AdvaitaVedanta Website - Introduction

Saundarya Lahari Notes

Saundarya Lahari Notes Introduction

SAUNDARYA LAHARI NOTES



INTRODUCTION


In this section you will find students' notes taken at the daily classes that the Guru gave in the last years of his life, when he was studying the Saundarya Lahari. These notes, and the structural diagrams that go with them, as noted down by various students, make up Saundarya Lahari Notes .

SAUNDARYA LAHARI INDEX OF STUDENTS' NOTES


The notes have been copied exactly from the original and only edited to the extent of introducing punctuation etc., e.g. "the", "and" etc., as well a few clarifications, such as correcting "Kama" to "Kama (Eros)". Where there are gaps or illegible passages, they have been left as they were - we do not wish to introduce any of our own subjective interpretation into what the Guru actually said.


These notes were taken over the period from 1969 to 1973, when the Guru died, and give an idea of the development of his thought on the Saundarya Lahari.


There are often several variant translations and structural diagrams for individual verses. While the version of the verses and commentaries given on this website are final in the sense that they are the text that the Guru decided to present to the world, he often said and also wrote in his commentary that any metalinguistic, that is, purely verbal and linear, presentation would always be inadequate. Shankara's work could only be explained by using to the full the possibilities of video technology etc. As we have pointed out elsewhere, the Guru also stated repeatedly that when one was using structural language, one could never reduce the dynamisms to something static and fixed: " If you try and pin it down, you get a chair or a table and it does not dance". So it can help one's understanding of the subtleties of this work to study all the different ways that the Guru looked at this text over the years.

It can also be of great help to study the sections of notes on other subjects than the Saundarya Lahari. These cover erotic mysticism and structuralism in the works of Kalidasa, which have a close relationship with what is found in Sankara's work. Various other subjects are dealt with: the Darsana Mala of Narayana Guru, together with such diverse subjects as the Quran and Bergson's views on the Theory of Relativity. All of these, apart from their intrinsic interest, can be of great help in understanding the structural methodology used throughout this work. We must emphasize again that structuralism is a methodology not a dogma. If it stops being a tool of research and becomes a doctrine it is useless.

The Guru said structuralism was like looking at the world through the cross-hair sights of a machine gun. Everything you looked at, you saw with the horizontal and vertical of the gun-sight superimposed. Science is a process of abstraction and generalization. Structuralism is the highest level of abstraction and generalization. The Guru also stated that structuralism is the highest function of the human mind.

ED

 

CONTENTS OF "NOTES" FILES

 

The "Notes" sections contains notes taken by students during the Guru's years of study of the Saundarya Lahari.
The files are classified in folders for each year from 1969 to 1973.
Some of them contain material the Guru was also studying at the time, such as the poems and plays of Kalidasa, which are related to the erotic mysticism of the Saundarya Lahari. Other material in these notes is relevant as explaining the structural methodology which is essential to an understanding of these texts.

Every file of notes begins with a page-by-page index of its contents. Here we will give you only a general list of the contents of each file.  

  

1969

File slc2:
Verses 1 to 11
Verses 11 to 42
Short list of Verses 1 to 100
Verses 59 to 62
Verses 1 to 41

File slc3:
Verses 1 to 10

File slc4:
Verses 44 to 50
Verses 42 to 44

File slc5:
Verses 51 to 60

File slc6:
Verse 61 to 70

File slc7a:
Verses 71 to 80

File slc7b (X1):
Verses 81 to 90

 

1970

File slc8:
Film Generalities
Miscellaneous texts
Kalidasa
Darsana Mala

File slc9:
The Science of the Absolute
Miscellaneous texts
Texts on the Chakras
Kalidasa
Upanishads

File slg1:
Verses 1 to 15

File slg2:
Verses 17 to 30

File slg3:
Verses 31 to 41

 

1971

File slc1:
Verses 1 to 100
Film Generalities
Verses 32 to 36
Verses 6 to 10
Verses 80, 12,
Verses 42 to 50
Verses 10, 14, 15 to 41
Verses 50 to 100

 

1972

File slp1
Verses 7, 14 to 39 with omissions

File slp2:
Kandukavati, from the Dasakumaracarita by Dandin

File slp3:
Verses 1 to 41 with omissions
Verses 66 to 100 with omissions
Various short texts

File slp4
Verses 62 and 14
Kalidasa's Malavikagnimitra

File slp5:
Various texts:
Kalidasa
Science of the Absolute
Darsana Mala
Quran
Upanishads
Verse 56

 

1973

File slp6:
Verses 1 to 51

File slp7:
Verses 1 to 71

File slp8:
Verses 72 to 100

 

Saundarya Lahari: 1973/ File slp8

SOURCE SLP8

Source SLP8 is the continuation of source SLP7 (from verse 72, inclusive) and in conjunction with SLP6, must be considered as the finalized version of the Guru's verse translation.
Probably no version can stand alone and only a comparison of all authentic sources can approach the convolutions and double entendres of the original sanskrit.

 

CONTENTS

 

P1- V72 to 79

 

P17- V80 to 89

 

P37- V90 to 100



SLP8 - P1

 

VERSE 72

 

MUTUAL ERROR FROM TWO POINTS ON THE VERTICAL AXIS

 

TRANSLATION
Let it banish our misery, o Goddess, your twin breasts,
Ever being sucked equally by Skanda and Ganesha;
Of which, seeing their milk-spouting fronts, Ganesha causes laughter
As he feels his own front with misgivings in his mind.

 

A mother sees her child as an elephant,
The child sees the mother as an elephant

 

Hallucination both ways

 

WORD FOR WORD
Samam devi - equally at once, o Goddess
Skanda dvipa vadana - (dvipa = twice drinking: i.e. both by trunk
and mouth)
pitam stanayugam - by Skanda and Ganesha sucked, the
twin breasts.
Tava idam - yours these here
Naha khedam haratu - let it banish our misery
(abolish our paradox)
Satatam for ever
Prasnuta mukham - milk-spouting
Yad alokya - which, on seeing
Ashanka kulitah hrdayah - with misgivings in his heart
Hastena jhaditi - causes laughter ( in Skanda)

 

SLP8 - P3

 

VERSE 73

 

COMPENSATION BETWEEN HIGHER NOURISHMENT,
GIVING PURER LIFE

 

TRANSLATION
O banner of the King of Peaks, Your breasts, shoulder-borne*
Are nectar-bearing ruby pots indeed, without any trace of doubt;
These two, Skanda and Ganesha, both innocent of the pleasure of marital contact,
Drinking from them, they remain thus child-like to the present day.

 

High breasts mean hypostatic nourishment
A higher source of life results in innocence

 

WORD FOR WORD
Amu te vakshojau - these Your breasts, shoulder-borne
Amrta rasa manikya kutupau - are nectar-bearing ruby pots
Na sandeha spandaha - without any trace of doubt
Naga pati patake - o banner of the King of Peaks
Manasih nah - in our mind
Pibantau tau - drinking (thereof) the two (Skanda and Ganesha)
Yasmat - by reason of it
Avidita vadhusanga rasikau - innocent of conjugal joy
Kumarau adi api - even now, infant sons they remain.
Dvirada vadana kraunca dalanau - the elephant-faced and the
mountain-splitting Skanda

 

SLP8 - P5

 

VERSE 74

 

PARAMETER DESCENDING: PEARL TO RUBY AND BLACK (HAIR)

 

TRANSLATION
Your mid-bust region, wearing a slender garland of pearly beads,
Derived and worked out by some elephant-demon vanquished by Shiva,
The semblance bears of his reputation with added redness of lips
And an inner brightness presenting a picturesque charm.

 

WORD FOR WORD
Vahati - it is wearing
Ambe - o Mother
Stambera madanuja kumbha prakrti bhih - derived from the frontal
knobs of the elephant demon killed by Shiva
Sama rabdham mukta mani bhih - pearls fabricated
Amalam hara latikam - killed by Shiva
Kucha bhogam - the mid-bust region
Bimba adhara ruci bhih - with added lip-red sweetness
Antah shabalitam - made variegated from within
(giving an iridescent glow to pearls)
Pratapa vyamishram - mixed with his exploits
Pura damayituh - of the controller of the cities
Kirtim iva - like the reputation
Te - for You

 

SLP8 - P7

 

VERSE 75

 

MILK OF WISDOM EQUATED WITH WISDOM WORDS

 

TRANSLATION
Your breast milk, I consider, o Maiden born to the Earth-Supporting Lord,
As if it were word-wisdom's ocean of nectar, flooding from out of Your heart,
Offered by one who is kind, which, on tasting,
This Dravidian child, amidst superior poets, is born a composer of charming verse.

 

WORD FOR WORD
Tava stanyam manye - Your breast-milk , I consider
Dharani dhara kanye - o maiden born to the Earth-Supporting Lord
Hrdayatah - from the heart
Paya para varah - as an ocean of nectar
Parivahati - as flooding out
Sarasvatam iva - as pertaining to word-wisdom
Daya vatya dattam - as offered by one of kindness
Dravida shishuh - this child of the Dravidian context
Asvadya tava - Yours having tasted
Yat - by which reason
Kavinam praudhanam ajani - born amidst superior poets
Kamaniyah kavayita - a composer of charming verse

 

SLP8 - P10

 

VERSE 76

 

PARAMETER CONTINUES BELOW O POINT
(from the diving of Eros below the O point)

 

TRANSLATION
That mind-born god, once, on his body being engulfed
In the fire of Shiva's ire, into the deep lake of Your navel,
O Mountain Daughter, he dived and on re-emerging,
The smoke thus raised, the people look upon as Your rows of hair.

 

WORD FOR WORD
Hara krodha jvala vali bhih - by the encircling flames of the ire of Shiva
Avalidhena vapusha - with body engulfed
Gabhire te nabhi sarasi - in the profound navel lake of Yours
Krtah sangah - having dived
Manasi jaha samuttasthau - the mind-born god Eros emerged therefrom
Tasmat - by that reason
Achala tanaye - daughter of the mountain
Dhuma latika - the creeper-like streaks of smoke
Janas tam - them, the people
Janite - they take to be
Janani tava roma valih iti - o Mother as Your rows of hairs

slp8-p10-v76

 

SLP8 - P11

 

VERSE 77

 

FINE STRUCTURALIZED SPACE

 

TRANSLATION
O auspicious Mother, that something revealed at Your slender waist,
Looking like ripples on the surface of the river Kalindi,
Looms in the mind of contemplatives as space reduced to ethereal particles,
Entering into the cavity of Your navel and produced by the friction of Your pot-like breasts.

 

WORD FOR WORD
Yad etat - this which is here seen
Kalindi tanu tara taranga krti - having the form of superfine
ripples on the river Kalindi
Shive - o Shiva consort
Krshe madhye - at Your slender middle region
Kinchit - that something
Janani - o Mother
Tava yad - Yours which is
Bhati sudhiyam - looms in the mind of contemplatives
Vimardat anyonyam kucha kala shayoh - reduced by the friction of
Your pot-like breasts
Antara gatam - entering inside (the cavity of the navel)
Tanu bhutam vyoma - pure space reduced to ethereal particles
Pravishad iva nabhim - as if entering into the cavity of the navel
Kuharinim - which has a hollow cavity.

 

SLP8 - P13

 

VERSE 78

 

THE O POINT WITH FOURFOLD POLYVALENCE

 

TRANSLATION
O mountain-born, your navel reigns supreme
As a stilled Gangetic whirlpool, as the fecund flowerbed of Your breast-bud-bearing creeper
As the sacrificial fire-pit for Kama, and for Rati her pleasure- bower,
While to the eyes of the Mountain Lord, the cavern mouth for his austerities.

 

WORD FOR WORD
Sthiro ganga vartah - still Gangetic whirlpool
Stana mukula roma vali lata kala valam - as the flower-bed for the creeper of lines of hair for which Your breasts are buds
Kundam kusuma shara tejo huta bhujah - the sacrificial fire-pit for receiving the offerings of the glory of Eros.
Rateh lila garam - for Rati her pleasure bower
Kim api - and as what not
Tava nabhir giri sute - o daughter of the peak, Your navel
Bilad varam siddhah girisha nayananam vijayate - to the eyes of Shiva the cave for austerities to bear fruit
Vijayate - it reigns supreme

 

SLP8 - P15

 

VERSE 79

 

PRECARIOUS VACUITY AT O POINT

 

TRANSLATION
For Your waist, naturally slim, fatigued by weight of bust form,
Bending by form and on the point of breaking,
Equal in state to a tree on a collapsing brook bank;
O Mountain-Born-One, let there be security forever.

 

WORD FOR WORD
Nisarga kshinasya - for what is naturally slim
Stana tata bharena klama jusho - fatigued by weight of bust form
Naman murteh - having the figure bent down
Nari tilaka - o best among women (tilaka = beauty spot on forehead)
Shanakaih trutyata iva -
Chiram - forever
Te maddhyasya - for Your waist region
Trutita tatini tira taruna - the likeness of a tree on a
collapsing brook bank
Sama vasthah sthemnaha - equality of stable state
Bhavatu kushalam - let there be well-being (or security)
Shaila tanaye - o Daughter of the Mountain.

 

SLP8 - P17

 

VERSE 80

 

FULL HORIZONTALITY WITH THIN MIDDLE GROUND
RECIPROCITY BETWEEN HORIZONTAL DEVELOPMENT
AND VERTICAL THINNESS
SPEED GLOWS - TIME SHRINKS
RECIPROCITY BETWEEN HORIZONTAL AND VERTICAL
LIMIT OF HORIZONTALITY IMPLIES LIMIT OF VERTICALITY

 

TRANSLATION
O Goddess, having made Your twin breasts gain the beauty of gold pots,
Rubbing at the upper arms, bursting the bodice and presently perspiring,
The God of Love, now wanting to save your three-fold waist,
With three strands of a wild creeper, he presently binds.

 

WORD FOR WORD
Kuchau - the pair of breasts
Sadyah svidya tata ghatita kurpasa bhidurau - bursting the knotted bodice
and presently perspiring
Kashantau dormule - rubbing at the upper arms
Kanaka kala shabau - having the brilliance of twin golden pots
Kalayata - he who makes
Tava tratum - these Yours to save
Bhangat - from breaking
Alam iti - saying enough
Valagnam - the mid region
Tanu bhuvatridha naddham - the god of love has bound by three-fold strands
Devi - Goddess
Triva lila vallibhih - by three strands of a wild creeper
Iva - it would seem

 

SLP8 - P19

 

VERSE 81

 

SUMMARY OF STRUCTURAL DETAILS ON THE ONTOLOGICAL LEVEL
PRIMACY FOR THE ONTOLOGICAL ABSOLUTE
FIGURE 8 CIRCULATION BETWEEN EXITENCE AND SUBSISTENCE

 

TRANSLATION
Ponderability and extensiveness Shiva once bestowed on You as dowry,
Cutting them off from His own hips; thus it is this
Yours here, both weighty and expansive, cancels out the whole world
And by prior substantiality confers lightness on it too.

 

WORD FOR WORD
Gurutvam vistaram - ponderability and extensiveness
Kshiti dhara patih - the earth-supporting Lord
Parvati - o Mountain Daughter
Nijat nitambat acchidya - cutting off from his own proper hips
Tvayi harana rupena - to You by way of dowry
Nidadhe - he bestows
Atah te - this it is (Your)
Vistirno gurur ayam - which is both weighty and expansive
Vishesham - vasumatih - the whole earth
Nitamba pragbarah - by prior substantiality
Sthagayati - cancels
Laghu tvam nayati cha - confers lightness on it also

 

SLP8 - P21

 

VERSE 82

 

BALANCE BETWEEN NUMERATOR AND DENOMINATOR

 

TRANSLATION
Beating both the best of elephant trunks and groups of golden banana stems,
By thighs and by knees having goodly callosities, due to daily devotions
To Your Lord, even the twin knobs of the heavenly elephant
You out-do, o Mountain Daughter triumphant.

 

SLP8 - P23

 

VERSE 83

 

UNIVERSAL CONCRETE HERE RECOGNIZED

 

TRANSLATION
His quiver duplicating as Your twin legs, looking like pillars
Made by the God of Love, for giving battle to Shiva,
They show at their knees ten arrowheads, simulating nails,
Sharpened only on the whetstones which are the crowns of gods.

 

WORD FOR WORD
Parajetum rudram - to give battle to Shiva
Dviguna shara garbhau giri sute - his quiver duplicated, O Mountain Daughter
Nishangau - (they are) a pair of pillars
Janghe te - these legs of Yours
Vishama vishikoh - the one of keen arrows (Eros)
Batham akrta - he surely made
Yad agre - at their tips
Drshyante - they are seen
Dasha shara phalah - ten arrowheads
Pada yugali nakha agra cchadmanas - simulating the toenails of the twin feet
Surama kuta snaika nishitaha - sharpened solely on whetstones which are the crowns of gods.

 

SLP8 - P25

 

VERSE 84

 

CANCELABILITY OF VERTICAL LIMITS

 

TRANSLATION
O Mother, Your twin feet, marking as they do the crest-point of wisdom,
Wearable as head ornament by You as by me , kindly place both upon my head.
Water from their ablution comes from the stream in Shiva's matted hair,
And the red paste on their sole comes from the magenta glory of Vishnu's crown.

 

Top and bottom are interchangeable.

 

WORD FOR WORD
Shrutinam murdhano - the crest point of scriptural wisdom
Dadhati - they indicate
Tava yau - those two of Yours
Shekha rataya mam api - by being crest jewels as for me also
Etau - such these (two)
Matah - o mother
Shirasi dayaya dhehi - kindly place upon my head
Charanau yayoh - the feet for which
Padyam pathah - ablution water
Pashu pati jata juta tatini - is the brook in Shiva's matted hair
Yayoh laksha lakshmir - for which too, the red paste glory
Aruna hari chudamani ruchih - is the magenta glory of Vishnu's crown

 

SLP8 - P27

 

VERSE 85

 

MYSTICAL THRILL

 

TRANSLATION
Spoken words of worship do we offer to those Your lotus feet,
Beauteous as they are to view, smeared over with paste of magenta glory;
Extremely jealous is he, the Lord of Beasts, of that Asoka tree
In Your pleasure grove, for desiring to be kicked by them.

 

WORD FOR WORD
Namo vakam brumo - spoken words of worship do we offer
Nayana ramaniyaya - beauteous to view
Padayoh - to the twin feet
Tava asmai dvandvaya - for these your pair
Sphuta ruchi rasa lakta tava te - smeared over with brilliant
magenta glory (paste)
Asuya anti antam - extremely jealous
Yad abhi ananaya - to contact them by being kicked
Pashunam ishanah pramada vana kankeli tarave - towards the Asoka
tree of the pleasure grove (intoxication)

 

SLP8 - P29

 

VERSE 86

 

ONTOLOGY MEETS TELEOLOGY RATHER ABRUPTLY
CONCEPTUALISM REDUCED STILL FURTHER IS NOMINALISM

 

TRANSLATION
On having inadvertently defaulted in respect of Your family name,
While stooping in shame, Your husband's forehead as You kicked with Your lotus feet,
That enemy of Shiva, wholly giving up his rancour,
His victory celebrates with clamour of many jingle bells.

 

The Alpha point of one touches the Omega point of the other.
The family honour of Parvati is at stake here.
The kick is caused by the nominalistic indifference of Shiva.

 

WORD FOR WORD
Mrsha krtva gotra skhalanam - having inadvertently defaulted in respect of Your family name
Atha vailakshya namitam - then stooping in shame
Lalata bhartaram - on Your husband's forehead
Charana kamale tadayati te - when the two lotus feet are kicking
Chirat - what is long standing
Antah shalyam - rancour
Dahana krtam - caused by the burning of Shiva
Unmulita vata - having wholly abandoned (plucked out) his rancour
Tula koti kvanaih - by sound rising from the end of ankle
Kilikilitam - with jingle bells
Ishana ripuna - by the enemy of Shiva

 

SLP8 - P31

 

VERSE 87

 

FOURFOLD CIRCULATION OF VALUES BETWEEN TWO PAIRS
OF LOTUS FEET
QUATERNION OF LOTUSES, DIFFERENT STATUS OF EXISTENCE
SLEEPING AT NIGHT = RIGHT HAND
FOUR EPISTEMOLOGICAL TYPES OF EXISTENCE:
CONCRETE, VIRTUAL, CONCEPTUAL, ACTUAL.

 

TRANSLATION
Capable of being killed by snow, and fully at home on snow peak;
Sleeping at night, and in bloom both at dusk and after;
Making Lakshmi's bowl overgenerous to Your Vedic worshippers,
Such the twin lotus of Your foot, it triumphs: what wonder herein.

 

WORD FOR WORD
Himani hantavyam - capable of being killed by snow
Hima giri naivasika chaturau - (Your twin feet) fully at home on snow peak
Nishayam nidranam - sleeping at night
Nishim charama bhage cha vishadau - and in bloom at dusk and day
Varam lakshmi patram - as a desirable seat for Lakshmi
Shriyam ati srjantau samayinam - overgenerous in gifts bestowed on Your Vedic worshippers called Samayins
Sarojam tvad padau - such Your twin lotus feet
Janani jayata - o mother , they triumph
Chitram iha kim - what cause for wonder here?

 

SLP8 - P33

 

VERSE 88

 

ABOLISH PARADOX BETWEEN ONTOLOGY AND TELEOLOGY
PUN ON CONCEPTUAL AND PERCEPTUAL IMPORT OF VALUES

 

TRANSLATION
Your foot is the seat for good refuge, o Goddess; how then from danger to safety did it come?
The wise treat it as of tortoise-shell hardness; how then was it that Shiva,
at his wedding,
Could lift it with a tender mind to place it on the ritual stone?

 

WORD FOR WORD
Padam te kirtinam prapadam - Your foot is the supreme seat of good repute
Apadam devi vipadam katham nitam - how then from danger it was led to its denial
Sad bhih kathina kamathi karpa thula - by the good poets or writers as equal in hardness
to the tortoise shell
Katham va - however could it have been
Bahu bhyam - by both hands
Upaya mana kale - at his wedding time
Pura bhida - by the destroyer of cities
Yad adaya nyastam - the same was taken and placed
Drshati - on the ritual stone block
Dayamanena manasa - with tender mind (or supple state of)

 

SLP8 - P35

 

VERSE 89

 

BOTH HYPOSTATIC AND HIEROPHANTIC VALUES
REVIEWED UNDER THE ABSOLUTE

 

TRANSLATION
With fingernails like moons, putting to shame the lotus hands of celestial damsels,
And feet that seem to mock celestial trees,
O tragic one, Chandi, Your twin feet offer fruit to heaven dwellers
With leaf-tender finger-tips, and bring secure riches to the poor instantly and incessantly.

 

SLP8 - P37

 

VERSE 90

 

VERTICAL ABSORPTION IN ABSOLUTE VALUES

 

TRANSLATION
Giving riches to the needy as required, and of its store of honey
Distributing plentifully sweetness around; into such a beauty
Of the celestial blossom of Your feet, immersed altogether,
Let my life go merged with legs and inner organs into six-footed bee-hood.

 

This is Vedantic salvation, a vertical affiliation within a circle of horizontal interests.

 

WORD FOR WORD
Dadane dine bhyah - giving to the needy
Shriyam anisham - wealth incessantly
Ashanu sadrshim - according to desire
Amandam - according to desire (plentifully and quickly)
Saundarya prakara makarandam - the honey of the celestial blossoms of beauty
Vikirati tava - what distributes all around Your
Asmin mandara stabaka subhage - into such a beauty of the cluster of celestial blooms
Yatu - let it attain
Charane nimajja - immersed into the feet
Maj jivah - my life
Karana charanah - the six organs (with mind) for feet
Shat charanatam - into six-footed bee hood.

 

SLP8 - P39

 

VERSE 91

 

LESSON TO CYGNETS

 

TRANSLATION
Your young domesticated cygnets, intent on learning from You the sportive pose of steps,
Practising still with faults, o one of graceful gait, on their not giving up,
With the sound of gem-filled anklets imitating,
It would seem now that You are teaching them.

 

WORD FOR WORD
Padanyasya krida parichayam iva - as if practising the sportive pose of steps
Arabdhu manasah skhantalah - intending to begin, still making faults
Te khelam - Your lovely gait
Bhavana kala hamsa - the domesticated cygnets
Na jahati - do not abandon
Atah tesham shiksham - thus their instructions
Subhaga mani manjira ranita achalad - with the sound of gem-set anklets imitating
Achakshanam - as if teaching
Charana kamalam - lotus feet
Charu charite - o one of graceful gait

 

SLP8 - P41

 

VERSE 92

 

DOWNWARD NORMALIZATION OF DEVAS FROM THE OMEGA POINT

 

TRANSLATION
Gone as they are to Your couch-hood, Brahma, Vishnu, Ishvara, Rudra and others -
Shiva wearing a deceptive canopy derived from his crystal light;
By Your radiance projected on to it and turned to a magenta shade,
As the very embodiment of erotic bliss, he charms the view.

 

WORD FOR WORD
Gatah te mancha tvam - gone as they are to Your couch-hood
Druhina hari rudreshvara bhrtah - Brahma, Vishnu and Shiva, Your
functionaries
Shivah - Shiva the supreme
Svacchac chaya ghatita kapata pracchada patah - wearing a canopy
derived from crystal light

 

ENDS HERE

 

SLP8 - P42

 

VERSE 93

 

TRANSPARENT BUT FIRM ONTOLOGICAL INNOCENCE IN A GIRL

 

TRANSLATION
Curly in hair and naturally simple in smile, with a magenta-flower-supple mind,
Bust firm like a kitchen mashing stone, extremely slender at waist,
With solid shoulders and hips, thus Shiva's world to save,
She reigns supreme, a certain kindliness called magenta.

