SOURCE G2, a continuation of G1, manuscript, in Curran de Bruler's hand, erroneously dated "18-10-68", obviously intended to be "69"

P1 to P84 - V17 to V30

(Editor's note: Verse 16 is absent from the original manuscript)

P1- Verse 17

P12- Verse 18

P15- Verse 17

P19- Verse18

P21- Verse 19

P25- Verse 20

P32- Verse 21

P34- Verse 22

P39- Verse 23

P47- Verse 24

P52- Verse 25

P58- Verse 26

P64- Verse 27

P68- Verse 28

P74- Verse 29

P80- Verse 30



Sankara takes into his scope the whole of cosmology, this is a grand purview:
This verse shows:

the aspect which gives birth to the world (broken moonstone),

and the principle from which the world originates, (moonstone with a fluid gleam)

that is: the noun is existent,
the predicate is subsistent.

The object is: the poet who wants to be grandiose must think of both the Devi´s Numerator and her Denominator (cut moonstone).
It is cut, because even when cut, the moonstone has the same brightness, by the principle of refraction.
There is a spot on the moon which does not spoil its beauty but only enhances it.
If Kalidasa's Shakuntala wears an un-beautiful sari, it only sets off her beauty even more.
This means that the negative side is also necessary to the totality of Absolute Beauty.
You should not always ask for Numerator values, Her absolute beauty consists of both Numerator and Denominator.
So, Aphrodite has both a Numerator and a Denominator form.
The Numerator will encourage Brahmacharis,
The Denominator will have lots of children.

SLG2 - P2

Three Kalis
(The "Three Dolorosas" of De Quincey's "Confessions of an Opium Eater".

One Dolorosa cries at the bedside of a dying man.
One enters with a key and tells You to commit suicide.
One kicks in the door and drives You mad.

Diana was glad that her disciple Hippolitus kept his chastity, but Aphrodite wanted him to yield and made him fall down and break his head. (This is the tragedy in which the wife of the king kills herself).

The Devi here is to be known in two aspects:
Savitri: the Mother who gives birth to the universe
Vashini: the Numerator aspect of the Devi (Diana).

Reflection, Refraction and Defraction: these three phenomena of light are explained by Schroedinger.
He says that the "appearance" of matter is due to the defraction of light.
This means that the diamonds in an earring will glow as one diamond.
The beard of the Prince of Wales glows as one light, not as individual hairs.
The diffracted glory of the Devi, this means that even when You cut the moonstone, it shines as one entity.
The most masterly similes in poetry are used by Kalidasa, Sankara continues this same tradition.

SLG2 - P3

There must be glowing pieces of moonstone, which glow as one body, because of defraction.
Then, on the Numerator side are the Vashinis, with different-coloured lights.
He who can reconstruct Absolute Beauty in these terms, becomes a poet,
the author of Mahakavyas (great poetry), beginning with grandiose Creation, so vague and sublime, encompassing the Absolute.

He is saying:
"Reconstructing You, the Devi, in terms of these two principles, secondary to Your absolute status.
He who can reconstruct You together with Your component parts, he becomes a true poet."

Secondary component parts of the Numerator and Denominator have to be integrated around the face of the Goddess, located in the Bindhusthana (central locus).

Vashinis are predicative - the Logos; the Numerator aspect of the substantive Devi, like cut moonstone.

SLG2 - P4


Vashini and others are supposed to preside over the eight vowels.
The vowels can have various colours - crystal, coral or smoky, ranging from vermilion to yellow, including gold.
There is something intriguing in the Malayalam edition of the Saundarya Lahari: the pundit quotes some other books, Subhagodram (?)) and the Vashinis are mentioned, as well as two kinds of ancient Shakti worshippers, one respectable, the other not.
There is one Kavya (poem) for each of the 14 days of the moon;
two are left over, which must be put in the Bindhusthana, making 16.
A semiotic process follows: Mashinta (?) in the Muladhara Chakra.


These are the four sounds in Sanskrit, with their corresponding loci.
"I feel confident that my hopes to retrieve and salvage this knowledge are worthwhile. Today, because of this verse, I feel confident again."
From different texts, it shows structurally how Shiva and Shakti can come and cancel from opposite poles. The pundits knew this.

