Burzahom and Origin of Kashmiris

There are many theories about the origin of Kashmiris. It is one of the most mysterious and exciting topics. Some say we are descendants of Aryans who came from Central Asia. There is a fantastic theory which says that we may be part of the lost tribes of Israelites who came here through Iran and Afghanistan. However, one can say with certainty that we are not in any way very close to other inhabitants of the sub-continent especially those living in our southern neighbourhood. Physically we are of a fine stock, well built and tall. We have sharp and regular features. Generally people are lively and intelligent. Full of fun and fond of amusement. The beauty of our women has been well known and praised by writers and poets for a long time. We do look like an ancient race with complexions varying from very fair to ruddy and sometimes even blond. In Europe as well as in many other countries we are mistaken for Turks or Iranians or Greeks and in some cases as Spanish or Italians. Raj Tarangni describes original inhabitants of the valley as Pisacas and Nagas who used to create trouble for Brahmans. Kashmiri Brahmans popularly called Pandits form a distinct class of their own and can be considered to be the purest specimen of the ancient Aryan settlers in the valley. However, it is not fully established where from they came and what route they came by. Rajtarangni also mentions that the valley was once a big lake (Sati Sar) which was drained by Kashyapa after killing the Demon Jalodbhava who was guarding its outlet in Baramulla. Well, the Geological formation of Karewas, layers of sedimentary clay deposits, found every where in the valley, does confirm the existence of a lake. However, the exact origin of the people of Kashmir is not fully established and could be an interesting subject for research. It is not known whether any anthropological or any DNA study of Kashmiris has ever been attempted? There is only one definite and irrefutable scientific evidence about the beginning of human civilisation in Kashmir and that is the Neolithic (New Stone Age) dwelling sites in many parts of the valley out of which Burzahom site is the most studied and well known in the scientific community. But the significance of the site is not so much known among the people at large. Burzahom Neolithic Site is on a Karewa in the neighbourhood of Shalimar-Telbal road. It has a beautiful location. On one side in the distance is the Dal lake while in the backdrop is Mahadev peak. The site is famous because it was the first such site discovered in Kashmir. It has dwelling pits, burial pits and some megaliths. The Neolithic (or the New Stone Age) Period of this site dates back to around 3,000 BC. In a way the place represents the site as well as the period where from the first inhabitants of our beautiful valley came. They could be termed the original Kashmiris who started inhabiting this valley like their counter parts in many other areas of the world. The author visited the site first in 1969 when it had been freshly excavated. The then Chief Minister late G.M.Sadiq had informed me about the existence and discovery of this and other sites. He had been taking personal interest in its excavation and was desirous of having a museum on the site itself to house the various implements discovered there. In an informal chat he mentioned to me that he was very much apprehensive that everything discovered here would be taken to the National Museum in Delhi and we would be left with pits only! Because of this fear he had sanctioned construction of a Museum on the site itself. On visiting the site again a few years after his death his words proved prophetic. There was nothing at the site except some pits full of rain water and half complete concrete pillars erected to provide a roof over these. Everything had been taken to Delhi! Subsequently a number of other sites were discovered and excavated. The Burzahom site was excavated from 1961 to 1968. Many implements of the Neolithic period dating back to 3,000 BC were discovered in this site. It also yielded ten human skeletons. During the Neolithic Age man started using sharpened stone tools with smooth surfaces which was achieved by grinding. They started relying more and more on getting their food by growing crops and domesticating animals. They also began making pottery. A few pieces of pottery were also recovered from this site. Burzhom in Kashmiri means home of birch. It seems that there were a lot of birch trees in this area during that period. This has been confirmed by pieces of burnt birch recovered from here. From this site a stone slab with a hunting scene was also recovered. The other places where these sites were discovered are Begagund, Gofkral, Hariparigom, Olchibag, Pampur, Panzgom, Sombur, Waztal and Brah. Details of the excavation with illustrations can be seen on the website of Discover India where Mr.Upinder Singh has written a detailed article which has been illustrated by Gautam Trivedi. The article can be accessed at :(http://www.4to40.com/Discoverindia/places/default.asp?article=Discoverindia_places_index). As already mentioned the site also yielded ten human skeletons. Out of these five are of adult males, three are of adult females, one is of a juvenile and one of a child. These skeletons were examined in detail by anthropologists. One of the skeletons is of a female of 26 to 30 years which has a trepanated or trephined skull. The trepanated skull was first noticed by Allchin and Allchin but was later studied in detail by Roy Chowdhury and Basu and Pal. Trepanation is an ancient surgical practice of drilling or cutting holes through the skull vault of a living or recently deceased person for medical purposes or otherwise. This practice was widely prevalent in many ancient societies of Americas, Europe, Africa, and Asia. Dr. Anek R.Sankhyan and George Weber have written a detailed article on the topic which is available at: http://www.andaman.org/BOOK/reprints/sankhyan/burzhom.htm. This clearly establishes that even this ancient Stone Age community of Kashmiris was quite advanced in scientific knowledge of those days and its practice. They probably used surgical instruments made of bronze and the procedure may have been undertaken by a surgeon from Indus Valley where it was more prevalent. Subsequently the Neolithic Dwellers of Kashmir got mixed with a number of waves of Aryans, Scythians, and probably Israelites to evolve into present day Kashmiris. The external rule of Mughals, Afghans, Sikhs, and Dogras has had its own influence upon the lives of local people. However, due to our resilience and adaptability we have absorbed all strains and streams and have still stayed as Kashmiris. In many other places in the world where different cultures have come together one finds specific localities or areas belonging to these varied ethnic groups such as China Town, Greek or Latin quarter etc. However, in Kashmir we do not have any such isolated quarter but we have assimilated all cultures and ethnic groups which came here and have maintained our age old traditions and customs. This extraordinary quality of the Kashmiri people to face all inroads and external pressures from different quarters and retain the centuries old identity in the most difficult and trying conditions distinguishes us as a truly ancient race. A real scientific study involving anthropological measurements and DNA testing about the true origin of Kashmiri people would be a challenging but a fascinating project. Will someone from the University of Kashmir be willing to take it up

