SOURCE SLX1or SLC7B
FOLLOWS SLC7

 

CONTENTS:

 

PAGES 1 TO 42 manuscript sheets in Curran de Bruler's hand, on SL Verses 81 to 90.

 

P1- Verse 81

 

P5- Verse 82

 

P9- Verse 83

 

P13- Verse 84

 

P17- Verse 85

 

P20- Verses 86, 87, 88 89,91

 

P22- Verse 86

 

P25- Verse 87

 

P29- Verse 88

 

P34- Verse 89

 

P38- Verse 90



SLX1 - P1

 

VERSE 81

 

Eros is a kind of…in this verse..(illegible) the Devi as well as a result of absolute pressure.
The Devi's husband (Shiva) is high Numerator and will not descend.
Eros does the job.
These three bindings are the vertical compensation for the horizontal swelling of the breasts, and prevent the vertical axis from breaking.

 

TRANSLATION
1 - Heaviness and expansiveness
2 - The earth-supporting Lord, O Parvati
3 - Having taken from his own hind part
4 - To you as dowry
5 - Gave
6 - By reason of this, your
7 - One is expansive and heavy
8 - The anterior weight of your hips
(before marriage it is expansive, and after it becomes thin)
9 - Is made to shrink
10 - Make it have lightness also

 

VERSE 81

 

The god gives from his own behind to balance the Denominator (Devi) with the Numerator.
This is like inertia and field quality - gravitation and electromagnetic field.
It retains the Numerator for itself and gives also to the Denominator.
By reason of the preciousness of the Devi, Shiva gives the hierophantic aspect of himself as dowry - e.g.: the hind part.
The horizontal piece of ground - horizontalized space - has mass and breadth.
That kind of heaviness which is presupposed (like that of a concierge) is taken away.
The Devi becomes slim - by way of the Numerator supplied expansiveness and the abolished Numerator gives mass and weight to the Denominator.
The Denominator meditates on the Numerator and expansiveness is eliminated by reciprocation...

 

The Himalayas have horizontal expansiveness, but a qualitative dignity, which is the height of the mountains.
This gives a quantitative aspect to the Devi so that She becomes slim and endowed with high value.
The Devi must have a Numerator factor to balance the Denominator.
This is the secret for wisdom and ultimate salvation.

 

SLX1 - P2

slx1-p2-v81

 

VERSE 81

 

WORD FOR WORD
Gurutvam vishtaram - heaviness and expansiveness
Kshitidhara patih - the earth-supporting lord
Parvati - O Parvati
Nijat nitambadacchidya - having taken from his own behind part
Tvayi harana rupena - to you as dowry
Nidadhe - gave
Atah te - by reason of this, your
Vistirno gurur ayam - one is expansive and heavy
(Asesam vasumatim - ? not here Nitamba Pragbharah)
- the anterior weight of your hips
Sthagayati - is made to shrink
Laghutvam nayati cha - makes it have lightness also.

 

SLX1 - P4

 

VERSE 81

 

The ritual of the Devi corresponds to the world of necessities, i.e. as the cook does not put silver knives into hot water so as not to spoil them.
See schemas on necessity and contingency.
What can save Her is establishing bipolarity with the Numerator:
consolation is a one-one correspondence.
"My husband does not pay me or sleep with me, but he is the father of my children"
You accept everything that is necessity, and cancel it with the corresponding Numerator value which will cancel it.
That which has absolute value falls on the vertical axis.
That which is relativistic falls to one side or the other and is confusing .
Art and beauty are the consolations for the world of necessities.
There are laws laid down somewhere and they provide one-one correspondence.
The emancipated woman is a myth - unless you put Berna to the sword,
like Medea in Greek Tragedy.
Vedanta says: "Don't kill anybody - cancel the Numerator and the Denominator.
You can be like Medea, or you can follow the laws of necessity and contingency as laid down in Vedanta.
All necessities vanish when you know the Absolute
- "the truth shall make you free" etc.
Proper conduct will often clear confusion.
(Similarly with Feng Shui: improper architecture at the place of business will upset the storekeeper: a Chinese sage will come to the failing business and say: "that door is in the wrong place, let me move it here" and the business succeeds from then on. Every detail must be correct).