 

WORD FOR WORD
Arala kesheshu - curly of hair
Prakrti sarala manda hasite - with smile of natural simplicity
Shirishabha chitte - with a mind having the magenta-flower-supple glory in Her mental state
Drshad upala shobha kuchatate - at the bust region like a kitchen mashing-stone
Bhrsham tanvi maddhye - extremely slender of waist
Prthur urasi jaroha vishaye - sleek in respect of Your bust and hip, with solid shoulders and hips
Jagat tratum shambhohi - to save Shiva's world
Jayati - she triumphs
Kauna kachid - a certain kindliness
Aruna - (called) magenta

 

SLP8 - P45

 

VERSE 94

 

CIRCULATION BETWEEN ESSENCE AND SUBTLE EXISTENCE
IN PHYSIOLOGICAL AND COSMOLOGICAL BODY OF THE GODDESS

 

TRANSLATION
The dark zone of the moon it is musk; the moon's orb is water;
The moon's phases they are camphor bits filling a box of ebony,
Which, when emptied daily by Your joys,
For Your sake, Brahma fills it again and again.

 

WORD FOR WORD
Kalankah - the dark zone
Kasturi - is musk
Rajani kara bimbam jala mayam - the orb of the moon is watery
Kala bhih kapuraihi - the phases are camphor
Marataka karandam - the box (casket) made of ebony
Nibiditam atah - are only packed with these
Tvat bhogena - by Your joys
Pratidinam idam - daily this
Rikta kuharam - this, having empty space inside
Vidhir bhuyo bhuyo - Brahma again and again
Nibidayati nunam - fills up indeed
Tava krte - for Your sake

 

SLP8 - P47

 

VERSE 95

 

DISINTERESTED WORSHIP VERSUS WORSHIP FOR BENEFITS (SIDDHIS)

 

TRANSLATION
You being the consort of Shiva, it is difficult indeed
For unsettled minds to attain the equivalent of the way of Your worship;
Whatever limitless gains they, the divinities such as Indra and others might have had,
Those psychic powers such as Anima, from just outside Your door they got them.

 

SLP8 - P47

 

WORD FOR WORD
Pura ratah antah puram asi - You are the consort of Shiva, living in the inner apartments
Tata - by reason of this
Tvach charanayoh saparya maryada - as applied to Your feet the equivalent for worship
Tarala karananam - for those with unstable inner faculties
Asulabha - not easy
Tatha hi - this is surely
Ete shata makha mukhah - these here such as Indra and others
Nitah - they are led
Siddhim atulam - to unequalled psychic powers
Tava - (from) Your
Dvaropanta sthiti bhih - just outside Your door
Animadhya bhih - together with such as atomicity etc.
Amarah - those divinities

 

SLP8 - P49

 

VERSE 96
ULTIMATE CONSTANCY OF PARVATI CAN KNOW
NO HORIZONTAL OR VERTICAL

 

TRANSLATION
The wife of Brahma, how many poets does she not woo?
How many are there not, who, by having some wealth, can claim Lakshmi's hand?
O constancy's ultimate meaning, outside Shiva
The contact with Your breasts is hard even to a favourite garden tree.

 

No duality.

 

WORD FOR WORD
Kalatram vaidhatram - wifehood in the context of Brahma
Kati kati bhajante na kavayah - how many poets do not pray for
Sriyo devyah ko va na bhavati patih - who is it that cannot
become the husband of the goddess of wealth (Sri = wealth)
Kair api dhanaih - by having some sort of wealth
Maha devam hitva - outside Shiva (omitting Shiva)
Tava - Your
Sati - o true wife
Satinam acharane - ultimate meaning of constancy
Kucha bhyam asangah - the contact with the breasts
Kuravaka taroh api - even for the Asoka tree
Asulabhah - not easy

 

SLP8 - P51

 

VERSE 97

 

MAYA VISION SUPERIOR TO TURIYA VISION

 

TRANSLATION
As the Goddess of the Word, Veda-knowers speak of You as Brahma's wife,
Lakshmi is Vishnu's wedded one and the Mountain Daughter is Shiva's consort;
Certain others as the unattainable and boundless fourth state refer to You;
While you remain as the great Maya, making the universe go round, as Queen of the Ultimate Absolute.

 

WORD FOR WORD
Giram aha devim - as the Goddess of the Word
Druhina grhinim - as Brahma's wife
Agama vidah - the knowers of Vedic wisdom
Harah patnim padmam - as Vishnu's wedded one Lakshmi)
Hara saha charim adri tanayam - the consort of Shiva, daughter of the high peak
Turiya kapi tvam duradhi gamanih sima - some as the fourth state of boundless greatness,
difficult to attain
Mahima maha maya - as the great Maya
Vishvam - bhramayasi - You turn the world around
Par brahma mahishi - as Queen of the Ultimate Absolute

 

SLP8 - P53

 

VERSE 98

 

FINAL SURRENDER OF VIDYARTHI

 

TRANSLATION
When, o Mother, tell me shall thus thy supplicant drink
Of the ablution water of Your magenta sap-smeared feet?
As causing even one dumb born to be a poet,
When will he enjoy within the flavour of the betel juice in the lotus
mouth of the Word-Goddess?

 

WORD FOR WORD
Kada kale matah - when o mother
Kathaya - tell me
Kalita laktaka rasam - mixed with magenta sap
Pibeyam vidyarthi - shall he drink, this wisdom-seeker
Tava charana nirne jana jalam - the ablution water of Your foot
Prakrtya mukanam api cha - even for one dumb born also
Kavita karanataya - as the cause of becoming a poet
Kada dhatte - when will he enjoy
Vani mukha kamala tambula rasatam - the flavour of the betel
juice in the lotus mouth of the Word-Goddess

 

SLP8 - P55

 

VERSE 99

 

CENTRALIZED FOURFOLD NORMALIZATION
OR CANCELLATION IN THE ABSOLUTE

 

TRANSLATION
Sporting with Saraswati and with Lakshmi as co-consort with Brahma
and with Vishnu,
While disrupting with his charming body the constancy of Rati to her lord,
With banished animality and bondage, living long,
He enjoys what is known as ultimate bliss, your supplicant.

 

WORD FOR WORD
Sarasvatya lakshmya - in the company of Saraswati and Lakshmi
Vidhi hari sapatnah - co-consort with Brahma and Vishnu
Viharate - sports
Rateh pativratyam sithilayati - he disrupts the constancy of
Rati to her lord
Ramyena vapusha - by a pleasing body
Chiram jivan iva - even living thus long
Kshapita pashu pasha vyati karah - with banished animality and
bondage
Para ananda bhikhyam - of what is known as ultimate bliss
Rasayati -he enjoys
Rasam - the taste
Tvad bhajanavan - Your worshipper

slp8-p55-v99.

 

See Kalidasa's Kumarasambhava, chapters 1 and 2, where Rati weeps for Eros.
Kama has no limbs on the Denominator
Kama has limbs on the Numerator - and gets burned by Shiva.

 

SLP8 - P57

 

VERSE 100

 

ALL ACTION ABOLISHED IN FAVOUR OF UNITIVE UNDERSTANDING

 

TRANSLATION
To carry out the ritual propitiation of the sun by waving of flames,
To offer oblations to the moon, the source of nectar, by particles of moonstone water,
To appease the deep with offerings of water its own,
Such, o Mother is this wordy praise with words Your own.

Saundarya Lahari: 1973/ File slp7

SOURCE SLP7

SOURCE SLP7, a manuscript, in Patrick Misson's hand, dates from the same period as SOURCE SLP6, of which it is a revised version, though continuing up to VERSE 71, inclusive.
It differs almost not at all in the finalized text of the translation of the verses, although it has additional short notes in some places.
It is accompanied by a partial word-for-word translation, dictated by Nataraja Guru.
Following the practice of Nataraja Guru, we do not follow the transliteration of Sanskrit which editors customarily use (MacDonell's system, as used in his "Sanskrit Grammar for Students" Oxon.1927) , but we have opted for a transliteration without diacritical marks etc., which can serve as an indication only of the correct pronunciation. Ambiguities can be resolved by consulting the text in Devanagari script.
Again following the practice of Nataraja Guru, if any doubts or queries about translations or definitions arise, Monier-Williams Sanskrit - English Dictionary is considered authoritative.
The text is 145 pages long.
As this source is, apart from the word- for-word translation, almost identical with source SLP6, we have capitalized all points where this source diverges from SLP6, which must be considered the finalized text, dictated by Nataraja Guru.


CONTENTS


P2- V1 to 9


P20- V10 to 19


P40- V20 to 29


P60- V30 to 39


P82- V4o to 49


P102- V50


P122- V60 to 69


P142- V70 to 71



SLP7 - P1


(For reasons of clarity, we have placed the WORD-FOR-WORD TRANSLATION on page 1 after the TRANSLATION and notes on page 2)
SLP7 - P2


VERSES 1 TO 10 - MAIN STRUCTURAL FEATURES INTRODUCED


VERSE 1


PARADOX POSED


TRANSLATION
Shiva, united with Shakti, becomes able to manifest,
If otherwise, this god knows not even how to pulsate,
How then could one of ungained merit be able to bow to, or even praise,
One, such as You, adored even by Vishnu, Shiva and Brahma.


Both Shiva and Shakti have equal importance.
Shiva is not active - he is only a catalyst, a parameter like that of a pearl necklace - a correlating principle at the Omega Point.
Maya is spreading from the Alpha point to the virtual and actual sides.
The Numerator is only a thin parameter and crescent and cannot pulsate
without the Devi.
Shiva is a catalyst - he does not change.
Shiva is a magnet
Shiva is a fire, which is not affected by heat, but heats an iron ball.


SLP7 - P3

slp7-p3-v1.


Kshetra (the field) is horizontal
Kshatrajna (the knower of the field) is vertical
This distinction between the field and the knower of the field is wisdom.


WORD FOR WORD


SLP7 - P4


VERSE 2


THREE PHENOMENAL FUNCTIONS IN A "MONDE AFFINE"


TRANSLATION
The fine dust arising from Your lotus feet,
Brahma gathers up AND the worldS creates,
Vishnu incessantly bears them up somehow with his thousand heads,
And Shiva, having shaken it up, accomplishes with it his ash-wearing rite.


(Reminder - capitals in the text indicate variants from SLP6)


SLP7 - P4


WORD FOR WORD
taniyamasam pamsum - the fine dust
tava carana pankeruha bhavam - arising out of Your lotus feet
virincih - Brahma
sabcinvan viracayati - gathering up
lokan avikalam - the worlds creates
avikalan vahaty - incessantly he bears
evam - this same
saurih katham api - Vishnu somehow or other
sahasrena sirasam - by thousand heads
harah samksudyainam - Shiva, having shaken it up
bhajati - accomplishes religiously
bhasito viddhulana vidhim - (his) ash wearing rite.


SLP7 - P6


VERSE 3


QUATERNION WITH ONE-ONE MATCHING OF INTEREST
IN 4 TYPES OF PERSON


TRANSLATION
To the uninstructed You are the light-city, inner darkness banishing,
mid-ocean placed;
To inert ones the ooze of sweetness within blossoms celestial, having
mind-expanding effect;
While for indigent spirits you become a brood of philosophers' stones,
And for those submerged in the ocean of birth and death, the very tusk of Vishnu's boar.


Four types of worshipper of the Devi.


SLP7 - P7


WORD FOR WORD
avidyanam - for the uninstructed
antah stimira mihira - inner darkness banishing
dvipa nagari - light city, mid-ocean placed
cadanam - to inert ones
caitanya stabaka makaranda - the ooze of mind-expanding
sruti charim - sweetness from within blossoms celestial
daridranam - for indigent spirits
cintamani gunanika - a brood of philosophers' stones
canma caladhau - in the ocean of repeated birth and death
nimagnanam - for those submerged
damstra - the tusk
muraripu varahasya - of the boar of Vishnu (the enemy of Ripu)
bhavati - you become


SLP7 - P8


VERSE 4


SATKARANAVADA
PRIMACY OF CAUSE OVER EFFECT


TRANSLATION
Other arms than Yours can confer protection or boon;
You alone do not act overtly, by gesture, the promises of refuge or boon.
What is more, Your feet, o Sole Refuge of the world of beings,
Are alone expert indeed in yielding boons more than asked for.


Prime potent power.


WORD FOR WORD
tvad anyah - other than yours
panibhyam - by hands
abhaya varado - which give protection or boon
daivata ganah - classes of divinities
tvam eka naivasi - you alone are not thus
prakatita varabhity abhinaya - in not acting overtly,
by gesture, boon-granting or refuge
bhayat tratum - to save from fear
datum - to grant
phalam api ca vancha samadhikam - more than asked-for-boon
saranye lokanam - o refuge of the worlds
tava hi caranav eva nipunau - your feet alone are expert


SLP7 - P10


VERSE 5


REFLECTED GLORY COMING INDIRECTLY FROM THE ABSOLUTE


TRANSLATION
Once Vishnu, having adored You, the bestower of blessings on Your worshippers,
Taking womanly form, caused agitation even unto the City-Burner.
Eros too, worshipping You with body licked into reality by the glances of Rati,
Even to the minds of great recluses, confusion of values brings.


WORD FOR WORD
haris tvam aradhya - once Vishnu having adored you
pranata jana saubhagya jananim - the mother that bestows blessings on those who worship you
pura nari bhutva - taking womanly form
puraripum api - even to the City-Burner
ksobham anayat - caused agitation
smaro api - Eros too
tvam natva - on worshipping you
ratinayana lehyena vapusa - with body licked into reality by the glances of Rati
muninam api antah - even to the minds of great recluses
prabhavati hi - is able indeed to bring
mahaya mahatam - for causing confusion of values


SLP7 - P12


VERSE 6


OCCASIONALISM GIVES POWER TO EROS


TRANSLATION
O Daughter of the Snowy Peak, just deriving from Your glance askance
Whatsoever grace he could; with flowery bow, bumble-bee bowstring,
And five-flowered dart and springtide for minister; all these as one withal:
Mounting the chariot of the mountain breeze, he victoriously reigns, that god of love.


The Numerator and Denominator must be ready.
Pure love comes from the Alpha Point and is irresistible - no one is excepted from it.


SLP7 - P12


WORD FOR WORD
dhanuh paushpam - (with) flowery bow
maurvi madhukara mayi - bowstring of bumblebees
panca visikha - five-flowered dart
vasantah samanto - springtide for minister
malaya marud sayodhana rathah - Southwest breeze for war chariot
tathapi - in spite of this
eka sarvam - all one
himagiri sute - o Daughter of the Himalayan Peak
kam api krpam - some little grace
apangat te - from your side-glance
labdhva - obtaining
jagad idam - this world
anango vijayate - Eros reigns supreme


SLP7 - P14


VERSE 7


FOURFOLD SCHEMATIZATION


TRANSLATION
O let Her appear before us, that proud counterpart of the City-Burner,
Resounding with waist-belt of jingle bells, recumbent by breasts
Like frontal bulges of a calf elephant, slim of waist, with autumnal full-moon mature face,
Holding aloft bow and arrow, noose and goad!


Purushika


WORD FOR WORD
kvanat kancidama - resounding with belt of jingle bells
kari kalabha kumba stananata - recumbent by bulging breasts like the frontal bulges of a young elephant
pariksina madhye - slim of waist
parinata saraccandra vadana - with autumnal full moon face
dhanur banan pasam srnim api - holding aloft bow with arrow, noose and goad
dadhana - bearing
karatalaih - within the grasp of hands
purasatad astam - let her appear
naha - for our sake
puram adhitur - of the City-Burner
aho purushika - o wonder, the proud counterpart


SLP7 - P16


VERSE 8


VERTICAL TRANSFORMATION


TRANSLATION
Seated on a couch of Shiva-form and having the Supreme Shiva for cushion;
Placed within a mansion wafted round by the perfume of blossoms of Kadamba trees,
Located within a celestial grove on a pearly-gem island in the midst of a nectar ocean,
Some fortunate ones contemplate You as the upsurging billow of mental joy.


This is a Yogi's vision of Beauty as an island.
The island is located in the yogi's mind .
The Bindusthana (central locus of meditation) is an island.


WORD FOR WORD
sudha sindhor madhye - in the midst of an ocean of nectar
suravit api vati pari vrte - surrounded by celestial trees
mani dvipe - on a pearly-gem island
nipopavana vati - having within her precincts a grove of Kadamba trees
cintamani grihe - in a house made of contemplative gems
siva kare mance - on a couch of Shiva-form
paramasiva paryanka nilayam - with Supreme Shiva for cushion
bhajanti tvam dhanyaha - those rare fortunate ones worship you
kati ca na cidananda laharim - as the upsurging billow of mental joy.


SLP7 - P18


VERSE 9


SERIES OF VERTICAL VALUE SYSTEMS


TRANSLATION
The earth placed in the Muladhara, water in the Manipura,
Fire in the Swadhisthana, air in the heart, with space above;
And amid eyebrows placing the mind and breaking through the whole Kula path,
You do sport with your lord secretly in the thousand-petaled lotus.


SLP7 - P18


WORD FOR WORD
mahim muladhare - the earth placed in the Muladhara
kam api - the water also
manipure - in the Manipura
hutavaham - the fire principle (receptacle of sacrificial offerings)
sthitam svadhisthane - established in the Swadhisthana
hrdi - in the heart
marutam - the winds
akasam upari - the sky placed above
mano api - the mind also
bhru maddhye - between eyebrows
sakalam api bhitva kulapatam - breaking through the whole Kula path
sahasrare padme - in the thousand-petaled lotus
saha rahasi patya viharase - you do sport with your lord in secret


SLP7 - P20


VERSE 10


TWO INVERTED TREES
MOVEMENT OF KUNDALINI IS A PARAMETER


TRANSLATION
With streaks of ambrosial essence streaming from between Your twin feet,
Sprinkling blessings over the worlds and again from that point of high intelligible values,
Turning Yourself into a snake form of three coils and a half,
You sleep in the hollow of the Kulakunda, Your proper ground attaining.


This is a verticalized series ranging both ways.


WORD FOR WORD
sudha dhara saraihi - with streaks of ambrosial essence
carana yugalantar vigalitaih - streaming from between your twin feet
prapancam sincantih - sprinkling blessings over the worlds
punar api rasamnaya mahasaha - and again from that point of high intelligible values
avapya svam bhumim - attaining one's proper ground
bhujaganibham - taking serpent likeness
addyusta valayam - having 3 1/2 coils
svam atmanam krtva - turning Yourself
svapisi kulakunde - you sleep in the hollow of the Kulakunda
kuharini - having a hollow therein


SLP7 - P22


VERSE 11


SRI CHAKRA - CROSS AND LONG-SECTIONAL VIEWS
CONIC SECTION
TOGETHERNESS - ANGLES AS 43 ELEMENTS


TRANSLATION
With the four of Shiva and of Shiva-maids five,
And severally the nine of prime nature, with eight and sixteen petals,
Three circles and three lines, are thus complete,
The forty-three elements THAT MAKE UP Your angular refuge.


WORD FOR WORD
caturbhih srikanthais - with four of Shiva
siva yuvatibhih pancabhir api - of Shiva-maids five
prabhinna bhihi sambhoho - and severally distinct from those of Shiva
navabhir api mula prakrtir bhih - and those nine too of prime nature
trayes (in text catus) catvarimsad - making 43 in all (in text 44)
vasudala kalasra trivalaya trirekhabhis - with 3 circles and 3 lines with 8 and 16 petals are thus complete
sardham - taken together
tava carana konaha parinatah - make up Your finalised angular refuge


SLP7 - P24


VERSE 12


PURE VERTICALITY
EXISTENCE SUPERIOR TO ESSENCE


TRANSLATION
O Daughter of the High Peak, to estimate the equal of Your beauty,
The best among poets, exercising their fancy, somehow created Brahma and others.
Eager Your beauty to see, heavenly damsels mentally attain to
What is hard even for ascetics *, the state of union with Shiva.


* TO GAIN in P6, is here omitted


An innocent or pure girl has a transparent verticality.
Poets try to explain it with conceptual words,
young girls have identity with the Devi.
.

slp7-p24-v12

STRUCTURE SLP7 - P24 - V12


The snake and rope do not have equal status in the well-known Vedantic analogy, ontology is better than teleology.


WORD FOR WORD
tvadiyam saundaryam - the beauty that is yours
tuhina giri kanye - o daughter of the high peak
tulayitum - to estimate the equal of
kavindraha - the best among poets
kalpante - they exercise their fancy
katham api virinci prabhrtaya - somehow what approximates to Br.V. and others
yad alokaul sukyad - which beauty to see
amara lalanah - heavenly damsels
yanti manasa - mentally attain to
tapo bhih dusprapam api - what is hard even for ascetics to attain
girisa sayujya padavim - the state of union with Shiva


SLP7 - P26


VERSE 13


UNDER THE AEGIS OF THE ABSOLUTE
AMBIVALENT COMPENSATION


TRANSLATION
A man overaged, uninteresting to the view, inert in sport;
Falling within the range of Your side-glance, they follow, running in hundreds
Young women, with hair dishevelled, their rounded shapely breasts revealed,
Their waistbands bursting and silk garments in disarray.


Ugliness is normal on the Numerator.
Beauty is normal on the Denominator.


SLP7 - P26


WORD FOR WORD
naram varsiyamasam - a man overaged
nayana virasam - uninteresting to the view
narmasu jadam - inert in sport
tava apanga loke patitam - falling within the range of your side-glance
anudhavante - they follow running
satasaha - in hundreds
galad veni bandhaha - with hair dishevelled
kuca kalasaha - their rounded pot-like breasts
visrasta sicaya - by blown off clothes revealed
hathat trutyat kancyo - with their waist bands bursting
vigalite dukulaihi - silk shawls (saris) in disarray
yuvatayaha - damsels


SLP7 - P28


VERSE 14


VERTICAL CONIC SECTION NUMEROLOGICALLY ANALYZED


TRANSLATION
Fifty-six for earth; for water fifty-two;
Sixty two for fire; for air fifty-four;
Seventy-two for ether; for mind sixty-four;
Are the rays, even beyond these are Your twin feet.


WORD FOR WORD
ksitau - for earth
sat pancasad - 56
dvi samadhika pancasad - 52
udake - for water
hutase - for fire
dvasastih - 62
catur adhika pancasad - 54
anile - for air
divi - for sky
dvih sat trimsat - 72
manasi ca - for the mind
catur shasti iti ye - 64 and thus what
mayukhaha - rays (come out)
tesam api upari - above all these
tava - your
padam buja yugam - your twin feet (are placed)


SLP7 - P30


VERSE 15


VEDIC WORD VALUE COMPENSATED BY PERCEPTUAL VALUE
WORDS OF TWO DICTIONARIES DISTINGUISHED
AND CANCELLED OUT


TRANSLATION
Clear as autumnal moonbeams, with matted hair-made diadem,
Attached with crescent and with hands bearing refuge or boon-giving gesture,
Rosary made of crystal-clear beads and book: how could anyone, worshipping You but once,
Not gain in flow of words somehow, the pleasing sweetness of honey, milk and grapes?


Hedonistic beauty without renunciation.


WORD FOR WORD
saraj jyotsna subhram - clear as autumnal moonbeams
sasi yuta jata juta makutam - with matted hair-made-diadem attached with crescent
vara trasat trana sphatika ghatika pustaka karam - with hands bearing refuge or boon-giving gesture, rosary of crystal beads and book
sakrt - once
natva na tva - worshipping you but once
katham eva satam - how long could a good man
sannidadhate - not attain the presence of
madhu - honey
kshira - milk
draksa - grapes
madhuri madhurina phanitayah - OMITTED


SLP7 - P32


VERSE 16


MAGENTA GLORY BY CANCELLATION OF DAWN WITH LOTUS-COLOUR


TRANSLATION
That beauty residing within the minds of superior poets,
Resembling that of a forest of lotuses, when touched by the tender light of dawn:
He who can thus adore You, who are so dear to Brahma as magenta itself;
He, by profound words of most tender erotic content, shall please the same select ones.


SLP7 - P32

slp7-p32-v16


WORD FOR WORD
kavindranam - in superior poets
cetah kamala vana balataparucim bhajante - who adore the sweetness of the mental lotus forest, when touched by the tender rays of sunlight
bhajante - ye santah katicit - such rare good souls
arunam eva as magenta itself
bhavatim - you become
virinci preyasyas - as one dear to Brahma
tarunatara srngaralahari - by profound words of most tender, yet
overwhelming, erotic content
gabhira bhih -
vagbhih vidadhati - by words he pleases
satam ranjanam ami - to those very good souls he affords pleasure


SLP7 - P34


VERSE 17


SEMANTIC BLENDING OF VERTICAL WITH HORIZONTAL
WORD-BEARING ELEMENTS


TRANSLATION
He who can contemplate those word-bearing elements of broken moonstone lustre,
Joined with Vashinis, having an elusively fluid gleam;
He becomes, o Mother, the author of great poetic works,
Adding sweet charm to the lotus face of the Goddess of the Word.


Versions are word-bearing elements - this is semiosis and is horizontal.


WORD FOR WORD
savitri bhir vacam - those word-bearing elements
sasi mani silabhanga ruci bhih - of broken moonstone lustre
vasin yadya bhih - with her word Vashinis
tvam saha - as associated with you
janani - o mother
sancintayati - yah - he thus able to contemplate
saha - he
karta kavyanam - the author of (great )poetic works
bhavati - he becomes
mahatam - great (poetic works - above)
bhangiruci bhihi - of scintillating sweetness
vaco bhih - by words
vak devi vadana kamala moda madhuraih - adding sweet charm to the
lotus face of the Goddess of the Word


SLP7 - P36


VERSE 18


CANCELABLE COUNTERPARTS


TRANSLATION
With shades of Your bodily form enriched by the tenderly sunlit dawn,
And the whole earth submerged within magenta glory;
That man, able to contemplate You thus, wins You over with Urvasi and how many, how many other
Heavenly nymphs having gentle, startled, wild deer eyes.


The magenta in the sky invades the earth also.
Cancellation occurs above the O point, the girls come running below the O point.
.

slp7-p36-v18


WORD FOR WORD
Tannucchaya bhihi te - with shades of Your bodily form
Taruna tarani srisarani bhihi divam - the sky thus most tenderly and totally overcovered by the dappled dawn
Sarvam urvim - as also the whole earth
Arunima nimagnam - as immersed in sheer magenta glory
Smarati yah -
(WORD-FOR-WORD breaks off here)


SLP7 - P38


VERSE 19


RELATIVISTIC EROTICISM OF KAULA AND SAMAYA CULTS REVALUED


TRANSLATION
O Shiva Consort, making Your face the locus with twin breasts below,
And below still, as the better half of Shiva; meditating on Your erotic aspect,
Without delay he can stir the sentiments of women; this is but slight -
And at once agitates even Her of the three worlds, when Sun and Moon form Her twin breasts.