Pearls from Kashmir "Lala Ded's Vakhs"

Ami pana so'dras nAvi ches lamAn
Kati bozi Day myon meyti diyi tAr
Ameyn tAkeyn poniy zan shemAn
Zuv chum bramAn gara gatshaha.

With a rope of loose-spun thread am I towing
my boat upon the sea.
Would that God heard my prayer
and brought me safe across!
Like water in cups of unbaked clay
I run to waste.
Would God I were to reach my home!

Note She compares Herself with unbaked clay which slowly wastes away all that one has earned, easily mixing with material nature rather than being above it or in control of it. Thus, She pleads with God with pique in heart to take Her across the sea to Her real home.

La'lith-la'lith vaday boh vAy(bo dAy*)
Tseyta muhac peyiy mAy
Roziy no pata looh-laengarac tshAy
Niz-swarup kyAh mothuy hAy

I will weep and weep for you, O Mind;
(my Soul) The world hath caught you in its spell.
Though you cling to them with the anchor of steel,
Not even the shadow of the things you love Will go with you when you are dead.
Why then have you forgot your own true Self ?

Many of the Buddhist symbols and ideas will show up in these verses, 'Vakhs'. The idea of Buddhist clinging appears here. Recall that Kashmir was one of the major centers from where Buddhism spread through out Asia.

Reminds me of a story I read on the net some time ago. A Zen master is asked what is the secret of his success. After much persistence by the student, one day the master asks him to get a thick long steel chain and he demonstrates to his student by trying to chain himself to a huge pillar. The student does not understand, the master explains; stop clinging to the world like this demonstration.