 

SLX1 - P5

 

VERSE 82

 

This verse describes the lower part of the body.
In the Sanskrit tradition you start at the head and work down.
In the previous verse, fatness is found in the hips of Shiva, but he gives it to the Devi and through adoration, she remains slim..
In this verse, the Devi's knees are compared to the callosity on the elephant's forehead - they are not beautiful, because she is kneeling down in accordance with Vedic rites.
(Example of a fat women at Hari Krishna temple.)
Parvati does not omit her puja (worship), and thus her knees are hard, but by nature Her thighs are tender and polished like banana stems
But ever remaining a queen, she puts herself into relationship with the Numerator through devotion and pujas.
These hundred verses are constructed... (?)

 

SLX1 - P5

 

VERSE 82

 

TRANSLATION

 

Like the trunks of the best (chief) of Indra's elephants - rough and supple - like the gold stems of a pair of banana trees,
"... polished and golden by the two thighs, having won over both
transcending both of these analogies and r.... (raised?) in roughness at the knees...
....Good stories of the life activities of the husband...
...which has become hard because of daily prostrations continued for a long time.
Necessity by absolute contingencies in proper order and system.
...daughter of the mountain who knows everything which is ordained in the scriptures.
By the two knees (or kneecaps)
You have transcended elephant knobs (by that holy elephant of Indra).
( the two knobs of necessity (knees) are transcended )"

 

SLX1 - P6

 

The callosity on the knees represents Beauty as the Universal Concrete.
The value of the knobs is the beauty.
Describing all that happens to the Denominator aspect of the Absolute
- while she has not forgotten the Numerator.
We have started with realistic imagery and it is carried on throughout the text.
Without the connection with the Numerator, the Devi will go mad.
Abstract and generalise, in other words, schematise.
"Make a green book the Universal Concrete - think of greenness."
Why should the Devi prostrate?
The callosity on the knees represents the Universal Concrete.
We have in this verse Beauty as a Universal Concrete - as abstract value represented by a concrete colour.
The same grade of epistemology is used throughout.

 

SLX1 - P7

 

VERSE 82
( see schemas on other page)
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/slx1-p7-v82

 

VERSE 82

 

WORD FOR WORD
Karindranam sundan - with the trunks of the best of elephants
Kanaka kadali kanda patalim - like the gold stems of a group of banana trees
Ubhabhyam urubhyam - by the two thighs
Ubhayam api nirjitya - having won over both, transcending
Bhavati suvrtta abhyam - you one full of good life story
Patyuh pranati kathina abhyam - who has become hard (with callosity)
by prostration to the husband
Giri sute - o daughter of the mountain
Vidhijne - one who knows the correctness of actions (ritual or not)
 
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slx1-p8-v82

 

Keep close to the vertical axis, where Absolute Values reside -
ignore silly problems, which tend to confuse and mislead.
Deal with Absolutes and establish a proper one-one correspondence.
Proper methodology means correct priorities and precedence.

 

SLX1 - P9

 

Reciprocity and ambivalence.
The structuralism of Eddington is the same kind of system as Sankara's
- i.e. any mathematical formula can be represented structurally.

 

VERSE 83

 

TRANSLATION

 

- To defeat Rudra (Shiva, the hypostatic function)
- Filling the two arrow receptacles (quivers) doubly
(referring to the lower part of the legs - a reference to Eros
- five arrows in each of the quivers)
- O Daughter of the Himalayas
- Like two pillars the two pillars are yours)
- Your two lower legs
- The one of tragic flame (Eros- libido)
- Surely he made these arrows
- At their tips
- Are seen (there is seen)
- The ten arrow heads
- Having the semblance of the nails of the two feet
- Sharpened well on the whetstone (solely by these crowns)
consisting of the crowns of Devas

 

SLX1 - P9

slx1-p9-v83

 

This is equivalent to the wife sharpening her wits on various professors
and psychologists to defeat her husband.
The Devi's legs: actually he is describing the calves and not the thighs - see previous verse.

