.
SOURCE SLC7
SLC7 is the continuation of SLC6, (manuscript, in C.deBruler's hand, sometimes in the Guru's hand) dating from 1969, with occasional sections from 1971, or later.
This file continues to VERSE 80.
Contains 46 pages.
.

CONTENTS:

P1 to P46 - V71 toV80

 

P1- Verse 71

 

P7- Verse 72

 

P14- Verse 73

 

P18- Vest 74

 

P21- Verse 75

 

P26- Verse 76

 

P30- Verse 77

 

P32- Verse 78

 

P41- Verse 79

 

P42- Verse 80

 

P1

 

VERSE 71

 

THE DEVI AS THE NEGATIVE SIDE OF THE ABSOLUTE
THREE GUNAS OPERATING ON THE DENOMINATOR SIDE

 

TRANSLATION
- By the excellent brilliance of nails
- Putting to shame the newly born colour of the lotus (newly born lotus)
- Of the hands (of thy hands)
THIS IS AN ORDER TO THE POET
- Tell the glory (the poet is being ordered to tell the glory of the nail-tips
of the Devi)
RESPONSE:
- How can we say this (the Poet asks how can all the poets assembled
here describe this?)
- By whatever means (This beauty is Absolute and cannot be related to something)

 

The hands of Devi are over Her head, fingertips together,
Like a lotus blossom.
 
.

structure-slc7-p1-v71

 

P2

 

(From here this section of the translation is designated:" Lakshmi - Denominator lotus value")
(Lakshmi is the goddess of wealth ED)

 

TRANSLATION
-Let it attain equality of status
("What I am going to say now...")
- Even fractionally ("Think of a second lotus...")
- Alas
- If the lotus could... (Lotus of Denominator)
- If it should be hued with the red hibiscus flower on the sole
of the feet of Lakshmi
(In this way, the second lotus will try to cancel out the lotus of the Numerator.
This can only happen fractionally.)
 
.

structure-slc7-p2-v71a



P3

 

(This page is apparently in the Guru's own hand, and the structures are almost impossible to disentangle - needs facsimile treatment. ED)

 

VERSE 71

 

WORD FOR WORD

 

Nakhanamudyotaih - by the excellent brilliance of fingernails
Nava nalina ragam vihasatam - putting to shame the new-born colour of a lotus
Karanam te - of thy hands
Kanthim kathaya - tell the glory
Katha yamah katham - how could we tell
Ume - o Uma
Kaya chid iva - by whatever means
(Here there is a line dividing the text, and the note: "Kumaran Asan's (Famous port of Kerala, ED) version completely different by second half")
Samyam bhajatu - let it attain equality of status
Kalaya - even fractionally
Hanta! - Alas!
Kamalam yadi - if the lotus could
Kridal lakshmi caranatala laksha rasacanam - if it should be shadow-hued,
with the red hibiscus flower on the sole of the feet of Lakshmi sporting thereon

 

P3
 
P4
structure-slc7-p4-v71d
 
 
.
The Devi's fingertips are at the Omega Point.
The lotus from the bottom has accepted Lakshmi, whose magenta-coloured feet dance on it.
There is something sad about a lotus in nature trying to attain parity with the magenta of the Devi.
But even after participating with Lakshmi, there is still something missing.
Poor lotus: it is not able to stabilise itself.
This is the force of "Alas!"
It has come up to the horizontal axis, but is still vibrating.

P5
 
.
structure-slc7-p5-v71e
 
 
.
P6
 
VERSE 71
 
He wants to compare the glory of the fingernails of the Devi to something, so he uses the feet of Lakshmi as on a lotus (on the negative, Denominator) for she is also a clear, transparent glory.
He wants to cancel the Numerator Lotus with the Denominator Lotus,
to resolve into the Absolute.
 
The beauty of the nails "reflected thereon" has an absolute status of conceptualisation and generalisation.
Think of Lakshmi, who has hibiscus juice on the soles of her feet.
Think of a beautiful woman - semi-divine.
If you can, imagine this real hierophantic beauty, giving colour to the lotus below.
Then apply all these revisions, and you can get something which comes close to cancelling out the Absolute Beauty of the Devi's nails.
 
Lakshmi descends from the Numerator and touches the Denominator lotus, giving Absolute (relative) Universal Concrete status to that lotus and thus it can be compared to the Devi´s feet.
So here, some real, existent value is almost equated.
 
