Saundarya Lahari
Saundarya Lahari
SAUNDARYA LAHARI - VERSE 86
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SAUNDARYA LAHARI
VERSE 86
ONTOLOGY MEETS TELEOLOGY RATHER ABRUPTLY
CONCEPTUALISM REDUCED STILL FURTHER IS NOMINALISM
मृषा कृत्वा गोत्रस्खलन-मथ वैलक्ष्यनमितं
ललाटे भर्तारं चरणकमले ताडयति ते ।
चिरादन्तः शल्यं दहनकृत मुन्मूलितवता
तुलाकोटिक्वाणैः किलिकिलित मीशान रिपुणा
lalale bhartaram carana kamale tadayati te
cirad antas salyam dahana krtam unmilitavata
tulakoti kvanaih kilikilitam isana ripuna
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.
ADDITIONAL COMMENTS WITH STRUCTURAL DIAGRAMS RELATED TO THIS VERSE FROM SAUNDARYA LAHARI/NOTES.
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
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 skhalana).
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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)
The family honour of Parvati is at stake here.
The kick is caused by the nominalistic indifference of Shiva.
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 realizes it (the bells could be around the Devi's ankles)
10) When the enemy of Eros is kicked
Another version:
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 Isana (Shiva)
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
THE NEGATIVE POWER IS REPRESENTED HERE BY THE DEVI KICKING SHIVA IN THE HEAD.
Kicking is justified in the rarest of absolute circumstances: when the Numerator shows a lack of respect for the dignity of the Denominator.
It means that, for example, in the Bible, the son of David and the son of God are the same: it make no distinction - they are equally dignified.
SAUNDARYA LAHARI - VERSE 87
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SAUNDARYA LAHARI
VERSE 87
OF LOTUS FEET
A QUATERNION OF LOTUSES, DIFFERENT STATUSES OF EXISTENCE
SLEEPING AT NIGHT = RIGHT HAND
FOUR EPISTEMOLOGICAL TYPES OF EXISTENCE:
CONCRETE, VIRTUAL, CONCEPTUAL, ACTUAL
निशायां निद्राणं निशि-चरमभागे च विशदौ ।
वरं लक्ष्मीपात्रं श्रिय-मतिसृहन्तो समयिनां
सरोजं त्वत्पादौ जननि जयत-श्चित्रमिह किम्
nisayam nidranam nisi caramabhage ca visadau
varam laksmi patram sriyam atisrjantau samayinam
sarojam tvad padau janani jayatas citram iha kim
Sleeping at night, and in bloom both at dawn and after;
Making Lakshmi's bowl overgenerous to Your Vedic worshippers,
Such the twin lotus of Your foot, it triumphs: what wonder herein?
.
ADDITIONAL COMMENTS WITH STRUCTURAL DIAGRAMS RELATED TO THIS VERSE FROM SAUNDARYA LAHARI/NOTES.
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
Another version:
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?
But, lower down, from the O Point to the Alpha Point on the denominator side, is Lakshmi, who is not always the same; she is affected by the weather and by night and day, etc.
.
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?
.
Another version:
"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)
Around the numerator lotus of the Devi, the gift is beyond the normal limit - it is absolute.
Those who know how to worship the Goddess in the right way win much more than just a mediocre boon from Lakshmi.
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.
However, it sleeps at night - even in the Absolute there is an alternation between night and day - it too sleeps at night, just as does any other organism.
A woman is supposed to be tender, like the feet - the ontological negative Absolute on the Denominator side.
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
It is not ordinary gifts, but the Big Bang of the Absolute - something worth while.
To whom are these gifts given? To votaries. The ordinary devotee gets a good house; the man expert in Absolute Values will get wisdom.
"Water bound", describing the lotus flower, 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.
There is a difference in quality, depending on how much of the vertical and horizontal are involved.
"Lakshmi's bowl overgenerous": on one side put a Jaina or Marwari religious person who accepts the Hindu Goddess without qualification as a relativistic object of religious worship.
The pair of feet are better than the lotus representing Lakshmi's bowl or seat.
Cancel the duality between the feet, which are both transcendent and immanent.
The Advaitic God is a wonder and a paradox. "What is the wonder here?"
Do not be surprised that there is a wonder.
Put a lotus between the two heels to mark the upper and lower levels: but only one of the heels is touching the ground, the other is raised slightly: thus suppleness is retained even in the universal concrete.
This alternation is most important, as in the representations of Nataraja.
"How did you treat the twin feet as singular?"
"Shut up! I told you it is a wonder."
The feet are better than a lotus, as a Guru is better than a book or idol.
Worship the Devi, not a lotus.
Read this verse with Verses 71, 88, and 89.