WORD FOR WORD
Mukham bindum krtva - placing the face at the locus
Kuca yugam - the two breasts
Adhah tasya - below them
Tad adho - below them
Hara ardham - the better half of Shiva
Dhyayad yo - one who should contemplate.
Hara mahishi - o consort of Shiva
Te manmatha kalam - Your erotic aspect
Sa sadyah - he without delay
Samksobham nayati - can stir the sentiments
Vanita - of women
Iti ati laghu - this is but slight
Tri lokim api - even Her of the three worlds
Ashu bhramayati - at once agitates
Ravindu sthana yugam - when sun and moon both form her twin breasts


SLP7 - P40


VERSE 20


COMPLEMENTARITY OF PSYCHIC POWERS


TRANSLATION
He who can bring You, as emanating nectar out of Your limbs all around,
Into his heart like a moonstone- made statue,
He can quell the pride of serpents like the King of Birds
And a fever patient cure by his very look of ambrosial streak.


WORD FOR WORD
Pratyahara - centralisation of tendencies
Pratyahara to gain two kinds of powers.
Kirantim ange bhyah - as emanating nectar out of your limbs all around
Kirana nikurambo amrta hrdi - gathered to his heart the radiating essence of immortal bliss
Tvam addhatte - he who can bring You
Hima kara shila murtim - like a moonstone made image
Sa sarapanam darpam shamayati - can quell the pride of serpents
Shakunta dhipa iva - like the King of Birds
Jvara plushtan - a fever patient
Drshtya sukhayati - cures by very look
Sudha dhara siraya - of ambrosial streak


SLP7 - P42


VERSE 21


TRANSCENDENCE BY VERTICALIZATION
THIN PARAMETER REVEALED


TRANSLATION
As lightning-streak-bodied, made of sun, moon and fire,
And as placed even above the six lotuses in a great lotus grove;
Those great ones, as seers of such, Your aspect free from dross and ignorance,
They experience the upsurging billow of ultimate delight.


In Kalidasa's Megha Samdesha the wife is like lightning ; never separated from her cloud-husband.
.

slp7-p42-v21


Here the wife is lightning and Shiva is reversible lightning .


WORD FOR WORD
Tatil lekha tanvim - as lightning-streak-bodied
Tapana sasi vaisva nara mayim - made of sun, moon and fire
Nishannam - as seated
Sannam api upari kamalanam - even above the six lotuses
Tava kalam maha padma tavyam - such Your aspect in a great lotus forest
Mrdita mala mayena manasa - having mind freed from dross and ignorance
Mahantah - great minds
Pasyanto - seeing this
Dadhati - experience
Parama ahlada laharim - the upsurging billow of ultimate delight


SLP7 - P44


VERSE 22


REVERSIBLE EQUATION


TRANSLATION
O Goddess, You, on this Your servant bestow a kind look:
Thus intending to adore, no sooner one begins saying:
"O Goddess, You.."; You grant him that state of identity with You,
The same as what Vishnu, Brahma and Indra accomplished by the waving of lights on their diadems.


"Bhavani Tvam" also means "Let me become You".
Brahma, Vishnu and Shiva perform Puja (ritual worship) with their shining crowns


WORD FOR WORD
Bhavani tvam - o Goddess, thou
Dase mayi - on this Your servant
Vitara - bestow
Drshtim sakarunam - a look of kindness
Iti stotum - thus to praise
Vanchan kathayati - desiring says
Bahavani tvam - o Goddess you
Iti yaha - he who
Tadaiva - at that same time
Tvam tasmai dishasi - You grant him
Nija sayujya padavim - that state of identity with You
Mukunda brahm endra sphuta makuta nirajita padam - the same state as was gained by Vishnu Brahma and Indra by the bright waving lights of their diadems.


Partial stimulus, total response.


SLP7 - P46


VERSE 23


ALL BUT OMEGA POINT COVERED BY MAGENTA


TRANSLATION
Absorbing the left half of the body of Shiva and unsatisfied in mind still,
The other, I surmise, became absorbed also; therefore,
This Your form, having three eyes and bent by twin breasts,
Wearing crescent bedecked crown, became of magenta glory.


Magenta absorbs all but the Omega Point in stages.
She does not abolish, but cancels.
Magenta and the crescent have a homogeneous status.
.

slp7-p46-v23


WORD FOR WORD
Tvaya hrtva vamam vapah - by You absorbing the left (half) of the body
Aparitrptena manasa - unsatisfied in mind
Sharir ardham shamboh - the half of the body of Shiva
Aparam api - the other also
Hrtam abhut -
Yad etat tvad rupam - this which is Your form (resulting thus)
Sakalam aruna bham - wholly of magenta glory
Trinayanam - three eyed
Kuchabhyam anamram - slightly bent, recumbent, by virtue of twin breasts
Kutila shashi chudala makutam - wearing crescent-bedecked curved crown


SLP7 - P48


VERSE 24


TRANSCENDENCE OF PHENOMENAL FUNCTIONS IN BRACKETS


TRANSLATION
Brahma creates the world, Vishnu protects, Shiva destroys:
Negating all this and his own body, the lord fades out.
Thus what results: Shiva who has eternity for prefix (Sadashiva)
He blesses, obeying the orders derived from Your instantly vibrating eyebrow twigs.


SLP7 - P48

slp7-p48-v24.



WORD FOR WORD
Jagat sute dhata - Brahma creates the world
Harihi avati - Vishnu preserves
Rudra kshapayate - Shiva destroys
Tiras kurvan etat svam api vapur - negating this and even his own body
Isah tirayati - the lord fades out
Sada purvaha - he who has eternity for prefix
Sarvam tad idam - all that results or remains here
Anugrhnati cha - he also blesses
Sivah tava jnam alambya - obeying Your order
Kshana chaliyator bhru lati kayoh - from Your instantly vibrating pair of eyebrow-twigs


SLP7 - P50


VERSE 25


ABSOLUTE NON-DUAL WORSHIP
CANCELED WITH DUAL VEDIC WORSHIP
ABSOLUTE BOTH TRANSCENDANT AND IMMANENT


TRANSLATION
Of the three gods, who are originated from Your three nature modalities,
Their worship of You, o consort of Shiva, would alone be worship
Offered to Your twin feet; it is indeed thus when they do so,
Standing eternally beside Your gem-decked footstsool, joining bud-like their hands well above, like crowns.


Absolute worship transcends both ontological and teleological values.
The Goddess above is teleological.
The footstool is ontological.
.

slp7-p50-v25


WORD FOR WORD
Trayanam devanam - of the three gods
Triguna janitanam - originated from the three nature modalities
Tava sive - of Yours, o consort of Shiva
Bhavat puja puja - their worship of You would alone be worship
Tava caranayor ya viracita - as offered to Your twin feet
Tatha hi - in spite of it being so
Tvad padodvahana mani pithasya nikate - standing beside Your gem-bedecked footstool
Sthita hi - standing indeed
Ete sasvat - eternally these
Mukulita karottamsa makutah - joining bud-like their palms well above their crowns


SLP7 - P52


VERSE 26


NATARAJA
VERTICALIZED FUNCTIONS


TRANSLATION
Brahma regains his pure quintuple nature; Vishnu becomes passionless;
The God of Death destruction meets; the God of Wealth becomes bankrupt;
the great Indra becomes functionless, with half-shut eyes;
In this great doom, he sports, o constant spouse, Your Lord alone.


Quintuple functions are abolished vertically.
The vertical axis is not abolished.


WORD FOR WORD
Virincih pancatvam vrajati - Brahma regains his pure quintuple nature
Harihi apnoti viratim - Vishnu becomes passionless
Vinasam kinaso bhajati - the God of Death destruction meets
Dhana daha yati nidhanam - the God of Wealth courts bankruptcy
Vitandri mahendri vitatir api - the great Indra becomes functionless
Sammilita drsha - with half-shut eyes
Maha samhare asmin - in this great doom
Viharati - he sports
Sati - o constant spouse
Tvat patihi asau - Your lord alone


SLP7 - P54


VERSE 27


SUM AS CONCEPTUAL COUNTERPARTS
PHYSICAL AND METAPHYSICAL ADORATION
HOMOGENEITY BETWEEN BRUTE ACTIONS AND THEIR TOTAL


TRANSLATION
Incantations, mutterings, ritual acts, hand gestures, gait,
Circumambulations, food offerings, inclination, ADORATION BY LYING DOWN (omitted in SOURCE P6) (prostration):
All such enjoyments, as coming within the scope of self-surrender,
And thus synonymous with worship of You, let such be what from me might shine forth.


Physical and metaphysical adoration are cancelled when treated as one-one ensembles.


WORD FOR WORD
Japo jalpah - mutterings and incantations
Silpam sakalam api - ritual acts
Mudra viracana - hand gestures
Gatih - gait
Pradakshinya kramanam asana adyahuti vidhih - circumambulation, burnt ritualistic food offerings
Pranamaha samveshaha - inclinations, prostration
Sukham akhilam - all such preferences
Atma arpana drsha - treated as coming within the scope of self-surrender
Saparya paryayaha tava bhavatu - let them be synonymous with worship for You
Yanme vilasitam - what from me might shine forth


SLP7 - P56


VERSE 28


NOUMENAL STATUS OF SHIVA


TRANSLATION
Even ON ("as" in SOURCE P6) partaking of nectar, so potent against fear old age and death;
They reach their doom, all such gods as Brahma or Indra;
On even swallowing that terrible super-poison, for Shiva, time's becoming is not operative:
The source here being the power of Your marital string.


A woman's negative pull saves Shiva, needs no nourishment.
In soap manufacture - the flow of soap is Shiva, cutting of flow into separate bars of soap is the Devi or Shakti.
A quantum is formed.
Half-life is the Devi's trick


WORD FOR WORD
Sudham api asvadya - even on partaking of nectar
Pratibhaya jara amrtyu harinim - so potent against fear, old age and death
Vipadyante- they reach their doom
Visve - all
Vidhi satam akhadya - Brahma, Vishnu and others
Divishadaha - the gods
Karalam yat kshvelam - that fearful poison
Kabalitavataha - even on swallowing
Kala kalana na - time's becoming is not operative
Shambhoho - for Shiva
Tanmulam - the root of which
Tava janani tatanka mahima - (is ) Your marital string


SLP7 - P58


VERSE 29


DEVI HAS ALSO NOUMENAL STATUS (THOUGH FEMININE)


TRANSLATION
"Remove Brahma's crown from before, and of him called Vishnu;
You are going to hurt his hard headgear: bypass Indra's crown"
As inclining in front of You, they remain, at that very moment for him at his homecoming,
You are about to rise. Such words of Your retinue, they do reign supreme.


This is the Eternal Present in which Shiva and Parvati are equally dignified
by cancellation in a world of intentionality (he is about to come):
both their dignities cancel out.


WORD FOR WORD
Kiritam vairincam parihara purah - remove Brahma's crown from before
Kaitabha bhidaha - of him who is called Vishnu
Kathore kotire - his hard headgear
Jahi jambhari makutam - bypass Indra's crown
Pranam reshu eteshu - they remain as inclining in front of You
Prasabham - at that moment
Upayatasya bhavanam - for him, just then coming home
Bhavasya abhyuttane - as rising for Shiva's approach
Tava parijanoktihi - the words of Your retinue
Vijayate - they ring supreme.


SLP7 - P60


VERSE 30


REVERSIBLE EQUATION BETWEEN WORSHIPPER AND WORSHIPPED, SUPERCEDING HEDONISM


TRANSLATION
Out of the rays arising from Your proper body, representing psychic powers such as atomicity (anima),
Attendant on You, o Eternal One, one who contemplates these
in terms of oneself:
What wonder for him that all benefits from the three-eyed one should only be worth rejection,
And that the fire of doom should perform for him in turn the light-waving rite.


Self and non-Self have reciprocity in attaining psychic powers
- the worshipper is worshipped.


WORD FOR WORD
Svadeho bhuta bhih - arising out of Your own body
Ghrni bhih - from the rays which are
Anima adhya bhih - psychic powers such as
Abhito nishevye - atomicity attendant on you
Nitye tvam - o eternal one
Aham iti sada - in terms of oneself eternally
Bhavayati yaha - one who contemplates
Virachayati -
Nirajana vidhim - by light-waving rite

SLP7 - P62

MONOMARKS FROM 31 ONWARDS

VERSE 31

TRANSCENDANCE BY IMMOBILITY

TRANSLATION
By sixty-four know-how factors, each capable of generating its own psychic power;
Transcending the whole world while remaining immobile,
The lord of beasts, again, by Your insistence, by that free expertness of Yours,
Caused to be brought down this firm earth for the unified fulfilment of all life -purposes.
Here there is an upward and downward process of becoming, with 64
"know-hows" (Tantras) and their negative counterparts for life-fulfilment.

WORD FOR WORD
Catuh shashtya tantraih - by 64 know-how factors
Sakalam atisandaya bhuvanam sthitah- transcending the whole world while remaining immobile
Tat tatsiddhiprasava paratantraih - each capable of generating its own psychic powers
Pasupatihi - the Lord of Beasts
Punas tvanirbandhat - by your insistence
Akhila purushartaika ghatana svatantram - by that free expertness of yours
Te tantram kshititalam avatirat idam - caused to be brought down this firm earth for the unified fulfilment of all life-purposes

VERSE 32

STRUCTURAL UNITS AND MONOMARKS WHICH ARE CHARACTERS AS WELL AS FIGURES

TRANSLATION

Shiva, Parvati, Eros and Earth; Sun, Moon; God of Love, Swan and Indra, Para, Mara and Hari,
With these three sets, with their heart monomarks suffixed,
They adore Your letters, O Mother,
By way of naming Your component limbs.Three sets of monomarks with limbs, as related to the heart.

WORD FOR WORD
Shiva shaktihi kamaha - Shiva, Parvati, Eros
Kshitih atah. Ravih - the earth, then the sun
Hamsa shakraha - swan and Indra
Tad anu cha - after which also
Para mara harayah - Para, Mara and Hari
Ami hre lekha bhih tisr bhih - with the three heart monomarks
Avasan eshu - at their terminals
Ghatitah bhajante - they adore as joined
Varnaste - these letters (monomarks)
Tava janani - as Yours, o Mother
Namavayavatam - they worship Hamsa shakraha - swan and Indra

SLP7 - P65
.
slp7-p65-v32a



Shiva sublates upwards and abolishes reality.
The Devi brings down.

One set is sublated (cancelled)

1st set - all prosperity at the hypostatic level - VAK BHAVA
2nd set - the horizontal level of desire - KAMA
3rd set - brings into being - SHAKTI
.

slp7-p65-v32b


SUN AND MOON ARE INVERTED

SLP7 - P66

VERSES 33 TO 35 - AN ADHARA IS THE RESULT
OF THE CANCELLATION OF COUNTERPARTS

VERSE 33

STRUCTURAL DYNAMISM STUDIED WITH MONOMARKS

TRANSLATION
Eros, source, wealth; this triplet placing FIRST within Your charm,
O lone and eternal one, innumerable seekers of great enjoyment
Adore You, telling beads of philosopher's stone, ever sacrificing into the fire of Shiva,
By hundreds of streaks of clarified butter oblations from the celestial cow.

This is cultivation of the same as in Verse 32 - now the modus operandi is given.
The dynamics of hedonistic ritual are described here..

SLP7 - P66

WORD FOR WORD
Smaram yonim lakshmim - Eros, source, wealth
Tritayam idam - this triplet
Adau tava mano nidhaya - placing first within Your charm
Eke nitye - o lone and eternal one
Niravadhi maha bhoga rasikah - innumerable seekers of great enjoyment
Bhajante tvam - they worship You
Chintamani gunani baddhaksha vilayhi - telling rosaries of philosophers' stone
Shiva agnau - into the fire of Shiva
Juhvantaha - ever sacrificing
Surabhi ghrta dhara ahuti shataihi - by hundreds of streaks of clarified butter oblations from the celestial cow (Subaru)

There are two versions:

VERSE 32 - an Aryan stratification - also joy, as well as Vedism (bhoga).

VERSE 33 - Maha Bhoga - acting under the aegis of the Absolute,
sacrificed into the fire.
.

slp7-p67-v33

STRUCTURE SLP7-P67-V33
A figure-eight is produced from the cow: the enjoyment is eternal.

SLP7 - P68

VERSE 34

CANCELLATION - RECIPROCITY OF BODIES

TRANSLATION
You (WHO -in P6) are the body of Shiva, having sun and moon for twin breasts;
Yourself, I surmise, o Goddess, as a new sinless self.
Therefore, by mutual complementarity, this relation remains one of common reciprocity
Between You two, participating on equal terms of transcendent bliss.

The "new sinless body" is numerator.
The Devi is the body of Shiva - he is purely mathematical.

SLP7 - P68

WORD FOR WORD
Shariram tvam shambhoh - You are the body of Shiva
Shashi mihira vaksho ruha yugam - having sun and moon for twin breasts, shoulder-borne
Tava atmanam manye bhagavati - Yourself, I surmise, o beneficent goddess
Nava atmanam anagham - as a new and sinless self
Ataha - thus
Sheshah sheshi iti ayam - by mutual complementarity this
Ubhaya sadhara nataya - by common reciprocity
Sthitaha - they remain
Sambandho - the interrelation
Vam - of You two
Sama rasa para ananda parayoh - on equal terms of transcendent bliss

SLP7 - P70

VERSE 35

ALPHA - OMEGA LINK PRESERVED
CANCELLATION OF COUNTERPARTS

TRANSLATION
The mind You are, as also the charioteer of the winds, You are the water, as well as the earth;
Apart from Your manifest form there is nought else indeed!
You, in order to manifest Your own self, by taking a universal form of
( MENTAL in P6) bliss substantial, do assume the role of Shiva- bride, and thus triumphant rule.

This is a descending series of manifest items, of values representing chakras.

WORD FOR WORD
Manas tvam - the mind You are
Vyomah tvam - the sky
Marut asi - the wind You are
Marut sarathir asi - the charioteer of the winds (You are)
Tvam apaha - (you are) the water
Tvam bhumihi - the earth
Tvayi parinamayitum na hi param - apart from Your manifest form there is nought else indeed
Tvam eva sva atmanam - You, in respect of Your own self
Parinamayitum - in order to make manifest
Vishva vapusha - by means of a universal form
Chid ananda karam - of mental bliss substantial
Shiva yuvati bhavena - You assume the role of Shiva-bride
Bibhrse - and thus You triumphant rule.

SLP7 - P72

VERSE 36

AJNA CHAKRA

TRANSLATION
I adore that Shiva ultimate, as placed in Your willing centre, shining with the brilliance of millions of suns and moons,
Whose flanks are illumined by the light of the intelligibles beyond;
(WHOM, WORSHIPPING WITH DEVOTION, LIFTED) beyond the reach of sun, moon and fire,
In that domain above all need, one lives indeed in that bright world of light.

This is an upward tendency.

WORD FOR WORD
Tava - Your
Ajna chakra stham - as placed in Your willing centre
Tapana shashi koti dyuti dharam - shining with the brilliance of millions of suns and moons
Param shambhum vande - I adore the transcendent Shiva
Pari milita parshvam parachita - whose flanks are illumined by the light of the intelligibles beyond
Yam aradhyam bhaktya - whom, worshipping with devotion
Ravi shashi suchinam avishaye - lifted beyond the reach of sun, moon or fire
Niraloke loke - in that domain above all need
Hi bhaloka - in that bright domain of light
Bhuvane nivasati - indeed he dwells in that bright world as his world.

SLP7 - P74

VERSE 37

VISHUDDHI CHAKRA
SYMMETRY BETWEEN ALPHA AND OMEGA POINTS.

TRANSLATION
In Your Visuddhi Chakra, crystal-clear and sky-generating,
I adore Shiva and the Goddess also, with parity of status with Shiva
By whose combined, streaming, moonbeam-like fluorescence,
With banished inner dross, like a female partridge, the world hereunder shines.

WORD FOR WORD
Vishuddhau te - Your Visuddhi Chakra
Shuddha sphatika vishadam - crystal clear
Vyoma janakam - sky generating
Shivam seve devim api - I adore Shiva and the Goddess also
Shiva samana vyavasitam - with parity of status with Shiva
Yaya kantya yantya shashi kirana sarupya saranim - by whose combined moonbeam-like fluorescence
Vidhuta antar dhvanta - with banished inner dross
Vilasati - it shines
Chakoriya - like a female partridge
Jagati - the world (hereunder).

SLP7 - P76

VERSE 38

ANAHATA CHAKRA

TRANSLATION
I adore those twin swans, intent on enjoying the nectar
Of the lotus blooming within the consciousness of certain great ones,
Moving within whose minds as a result of their elaboration, the maturation
Of the eighteen arts takes place freed from dross, their goodness extracted as milk from water.

WORD FOR WORD
Samun milat samvit kamala makaranda - (blooming) lotus in consciousness enjoying the nectar
Ika rasikam bhaje - (I adore) intently
Hamsa dvandvam - the pair of swans
Kim api mahatam - of certain great ones
Manasa charam - moving within the mind
Yad alapat - as a result of whose elaboration
Ashtadasa gunita vidya parinatihi - the maturation of the eighteen arts takes place
Yad adattedoshat - which extracts from dross
Gunam akhilam - all goodness (therefrom)
Adbhyah paya eva - like milk from water.

SLP7 - P80

VERSE 39

SVADHISTHANA

TRANSLATION
O Mother, I praise, placing in Your Svadhisthana the fire of sacrifice;
Ever looking upon it as the great fire of doom, and placing there her also called Samaya,
So that when the worlds are burning due to his anger,
Her mercy-moist regard renders to it the cooling touch of early spring.

WORD FOR WORD
Tava svadhisthane - in Your Svadhisthana Chakra
Hutavaham - the sacrificial fire
Adhishthaya - placing
Niratam tam ide - ever I adore it
Samvartam - like the fire of doom
Janani - o Mother
Mahatim tam cha - as also that great one
Samayam - called Samaya
Yada loke lokan dahati - when, by his rage, the worlds burn
Mahati krodha kalite dayardra ya drshtih - Her mercy-moist regard
Shishiram upacharam rachayati - renders to it the cooling touch
of early spring.

SLP7 - P82

VERSE 40

MANIPURA - REALISTIC CANCELLATION - TRAGEDY

TRANSLATION
As found in certain contemplatives who take full refuge in Your Manipura,
I adore that dark cloud of Yours, as traversed by forceful lightning,
Banishing darkness and shining with the varied gem-decked brightness of Indra's bow,
While over the three worlds, agonised by the heat of Shiva-sun, it sheds its showering waters.

WORD FOR WORD
Tati tvantam shaktya - as traversed forcefully by lightning flash
Timira pari panthi sphuranaya - darkness banishing and bursting into sparks
Sphuran nana ratna bharana - with bright-lit varied gem-set jewels
Parinad dhendra dhanusham - matured into the form of Indra's bow
Tava shyamam megham - Your dark cloud
Kam api manipura ika sharanam - as found in certain
contemplatives who take full refuge in Your Manipura
Nisheve - I supplicate before
Varshanatam - as it pours down in rain
Hara mihira tapatam tribhuvanam - while over the three worlds agonised by the heat of Shiva-sun

SLP7 - 84

VERSE 41

MULADHARA

TRANSLATION
I meditate on Your new self, as placed at Your Muladhara,
Together with Samaya, given to her light-step dance, as also that great bold-step dancer;
Giving expression thereby to all nine aesthetic interests, thus by their joint lordship,
By mercy ordaining the rebirth of the world, they confer on it the renewed status of having both father and mother.

SLP7 - P86

VERSES 42 - 49 = COMPLEMENTARY BOWS AND CRESCENTS
AT DIFFERENT LEVELS OF HYPOSTASY: BRACKETING

VERSE 42

FUSING OF TWELVE SUNS AND ITS DUPLICATIONS
RUBY = TWILIGHT.

TRANSLATION
These sky orbs twelve attained to rubyhood and placed close together,
He who can praise thus Your golden crown, o Daughter of the Snowy Peak,
Would he not have then in his mind the impression of the bow of Indra
When, by reflected glory, a slender crescent is produced by gems imbedded therein.

SLP7 - P86

WORD FOR WORD
Gataih manikyatvam - they attain to rubyhood
Gagana mani bhih - those sky orbs twelve
Sandra ghatitam kiritam - pressed close together
Te haimam - Your golden
Himagiri sute - o daughter of the snowy peak
Kirtayati yah - he who praises
Sa nideyachaya churana shabalam chandra shakalam - when by reflected glory have then in his mind a slender crescent
Dhanush shaunasiram - as Indra's bow
Kimiti - whether it is not
Na nibadhnati dhishanam - present to his mind.

SLP7 - P88

VERSE 43

SHOWS DIFFERENCE BETWEEN SUBSTANCE AND ATTRIBUTE
ONTOLOGICAL RICHNESS AND TELEOLOGICAL INDIGENCE
INDIGENCE = LACK OF FRAGRANCE

TRANSLATION
Let the blooming blue-lotus forest growth of Your thick, glossy and lustrous locks
O Shiva-consort, banish the darkness within us
To gain whose natural fragrance those other flowers of the garden of Indra,
As I can guess, take their place within Your tresses.

WORD FOR WORD
Dhunotu dhvantam nah - let it banish the darkness within us
Tulita dalitendivara vanam - the blooming blue lotus forest
Ghana snigdha lakshnam - thick, glossy and lustrous
Chikura nikurumbam - cluster of locks
Tava - Your
Shive - Shiva consort
Yadiyam saurabhyam sahajam - whose natural fragrance
Upalabdhum - to gain
Sumanasaha - flowers
Vasanti asmin - they live here
Manye - as I guess
Valama thana vati vitapinam - of the trees in Indra's garden.

SLP7 - P90

VERSE 44

PARAMETER PRODUCED UPWARDS
INVASION OF RIVAL HORIZONTAL FORCES

TRANSLATION
May it bless us, the upsurging billow of the beauty of Your face
Outflowing into a stream, to resemble Your parted hairline,
With vermilion dust bedecked, keeping apart the strong growth of tresses
As if in bondage held by anti-darkness gangs, to reveal the tender rays of dawn.