P7
 
VERSE 72
 
WORD FOR WORD
Samam devi - at once, o Devi (on underfocus)
Skanda dvipa vadana pitam stanayugam - Your twin breasts sucked by Skanda (brother of Ganesha) and Ganesha (baby elephant god and super- refined baby)
Tava idam - these thy
Nah khedam haratu - let it banish sorrow for us
Satatam - for all time
Prasnuta mukham - milk-dripping face
...which on seeing, with doubting, anxious heart
...Shiva and two others, in a manner giving cause for laughter
...his own snout, Ganesha
He passes his hands to know...by looking at breasts, he asks; "have I lost my tusks?"
...by hands quickly...(white, streaming milk represents tusks)
 
P8
 
.
structure-slc7-p8-v72
 
 
P8
 
VERSE 72
 
WORD FOR WORD
Samam devi - at once, o Devi
Skanda dvipa vadana pitam stana yugam - the twin breasts sucked
by Skanda and Ganesha
Tava idam - these thy
Naha khedam haratu - let it banish sorrow for us
Satatam - always
Prasnuta mukham - of milk-drinking face
Yad alokya - which on seeing
Asanka kulita hrdayaha - with doubting, anxious heart
Hasa janakaha - giving cause for laughter
Sva kumbhau - on his own front of head (snout)
Herambah - the elephant god
Pari mrshati - he passes his hand to know
Hastena jhaditi - by hands quickly
 
P9
 
VERSE 72
Shed religions; shed the frontiers of language and politics.
 
.
structure-slc7-p8-v72
 
 
.
 
P10
.
/slc7-p10-v72
 
 
.
 
Wilfred Cantwell Smith - comparative religion
Suzanne Langer - Philosophy
Mircea Eliade
Bucar.... (illegible ED)
Negative hallucination
 
P11
 
Zone of indeterminism
Unpredicability
 
.
structure-slc7-p11-v71.
 
 
.
 
P12
 
VERSE 72
 
The streak of milk represents the conceptual.
The tusks represent the perceptual.
Ganesha is confused as to how they participate.
Shiva and Parvati laugh because he is looking in the horizontal for the answer to a vertical problem.
 
ANYTHING VERTICAL WHICH IS MADE HORIZONTAL IS CALLED A JOKE
 
This participation, then, is of concepts and percepts - mind and matter.
 
P13
 
VERSE 72
 
TRANSLATION
Thy breasts, here sucked at the same time by Skanda and Ganesha,
Let they banish our sorrows always.
The face, streaming with the overflow of milk,
Suspicious in mind, in a manner giving rise to laughter,
On his own front feels, the elephant-headed god, with hands.
 
The elephant-headed god has one to one correspondence with the Devi.
He touches his face because he is on the Denominator side,
While Skanda (also known as Subrahmanya - Ganesa's brother) is Numerator.
Numerator and Denominator are nourished by the same Absolute Devi
- when you understand this, all sorrow is abolished.
 
Ganesha thinks that the streams of milk from the Devi's breasts
are the tusks of an elephant - and he puts his hands on his own face,
as if to say, "Am I not the elephant-headed one?"
There is a one-to-one correspondence established between Ganesha and the Devi.
Not between Skanda and the Devi, because he is a numerator god while Ganesha is denominator.
 
P14
 
VERSE 73
 
In the previous verse, the horizontal difference between the two gods was noted,
now we have the vertical difference.
Horizontally, the tusks are put on a par with the milk of the Mother
- the tusks contain the principle of interpenetrability.
To arrive at a neutral ground, the tusks and the milk become homogeneous.
The horizontal axis is a value; thus tusks and milk are introduced.
In this verse we have a vertical reference.
 
VERSE 73
 
TRANSLATION
These Thy breasts born (abstracted and generalised)
breasts, both together,
Are gem containers filled with ambrosia
(not breasts filled with milk - vertical - gems are superior to milk)
There is no alternating feeling of doubt here (spandaha)
(Uncertainty exists horizontally, and we have not entered that region here
- see previous verse)
O triumphant banner of the Lord of Hills
(the Devi is related to Shiva),
In our minds, (conceptual status - "our" means " we who seek the Absolute)
These two who drink of the two, by this reason
(because they drink of this hypostatic ambrosia)
Are those twins who have never known conjugal felicity,
The youths, even today: Skanda and Ganesha.
(Even now they are innocent of that aspect of sex which is horizontal)
Sometime after the previous verse, they remain innocent.
 
P15
 
VERSE 73
 
.
structure-slc7-p15-v73
 
 
.
 