 

SLX1 - P10

 

VERSE 83

 

The psyche is being structurally analysed - the psyche means a woman.
Shiva has no mathematical equivalent.
The Devi is against Shiva's nominalism :
"I am the creative principle - I will not allow you to evaporate".
If you want to send arrows, they must be sharp.
She sharpens her arrows on the crowns of demi-gods.
The sharp arrows of destruction correspond to the flames on Shiva's crown.
To defeat Rudra.
Two legs - vertical copulation is referred to.
In any case the arrows are ineffectual against Shiva, as a sort of hydrogen principle.
The arrowheads are harder than the crowns of the Devas.

 

SLX1 - P11

 

In Verse 83 we find:
Selectionism
Structuralism
Subjectivism

 

VERSE 83

 

WORD FOR WORD
Parajetum rudram - to defeat Rudra
Dvi guna saragarbhau - filling the two quivers, receptacles, doubly
Girisute - o daughter of Giri (the mountain)
Nisanghau (te) - two pillars of yours
Janghe te - your two lower legs
Visama visikho - the one of tragic flame (Eros, libido)
Badham akrta - surely he made
Yad agre - at their tips
Drsyante - are seen
Dasa sara phala - the ten arrow heads
Pada yugali nakha gracchad manah - having the semblance of the nails of the two feet
Suramakuta sanaika nisitah - sharpened well on the whetstones consisting of the crowns of gods.
 
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slx1-p11-v83

 
.
Back to back is vertical,
belly to belly is horizontal.

P12
 
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slx1-p12-v83



SLX1 - P13

VERSE 84

This represents the Devi standing on the head of Shiva.
In verse 83, unless you go outside the circle of relativity, i.e. eroticism, the Absolute is powerless.
Her arrowhead toenails are sharpened on the crowns of five gods, to injure Shiva.
In this verse, there is an inversion whereby the woman is given numerator status standing on the crown of Vishnu, giving it colour.
 
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slx1-p13-v84



VERSE 84

TRANSLATION

- The final or ultimate point (Vedanta means the end or final point of wisdom)
- You (the Devi) wear
- That which is thy twin feet - (your feet are like the ultimate point of
the Upanishads)
- By way of head ornament (crowning decoration) for me too (me = the poet)
(Vishnu is only conventional, your feet are more valuable)
(Orientation is not there - please stand on my head and give me orientation)
- These two
- Of the Mother
- By great mercy, on my head, O Goddess, put your feet
- Those feet which are thine
- Word water (like a baptism of words)
- The river which arises from Pasupati
- Of which the beauty of the red paint
(glow of the feet of the Devi - Numerator)
- Before the pink dawn comes
(the sun is Denominator, the colour is Numerator)
- The red brilliance (pink dawn brilliance) of the crown of Vishnu

SLX1 - P14

VERSE 84

Sankara is saying: "At the end of my journey through the Upanishads, now I want You to give me ontological blessing by standing on my head".
All this intellectual knowledge and ritual is fine, but now give it some real meaning and colour by rising over the gods and standing on my head - I will become the Denominator by way of your blessing."

For example: a man reads and understands a road map, but can do nothing until he has related the map to his own position.

He asks for the feet on his head and on the head of Vishnu, or on a book , a map or the Upanishads.

Compared to yesterday's verse, there is no opposition here - because everything is on the vertical axis.
The colour between the rosy dawn and the white light of the sun is superior to sunlight in this context.
The value of the Ganges descending to earth, and the value of Aruna, the magenta pink of dawn.

"I want your feet, but not only on Vishnu, but more on my own head to give me the proper orientation."

In this verse there is less contradiction.
In the previous verse there is more contradiction.
Surplus Value = mauna (abstract noun relating to Muni, see Monier -Williams Sanskrit Dictionary

SLX1 - P15
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slx1-p15-v84.
.
 
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VERSE 84

WORD FOR WORD
Srutinam murdhano - the final parts of scripture
Dadhati - you wear
Tava yau - that which are thine (two)(twin feet)
Sekharataya mam api - as crest jewel also for me by way of head ornament are for me too
Etau - these (two)
Matah - o mother
Sirasi dayaya dhehi - place kindly on my head
Caranau yayoh - the feet which belong to thee
Padyam pathah - the water of word value
Pasupati jata jutatani - the brook that is found in the matted hair of Shiva
Yayor laksa lakshmih - what lends the red glory of Laksha Rasa (hibiscus juice)
Aruna haricudamani rucih - the red brilliance of the crown of Vishnu.

