18. The arrows
of my wooden bow turned out
To be the
pith of water rush grass;
of the kingdom
the rustic hands of
A crude carpenter;
In the midst
of a busy bazar,
And a pilgrimmage-less
C/P JKK 4
19. The sling
knots of the load of candy.
My bony frame
Into a bow;
can my back bear,
Loss of the
Guru's word added salt
To my suffering:
What can I
C/P PPX 1/3
C/P trans (JKL 23) NKK 23
It seems to
refer to her estrangement with the comforts of her family life.
20. Fair or
foul, satire or sarcasm, all
audition, screening eyes,
As the voice
of god tickled
(Ghee/burning lamp) sparkled
Even in raging
Note : Speak
no evil see no evil. hear no evil attribute to Gandhi ji was pronounced
six centuries after
C/P Trans. (JKL 42) NKK 42
of the VOID:
C/P trans (JKL
89) NKK 89
the light of absolute knowledge
hundreds of times
are the ignorant
In the cycle
of life and death
Ref. Trans (JKL 118) NKK 118 and his commentary on page 87
satt, chit Ananda of Vedanta (Jivan Muktas). having realised Shiva the bliss of consciousness, knowledge.
23. In the
midst of the ocean
I am towing
Ferry me too,
Water in my
unbaked earthen plates
Seeps in and
none collects '
C/P Trans (JKL 1) NKK 1
'Water in my
unbaked earthen plates seeps I yearn to go home'.
Water is symbolic
enlightenment The unbaked earthen plate that of her fertility of recepibility
of highest spiritual knowledge. The unlimited absorption of such an enlightenment
brings her face to face with the hallowing light of the Divine being, She
gets enthralled and tempted to merge with the truth of ultimate reality,
The strong tensile worldly bonds of her social life seem to have reduced
to mere thin unspun thread that stands between her and the liberation of
her soul. She is too impatient even to wait for immediate merger but is
surcharged with the desire of instant oneness with the Lord and be the
energy behind the dynamism of the UNIVERSE. The mystic Truth of Lalla's
ultimate spritiual destiny is to pulsate through every atom and molecule
of matter, non matter and empty spaces or void.
24. I overpowered
My vile heart.
all I had.;
up all my
I became Lalla
C/P Trans (JLK
86) NKK 86
25. Only one
The same word
I reared in
The same 'OM'
on a stone:
A bit of grass
I was, yet
C/P Trans (JLK
26. Only one Omkar. who fixes
On his navel
navel with the Brahmanda (Stages of Kundalini)
very OM Mantra
Of what use
to him are
Note: The words
('OM') and 'OMKAR' in vaakhs 25 and 26 symbolise the basic mantras and
the vaakhs imply oneness of God and individual spirit.
C/P Trans (JLK
72) NKK 72
inside, I came
moon within me:
chaff from the grain.
I went seeking
Thou art Narayan.
thou art Narayan
Thou art Narayan,
Why this will-
of- the- wisp ?
Note: C/P The
mystic moon in Maulana Rumi, Parmananda, Nund Reshi and other Shavite-cum--sufi
Moon that melts
within them in meditation.
C/P Trans (JLK
127) NKK 127
times I asked my Guru,
name, who's called Nothing?
again and again,
I was tired
But all too
came out of nothing
C/P JLK 24
times we come, and
times we should go,
we should remain,
day and, night after night;
or the other, and, something or the other,
or what ?
C/P JLK 7,
30. I. Lalla
wilfully entered the garden door (of self).
I saw Shiva
that VISION, I
in Him alive.
secret, I would die while alive
How can He
stop me ?
C/P JLK 13O,
by the sparks of Shiva consciousness
through six chakras to seventh, ( the inner Moon)
deepened and I
nature by pranayamas: (Deep breathing)
With the fire
C/P Tans (JLK
93), NKK 33
32 O, mind,
how intoxicated you are
With a foreign
How are you
eluded by untruth
you have become
By a foreign
going, birth and rebirth
Are but a
Of life and
C/P Trans (JLK
14), NKK 14
33. Which are
the flowers and from which florists ?
flowers should we
in obeisance ?
should we use in a
in puja ? (a spouted container)
should we mutter
our Souls ?
C/P Trans (JKL
68), NKK 68
34. The mind's
the garden of flowers, and
with the garlands of devotion:
with thy inner moonlight
Through a 'Nauri Kalash', in puja
unto Shankara'll thus
C/O NR PP
C/P Trans (JLK 69) NKK 69
35. Bathe daily
at places of pilgrimage.