WORD FOR WORD
Amu te vakshojav - these thy bosom born breasts
Amrta rasa manikya kutupau - are gem containers filled with ambrosia
Na sandeha spandah - there is no alternating movement of doubt here
Naga pati patake - o triumphant banner of the Lord of Hills
(hills? snakes? ED)
Manasi naha - in our minds
Pibantau tau - these two who drink of the two
Yasmad - by this reason
Avidita vadhu sanga rasikau - are these (two) who have never known conjugal felicity
Kumarau adi api - the youths even today
Dvirada vadana krauncha dalanau - the Skanda Ganeshas (?ED)
 
P16
 
.
structure-slc7-p16-v73.
 
 
.
 
VERSE 73
 
TRANSLATION
These two breasts, o daughter of the mountain, contain gems.
Drinking from these, Subrahmanya and Ganesha are eternally free from erotic sentiments.
Even now, they are innocent of copulation.
 
Instead of milk, which is horizontal, they are nourished on a more negative, real and vertical content of ruby-like purity - the chalices of the breasts - which are filled with hypostatic nectar.
 
P18
 
VERSE 74
 
An elephant-god was killed by Shiva. The Devi wears a garland which praises this feat, made of rounded and polished pearls, hanging between her breasts, having a reflected colours from her lips,
with an inner glory of their own, as if this glory is to extol the exploits of Shiva. (E.g. killing the elephant. ED
 
The Devi is saying: "My husband is a great numerator factor who killed an asura (demon) "
At every level, there is participation.
 
This garland or necklace is made of pearls found in the head of an elephant killed by Shiva.
It is between the breasts and also has the reflected colour of her lips from inside.
Outside is the glory of Shiva's exploits.
 
The praise for Shiva comes from the lips whose colour tinges the necklace of pearls.
 
Between the breasts there is a parameter.
The pearls there are supposed to cancel numerator pearls.
The glory is intrinsic to the Denominator, thus the red colour, which comes from inside, because this is the existential side.
 
What is Numerator is public.
What is Denominator is private (interior)
 
Thus the horizontal lips praise Shiva downwards
-hence the colour of the lips inside the pearls
Upwards as a counterpart is the pure white glory of the pearls.
 
In the Denominator - "God is within" (within your consciousness);
and consciousness begins at the mouth - when something is swallowed.
 
P19
 
The colour is intrinsically, interiorly, derived on the Denominator side.
The inner colour of the pearls is derived from the lips.
 
P20
 
VERSE 74
 
This verse goes into the subjective aspect of the two previous verses.
 
TRANSLATION
It bears (the garland) of pearls
O Mother (Devi)
Having origin (pearls) within the hard (thick) skull of the elephant principle
(which is an obstructing influence - represents the demon principle)
By well made pearls
of the pure string of pearls
The mid-region of the breasts (not the quantitative breasts)
By the reflected beauty of the lips
Having inside brilliance (meditative values)
Mixed up with fame (glory of heroic exploit = having killed the elephant)
Of the destroyer of the cities, as if the reputation of Yours...
You are glorified by the garland which has both Numerator and
Denominator value - which is beautifully worked (meditated upon),
and whose colour is tinted red by the lips of the Devi.
 
.
structure-slc7-p20
 
.
 
P21
 
VERSE 74
 
WORD FOR WORD
Vahati - it bears
Ambe - o Mother
Stambera madanuja kumbha prakrti bhih - of the nature of having origin in the skull of the elephant demon
Sama rabdham mukta mani bhih - by well-made pearls
Amalam hara latikam - by the pure string of pearls
Kucha bhogah - the mid-region of the breasts
Bimba dhara ruchi bhih - by the reflected beauty of the lips
Antah shabalitam - having inside brilliance
Pratapa vyamishram - mixed with the glory of exploits
Pura damayituh - of the destroyer of cities
Kirtim iva - as if the reputation
Te - of Yours
 
SLC7 - P21
 
P22
 
P23
 
VERSE 75
 
WORD FOR WORD
Tava stanyam manye - Your breasts, I consider
Dharani dhara kanye - Of the earth-supporter, the maid
Hrdayatah - from the heart
Payah paravarah - milk ocean
Parivahati - bears aloft
Saraswatam - of Saraswati
Iva dayavatya - of a kindly one as if
Dattam - given
Dravida shishur - of the Dravidian child
Asvadya tava - having drunk of thine
Yat - by reason
Kavinam praudhanam - into famous poets
Ajani - has come to be born
Kamaniyah kavayitah - a perfectly beautiful poet.
 