(No word for word for this verse ED)

SLP7 -P92

VERSE 45

CENTRAL AND PERIPHERAL AMBIVALENCE
COMPLEMENTARY COUNTERPARTS

TRANSLATION
Your face, exuding perfume, as it gently smiles,
Having Your bright teeth for filament, when surrounded by
Your natural curls, like so many revelling, honey-licking bees;
Each the eye of the Eros-burner, puts to shame the beauty of the lotus.

Filament = inner parts of a flower.

SLP7 - P94

VERSE 46

ABSOLUTE BEAUTY RESULTANT OF TWO CRESCENT MOON BRACKETS

TRANSLATION
I fain would treat Your forehead, shining with radiant beauty,
A second crescent to that other frail one fixed to Your crown,
So that reversed in position, both as knit one-to-one,
Results the form of a fully-matured moon, emanating soft ambrosial essence.

BEAUTY IS PRODUCED BY ONTOLOGY AND TELEOLOGY
COMING TOGETHER.

SLP7 - P96

VERSE 47

TRAGIC CONTRADICTION BETWEEN BOWS OF EROS AND GODDESS

TRANSLATION
O Uma, ever pained in concern for banishing the fear of all creatures,
And thus with eyebrows somewhat arched, with eyes of bee-like beauty below,
I do surmise them as making up the bowstring for this bow
Of the LORD ("god" in P6) of love, held by his other hand, his arm and fist hiding the middle part.

Eros wants to shoot arrows in the opposite direction.
One arrow of sympathy is horizontal
One arrow is directed upwards to shoot Shiva
The two bows are at right angles.

SLP7 - P98

VERSE 48

VERTICALIZATION OF WHAT IS HORIZONTAL

TRANSLATION
That eye of Yours, in essence the same as the sun and other than the left,
It generates daytime; the left one, presiding over night, creates its three vigils;
While the third eye, like a half-open golden lotus bud,
Ushers in the twilight time, moving between day and night.

A 90 degree tilt - the Sun and Moon produce vertical twilight.

SLP7 - P100

VERSE 49

EACH CITY HAS A PERSONALITY REPRESENTING A VALUE-FACTOR

TRANSLATION
Vishala the expansive, Kalyani the auspicious; Sphutaruchi the clear of taste;
Ayodhya the invincible, by blue lotus bound; Kripadharadhara, on mercy's fountain founded;
A certain Madhura, the sweet; Avanti, of saving power; Bhogavatika, enjoyment affording;
All such names of various cities of lasting fame, within our total regard they do reign triumphant.

Vishala is horizontal.

SLP7 - P102

VERSE 50

JEALOUSY A CONTRADICTION BETWEEN HORIZONTAL AND VERTICAL

TRANSLATION
Seeing Your baby bumble-bee-like pair of eyes which, while seeming to cast glances
Do not give up the bases of Your ears, mellowed by the play of the nine aesthetic interests,
Remaining like aptness with poets, wholly absorbed in drinking the honey within a spray of blooms;
Your mid-forehead lotus-bud eye, by jealousy touched, seems magenta-tinged

Jealousy contradiction.

SLP7 - P104

VERSE 51

7 OF THE NINE RASAS (SHADES OF AESHETIC INTEREST)
7 MOODS
EROTIC OR AESTHETIC INTERESTS, SOMETIMES VERTICALLY NEUTRALIZED

TRANSLATION
Moved by sentimental love for Shiva, resentful to any other person;
With anger of jealousy towards Ganges and with transports of wonder at Shiva's story;
With fearful surprise for the snakes of Hara, and for friends a jestful smile;
As such a source of lotus-red grace, Your regard, o Mother, for me will remain one of kindliness.

The Devi's interest is horizontal.
Shiva's interest is vertical.
The interaction is magenta.

SLP7 - P106

SERIES 52 - 60 IS PSYCHO-PHYSICAL REACTION

VERSE 52

KARUNA KATAKSHA
NO SIN IN KINDNESS PUSHED TO HORIZONTAL LIMIT

TRANSLATION
Drawn fully to the ear-limits, like gleaming Eros- arrows,
With lashes looking like arrow-base feathers; these Your eyes, having the effect
Of disturbing the complacent detachment of the City-Burner,
Make for Your glory as the highest clan of the Mountain King.

SLP7 - P106
.
slp7-p106-v52


Fully horizontal means fully in love and sympathetic.
Jealousy is the result of a 90 degree deflection.
Karuna or compassion is horizontal.
Her pride in Her family is denominator - not directed up to Shiva.

SLP7 - P108

VERSE 53

HORIZONTAL GUNAS
THE THREE GUNAS ARE LIKE A FOLDED FAN
ABSORBED INTO A HORIZONTAL GLEAMING LINE

TRANSLATION
The tricolour distinctness of Your eyes, o Beloved of Ishana (Lord),
Presented in clear threefold relief by the use of collyrium,
Would seem to create afresh the gods Shiva, Vishnu and Indra,
Bereft of passion and having the qualities of Rajas, Sattva and Tamas.
.
.
slp7-p108-v53


SLP7 - P110

VERSE 54

THE THREE GUNAS MERGE WHEN FOCUSED CENTRALLY

TRANSLATION
O one of kindly, sympathetic regard, Your heart being given over to the Lord of Beasts:
Of rivers such as Shona, Ganga and Yamuna, coloured red, white and black:
Their sacred waters You do blend indeed into sinless confluence for our purification.

The Triveni (meeting of three sacred rivers) at Allahabad happens here at the inner corner of the Devi´s eye.
The eyes are focused on the centre in meditation.
The three gunas (horizontal modalities of Nature) are folded vertically.
When bathing in the Ganges You abstract and generalise the river and ourselves - cancellation occurs.
Your personality and the personality of all other bathers attains to homogeneity.

SLP7 - 112

VERSE 55

NEUTRALIZATION BETWEEN VERTICAL AND HORIZONTAL

TRANSLATION
With eyes open or shut, You can effect, as saints say,
The being or non-being of the world, o Daughter of the Earth-Supporting Lord;
What thus came to be as you opened them, this entire world, without anything left,
To save, I now surmise, You remain now with eyes unwinkingly withdrawn.

Overt and innate aspects of creation are neutralised.
There is a neutral balance between noumenal and phenomenal aspects of creation.

SLP7 - P114

VERSE 56

PARTICIPATION OF EYE AND EAR
THE PLAY BETWEEN VERTICAL AND HORIZONTAL FIGURES OF EIGHT

TRANSLATION
O Aparna, afraid of the gossip carried to Your ear bases by Your lengthened eyes,
Surely they lie merged unwinking in water like the female Sapharika fish;
This Lakshmi too, leaves behind at dawn the closed petal doors of water lilies,
And at dusk, forcing them open, She re-enters therein.

"Aparna" means without leaf (Parvati)
In the gossip at the foot of the ears the conceptual participates with
the perceptual by circulation.

SLP7 - P116

VERSE 57

SIDE GLANCE ACTING AT A DISTANCE
RECOGNITION WITHOUT FAVOURITISM
KATAKSHA = SIDE-GLANCE.

TRANSLATION
With Your long-extended regard having the beauty of water-lilies just opening,
O Shiva-consort, do bathe with mercy even me steeped in misery far off;
Thus shall I be blessed with no loss to You;
The moonbeams do fall on forest and mansion with equality.

SLP7 - 118

VERSE 58

ENIGMATIC PARADOX OF PSYCHO-PHYSICAL DYNAMISM
STATED GLOBALLY

TRANSLATION
The two sets of curved limiting lines of Yours, O Daughter of the King of Mountains,
Who is it that will not fancy them as the bow of the flower-arrowed one;
Where, placed obliquely, and reaching beyond the path of hearing,
As it shines, adhering to Your side-glances, it gives the impression of the fixing of the arrow.

This describes ear and eyebrow limits with Eros' arrow aimed at 90 degrees.

SLP7 - P120

VERSE 59

MORE DIRECT VERTICO-HORIZONTAL INTERACTION
VERTICALIZED VERSION OF SARASWATI - PARVATI PARTICIPATION

TRANSLATION
This, Your face, I consider Kama's chariot with four wheels,
As seen when Your ear ornaments are reflected on Your shining cheeks;
Surmounting which that great hero Kama assails the Lord of Hosts,
Who, with sun and moon for foothold, mounting the globe for chariot, is fully ready to give him battle.

Horizontal versus vertical chariots.

SLP7 - P122

VERSE 60

PERCEPTUAL AND CONCEPTUAL VALUES
INTERACTION BETWEEN TWO DICTIONARIES
RECIPROCITY BETWEEN METALLIC SOUND AND WORD

TRANSLATION
The good sayings of Saraswati, exuding nectar sweetness, ever absorbing as with slow interest,
You bend Your ears to them, o Blessed one;
Each bright wit therein approving with nods,
While Your series of ear-rings seem to applaud them with their high-pitch jinglings.

SLP7 - P124

61-70: VERTICAL PARTICIPATION AT THREE LEVELS
INTIMATE PARTICIPATION AND ONE - ONE CORRESPONDENCE

VERSE 61

HIERARCHY OF OVERGENEROUS VALUES

TRANSLATION
O banner of the dynasty of the Himalayas, Your nose ridge, here as Your clan's flagstaff,
Let it ripen for us, standing so near below You, deserving fruit;
Inwardly wearing pearls as they do, and dropped by cool moonbeam respiration,
It bears, even outside, pearls due to the plenitude of the same.
.
.
slp7-p124-v61


There is plenitude inside and outside.

SLP7 - P126

VERSE 62

THING AND THING SIGNIFIED HAVE A DANCING PARITY BETWEEN THEM

TRANSLATION
O one of goodly teeth, of Your parted lips naturally red
I shall declare the similitude;
Let the coral reef bear fruit by reflection from its original model,
With which desiring to climb to the point of mid-parity,
However could it avoid being abashed at least by a degree?

This is a figure-8 dance in search of parity between the redness of the teeth and of the lips.

SLP7 - P128

VERSE 63

PARTICIPATION IN TERMS OF ENJOYING MOONLIGHT

TRANSLATION
Your smile, like a moonbeam cluster out of Your moon-bright face,
Partridges, on drinking, by surfeit of sweetness
Numbness of tongue they got; thus presently do they imbibe eagerly
The nectar thereof, treating it as sour brew, night by night.

SLP7 - P130

VERSE 64

PARTICIPATION AT TIP OF TONGUE (ADHYASA)

TRANSLATION
By incessant repetition of a muttered charm glorifying Your Lord;
As offering the flower-red shade of Your tongue triumphs;
The pure, clear crystal outline image of Saraswati,
While seated at Your tongue-tip, o Mother, in turn attains to rubyhood in its bodily form.

Constant repetition makes the tongue red and it passes to the numerator side.

SLP7 - P132

VERSE 65

POLYVALENT PARTICIPATION BY SKANDA

TRANSLATION
O Mother, they merge, those mouthfuls of betel-juice of Your face,
As Skanda, Vishnu and Upendra, vanquishing demons in battle,
Taking their headgear and armour, they return discountenancing
That Shiva's portion of offering meant for Chanda, which are moon-bright bits of camphor.

SLP7 - P134

VERSE 66

LINE OF SEPARATION
PRIMACY OF PARTICIPATION PASSES TO ONTOLOGY

TRANSLATION
Starting as You do to sing with Your vina, with head movements,
Of the varied exploits of the City-Burner, You, as the Goddess of the Word,
The one of lovely speech, You promptly cover up to silence
Your instrument as mocking the sweetness thereof by sounds of strings.

She is numerator.
The strings are denominator.
.
.
slp7-p134-v66

SLP7 - P136

VERSE 67

FATHER'S TOUCH OF CHIN IS STATIC
HUSBAND'S TOUCH IS DYNAMIC FIGURE 8

TRANSLATION
Affectionately touched by the tip of the hand of the Mountain King,
And lifted again and again by that Shiva out of desire
To drink of the lips thereof, that which makes the handle
For Your face-mirror, how could we ever speak of it, Your peerless chin.

SLP7 - P138

VERSE 68

CONTRAST ENHANCES BEAUTY
MUDDY PUTS CLEAR IN RELIEF
MERGING OF THE TWO SIDES OF THE SITUATION

TRANSLATION
Incessantly embraced by the arms of the City-Burner,
And thrilled to thorny bristling of the hair of Your neck,
It shows the lotus-stalk grace, smudged by excess of dark cosmetic paste,
By itself it retains beneath the creeper-tendril suppleness of the pearly- necklace-lotus-core.

WORD FOR WORD
Bhujashleshan - by being embraced by arms
Nityam pura damayituh - ever (incessantly) of the City-Burner
Kantakavati - thrilled to thorny bristling
Tava griva dhatte - Your neck shows
Mukha kamala nala shriyam - a lotus-stalk grace
Iyam svatah shveta - this, by itself white
Kala garu bahula jambala malina - smudged by excess of black cosmetic paste
Mrnali lalityam vahati - the lotus creeper suppleness
Yad adah - beneath the same
Hara latika - a garland of pearls.

SLP7 - 140

VERSE 69

GOOD MUSIC IS BASED ON 3 SUBTLE LEVELS/VARIATIONS,
WHICH ARE VERTICAL

TRANSLATION
Those three lines on Your neck, O One fully expert in time, syncope and melody;
They are the counter-grounds of Your marital thread of strands and sub-strands,
As they do shine as the ground wherein is born many a melody;
Giving position, regulation and limitation for the three groups of musical keys.

WORD FOR WORD
Thread (mangalasutra) is of three strands (gunas).
Three folds in the neck - existential.
Swaram, Layam, Ragam.
Gale rekhas tisrah - the three lines on Your neck
Gati gamaka gitaika nipune - o One fully expert in time,
syncopation and melody.
Viva havya anaddha praguna guna samkhya prati bhuvah - they are
the counterground of the marital thread of strands and sub-strands
Virajante - they shine in glory
Nana vidha madhura raga kara bhuvam - as the ground wherein is
born many a melody
Trayanam gramanam - of the three groups of musical keys
Sthiti niyama simana - as factors of position, regulation and limitation
Iva te - as they are

SLP7 - P142

VERSE 70

FOURFOLD ONE-ONE CORRESPONDENCE AT TWO LEVELS

TRANSLATION
Of the lotus-core tender beauty of You fourfold hands, he sings the praise,
The lotus-born god, trembling the while because of Shiva's nails
That once of yore nipped off his extra head, he (Brahma) intending now to pray for
Your refuge-granting hand- gesture for each of his remaining heads.

Brahma's building material is pollen dust - finer than that are the ashes of Shiva.

WORD FOR WORD
Mrnali mrdvinam - of the lotus core tender
Tava bhuja latanam atasrnam - of Your fourfold creeper-like arms
Chaturbhih - of the 4
Saundaryam - beauty
Sarasija bhavah stauti - he praises the lotus-born (Brahma)
Vadanaih - by means of his faces
Nakhe bhyah santrasyan prathama mathanad antaka ripuh
- by nails being ripped off once before by the enemy of death (Shiva), fearing his nails
Chaturnam shirshanam - for the (remaining ) four heads
Samam abhaya hastarpana dhiya - with 1/1 correspondance now intending to pray for refuge granting gesture (one for each head).

SLP7 - P144

71 - 80 BRACKETING AND ONE/ONE CORRESPONDANCE

VERSE 71
UPPER AND LOWER LIMITS MARKED OUT

TRANSLATION
Shining by the play of Your fingernails that mock in colour
Just-opening lotus buds, how could we speak of the beauty of Your hand?
Granted be, o Uma, that the lotus could have one shade less of parity with it
If at all, and that , alas, only when touched by the magenta paste of the sole of Lakshmi as she plays thereon.

WORD FOR WORD
Nakhanam udyotaih - by the shining of Your fingernails
Nava nalina ragam vihasatam - that mock the colour of just-opening lotus buds
Karanam te - of Your hands
Kantim kathaya - say the beauty
Kathaya mah katham - how could we
Ume - o Uma
Kaya cid va - somehow
Samyam bhajati - equality have
Kalaya - (at least) by a shade (of) difference only (e.g. one day from full moon)
Hanta - alas
Kamalam yadi - if the lotus should
Kridat lakshmi chrana tala - as Lakshmi sporting (thereon)
Laksha rasachanam - the sole of her feet with its magenta paste
of the sole of Lakshmi as she plays thereon.
.

Saundarya Lahari: 1973/ File slp6

SOURCE SLP6

Source SLP6, manuscript in Patrick Misson's hand, dates from 1972, in Ootacamund, Tamil Nadu, India.
It is the "finalized" text of the first 51 verses of the Saundarya Lahari in English, the last version before the Guru's death and declared by him to be final, or as well as could be managed, though many subtleties and double entendres of the original sanskrit were untranslatable.
It is accompanied by short notes.
There is a second manuscript, in sources SLP7 and SLP8, which continues for the entire one hundred verses, accompanied in many cases by word-for-word translation and notes.
Pages are numbered 1 to 103, many pages are blank.

KEY VERSES ARE INDICATED BY ASTERISKS

CONTENTS

P1- V1 to 9

P19- V10 to19

P39- V20 to 29

P59- V30 to 39

P79- V40 to 50

P101- V51


SLP6 - P1

VERSE 1

VERTICAL AND HORIZONTAL
PARADOX POSED
THE DISTINCTION BETWEEN THE FIELD AND THE KNOWER OF THE FIELD
IS WISDOM.

TRANSLATION
Shiva, united with Shakti, becomes able to manifest,
If otherwise, this god knows not even how to pulsate.
How then could one of ungained merit be able to bow to, or even praise
One such as You, adored by Vishnu, Shiva and Brahma.

Both Shiva and Shakti have equal importance.
Shiva is not active, only a catalyst, a parameter like the thread of a pearl necklace, a correlating principle at the Omega point.

SLP6 - P2

Maya is spreading from the Alpha point to the virtual and actual sides.
The Numerator is only a thin parameter and a crescent moon:
It cannot pulsate without the Devi.
Shiva is a catalyst, he does not change.
He is a magnet.
He is a fire - not affected by heat, but it heats an iron ball.
slp6-p2-v1
slp6-p2-v1a.

SLP6 - P3

VERSE 2

PARTICLE WORLD
TAOIST PAINTING
THREE PHENOMENAL FUNCTIONS IN A MONDE AFFINE

TRANSLATION
The fine dust arising from Your lotus feet,
Brahma, gathering up, the worlds creates;
Vishnu, incessantly bears them up somehow, with his thousand heads;
And Shiva, having shaken it up, accomplishes with it his ash-wearing rite.

SLP6 - P5

VERSE 3

SWASTIKA
QUATERNION WITH ONE-ONE MATCHING OF INTEREST
IN FOUR TYPES OF PERSON.

TRANSLATION
To the uninstructed, You are the light-city, inner darkness banishing,
mid-ocean placed;
To inert ones, the ooze of sweetness within blossoms celestial, having
mind-expanding effect;
While for indigent spirits you become a brood of philosophers' stones
And for those submerged in the ocean of birth and death, the very tusk of Vishnu's boar.

SLP6 - P7

VERSE 4

SQUARE ROOT OF MINUS ONE
PRIMACY OF CAUSE OVER EFFECT (SATKARANAVADA)
PRIME POTENT POWER.

TRANSLATION
Other arms than Yours can confer protection or boon.
You alone do not act overtly, by gesture, the promises of refuge or boon.
What is more, Your feet, o sole refuge of the world of beings,
Are alone expert indeed in yielding boons more than asked for.

SLP6 - P9

VERSE 5

REFLECTED GLORY COMING INDIRECTLY FROM THE ABSOLUTE
SUB SPECIE AETERNITATIS

TRANSLATION
Once Vishnu, having adored You, the bestower of blessings on Your worshippers;
Taking womanly form, caused agitation even to the City-Burner.
Eros too, worshipping You with body licked into reality by the glances of Rati;
Even to the minds of great recluses, confusion of values brings.

SLP6 - P11

VERSE 6

OCCASIONALISM GIVES POWER TO EROS

TRANSLATION
O Daughter of the Snowy Peak, just deriving from Your glance askance
Whatsoever grace he could; with flowery bow and bumble-bee bowstring,
And five-flowered dart and springtide for messenger, all these as one withal,
Mounting the chariot of the mountain breeze, he victoriously reigns, that god of love.

Numerator and Denominator must be ready.
Pure love comes from the Alpha Point and is irresistible - no-one is excepted.

SLP6 - P13

VERSE 7***(KEY VERSE)
FOUR-FOLD SCHEMATIZATION

TRANSLATION
O let Her appear before us, that proud counterpart of the City-Burner,
Resounding with waist-belt of jingle bells,
Recumbent by breasts like frontal bulges of a calf-elephant,
Slim of waist, with autumnal full-moon face,
holding aloft bow and arrow, noose and goad.

Purushikaa.

SLP6 - P15

VERSE 8

INNER BEAUTY UNIT INVERSION
VERTICAL TRANSFORMATION

TRANSLATION
Seated on a couch of Shiva-form and having the supreme Shiva for cushion,
Placed within a mansion wafted round by the perfume of blossoms of Kadamba trees,
Located within a celestial grove on a pearly-gem island in the midst of a nectar ocean;
Some fortunate ones contemplate You as the upsurging billow of mental joy.

A yogi's view of Beauty as an island.
The island is located in the yogi's mind.
The island is the Bindhusthana (locus).

SLP6 - P17

VERSE 9

KULA PATH
SERIES OF VERTICAL VALUE-SYSTEMS

TRANSLATION
The earth placed in the Muladhara, water in the Manipura,
Fire in the Svadhisthana, air in the heart, with space above
And amid eyebrows placing the mind and breaking through
the whole Kula-Path,
You do sport with Your Lord secretly in the thousand-petalled lotus.

An ascending series of elementals.
Parvati ascends and meets Shiva in the Sahasrara.
Digital and binary are horizontal.
Analog is vertical.
The action is taking place inside the yogi.

SLP6 - P19

VERSE 10

ASCENT AND DESCENT OF VALUES
KUNDALINI SNAKE -TWO INVERTED TREES
THE MOVEMENT OF THE KUNDALINI IS A PARAMETER

TRANSLATION
With streaks of ambrosial essence streaming from between Your twin feet;
Sprinkling blessings over the worlds and again, from that point of high intelligible values,
Turning Yourself into a snake form of three coils and a half;
You do sleep within the hollow of the Kulakunda, Your proper ground attaining.

A verticalized series, ranging both ways.
The snake starts at the O Point - not at the Alpha Point.
It starts between the two feet at the middle - from there spread two trees of ramified sets of lightning, ambrosia or value, spreading over the three worlds.
The snake also goes upwards and downwards.
Kechari - "moving in the sky" - the Brahmarandra at the top,
The resting point at the bottom - the Kulakunda.
Rouse the Kundalini - rouse the emotions - yogis can make tastes, smells and lights that that they experience by rousing the Kundalini.
3 1/2 plus 3 1/2 = 7. There are six Adharas, but the octave is seven notes, Sunday to Sunday is eight days.
When you give someone ten rupees, you must add one rupee as a gift.
The number is not fixed.
He has been revising a number of nodes, five elements, six seasons;
here there are seven.
If you cancel and focus completely, nothing is left.
Leave your ego to report: here, the Devi reports.
If you focus correctly, there is nothing but blinding light.
The snake passes through the hole of the Brahmarandra or of the Muladhara.
A syndrome is a group of organs working together: nodes of nerves act together.
"Sprinkling" is praksharana - a tantric rite.

SLP6 - P21

NEW SECTION

VERSE 11***
SRI CHAKRA - CROSS AND LONGITUDINAL SECTION VIEWS
CONIC SECTIONS - ANGLES AS 43 ELEMENTS
TOGETHERNESS

TRANSLATION
With the four of Shiva, and of Shiva-maids five
and severally the nine of Prime Nature,
With eight and sixteen petals, three circles and three lines, are thus complete
The forty-three elements making up Your angular refuge.

A spot of light represents the unknown Self on the Numerator side.
Cancel all the Chakras which condition you.
A lotus floating on a well.
Riemannian space is geodesic.
Lobachevskian space - many parallels are possible - two trumpet shapes.
Marbles in a bucket - the marbles are Riemannian space
- the water is Lobachevskian space

In the Sri Chakra, inside becomes out, and right, left - as in the Kandukavati
There are nine points of intersection - five below, four above.

SLP6 - P22

Mulaprakriti is the negative starting point.
Eight petals is four divided - subdivided again makes sixteen.

The three circles and three lines - sattva, rajas and tamas (the three gunas or nature modalities) - these are also three degrees of abstraction
- see the Raghuvamsa of Kalidasa: there are references to a sea, a trench and a rampart as the frontiers of the absolute kingdom.
"Rule till result comes" this is vertical absolutism.
"Take taxes like a cloud taking up moisture to produce rain".
(see Kalidasa's Raghuvamsa)

A bucket full of water with a hole in it is rising from a well - drops fall down - forming the Sri Chakra.
An angle is a refuge - trigonometry and sinus curves are all based on triangles.
Higher mathematics, trigonometry, logarithms etc., are all based on triangles.
The dynamism is all related to triangles.
The Devi is an hourglass shape structurally reduced to its limit:
Her waist is almost non-existent: "mitya kalpita madhye" .
Chirality, ambivalence, polarity - there are structural elements here,
as well as in modern mathematics.
Equations and graphs verify each other - geometry and algebra meet.

SLP6 - P23

VERSE 12

CONCEPTUAL AND PERCEPTUAL BEAUTY
TAUTOLOGY (GIRLS) AND CONTRADICTION (ASCETICS)
PURE VERTICALITY - EXISTENCE IS SUPERIOR TO ESSENCE

TRANSLATION
O Daughter of the High Peak, to estimate the equal of Your beauty
The best among poets, exercising their fancy, somehow created Brahma and others.
Eager Your beauty to see, heavenly damsels mentally attain to
What is hard even for ascetics to gain; the state of union with Shiva.