Not even for
Like in laughing,
sneezing, coughing or yawning.
Is He off
He remains all the year round.
Near you He
C/P Tans (JLK
84), NKK 84
N.Sh One & 2.
36. He, who
reposes trust in Guru's word
his senses, controls his mind
And, is clam,--------
C/P Trans (JLK
55), NKK 55
37. Deception, hypocracy, untruth,
and, to my mind,
I gave the
In my lifetime,
I found Him as
The only one,
source of food and feed?
C/P Trans (JLK
53), NKK 58
38. I didn't
or affection .
wrath and anger,
With a gust
of wind (by pranayam)
I cut the
As well as
the spell of ignorance:
I was emancipated.
C/P Tans (JLK
NR Sh 1/7
39 I bore with
all mocking and jeering
Ill - spoken
of I was all along !
Not for a
when I attained
should I mind?
40 Fondly will
they drink water from
The very lake
That is too
brimful to accommodate
Even a mustard
rhinoceros, sea-elephant arise
of rhythm and splash,
In the ocean
of space and time,.
To share pleasure
and, pain, merriment and grief.
For a while
in transition and then,
and fall back
Into the same
113 N.K K 113.
The Vaakh is
not so simple and meaningless as it appears on casual reading. It has a
deeper connotation for a thoughtful student. The smallest, weakest; the
biggest strongest as well as the shortest lived and longest lived biological
species may live for a few days to hundreds and thousands of years and
yet its end is certain. They may eat, drink and make merry for long. Yet
their longest span of life is nothing as compared with the period of existence
of the earth from the time of its splitting from the material of the sun
it is Zero Hence the expression
Na Chun. Taty pen"
as they drink the joyous water of life they fall there."
Lalle-Shwari's clear conception of Mathematical symbol ! 'ZERO tending
to Zero and INFINITY" in those dark days seven hundred years ago
Only a thorough
prior-study of L. V. number one can illuminate the mind, at least, to grasp
the depth of philosophic thought and import underlying Vaakh No. 40. The
purport of the Vaakh is not so easy to understand by superficial or light
study as a means of relief for an exhausted mind, however, versatile, well
seasoned or scholarly one may be. For Lalleshwari is too deep to understand
along a single, preconceived attitude of mind or extraneous influence.
Her Vaakhs are multi-purpose, multi- frangrant and multi-meaning in content.
Only an unbiased, free and fresh mind may help understand her.
her Vaakh Number one, Shiva is present everywhere, omnipresent and all
pervading, all absorbing, the central principal of kinetic and potential
energy and the guiding force of all activity whether of the living or of
the non-living things.
energy -SHIVA- is present in every atom and molecule and even in the energy
of sorts. This, in other words, means that the earth with all that exists
on it (living, non-living, DEAD or ALIVE BIG OR SMALL as part of the limitless
universe) is the supreme SADA SHIVA i.e. symbolised by the lake referred
to in this Vaakh. This lake is brimful as it comprises all that exists
whether conceiveable or inconceiveable.
This very lake,
as is evident, is too brimful to accomodate even a mustard seed (or a fraction
of a single grain of rice) any more as recorded in some texts.
was not an ordinary soul but the supreme Mistress of Yoga, as stated before,
and an Avtar as referred to by no less a saint-poet than Sheikh-ul Alam.
Sheikh Noor-ud-Din Noorani (Nund Reshi\. her spiritual
the most popular saint of Kashmir from 14th Century upto date.
In a Radio
discussion long ago, Shri Abdul Rashid Nazki said that according to sufistic
philosophy, the whole universe is God and anything else that may be created
henceforth also belongs to HIM.
To this Late
Swami Laxman Joo, of revered memory, added that that too is God as discussed
above (if I remember well).
a vessel to the brim. we in Kashmiri refer to it saying
To me, the
epithet used in the Vaakh.
all creatures fondly, eagerly and greedily drink water and enjoy pleasures
and merriments of every kind included in life activities, and share grief
and pain that come their way in the same Lake of the LORD in which they
exist. All this, they ultimately find, is of a transitory nature. The following
Verse of an English poet is an appealing pen picture of at least the wordly
example of this fact :-
rose buds while yee may.