SLX1 - P17

VERSE 85

TRANSLATION

- We salute ( you, o Goddess)
- To the feet of most beautiful (or pleasing)
- For these thy two feet ( This is not a mathematical concept, but very real
- keeps me from going mad, and others will be blessed in descending order)
- These feet are clear and pleasing (?)
- I do prostrate to the feet again
- Having extreme jealousy
- For being trampled upon
- By which
- The Lord of Animals
- Having jealousy
- Towards the Asoka tree of the pleasure garden

The tree asks the Devi to kick it into flower, and Shiva says:
"I am extremely jealous"
The tree is horizontal, Shiva is jealous.
In Verse 84, Sankara salutes the feet of the Devi as Absolute Negative Value.
The Devi's feet represent the ontological limit.
The red colour means "full of vitality, life".
The Devi's feet keep the banker from committing suicide and keep Shiva from evaporating ( = creating the Ganges) and bless the scholar.

Shiva says: "You can do all of these things, but why are you giving Your value to the horizontal plane? You are creating pluralism and creating suffering."
Horizontalism is a kind of dispersion.
In this way, Shiva is jealous - the devotee receives a blessing.
Shiva's burning head is consoled, and the Ganges is produced.
Vishnu's currency-note head is coloured with life and now the Devi blesses the forest.

In order to flower, the tree must have a direct impact from some positive Numerator - in this case the feet of the Devi.
Shiva is jealous because the Devi is blessing the horizontal plane.
 
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slx1-p18-v85



Shiva is mathematical at the Omega point.
Below that is the mythological Shiva - the Devi's feet create the Ganges.
The Devi's feet give colour to the white light in VERSE 84
Here she gives a kick to the tree on the horizontal plane in VERSE 85

Sankara says: " I find the feet of the Devi to have more value than the mathematical concept of Shiva."

The "pleasure garden" refers to a Garden of Eden concept.
There is a giggling of girls in the garden with no vertical value.
The Devi is supplying vertical value to this pleasure-garden and Shiva is jealous of this.
She is abolishing horizontal Space and bringing it to vertical Time .
Shiva says: "If I allow the Devi to concern herself with all these horizontal aspects (the trees of the forest), Her vertical value will dissipate".


VERSE 85

TRANSLATION

We utter words of salutation to those which are beautiful to the eyes,
the twin feet.
To those present here (ontological reality), your twin one,
Your two feet have been smeared (with red colour).
Having extreme jealousy of which, to have confrontal contact.
It (the tree) wishes..
The Lord is full of jealousy toward the Asoka tree which is in the pleasure -garden (and which is known to flower only by contact with the feet of the Devi)

Eternity will suffer and horizontal Space will gain - thus Shiva is jealous..

SLX1 - P19

VERSE 85

WORD FOR WORD

Namo vakam brumo - We salute (utter words of salutation)
Nayana ramaniyaya - to them, which are beautiful to the eyes
Padayoh - the (twin) feet
Tava asmai dvandvaya - to these present here, to your own ones
Sphuta ruchira salakta kavate - (clear-pleasing-smeared-ones-of Yours)
the most bright and beautiful ones with red cotton- flower paste oversmeared.
Asuyat yatyantam - having extreme jealousy
Yad abhi hananaya - with which to have confrontal
contact, for being trampled upon by which
Sprhayate - it wishes
Pasu nam isana - Pasupati (Shiva)
Pramada vana kankelita rave - towards the Asoka tree of the pleasure-garden

SLX1 - P20

VERSE 86

This is an example of cancellation.
The kick on the forehead.
The jingling bells are tied to the feet of Eros - his being burnt means that he was pushed to the negative side.
The Devi kicks Shiva and Eros dances happily because of it.
Shiva did not pronounce some other woman's name - it had something to do with pride in the origin of Her family (Gotra).