An innocent and pure girl is transparent verticality.
Poets try to explain the Devi with conceptual words,
young girls have identity with the Devi.
The snake and the rope do not have equality of status - the rope is more real.
Ontology is better than teleology.
The munis (ascetics) are peripheral.
The girls are negative vertical.
The girl has just to think of herself; she does not have to do penance like the ascetics, she is promoted on a course natural to any woman.
Woman is naturally innocent.
Poets create demiurges to represent values which approximate to the beauty of the Goddess.
The girls are promoted "manasa" (through their minds) by themselves.
Tribal girls and heavenly damsels are the same - one is more rarefied.
A woman looking at the mirror and looking at the Goddess is the same.
See "Kabuli Wallah" by Tagore and the story of Iole and Hercules.

SLP6 - P25

VERSE 13

AMBIVALENT COMPENSATION
UNDER THE AEGIS OF THE ABSOLUTE

TRANSLATION
A man overaged, uninteresting to the view, inert in sport,
Falling within the range of Your side-glance, they follow, running in hundreds,
Young women, with hair dishevelled, their rounded, shapely breasts
By blown off clothes revealed; their waistbands bursting,
and silk garments in disarray.

Ugliness is normal on the Numerator.
Beauty is normal on the Denominator.

Even an old man can become beautiful
- beauty is just some light playing on the face.
This verse is complementary to the previous one; they have the same structure.

SLP6 - P25

Shiva because of his meditation;
Faust is beautiful because of his studies.
Trasat is the startled movement of a faun.

SLP6 - P27

VERSE 14

NUMEROLOGICAL STRUCTURALISM
ASCENDING VERTICAL SERIES
VERTICAL CONIC SECTIONS NUMEROLOGICALLY ANALYZED

TRANSLATION
Fifty-six for earth, for water fifty-two,
Sixty-two for fire, for air fifty-four,
Seventy-two for ether, for mind sixty-four,
Are the rays; even beyond these are Your twin feet.

Like the Pythagorean Tetraktys this is a symmetrical picture.
It is cosmologically real here - not only imaginary.
Ontology is here related to teleology.

Water is less solid than earth - 56 - 52
Fire is less solid than air - 62 - 54
Mind is less solid than ether - 72 - 64
Altogether making more or less 360 days of the year.
(Twelve 30-day months)

What you gain in objectivity you lose in subjectivity.
What you gain in ontology you lose in teleology.

The vertebral column is made up of nodes.
The nodes of a bamboo are stable states of mind of the seasons
recorded in the nervous system
This is the effect of the outside on the inside.
Stable points are at intersections between the practical and the theoretical.
There is cancellation at different points and a one-one correspondence.
This is a secret of the universe. The feet are above.
Feet means any point of intersection, a limit on the hypostatic side.
The Goddess is lifted from an ontological to a teleological status.
The next verse has a hypostatic goddess.
The six seasons - nodes of experience of the seasons in the memory:
- these are indeterminate, not exact numbers.
Interpersonal and trans-subjective - there are variations between two people, it is not fixed.
Shadadharas - six stable positions.
Subjected to critical evaluation = Mimamsa philosophy.
Advaita can put woman on top - Tantra cannot..

Panchikarana (quintuplication - the five elementals)
can be "panchi krita tanmatra" - cancelled.
"apanchi krita tanmatra" - not cancelled

SLP6 - P28

Numerator and Denominator must not be made to cancel and balance too precisely.
The world is not rigid, it is dancing.
If it is fixed rigidly it is a bench or stool - it is not dancing.

SLP6 - P29

VERSE 15

VEDIC WORD-VALUE COMPENSATED BY PERCEPTUAL VALUE
WORDS OF TWO DICTIONARIES DISTINGUISHED
AND CANCELLED OUT - VEDIC DEVI COMPENSATED
BY INTENTIONALITY (MATTED HAIR)

TRANSLATION
Clear as autumnal moon-beams, with matted hair-made diadem
Attached with crescent, and with hands bearing refuge- or boon-giving gesture,
Rosary made of crystal-clear beads and book; how could anyone,
worshipping You but once,
Not gain in flow of words, somehow, the pleasing sweetness of honey,
milk and grapes.

Hedonistic beauty is without renunciation.
Here there is no colour and She has matted hair - signs of renunciation.
She is Gauri, the wife of Shiva.
She is Saraswati modified by the matted hair.
This shows the sympathy of a wife for a husband,
but She is still on the Numerator side.

The previous verse travelled upward to the feet.
Now we have a descending movement.
Here there is a thin, mathematical Vedic Devi - moonlight.
This is a theoretical picture, but there is also a very thin perceptual experience of moonlight.
She wears Shiva's moon in order to identify with him inside,
although She is not on the positive level of Shiva.
In the Mahabharata, Kunti Devi is blindfolded in sympathy with her blind husband.
In verse 4, Sankara rejects hand gestures - here he accepts them,
but at a very high level.
The reward is the poetic gift - as desired by Brahmins.
The crystal beads have no colour: pure intelligence is white.
Worshipping "but once" gives the power of words - not morality etc..
Honey, milk and grapes - this is not a theoretical value
- it descends to the ontological level of enjoyment and cancels the conceptual side of the rosary and book.
Even a Vedic goddess can give actual results.
Beauty arises from the cancellation of the actual and the conceptual.

SLP6 - P31

VERSE 16***(KEY VERSE)

DIGNIFIED MYSTICAL EROTICISM (POETRY)
MAGENTA GLORY BY CANCELLATION OF DAWN WITH LOTUS COLOUR

TRANSLATION
That beauty residing within the minds of superior poets,
Resembling that of a forest of lotuses,
when touched by the tender light of dawn,
He who can thus adore You, who are so dear to Brahma as magenta itself,
He, by profound words of most tender erotic content shall please those same select ones.

The Saraswati of the previous verse is nearer to the Vedic context,
but here also it is the "daughter of Brahma".
Brahma is denominator and gives a denominator touch.
Verse 15, 16, 17, and 18 all go together, as they all deal with colour effects.
Verse 17 also deals with poetry and verse 18 with light effects.
Turn it 45 degrees to the right or to the left
and you get ultra-violet and infra-red.
There are three Devis and three sets of poets
appreciating them in different ways.
verse 17 deals with poetry and verse 18 with colour.
A mahakavi (superior poet) is a Vedic appreciator.
The Devi of the previous verse was white - this one is coloured.
Two light effects from above and from below meet in an actual lotus.

SLP6 - P33

VERSE 17

SCINTILLATING AND FLUORESCENT LIGHT (LYRIC POETRY)
SEMANTIC BLENDING OF VERTICAL WITH HORIZONTAL
WORD-BEARING ELEMENTS

TRANSLATION
He who can contemplate those word-bearing elements
of broken moonstone lustre,
Joined together with Vashinis, having an elusively fluid gleam,
He becomes, o Mother, the creator of great poetic works,
Adding sweet charm to the lotus face of the Goddess of the Word.

Vashinis are word-bearing elements = semiosis = horizontal.
Syntactics, semantics and semiotics are involved here.
Beauty comes from mixing this with Sphota - it is a scintillating light
- meaning that it is derived not from single words but from sentences.
Two rival theories of semantics - part of Karma Kanda,
the branch of knowledge dealing with action.
One involves the spread of meaning through the phrases.
Two qualities must blend, broken moonstone scintillation and a fluid gleam.
Savitri = coming from the sun, bright.
Root = to be born, bursts into meaning = Sphota.

SLP6 - P35

VERSE 18***

COMPLETE AURORA
VITALITY >< DELICACY
KIMPURUSHAS AND CELESTIAL MAIDS CANCELLED
CANCELLABLE COUNTERPARTS

TRANSLATION
With shades of Your bodily form enriched by the tenderly sunlit dawn,
And the whole earth submerged within magenta glory;
That man, able to contemplate You thus, wins You over with Urvasi
And how many, how many other Heavenly nymphs,
having gentle, startled, wild-deer eyes.

The magenta in the sky invades the earth also.
Cancellation is above the O Point, the girls come below the O Point.
slp6-p35-v18.
slp6-p35-v18a


There are double refraction effects.
Two clouds, two trees with ramified branches or streaks of lightning.
Between them, the Devi appears.
Girls or substitute Devis are running in a horizontal cloud.

SLP6 - V18

There are two beauties, each at 45 degrees,
giving a magenta sky and a magenta earth.
The celestial damsels are numerator.
The startled eyes of a tribal girl are denominator.
The Devi is magenta and vertical.

The girls come running to him who sees the yogic vision of a dappled dawn.
The man who is able to bring the three grades of magenta here together, (corresponding to the Brahmin girls, the Devi and the wild tribal girls)
- his mind is neutralised.
A deer is neutralised eroticism, innocent and drunken.
Subrahmanya has two wives: Devayani, who is white,
Valli, who is black.
How many hundreds of rays (girls running)
One man - the yogi
The two cancel out: the details are horizontal and many,
the yogi is vertical and one.

SLP6 - P37

VERSE 19

UNILATERAL AND REVISED SHAKTI WORSHIP
DIGNIFIED EROTICS
RELATIVISTIC EROTICISM OF KAULA AND SAMAYA CULT REVISED

TRANSLATION
O Shiva-Consort, making Your face the locus, with twin breasts below,
And below still, as the better half of Shiva, meditating on Your erotic aspect,
Without delay, he can stir the hearts of women - this is but slight -
And at once agitates even Her of the three worlds,
when Sun and Moon form Her twin breasts.

For the first time after the structure is stated in eighteen verses,
here medium and message come together, and Sankara revises Tantra,
stating the position of Advaita.
Women are attracted to you as you are to them.
Ritualism asks for benefits - you get what you deserve - like attracts like
- there is a law of togetherness or a binding force in the universe,
a cementing force.
The Goddess of the Three Worlds and the Goddess of this world.
This world is Kaula - asymmetric worship - but it does not attain cancellation.
"Breasts below" means that the Bindhusthana (locus) is too low.
Sun and moon mean the breasts are above - asymmetric and hypostatic.

SLP6 - P38

The tiger is one breast, the snake the other.
Ida and Pingala (the left and right passages): the yogi goes through the middle
without going to one side or the other.
The beauty of the three worlds is eternal.
The Kaulins and the Samayins want to taste sugar, not to be sugar.
Sankara accepts their position, but says it is "atilaghu" and vulgar
- très ordinaire -very vulgar.
The girls' breasts have hair, except around the nipple- a circle of light
In Kalidasa's poetry the breast is described as a hill with bamboos.
The gods look down on it - means you must look at the breasts from above.
- the Brahmins say that women are Sudras (low caste) - here this is corrected.
Just schematismus (structuralism) is Tantra,
Schematismus and cancellation is Advaita.

SLP6 - P39

VERSE 20***

FINDING THE HEART LOTUS
NORMAL YOGI - COMPENSATION
COMPLEMENTARITY OF PSYCHIC POWERS

TRANSLATION
He who can bring You, as emanating nectar out of Your limbs all around,
Into his heart like a moonstone-made statue:
He can quell the pride of serpents like the king of birds,
And a fever patient cure by his very look of ambrosial streak.

Pratyahara means "centralisation of tendencies".
By pratyahara here one gains two kinds of psychic powers.
The previous verse is not completely absolutist,
you have to supply the Numerator and cancel .
Consciousness is a circle or a flower.
The yogi withdraws into it and restrains his outgoing impulses
- this is pratyahara.
A statue is considered intersubjectively and transphysically
by the yogi inside himself
- he centralises himself and conserves his dissipated interests.
Nectar = value = nervous energy.
A serpent crawling is in a dialectical relationship with a hovering vulture.
They are hereditary enemies - there is an accentuation of polarity;
as also with the fever-patient and the curing yogi.

SLP6 - P41

NEW SECTION

VERSE 21***

TRANSCENDENCE BY VERTICALIZATION
THIN PARAMETER REVEALED

TRANSLATION
As lightning streak-bodied, made of sun, moon and fire,
And as placed even above the six lotuses in a great lotus grove,
Those great ones, as seers of such, your aspect free from dross and ignorance,
They experience the upsurging billow of ultimate delight.

In Kalidasa's Meghasamdesa the lightning wife is never separated from the cloud husband.
The wife is lightning, Shiva is lightning reversible.

SLP6 - P43

VERSE 22***

REVERSIBLE EQUATION

TRANSLATION
"O Goddess, You, on this Your servant bestow a kind look"
Thus intending to adore, no sooner one begins saying: "O Goddess, You..."
You grant him that state of identity with You,
The same as what Vishnu, Brahma and Indra accomplished by the waving of lights on their diadems.

"BHAVANI TVAM" IN SANSKRIT MEANS BOTH
"O GODDESS, YOU.." AND "MAY I BECOME YOU"
Brahma, Vishnu and Shiva perform Puja with their shining crowns.
Advaita is the cancellation of duality.
The intentionality of linking Self and non-Self is greater than prayer.
The intentionality of prayer is more important than the brute act of prayer.
Worship is not necessary, even before the Goddess grants sayujya
("that state of identity..."), which is better than grace.
In the Vedic context, Brahmins and gods are elevated by their actions
and made fit to worship the Devi.
Here, however, a "Dravidian child" without merit is the subject.
This transcends the Vedic puja (sacrifice) by Vedanta.
Even just the desire to know Yoga will take you beyond the Sabda Brahman of the Brahmins.
The crest-jewel is the Numerator.

SLP6 - P45

VERSE 23

ALL BUT THE OMEGA POINT IS COVERED BY MAGENTA
RELATIVITY IS REVISED TO YIELD ABSOLUTE ORTHOGONALITY
RECIPROCITY WITHIN A QUATERNION

TRANSLATION
Absorbing the left half of the body of Shiva and unsatisfied in mind still,
The other, I surmise, became absorbed also,
Therefore, this Your form, having three eyes and bent by twin breasts;
Wearing crescent-bedecked crown, became of magenta glory.

Magenta absorbs all but the Omega Point by stages.
She does not abolish, but cancels.
Magenta and the crescent have homogeneous status.
slp6-p45-v23.
SLP6 - P47

VERSE 24

PLUS AND MINUS COMPENSATION
DOWNWARD NORMALIZATION
TRANSCENDENCE OF PHENOMENAL FUNCTIONS IN BRACKETS

TRANSLATION
Brahma creates the world, Vishnu protects, Shiva destroys;
Negating all this and his own body, the Lord fades out.
Thus what results; Shiva who has eternity for prefix (Sadashiva),
He blesses, obeying the orders
derived from your instantly vibrating eyebrow-twigs.

Obeying negates.
slp6-p47-v24

Shiva becomes too transcendental.
Problems are real - accept your reality - go inside the problem.
See Bergson's image of entering Notre Dame cathedral
rather than observing it from the outside.
The Absolute is not an object, but the result of cancellation.
Items of value, endless series of items of value strung on a string or parameter, are equal to God.

SLP6 - P48

The Devi's beauty is a value here.
Whatever a yogi is doing, he sees the Absolute always.
The Absolute is a universal value, just as magenta it is a Universal Concrete. (see Hegel).

SLP6 - P49

VERSE 25

ABSOLUTE NON-DUAL WORSHIP CANCELLED WITH VEDIC DUAL WORSHIP
THE ABSOLUTE, BOTH TRANSCENDANT AND IMMANENT
ALPHA AND OMEGA MODES REVERSIBLE
TRANSCENDING THE THREE MODES

TRANSLATION
Of the three gods who are originated from Your three nature modalities,
Their worship of You, O consort of Shiva,
would be worship offered to Your twin feet,
It is indeed thus when they do so,
standing eternally beside Your gem-decked footstool,
Joining bud-like their hands well above, like crowns.

Absolute worship transcends both ontological and teleological values.
Teleological is the Devi above.
Ontological is the footstool below.
slp6-p49-v25.
The three gods, worshipping the Goddess, take three postures:
One with hands above the head, bending over the Goddess.
One with hands above the head, worshipping the footstool.
One standing eternally.

This means that the three Gunas are transcended.
The three Gunas are hedonistic or relativistic values.

The first position is Vedic - waving lights
She is higher than them, She is a Numerator value.
The second position is Kaula, etc
- the footstool they worship is on the negative side.
The third is Vedantic - "standing eternally"
- there are no benefits to be gained.

The three Gunas (modalities of Nature) are transcended by double negation.
The only way to abolish evil is to dive-bomb through it.
The gods are the vertical principles of the horizontal Gunas.

SLP6 - P51

VERSE 26

NATARAJA - VERTICALIZED FUNCTIONS
NEGATIVE BECOMING
FOURTH DIMENSIONAL SHIVA

TRANSLATION
Brahma regains his pure quintuple nature, Vishnu becomes passionless,
The god of death destruction meets, the god of wealth becomes bankrupt,
The great Indra becomes functionless with half-shut eyes:
In this great doom, he sports, O Constant Spouse, your Lord alone.

Quintuple functions are vertically abolished.
The vertical axis is not abolished.
Verses 26 to 29 or 30 have the same kind of structural implications:
Two-sided cybernetics.
The cybernetic retroaction of inner space.
Homeostasis - one-one correspondence and parameters.
Conic space with two parameters.
Upward and downward logarithmic spirals.

Where the vertical and horizontal cross there are nodes = colour or sound.
Psychedelic space has a one-one correspondance with cybernetic space.

SLP6 - P53

VERSE 27 ***

REVERSIBLE RITUALISM
ONE-ONE CANCELLATION OF RITUALISTIC ENSEMBLES
THE SUM AS CONCEPTUAL COUNTERPARTS
PHYSICAL AND METAPHYSICAL ADORATION
HOMOGENEITY BETWEEN BRUTE ACTIONS AND THEIR TOTAL

TRANSLATION
Incantations, mutterings, ritual acts, hand-gestures, gait,
Circumambulations, food offerings, inclinations, prostrations:
All such enjoyments, as coming within the scope of self-surrender,
And thus synonymous with worship of You; let such be what from me might shine forth.

Physical and metaphysical adoration are cancelled out,
when treated as one-one ensembles.
There is one-one correspondence between acts of worship and cybernetic language.
Actions concentrate the mind and establish bipolarity between subject and object - achieving homeostasis.
Waving lights is a figure-eight = cancellation.
"From me..", "with you.." - cancellation of the Self with the non-Self.
Ritual is intentionality.

SLP6 - P55

VERSE 28

NOUMENAL STATUS OF SHIVA
DIGNITY OF THE FOURTH DIMENSION
RENORMALISATION

TRANSLATION
Even on partaking of nectar, so potent against fear, old age and death,
They reach their doom, all such gods as Brahma and Indra;
On even swallowing that terrible super-poison - for Shiva,
time's function is not operative:
The source here being the power of Your marital string.

Woman's negative pull saves Shiva, he needs no nourishment.
This is like, for example, the manufacture of soap: there is a continuous length of soap on the moving carpet which is cut into individual bars
- the flow of soap is Shiva, the cutting is Shakti - a quantum is formed.
Half-life is the Devi's trick.
The Devi does nothing, the string is a contract respected by Shiva.
The status of Shiva is the thinnest of parameters
- other gods have phenomenal status, nourished by negentropy (food).
Shiva is noumenal, he can feed on entropy.

AMBROSIA >< POISON
NEGENTROPY >< ENTROPY

Shiva transcends the duality between these two.
The light of Shiva shines by double negation
(like shining black polished shoes).
Scientists seem to have discovered that time can be reversed.
Shiva can even immobilise a sense of duration.
The string is a contract - like Max Planck's "H" - it keeps the world together
It is the negative side of the parameter.
This is Brahman normalised - sthanam.
Maya is no longer operative
- balance is the main teaching of this series of verses.
By "H" or by half-life, nature never allows complete evaporation.
A certain quantum is preserved - a regulating principle of nature.
The fire of doom is on the Numerator, beyond the Devi,
it will descend to cancel with the highest Denominator.

SLP6 - P57

VERSE 29

THE DEVI HAS ALSO A NOUMENAL STATUS,
THOUGH SHE IS FEMININE
ASCENDING TO OMEGA DIGNITY
POSITIVE CANCELLATION BY INTENTION ONLY

TRANSLATION
Remove Brahma's crown from before, and of him called Vishnu;
You are going to hurt his hard headgear; bypass Indra's crown,
As inclining in front of You they remain, at the very moment,
for him on his homecoming
You are about to rise: such words of Your retinue, they do ring supreme.

This is an eternal present in which Shiva and Parvati are equally dignified
by cancellation in the world of intentionality - he is "about" to come.
Both their dignities cancel out.
The Goddess is here NOT mathematically thin,
there is a horizontal content also - soldiers, royal pomp, attendants.
Shiva is coming, She is about to rise.
Brahma, Vishnu etc. are existential gods - hence the hard crowns,
bypassed by verticalisation from the negative side.
This is a moment of intentionality
- the event takes place above the horizontal in the world of concepts.
They are "about" to meet - there is an intention
- this is a vertical participation without carnality.
- Shiva can be Ardhanarisvara (half-male, half female)
- copulation is not necessary, it passes vertically through the whole situation.

SLP6 - P59

VERSE 30*** (THIS INDICATES A KEY VERSE)

REVERSIBLE EQUATION
BETWEEN WORSHIPPER AND WORSHIPPED,
SUPERCEDING HEDONISM
REVERSIBILITY OF PSYCHIC DIGNITY
RELATIVISTIC RITUALISM IS TRANSCENDED
VERSE 23 REVERSED

TRANSLATION
Out of the rays arising from Your proper body,
representing psychic powers such as atomicity (Anima):
Attendant on You, o Eternal One, one who contemplates these in terms of oneself,
What wonder for him that all benefits from the three-eyed one should only be worth rejection,
And that the fire of doom should perform for him in turn the light-waving rite.

Here Self and non-Self have reciprocity in attaining psychic powers.
The worshipper is worshipped.
This is fully Advaitic - it transcends Tantra.
Psychic powers are relativistic and worth only rejection.

The Devi gives sayujya - identity with Herself.
The rays are powers that arise from Her psycho-physical body.
These powers are accidental attributes - but She is "eternal" or Absolute.
"In terms of oneself" - put yourself on the Denominator side
and the Devi on the Numerator.
The fire of doom is in the future, apocalyptic and Numerator
- it will come to the Advaitin who cancels the Self and the non-Self.
Benefits are the result of worship - "Asuddha Nirvana"
(this is "impure emancipation"- see Chapter 10 of the Darsana Mala)
- it is "of this world".
The fire of doom is the Omega point - beyond the Goddess.
He is hot, She is cool.
Sadhya, Sadhana, Siddhis.
End, Means, Result. These are Triputi (Tri-basic prejudice).
The world is evaporating upwards - She brings it down like Max Planck's "H".
Entropy - negentropy, evolution -involution, and explosion
- the universe is in equilibrium by cybernetic feedback.
The Devi is entropy.
Free expertness = belonging to the Self..
Paratantra is objective.
The traditional four "life-purposes" or purusharthas - Artha, Kama, Dharma, Moksha (wealth, pleasure, obligation and emancipation)

SLP6 - P61

NEW SECTION - MONOMARKS

VERSE 31

TRANSCENDANCE BY IMMOBILITY
64 KNOW-HOW FACTORS
CROSS-SECTION OF CONE
RIVAL COSMOLOGIES

TRANSLATION
By 64 know-how factors, each capable of generating its own psychic power,
Transcending the whole world while remaining immobile,
The Lord of Beasts, again, by Your insistence, by that free expertness of Yours;
Caused to be brought down this firm earth for the unified fulfilment of all life purposes.

Upwards and downwards becoming.
64 know-hows (Tantras) and their negative counterparts for life fulfilment.

The 64 Tantras are technical know-how.
Mantras are the software.
Yantras are the hardware.
slp6-p61-v31
SLP6 - P61

Jnanam, Jneyam, Parijnata. (knowledge, knower and known)
Aksharas are letters, Panjakshara Mantra, etc.
Each Tantra makes a Siddhi or psychic power.

There are four Siddhis on Shiva's side
There are four Siddhis on the Devi's side

Two forces acting in contrary directions.
64 is 8 times 8 - the directions of the compass at 8 levels.

SLP6 - P63

VERSE 32

KAULA MONOMARKS
STRUCTURAL UNITS AND MONOMARKS
WHICH ARE CHARACTERS AS WELL AS FIGURES

TRANSLATION
Shiva, Parvati, Eros and Earth. Sun, Moon, God of Love, Swan and Indra.
Para, Mara and Hari;
With these three sets with their heart monomarks suffixed,
They adore Your letters, o Mother,
By way of naming Your component limbs.

There are three sets of monomarks with limbs, related to the heart.
Mesure mesurée and mesure mesurante (see Bergson).
Visible geometry and invisible algebra.
Visible monomarks and letter monomarks.
slp6-p62-v32
slp6-p62-v32a

SLP6 - P62

The first set is sublated or cancelled.
1) Set - Vakbhava - all prosperity at a hypostatic level.
2) Set - Kama - horizontal level of desire.
3) Set - Shakti - brings into being.
slp6-p63-v32
Hrim, Srim, Klim and Aum:
some worshippers (Kaulins) think of three sets of Devatas (gods)
and try to understand Your limbs and give them names:
Hrim, Klim etc. - they end in "M" like a triangle.
"Limbs" means the total structure is important
- the limbs are given certain names.

VERSE 32 (Additional notes)
The gods are used as monomarks (Devatas): all are placed as small pictures on certain Chakras or Yantras                                                                                                                     - they denote relationships - mesure mesurante and mesure mesurée (these are not to be confused).
They are monomarks of something else
Names also are given, as in algebra and geometry;
one is visible and one invisible or numerical - Kshara and Akshara.
You can use both, but do not mix them.
Do not mix:
- substance with thinking
- thinking with subject
- Kshetra with Kshatrajna (the Field with the Knower of the Field).