Note that the true Self is the Reality only one has forgotten It. By not clinging to the unreal or that which is not permanent does the true Self dawn upon us.

tala chuy zyus ta pyattha chukh natsaan
vanta mali man khit pachan chuy
soruy sombrit yati chuy machan
vanta mali anna khit rotchan chuy

There is a yawning pit underneath you,
and you are dancing overhead.
Pray, Sir, how can you bring yourself to dance ?
See, the riches you are amassing here,
nothing of them will go with you.
Pray, Sir, how can you relish your food and drink ?

hacivi haa'rinji pyatsuv kaan gom

abahak chaan pyom yath raazdhaana
alanjz bhag bazaras kuluph rous vaan gom
tirith rous paan goam kus maali zaana

A wooden bow and rush grass for an arrow:
A carpenter unskilled and a palace to build:
A shop unlocked in a busy bazaar:
A body uncleansed by waters holy-
Oh dear ! who knows what hath befallen me ?

aayas vate gayas naa vate
suman satha lusum dho
vuchum chandas har no atha
ath nav taras dim kyha bha

By the highway I came,
But by the highway I return not.
And so I find me still on the embarkment,
not having gone even half the way,
And the day is done, the light has failed.
I search my pockets but not a cowrie find:
What shall I pay for the ferry fee ?

Kyaah kara paantsan dahan ta kaahan,
Vakhshun yath leyji yim karith gay;
Saoriy samahan yeythi razi lamahan,
Ada kyaazi raavhe kaahan gaav

Ah me! the Five (Bhuta-s), the ten (Indriya-s),
And the Eleventh, their lord the mind,
scraped this pot* and went away.
Had all together pulled on the rope,
Why should the Eleventh have lost the cow ?
(Why should the soul have gone astray?)

*

atshyan+ aay ta gatushun gatshe
pakun gatshe then kyho raath
yor aya turiy gatshun gatshe
khenata khenata kheneta kyha

For ever we come, for ever we go;
For ever, day and night, we are on the move.
Whence we come, thither we go,
For ever in the round of birth and death,
From nothingness to nothingness.
But sure, a mystery here abides,
A Something is there for us to know.
(It cannot all be meaningless).

aayas kami dishi ta kami vate
Gatsha kami deyshi kava zaana vath;
antidaay lagimay tate,
Chanis phookas kanh ti no sath.

Whence I have come and by which way,
I do not know.
Wither I shall go and by which way,
I do not know.
Were I to know the end of it all
And gain the knowledge of the truth,
(it would be well, for otherwise)
Life here is but an empty breath.

gaattulah akh vuchum bwachi suu'ty maraan
Pan zan haraan Pohani vaava laah
Neyshibodh akh vuchum vaazas maaraan
Tana Lalla bha praaraan tseyneym-na praah.

I have seen a learned man die of hunger,
A sere leaf drop in winter wind;
I have seen an utter fool beat his cook
(who could not make a toothsome dish).
Since then I, Lalla, anxiously await
The day when the lure of the world will fall away.

da'mi dithu'm nad vahavu'ni
da'mi dyuthum suum na'th tar
da'mi dithu'm thr fuwalwani
da'mi dyuthum gul na'th khaar

Now I saw a stream flowing;
Now neither bank nor bridge was seen.
Now I saw a bush in bloom;
Now neither rose nor thorn was seen.

da'mii dhitthu'm ga'j dazu'vu'nii
da'mii dyuthum dh'ha na'th naar
da'mii dhitthu'm Pandavan hu'unz ma'ji
da'mii dhitthu'm kraji mass

Now I saw the hearth ablaze,
Now I saw not fire nor smoke.
Now I saw the Pandava Mother,
Now she was but a potters' aunt

tsAmar cha'tu'r rath siihAsan
aahlad nAtiya-ras tuula-paryankh,
KyAh mAnith yeti sthir Aswani?
Kawa zana kAsiy maranann shaenkh

A royal fly-whisk, sunshade, chariot and throne, Merry revels,
pleasures of the theater, a bed of cotton down-
Which of these, you think, will go with you when you are dead ?
How then can you dispel the fear of death ?

kyAh bo'dhukh muha bhava-so'dri dare
Swoth lUrith peyiy tama pankh;
Yama-bhAth karanay kali choradAre,
Kawa zana kAsiy maranann shenkh.