VERSE 87

The Devi's lotus (a lotus which is absolute is not blighted);
But from the O point to the Alpha point is Lakshmi, who is not always the same; she is affected by the weather and by night and day, etc.

VERSE 88

The fore part of the Devi's feet is the seat of reputation.

VERSE 89

The lotus of heavenly maidens is on the Numerator side
- it gives fruit only to the Devas (gods).
But the Devi on the Denominator side gives to "poor people".
On the Numerator side is a kind of luxury beauty, while on the Denominator side even the common man shares in it.

SLX1 - P21

VERSE 90

VERSE 91

The Devi and her swans - they follow Her about the house, trying to imitate her walk.
There is a tinkling of bells inside Her ankle bracelets.
Sankara refers to both the horizontal and vertical aspects of Dance.
The vertical is a stamping of feet.
The horizontal aspect is seen in the strange and ugly mistakes of the swans.
The horizontal swans learn from the vertical beauty.
Here horizontal beauty and vertical beauty meet.

SLX1 - P22

VERSE 86

TRANSLATION
1) Shiva made a mistake in vertical reference to his wife (mistook another)
2) Becomes ashamed about the mistake about family descent
3) Is kicked on the forehead while he is bent over in shame
4) Absolute negative value of the lotus-coloured feet, she kicks
5) Refers to Eros hiding near the waist of the Devi
6) Long prevailing fire on the head of Eros, caused by Shiva's enmity
7) Eros wakes up and sees that Shiva is being kicked
8) Bells, and
9) jingling sounds occur when the Devi kicks, and when Eros realises it
(the bells could be around the Devi's ankles)
10) When the enemy of Eros is kicked

VERSE 86

TRANSLATION
1) Inadvertently having had a family-disrupting thought
2) Then recumbent with lost face
3) On the forehead of the husband
4) With the lotus feet she kicked, your
5) Long prevailing
6) The anger caused inside by long prevailing fire
7) By him who awakened out of it
8) By the sound of jingling of many bells
9) Is jingled
10) By the enemy of Ishana (or Shiva)

SLX1 - P23

Shiva made a mistake, forgetting that the Devi is a daughter of the Himalayas
and his proper wife, since he is also prone to horizontal errors.
The Devi is obliged to straighten him out with a kick in the forehead.
SANKARA IS SAYING THAT THERE IS ALSO A VERTICAL NEGATIVE POWER - NOT JUST A POSITIVE POWER.
THE NEGATIVE POWER IS REPRESENTED HERE BY THE DEVI KICKING SHIVA IN THE HEAD.

SLX1 - P24

VERSE 86

WORD FOR WORD

Mrsa krtva gotra skhalanam - inadvertently having had a family - disrupting thought
Atha vailaksya namitam - then recumbent with lost face
Lalate bhartaram - on the forehead of the husband
Carana kamale tadayati - When he is being kicked by her lotus feet
Te cirat - your (feet), long prevailing (nourishing)
Antah salyam dahana krtam - the anger caused inside by the consuming fire
(of Shiva)
Unmulita vata - by him who has awakened out of it
Tula koti kvanaih - by the sounds of many bells
Kili kilitam - is jingled (in triumph)
Isana ripuna - by the enemy of Isana (Shiva)

SLX1 - P25

VERSE 87

TRANSLATION
That which gets blasted by the frost (or the snows of the Himalayas)
The (twin) that are expert in living in the Himalayan peaks
Which go to sleep at night
At dusk as at the point of death of darkness
Clear (which are both clear)
Desired boon
The receptacle of the Goddess of Prosperity
Which spreads around wealth (with extra readiness)
To votaries (devotees)
The water bound (born ) (flower lotus (lotus flower?)
Your twin feet
O Mother, they (both) reign victorious
What wonder herein?

TRANSLATION

Frost in the Himalayas which blasts a lotus flower
"Expert" because they are Absolute Beauty - they cannot suffer from frost
In the night this flower will go to sleep
At the end of the night, just as at dusk
It is clear (as a flower) at both times
(The Absolute is eternal, not blasted by cold, even though it closes)

A person who worships Lakshmi will have all the boons that are desired
- She is a Denominator goddess - but think of Her in revised, more absolute terms.
Around that lotus, the gift is beyond the normal limit.
Those who know how to worship the Goddess in the right way win much more than just a mediocre boon.