Algebra and geometry are made to meet by Tantra - intuitive expertness.
The Samayins relate Tantra with Gayatri Mantra:
the Kaulins use other Mantras.
Shiva, Shakti, Eros - one is Brahminical Vedism, the other is South Indian
- both are Mahabhogis (great enjoyers).
Each garland has "Hrim" (heart) linked to it. It originates in the heart.
"Charm" = mantra
The charm can be the Absolute Principle of Beauty.
Lesser benefits are also conferred by the Devi.
The lesser benefit does not contradict the greater.
There are 2 versions:
VERSE 32 - An ARYAN stratification, as well as Vedism, also joy - Bhoga -
VERSE 33 -Maha Bhoga, acting under the aegis of the Absolute, sacrificed into the fire
Brahmins are Vedic and use beads, the sacrificial fire, Gayatri Mantra, and are based on the Shakta Upanishads.
Siddhis are by-products, they do not contradict the product  which is salvation.
"MAHA" Bhoga - makes it very great or Absolute- it is not relative or a sin.
The rosary of Philosopher's Stones means they are intelligent people who can read the Vedas.
The fire of Shiva is necessary if Shakti is to be worshipped.
The Wish-Fulfilling Cow ( Kamadhenu) is on the Numerator side -Ghee drips like rosary beads.
"Like rosary beads" mean" a thousand times".
slp6-p64-v32
STRUCTURE SLP6-P64-V33
SLP6 - P65

VERSE 33

SAMAYIN MONOMARKS
GARLANDS OF MONOMARKS
STRUCTURAL DYNAMISM STUDIED WITH MONOMARKS
IN VERSES 33 TO 35, ADHARA IS THE RESULT
OF THE CANCELLATION OF COUNTERPARTS

TRANSLATION
Eros, source, wealth; this triplet placing within Your charm,
O Lone and Eternal One, innumerable seekers of great enjoyment
Adore You, telling beads of philosopher's stone;
Ever sacrificing into the fire of Shiva
By hundreds of streaks of clarified butter oblations from the sacred cow.

Cultivation of the same as verse 32 - now the modus operandi is given.
These are the dynamics of hedonistic ritual.
A figure-8 is produced from the cow -it is eternal enjoyment.
slp6-p65-v33.jpg



SLP6 - P67

VERSE 34

VERTICAL PARTICIPATION
CANCELLATION AT THE HYPOSTATIC LEVEL
RECIPROCITY OF BODIES

TRANSLATION
You, who are the body of Shiva, having Sun and Moon for twin breasts;
Yourself, I surmise, o Goddess, as a new sinless self;
Therefore, by mutual complementarity, this relation remains one of common reciprocity between you two;
Participating on equal terms of transcendent bliss.

The new body is sinless and thus Numerator.
The Devi is the body of Shiva - he is purely mathematical.
VERSES 32 and 33 revise Kaula and Samaya: here, Sankara states his own position and links them together.
The breasts are hypostatic - they are sweat glands that turn into milk,
which comes from the skin, not from the stomach, in a way resembling photosynthesis, thus the sun and moon mentioned here.
"Sinless" - the breasts are Numerator and of a pure order.

SLP6 - P69

VERSE 35*** (KEY VERSE)

DESCENDING SET OF VALUES
REVERSE OF VERSE 34
CANCELLATION AT A NEGATIVE LEVEL
DESCENDING TO THE FIRST DIMENSION
ALPHA - OMEGA LINK IS PRESERVED

TRANSLATION
The mind You are, the sky, the wind too; also the charioteer of the winds;
You are the water, as well as the earth apart from Your manifest form there is nought else indeed!
You, in order to manifest Your own self, by taking a universal form of mental bliss substantial,
Do assume the form of Shiva-bride and thus triumphant rule.

A descending series of manifested items.
Values representing Chakras.

SLP6 - P71

VERSE 36

AJNA CHAKRA
(MEANS: COMMAND OR POWERS OF ABSTRACTION OR WILL)
SUMMIT OF MEDITATION
INTENSE INTELLECTUAL CANCELLATION
UPWARD TENDENCY

TRANSLATION
I adore that Shiva ultimate, as placed in Your willing centre, shining with the brilliance of millions of suns and moons,
Whose flanks are illuminated by the light of the intelligibles beyond,
Whom, worshipping with devotion, lifted beyond the reach of sun,
moon or fire,
In that domain above all need, one lives indeed in that bright world of light.

SLP6 - P73

VERSE 37

VISUDDHI CHAKRA - MEANS "VERY PURE"
SYMMETRY BETWEEN ALPHA AND OMEGA POINTS

TRANSLATION
In Your Visuddhi Chakra, crystal-clear and sky-generating,
I adore that Shiva and the Goddess also, with parity of status ,
By whose combined streaming, moonbeam-like fluorescence,
With banished inner dross, like a female partridge, the world hereunder shines.

SLP6 - P75

VERSE 38

ANAHATA CHAKRA - MEANS "NEVER KILLED",
OR " A BELL NOT STRUCK",
OR "UNDISTURBED"

TRANSLATION
I adore those twin swans, intent on enjoying the nectar
Of the lotus blooming within the consciousness of certain great ones,
Moving within whose minds, as a result of their elaboration,
The maturation of the eighteen arts takes place, freed from dross,
their goodness extracted as milk from water.

SLP6 - P77

VERSE 39

SWADHISTHANA (TRADITIONALLY "MANIPURA")
MEANS "BASED ON ONESELF"

TRANSLATION
O, Mother, I praise, placing in Your Swadhisthana the fire of sacrifice;
Ever looking at it as the great fire of doom, and placing there her also called Samaya,
So that when the worlds are burning due to his anger,
Her mercy-moist regard renders to it the cooling touch of early spring.

SLP6 - P79

VERSE 40

MANIPURA CHAKRA (MEANS " JEWELLED CITY")
REALISTIC CANCELLATION, TRAGEDY

TRANSLATION
As found in certain contemplatives, who take full refuge in Your Manipura,
I adore that dark cloud of Yours, as traversed by forceful lightning;
Banishing darkness and shining with the varied, gem-decked maturity of Indra's bow,
While over the three worlds agonised by the heat of Shiva-sun, it sheds its showering waters.

SLP6 - P81

VERSE 41

MULADHARA (MEANS "ROOT")

TRANSLATION
I meditate on Your new Self, as placed at Your Muladhara,
Together with Samaya, given to her light-step dance, as also that great bold-step dancer,
Giving expression thereby to all nine aesthetic interests, thus by their joint lordship,
By mercy ordaining the rebirth of the world, they confer on it the renewed status of having both father and mother.

SLP6 - P83

NEW SECTION
VERSES 42-49: COMPLEMENTARITY OF BOWS AND CRESCENTS
AT DIFFERENT LEVELS OF HYPOSTASY - BRACKETING
VERSES 42-51: THE FACE AS DIAL OR INDICATOR

VERSE 42*** (KEY VERSE)

THE OPPOSITE OF VERSE 48
VERTICALIZED ORBS
FUSING OF 12 SUNS AND ITS DUPLICATIONS

TRANSLATION
These sky-orbs twelve attained to rubyhood and pressed close together,
He who can praise thus your golden crown, o Daughter of the Snowy Peak:
Would he not have then in his mind the impression of the bow of Indra,
When, by reflected glory, a slender crescent is produced by the gems imbedded therein.

Ruby = twilight

SLP6 - P85

VERSE 43

ONTOLOGICAL RICHNESS AND TELEOLOGICAL INDIGENCE
SHOWS DIFFERENCE BETWEEN SUBSTANCE AND ATTRIBUTE
OMEGA DARKNESS CANCELLED

TRANSLATION
Let the blooming blue lotus forest growth of Your thick, glossy and lustrous locks,
Shiva Consort, banish the darkness within us,
To gain whose natural fragrance, those other flowers of the garden of Indra,
As I can guess, take their place within Your tresses.

Indigence = lack of fragrance.

SLP6 - P87

VERSE 44

VERTICAL PARAMETER PRODUCED UPWARDS
INVASION OF RIVAL HORIZONTAL FORCES

TRANSLATION
May it bless us, the upsurging billow of the beauty of Your face,
Outflowing into a stream to resemble Your parted hairline,
With vermilion dust bedecked, keeping apart the strong growth of tresses,
As if in bondage held by anti-darkness gangs to reveal the tender rays of dawn.

SLP6 - P89

VERSE 45

BEES AROUND LOTUS FACE
CENTRAL AND PERIPHERAL AMBIVALENCE
COMPLEMENTARY COUNTERPARTS

TRANSLATION
Your face, exuding perfume, as it gently smiles,
Having Your bright teeth for filament, when surrounded by Your natural curls
Like so many revelling, honey-licking bees, each the eye of the Eros-burner,
Puts to shame the beauty of the lotus.

Filament = inner part of a flower.

SLP6 - P91

VERSE 46

ABSOLUTE BEAUTY RESULTANT
OF TWO CRESCENT MOON BRACKETS
BEAUTY PRODUCED BY ONTOLOGY AND TELEOLOGY
COMING TOGETHER

TRANSLATION
I fain would treat Your forehead, shining with radiant beauty,
A second crescent to that other frail one fixed to Your crown;
So that, reversed in position, both knit as one-to-one,
Results the form of a fully matured moon, emanating soft ambrosial essence.

SLP6 - P93

VERSE 47

TRANSLATION
O Uma, ever pained in concern for banishing the fear of all creatures,
And thus with eyebrows somewhat arched, with eyes of bee-like beauty below,
I do surmise them as making up the bowstring of this bow of the God of Love,
Held by his other hand, his arm and fist hiding the middle part.

Eros wants to shoot an arrow in the opposite direction.
1 arrow of sympathy is horizontal
1 arrow upwards to shoot Shiva
There are 2 bows at right angles

SLP6 - P95

VERSE 48*** (KEY VERSE)

OPPOSITE OF VERSE 42
DAY AND NIGHT FIGURE EIGHT
VERTICALIZATION OF WHAT IS HORIZONTAL

TRANSLATION
That eye of Yours, in essence the same as the Sun and other than the left,
It generates daytime; the left one, presiding over night, creates its three vigils,
While the third eye, like a half-open golden lotus-bud,
Ushers in the twilight-time, moving between day and night.

There is a 90 degree tilt - sun and moon produce vertical twilight.

SLP6 - P97

VERSE 49

VALUE CITIES
EACH CITY HAS ITS PERSONALITY
REPRESENTING A VALUE FACTOR

TRANSLATION
Visala, the expansive; Kalyani, the auspicious; Sphutaruchi, the clear of taste;
Ayodhya, the invincible; by blue lotus bound, Kripadharadhara, on mercy's fountain founded;
A certain Madhura, the sweet; Avanti, of saving power; Bhogavatika, enjoyment affording;
All such names of various cities of lasting fame, within Your total regard
they do reign triumphant.

Vishala = horizontal.

SLP6 - P99

VERSE 50

JEALOUSY A CONTRADICTION
BETWEEN HORIZONTAL AND VERTICAL

TRANSLATION
Seeing Your baby bumblebee-like pair of eyes, which, while seeming to cast glances,
Do not give up the bases of Your ears, mellowed by the play of the nine aesthetic interests,
Remaining like aptness with poets wholly absorbed in drinking the honey within a spray of blooms,
Your mid-forehead lotus-bud eye, by jealousy touched, seems magenta tinged.

SLP6 - P101

VERSE 51

SEVEN OF THE NINE RASAS
OR SHADES OF AESTHETIC INTEREST
EROTIC OR AESTHETIC INTERESTS,
SOMETIMES VERTICALLY NEUTRALIZED
SEVEN MOODS

TRANSLATION
Moved by sentimental love for Shiva; resentful of any other person;
With anger of jealousy towards Ganges and with transports of wonder at Shiva's story;
With fearful surprise for the snakes of Hara and for friends a jestful smile;
As such a source of lotus-red grace, Your regard, o Mother, for me will remain one of kindliness.

The Devi's interest is horizontal.
Shiva's interest is vertical.
The interaction is magenta.

SLP6 - P103

52 - 60 NEW SECTION
FOURFOLD STRUCTURES ON FACE

End of source P6.

Saundarya Lahari: 1972/ File slp5

SOURCE SLP5

Source SLP5 is a manuscript in Patrick Misson's hand, undated, probably from 1971 or 1972.
These are notes taken during the course of study on the Saundarya Lahari, which lasted from 1970 to 1973. This is made up of what the Guru taught in this period when he was not teaching the Saundarya Lahari. Some reference would come up and the Guru would digress for an hour or a day.
.
.
CONTENTS:

P1- Taittiriya Upanishad

P2- Reading List - a list of books the guru recommended his students to read as background.

P4- Comments on Science of the Absolute

P8- Saundarya Lahari V56

P9- Quran - some structural examples.

P11- Quran and Prophetic Religion

P23- Miscellaneous Remarks

P26- Kandukavati - structure and eroticism in classical sanskrit poetry.

P38- Shivananda Lahari - some remarks on Sankara's poem - the counterpart, so to speak , of the Saundarya Lahari.

P48- Darsana Mala - short comments

P58- Kalidasa's Ritusamhara - structure and eroticism in classical sanskrit poetry.

P60- Darsana Mala

P69- Shivananda Lahari, Darsana Mala

P81- Kalidasa's Shakuntala - structure and eroticism in classical sanskrit drama.

P148- Miscellaneous Quotes

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

SLP5 - P1

TAITTIRIYA UPANISHAD 31 - 6

Brahmavid Brahmaiva Bhavati
(The knower of the Absolute becomes the Absolute).
Socrates was a Malayali. (sic - ? ED)

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

SLP5 - P2

READING LIST:

The Two Hands of God - Alan Watts
Psychiatry East and West - Alan Watts
Cybernetics, Semantics, Evolution, Quantum Mechanics,
Electromagnetism, Thermodynamics.
"The Two Sources of Religion and Morality" - Henri Bergson
Papers on Unitive Understanding
Tractatus Logico-Philosophicus - Wittgenstein
(an incomprehensible disciple of Russell)
Teilhard de Chardin
Brahma Vidya Panchakam - Narayana Guru
The Word of the Guru
Vedanta Revalued
The Philosophy of a Guru - "Values" magazine
The Search for a norm in Western Thought
Atmopadesa Satakam
The Language of Unified Science
The Bhagavad Gita
"Values" magazine
The Science of the Absolute
Viveka Chudamani - Sankara
Introduction to Metaphysics - Henderson
The Perennial Philosophy - Aldous Huxley
Plotinus
Neo - Platonists
Eleatics
Ionians
Socrates
Pythagoras
The History of Philosophy - Fuller (?)
Cousins
Russell
Mystics
Abelard
Thomas Aquinas
Duns Scotus
St. Augustine
St. John of the Cross
St. Theresa
The Upanishads
Ramanuja., Sankara, Madhva
(The three great Gurus of South India)

End of Reading List

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

The Bhagavad Gita is divided into 9 plus 9 chapters.

The Guru's translation and commentary differs from all others.

The figure-eight was discovered by intuition.
The vermicular, unidimensional figures of Bergson occupy an "amorphous space and time"
The fourth dimension is difficult to conceive - the vertical axis is the fourth dimension (Time).

SLP5 - P4
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

COMMENTS ON PASSAGES IN "THE INTEGRATED SCIENCE OF THE ABSOLUTE"

PAGE 357
Einstein is continuing Descartes - he is using axiomatic thought and thus is no longer a physicist without realising it.
Mathematics is a priorism or axiomatic thinking.
Relativity theory thus has to be verified by observation.
The Michelson - Morley experiment failed - but it gives a frame of reference.
Bergson agrees with Einstein, but not with his reasons.
The vermicular figure occupies the vertical axis.

SLP5 - P5
.
slp5--p5

.
slp5-p5a

.
slp5-p5b
.
.

SLP5 - P5

PAGE 358
Bergson postulates a common consciousness to S and S' - that is, an Absolute, but he does not dare use the word.

SLP5 - P6

Bergson : "Le Rire"
"L' Evolution Créatrice"

PAGE 362
Axiomatic physics.

SLP5 - P7
A tetrahedral triangle, hollow at the base - the colour solid.
.
.
slp5-p7


In the colour-solid, taxonomy is the method of determining colour by a three-dimensional solid.
Bergson's evolution is vitalistic and not mechanistic like Darwin's.
" The Universe is a machine for making gods" - Bergson
Bergson goes from ontology to teleology, like Vedanta.

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

SLP5 - P8

SAUNDARYA LAHARI

VERSE 56

The colour solid exists inside you.
The eye follows the ear.
The Devi's eye follows the silver Sapharika fish.
When She looks at them angrily, they become silent.
.
.
slp5-p8-v65

.

"O Aparna, afraid of the gossip carried to You by Your eyes,
They lie unwinking within water, the Sapharika fish."
(young girls afraid of gossip entrusted to the Devi)

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

SLP5 - P9

COMMENTARIES ON THE QURAN

SURAT AL FATIHA
.
.
slp5-p9a

.

SURAT AL BAQARA
3) "Believe in the unseen, establish worship, spend what we have
bestowed".
.
.
slp5-p9b
.
.
.

22) "The earth a resting place, the sky a canopy, water pours down
from the sky, producing fruit".
.
.
slp5-p9c

.

SLP5 - P10

28) "How disbelieve ye in Allah..."
32) "...and then unto him you will return".
.
.
slp5-p10a

.

43) "Establish worship, pay the poor due, bow down your heads".
.
.
slp5-p10b

.

48)

54) Book and discrimination - the Calf
.
.

slp5-p10c
.

57) and 61)
.

slp5-p10d
.
.


SLP5 - P11

81) "He hath done evil and his sin surroundeth him".
.
.
-slp5-p11b


.

SLP5 - P11


82)
.

slp5-p11a
.
.
.
83)

93)
.
.
slp5-p11c.

.

SLP5 - P12

102)
.
.
slp5-p12a



115)


slp5-p12b

.

164)

SURAT IMRAN - Verse 7 - Verse 54 ( not structural)

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

 

THE QURAN AND PROPHETIC RELIGION:
1) Does not countenance the worship of idols, cows or holy objects.
2) It believes in a day of judgement.
3) Morality is important, the tables of the law replace human figures.
4) The prophet is a mere human.
5) Pantheism and animism are repugnant.
The 3 prophetic religions are Judaism, Christianity and Islam.
Islam, the latest and last, states the case for the most revised and revalued form of prophetism.
Abraham is the ancestor of the prophetic faiths.


SLP5 - P13

(Editorial note. There is a section of the manuscript up to page 23 which is not germane to the subject.)
Page 23 begins with assorted jottings, then continues an analysis of Kandukavati.

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

SLP5 - P23

MISCELLANEOUS REMARKS
"My birth on earth was a mistake"
"When you pour oil from one vessel to another, the flow is meditation."
Shiva is a Dravidian term for "red".
"To seek to rise above intelligence is to fall outside it" Plotinus.
About Yogananda: "If you want to catch a train, look it up in the timetable or ask the stationmaster"
"Meditation consists in bringing all values into yourself"
"Experience truth like a gooseberry in your hand "
"Space is like sitting inside an elephant"
"There is no such thing as a sad Absolute"
"The gates of fate can open anywhere in this world if you knock"(Kalidasa)

SLP5 - P24

"My guru is God and humanity" Narayana Guru
"Birth is a sleeping and a forgetting"
"What you thought was fire is a gem that can be touched" (Kalidasa)
"Take the bible and see if the Good Samaritan kissed his wife"

SLP5 - P25

" If you are crossing a forest and come to a crossroads, keep on straight"

SLP5 - P26

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

.
KANDUKAVATI


The ball represents the consciousness of the girl.
There is reciprocity here - she plays with the ball and the ball plays with her.

Parity
Reciprocity
Complementarity
Compensation
Cancellation

Beauty becomes overwhelming when two beauties cancel each other out.
Beauty emerges when two sides meet and cancel.
This is the attitude of Sankara.

SLP5 - P26
.
.
slp5-p26

.


SLP5 - P27

Keats: "A thing of beauty is a joy forever, its loveliness increases, it will never pass away into nothingness"

BEAUTY CONSISTS OF TWO THINGS SAYING THE SAME THING FROM DIFFERENT ANGLES.
The ball jumps, you jump.
The ball bounces like a boy - the boy jumps like a ball - this is reciprocity.
In Zen, subject and object are confused.
Beauty is both inside and outside you.
Tantra is glorifying the beauty inside you - Mandalas.
Beauty consists of analogies.
.
.
slp5-p27.

.

SL - P5 - P28

The girl and ball are subject and object.
Eros beats back the ball in amorous play.
The ball is her boyfriend.
The girl is the lover playing with the ball.
The ball is the lover playing with the girl.
"Fill your mind completely with overwhelming beauty and you are a mystic."

Kundalini is negative.
Kechari is positive.

Inner space = outer space.

Parvati and Parvata are verticalized elementals in the vertical axis.
The tailor cuts horizontal cloth and stitches it onto the vertical. (see Bergson)

SLP5 - P29

The goddess UMA - the colour of her cheeks are the Himalayan sunsets.
"U-ma" is that which is not Shiva.
She is made up of residual beauty distilled from the ontological side of the universe.
"U-ma" means "do not practice penance".
Build up, do not bring down.

Kandukavati jumps to hit the ball upwards.
Max Planck's constant: "H".
She is tragic - thunder and lightning - Medea.

"She stood on the dais, and immediately she stood in my heart"
The enjoyment of beauty should be felt inside.
The story princess in the palace worships Durga in the temple.(?)

SLP5 - P30
.

slp5-p30

.

Someone announces that the princess is coming to dance in the temple.
"But no-one could see her in the interval between the dais and my heart"
Objectivity is cancelled against subjectivity.
What is verticalized inside is outside and horizontal.
Subject and object cancel out.
Triputi:, the "tri-basic prejudice" , of knowledge-knower and known is cancelled out.

SLP5 - P31

"With my heart in the grip of imagination, I thought: "Is she Lakshmi?
No, for Lakshmi has a lotus in her hand, while the hand of this one is a lotus."
Predicative - "God is goodness"
Lakshmi is a predicative goddess.
"Moreover, Lakshmi was enjoyed by Purusha* and many others" and this one has untainted and fresh youth.
(*The Primeval Purusha (Person) is Vishnu)
"While I argued in my mind, she touched the ground with her crossed hands, her hair in blue tresses."
.
.
slp5-p31

.


SLP5 - P32

The intellectual desire for the Absolute is not enough.
The intellectual must cancel out with the emotional.

"Then she took up the ball - spangled red like Cupid with red glowing eyes."
The ball is "Ananga" or "limbless", a name of Eros - there are red patches and black patches.
The Omega is black, the Alpha is red, and the two together make magenta.

"She dropped it gently and beat it down with thumb folded, she beat it upwards with the back of her hand"
The hand is spread out like a lotus.
"She caught it falling back - marked with her glances like a swarm of bees"

SLP5 - P33

"Beating it rapidly when it moved fast, softly when it moved slowly"
- Reciprocity.
"When it came to a standstill, she beat it hard, performed the Churna pada feat "
Churna pada ("Powder legs") is a gravitational feat.
The "musical leap" is non-gravitational.
She brings the ball back to its place - reciprocity.
He looks with horripilation and shining eyes - he identifies with what he sees.
Side glance.

SLP5 - P34

"Clusters of rays shooting from her lips to drive off bees trying to drink from the lotus of her face."

In horizontal love, the bees trouble you.
In vertical love, you are the bees.

"She hits the ball five times, as if striking back the five arrows of love"
She makes forked movements, imitating the flashes of lightning, like S and S' in a vertical figure-eight.

SLP5 - P34
.
.
slp5-p34

.

The dance is punctuated by jingling bells:
the outer bells jingle by ringing against each other,
the inner bells have tongues.
The circles are the Sri Chakra.

SLP5 - P35
.
.
slp5-p35a
.

A woman with bees is a Sanskrit ideogram, Sanskrit is full of ideograms.
.
.
slp5-p35b


The musical leap is the active agony of meditation.
.

slp5-p35c

.

slp5-p35d
.

.

The Nava Rasas - these nine moods must be shown by the dance.
The sunset has eighteen colours,
This is like Max Planck's "H".
Thunder and lightning - Medea

SLP5 - P36

"Her lower lip, suffused with a smile under some pretext or other"

There is no such thing as a sad Absolute.
"She set right her bushy tresses dishevelled on her shoulders"
To fill hypostatic space above there is cancellation of the feet.
"The jewelled bells struck one another"
There is conflict, they are not self- sufficient.
"A silken scarf over her buttocks." Why refer to them?
He has no right to reject them in terms of all-inclusive beauty, they protrude horizontally.
"Hands drawn in, stretched, waving.", alternative fluctuations.
Cosmology and psychology must coincide.

SLP5 - P37

"......delicate mid-portion, now visible, now invisible, from bending down and straightening"
Absolute truth is both visible and invisible.
"The pearl necklace moves as she jumps"
The necklace is a commentary on the dynamism of the vertical axis.
"The breezes wafted by sprouts in her hair dry the perspiration on her make-up".
The wind is horizontal, the perspiration vertical.
.
.
slp5-p37a

.


"A mango tree is a rich man bent to the ground by the weight of mangoes" - Narayana Guru.
"One tender hand readjusts the apron over her protruding breasts"
The hand is modesty - vertical.
The breasts are horizontal.
.
.
slp5-p37b

.

SLP5 - P38

The ball becomes multiple and many-coloured.
She plays with her servants.
She bows before the Goddess, meaning that she accepts the conventions
"....followed by the affection of her servants and my love."

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
.
.
slp5-p38

.
.

SHIVANANDA LAHARI

"When the ocean bridge is accomplished, when by a palm is pushed down the chief of mountains,
A Goddess has by You been transcended, the lotus-born creator.
Then Your adoration of Shiva comes within the scope of your positive meditation"

SLP5 - P39

Transcend Brahmanism.
.
.
slp5-p39.

.

Press the mountains down to become horizontal.
"Les Travailleurs de la Mer" - Hugo.

"I am wandering and want to fill my belly, and I also like money,
In vain I am wandering, I do not know how to worship you,
The merits of past births alone can save me"
Narayana Guru

SLP5 - P40

"Let this be my prostration to the moon-crested Shiva and Shakti."
- Shivananda Lahari.
The crescent is the axiomatic principle.
Shiva is not a living being but an Omega point.
The method is from teleology to ontology.
"(You) who are the quintessence of the arts and the real fruit of penance"
.
.
slp5-p40

.

The quintessence of the arts is the crescent moon, delicate and ineffable.

"Why does a baby smile? Because in the forest, two buds are flowering, and the clouds play hide and seek with the crescent moon." - Tagore.

SLP5 - P41

"The real fruit of penance" Shiva does penance, and the fruits arrive through Shakti.
"The givers of bounties to the devoted"
The vertical axis of Shiva and Shakti bestows bounties.
"Bestowers of welfare to the three worlds" - Why is there repetition?

