu,adj. cool, cold,56, 57*
tHrun, to becomecold, (of water) to freeze; old pres. sg. 35
t&re(for tS-n),16.
lamndwun,iomakecold,to extinguish(a fire); inf. t®mnawun,3Su
pamn^to simt (a door); past part. m. pL, with suff.1st pers.
sg.ag.3trojp&rim9
I closed(thedoors),-101*
214 VOCABULARY \trupti
tnipti) f. contentment,satisfaction,12,
fre-sk,£ thirst, 37.
tnatk) m. a sacred
bathing-place, a placeof pilgrimage,36,46;
K. Pi. 201(ter); pi. dat.twtkan,46 ; prathuyforthan,(going)
to everyholy place,going from oneholy placeto another,36.
trawim^ to abandon,leave behind, K. Pr. 57; to abandon,
discard,give up (sin,&c.), 27, 30; K. Pr. 46 (bis); to
abandon,let loose,losecontrolof, 70,88; (of a road) to leave
(it, afterpassingalongit), hence,
to traverse
completely,
82 ;
ddfi trawdifi)to throw out the skirt from the body,i.e. to sit
with bended knees, 49.
Conj. part, 'trovitk, 70, 82 ; K. Pr. 57 ; impve. sg. 2, trdv,
30; K. Pr, 46; with suff. 3rd pers. sg. ace., trdwim, 88;
fut. sg. 25trawakh,IL Pr. 46; past part. m. pi., with suff.
1stpers.sg.ag.and3rdpers.sg.dat, tro^mas,
49; f. sg.
trov*, 27.
trayi, seetrah.
'fas,tasonduy^seetilt.
fafi, adv. there, 70, 88 ; m. e. tate, there, in those circumstances,
41; with eniph.y, tatiy^ even there, there and then, 104;
tdfi, eventhere,at that veryplace,48,49,68 ; with emph.y,
tdtiy, at that very place,at the sameplace,51.
top, 1, adj. hot, 56, 57.
tot\ 2, adv. there, K. Pr. 102 (bis); with emph.y, totuy, 47«
falh, see tih.
tit/la^ adv. so,in that manner; with emph.y, tithay . . . yUfta>
so . . . as, 100,
fotmi, to be reducedto misery; past, £ sg. 1, tot*s>13.
tattwa>m. (in Saivaphilosophy)(in the plural) the fundamental
and general factors of which the universe consists, see
Kashmir Shaw-ism^
p. 47; t.attwa-vyodu,
one who knows and
understands the tattwas, 20,
"tawd)taway^ seetik.
tay, 1, a woman who spins a very fine kind of thread,
a delicatespinner; sg. ag. tay&,102.
tay,2, f. very finethread;pi. nom.laye,102.
tiy^ see tih.
toy,1, conj.and,5514,40, 51, 62386. Thisis a strengthened
form of fa, 1, q.v.
toy^2, conj. then, and then, thereafter,thereupon,9 (ter),
11 (ter), 16; then, therefore,'accordingly,
24, 53; then,
introducing the apodosisof a conditionalsentence,12.
Thisis a strengthened formof ta, 2, q.v.
tytiguU)to let go, let loose;hence,(of a sword),to wield,to
draw; pastpart.f. sg.tyoj*(fortyoj*\ 62,
m. a blister, 108. See rdwun*
t&afun] VOCABULARY 215
pron. adj. and adv. of that kind, such, 66; with
einph.y, tyuthuy(ascorrel..ofyutliuy\ such,55 (adj.); so,
^ 64 (adv.); m.pL nom.,with emph. ^, titlty,
' 92 (adj.).
tezun, to abandon; pastpart,m, pi t&l1,55.
feidanand,
m. purespirit (feelJi,
1, = Skr. cit) and joy (anantf)
;
sg. dat. &d(inanda$)6,9
&*£,pron.of thesecond person,
thou,7 (ter),13,44 (his),59570,
91; with emph.y, &ay,thoualone,42 (quinquies), 109(ter).
Sg.dat. **, 13 (to thee,belonging-to thee),44 (bis),56,
72 ; abed&e ta we, no distinction between thee and me, 13.
Obsoleteform of sg. dat. foye-v.en,
distinct (different)from
thee, 13.
sg*.ag. &egolu(modernKsh. would have feegohith), thou
destroyedst,64.
sg. gen. (f. sg. noni.) cyon*iinfh, thought (care)for thee
(objectivegenitive), 72; (f. sg. dat.) cya&e,K. Pr. 102.
pi. nom. toK1,ye, 91.
&M(junor &Mfhm,to search,to wanderabout searching,3, 48 ;
to searchfor, seek,44, 60, 99, 100 ; K. Pr. 46 ; pres.part.
GAddau, 3, 44, 60 ; fa/tad
an,48 ; impve. sg. 2, with suff. 3rd
pers.sg, ace.MSdun,99, 100 ; K. Pr. 46.
i, m. unrestrainedconduct(in modernlanguageused with