Old time is
And this same
flower, that smiles today
In this, the
poet enjoins upon us to make hay while the sun shines by way of good deeds
while we live, for, all actions and reactions, Iife and death, as well
as myriads of other nature' phenomena, are but alluring, tiny ripples,
momentary revelry or mighty waves and furious storms on this very otherwise,
pleasantly calm. serene surface of the LAKE of the super-supreme POWER
from which everything originates and into which all the weak or mighty
fall in the end.
Note :- The
available translations seem to be too literal leading to ambiguity to the
limits of absurdity. For, the life span of the longest lived creatures
or plants is too short and utterly insignificant in comparison with that
of the earth itself as it crashed apart from the sun not to a peak of the
limitless, timeless universe, Hence the deviation from float with the current
and swimming against it whatever the readers reflexive reaction.
41. Buy those
stores which' LL
eatables that' LL .
being, ponder over and,
what answer, you have to give
To satisfy yourslef:
C/P JLK, 33
search for, nor sought Him
from Kesar Vun (Forest)
I found Him,
the Divine Jackal
what I preached and
I had won
C/P JLK, NKK.
Keshava Zanva: (Lord Buddha)
may He assume (Lotus born)
As His names
be that He may relieve
like me from
May it be
He: Yes it's He
It is He,
It is He . It's He:
with different names)
C/P JLK 73,
44. Word, psyche,
and mystic mudras, too
Nor do, Shiva
and Shakti 2
nothing but TRUTH ?
That is the
C/P JLK 134
45. In habitual
meditation, soul elevatingly,
Dyed in attachment,
Form' with its attributes,
in the Formless
boundless skies: (VOID).
and the abstract------
In the silvershine
of the ineffable
And that is
'O', Batta; (Pandit).
C P Trans (JKL
133) NKK 133
46. I. Lalla,
a cotton flower:
carders pricked and kicked me hard;
As the spinner
spun me thin, on the spinning wheel,
hung me by the leg on the loom;
As the washerman
rubbed me with soap.
me against a stone
was on seeing water:
And when the
tailor moved his machine
To shape me
then, I attained
C/P JLK 105
The yogini describes here, in a symbolic way, the stages and hard practices
she had to undergo and the hardships she had to face in her yogic sadhana
before achieving her goal of blissful salvation.
plenty, action scant,
hard and subtle:
I forgot Shastras
And for sure,
into a blissful state:
C/P Trans (J
LK 46, NKK 46)
embarked on a journey:
I spent day and night.
At last, I
found the Pandith
At my home
C/P Trans (JLK 97 NKK 97)
49. Deny not
water in thirst
Nor food in
Keep fit in
Do good and
prayer in action
C/P Nr, SP
3,4 PP VlII/3,4
JLK 34 NKK
50. (a) He,
who overcomes pride, greed, vanity
such hurdles of robbery
from his path,
And, in all
humility, serves mankind,
all else as useless
Is the real
seeker of the Lord, !
50(b) He, who
vanquishes greed, vanity, arrogance,
hurdles in his path,
In all humility
seeks the lord,
He alone churns
of the VEDAS.
C/P (JLK 36
a) If the last two words of the Vaakh stand as 'vedan hund saar'.
b) If the last
two words of the Vaakh stand as in the text in Kashmiri.
51. I treaded
on the expanse
of the Void
I lost intellect,
I became myself;
Lo and behold: from which ear
) lotus blossomed forth ?
C/P Trans (JKL
103) NKK 103
52. In seeking
and searching myself,
I was exhausted
I could not
reach mystic knowledge
Lo and behold:
I attained my goal;
are all vessels
and no one's
there to drink:
53. The dirt
of my filthy heart
I found the
known, unknown: and
When I saw
Him near me, I discovered
He's all in
C/P (JLK 100
) NKK 100
in stores of knowledge,
of the verses
of her heart and soul;
all doubts of death.
C/P JLK 102
The tri-pinnacled lake.
The confluence of, running brooks
Is crowned by a cliff, glittering in the skies.
A bund links Harmukh
With Qaunsar Nag (Veshnapad)
The septapeaked mountain Lake is
Caged in a limitless VOID:
C/P Trans (JLK 114) NKK 114
Notion on Vaakh 55
popular belief and pertinent records, Lalleshwari has seen Qaunsar Nag
in flood thrice. Once she is said to have seen it in high flood so as to
touch the skies, to use the Kashmiri expression for such floods, and submerged
the lake itself.