.
structure-slc7-p23-v75
 
.
 
P24
 
P25
 
VERSE 75
 
We have come from the breasts to the heart.
 
Saraswati is the Numerator aspect of the Devi here indicated
Lakshmi is the Denominator.
 
"As if belonging to Saraswati" (the Goddess of Learning) and drinking that (Numerator),
the denominator Dravidian child (dravida shishyu) has become very learned
- absorbing the Wisdom of the Aryans.
By absorbing the numerator-side wisdom, there is a participation now established between Numerator and Denominator.
 
Now we have an ocean of milk
- and why does it come from the heart and not the breasts?
 
Here the beauty is the poetry:
 
Denominator - Dravida Shishyu (the "Dravidian child")
Numerator - Aryan wisdom
When these two sides participate, you get the beauty of pure poetry.
The kindness comes from the heart and fills the Numerator side, like an ocean.
 
P26
 
VERSE 76
 
WORD FOR WORD
Hara krodha jvala vali bhih - by the collection of glances of fire
/by the ensembles of the glances of fire of the anger of Hara
Avalidhena vapusha - with body permeated through and through
Gabhire te nabhi sarasi - in the deep navel-lake of thine
Krta sangah - one who has submerged himself
Manasijah samuttasthau - Eros rising up
Tasmad - from it (from this sinking)
Achala tanaye - o Daughter of the Hills
Dhuma latika - smoke streak
Janah stam - people, them
Janite - treat it like
Janani tava roma valir iti - o Mother, to be Your hairy ensembles
(Mount Tamalpais) (sic - see the Guru's autobiography. ED)
 
.
structure-slc7-p26-v76
 
 
.
structure-slc7-p26-v76a.
 
 
.
 
P27
 
P28
 
VERSE 76
 
The vertical axis passes from between the breasts into the navel,
and there it becomes an interior parameter - a Denominator factor (for the next verses).
Ripples on the river seem to be a slight disturbance on the horizontal when it is met by the vertical.
The waist is referred to also as slim - it is a kind of parameter.
The beauty here is something vague.
"There are some people with great insight who will see something very slender at Your navel, and will see a slight delicate interplay, like ripples.
The hollow of Your navel is filled with these, and that is where the attenuated space from between the breasts is entering".
The thinness of the waist means that this is only a thin parameter connecting Numerator and Denominator aspects of the Devi's body.
When noumenal (positive) meets phenomenal (negative), there is a delicate touch of ripples such as found on the surface of a river when a gentle breeze blows.
 
P29
 
VERSE 76
 
By the anger of Shiva, Kama is caused to burn; he sinks into the navel of the Devi in order to quench the flames.
The milk ocean is at a certain level.
Why is there fire suddenly at the area of the navel?
Because this man is suffering from the contradiction of actualisation.
 
Saraswati's milk is not harmful to the Devi, because it is conceptual or numerator.
But when you get to the Denominator, perceptual factors are mutually exclusive
- the character of the vertical axis is now changed from water to fire.
When a man is erotic, he is likely to be pushing out some rival.
Eros is an entity belonging to that level, so he cannot sink forever.
He has a degree of immortality, and so he has to come back onto the scene.
He has to come there week by week.
 
P30
 
VERSE 77
 
WORD FOR WORD
Yadetat - gleaming (with a sheen)
Kalindi tanutara taranga krtih - of the form of the slender or
fine ripples on the surface of the river Kalindi
Shive - o Shiva - consort
Krshe madhye - with thin middle part
Kimchit - something
Janani - mother
Tava yat - that which is Yours
Bhati sudhiyam - to learned and good devotees it shines (as)
Vimardad anyonyam kucha kala shayoh - by mutual impact of the
water-pot-shaped breasts
Antara gatam - what lies between
Tanu bhutam vyomam - made into a thin, schematic factor
(sky-space: "bhutam vyomam")
Pravishad iva - as if entering
Nabhim kuharinim - the nave, an orifice or opening
 
P31
 
VERSE 77
 
For the next five verses Sankara talks about the stomach and navel of a woman as an area which materialises the Absolute.
The Devi is here treated as a universal concrete.
 
TRANSLATION
 
Gleaming (with a sheen) of the form of the slender (or fine) ripples on the surface of the river Kalindi
O consort of Shiva
With thin middle part (waist)
Something (which resembles the shining of the ripples)
O Mother
That which is yours
To learned and good devotees it shines (as)
By mutual harsh contact (impact)of the water-pot-like shaped breasts
What lies between
The sky-space made into a thin string (schematic factor), (reduced into the vertical)
As if entering the navel /orifice leading into (navel), (the sky which has been pulverised by the two breasts, enters into the navel)
 
.
 
structure-slc7-p31-v77.
 