referenceto a person who, having obtained some post of
authority, actswithout self-restraint,and without fearof the
consequences).In L. V. 44 it meansthe experiencingof
unrestrainedrapture; Mo/i (Jyutum^ I gave (to thee and to
myself) the unrestrainedrapture (of perfect union).
andun,to passover, traverse; fut. sg. 3, "khand-i^ 26.
conj. 2, to becomecut; 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, ^henem-nd
praJi) will not love (of the world) be cut away from me
(i.e. be torn from my heart),83.
imnn, to throw, but usedin many idiomatic phrases. Thus,
in K. Pr. 102, noft fehumin^ to throw (a halter) on to the
neck. Past part. f. sg., with suff. 2nd pers. sg. ag. and
1st pers.sg. dat. ^Jiun^tham^ thou castedstfor me (I.e. In
my presence)(a feminine thing), K. Pr. 102.
iopa,,
f. silence,esp.silentmeditation; sg.ag. (Instr.)tftdpt-,
by silent meditation,2 ; 6kdpi-wantra9\>y
the mystic formula
of silence,I.e. the azapd(Skr. ajapa} mantra,which Is not
uttered, but which consistsonly In a numberof exhalations
and inhalations, 40. Cf. prdn, 2.
k, adj. hidden,concealed,secret,60.
n^to winnow(in a sieve); hence,met, to throw up into
216 VOCABULARY [4%
the air, to cast abroad,to makepublic, 4; past part. m. sg.,
with suff. 1st pers.sg. ag., &&otum,
4
May, f. sliade3JL Pr. 102; a shadow,the shadowcastby
anything, 67.
Mezun,to becomeextinguished,(of daylight) to fadeaway,
becomeextinct; fat, sg. 3, &Ji$zi,22.
ar, m. a circle; hence,a circle of individuals, a specific
groupof individuals,seelama; sg. abL (in composition),
iba&ra,63.
, in &afa-bitta, O restless mind! 72.
&almi9
eonj.2, to flee,to ran away,to departto a distance;
Jieth&alun,having takento run away,to run awaywith
(asa thief), 86 (bis).
Fut. sg. 3, &ali, 28; with suff.3rd pers.sg. dat, fealiy,
will flee from thee, 75 ; past m. sg. 3, with suff. 1st pers.
sg. dat., &olum,fled from me, 31; with suff. 2nd pers. sg.
dat., koluyJiMk,ran away with from thee, 86 (bis); f. sg. 3,
%"S(for &ij&), 33.
&#/w»,to force into, to causeforcibly to enter; hence,to train
with much practice, to exercisethoroughly, to train with
vigorouspractice; conj. part. feelitA,69.
"bombun, to pierce,bore; conj. part, kombitk,75.
Mmar, m. a fly-whisk, the tail of the Bos grunniensône of
the insignia of royalty, 73.
"bancjl,
adj. voc. f. O hasty woman,77.
Sandan, m. sandal, 42.
%andar,
m. the moon,9 ; sg. ag. &qnd*r\ 22 ; loc.,with emph.^,
&qndariy,(I came)into the moonlight, 109. Regardingthe
mystic referencesto the moon in thesepoems,seeart. sow.
&andarama, m. the moon,93. Seesomfor the meaning of this
passage.
feemm*,
to recognize; to recognizeas such-and-such, to under-
stand a thing to be (such-and-such), 28; hence,to accept
when seen,to experience,gain the experienceof anything, 6 ;
to recognizeas authoritative, to meditate upon (instruction
given),51-4, 80; impve.sg.2 fan, 51-4, 80 ; pol. impve.
sg. 2, with suff. 3rd pers. sg. ace., faentan,recognizeit, 28;
past part. m. sg. fywiu} 6.
fctnth)f. care,anxiety ; cyofft feint/ikardn,he caresfor thee,72.
&V,£ anapricot; pi. dat.teran-sUP,
togetherwith apricots,
92.
M/\ m. a thief, 101; pi nom. id.; 43.
Garmun,m. that which is made of leather, the human skin;
usedmet. for the human body, 66*
&arun,to go forward,progress,walk; conj.part,tarith (1),38.
Arat/i,m. the noisecausedby falling froma height on to the
earthor into water,crash,flop; hence,compared to the fall
VOCABULARY 217
itself,closeunion; sg.abl.*amiGrata(m.c. for Grata),