SLG2 - P5

"That means that the ancients too knew this discovery.
I am overpowered by this discovery and am about to go mad. Curran is also going mad. Why? Because his Guru is mad. So, this proto-language can save the world. I feel confident that my attempt to salvage this work of Sankara is not in vain. This is the main point of to-day's lesson.
The two feet of the Goddess: ONE IS VERTICAL, ONE HORIZONTAL.
This I can see clearly - and it is of the utmost importance.
This verse contains very clear indications (in the commentary of the pundits)."

structure-slg2-p5-v17a 2

In these 44 Chakras , reference is made to the letters.

SLG2 - P6

structure-slg2-p6-v17 2

This is their version of structuralism, they were not aware of conics.
The sun's aspects are dovetailed into the moon's (14+2)

structure-slg2-p6-v17a 2

There are 16 names which correspond to each of these points on the axis.
14 and 14 for each of the two fortnights.
There are 8 Vashinis, with Kaulini as the extreme negative and 12 Vashinis as the positive factors.
"Vashini" means "to attract" and "Kaulini" is the bottomless pit.
Yoginis (female yogis)do not attract, they will throw stones at the hippies.
Why 12 and 8 ? They can be revalued as 10 and 10.
Why letters? Because it is through them that things come into meaning.

SLG2 - P7


What precedes is the structural analysis of some Pundit who is trying to explain the import of VERSE 17.
A woman must be broken from contact with the Bhu (earth): that is, the base-line of the diagram.
All this attraction of women, pulling down men, is called Vashini (?Ed.).
Electric current is always 16 (?10) times stronger than its magnetism.
It is an exponential or logarithmic relationship.
Actually, the Yoginis and Vashinis all go on the negative side:
the Yoginis on the left, as virtual and the Vashinis on the right, as actual.

SLG2 - P8

Integration of semantic and semiotic processes.


- That which gives birth to words (Savitri), Shining like bursting moonstone
- With divinities such as those called Vashinis (like rubies)
- As united together with You
- O Mother
- He who thinks integratedly (i.e. contemplatively)
- He
- The author of poetry becomes
- Of great
- Pleasing because of liquid or fluid beauty
- By means of words
- Of pleasing sweetness belonging to the lotus face of the Word Goddess

One process - semiotic - is fluid like moonstone.
The other - semantic - process is like bursting into meaning.
The man who can put these together can write poetry adding to the beauty of the Goddess of the Word (Vak Devi).
Here we have rubies and diamonds integrated into one whole.
This refers to.........., a particular style of Malayalam poetry, meaning diamonds and rubies. (?Ed.)

SLG2 - P9


structure-slg2-p9-v17a 2

This represents various sets of elements - Vashinis and Vak Devatas,
a lotus mouth, with a fragrance and Savitri, the generator of words, giving birth.

One set of elements, Savitri, is the generator of words and is Denominator; an actual thing giving birth to words.
The Vashinis are Numerator.

SLG2 - P9


- (That which gives) giving birth to words (Savitri).
- Shining like bursting moonstone (scintillating)
- With divinities such as those called Vashinis.
- As united together with You
- O, Mother
- He who thinks integratedly (i.e. contemplatively)
- He
- The author of poetry becomes
- Of great
- Pleasing because of liquid or fluid beauty (i.e. the words)
- By means of words
- Of pleasing sweetness belonging to the lotus face of the Word

structure-slg2-p9-v17b 2.

Anyone who can put together Savitri and Vashini will be adding something by his poetry to the face of Vak Devi, the Goddess of the Word.
The circle is the face of the Devi; then there are the generating and the conceptual tendencies - and these give his words a sinuous, tricky quality.

SLG2 - P10

Sankara is excusing himself for the sinuous method which he has to use in order to describe the elusive beauty of the Devi.
He says there are two kinds of beauty. Sankara says something delicate and elusive.

It is a vertical beauty. A diamond bursting into light, breaking through.
A man who can weave together both of these aspects of Beauty will succeed in describing it.
His poetry will have an excellence by which it will do justice to Absolute Beauty.
Gems of different kinds have to be intermixed and integrated, not placed in the Numerator and Denominator as before stated.
Pundits used to get all involved in the sounds of words.
Sankara puts together word and meaning - semiotic processes.
The picture is of glowing gems and scintillating gems together.
Two sets of semantic factors which must be put together - then great poetry emerges.
There is a bursting light and a streaming light - they are put together.
Take diamonds and rubies and put them alternately together.

Horizontal = bursting
Vertical = streaming
They belong together and have to be treated together and then Vak Devi will emerge.