Why have you sunk deep in the sea
of the illusory pleasures of the world ?
Why have you pulled down the high-banked road
which could have led you safe across ?
The dense darkness of tamas surrounds you now,
and, at the appointed time,
Yama's apparitors prepare to drag
your body bleeding to death.
Who can dispel your fear of death ?

haa tsitta* kava chuy lo'gmut parmas**
Kava goy apazis pazyuk broent,
Dushibooz vash kooranakh par daramas
Yina gatshana zyena-maranas kroent.

Why do you dote upon someone, my Soul,
who is not your true love ?
Why have you taken the false for the true?
Why can't you understand, why can't you know?
It is ignorance that binds you to the false,
To the ever-recurring wheel of birth and death, this coming and going.

* individual consciousness, the self, drunk with wine offered by another, not produced or brought by oneself. Fig. used for man infatuated with someone other than his wife or his true love; here the unreal, not the true Self.

haa manshi kyaazi chukh vuthaan s'ki lavar

O man, why do you twist a rope of sand?
You cannot tow your boat with it.
What God has written "in karma's line"#
Cannot be altered or reversed."

'Karma'is the word in the original. God decrees reward or punishment not arbitrarily as one's 'fate', but according to ones karma. Ceremonial rites, pujas and yajnas and the like are 'rope of sand' and will not avail to change what God has decreed; for man must take the consequence of karma.

However, if one is repentant of ones mistakes and does not repeat them then the prayers (japa) have the power of reducing the effect of karma to a large extent. The role of an umbrella (prayer) in the scorching sun is an example and karma being reduced to a pin prick instead of breaking a leg is another. A Vedantin like Swami Vivekananda would say 'you are It' nothing can touch you so be brave and face your karma by watching the external as one watches a movie.

tsarman tsa't.ith ditith pa'ny paanas

What was it you had sown which should have borne a rich harvest?
You had but tanned a carcass hide,
shaped and stretched it taut on pegs,
(Your only care your own body which you pegged to the bonds of desire).
But counsel to a fool is labour lost,
Like a ball thrown at a big-sized pillar,
rebounding but not hitting the mark;
Or fruitless as feeding a tawny bullock on sweet molasses,
And expect a yield of milk from him.

niyam karyoth garbaa

In your mother's womb you vowed
not to be born again.*
When will you recall the vow ?

And die, even while alive
(to all desire, and be released from birth and death)**;
Great honor will be yours in this life and greater honor after death.

*

muddas gyaanu'c kath no va'ny-ze
Kharas gor dina raaviy doah.
Yus yuth kare su tyuth sware
Krere Karizina panun paan.

Impart not esoteric truth to fools,
Nor on molasses feed an ass.
Do not sow seed in sandy beds,
Nor waste your oil on cakes of bran.

da'chinis o'bras zaayun zaanahaa

I might disperse the southern clouds,
I might drain out the sea,
I might cure the incurable sick,
But I cannot convince a fool.#

In this and other vaakhs, Lal Ded is remonstrating with herself, her foolish mind, rather than admonishing others.

Note that once a certain habit has been formed it becomes a part of the involuntary mind to make such a foolish mind to change its bad habit is not easy. The mind loves to travel in the channels it has already created. How can such a mind reflect that his true self is "God Himself"?.

ttyotth mo'dur tay myuutth zahar

What is bitter at first is sweet in the end,
What is sweet at first is poison in the end.*
(To everyone is given the choice)
It all depends on the effort put in,
and the unflagging determined will;
For whoever strives must soon arrive at the city of his choice.

gwaran vo'nam kunuy vatsum

Neybra doupanam anndaray atsun;
Suy gav Lali mey vaakh ta vatsun,
Tavay mey hyotum nagay natsun.