In
intimate union, L
GarifJt,
2, (for 1, seeGarm),m. a modeof action,conduct,38.
GardGar, m. that which is movable and that which is
immovable,
the animateand the inanimate,i.e. the whole
universe, 16.
^ 1, m. the purespirit,the soul(theSkr. cit,to becarefully
distinguishedfrom G£th,2, or Gitt,the organof thought),
76, 93".
) 2, m. iq. Gitt,the organof thought,the mind, intellect
(theSkr.cttta),9,11 (Ms),34,70,87 ; sg.dat.GUaskanm,to
impressuponthe mind,34 ; Geta$ pfyiy,it will fall into thy
^mind,it will come
to thy memory,
87.
Guthu,m. an apple; pi, nom. Guttf, 92.
G.ttun,to cut, to tear, 66 ; to cut down, to cut one's way
(througha forest),25 ; to cut away,or tear awayanything
fromanything,80; Gatitkdyunu,to cut to pieces,to cut up,
104; Gatith zdnun,to knowfi how to cut, 80; in 84, e&ng
gomGatithappearsto mean. my claw has becomecut \ but
the passage
' is verv obscure; coni.
^ part. Gatitk,25, 66, 80,
84, 104.
Gttnn,1, m. remembering,calling to mind ; esp.,in a religious
sense,calling to mind and realizing (the nature of the
Supremeand the Self)1; s£. obi. (in composition)Getana-
dana-wakkuT)
(feedingwith) the grain and catesof this
realization, 77 ; Getaniwagi, with the bridle of this realiza-
tion, 26.
Getun,
2^m.5i. q. Gaitany,
q. v. ; sg.obi.(in composition)
GBtana-
8&iv,Siva in his quality of Supreme Spirit, as opposedto
his more material manifestations, 79.
Gaitany,m. consciousness
; (in Saiva mysticism) the Supreme
Consciousness,the SupremeExperiencingPrinciple, a name
of the Supreme(seeKashmirSfiaivism,p. 42); sg. obi.
(in composition),Gaitanye-rav,
the sun of the Supreme
Consciousness,16.
Gitt,m. the organof thought,mind,intellect,i. q.G$t&9
23q.v.
To be carefullydistinguishedfrom G$tA,1^the purespirit ;
sg.obi Gitfa,22; Gitta-turog*,
the steedof the intellect,26,
69; voc. Gitta, O mind!3 28, 36, 67; Gala-Gitta,Qrestless
mind !, 72.
Gynnu,see Genun.
Gdyes,see
wd,conj.or, 64 ; wd . . . #w,either... or,whether... or, 8.