SLP5 - P41
.
.
slp5-p41

.

.
"Who appear again and again in the heart..."
"Again.." this is the dynamism.
"Who in themselves experience eternal bliss..."
They share the bliss.
God likes ice cream so there is an identity between you and God.

SLP5 - P42

"O giver of prosperity, may this wave of bliss be victorious, which wells up from the river of your history..."
"History " means the life of Shiva.

"Clears the dust of sin which falls into many reservoirs through the channel of intelligence, which shows the way out of Samsara "
This is like the increasing voltage of a bulb which turns into blinding light and the filaments disappear.

"I meditate in my heart on the auspicious one, snake garlanded..."
The snake is the mysterious element.
"Auspicious " includes the tragic touch of the snakes.

"Known through the Vedas..."
The content of the Vedas, if distilled, is the Absolute.

SLP5 - P43

"Gladdens the heart..." Tripura is the destroyer of the three cities.

The cities of: Gold - Kubera
Silver -
Iron -
-these are luxurious conditionings of the mind, and detract from the Absolute.
.
.
slp5-p43

.

"The three-eyed one..." - the third eye is vertical.

" Holder of the deer..." - Shiva was a hunter - hierophantic godhead derives from here, primitive man was a hunter - the Shiva Cult is ontological in its starting point. Krishna was a cowherd, the most basic occupation of young Indian peasant boys - he is the giver of bounty.
"Kindly disposed towards me..." - there is a reciprocal feeling.

SLP5 - P44

"Lord of all creatures..." - Pasupati is the Lord of Beasts, the support of consciousness, the great dancer who plays alone, fearless.

"Riding on a bull..." ( There is a Chinese god who rides on a buffalo- see buffalo demon (Maheshasura.)
If Shiva appears on a white bull, he represents life.
If Shiva appears on a buffalo, he represents death. (if you are dying)

"Ride this auspicious horse..." the devotee is a horse.

(Sacrifice of Isaac - see Narayana Guru and the cucumber substituted for animal sacrifice).)

SLP5 - P45

SHIVANANDA LAHARI, continued.

Verse 65.
Fearing a kick on the chest, the God of Death moves away.
The ageless gods, with brilliance of crown gem-lights perform ritual waving.
"O consort of Bhavani (Parvati), on seeing him, with the maiden of personified liberation, with full embrace,
What is it that could not be attained by one who is filled with devotion to your lotus feet."

SLP5 - P46

I worship that blue-necked one like the male peacock, for whom dusk is like the end of summer.
- dark splendid colours and rumbling like the breaking of the monsoon.
Angels' glances like lightning, devotee's tears like rain, Parvati the female peacock.
Shiva is compared to the peacock - he is nilakanta, or blue-necked through drinking the poison at the churning of the milk ocean, to save the world.
.
.
slp5-p46.

.

SLP5 - P47

ALL THE ABOVE HAS TO BE FITTED INTO:
COSMOLOGY
PSYCHOLOGY
THEOLOGY
MYTHOLOGY
- ALL TOGETHER.

MICROCOSM AND MACROCOSM
STRUCTURALISM
SCHEMATISMUS
ONE - ONE CORRESPONDANCE
RECIPROCITY
COMPLEMENTARITY
CANCELLATION
COMPENSATION ALL OF THESE HAVE TO BE BROUGHT OUT IN DEALING WITH THIS SUBJECT
.
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

SLP5 - P48

DARSANA MALA

A Darsana is a conceptual and perceptual vision of the Absolute.
In the west, science and religion have separated.
Philosophy is logical - Philosophy is distinct from experience.
In the East, the emphasis is on an experience, a vision.
Is a Darsana a system of philosophy?
Religion has different connotations in East and West.
In the Gita there are eighteen chapters, each with contradictions.
Each is a system of its own, with a logic of its own.
"The world is in me and I am not in the world,
I am in them and they are in me
I am not in them but they are in me..."

SLP5 - P49

Narayana Guru adopts a different logic for each chapter
- he goes from the known to the unknown.

In the first chapter, he starts in the Upanishadic tradition with
" Adhyaropa".

The West accuses Vedanta of:
Solipsism = it quotes itself as proof for itself.
Syncretism = it is composed of all sorts of heterogeneous things assembled together.
Eclecticism
Nihilism
Escapism
Pantheism
Empiricism
Idealism
Mysticism
Phenomenology
Yogism
Negativity.
Every philosophy in the West excludes all the others.
UNLIKE the system of Darsanas which is non-exclusive.

SLP5 - P50

In India, there are six Darsanas in three pairs:
Samkhya and Yoga
Nyaya and Vaisheshika
Purva Mimamsa and Uttara Mimamsa.

EMPIRICISM
Empiricism starts with the ontological side and depends on sense-data.
Vedanta cannot be Idealist because it depends on sense-data.
In Idealism such as Plato's, sense-data are seen as not real,
similarly with Hegel, Kant and Schopenauer.

In Idealism too much importance is given to the mind.
If too much importance is given to sense-data, we get Empiricism.

SLP5 - P51

EMPIRICISM
Adhyaropa, as in the first chapter of the Darsana Mala, is Empiricism.
It postulates an Empirical world as real.
Let us suppose, in the first chapter, that sense-data are real.
This is included within the complete scheme of Vedanta;
"All is Maya" is not a basic principle of Vedanta.
One must put Sat, Chit and Ananda in their proper places.
.
.
slp5-p51.

.

"In the beginning, there was non-existence indeed,
Dreamwise, then again by mere willing,
Everything existent created he, the Lord Supreme."

SL P5 - P52

Vedanta says that everything was nothingness in the beginning.
The Absolute is a paradox - it both exists and not exists.
.
.
slp5-p52

.

The Absolute exists vertically and not exists horizontally.
"The Supreme Lord" or "God" creates the universe
as James Jeans says: "God is a mathematician"
God is a mathematical abstraction.
"Dreamwise" - created as in a dream - conceptual.
"By mere willing" -God was lonely and said "let me become many".
"The world is will and presentiment" Nataraja Guru.

SLP5 - P53

"In the beginning, in the form of incipient memory factors, all this remained.
Then the Lord by his own power of false presentiment, like a magician,
created all this world of change."

"Incipient memory factors" - the beginning of memory.
"Remained" - potential, not kinetic, amorphous.
"False presentiment" - God is telling lies
- this is the negative side of the total situation.
The snake and the rope - the nescience principle.
It is the eidetic sense - as in the Rorschach test.
.
.
.
slp5-p53

.

SLP5 - P54

"This world before creation
Was latent within himself.
Thereafter like sprout from seed,
From himself by his power, by itself it was created.
The power, however, as of two kinds
Is to be known as the bright and the dark.
There is no coexistence between these two,
As with light and darkness".

Positive and negative, these are antinomian principles excluding each other.
This is a basic structural feature.
This is the first basic distinction in the Absolute.

SLP5 - P55

"In the beginning, this world,
Which was in the form of mind- stuff,
Like a picture, achieved with all this picturesque variety,
Like an artist, the Lord".

"Artist" - the Absolute is presented in various terms - Lord, artist, magician.

6) The powers of a yogi - Sai Baba materialises objects - view the positive and negative aspects as a whole.
.
.
slp5-p55

.

This is an example for clarification:
if you do not like it, use your own example.
"Nature" is Prakrti.

SLP5 - P56

7) The world becomes real as the eidetic sense becomes more pronounced.

8) Misterium tremendum - a paradox is at the core of the Absolute.
The tragic aspect of life exists.

9) Vedanta does not believe in evolution of the universe - it is considered mechanistic.
This applies to the Big Bang Theory, as opposed to the Steady State Theory.

10)
.
.
slp5-p56.

.

Clay is the ultimate material cause, empirically viewed.
.

DARSANA MALA

Chapter 2

"Apovada Darsana" - This is Negativist, it is made up of "arguments that reduce" (literally translated)
1)
2) Cancellation. In the case of the statue of a lion, the lion is the effect, the stone is the cause.

SLP5 - P57
.
.
slp5-p57.

.

3) Bracketing - any notion must be enclosed in brackets.

SLP5 - P58

FROM KALIDASA´S RITUSAMHARA
.
.
slp5-p58


.

The frog leaps into the shadow of the snake's hood.

SLP5 - P59
.
.
slp5-p59

.

This structure describes the Gurukula or ideal institution as a building with four floors.

SLP5 - P60

DARSANA MALA

CHAPTER 3

ASATYA DARSANA

The negative approach is continued.
From sat chit ananda there is a further reduction.
.
slp5-p60


.

Sat chit ananda in Chapter 2 is at the neutral O point, from there downwards there is
a first degree of negation in Asatya Darsana (chapter 3)
a second degree of negation in Maya Darsana (chapter 4)
a third degree of negation in Bhana Darsana (chapter 5)

Asatya is unreality.
Mayavada thinks the world is unreal.
Vedanta is Mayavada.
In Ramanuja, there is no Mayavada.
Asatya Darsana is an invention of Narayana Guru
- the world is false, not as an optical illusion, but as an eidetic presentiment.
Asatya is a phenomenological approach as in Hume and Kant.

SLP5 - P61

An example of the Eidetic presentiment is in the image of the snake and rope or in the Rorschach test.
Existence in this Darsana is phenomenological - an appearance.
All appearance is negative - omnis determinatio negatio (all determination is negation - Spinoza).
.
.
slp5-p61

.

1) The world is seen in the Self.
Inside the Self is a phenomenon corresponding to the blue of the sky
The colour is illusory.
The mind inside the Self is equally illusory.

SLP5 - P62

2) Mind and nescience are the same thing and are negative.
This Darsana centres around the mind.
The world is a presentiment of the will.
.
.

slp5-p62a

.

The mind is nescience.
The mind operates to create a presentiment of the will on the positive side.
This by knowledge gets reabsorbed, then the whole world is a mere configuration.

4) The world and the will are necessarily related.

5)
.
.
slp5-p62b

.

SLP5 - P63

7) Vedanta does not accept evolution.
Evolution is the product of evolution.
See creative evolution and emergent evolution which contradict Darwin.
Evolution presupposes a horizontal world.

8)
.
.
slp5-p63

.

One kind of error can be in thinking that a reflection is real.
Mistaking a doll for a living child is a more excusable error.

See LACOMBE : "L'Absolu selon le Vedanta".

SLP5 - P64

The world originates in the mind - but where is the mind?
.
.
slp5-p64.

.

The mind cannot be seen.
.
.
slp5-p64a

.

The Atma or Self is Absolute consciousness.
.
.
slp5-p64b.

.

Absolute mind is false - it is intangible.

SLP5 - P65

Phenomenology - Husserl, Jaspers, Heidegger, Sartre.
.
.
slp5-p65

.

Phenomenology starts from the mind and views the rest as phenomena.

SLP5 - P66

CHAPTER4

MAYA DARSANA

MAYA IS THE PRINCIPLE OF ERROR GENERICALLY CONCEIVED.
For Hegel, Maya is "Negativitat".
(Like a heavy railway engine shunting in the engine yards.)
Study the negative side of the Absolute.

TYPES of ERROR:
1) Vidya - Science, the error of knowledge, logic etc.
2) Avidya - Nescience, ignorance.
3) Para - Tamas - Darkness - Pradhana: seed and oak-tree.
4) Prakrti- Nature

Schlegel, Schopenhauer, Schuermacher, Hegel
- were all influenced by the Upanishads.
Schlegel was a Sanskrit scholar.
Great resemblance to Vedanta.
Vedanta is NOT idealism, because it gives a place to sense percepts.
The Prime Potent Power - Pradhana - is inside Maya.
Verticalize the horizontal tree into a seed.

SLP5 - P68

5)
.
.
slp5-p68

.

Both sides have four parts: there are eight types of consciousness.

SLP5 - P68
.
.
slp5-p68


SLP5 - P69

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

.
RITUSAMHARA

The elephant in the pond.
The pond is nearly dried up: a picture of mystical agony.
Rubbing each other's skins - vertical trouble.
Trampling the roots is square-root-of-minus-one vertical.
"This is a verse on the rainy season: may it give you nearly all you require".

23) There is reciprocity between autumn and the lotus.
.

SLP5 - P70
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
.

BRIHADARANYAKA UPANISHAD
.
.
slp5-p70

.
.
slp5-p70a
.
STRUCTURE SLP5-P70A
.
.

DARSANA MALA

KARMA DARSANA
INSTRUMENTALISM

Karma is here action verticalized.
The instrumentalism of Dewey - see Bergson.
Karma corrected is Dharma.
The corrective to wrong action is Dharma.
Pragmatism - positive action.
Personality is an instrument.

THIS DARSANA IS:
FUNCTIONALIST
INSTRUMENTALIST
OPERATIONIST
PRAGMATIST

Dewey, Bergson.
Bergson starts from the ontological.

The motive force is the Self.

The non-Self is the functional side.

The function of the non-Self is to produce the Self.

SLP5 - P72

1)
.
.

slp5-p72
.
.

The gap between ends and means is indeterminism (Maya).
Through Maya (there is ) interaction between the Self and the non-Self.

Vertically the Absolute Self is actionless - horizontally it has actions.

11) Who hears is the supreme Self.

SLP5 - P73

10) Action and actor cancel in the Absolute.
7) Inside the body there are different palpitations and flows.
There is no action when viewed absolutely.
9) The stress is now on the plus side, the garland is ascending.
.

DARSANA MALA

CHAPTER 7

JNANA DARSANAM
REASON
Kant - Pure reason, Practical reason.

Reason is a function of the Self.

Red Hot - Action
White hot - Reason
Both are activities of consciousness.
.
.
slp5-p74

.
.
slp5-p74a.

.
.

Action for its own benefit.

SLP5 - P75

2) Conditioned reason is: "I think that I am thinking."
Unconditioned reason is when there is no thought of thinking at all.
3) Knowing the difference between the true Self and the false Self
is Self-awareness, (Atma Jnana).
4) To be lost in pluralism is Anatma Jnana.
5)
6) A lamp is proved by its very existence - ontological knowledge.
7) Inferential knowledge - as of fire from smoke.
8) Upamiti Jnana - Analogical knowledge.
9)

SLP5 - P77

Bergson - "Durée et simultanéité".
Peter and Paul - Time and space.
"Horizontally viewed, one second can become one thousand years,
vertically viewed one thousand years can become one second."
Henri Bergson.

Arrow - mango blossom - mango is a sweet fruit,
it produces a magenta blossom and in spring the leaves grow horizontally.

SLP5 - P78

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

,

KATHA UPANISHAD

.

slp5-p78


.

SLP5 - P79
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
.

DARSANA MALA

CHAPTER 8, 9, 10

There is no real difference between Bhakti and Yoga.
Yoga is more advanced.
When a good fat housecat rolls in the sunlight, it is a yogi.
This is Natural Yoga
Bhakti - there is no textbook.

In fact there are only two Yogas - Karma and Jnana (action and wisdom)
This distinction should also be abolished.
The two meet in Vedanta.

Bhakti is frequent in North India.
It is essentially dualist.
"I am a mad dog lying on the roadside" Narayana Guru.

1) Bhakti is meditation on the Self - not unilateral external devotion.
2) Atma is replaced by Brahman.
BRAHMAN = ATMA= ANANDA (the Absolute = the soul = bliss)
.
.
slp5-p80


.
SLP5 - P81
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

SHAKUNTALA

KALIDASA
THE NANDI (Introductory invocation)
"That creation which is of created things the first,
Which bears what is offered according to (obligatory) rules,
That which is the ghee,
That which is at the same time the sacrificer,
Those two which ordain time,
That ground which inhere in sound, substance and quality,
Filling the whole universe,
That which is said to be seed of all manifestation.
That by which gives life to all beings,
Let these eight manifestations of the Lord
Attainable by what is given to the senses,
Bless you.

SHAKUNTALA - NANDI


WORD-FOR-WORD TRANSLATION.
"Ya srishti srashturadya" - That creation which was of created things the first.
"Vahati" - bears.
"Vidhibutam" - what is offered according to rules.
"Ya havir" - that which is ghee.
"Ya ca hotri" - that which is the sacrificer.
"Ye dve kalam vidhattam" - those two which ordain time.
"Shrutimshayaguna" - the three categories of sound, hearing, substance, quality inhere (not clear, ed.)
Ya sthita vyaya vishvam
"Yam ahuh sarva bya prakrtiti" - That which is the potential source of all manifestation in Nature.
"Yaya praninaha pranavantah" - that by which all living creatures attain to breathing status.
"Pratyakshabhih prapamah" - attained by what is given to the senses.
"Tanubhih" - bodies.
"Ashtabhihi vastabhihi ishah avatu" of the eight bodies all of you, Lord, let it save.

Eka Purusha - there is a golden-haired and bearded man inside the sun and also inside the pupil of your eye.
.
.
slp5-p81a.

.
.
There is another version of this structure:
.
.
slp5-p81b

STRUCTURE SLP5-P81B
.
.

EDITOR'S NOTE
On page 81 of this document there are two structures
It appears clear to the Editor, who was also the person who originally made these notes, that the word "hylozoic", which appears in between the two structures on the page, refers to nthe lower structure, and that there is a missing word "hypostatic", which should refer to the upper structure.
81a is a hypostatic version, with a positive reference.
81b is a hylozoic version , which would have a more earthy, negative reference.
SLP5 - P82

The error of the pundits is that Kalidasa is not speaking in Puranic but Upanishadic terms.
The first verse of the invocation, the nandi is:
"That which is spoken of as "eka purusha".
There are two purushas (persons) - Vedanta believes in a hypostatic and a hierophantic purusha,
which two cancel out in the "eka purusha". (eka = one)
The duality of Samkhya is revised by the Gita.


"Shiva" is the oldest name of the Absolute on Indian soil.


"SHABDA PRAMANA" - ("WORD-VALIDITY") MEANS A CANONICAL TEXT;
IN VEDANTA THE CANONICAL TEXTS ARE:
THE BHAGAVAD GITA, THE UPANISHADS AND THE BRAHMA SUTRAS.

SLP5 - P83

Fire.
The butter is also the person sacrificing.
The sacrificer is not distinguished from the sacrifice.
Time can be divided horizontally or vertically.
Generalise the notion of nature and you get prakrti.
That which is said to be the universal nature principle is breath:
that is the principle which gives life to all living beings.

SLP5 - P93

TRANSLATION OF THE NANDI FROM SAKUNTALA
"That creation which is the first of all created things,
Which bears what is offered according to (obligatory) rules;
that which is the clarified butter, that which is at the same time the sacrificer (hotri).
Those two which make time, that ground in which inhere quality, sound, substance; filling the whole universe.
That which is said to be the seed of all manifestations.
That which gives life to all beings.
Let these eight manifestations of the Lord,
attainable through what is given to the senses - bless you."

SLP5 - P94

SHAKUNTALA
Sutradara - the stage manager.
Entry of Dushyanta.
The "Pinaka-wielder" is Shiva.
This is the archetypal figure of Shiva pursuing a deer.
"The deer is scarcely perceived" - vanishing point.
It makes a horizontal line, more through the air than on land.
The arrow flies, this is the tragedy of the horizontal axis.
The path is strewn with half-eaten grass; the dotted line of tragedy.
Fitzgerald contraction of the deer.

SLP5 - P95

With the speed of the chariot objects are distorted, etc.
He wants to treat the horses and chariot as counterparts.
Near and distant things are being mingled, a monde affiné is being created.
Far becomes near horizontally
Divided becomes united vertically
.
.
slp5-p95

.


Horizontal and vertical union.
Bent seems straight.
The charioteer gesticulates to illustrate the horizontal speed
- then the ashram appears - a vertical factor.

SLP5 - P96

The ashram is a vertical island of neutrality.
Fire on flowers = agnihotra (fire sacrifice)
Deer = Shakuntala = flowers
Burning is the beginning of verticalisation.

First description of the ashram (in Jaina terms):
1) Grains pecked by the parrots are left undisturbed by the
Rishis, forgetting food.
2) Nut-crushers for lamp oil - the ashram is Self-sufficient.
3) The deer are not afraid of the chariot inside the ashram.
4) Marks of die from the bark cloth indicate the simplicity of Ashram life.

SLP5 - P97

The King's throbbing arm is an omen of disaster.
There is a dialectical relationship between pot and damsel - their shape.
The name Anasuya means "without jealousy".

SLP5 - P98

The roots of the trees bathe in the canal.
The fire is lit with clarified butter.
.
.
slp5-p98.

.

Shakuntala's garment covers and spoils her beauty,
but is also an ornament - paradox.

Shakuntala seems to be a creeper on a tree - this is a suggestion of Shakuntala's involvement with Dushyanta.

SLP5 - P99

The bee goes to her lower lip - square root of minus one.
Only a woman's lower lip is referred to, a man's never.
A bee is a universal principle of honey- seeking.
"Between eyes and ears" - the seat of gossip is between the eyes and ears.

SLP5 - P100

SHAKUNTALA

NANDI (introductory invocation)
.
slp5-p100a



The Brahmacharis come to collect firewood (for Vedic sacrifice) = pedestal.
Ahimsa (non-hurting) (a Jaina quality) inside the ashram = pedestal.
.
.
slp5-p100b.

.

SLP5 - P101

Abhijnana (as in title of play) means "recognition".
Eyes of Shakuntala >< eyes of deer >< chastity.
Dushyanta asks if Shakuntala must continue a life of chastity, like a female deer.
Both the tendencies are merged.
What the King wants, what Priyamvada says,
What Kanva wants, together are a solution and salvation.
.
.
slp5 - p101
.

STRUCTURE SLP5 - P101

.

Dushyanta is non-innocent horizontality,
Shakuntala is innocent verticality.

They combine for this error or non-error.
Vedanta does not explain anything away.

SLP5 - P102

He gives the ring to pay the debt to the waterman.
There are two trees with two pots and her two hands reddened.
By describing her physical fatigue, he describes her erotic feeling.
.
.
slp5-p102

.

She is indebted horizontally

SLP5 - P103
.
.
slp5-p103

.

SLP5 -P103

Plant = child
Water = breast milk
Creeper and tree = Shakuntala and her husband

The hair represents numerator glossiness, sunshine.
She holds it up to show that she is not wholly overwhelmed by love.
She turns her eyes like a deer turning its head.

SLP5 - P104

She is a banner blown against the wind.
.
.
-slp5-p104

.

SLP5 - P105
.
.
slp5-p105

.
.

The king gives the situation an everyday interpretation by attributing Shakuntala's state to ordinary fatigue.
The elephant means horizontal values are prevailing.

SLP5 - P106

The buffoon complains of the hard work and the chase.
.
.
slp5-p106

.

"A man in love interprets everything with reference to himself."
.
.
slp5-p106a

.

First nothingness on the plus side (the buffoon).
The buffoon leans on pillar (right angle)
Everything he talks of is on one side of the quaternion.

SLP5 - P107

.
slp5-p10

.
The eyes and ears are the link.
Heavy hips imply rich emotional content.
"A man in love interprets everything in relation to himself"
This is a universal law.
The King is converted from a horizontal state to a vertical.
The deer have Shakuntala's eyes.

SLP5 - P108
.
slp5-p108

.
The buffoon is tired.
The king is still full of activity - but not fatigued of love affairs
- he is tired of killing deer.
There is reciprocity between the fawn and Shakuntala.
The deer's glance in the first scene turns from fear to love.
There are four kinds of animals referred to:
buffaloes, deer, boars and .......(birds? horses? ED.)
The loosening bowstring brings bow and string together in the vertical axis.
Surya Kanta is a stone which creates rays when the sun falls on it, like a hermit's potential power.
"Son of a slave girl".
The creeper reoccurs continuously, it stands for Shakuntala.
The King speaks directly of his love, shows honour as Puru's descendant.
One flower drops on another, one is more hypostatic than the other.
Dates and Tamarind - like refined Bombay Parsi ladies and crude Marathi coolie girls.

SLP5 - P110

An outline of beauty filled with content from the existential side.
The creation of existence from the ontological side.
Describe Shakuntala's beauty.
An unsmelt flower - on, from, by, through, for itself.
The hermits' heads shine with cheap ingudi oil (insult), they have no other oil.
.
.
slp5-p110.

.

SLP5 - P111

This page is filled with the sanskrit version and transcription.

SLP5 - P112

The King is compared to a Muni - he is the ruler of the kingdom as the Muni is the ruler of the senses.
There are three references to her dress.
An imaginary thorn.
Her two friends are almost vertical: Shakuntala is verticalized, she is like a creeper on a tree,
Anasuya is almost verticalized, Priyamvada slightly so.
.
slp5-p112
.

.

"A person in love sees himself" equates the Self with the non-Self.
The buffoon views the world horizontally, the king has the honour of the Puru race.
The hermit boys say: "we have attained the object of our desires - we are satisfied"
They are going to see the King who is a complementary value to them.

SLP5 - P113
.
.
slp5-p113.

.

Abundance between two systems.

SLP5 - P114

"He has conquered his passions" but is in love with Shakuntala.
.
.
slp5-p114

.

SLP5 - P115

Putra-pinda-palana
.
.
slp5-p115

.


Both are treated as duties, to the Queen or to the hermitage.
The Queen treats the servant as a son.
Shakuntala is also a mother principle
- there is parity between them.
Reciprocity - there are real demons on the existential side.
Substitutes a messenger for the son - fear of Rakshasas (demons).
Both are the same.

SLP5 - P116

Previously the King and the jester were alone under the tree,
Now they enter three worlds, one the rival of the other
(the Queen and Shakuntala).
The boy sends water to Shakuntala.
The king has power to drive away ghosts.
Trishanku - a Manu sent up to heaven by his guru and rejected by Indra.
Sunyavada - madhyamika - the philosophy of Nagarjuna - it does not cancel out, it blows neither hot nor cold.

SLP5 - P117

SHAKUNTALA

ACT 3
The lotus stalk represents the central nervous system of Shakuntala.
She is injured in her simplicity by her encounter with the King.
(Ayurveda Shastra, Verse 1: "Disease is caused by affection".)
There are two cures: chant some mantras and pour holy water or treat with oil and baths.
Water pouring down a hill.
The laws of nature are operating in the world of necessity.
"Burnt by Shiva's fire" - there is fire also at the Alpha point.
The light of double negation makes a light that dulls the sun.
Double assertion likewise.
.
.
slp5-p117

.