As per relevant
records, Quansar Nag is said to have formed a vast sheet of water in level
with the Harmukh mountain, This mini- sea like lake was known as SATI SAR.
several previous incarnations, Lalleshwari is said to have seen the lake
dissolve and vanish in the limitless, boundless
So for so Good
One of the
meanings of the word, according to a Hindi English Dictionary is "River"
and the word means connecting bund or connecting link whereas means smooth
view the actual Landscape and geographical facts of Qaunsar Nag, one of
La!leshwari's meanings of the word ~ as seems to be "a peak" in addition
peaks rise up vertically on the southern bank of Qaunsar nag. One of them
is higher than the others. The three peaks together seem to touch the skies
on both sides of the globe; above the lake surface, and below it by reflection
from the sparkling waters of the lake.
The three peaks
along with four others, not so high, in the surroundings are symbolically
analogous to the "SEVEN CHAKRAS" on the path of "KUNDALINI" from
at the base of the spinal chord upto "SAHASRARA", the subtle Shiva, at
the crown of the head.
The lake along
with its surroundings appears to be encaged and cocooned by the boundless,
limitless wilderness of the VOID.
This is the
way that Lalleshwari puts across her abstract knowledge in concrete terms.
The word ~
used in Vaskh No. 55 symbolises the bund of the mountainous chain right
from Qaunsar Nag via Shopian, Anantnag, Pahalgam, Amarnath Cave, Sona Marg
to the Harmukh mountain. Hence the deviation from the common notion.
i) Lal Ded
by the Scholar Professor J.L.Kaul Sahitya Akademi publication 1973 New
Delhi Vaakh No, 114.
ii) Lal Ded
by N.K. Kotru, an Utpal Publication, 1989. Rainawari Vaakh Number.
talks of my late parents (My father happend to be friendly with late Pt.
Anand Kaul Bamzai)
The 'Tri-Pinnacles' and running brooks, stands for the TRINITY of the Hindu
tradition Brahma, Vishnu and Maheshwara (i) Creator (ii) Preserver (iii)
Destroyer or for
a) The science
of man and his environment.
science of energy and
correspond to the Roman Catholic TRINITY
i) Virgin Mary,
the holy heart
ii) The son
resurrected and glorified, and
The crucified son (Negationism of India on different planes by an European
2. The Bund
of mountainous chain that connects Harmukh with Qaunsar Nag symbolises
the long distance hurdles and hardships faced by an aspirant in his pilgrimage
to the confluence of sacred sangam of the soul with the supreme Soul, the
Divine spirit. (Link track from Qaunsar Nag via Shopian, Anantanag, Pahalgam,
Amarnath Cave, Sonamarg to Harmukata Ganga.
3. The Septa-Peaked
lake symbolises the inner light of the mystic sun and the moon, of the
seven Chakras of the yogic system, engulfed in the lake of human body.
The elements referred to in Vaakh 55 also count up to seven.
via the Srinagar-Sonamarg Highway between the latter and Bandipora is regarded
as the Kailash of Kashmir. The gleaming glaciers atop the snowy peak are
the venerable source of Gangabal lake, (Harmukata Ganga) on one side and
the nearby Kola Sar (Nunda Kol ) on the other. The mirrory glacier of the
snowy peak is symbolic of the ash besmirched naked Lord Sada Shiva from
whose jattas (Locks of long hair) emerges the life- giving icy Ganga that
flows down the flowery slopes into the two neighbouring lakes
of the Tri-Pinnacles of Qaunsar Nag merges with Harmukh, the totality of
the ultimate TR UTH.
Qaunsar Nag (Veshna-Pad) is named so, as the lake looks like a foot with its heel in
the south and five toes, in the form of brooks, in the north, from a spot
on its Pir Panchal range of mountains in the south of Kashmir Valley. Huge
boulder like icebergs give it a frightfully formidable look amongst dark
bluish black hills.