My Guru gave me but one percept :
"From without withdraw your gaze within And fix it on the Inmost Self."
Taking to heart this one percept,
Naked I began to roam.**

raajas baa'j ye'my kartal paa'j
Swargas baa'j chiy taph tay daan;
Sahazas baa'j yami gwarakath paaji
Paapa-pwanni baa'j chuy pananuy paan.

He who wields the sword a kingdom gains;
Paradise is gained by penance and alms.
Follow the Guru's word and gain
True knowledge of the Self within.
Of his own virtue and his sin
Man himself surely reaps the fruits.

naaba'dy baaras attagand ddyo'l gom
Diha-kaan hol gom hyaka kiho;
Gwara sundh vanun raavan-tyuol pueom,
Pahali-rost khyuol gom hyaka kiho.

The sling of my candy load has gone loose, (and it galls my back);
My body has bent double under its weight*;
how shall I carry the load ?
The word of my Guru (that I must lose the world to gain my soul),
Has been a painful ''loss-blister''** for me.
I am become a shepherdless flock, ah me !

*

gwaras pritshom saasi latte
Yas na ke'nh vanaan tas kyaah naav:
Pritshaan pritshaan thachis ta luusas,
Ke'nh nasa nishi kyaahtaam draav.

A thousand times my Guru I asked:
'How shall the Nameless be defined?'
I asked and asked but all in vain.
The Nameless Unknown, it seems to me,
Is the source of the something# that we see.

zanam praa'vith vyabhav no tsonddum

Luubhan bhuugan baram na pray
Somuy Ahaar suetthaah zonum,
Tsolum dwakha-vaav polum Dai.

In life I sought neither wealth nor power,
Nor ran after the pleasures of sense.
Moderate in food and drink, I lived a controlled life,
And loved my God.

Ayas ti syo'duy gatsha ti syo'duy
Se'dis hol me karem kyaah
Bo'h tas aahsas Agarai veyzay
Veydis ta veyndis kareym kyaah.

I came straight,
And straight I shall return.
How can the crooked lead me astray?
Surely, no harm can come to me:
He knows me from the beginning of time,
And loves me.

khyana khyan karaan kun no vaatak
Na khyan gatshakh ahannkari:
Saomuy khey maali saomuy Asakh
Sami khyana mutsaranay barnyan taari.

By pandering to your appetites,
you get nowhere;
By penance and fasting,
you get conceit.
Be moderate in food and drink
and live a moderate life,
The gates of Heaven will surely be
thrown open wide for you.

tsaalun chu vzmala ta trattay
Tsaalun chu mandinyan gattakaar
Tsaalun chu paan-panun kaddun grattay
Heyti maali santuush vaati paanay.

Patience to endure lightning and thunder,
Patience to face darkness at noon,
Patience to go through a grinding-mill --
Be patient whatever befalls, doubting not
that He will surely come to you.*

khyath ga'nddith shami naa maanas

The joys of palate and fine apparel
bring man no lasting peace.
They who give up false hopes and don't
put trust in the things of the world,
Ascend, unafraid of Death's terrors
by scriptures told;
For having lived contented lives,
they are not debtors of Desire.**

kandyav karak kandi kande

O embodied One, dote not upon your body thus, embellishing it, adorning it,
providing luxuries for it.
Even its ashes will not endure.

swamana gaarun manz yath kande

Should you, in this body, seek
The Supreme Self that dwells within,
Greed and illusion soon removed,
A halo of glory will surround
this very body of yours.

yava tuu'r tsali tim ambar he'taa
bwachi yava tshali tim Ahaar ann;
Tseyta swa-par veytsaaras peytaa,
Tsentan yi dih van-kaavan

This counsel to the body give, O Soul*:
Wear only such clothes as ward off cold;
Eat only to satisfy your hunger;
Devote yourself with all your heart
to the knowledge of the Supreme Self.
Consider this body to be food for the forest ravens.