wuckun,to see,3, 48, 68, 83 (bis); to see,look at, inspect,
look into, search,98; fut. pass.part, wuchm
218 VOCABULARY \wuct*
I beganto look for Mm, 48; pastpart m. sg.,with suff.
1st pers.sg. ag.,witchum,
I saw3&c,} 3, 68, 83 (bis), 98
(=K. Pr. 18).
wudu,adj. awake,not asleep;m. pi. noni*, with emph»
y,
wudiy, 32; pi. dat. wuden,32*
wadal,interchange
; adalfa wadal,confusion,
K. Pr. 102.
wadim, to weep, lament; fat. sg. 1, with suit*.2nd pers. sg.
dat. wadcty,I will weepfor thee,67.
wwlim^conj,2, to awakefromsleep;met.to comeforth from
obscurity,to become activelymanifest;past£ sg.3, with
suff. 1st pers.sg. dat.,ivuz^mît (fern.) becamemanifest to
me, 25. Cf. wuzwi.
wodur,m. the womb; sg. dat. woclaras,
51.
vidis, see vyod*.
wag,f. a horse'sbridle ; sg. abl. wagi annn, to bring by the
bridle or to the bridle, to bring under subjection,37; icagi
Jiyon11, to take (a horse)by the bridle, 69; wagi ratun, to
hold (a horse)by the bridle, 26»
v8galnn> to melt, deliquesce;conj. part. vegalitJi^
69.
j inteij. of astonishmentand admiration, 68.
see vyiiAu.
£ coal that has beenset alight, burning coa!3red-hot
coal, 82.
dhV-wahPra^ adv. throughout the whole year, from year's
end to year'send, 46.
ahawtnu>nom. ag. (of a river) flowing, in full flood; £ sg.
nom., with emph.y, waliawffti/, 96; dat. waJiawanl(m. c.
for ~wane\57.
m, voice, the power of expressionby word, in Saiva
philosophy one of the five Mrm&udriya^ or faculties, or
powers,of action, 2; a word, wakh ta wafeun,a word and
a sentence,esp.the mystic formulaconfidedto a discipleby
his preceptor,a guiding principle, 94; in 104, wakh is the
equivalent of the Skr. mkya, i.e. Lalla*s sayings (Lalld-
vdtjdm), or the versescomposed and recited by her,
m. a story, a tale, 84.
r^ m. a cake offeredin sacrifice, a sacrificial cake, 10, 77.
hun^m. scrapingout and emptying a pot with a ladle or
spoon,taking out the foodto the last scraps,95.
m. expansion,wide extent; sa-iiMs^ that which has
wide expanse,the total expanseof creation, the visible
creation, 1.
viAdsun^to becomewidely expanded,to widen out and extend
to somedistant limit; fut. sg.3, vikdse(m. e.foKvikdsi),22.
wdl, m. a hair of the head; sg, abl. mast-wdla,(to bind) with
a single hair of the head,24.
] VOCABULARY 219
wolu,m. a suffixformingnounsof agencyor possession,