 
.
 
Schemas - what are the ripples on the water?
 
P32
 
VERSE 78
 
The body is bent in fatigue.
The tree is standing upright (it shows vitality).
In Verses 77 and 78 these two aspects come together in pure meditation to show Absolute Beauty.
Eroticism too has a Numerator and a Denominator side.
"Bent forward, almost broken, sliding bank" - all these are to show the sinus curve.
Salvation means long years of happiness.
 
.
structure-slc7-p33-v77
 
 
.
.
structure-slc7-p33-v78
 
 
.
 
Fatigue, bending, broken shape, sliding, fast river.
 
P34
 
Verses 77 and 78 are always alternating from the horizontal to the vertical.
 
THERE IS AN INVERSION OF PAGES HERE-  P40 COMES BEFORE PAGE 34 - TO BE CORRECTED
 
P40 (PAGE MISNUMBERED IN ORIGINAL MANUSCRIPT)
 
VERSE 78
 
TRANSLATION
 
The permanent whirlpool of the Ganges it is (or "thou art")
The bed of fecundity for the hair creeper bearing the buds of breasts
The fire sacrifice receptacle wherein the bright glory of the god of flower arrow is offered
House (or ground) for the play of the female companion of the god Eros
Somehow or other (by hook or by crook)
Your navel, o Daughter of the Mountain
 
.
structure-slc7-p40-v78
 
.
 
The eternally flowing Ganges
- think of the whirlpool and Kundam (the sacrificial pit) as the same thing - the source of Eros.
Hystology says that milk comes from the hair of the body.
 
.
 
structure-slc7-p40-v78a
 


Kundam - again a sacrificial pit, emptiness, but not devoid of content.
All this fire and passion is the negative Absolute which can destroy.
The playground for the female companion of Eros is again the whirlpool
 
P41
 
VERSE 78
 
WORD FOR WORD
Sthiro ganga vartah - the permanent whirlpool of the Ganges it is (Thou art)
Stana mukula roma valilata kala valam - the bed of fecundity for the hairy creeper bearing the buds of breasts
Kundam kusuma shara tejo huta bhujah - the fire sacrifice receptacle where the bright glory of the god of flower arrow is offered
Rateh lila garam - a house (or ground) for the play of Rati, the female counterpart of Eros
Kim api - somehow or other (by hook...)
Tava nabhih giri sute - Your navel, o Daughter of the Mountain
Bilad varam siddhah girisha nayanam vijayate - of the Lord of the Mountain, the door of the subterranean hole for the
.....(ILLEGIBLE)...psychic prowess, in the eye of Shiva.
 
P34
 
VERSE 79
 
TRANSLATION
By nature (weakened or thinned - or emaciated)
By the weight of the heaving breasts attaining to fatigue
With form bending down (prostrating)
O perfect spot of womanly beauty (the spot placed by Indian women between the eyebrows)
As if about to break (one part of the breast from the other) (see structure)
For long years
In the middle region of thine (see structure)
Resembling a tree on a brook bank sliding down
Having a firmness equal to it
Let it bless
O Daughter of the Himalayas
Let the devotee attain long years of bliss by meditating on the middle part of this Goddess.
 
.
/structure-slc7-p35-v78
 
 
.
 
Numerator fecundity, Denominator fertility; divided by a tragic line, which is the breaking point.
 
At the bottom of the structure is the square root of minus one
 
Breaking peripherally due to fecundity of breasts - but still intact within.
A tragic line about to break.
.
 
TRANSLATION
 
By very nature fatigued (emaciated or tired)
By the weight of breasts' bank (like the bank of a river)
What has become fatigued
With the form recumbent (as in humility or prayer)
O crowning forehead red mark of perfection of women (nari tilaka).
As if broken a little (peripherally broken, but within still intact)
For long (let this meditation give contemplative content...
Of Your middle part
Broken (slid down or disrupted) brook bank tree as comparable
To hyper-fecundity in the nature of woman)
(A mound has been formed on which a tree can grow)
Let the devotee think of this comparison
Having resemblances (by the analogy )
Let it bring blessings, O Daughter of the Mountain
 
P36
 
VERSE 79
 
A certain suffering of motherhood is eternal by nature
 
TRANSLATION
 
By the protuberance of the breasts there is fatigue
With form bowing down
O perfected woman (tired woman is the perfect lover.
As if broken
For long
Of your middle part
As comparable to the broken brook-bank tree
They have got equality or resemblance (with Your middle part)
Let this meditation on this resemblance bring peace
(vision of the Absolute)
 
.
structure-slc7-p36-v79
 
 
 
.
 