treshi bwachi mo kreshinaavun

Let not your body suffer
from hunger and thirst,
Feed it whenever it feels famished.
Fie on your fasts and religious rites;
Do good: therein your duty lies.

atha ma baa traavun khar baa

Do not let loose your donkey** lest
he damage others' saffron fields;
For none will bare his back to suffer
sword cuts and blows for you.#

ye'my luub manmath mad tsuur morun
Vata-naash maerith ta logun daas;
Tamiy sahaza Ishwar gorun,
Tamiy soruy vyendun saas.

Who slays the highway robbers three,
Greed, Lust and Pride,
And yet, in utter humility, serves
his fellow-men--
He truly seeks out the Lord,
disregarding as worthless ashes
all other things.

maarukh maarabuuth kaam kruud luub
Nata kaan barith maaranay paan;
Manay kheyn dikh swaveytsaara shamm,
Vishay tihunnd kyaah-kyuth doar zaan.

Slay the murderous demons,
Lust, Anger and Greed;
Or, aiming their arrows at you, they will
surely shoot you dead.
Take care, feed them on self-restraint
and discrimination of the Self;
Thus starved these demons will become
powerless and weak.

gaal ga'ndiy-nyam bol pa'diy-nyam
Dapineym tiy yas yih routse,
Sahaza-kusamav puuz karineym,
Boh amalloun ta kas kyaah mvotse

They may abuse me or jeer at me,
They may say what pleases them,
They may with flowers worship me.
What profits them whatever they do ?
I am indifferent to praise and blame.

A'saa bol pa'ddiy-nyam saasaa
Mey mani waasaa khiid na heaye;
Boh youd sahaza Shankar-bakts aasaa,
Makris saasaa mal kyaah peyye

Let them mock at me and call me names.
If a true devotee of Siva I be,
I shall not feel distressed nor hurt.
Can a few ashes a mirror befoul* ?

muudh zaa'niith pa'shith ta ko'r
koul shrutuvun zadd-ruupi aas,
Yus yih dapiy tas tiy boz
Yuhoy tattvavidis chuy abhyaas.

Though you are wise, be as a fool;
Though you can see, be as one blind+;
Though you can hear, be as one deaf**;
Patiently bear with all you meet,
and politely talk to eveyone.
This practice surely will lead you
to the realisation of the Truth.

manasu'y maan bhavasaras

Ocean and the mind of man are both alike:
Under the ocean's bottom lies
the destructive fire, vadvaagni#;
And in the breast of man doth rage
the fire of wrath.
When the fire breaks out, its flames
of angry, abusive words,
sear and scorch and burn.
But if one ponders unruffled and calm,
and weighs the words, though angry they be,
They have no substance, no, nor weight.

rut ta krut soruy pazyam
Karnan na bozun, achin na baava,
Oruk dapun yeli vavaondi vuzeym
Ratandip prazaleym varzani vaava.

Ill or well, whatever befalls,
let it come.
My ears will not hear,
My eyes will not see.
When the Voice calls from within
the inmost mind,
The lamp of faith burns steady and bright
even in the wind.

mandachi haa'nkal kar tshe'nyam

When can I break the bonds of shame ?
When I am indifferent to jibes and jeers.
When can I discard the robe of dignity ?
When desires cease to nag my mind.

muudh zaa'niith pa'shith ta ko'r

I have worn out my palate and tongue
reading the holy books,
But I have not learnt the practices
that would please my Lord.
I have worn thin my finger and thumb
telling the rosary beads,
But I have not been able to dispel
duality from my mind.

avyastaa'ry pothyan chii haa maali paraan
Yitha tota paraan 'Raama' panjaras;
Gita paraan ta hiitha labaan;
Param Gita to paraan cheys.

It is easy to read and to recite;
It is hard to practice what one reads,
And, reading seek out the Self within.
By constant practice, not by books,
Conviction grew in my heart
Of God, Who is Consciousness-Bliss.