It is purposely left vague.

SLG2 - P11

This deals with the integration of word and meaning.
They belong together, like diamonds and rubies.
The man who contemplates this way will be the author of great poetry
- doing justice to the face of Vak Devi.
Just take the line out of the diagram (?).
An absolute Vak Devi is in question here: the integration of word and meaning.

SLG2 - P12


The heavenly maidens participate in heavenly light and thus exert an attraction.
When meditated upon by an intelligent man, the principle of Absolute Beauty cancels out as a Denominator.
A man who can think of the Devi as magenta colour - which absorbs all of reality - is the man who loses nothing: he is interesting to the heavenly maidens, whose eyes are as beautiful as those of startled deer.
These heavenly maidens will not look at most men, but when they see the Numerator of the man who can meditate properly on the Devi, the absolute point of speculation; then the Denominator is cancelled out: he has arrived at the term of his speculative philosophy.
But it is only the vulgar who take this seriously; it should be put into a schema and then forgotten.
The Vedantin asks for heaven and earth together: they must cancel out and merge into the Absolute.
How many, how many will not fall for him who is able to view the Devi as in a shadow and of magenta colour?
On one side, within heaven, are the beautiful damsels.
The idea of beautiful girls to embrace in heaven is a sublimation of sexual desire.
structure-slg2-p13-v18 2




/structure-slg2-p13-v18a 2


This structure is superimposed on the relativistic one seen above.
A Vedantin's meditation is centred in the Bindhusthana, or central locus, which is a shadow
in which all is effaced by the magenta colour which he sees.
The meditation of Indra is here sublimated and far surpassed.
He is merged in the magenta colour.
You would have to put thousands of these heavenly maidens in the picture, all of them chasing after him.
The relativistic picture of heaven is superseded by this absolutist picture, where beauty comes in waves from the centre to both sides.
This is infinite Beauty, the other is relativistic.

SLG2 - P14

(illegible note on top of page "....for incompetence of pundits")
The radical note is what gives Vedanta its flavour.
"How many, how many..." means that You can have as many maidens as you like: it is not as good as the absolutist's meditation.
Colour is a universal concrete - both within and without you.
Magenta is the neutral colour - the blue of the sky and red of the earth.
Hills and mountains are all effaced by waves of magenta colour.
Then the meditating yogi falls down overwhelmed by Absolute Beauty
- while Indra is still looking at some heavenly maidens.
There are few people in this world who realise the importance of Aruna - magenta.

SLG2 - P15

Notes on the incompetence of pundits to interpret Sankara.


Vashini - Why freshly cut moonstone?
Because there is a reflection and refraction there.
Jainas and Muslims penetrated South India, the latter ruling for some 500 years.
Spirituality was thus put into the melting pot from Hyderabad southwards.
In Kerala, the Nambudri Brahmins found Kerala women with their paddy fields, coconuts and fish.
They left many children. Kerala was full of pirates.
This explains why there are so many fair Malayalis who know Sanskrit.
They are descendants of Moguls and North Indians.
Sankara thus says:" I am a dravida sishyu (Dravidian child) and a vidyarthi (wisdom-seeker)." Narayana Guru comes into this category.
Many of the Acharyas and so-called Rishis (wise men) are descendants of Muslims, who have values close to Jainism.
Raos, Iyyengars and Iyers: these are the three categories of false "pundits"
- not real Brahmins.
"Punyadeshi"(?) is not a great sanskrit book - but degenerate.
Real Vedanta is far, far away from them. All this has to be explained.
Thus, the commentary in the English version is completely off the mark.
"I must condemn and correct these pundits, otherwise I cannot rebuild and re-establish Vedanta in the style of Sankara and Narayana Guru".

SLG2 - P16

This verse contains two layers of structuralism, which are then compared.
The Girvana Ganikas described here are heavenly maidens who study Sanskrit.
All that a man has to do is meditate in a certain way on Absolute Beauty - then he will attract the Ganikas . Indra represents all the values that man can have in service of the earth, the Ganikas are normally only attracted to him.
Sat, Chit, Ananda (existence, subsistence and value) - these comprise Brahman, the Absolute.
There are two moralities: that of the market place and a higher morality. Man should be lifted up out of the market place.
The first step is heavenly values, but this is still relative.
But when he meditates on the Devi - as Aruna, the magenta colour - then "How many, how many Girvana Ganikas will not chase after him?"