The conventional goddess gives you profit, but I am talking about extra prosperity - something more - is there any wonder in this?

SLX1 - P26

In the Himalayas there is a beautiful lotus which represents the beauty of the Devi.
The negative absolute principle, living in the frost of the Himalayas.
This flower is blasted every day.
But it is not an ordinary flower, it is absolute and resists the frost by its expertness.
It is very different from the ordinary lotuses that people worship.
It sleeps at night - even in the Absolute there is an alternation between night and day - it sleeps at night, just as does any other organism.
.
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slx1-p26-v87a



The Absolute is placed between sleeping and waking.
A woman is supposed to be tender, like the feet - the ontological Absolute.
If she did not sleep, she would not be the Absolute.
She is clear at night, just as at any other time.
How can you have any benefit from contemplating the Absolute?
Every kind of value which is prayed for will be given.
This wealth is thrown out with extra force by the cup or container of the lotus
- not ordinary gifts, but the Big Bang of the Absolute - something worth while.
To whom? To votaries. The ordinary devotee gets a good house, the man expert in Absolute Values will get wisdom.
"Water bound" means Denominator; not afraid of the frost.
Your twin feet, they are both victorious - what is impossible about this?
You had better find out what I am talking about.
.
 
slx1-p26-v87b

 
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Why twin feet? He has built an image in abstract terms, now do not forget that the two feet are real, the ontological Absolute.
There is a difference in quality, depending on how much of the vertical and horizontal are involved.
 
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slx1-p27-v87



VERSE 87

WORD FOR WORD

Hima nihantavyam - that which gets blasted by frost or snow
Himagiri nivasaika caturau - the (twin) that are expert in living in the Himalayan region
Nisayam nidranam - which go to sleep at night
Nisi carama bhage ca - at dusk as at the point of death of darkness
Visadau - clear
Varam - desired boon
Laksmi patram - the receptacle of (the goddess of) prosperity
Sriyam ati srjantau - which spreads around wealth with extra readiness
Samayinam - to votaries
Sarojam - the water-born (flower lotus)
Tvat padau - your twin feet
Janani jayatah - o Mother they (both) reign victorious
Citram iha kim - what wonder herein

SLX1 - P28

SLX1 - P29

VERSE 88

TRANSLATION

Your feet are the exalted seat of (your) good repute
O Goddess, how is it that danger became non-dangerous?
By good poets (people) in terms of tortoiseshell
How is it possible that by his hands
At the time of wedlock (to Shiva)
By the ancient one so cold
Were taken so as to be placed
On the stone
With kindly mind

"How could Shiva have taken thy feet, tender as a lotus, and put them on a stone at the time of wedlock to Shiva, your feet, sung by poets as being as hard as tortoiseshell?"

(Placing the bride's foot on the stone is part of the wedding-ritual)

Instead of being tender like a lotus, the feet have become hard by being praised by poets.

In temples, people praise the feet of the Devi - that is, they become hard when they become public.
The public mind makes them as hard as tortoiseshell, which is secreted by the living organism of the tortoise.
They are the seat of reputation of the Absolute and thus vertical.
How is it possible that when you were in danger of falling into a negative pit,
you were saved by a horizontal reference (by good poets sung)?

SLX1 - P30

The paradox is represented by the horizontal and vertical -
when verticalized, the paradox disappears.
 
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slx1-p30-v88

 
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1st question: How could the dangerousness of the negative aspect be abolished?
2nd question: How could Shiva take the horizontal aspect of the feet and put them on a stone at the time of marriage?
It is impossible to imagine Shiva taking hard legs and putting them on a stone that is hard itself...(?)

1 - Good repute resides in the legs
2 - How come the danger of the negative aspect was brought to the horizontal plane and made auspicious?
3 - How was it possible at the time of wedlock for Shiva to lift the stone legs?
4 - Why put them on the stone?

A circulation of values is possible through your meditations - he will take these four elements of paradox and give meaning through a circulation of values.
 