Parun polum apuruy po'rum
Kesara vana volum rattith shaal,
Paras prounum ta paanas polum,
Ada gom moluum ta zinim haal.

I practiced what I read,
And learnt what was not taught.
From its jungle abode
I brought the lion down
as I a jackal would;
(From pleasures of the world
I pulled my mind away).
I practiced what I preached,
and scored the goal.

hyath ka'rith raaj pheri-naa
Dith karith trapti na man;
Luub veyna ziiv marina,
Ziivanatay mari tay suy chuy jnaan.

You will not know peace of mind
if you a kingdom gain,
Nor will you gain content or rest
if you give it away.
Only the man, free from desire,
will never die.
Only he has true knowledge
Who, though alive, is as one dead,
dead to all desire.

yi yi karu'm kara pyatrum paanas
Arzun barzun beyyis kyut.
Antih laagi-roust pusharun swaatmas,
Ada yuuri gatsha ta tuury chum hyout.

I have to suffer the consequence
of whatever I do,
even if I work for others' gain.
But if, with mind from attachment free,
I dedicate all works to God,
It will be well for me wherever I be,
here and hereafter.

Why do you grope thus like the blind ?
Pray, doubt not what I say to you:
If you are wise, enter within
And see the Lord Himself is there.
You need not search Him here and there.

pavan puu'rith yus ani vagi
Tas baovi na sparsh na bwachi ta tresh
Ti yas karun anti tagi,
Samsaaras suy zeyyi nech.

He who can direct his praana aright,
is not troubled by hunger or thirst.
And he who can do this unto the end
is born fortunate* in this world.

tsitta twarug gagana bramavon,
Nimishi aki tsandhi yuuzan lach;
Tseitani vagi bavdhi ratith zon
Praan-Apaan sondaarith pakhach.

The steed of mind speedeth over the sky,
And, in the twinkling of the eye,
A hundred thousand leagues traverseth he.
Yet a man of discrimination can control
the curvetting steed,
And, on the wheels of praana and apraana, guide
his chariot aright.

tsyath amarpathi tha'vy-ze,
Ti tra'vith lagi zuure;
Tati tsa no shinkyzi sannda'ri-ze
Dwadashur ti kwach no muure.

Keep your mind intent upon
the path that leads to immortality.
Should it stray from the path,
it will fall into evil ways.
Be firm with it and have no fear;
For mind is like a suckling baby,
which tosses restless even in its mother's lap.

kus mari ta kasuu maaran

Who dies? Who is slain ?
He who forsakes God's Name,
And gets involved in worldly cares.
It's he who dies. It's he who is slain.

Gwarashabdas yus yatsh patsh bare

He who has faith in Guru's word,
And with true knowledge for the rein
guides aright the seed of mind,
And holds his senses in control,
'Tis he enjoys the peace of mind.
He will not die, nor be slain.

grratta chu pheraan zere zere

Sure and steady the mill will turn
once you propel the wheel.
Mind is the pivot, it should know
how best to turn the mill.
And once it turns, it will grind fine,
And grain will find its way to the mill.

Shiv chuy thali thali rozaan
Mav zaan Hyound ta Mussalmaan
Trukhay chukh ta pananuy paan parzaan
Ada chay Saahibas zanni zaan

Siva abides in all that is, everywhere;
Then do not discriminate between
a Hindu or a Mussalman.
If thou art wise, know thyself;
That is true knowledge of the Lord.

mithyaa kapatt asath trovum

I renounced fraud, untruth, deceit;
I taught my mind to see the One
in all my fellow-men.
How could I then discriminate
between man and man,
And not accept the food offered to me
by brother man ?

muudddo kray chay na dhaarun ta paarun

O fool, right action does not lie
in observing fasts and ceremonial rites.
O fool, right action does not lie
in providing for bodily comfort and ease.*
In contemplation of the Self alone
is right action and right counsel for you.