Three sky high
Peaks, one of which touches the skies so to say, together with other minor
cliffs are its sentinels and serve as its guards (reference to S. No. one
Gangabal lake, flanked by hillocks carpeted by bright coloured flowers,
is a calm, serene, peaceful and tranquil lake, Nunda Kol is a very grim
looking awe-inspiring lake nearby and vertically down at the foot of icy Harmukh. Nunda Kol is encircled by meadowy plateaus, rich with a riot of
bright colours of the wild flowers of variegated hues surcharging the atmosphere
with fragrance and adding to the romantic, natural, scenario, The lake
and landscape are enchanting above the fast flowing waters but, dreadfully
threatening beneath its reflecting surface.
sleepy and static Gangbal lake has become the traditional paradise-of eternal
rest for the mortal remains, in ashes, of the dead, its calm, composed,
tranquil atmosphere amidst snowy slopes, scenic meadows, floating icebergs
and running streams brightened by the eastern and western sun, attracts
attention and inspires dedicated devotion of a bhakta and sends him into
deep contemplation and trance with "SUPREME SADASHIV"
This is one
side of the picture.
(B) The Harmukh
glaciers regulate, melt and flow in JATTA - like tiny water channels oozing
out as if through the long rocks of Lord Shiva. They gather together and
crash down in bulk, with a deafening roar in the form of a dazzling waterfall,
brightened by the eastern sun that splash into Nund Kol, a couple of thousand
feet below the peak.
fans out, sinks and drizzles along, like fountains at play. The dynamic
under currents over vast areas, spin and sink, jump like cartesian wells
and centrifuge like cyclones The push and pull changes the whole lake into
a sort of fast-flowing riverine tide.
This is another
aspect of the Harmukh Scenario.
(C) The two
exit-channels of the two neighbouring lakes join and speed down the slopes
tossing and dashing against the rocky slopes to replenish the fields miles
away and sustain plant and animal life.
This is the
third aspect of the Divinity of Harmukh.
Hence the truth
of the Trinity tradition of God.
(ii) Preservative and (iii) Destructive. And discerning minds find sparkling
rays of light of the ultimate truth of totality shining in the three.
Hence the concept-
of oneness of God, that Supreme Energy Sadha Shive which engulfs and pervades
the universe and is omnipresent as per Lalla Vaakh number (i) one, Nund
Reshi's Shruk number one and Parmanand's poem number 1 and others quote
and unquote in this volume.
for life is instincitve and reaction to obstructions in the way are reflexive,
the urge for spiritualism, self consciousness and God realization is selective
except for a few born with divine genes with God's grace. Whereas clearance
of hurdles in the former is automatic the smoothening of the tracks in
the latter is wilful and voluntary. It needs patience, perseverance, dedicated
devotion and Hanuman's Bhakti of Sri Ram and Mira Bai's dissolution in
traditional belief and episode may help clear the conception quite interestingly.
ash-besmirched Sadhu of Harmukh)
Kashmiri belief, (which is incidentally the origin of a saying) a devout
sadhu went to the Harmukh mountain a-seeking Lord Shiva. He tried to climb
the snowy summit stage by stage.
But every time
he climbed a stage, the very next morning he found himself sitting in the
base camp at the foot of the mountain, He did not relent but persisted
in his endeavour to climb despite his lapses and failures. In this way
he gained in height by inches event, day till he reached the top. Lord
Shiva was pleased. And the Supreme Sada Shiva Himself came forward to receive
and welcome him into his sublime kingdom.
(b) The yatching-canoe,
ignorant of the reason of confinement of our senior treckkers within a
few yards of the anchoring site of our small canoe, my saintly friend Pt.
Jia Lal Dhar and I canoed right across the awe-inspiring Nund Kol Lake
to the opposite bank where, Pt. Jia Lal Dhar landed to ease himself on
the flowery meadows of the plateau.
Soon, we resumed
our yatching cruise along the same bank and bank- across. We were obviously
unmindful of the danger that lay ahead.
foot of Harmukh on the third bank, we simply could not help being excited
and thrilled by the so romantic a sight a massive roaring stream of water
fell vertically, a couple of thousand feet down from the Harmukh glacier.
It violently splashed into the lake below. The dreadful waves that resulted
set the whole lake into sweeping motion forcing it into a narrow exit on
the opposite bank in the east. The stream flowed fast tossing against rocks
down the slopes.
reflecting waterfalls in front of the background of snowy slopes, colourfully
flanked by flowery plateaus, looked scenically charming and superbly enchanting
outside the danger zone, our Canoe rocked gently at first. We felt the
solace of the cradle, if rocked by our mothers to the accompaniment of
their sweet lullabies.
But to our
surprise quite soon our canoe began rocking and rolling and bumping and
tossing from side to side. It tumbled forward and backward, rose up the
waves and sank down into grooves.