Samsara (worldly) values are a relative, alternating figure-eight - action and equal and opposite reaction - while Absolute values are the cancellation of Numerator and Denominator into neutrality.

Absolute Beauty resides in the magenta colour.
If you cannot understand this, do not come to the lessons.
Light and shade merge into the magenta colour.
(In south Kerala, some families had a pundit and thus became Brahmins. The Kshatriyas were warrior classes. There was settlement in Kerala because of the fertile soil.)

SLG2 - P17

Narayana Guru taught that Brahmins were the cleanest priests in the world.
They wash, then recite the Vedas for one hour for one rupee, saying wrong mantras. In spite of all his defects, they are spiritual men.

Sankara took these Vedic values and re-valued them into Vedanta.
"I am a Sannyasin - I have renounced everything and within me I have the beauty of a thousand rising suns".
Sankara arrived at this light through both the Vedas (Saraswati) and his own Vedanta (Advaita).
So two diagrams: Samsara and Bindhusthana.
From the Bindhusthana: (central locus) "Of Your body, the shadow.."
Why shadow (or shade)?
"In the shade of Your (Devi) body, You should merge."
Absolute Beauty comes like the expression of the slender, beautiful deer's eyes when startled.
This is the embodiment of purity, as is the tiger .
The beauty of the deer is often sung by Sanskrit poets.
This beauty has a Denominator element, which is to be equated to the meditating man, who is able to appreciate the shadow of the beauty of the Devi.

SLG2 - P18

There are two equations here and two schemas: Samsara (the relative), and the Absolute,
and within each one is an equation between Numerator and Denominator. Light and shade have to be cancelled in waves of magenta.
"Shadow" because without shadow there is no light.
"Shade" means the slightly negative version of the Absolute.
"You are already in heaven, how can You talk about shadow or shade?" Because there is no Absolute until light and shade cancel out.

SLG2 - P19

If a man is able to submerge the whole world into one magenta colour,
then all the beautiful maidens of heaven are startled like deer in the forest
and are agile and quickly run away.
This is an element like lightning - a wonder.
The Absolute induces wonder. It startles.
The sheer beauty in nature is the Denominator of the beauty which a man feels when he sees the Absolute as magenta colour.


- By the dappled light of dawn belonging to Your body
- The sky enriched with the glory of tender cirrus formation of sky light
- (With) the whole earth
- Immersed in magenta colourfulness
- He who recollects
- For him it happens
- (Maidens) having beautiful wild deer startled eyes
- Inclusive of Urvasi become won-over
- How many, how many may there not be
- Heavenly damsels

On the denominator side- heavenly damsels - with eyes like startled deer.
On the numerator side - a man meditating on the world as magenta.

All of these damsels become won over to the man who has this vision.
The beauty of magenta, which is non-representative, is cancelled against any amount of natural beauty - like the eyes of a startled deer in the forest, the epitome of natural beauty.

SLG2 - P20

structure-slg2-p20-v18 2

Multiply by "n" the pleasures of Indra's heaven ("how many, how many..")
and You get the pleasure of the Vedantin contemplating the sunset,
but the two cancel out like the Numerator gold dollar against the Denominator
small change.
Absolute Value is a concept.
Its equal in terms of relativistic values is an infinite amount of "small change".
An infinite number of relative values (quantitative) becomes an absolute value (qualitative).
"Startled deer"- the element of surprise in the beauty - the streak of lightning - suddenness.
The actual and the ideological come together in the Absolute.
The dappled light of dawn is cancelled out against the dappled skin of a deer,
producing a magenta colour.
The gold dollar is on the Numerator, the small change on the Denominator.

SLG2 - P21


Here imagine an ordinary Kaulin, a follower of an esoteric form of decadent Hinduism involving orgies etc.
("Kulapata" means of the lowest alphabetical (?) origin )
The face I placed in the Bindhusthana (centre) and below that, the breasts,
Below that, actual sex - for meditation.
To the Kaulins, he says: "Yes, You can go into the basement for Your orgies, but where is the value, the philosophy?"
The main purpose of life is salvation, You have to be a mukti kami (seeker for liberation).
There are gradations in value, the highest is salvation or Moksha.

structure-slg2-p21-v19 2

The lower grade of meditation draws only temple girls.

SLG2 - P21

Add this to the previous structure, then they cancel and you get the Absolute.
Sun and Moon: these are supplied as the Numerator side of the meditation,
on the actual and virtual sides of the horizontal axis.
The pundits interpret this verse only in a vulgar way.