as in
grata-icolu,a miller, from grata, a mill, 86. C£ w6uu,2.
wdlim(causalof wasun,q.v.), to causeto descend,to bring
down5 pastpart. m. sg.,with suff.1st pers.sg.ag.,wolum,
I brought down, 104.
wolinj*,L the heart(asthe seatof the affections),25.
u'olasun,to rejoice; hence,to rejoicein any business, to be
zealously engaged in it; oldpres.sg.3, with sutf.3rd pers.
sg.dat.,wolases,heis zealously engaged in it, 14.
wumr,f. age,a man'slife; sg.gen.(f. sg.nom.)wumri-Mnz*,
K. Pr. 56.
mmarsk,m. consideration,reflection,examinationsdiscussion;
sg.abl.vimars&e,
15,or (m.c. vimars&d),
16.
wan, m. a forest; pi. nom. wau, 25 ; wan-kav,a forest-crow,
28 ; nan-was,abodein a forest,the life of a hermit, 55, 64.
wan, m. a shop; pi. dat. wdnan,K. ,Pr. 102; Loiv^-wdn,
a weaver'sworkshop(sg. abl. -wdna)9102.
"vSn
(13) or vend(12), postpos.without,free from, 12; apart
from, distinct from, 13.
wonu,1, m. a shopkeeper;sg. dat. wonis, JL Pr. 20.
wtftiu,2, m. a suflSxforming.nounsof agencyor possession,
i. q. w6lu,q. v.; as in sk'ntta-icou1*,
a hearer, a person who
can hear, i. e. who is not at all deaf, 20; brama~w6nu,
a wanderer,one who roamsabout, 26; prutki-wdttP, of or
belonging to the earth, 52; sg, dat. s/wba-wonis, to (a mill)
which possesses beauty,i.e. which is adorned,52.
wouda,m. a man'sinner feelings and thoughts, (asthe seat of
the feelings and thoughts) the heart or soul; sg. dat.
wondas,72; loc. wtindi, 49.
wndun, to get; hence, to take to, have recourseto (some
courseof conductor the like), 64; to lookuponas,consider
as, 43; impve. pi. 2S vendiv,64 (bis); past part. m. sg.,
with suff. 3rd pers.sg. ag., vyondun,43.
wanun, 1, to say, 89, 94; to say a thing is sc-and-so,to
call a thing by such-and-sucha name,15 ; past. part. m. sg.
wonu,15; with suffl lit pers.sg.ag.,wonum,
89; with suff.
3rd pers.sg. ag. and 1stpers. sg. dat.,wonunam,
he said
to me, 94.
wanun,2, m. a speech,
a thing said,a saying,108; (properly
inf. or verbalnoun of wanuny1).
wun$, adv. now, even now, at this very time, 99 (bis),
(=K. Pr. 46).
wopadun^ conj. 2, to comeinto being, be produced; pres. part.
in senseof pres.pi. 3, wdpaddn,56.
wSpade&A,
m. instruction; esp.trueinstruction,right teaching,
1,2,-51-4, 66, 80.
220 VOCABULARY [vSpAolu
u,adj. fruitless,bearing'no,or imperfect,fruit, 55.
war,m. the right, or propitious,time (for anything8);denas
war,the propitiousmomentof the day(forgiving a child):
(Thou,i.e. God, didst not know) this moment (in respectto
somepeople),i.e. hastgiventhem no children,K. Pr. 102.
war*1,
£ a garden; hdka-wor^1â vegetable-garden,
63; with
emph.y, wor'^yônly a garden,nothing but a garden,i.e.
the bareground with no produceon it, 63.
wurdhwa-gaman)
m. the act of going upwards,ascending
into
the sky, 38.
waran, ni. colour, hue, 15.
warun, m. Name of the god of the waters, Varuna; hence,
met., water generally,53.
was,m. an abode,55 ; washyonu> to take np an abode; with
suff. of indef. art., wusd fyonu, 18; wan-was,abode in a
forest,the life of a hermit, 55,64 ; at/ia-wds>
hand-grasping,
92 ; see atha.
vi$komU) adj. uneven; hence,(of a net) tangled, complicated;
m. sg. dat. vishemiS)
6.
vishesh,m. a specialkind, a speciality; hence,vuJtesk/carnn*
to perform a speciality,to act perfectly in someparticular
character, 54.
vMfy, m, the sceneof action, ground of action, basis,71.
wasun,conj. 2, to descend ; past f. sg. 3, with suff. 1st pers.
sg. dat., w&&hum) it descendedto me, 69. The causalof
this verb is wdlun,q. v.
ves-arzwn,to take one's leave, to depart; conj. part, vesarzitk
KefJi,having departed,9.
wotu,for wath,in sffwotP,q.v.
watk, £ a road, way, path, 41 ; sg. abl. wate (or wati\
(going, &c.)by a road,41, 98 (bis) (= K. Pr. 18) ; wata-got\
adj. going along a road, going by way of, 57 ; wata-no&hP
(pL nom. -no&lfl))a road-destroyer,a highway robber,43.
waf&9m. a round stone; with indef. art., watd,17 (bis).
wath) m. joining together, construction.; hence,the material
of which a thing-is constructed,17.
Vftt/t,f. the river Jihlam (in Skr. Yitastd}^the principal river
of Kashmir, K. Pr. 102 (whereit is usedas a symbolof
prosperity, owing to the fruitful crops produced by its
waters),
wothun,conj. 2, to rise, arise; impve. sg. 2, woth>10, 75 ;
conj. part, wothith^ 105; past m. sg. 3 wothn (m. c. for
wpt£u),I ; laye wotfiun, to rise to absorption,to become
dissolvedinto nothingness,1.
wutkun^to twist (rope); pres. m. sg. 2, cJmkJiwtitMn, 107.
watun, to unite; &afun watm> to cut and unite, to separate
*
VOCABULARY 221
andbind together;eonj.part.batithwatitJizmmn^ to know