We were caught
in an ocean of dreadful whirlpools speedily circling round and round, centrifuging
into a central dip, sinking into the depths below, and buoyancing up into
grinning waves that swept off the waters forcing them into a narrow exit
far away on the eastern bank, The stream so formed rushed on, dashing against
rocks on the mountain slopes.
shock of fear flashed through our veins and numbed our nerves. We trembled
from head to foot. Our legs shivered; heads hotted up and arms pendulumed
into irregular motion. " Beware: Jia Lal, Don't lose your nerves. Pick
up courage and row on. I will steer you clear" was my reflexive reaction
in grim muttering sand babbling in a frightened, faultering, low tones.
We rowed and rowed for our lives, Minutes passed in years for us !
we heaved a sigh of relief as we emerged out of the treacherously stormy
zone. In the process our hot heads had cooled to shivering limits by the
drizzling fountains of the watery flashes and whirlpools.
horrified as we were, we could not but allow ourselves to be drifted along
with the current down to the anchoring site.
feigned gusto, we pretended bravado while concealing our horror and trembling
limbs under the sleeves. What a strange form of human -conceit even after
the humbled ego !
interplay of defensive, self preservative mechanism is reflexive in nature
in all forms of life. The reaction to all kinds of dangerous situations
is automatic. The subject is not conscious of it, to begin with, as its
centres of control lie, not in the brain but else where, in the spinal
chord which functions as "automatic nervous system' in emergency like situations.
Likes and dislikes, fear and fright simply can't interfere in the process.
and seers too possess this defensive mechanism as common people do. But
they have, in addition, to build up an invulnerable, strong, iron will
to bring even their automatic nervous system under their firm grip and
control: What a Herculean task:
Thus can they,
it appears, go along the path of pilgrimage to self recognition and God
realization. Hence the cautions of the "Trio of saint poets of Kashmir"
and other Shaivite Vedantic Sadhus or Sufi-Sages.
OF SUPERNATURAL CONTROL
the point and clarify what I mean by supremacy of saints, of spiritually
high order, even over the spontaneous and sympathetic nervous systems,
the following anecdote may be of interest to the reader:
freezing cold of January.197S, I was flown off on the specific advice of
our family doctor and admitted in AIIMS, New Delhi, for acute obstruction.
After a couple of weeks I asked for a day's leave for celebrating the birthday
of my daughter-in-law in our company first time after four years of her
marriage. Till then, she had always been allowed to stay with her parents
in Greater Kailash during winter. To my and my family's surprise, I was
discharged instead, with instructions for future medication and precautionary
measures to be followed.
Back home in
Greater Kailash, early next morning, I was persuaded to go to a neighbouring
house with the dual purpose of having a darshan of a famous, Non Kashmiri
saints, Swami Harikishan Ji, who generally used to spend his summer in
the Ramji Temple at Barbarshah in Srinagar, and to obtain further advice
from Dr. Amar Nath Safaya, the then Superintendent of AIIMS.
I went there
and took my seat among a dozen or so devotees including Dr. Sahib, who
was asked to play the cassette of Lalla Vaakhs, absorbed in the music of
rhythmic tunes and scanning the import of Vaakhs, Swami Ji, with his eyes
closed, swung from side to side in appreciation.
spread soon after, for NAVID. I sat aside on the genuine excuse of the
serious nature of my ailment, as well as, the Kashmiri meat dishes that
awaited me at home.
But no. that
was not to be Swami Ji and others persuaded me to partake of the PRASAD,
saying . "It's Navid. You can take it and be assured."
of cooked rice and sumptuous, vegetarian, dishes followed and then 'Khir'
as well as an extra half plateful of cooked rice. I became nervous and
apprehensive but to no avail, I had to follow the rest.
At the end,
with concealed fear, I took leave and went back home, within an hour or
so, tables were laid there and we enjoyed delicious meat dishes together,
my family and the new relatives.
all my apprehensions, disappeared.
I was as normal
as ever before.
During a visit
to the Delhi Zoo, I carried on my back my three and a half year old grand
daughter all over the zoo area. And later at Dehra Dun, I did the same
again for miles, up and down the plateaus when we went from my brother's
house to attend a feast there, on unmetalled tracks, away from vehicular
traffic and back.
What a miracle
into inaction both, the automatic and the sympathetic nervous systems,
to react and continue on their normal functions?" is a surprising mystery
of the transcendent.