maa'rith paants buuth tim phalha'ndy

First feed the Five Bhuuta-s+ on the grain
and cates of self-awareness;
Thus fed, offer these fatted rams
as sacrifice unto the Lord.
Then you will know, O restless one,
the abode of the Supreme.
Ceremonial rites and pieties
will cease to be binding on you;
And even the 'left-handed'# practices
will bring no harm to you.

vwath rainyaa artsun sakhar
Athi al-pal vakhur heyth,
Youdvanay zaanakh parma-pad aksher
Hishi Khaosh-khvor keytha-kheyth.

Lady, arise and prepare for worship
with wine and flesh and cates.
If you know the changeless Supreme State
(of Parmasiva),
Take and eat them in the company of
fellow Tantric adepts.
(It matters not if, violating custom,
you practice "left-handed'' rites.*)

* The rites of Kaulacaar, a Shaakta cult. The last line is not clear and two variants are given with two different interpretations. The one within brackets is given by Grierson; the other, preceding it, is given by Anand Kaul, and this I think is the better interpretation. The last line (see AK, p.17) being "he' shikhar
khe' shikhar hyath''. Reference is to Cakrayaag of the Kaula-s. Wine meat and cates were used in worship as symbolic for man's passion, desires and sensual enjoyments; and these too were offered as sacrifice to the Divine Mother.

gyaanamaarg chay haakavaa'r
Dizeys shama-dama kreeyi panni,
Lama chtrrak posh pranni trakiy vaar
Kheyna-kheyna mwatsi vaaray cheyn

The pathway of Jnana is a kaiyard;
Fence it with self-restraint and pious deeds.
Then let the goats of former karma
browse in it and fattened be
as animals fit for sacrifice
at the altar of the Mother.
(Goats of past actions and their fruits
slain in sacrifice,
leaving no karma behind),
The kailyard of karma thus browsed away,
you gain release.

Many complain about bad thoughts, effects of bad karma, etc. Elaborating Mother Lal Ded's effective solution given above to these problems, one can let the thoughts come and go, you just stand back and laugh at it as it is not a part of you. You are He. Don't act on these thoughts. If a cloud of bad thoughts appear then right action is needed to counter them. Get up and do a pious deed, e.g. the least you can do is starting writing on why these clouds of thoughts are wrong and bad for you, i.e., applying the fire of knowledge and discrimination and continue until you would have overcome this dark cloud of thoughts, other means of nullifying the dark clouds such as getting your frustrations out, e.g., by going for a long walk etc, are also useful. The great Yogi Pathanjali says you need right action to counter wrong action and mere right thoughts wont do you any good to counter wrong action. These counter effects have to take place, each at their proper level of existence: thoughts, words and deeds (action). Swami Vivekananda ji has said watch your thoughts they form your words, watch your words they form your action, watch your action they form your character.

shishiras vuth kus ratte
Kus bavke ratti vaav
Yus pantsh yindray tseylith tsatte
Suy ratte gatti rav

Who can stop the eaves' drip during the frost ?
Who can hold wind in the palm of his hand ?
Who can see the sun in the darkness of night ?
He who holds his senses under control,
Can in the dark catch hold of the sun,
(Can see the Light in the darkness of the soul).

shiil ta maan chuy pony kranje

Like water in a colander are name and fame:
they do not last.

Whoever in his fist can hold* a storm,
Or tether an elephant with a hair of his head,
(Whoever controls the storms in his breast,
Or tethers the wild elephant of desire),
'Tis he whose name and fame endure.

laz kaasii shiit nivaarii
Trana zala karaan aahaar;
Yih kami vvopadiish koaruy huutt batta,
Atsiitan vattas satsiithan dyun aahaar.

It covers your shame,
Saves you from cold,
Its food and drink-
Mere water and grass.
Who counselled you, O brahmin,
To slaughter a living sheep
as a sacrifice
Unto a lifeless stone ?