BLOW to separate andto unite,80.
watun>conj. 2, to arrive,corne(to); past;m. sg.3, with suff.
1st pers.sg. gen.,wfaim,arrivedto my (understanding),
60; pi 3, wot\ 51; f. sg. 1, wo&s,60, 82.
watari, adv. continually, without cessation,78, 79.
wtittomu>adj. excellent,first-rate; wtittomuwottowPdesl^various
lands, each of which Is excellent,53,
wuMum, see wasun.
wa&wi,m. a saying,a sentenceof Instruction, 94 (bis).
ve&un,eonj. 2, to fit Into; fat. sg. 3, with emph.y, ve&y,47.
ve&dr, m. judging1, meditating upon and deciding about
anything, discriminatingabout anything, 28-9, 71, 79;
sg. dat. ve&dms,28; abl. ve&dra,71, 79.
ve&drun,
to meditate upon,discriminateconcerning anything;
impve. sg. 2, with suff. 3rd pers.sg. ace,,ve&drm,meditate
on it, 30.
woMa-nm,to utter, pronounce; past part. m. sg., with suff.
1st pers.sg. ag., wo&borum,
58.
wdvym. the wind, 24, 83; the vital airs circulating in the
nddis (seenadi), a synonym of prdn, 2, q. v., 69; sg. abl.
wawa,83 ; pi. nom. wav,69.
vewakor*1,
adj. occupied,
busy,65 (whereit maymean,either
coccupiedin worldly pursuits5,or else' occupiedin religious
practices').
wawun,to sow; 2 past part. m. sg.,with suff,,2nd pers.sg. ag.,
wavyotJi,66.
vyodu,adj. known, 56; -°, onewho knows,as in tattwa~vi/orJuy
one who knows and understandsthe tattwas(seetattwa),20;
m. sg. dat. -vidu, 20.
vyuti*,m. sudden
changefromoneconditionto another;hence,
the sudden' sport' (fold) of the Divinity, b^r which He
manifestsHimself In creation; pi. nom. mh1,109. In
modern Ksh. this word is vift.
w/ondun,seevendun.
wdz>m. a cook; sg. dat. wtizas,83.
wusfim, seewudun.
wnzun,conj. 2,1.q. wudun,q. v., to awakefrom sleep; to come
forthfromobscurity,
to become
activelymanifest;fut. sg.3,
wuze(m. c. for wuzi), 39, 40.
wuzandyoun,
to awaken(another)from sleep; pastpart, m. sg.,
with suff.1st pers.sg.ag.,wumnowum,
105.
ye,interj. O!, yegord,O teacher
1,56.
'yid (18),yutff*(23, 24), yod^wanay
(10) or yidây (64),
conj. i£
222 VOCABULARY \yoff
yog,m. intenseabstraction,religiousasceticabstraction and
meditation;yoga-fail,
the ait, or practice,
of suckabstraction,
14.
yogi,a yogi,onewhopractises yog(q.v.), 14.
"yih, 1, proximatedemonstrativepronoun,this, he; (as a
pronoun)20, 26, 54, 58 (bis),84 (bis), 85 (bis), 109; (as
a pronominaladjective)7, 13, 28, 95; combined with tih,
that, $uyyih, that very, 580
This pronoun is either animate or inanimate, and the
animate forms may be either masculineor feminine. The
inanimate forms are of commongender. Moreover,there
is a cross-division,
accordingas it is usedas a pore pronoun,
or as a pronominaladjective.- We shall considerthe purely
pronominal formsfirst.
As an animatepronoun,the following forms occur:-
Masc. sg. nom.yih, 26.
Fern. sg. nom.,with emph.y, yihay, she verily, this very
woman,54 (ter).
As an inanimatepronoun,we have:-
Sg. nom.yih, 84 (bis),85 (bis)"; with emph.y, yuhuy, this
very, this alone,1, 20, 58; suyyih, that very, 58.
PL nom.yiw, 109.
As a pronominal adjective,it occurs,-in these poems,
only as referring to inanimate things'; viz.:-
M. sg. nom. yih, 7, 28; with emph.y, yuhuy, 18.
Dat. ytth, 95.
yih, 2, relative pronoun, who, which, what. It is either
animate or inanimate,and the animate forms may be either
masculine, or feminine, while the substantival inanimate
forms are of commongender. There is also the cross-divi-
sion into its forms as a pronominal substantive and into
its formsas a pronominal adjective.
Asananimatepronominal
substantive,
orpurepronoun,
the following forms occur:-
m. sg. nom. yu*\ 20, 24, 37, 45, 65.
m. sg. dat. yfa, 15 (bis),21, 33, 34, 37; yemis,or, with
emph.y, yemimy^5.
m.sg.ag.yim\5 (bis),26,43,62(bis).
m. pi. nom.yim,95 ; ag.yimaw,6327.
As an inanimate pronominalsubstantive,we have:-
sg, nom.yih, 20, 21, 107.
sg. abi y$wa>by which; hence,in order that, so that
28 (bis), 75.
As a pronominal adjective,we have :-
m. sg.nom.(inan.)yuiP, 61; yuh,8; yi7i,58 (bis),61.
£ sg,nom.(inan.),with emph,y, ytisay,52,
yiti] ' VOCABULARY 223
m. sg. dat. (inan.)yetJi-y
47,
m° s§"°ag""(an-)^^*> 24.
m. pi. noni.(inan.)yim, 76; with emph.y, yimqy,13.
This pronoun is often repeated in various idiomatic
senses. Thus, yusu yih dapiy, who will say what to thee,
i. e. whoever will say anything- to thee, 20; yes yih roke>
to whom what is pleasing-,to whom anything" is pleasing*,
i.e. whatever
is pleasing
to each,21; yih yih karm,what-
ever work, 58; yuhu yih kavm^whatever act, 61.
yeku,card, one; yeknyônly one, nothing but, .7 ; yeka-watJi^
of one construction, of the same material, 17 (see todth).
GL oku and akh.
ySli, adv. at what time, when, 31, 44, 49, 82, 102, 103 (Ms):
K. Pr. 57.
yema, m. Yama, the god of death, and judge of souls after
death; yema-6ayts9
the fear of Yama, the fear of death, 27 ;
yema-batA,Yama's apparitors, who drag away the soul of
a dying personto judgement, 74.
yemltarzal)
f. thenarcissus,
K. Pr. 56.
y$na,adv. from what time, since; yena-petha^
id. 93.
yunu,to come;fut. pi. 3, yin^ whichwith suff.2nd pers.pg. "
dat. appearsin K. Pr* 57 as ylnanay, they will come (i. e.
return home) (after having abandoned)thee; past m. sg. 3,
dv, 9, 91; pi 3, ay, 19 ; f. sg. 1, dy&, 35, 41, 98, 109 (bis);
K. Pr. 18; 3, dye,K. Pr. 20.
yunduym. an organ of senseor action, in Skr. indriya. There
are five organs of sense(buddMndriyaon:jnanendriya),viz.
the organ of smell (gr&rdneadriya), of taste (rasaneadriya),
of sight (darsangtidriya),of touch (sparsSndriya),and of
hearing (foavanfadriya); thereare also five organsof action
(icarmendriya),viz» the organ of generation (upastfiendriya),
of excretion (pdymndriya),of locomotion (pddendriya),of
handling (Aastendriya), and of voice (vdgindriya). There are
thus two pentadsof senseand action, respectively. In 79,
it is probablythe latter pentad that is referredto. PL nom.
yincl\ 79.
yar, m. a friend, a beloved; the Beloved, I.e. God, 99 (bis),
100; K. Pr. 46 (ter). *
yor, relativeadv.ofplace,where;with emph.*,foi^.yur^,where
even, in the exact place where, 61; yora, whence, from
where; with emph.y, yoray,from the very placewhence,19*
ylskwar, m. the Lord (Skr. ixvara), a title of the Supreme
Siva, connoting His power and lordliness,43.
yaitu, rel. pron. adj. as much (mod. Ksh. yiU^ 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,
f
224 VOCABULARY
(or yitu)>adv.of place,here,in this place;hence,here,in