The King is burnt by a submarine volcano - he enters the sacred presence and suffers, but does not mind suffering if he is in the vertical axis.

SLP5 - P118

Her banner is a fish; her  eyes are like a fish.
She is on the negative side,
but her eyes reveal her position on the positive side.
"This god with fish banner who pains my mind, will delight me if he strikes me for the large-eyed one."
.
.
slp5-p118

.

Suffering in the vertical axis is doubly negated.
Kama Deva (Eros) is burned and sinks to the Alpha point.
By subterranean heat he can burn if there is no double negation or double assertion.


SLP5 - P119

The King has asked if Shakuntala's vow is until marriage, or for good.
.
.
slp5-p119.

.

The lotus leaf is horizontal.
The stalk is vertical.
Neither celibacy nor non-celibacy are recommended.

SLP5 - P120

Shiva burns Kamadeva.
.
.
slp5-p120

.

Sacrifice - ritual.
Permitted at the end of a rite.
Vedanta is the end (-anta) or final point of the Vedas.
Going beyond Karma (or beyond necessity) to contingence.
The banks of the Malini have little wavelets.
This is the world of sunlight, thus She is on the plus side.

Karma Kanda (that which pertains to action) is over,
Jnana Kanda (that which pertains to wisdom) begins.

SLP5 - P120

Kama Deva gesticulates that he feels the touch - at the ontological limit;
it is the most basic sense.
This is in order to banish the heat of the love affair - the wind can cool.
Malini means "skin".
(The bower of creepers - see "Shakuntala".)
There is a circle of reeds - then of creepers - then footprints.
The heavy behind implies a walk like a duck or swan.

SLP5 - P121

The child, when born, will balance the weight of the behind.
This is structural, not aesthetic perfection.
The circle of reeds represent the boundary around the world of a girl in love.
He looks at her and feasts his eyes.
It is a "full feast" - in the Absolute there are no parts.

SLP5 - 122

A stone slab strewn with flowers;
- this represents the ontological basis
- flowers are the limit of ontology.
She is swooning from a negative state of consciousness.
She has faded very much - the absolute quality of Shakuntala.

The ointment on her breasts
- the breasts are the horizontalization of a woman's body.
Lotus-stalk fatigued in summer - shows the extent of her fatigue by analogy.
Breast = feeling.
Hands = energy.
Both are fatigued.

SLP5 - P123

She is in a state of Absolute negativity, like lotus stalks.
Upper half.
There is a paradox - she is charming and deplorable at the same time.
She states her love straightforwardly.

Double negation - the heat of the afternoon causes clouds which rain and negate the heat - thus her love.

No immorality is involved in their love - Kalidasa wishes to establish this.
This is Gandharva marriage - contemplative human conventions do not apply.

SLP5 - P124

A very strong mango tree supports the creeper.
A girl must have horizontal strength to raise a family.

"Type" in literature disappears in Europe after the 17th century.
Anasuya and Priyamvada represent types
- they fulfil both requirements at the same time
- they are neither too abstracted or too concretised.
Everybody knows of the love affair - there is no need for action
- the thing will take care of itself.
The tears of the King flow on his bejewelled and bow-scarred wrist.

SLP5 - P125
.
.
slp5-p125a

.

The diamonds are wetted by the tears.
The bracelet never touches the bow-scar
That is - his arm has grown thin.
.
.
slp5-p125b

.

ALL RELIGIONS PUT SOME CONCEPT ON A PEDESTAL
BUT VEDANTA ALONE CANCELS EVERYTHING OUT.

SLP5 - P126

Shakuntala is advised to send a love letter.
She begins the letter with reference to herself
- begin at the ontological side.
The trick of hiding the letter amongst the flowers and conventional tricks of poetic composition.
Moonlight.
The King as horizontal and vertical hunter
.
.
slp5 - p126

.

The bracelet does not touch the scar - it would if he were a mere hunter.
He is a hunter, but he is a hunter of Shakuntala's eyes.
Shakuntala is too far gone in love with the king.
He is worthy of her.
A drop of water and the ocean.
A mango and a creeper.
Two stars and the moon.

SLP5 - P127
.
slp5-p127

.

SLP5 - P128

There is a sudden change in Shakuntala from depression to smiles at the idea of writing a letter.
The horripilation or thrilling of the cheeks:
- the cheeks are the most superficial part - but they are positive.
She raises only one eyebrow - making a sinus curve or figure-eight.
This is horizontal, but very slightly tilted towards the vertical.
On the numerator side there must be a sex act
She is writing poetry and raising her eyes in the concentration of composition.
She engraves the poem on a lotus leaf.
Nothing artificial must intervene between the conceptual and the vertical.

SLP5 - P129

The day does not make the lotus fade as much as the moon.
Flowers and crushed lotus stick to her body.
The lack of co-ordination of her limbs means that the creeper has fallen to the ground.

Shakuntala does not think herself worthy of the King.
She sit up in interest to compose a love poem
- the King stops her from trying to rise.
" O cloud wanderer do not be separated from your wife."

SLP5 - P130


STRUCTURE SLP5 - P130
.
.
slp5-p130a.
.
.
.
slp5-p130.
.
STRUCTURE SLP5 - P130

.
SLP5 - P131

The King affirms that his other wives are of no importance to him.
"The sea-clad earth" is horizontal.
"This friend" is vertical.
The girdle of the seven seas delimits the absolute domain of any King
- the seven colours of the spectrum.
.
.
slp5-p131

.

SLP5 - P132

The antelope seeking its mother - love seeking its object.
Priyamvada and Anasuya are in the same denominator context in going after the antelopes - delicacy of device.
One is called back for horizontal support.
There are two consolations.
.
.
slp5-p132a.

.

She offers to leave, thinking of Kanva - he restrains her - a certain use of force is justified.

Gandharva marriage is not in the human context.
Both the King and Shakuntala are of divine origin - he a descendant of Puru,
she the daughter of an Apsara.
"The goodbye to the bower": hesitation at the beginning, then willingness, then regret at the end.
.
.
slp5-p132b

.

P133

Kalidasa wants to say that the wedding in heaven is over
.
.
slp5-p133a.

.

The reeds in a circle are the arrowheads protecting the King.
The King lingers there - the reeds are verticalized.
The mud is fecund ground for the reed.
.
.

slp5-p133b.

.
.
slp5-p133c

.

The reed enclosure

SLP5 - P134
.
.
slp5-p134

.

To the flesh eating-demons - the flesh is like a precious ruby
- like a sunset or sunrise.
The voice from heaven is the introduction of the numinous element.

ACT 4
The girls offer flowers - why this idol worship?
Will the King remember?
He forgets as the result of a device.
Anyway there is Maya - the principle of indeterminism.
On the whole, the King is an honest man.
Will Kanva approve of Shakuntala's action?

SLP5 - P136

Priyamvada is conventional.
Anasuya is unconventional.

Anasuya thinks Kanva will approve because she has an open morality and knows he is a spiritual man.
The offering of flowers - Kalidasa does not necessarily approve of the worship.
Shakuntala is in love and does not fulfil her duties of hospitality to her Muni (sage)guest.
The Muni threatens that he will respond to neglect on the horizontal axis by giving no blessing.
This is a bad omen.
The flower basket falls - also a bad omen.
The sage forgives but cannot take back the curse.
.
.
slp5-p137.

.

SLP5 - P138

The ring is mentioned - the ring was not mentioned.
Before it was in the vertical world, now indeterminism enters the scene.
.
.
slp5-p138a
.

.

This scene introduces the horizontal axis - now the negative side will come.
.
slp5-p138b

.
.
slp5-p138c.

.
.
slp5-p138d

.

SLP5 - P139

SHAKUNTALA 31
Durvasas wears sad clothes - he is a harsh horizontal saint.
He walks away with a heavy step.
Like a fully blown lotus he tramps quickly.
He is a Tapasvi (renouncer), maybe a Siddha (possessor of psychic powers or siddhis).
With expanded fingers.
He is in the middle and horizontal.
She is in the middle and vertical.

The last scene was demons around a fire at sunset.
Now it is the dawn time.
The sun and moon influence the bodily metabolism.
On the one side the lord of medicinal herbs,
(as in the Middle Ages) the moon.
.
.
slp5-p139

.

SLP5 - P140

In Act 4 complication becomes complete.
Everyone becomes negative but Shakuntala is sleepy and incapable of action.
No-one blames Shakuntala but her misfortune is caused only by love or by the curse of Durvasas.
Shakuntala is blameless.
Kanva also is not involved in the horizontal.

SLP5 - P141

There is a contrast between the boy and the girl in the morning.
The girl is tired.
("Women should not wake up early in the morning" Nataraja Guru.)
The Rishi weeps for his daughter
- this is a most important verse.

The prophecy comes in four lines of Vedic metered verse - a quaternion.

Priyamvada speaks in Sanskrit, not in Prakrit.
(Prakrit means "natural"; viz. "Prakrti").

SLP5 - P142

Shakuntala bears seed as a sami tree bears fire.
This is the essence of Advaita: any log of wood contains fire (friction).
The garland is kept fresh in a casket to keep her happy.
The mango tree represents the principle of fecundation.
The Kesara tree contains fire between the stamen and the pistil
= the fire in the womb.

SLP5 - P143

Kanva's speech about the pain he feels - how much more pain would the father of a family feel.

Sacrifice - the speech of Kanva.
.
.
slp5-p144a



"Vedi" is the area of sacrifice.
Perfumed smoke rises to purify.
The structure is the five-fold plan of the body.
108 is a complete structure.
.
.
slp5-p144b

.

There are five senses and five satisfactions.

The speech by Kanva to the plants.
At the Omega point is the voice of the quail.
Kanva is creating a magical world of nature.

SLP5 - P145

Three equations.
Shakuntala will not water the plants.
" " " " crop the leaves of the plants.
Her chief delight is the first blooms.
There is a parallel with Proserpine.

The supernatural grows out of the natural.
The quail's song = the voice of the trees = possibilities.
Probabilities end, possibilities begin.

Shakuntala embraces the creeper.
The creeper concretely embraces the tree.
The creeper virtually embraces Shakuntala.

Kanva knew that a girl of Shakuntala's absolutist quality could only marry the king - as with a creeper and a mango-tree.

SLP5 - P146

The five fires with grass and sesame strewn around and five boys.

In the middle is a tree - the vertical part of their function is to give vertical life to a flower, as with a baby in the womb.

A man comes from the other side, bathing.

The deer graze on the negative side of the structure.
Parrots pick at the grains, there is another circle
- this is like a magic circle as in the chakras.
There are five petals in the Muladhara, six in another.
Where is the origin of this?
It is an unauthorised product of the speculation of the Indian mind.
.
.
slp5-p146

.

There are deer grazing on the negative side.
Shakuntala is the malika creeper growing around the tree.

The King is the archetypal king of any city. Pura (city) - he is of the Puru line.

SLP5 - P147
.
.
slp5-p147a

.

All together = chakras.
All become a lotus or a star or crescent.

SLP5 - P147
.
slp5-p147b

.
.
slp5-p147c

.
.
slp5-p147d

.
.
slp5-p147e.

STRUCTURE SLP5 - P147E
.
.

slp5-p147f

.

All together = all the Chakras become lotuses or stars or crescents.

Yoga is a lightning streak inside you.

SLP5 - P148

Shakuntala's refusal of the ring = tragic grandeur
She refuses the ring. Also she does not sleep in the palace.
This is Tyaga (renunciation).
.
.
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

MISCELLANEOUS QUOTATIONS

Follows a series of quotations:

From Manilius:
"Is it wonderful that man can understand the universe,
Man, in whose very being the universe exists
And in each one of whom stands a representative of God in miniature?
Or is it right to believe that Man has sprung elsewhere than from the heavens?
He alone stands in the midst of the citadel, a conqueror,
His head erect and his shining eyes fixed upon the stars."


FROM MONIER WILLIAMS' SANSKRIT DICTIONARY:
"TEJAS"=
1) Sharpness, cutting edge.
2) Fire, splendour, light, glow, heat.
3) Healthy appearance, hearty.
4) The fiery and colour-producing power of the human organism.
(Situated in the bile.)
5) Power, energy, vital force.
6) Passionate nature.
7) Mental or magic power, strength, influence, dignity, position.
8) Sperm.

FROM PLATO'S "TIMAEUS":
"This entire compound (soul and body) he divides lengthways in two parts,
which he joined to one another at the centre like the figure of an "X"."

FROM C.G.JUNG:
"The medieval ideal of life for the sake of death needs gradually to be replaced by a natural conception of life in which the normal demands of men are thoroughly kept in mind, so that the desires of the animal sphere may no longer be compelled to drag into their service the high gifts of the intellectual sphere in order to find an outlet."

SLP5 - P85

PAGE 85 AND FF. ARE ISOLATED QUOTATIONS REFERRED TO BY THE GURU AND NOTED DOWN OUT OF CONTEXT.


What you thought was fire is a gem that can be touched.
(Kalidasa, Shakuntala)

Take the bible and see if the Good Samaritan kissed his wife.
(Nataraja Guru)

If you are crossing a forest and come to a crossroads, keep on going straight or you will go in circles.
(Nat.Guru)

Fill your mind completely with overwhelming beauty and you are a mystic. (Nat.Guru)

Cosmology and psychology must coincide. (Nat.Guru)

I am wandering and I want to fill my belly, and I also like money.
In vain I am wandering, and I do not know how to worship you.
(Sankara)

Narayana Guru substituted a cucumber for animal sacrifice in a temple- cf. the sacrifice of Isaac.

The gap between ends and means is Maya.
(Nat.Guru)

Horizontally viewed, one second can become a thousand years;
Vertically viewed, one thousand years can become one second.
(H.Bergson)

When a beautiful fat housecat rolls in the sunlight, that is yoga.
(Nat. Guru)

I am a mad dog lying on he roadside.
(Narayana Guru)

Disease has its origin in affection.
(Ayurveda Shastra)

But there is a secret that none of them know: knowledge releases from all sin. (Nat. Guru)

Where Karma ends, the Tao shines.
(Nat. Guru)

Yoga is a streak of lightning inside you.
(Nat. Guru)

Is it a wonder that man can understand the universe, man in whose very being the universe exists, in whom there stands a representative of God in miniature: or is it right to believe that man has Sprung from elsewhere than from heaven?
He alone stands in the midst of the citadel, a conqueror, his head erect, and his shining eyes fixed upon the stars.
(Manilius)

Space is like sitting inside an elephant.
(Nat.Guru)

Find God through the behinds of women.
(Nat.Guru)

There is no such thing as a sad Absolute.
(Nat.Guru)

The gates of fate can open anywhere in this world if you knock.
(Kalidasa)

My Guru is God and humanity.
(Narayana Guru)

Birth is sleeping and forgetting.
(Nat.Guru)

The universe is a machine for making gods.
(H.Bergson)

When you pour oil from one vessel into another, and the flow continues,
that is meditation.
(Nat. Guru)

To seek to rise above intelligence is to fall outside it.
(Plotinus)

If you want to catch a train, look it up in the timetable or ask
the stationmaster.
(Nat. Guru)

Meditation consists of bringing all values inside your Self.
(Nat.Guru)

Experience the truth as a gooseberry in your fist.
(Nat.Guru)
BELOW IS ANOTHER FILE OF SHORT QUOTATIONS BY NATARAJA GURU OR FREQUENTLY CITED BY HIM.
SOME ARE DUPLICATES OR ALMOST IDENTICAL TO OTHER THINGS THE GURU SAID AT OTHER TIMES, BUT THEY ARE LEFT AS THEY ARE FOR THE SAKE OF AUTHENTICITY.

SOME QUOTES OF GENERAL INTEREST

ISOLATED QUOTATIONS BY THE GURU OR REFERRED TO BY HIM AND NOTED DOWN OUT OF CONTEXT.

Editorial note: the quotations from the Guru were noted in the margins of notebooks etc. from the flow of the Guru's talk. It has to be understood that most of his days were spent in talking. Some of it was structured lessons or seminars, but he even talked while brushing his teeth. The quotes are out of context and we are hesitant to present them in this way, but this is what the Guru said and it seems to be of interest. Some quotes are actually phrases also found in his printed works, in context.ALL QUOTES ARE FROM NATARAJA GURU, EXCEPT WHERE INDICATED.

Clear thinking tends to result in correct action.

There is no difference between wisdom and common sense, common sense is just sense that is common to everyone, everywhere.

The psyche is a woman.

Psychology is sex.

Sex has to be solved in and through itself.

Hinduism is a woman

My task in life is structuralism

Belly to belly lasts ten minutes, back to back lasts a thousand years.

The goddess is just a woman, any woman

Why should I (the guru) be afraid of the goddess, she is just me upside down.

To seek to rise above intelligence is to fall outside it.
(Plotinus)

A woman is a complete psyche.

The proper study of mankind is woman

Biologically, the female is the type, the male a sub-type.

All aesthetics is erotic.

Beauty could be described as two things saying the same thing from different angles.

Fill your mind completely with overwhelming Absolute Beauty and you are a mystic.


If you want to catch a train, you look it up in the timetable or ask the stationmaster.

It is the same with philosophy.

Meditation consists of bringing all values inside yourself.

The absolute is tragic.

Education is learning to link name and form.

The Guru asked his Guru, Narayana: "I still do not understand why Arjuna had to fight at the end of the Gita, why was it?"

Narayana answered: "If he had not fought, he would have regretted it afterwards"

If you cannot explain your philosophy to a grandmother in Ettikulam (a nearby village), go back home and think again.

Someone asked the Guru what he should do to become a vegetarian.

The Guru answered: "Take a chicken, cut its head off, cut it up, cook it and eat it. Keep on doing this until you become a vegetarian".

We are going to change the world for a thousand years.

Art is the cancellation of the self and the non-self.

Beauty could be described as two things saying the same thing from different angles.


Beauty consists of analogies between the beauty felt inside you and the beauty felt outside.

Siddhis (psychic powers) are psycho-physical dynamisms. They are the like plastic spoons etc. soap-powder packets: free gifts of very little value.

Fill your mind completely with overwhelming Absolute Beauty and you are a mystic.

All appreciation of beauty and all mysticism is erotic.


Reach out to the beauty that is within you.

Experience the truth like holding a gooseberry tightly in your fist.

Aruna (magenta) and Karuna (compassion)
between them are all the message of the Saundarya Lahari.

Love is a vague word used by unscientific people about a feeling they don't understand.

Every time a woman opens her mouth, she is lying.

Men think with their heads, women think with their behinds; the women are right.

All proper meditation is erotic, anyone who says that it is not so does not know what he is talking about.

On Kandukavati: "There is no Indian Spirituality without the Dancing Girl. Take away the dancing girl and there is nothing left."

"The husband does not merely adore the wife, nor the wife merely adore the husband; it is Self-Bliss alone that each adore, as lodged in every sensuous object." (Narayana Guru)

Understanding releases from all Karma.

Beauty emerges when two sides meet and cancel.

The colour solid exists inside you.

Where Karma ends, the Tao shines.

"The universe is a machine for making gods." (H.Bergson)

Beauty consists of analogies.

All religions put some concept on a pedestal
but Vedanta alone cancels everything out.

Maya is the principle of error generically conceived.

There is no such thing as a sad Absolute.

The bearded god of the Sixtine Chapel is a woman.


Put the beauty of your girlfriend together with the sunset and you get God.

Marbles in reaction to one another are horizontal,
a lake inside a lake, a cup inside a cup are vertical

A bitch rolling on its back to feed puppies produces a mystical feeling.

When you say something about God, you are also saying it about yourself.
.
The feeling of beauty, to be absolute, must contain an "Oh!" or an "Ah!".

Who is this teaching meant for?

It is intended for seekers of wisdom.

"The Truth shall set you free."

You must want wisdom as a deer caught in a forest fire wants to escape.(Sankara)

Our methodology is structuralism.

When the Guru was teaching a lesson on the Saundarya Lahari he noticed a student at the back of the room who was moved to tears. The Guru said: "At least someone has understood."

There is a paradox at the core of the Absolute.

If you try to resolve the paradox, if you try and pin it down, you get a chair or a table; it does not dance."

We are dealing with a dynamism, not a static object.

Question: "Why does all this seem to be directed only at men as wisdom-seekers?"

Nat. Guru: "Women are there already – all women are enlightened."

Question: "All of them?" The Guru replied: "All of them."

"The one who knows the Absolute becomes the Absolute."

Only understand!

When a woman looks into a mirror, she sees God.

If you understand a woman, if you really understand a woman, you understand God.

On varieties of enlightenment: " There are many kinds of Yogis, but there are some few, the most fortunate ones, who can see the Absolute in a woman’s body."

The contribution of Indian Civilisation to spirituality is Erotic Mysticism – it was not repressed by patriarchal and prophetic religions that frowned on sensuality."

If you want to produce a spark, you keep the positive and negative electric poles slightly apart, you don’t press them together. Indian tradition says that to get the maximum erotic spark between a man and a woman you should keep the length of a woman’s hair apart. (about 30 centimetres)"

On another occasion the Guru said: "If a penis is correctly inserted in a vagina, the whole universe will burst into flames."

When a woman looks into a mirror, she sees God.

The proper study of mankind is woman.

What you thought was fire is a gem that can be touched.

(Shakuntala)

Take the bible and see if it says if the Good Samaritan kissed his wife or not.

If you are crossing a forest and come to a crossroads, keep on going straight and you will get somewhere, otherwise you will go in circles.

Fill your mind completely with overwhelming beauty and you are a mystic.


Cosmology and psychology must coincide.


I am wandering and I want to fill my belly, and I also like money.
In vain I am wandering, and I do not know how to worship you.
(Sankara)


Narayana Guru substituted a cucumber for animal sacrifice in a temple- cf. the sacrifice of Isaac.

The gap between ends and means is Maya.

Horizontally viewed, one second can become a thousand years;
Vertically viewed, one thousand years can become one second.
(H.Bergson)

When a beautiful fat housecat rolls in the sunlight, that is Yoga.

I am a mad dog lying on the roadside.
(Narayana Guru)

Disease has its origin in affection.

(Ayurveda Shastra)

But there is a secret that none of them know: knowledge releases from all sin.

Where Karma ends, the Tao shines.

Yoga is a streak of lightning inside you.

Is it a wonder that man can understand the universe, man in whose very being the universe exists, in whom there stands a representative of God in miniature: or is it right to believe that man has Sprung from elsewhere than from heaven?
He alone stands in the midst of the citadel, a conqueror, his head erect, and his shining eyes fixed upon the stars.
(Manilius)

Space is like sitting inside an elephant.

Find God through the behinds of women.

There is no such thing as a sad Absolute.

The gates of fate can open anywhere in this world if you knock.
(Kalidasa)


"My Guru is God and humanity".
(Narayana Guru)


Birth is a sleeping and a forgetting.

The universe is a machine for making gods.
(H.Bergson)


When you pour oil from one vessel into another, and the flow continues,
that is meditation.

Anything that attains to the o point conquers the world.


THE FOUR LIMBS OF THE QUATERNION.

1. THE ACTUAL CHAIR in which the actual man can sit; this chair will exclude another chair, and occupies a particular space.

2. THE VIRTUAL CHAIR, in which a virtual man can sit; much like a mirror reflection.

3. THE ALPHA-POINT CHAIR, the form of the chair generalised,
It excludes all other chairs.
This is the universal concrete version, it excludes horizontally but not vertically.

4. THE OMEGA POINT CHAIR: the word "chair" in the dictionary, it is purely conceptual.

Ontology is better than teleology.

If your religion makes you a better person, then it is a good religion for you.

Why should I feel bad about dying when everyday all over India there are young girls crying at the bus stop because they are being sent away to marry some old man they have never met?

Reincarnation is like a caterpillar crawling from one blade of grass to another, at one time its front is on one, while the back legs are still on another, then after a time it is on the new blade of grass.

The revolution is that we burst through all the chakras, instead of treating them as stages.

Why is the absolute kind?
Because otherwise it would be of no value.

Chakras give you something on which to fix your attention, when trying to think of the absolute.


Structuralism is the highest function of the human mind.

When a man in love sees a woman, what he really sees is his own self.
"kami swatam pasyati" -" a man in love his own self sees"

My birth on earth was a mistake"

When you pour oil from one vessel to another, the flow is meditation."

Beauty consists of two things saying the same thing from different angles.

All religions put some concept on a pedestal, but Vedanta alone cancels everything out.

Someone quoted a poem of Tagore about how he could never be a Sannyasin (renouncer or monk) because he loved too much the sound of women's bangles jangling as they fetched water in the evening.

The Guru said: " It is because I love the sound of women's bangles that I am a Sannyasin".

A woman once asked the Guru why, as he was talking about eroticism all the time, he had not got married.

The Guru replied: "I want all of them."

There are two levels to a woman, inner and outer: rejection outside, enjoyment inside.
This is the paradox in religion.

To a Vidyarthi (wisdom-seeker), everything is denied, except the seeking of wisdom.

All of life is a love affair.

The vertical axis is happiness, the horizontal axis is suffering:

God, according to the Guru can be in three places; in your heart, in your mother's feet or in heaven, between the eyebrows.

Beautiful means normal.

Every beautiful girl is mind-produced by some god on high.

Follow anything whole-heartedly, and you will get the truth.

The structure of woman reveals the structure of the negative aspect of man, his psyche. Add the numerator to this feminine structure and you get the whole picture.

Knowledge is a film(a membrane ED), a form which we impose in order to determine objects in this world.

Schematise and you get the Absolute.

The Guru said that Indian spirituality was dealt a death-blow when the British abolished the temple dancing-girls (devadasis).

Bergson's statement that the universe is a machine for the making of gods is just the converse of the usual proposition and is just as valid for Vedanta.

Meditation is cleansing the mind, according to Sankara.

Philosophy is that intelligence by which the landlady can tell if the tenant will pay the rent, B.Russell.

Beware of:

1) Those who talk too much.
2) Those who put religious marks all over their bodies.
3) Women who peek out of their saris." Ramakrishna

Every action is a mistake. Make interesting mistakes and make them quickly.

There is nothing closer to the Absolute than a 16 year-old girl

Put the beauty of your girlfriend together with the sunset and you get god.