At the centre is a tragic line and a breaking point - her waist is almost broken.
 
P37
 
VERSE 79
 
WORD FOR WORD
Nisarga kshinasya - by nature (weakened or thinned, emaciated)
Stana tata bharena klamajusoh - by the weight of the heaving
breasts attaining to fatigue
Naman murteh - with form bending down
Nari tilaka - perfected spot of womanly beauty
Shanakaih trutyta iva - as if about to break
Chiram - for long years
Te madhyasya - in the middle region of thine
Trutita tatini tira taruna - resembling a tree on the bank of a brook slid down
Sama vastah stemnah - having a firmness equal to it
Bhavatu kushalam - let it bless
Shaila tanaye - o daughter of the mountain.
 
SLC7 - P38
 
.
structure-slc7-p38-v79
 


VERSE 79
 
WORD FOR WORD
 
Nisharga kshinasya - by very nature fatigued, emaciated or tired
(By the weight of the breast bank, what has come to have fatigue)
Naman murteh - with form bowing down
Nari tilaka - o crowning forehead red mark of perfection of womanhood
Shanakais trutya iva - as if broken a little
Chiram - for long
Te madhyasya - of Your middle part
Trutita tatini tira taruna - broken (slid down, disrupted)
brook bank tree as comparable to
Sama vastha themnah - having resemblances
Bhavatu kushalam - let it bring blessings
Shaila tanaye - o Daughter of the Mountain
There is a parallel between this structure and the multiplication table of 9
- 18, 27, 36 etc is mirrored by 81, 72, 63, 54 etc.

P42

VERSE 80

WORD FOR WORD

Kuchau - the twin breasts
Sadya svidyat tata ghatita kurpasa bhidurau - bursting the brassiere which has just been put on them while perspiring
Kashantau dormule - pressing on the armpit region
Kanaka kalasha abhau - having the lustre of golden water pots
Kalayata - manufactured, made
Tava - Your
Tratum - to save
Bhangat alam iti - saying "Do not!" - from being broken up
Valagnam - the middle region
Tanu bhuva tridha naddham - by three rounds (loops) has bound, the god of love
Devi - Devi
Tri vali lavali valli bhih - by triple branch creeper of Lavali
creeper
Iva - as if

P43

VERSE 80

This is psychological structuralism realistically analysed.

P44

VERSE 80

TRANSLATION
1 - The twin breasts
2 - Bursting the brassiere that has just been bound on them while perspiring
3 - Pressing on the armpits region
4 - Having the lustre of golden water pots
5 - Manufactured, made
6 - Your
7 - To save
8 - Saying : "Do not!" - from being broken up
9 - The middle region
10 - By three rounds has bound the God of Love
11 - Devi
12 - By triple-branched creeper of Lavali
13 - As if

P45
 
.
structure-slc7-p45-v80.



COMMENTARY ON WORD FOR WORD OF PREVIOUS PAGE

1 - ...
2 - Perspiring - representing the Universal Absolute. Shiva the husband, watches as Eros is the cause of the perspiration.
The brassiere is just put on, and the breasts are bursting through it - a PRESENT erotic picture.
3 - The breasts want to burst in every direction, not just forward
4 - In the west they would be called "ivory"
5 - Breasts are not made by the woman herself. Eros has entered into Her as a horizontal factor and manufactured this state.
6 - "Your" refers to the middle region of the Devi
7 - To save - Eros feels responsible
8 - Saying...any more eroticism will burst the middle
9 - the middle region
10 - Eros has said: "If You act like this, I am going to bind Your middle with three strands".
He is concerned.

The horizontal tendencies in a woman manifest themselves in the breasts.
Concern is thus directed towards binding the middle and....(ILLEGIBLE)
There is vertical binding to prevent the horizontal from flying apart.
Eros binds by three bindings - to unite it organically with a lower pole
- to prevent breaking at the waist.
Logarithmic spirals are proceeding from the same source, due to Eros
-they are not organically separated.
This is realistically analysed from the point of view of Eros, as an agent of biological, hierophantic functions he is not in charge of the origin of the creeper, but only of the binding.

P46