this world, K. Pr. 102 (bis).
u, seeyaitu.
yitha,rel. pron.adv.of manner,as K. Pr. 46; tithay. . . yitha,
so . . . as, exactly like, 100,
hu,rel. pron.adj.of manner,of whatkind,as;with emph.
y,
yuthny, 55 ; usedadverbially, exactly as,64.
yuQ*,adj.many,much,102; K. Pr. 102; as adv.,verymuch,
103, In all thesecaseswith emph.y, yu&lty.
yi&h,f. wish,desire,lovinglonging,29, 40,45; sg.abl.yfahi,
29, or (m. c.)yi&he,45.
yozan3
m. a league;yozana-lach,
a hundredthousandleagues,
26.
zi, conj. that, so that (consecutive),48.

zad,adj.non-sentient,inert; zada-rtip'1',
like an insentientthing,
stolid,20.
ztide, see ZUTU.
sadal, adj. pierced with holes (as in a sieve); zadal Midy, a
shadefull of holes, like that thrown by a broken thatch,
K. Pr. 102,
zag,£ the world, 16.
zdgun,to watcha person(dat.),48; to be watchful,to keep
wide awake (in this senseused impersonally in the past
tenses),78, 79; fut. sg. 3, zdgi, 78, 79; past part. m. sg.,
with suff 1st pers. sg. ag. and 3rd pers.sg. dat., zdgumas,
I remainedwatching him, 48.
zigar, m. the liver (the seatof the affectionsand desires),49.
zak, card, two, 75.
zal, m. water, 38-40, ..45,47, 81; sg. gen, zaluku (f. sg. ag.
zalaci dom, with a streamof water, 39, 40); pi. dat. zalan,
81; zala-hostP, a water-elephant,a sea-elephant(a mythical
animal), 47.
z0lu, m. the joint where a branch leavesthe parent stem,or
where two branchescommence to fork; hence,met. Mla-zolu,
efflux,or passing,
of time,64; sg.ag. (or instr,)zofi,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.
zdlmi, to burn (transitive), to burn up; past part. m. sg., with
suff. 1st pers. sg. ag. zolum,49.
zalawmiu,n. ag. burning, fiery hot, blazing; £ sg. nom.
zalawam(m.c. for zalawuffi),57.
zdmmi,to yawn; fut. (in senseof pres.)sg. 3, zami,46.
zan,1, m. a man,a person;hence,the world of men, people
31; sg. dat. (in senseof loc.),zanas,31.
VOCABULARY 225
zan,2?adv. as It were,as though, like, 29, 31, 83, 106.

zdnt f. knowledge; esp*the true knowledge of the Supreme;
lulfim zanaszdntI obtained(a reputationfor) knowledge
among people, 31.
zana,in ko-zana(73, 74) or ko-zauani(72), seeko-zana.
zen, see zyonV1*
zin, m. a Jina, i.e. the Buddha, 8.
zmij f. moonlight; sg. dat. zune (m. c. for z&iii), in the moon-
light, 9; pot*1zu)t,the end of the moonlight, the last hours
of the night; sg. dat. (for loc.)potu swii, 105.
"zinda,adj. alive ; with emph. y, zinday, even while alive, 68.
zang,f. the leg, K. Pr. 102.
zdnwi, to know, 20, 30, 41, 64 (bis); K. Pr. 102; to get to
know, to cometo know, to acceptas true, 7 (his), 10, 71, 77,
85, 90; to know how; ratitli zdnwi, to know how to seize,
26, 80; gattth zdnnn, to know how to make, 80.
Conj. part, zonith, 20, 64; impve. sg. 2, zdnt 71; with
suif. 3rd pers. sg. ace.,zdnnu,know it, 30; fat, sg. 1, zana,
41; 2, zdnakh,10 (pres. subj.),77; zdneM,64; 3, with suff.
1st pers.sg. gen., zdnem,ifc,belonging to me, will know, 85 ;
past. part. m. sg. zonn^26 ; with sufF. 1st pers. sg. ag.
z&num,7 (bis),90; with stiff. 2nd pers.sg. ag. and 1st pers.
sg. dat. (dativus commodi),zonutham,K. Pr. 102; eond.
past sg. 1, zdna/io,80 (bis).
zan&n*,f. a mother; sg. dat. mnane,51.
zur®, or ziid*, m. a condition of bad conduct, bad habits;
sg. dat. ztire (or ztide) (m. c. for ZMT&or zudS)lagim, to
acquirebad habits, 70.
zosun(impersonalin the past tenses),to cough; fut. sg. 3
(in senseof pies.),,zosi,46.
zdih,f. nature,the true natureof anything,4.
zlv, m. the life, soul; the soul in the senseof a living soul,
a living4 being, a man, 12. Cf. znv*
zuv, m. life, 54; the soul, 106; zuv hyonu,to take life, to
destroylife, 54. Cf. zw»
zlwon$\ adj. living, alive, 6, 12; m. pi. nom. zlwanf1în
zlwan$-m$khP'$,
men who obtain final releasewhile yet
alive, 6.
zyon\ to come into being, to be born; fut. sg. 3, z$yi, 37;
zeye(m. c.), 45; pi. 3 (old pres.),zennd zenythey are being
born, (and) they are not being born, i. e. when they are
hardly born, immediately on being born, 47; 3 (remote)
past, m. pi. 3, zdydy,51.
zoyyut*,adj. (f. zoyij*), fine,, (e.g. of a thread); £ pi.
nom. zoyijt, 102.