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slx1-p31-v88a

 
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Give equal importance to the horizontal and vertical - unite them in the Absolute.
Shiva descends by kindness to fulfil the desires of people.
The intelligent man is free to see this game and play it by himself.
Priests want money, so they put an idol in a temple
- but do not minimise their importance.
All these people come to worship where the Devi's feet are stone.
The ritual requires Shiva to put the feet (here they themselves are stone) on the stone for his bride to look at the star Arundati.
There are four elements of paradox here.
The two lotus feet at the bottom of the structure are the most ontological part of the Absolute - it ascends to the horizontal for the people.

SLX1 - P32
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VERSE 88

WORD FOR WORD

Padam te kirtinam prapadam - your feet are the exalted seat of good repute
Apadam devi vipadam katham nitam - O Goddess, how come that danger was led to be non-dangerous?
Sad bhih kathina kamathi kar para tulam - by good poets sung in terms of tortoise-shell hardness
Katham va bahubhyam - how is it possible that by his hands
Upayama nakale - at the time of wedlock
Pura bheda - by the ancient ones so called
Yad adaya nyastam - were they taken so as to be placed
Drsadi - on the stone
Daya manena manasa - with a kindly mind

Pratyaksha - the four elements of paradox
The Pramanas or sources of valid knowledge are :Anumana, Upamana, Sabda, Arthapathi, Anupalabdhi (or the argument by reductio ad absurdum)
(a definition of Anupalabdhi pramana is "the impossibility of being otherwise")

SLX1 - P34

VERSE 89

TRANSLATION

By nails for the heavenly damsels
Effectual as moons that cause to fade the lotus hands
(As for) the heavenly trees
Seem to be mocking
Yours ( your nails)
Dominant Goddess ( name for Parvati - Chandi - riding on a lion)
("slayer of Chanda" according to Malayalam edition. ED)
The two feet, the prints (?)
For the people in heaven
By the sprout tender tips of fingers
What is giving
To the indigent
Fully beneficial wealth incessantly
What quickly confers

There are many lower goddesses in Vedic literature, but they have to be cancelled out by the Absolute Principle of Beauty.

This principle is the Devi, whose toenails cancel out all the epic literature of India and boil it down to Vedantic terms in revised form.
The nails are the lowest point of the negative pole - they have Universal Concrete Value - when verticalized they become moonlight, not something hard.

Think of a tree in heaven, a Numerator hypostatic function.
Those who meditate on such trees gain heavenly values.
But here we come to the feet of the Goddess and the nails are so beautiful, they are like moonlight in consciousness, like the radiance of the crescent moon...
The nails are mocking the totality of hypostatic values.
When the moon comes, the numerator lotus closes, mocked by the denominator nails of the Devi.
Why should the lotus nails cancel the hands of the Goddess?
Because the nails are absolute negative moonlight.
The Goddesses are only heavenly.
The lotus hands are trying to give benefits, but they contract in moonlight.
The Denominator is mocking the Numerator.
 
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SLX1 - P35

VERSE 89
There are two comparisons made here:

1) On the one hand; the Numerator aspect of the divine tree, which has flowers and can give benefits in heaven - a priest will worship goddesses who bestow benefits in the heavenly context.
This heaven is a hedonistic, relativistic value-world where various Numerator goddesses are worshipped: their hands are like tree blossoms, giving benefits.

2) On the other hand; the nails of the Devi are like five crescent moons,
the light of which represents knowledge.
The absolute aspect of the nails is superior to the goddesses and, as moonlight, make the lotus hands fold up.
This is the "mocking": the Devi's nails, as moonlight, mock the hedonistic, relativistic, pluralistic aspect of the Goddesses.
In terms of consciousness, the light of the Goddess' toenails, which represent the vertical hierophantic Absolute, cancel out the hedonistic, relativistic, pluralistic benefits of the heavenly goddesses.
"Meditate on the ontological aspect of my toenails; goddesses will give to you only with their hands."