Structure of Verse 71
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.
Structure of Verse 88.
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?
Structure of Verse 89.
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.
SAUNDARYA LAHARI - VERSE 88
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SAUNDARYA LAHARI
VERSE 88
A PUN ON THE CONCEPTUAL AND PERCEPTUAL IMPORT OF VALUES
कथं नीतं सद्भिः कठिन-कमठी-कर्पर-तुलाम् ।
कथं वा बाहुभ्या-मुपयमनकाले पुरभिदा
यदादाय न्यस्तं दृषदि दयमानेन मनसा
katham nitam sadbhih kadhina kamadhi karpara tulam
katham va bahubhyam upayamana kale purabhida
yad adaya nyastam drsati dayamanena manasa
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?
mrityuh sarvaharas cha 'ham
udbhavas cha bhavishyatam
kirtih srir vak cha narinam
smritir medha dhritih kshama
I am all-engulfing death and the Source throwing up
all things to be; and of womanly values, fame, grace,
speech, memory, Willpower, firmness and endurance.
.
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ADDITIONAL COMMENTS WITH STRUCTURAL DIAGRAMS RELATED TO THIS VERSE FROM SAUNDARYA LAHARI/NOTES.
The fore part of the Devi's feet is the seat of reputation.
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
Note the four kinds of feet: Padam, Prapadam, Apadam, Vipadam
(Please note that we have only found unsatisfactory translations of these terms online, as you will have noticed. We are not expert in Sanskrit. The best definitions are to be found in the word-for-word above, written by the Guru who was a Sanskrit scholar. ED)
(These four terms: Padam, Prapadam, Apadam, Vipadam, suggest Pratyaksha Pramana - one of the sources of valid knowledge according to Vedanta. ED)
- Pratyaksha, perception, knowledge gained by means of the senses;
- Anumana, knowledge gained by means of inference;
- Sabda, knowledge gained by verbal testimony;
- Upamana, comparison, knowledge gained by means of analogy
- Arthapatti, postulation, knowledge gained by superimposing the known knowledge on an appearing knowledge that does not concur with the known knowledge;
- Anupalabdhi, reductio ad absurdum)
(Another definition of Anupalabdhi pramana is "the impossibility of being otherwise" ED.)
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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)
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
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 (sung of by good poets)?
.
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 feet and putting them on a stone that is hard itself...(Unclear in the original. ED)
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?
.
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 minimize 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.
When the star Arundati is visible to the wife, her vitality is all right and she can marry.
The secret of the feet is the left-right alternation; one foot is raised, both are not on the ground.
This is a structural secret, as in the figure of the dancing Shiva, Nataraja.
He is telling you to let sex life alternate as in a beautiful figure-8.
The fallopian tubes also operate in a figure-8.
You can almost see the Nataraja dance in this verse.
There is a pun here on padam and apadam (danger) which cannot be put into English.
The syntactical structure contains secrets of structure.
Also prapadam: the "pra-" underlines the meaning twice in the same direction.
"Brought from danger into safety" - Her foot, as a substantial thing, was in danger of clashing with the hard kitchen stone. Safety is attained by virtue of the suppleness of the leg.
"Tortoise-shell hardness" is ontological: there is something hard in her leg.
The first quality for a woman is to have a good reputation: she can be praised as having "A great name and a great beauty"
The Gita also places good reputation (kirti) at the head of the list of feminine virtues Ch.X, V.34, P.455
"I am all-engulfing Death, and the Source throwing up
all things to be; and of womanly values, fame, grace,
speech, memory, willpower, firmness and endurance."
The foot is the seat of this repute, as the ontological basis of beauty.
The anklets ring out, as it were, her reputation on the Numerator side.
Think of her as dancing on one foot.
How is it that the universal concrete foot could be made supple?
Shiva lifts it with two hands to overcome gravitation and inertia.
The reputation, on the numerator side, cancels with heaviness at the ontological limiting point on the denominator side.
There is a paradox between solidity and suppleness of the foot: one foot is lifted and one is placed solidly on the ground - there is an alternation between them.
The tenderness of Shiva's heart corresponds to the suppleness of the Denominator.
Another paradox is attempted to be abolished - "what a wonder!".
There is a dancing figure-8 between the two sides of the paradox.
There is a trans-personal and inter-subjective exchange of values in which airy and solid things can co-exist. The feet are both hard and also the seat of her reputation.
There are paradoxes at different levels; here they are ascending; in the previous verse, they are descending.
The lifting is not a joke; it requires the two hands of Shiva to do the job.
The paradox between negative, denominator ontology and positive, numerator teleology is melted from the denominator side by the Universal Concrete; from the Numerator side by the kindness of Shiva.