Lalla Vakyani

Uploaded by

Copyright:

Available Formats

Lalla Vakyani

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Lalla Vakyani

Uploaded by

Copyright:

Available Formats

astatic

THIWISE SAYINGS OF LAL DKD5

EDITED WITH TRANSLATION,

SIR GEOKGE GBIEKSON. K.G.I.E.,

D..BAENETT, Lirr.D., M.B.A.S.

FBIKTJEIl TO THE UNIVEKS1TV

WOHKS QUOTED. vii

PRELIMINARY NOTE ON YOGA ..... 8

TEXT AND TRANSLATION 23

APPENDIX I. VERSESBY LALLA IN KKOWLES'S DICTIONARY

APPENDIX II. ON LALLA'S LANGUAGE . . « 128

APPENDIX III. ON LALLA'S METRES .... 144

APPENDIX IV. CONCORDANCEOF THE VERSESIN MS.

THE collection of songs edited in the present

is not a mere book-religionas evolvedin the minds

WALTER, EL-The Hatha-yoga-pradipika of Svatrnarama, translated

THE system of transliteration is the sameas that employed by

The ordinary vowelsare representedas follows :

^| ka, M bka,Wga,(^) ^<z, (^) wa,

THEversesin the following collectionare attributedto

1 Comparethe Kashmiri saying;-

were'old words',the significationof which had beenlost,

emendationwould at oncehavebeenacceptedon his authority;

spelling of KashmiribeforeIsvara-kaula's time, undereach

Although there is not muchconsistency

1 In our printed text in the Roman character,theseare indicated

and in Isvara-kaula'sspelling is written "^IWx. Beforehis

1. Theobjectof the disciplinecalledYogais to emancipate

which arisesatiiskaras and vdsands,mental predispositions

relationto others; (2) niyama^moraldisciplinein relationto

8. From the first the methodof gnosiswhich we have

8. The microcosmicmoonat the top of the vertebralcolumn,

circulatesthrough the body* This Kania-bijais alsostyled

1 BesidesPrdna or outward "breathYoga recognizesalso Apdna,

17. AboveAnahata,andsituatein the throat, is the circle

and is thin as one-hundredthpart of a lotus-fibre; it conveys

1 The final expiration of this retained air is called recaka.

as comprisingthe threeprinciplesfire, sun,,and moon,begins

Probably the ideawas suggestedby the noiseheard on closing

hardlyrepaystudy. But it maybewellto call attentionto

3 A translation of this work by P. T. Shrinivas lyengar lias been

Word or Logos, the elements of speech,namely the syllables

klesa, 2. prakrti, 1 ; 24.

vaisvanara,9. vIsnu-grantM,7 note-

Page131, 1. 3 from bottom, after eorebralsadd and dental*,

abliyo^ savikdslaye wothti

wdkk mam® kol-aMl nd ate

The following is the test of 1 and 2 in Stein B :-

1. When by repeatedpractice(of yoga]tlie whole

2. There is there no word or (thought of) mind.

1. The universe is here called 'that which has wide

Lai loh drdyes lota re

clamdli clam korumas daman-hale

8. With passionate longing did I, Lalla, go forth.

Then, lo, saw I in mine own housea learned

4. Slowly, slowly, did I stop my breath in the

I winnowed forth abroad my Inner light, . .

par toypan yewf somumouu

[Rajanaka Bhaskara'sSanskrit translation,

(From the printed edition.)