SLX1 - P36

VERSE 89

TRANSLATION

" By nails" - superior to lotus hands (Platonic world)
" Cause to fade" - the lotus hands
" Seem to be mocking" - the nails are superior
" Lion" - the dominant factor of Chandi - the Devi on a lion abolishes
the horizontal aspect
" Two feet" - the negative Absolute, ontological, here and now
" For the people in heaven" - benefit to Brahmins
" Indigent" - gives benefits both to indigents and to the Sannyasins; there is
no distinction
" Incessantly" - a constant gift, absolute and uniform
" Quickly" - as soon as you understand the Absolute, the permanent benefit is
incessantly given and seen.

SLX1 - P37

VERSE 89

WORD FOR WORD

Nakhair nakastrinam - by nails for the heavenly damsels
Kara kamala samkoca - sasibhih - effectual as moons that cause to
fade the lotus hands
Tarunam divyanam - (as for) the heavenly trees
Hasata iva - seem to be (mocking)
Te - yours
Candi - dominant Goddess (Parvati)
Caranau phalani - the two feet, the fruits
Svah sthebhyah - for people in heaven
Kisalaya karagrena - by sprouts (?illegible) tender tips of fingers
Dadatam - what is giving
Daridrebhyo - to the indigent
Bhadram sriyam anisam - fully beneficial wealth incessantly
Ahnaya dadatau - what quickly confers.
 
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HYPOSTATIC, RELATIVISTIC, HEDONISTIC, PLURALISTIC

SLX1 - P38

VERSE 90

In the past verses, Sankara has under-focussed on the side of beauty,
allowing the Devi to kick Shiva on the forehead.
Now he is going to start slowing down - turning off the gas.
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VERSE 90

TRANSLATION
What confers
For poor people
Wealth incessantly
(the Devi will give that portion of the gold dollar that is asked for
- if you do not ask, you will not get it)
According to what is desired
(what is compatible with its corresponding desire - this is known as Cartesian Occasionalism)
With spontaneous generosity
(without hesitation - the Absolute happens with a bang
- the Guru's love at first sight with a twelve year-old girl)
The collected honey of beauty
(like a flash of beauty or lightning)
Your radiantly bursting round (that which...)
(Illegible "....det these" ?ED)
For this celestial clustering blossom of the tree of heaven
("spray" - many flowers hanging together)
Let it attain (let the mind of the devotee attain the boon of entering the blooms)
Having immersed within the value represented by the feet
My life
Having the senses with mind as feet
(the five senses together with the mind as sixth)
Like the six-footed bee-like insect (having the likeness)

SLX1 - P40

Let the man who is a true devotee enter into the feet of the Goddess like a bee enters into the lotus flower.
Brightness represents the essence of the beauty of the Devi.

There is a central lotus which includes all the other lotus flowers (lotus = item of beauty, it could be beautiful women etc.)
Six senses are needed to perceive the flash of Absolute Beauty, like ambrosia.
The embodiment of the Devi - which is entered by the devotee in the same way that the six -footed bee enters into the heart or essence of the lotus.
"Let me become like the six-footed insect to enter into the normative essence of beauty represented by the essence of the centre of the lotus flower".
Sankara is summing up: "My life" is Sankara's signature.
The insect - the five senses represented in the sixth as Denominator totality - enters into the lotus, five within the sixth. The stem represents the stem.(?).
Subject and object become one, beauty is the content and is enough.
Enter within the philosophy - you can never have the totality by trying to deal with the parts of the whole by meditation.
This blessing is conferred only by Sanyasins.
Not in love with the Guru, but with the Goddess - "my life".
 
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SLX1 - P42

VERSE 90

WORD FOR WORD

Dadane - what confers
Dinebhyah - for poor people
Sriyam anisam - wealth incessantly
Asanu sa drsim - what is compatible with its corresponding desire
Amandam - with spontaneous generosity
Saundarya prakara makarandam - the collected honey of beauty
Vikirati tava - what radiant shines around
Asmin mandara stabaka subhage - amidst these clustering blossoms of the tree of heaven
Yati (yatu in Sanskrit) - let it attain
Carane nimajjan - having immersed within the ( value represented by the) feet
Majjivah - my life
Karana caranah - having the senses (with mind) as feet
Sat caranatam - the likeness of the six-footed, bee-like insect
 
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slx1-p40-v90.

 
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