The Numerator corrects the Denominator and vice-versa.
Finally, Shiva loves the Devi, and the picture is beautiful.
Shiva is the contact between reputation and the Universal Concrete.
All rigidity yields to the kindness of the Absolute.
Note the four kinds of feet: Padam, Prapadam, Apadam, Vipadam.
Two legs dance Lasya, two dance Tandava.
.
SAUNDARYA LAHARI - VERSE 89
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SAUNDARYA LAHARI
VERSE 89
BOTH HYPOSTATIC AND HIEROPHANTIC VALUES
ARE REVIEWED UNDER THE ABSOLUTE
नखै-र्नाकस्त्रीणां करकमल-सङ्कोच-शशिभिः
तरूणां दिव्यानां हसत इव ते चण्डि चरणौ ।
फलानि स्वःस्थेभ्यः किसलय-कराग्रेण ददतां
दरिद्रेभ्यो भद्रां श्रियमनिश-मह्नाय ददतौ
tarunam divyanam hasata iva te candi caranau
phalani svastebhyah kisalaya karagrena dadatam
daridrebhyo bhadram sriyam anisam ahnaya dadatau
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.
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ADDITIONAL COMMENTS WITH STRUCTURAL DIAGRAMS RELATED TO THIS VERSE FROM SAUNDARYA LAHARI/NOTES.
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
Another version:
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
The nails are the lowest point of the negative pole - they have universal concrete value - when verticalized they become moonlight, not something hard.
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.
There are two comparisons made here:
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 (negative) 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."
Another version:
" 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" - benefits 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.
The foot is again the central subject, planted like a tree.
Heaven-dwellers want only ice-cream, finger-tip dainties of magenta-tinged moonlight of the theoretical order of beautiful gifts.
But the poor below need more ontologically rich things: kanji (rice gruel) and tapioca (manioc).
Thus the fingertips are at the Numerator and the feet at the Denominator.
Thus the well-planted feet are mocking the trees of heaven.
The feet give benefits to the poor people on the Denominator side.
It is also the feet which should be worshipped by the heaven-dwellers, even though the fingertips belong to that side.
but her feet are like ordinary trees, which mock the celestial ones, as the buffalo mocks the Brahmin cow.
If you know how to meditate on the root of the tree - put a circle around the Devi's feet - you get the appropriate benefit, whether god or indigent.
Be sure to make the legs like those of a working girl.
It is the same Goddess in both cases, neither upper or lower class.
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SAUNDARYA LAHARI - VERSE 90
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SAUNDARYA LAHARI
VERSE 90
VERTICAL ABSORPTION IN ABSOLUTE VALUES
ददाने दीनेभ्यः श्रियमनिश-माशानुसदृशीं
अमन्दं सौन्दर्यं प्रकर-मकरन्दं विकिरति ।
तवास्मिन् मन्दार-स्तबक-सुभगे यातु चरणे
निमज्जन् मज्जीवः करणचरणः ष्ट्चरणताम्
amandam saundarya prakara makarandam vikirati
tavasmin mandara stabaka subhage yatu carane
nimajjan majjivah karana caranah sat caranatum
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.
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WORD FOR WORD
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
Another version:
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.
.
There is transverse symmetry, which is vertical
A horn is made up of hair.
Sunlight is the origin of breast-milk.
In the eddies from a boat, some are left- and some are right-handed.
The feet are below, at the lowest level of brightness; above are celestial blooms with blinding light.
At the central core of the value called the Absolute all that remains is the empty body of the insect with its 6 feet.
The attraction between the bee and the honey is a vertical diving into the total situation, in which there is a cancellation between the personal and the universal soul.
This is the image chosen by the Rishis (sages).
Final salvation, sayujya, is only this: the tiny negative body of the bee is cancelled against a single positive drop of honey.
This is a favourite Vedantic example of cancellation, it is almost mathematical, excelling in the simplicity of its appeal.
At another level there is beauty radiating all around.
At the third level are clusters of celestial blooms at Her feet. (An ontological reference.)
Sankara wants salvation at the negative vertical Alpha Point, not in heaven, away from the common man.
I want to kill my individuality at a very ordinary level:
Buddhi, chitta and ahamkara (The intelligence, relational mind and ego-sense) can be absorbed in the interest of the subject called the Absolute; all that is left is the dry shell and the six legs of the bee.
Now he is going to start slowing down - turning off the gas.
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 Ocasionalism)
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)
Brightness represents the essence of the beauty of the Devi.
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 a Denominator totality - enters into the lotus, five within the sixth. The stem represents the stem....(? ED).
Subject and object become one, beauty is the content and it 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.
One must not be in love with the Guru, but with the Goddess - "Let my life become merged into the Devi".