SLG2 - P21

On the other hand, the man who can supply the Numerator breasts of the Goddess, (i.e. revalue the Kaula) in terms of the sun and moon - his cosmology is complete.
The translations all seem to say that meditation on the Denominator or Numerator is incidental - that the Denominator is all right without the Numerator.
The ancients were not wrong, but the interpretation is wrong.
Sankara is discarding something as negligible: as soon as it is treated schematically, it leaps into meaning.
The Absolute Value Factor is ineffable - Sat (existence) and Chit (subsistence) are absorbed into Ananda (bliss).
Sankara knew semantics, the advanced aspect of Vedanta
- see the Brahma Sutras.
The Sun and Moon are to be considered as the breasts of the Goddess
- supply them as a Numerator to cancel the Denominator of the Kaulins.

SLG2 - P23


Two-way compensation.
"Compensation" because one side is seen as being inferior to the other;
i.e. supplying the Numerator sun and moon as the breasts of the Devi,
meditatively cancelling out the Denominator Kaulin orgies.
"Know Brahman (the Absolute) and You become Brahman" is the boldest statement in the whole of the Upanishads.
Know Absolute Beauty and the same thing happens.
If you can compensate for the Denominator Maya with the conceptual light of the Numerator, then you have done the trick: "knowledge is power".
Bindu is the objective locus exterior to yourself, for meditation.

SLG2 - P23

structure-slg2-p23-v19 2.

The lower half is the Kaula Matha - that aspect which represents the erotic element.
The man who concentrates on this aspect of the Absolute at once becomes interesting to all women.
But the luminaries of the sky can be supplied by a man and the resultant Goddess is Tri-Loki: (the Goddess of the Three Worlds) at once he will be able to confound the three worlds.
This shows the hierophantic worship of Kaulin orgies.
There are those who gain power over women by concentration on the lower sexual source.
This is Kaula. Sankara corrects it by adding the numerator factor.

SLG2 - P24


- Making the face as the central locus
- The pair of breasts
- Beneath that
- Beneath ( even) that
- Better half of Hara(I.E. a triangle.)
- He who can meditate upon
- O wife of Shiva
- Your erotic aspect
- He without delay
- Cause mental disturbance
- To women
- This is negligible
- Even the One of the Three Worlds
- Quickly confounds
- As having sun and moon as breasts

Supply the Numerator for the Kaulin Denominator
- think of the Cosmic Person filling the whole universe
- then you will have power not merely over ordinary women but over the whole of the Three Worlds.
This verse is a correction of the partial Kaulin perspective.

SLG2 - P25


That person who can think of You in a certain manner, he will be able to cancel out the poison of the serpent and by his look alone and cure even terrible diseases.
The point here is that the Absolute can cancel out all imbalances and discrepancies.

A man in tune with the Absolute has the power, for example, to "cure" hysteria, just with his glance.
"Showering from Your limbs, which are diffusing an ambrosia from the light - which is like a cut moonstone (body).(?)"
How can ambrosia come from light? Because the conceptual and perceptual sides have to be put together. Out of the aggregate of light there arises the sweet taste of nectar.

What seems to be different gradations of quality are not different at the core of the Absolute.
(He is able by his look to do something....)
There is some confusion here as to the intricacies of Sanskrit grammar.
Who or what is referred to as cut moonstone and where to place the fluorescent light?

SLG2 - P26


- (Of the Devi) diffusing (all around)
- From the limbs
- The sweetness of the nectar arising out of the aggregate of limbs
- He who brings Thee to his heart
- (You who) like the form of a moonstone
- He is able to kill the poison of snakes like the Lord of Snakes (the eagle).
- Those afflicted by fever he cures by the streak of flowing nectar

structure-slg2-p26-v20 2

He is meditating and has a fluorescent glow on his body.
"I am like a moonstone and I am reflecting the light of the radiance of the Devi, which is like nectar."
The ambrosial sweetness coming from the light-cluster of the Devi brings to his heart a fluorescent gleam.
Schroedinger: light when falling on certain fibres produces diffraction.
By this light - balance - he can cure imbalance.
(Curran says: the magenta of the Devi, meditated upon as ambrosia, causes the calm light of the cut moonstone to come from the man.)

SLG2 - P27

Anyway, whatever the grammar, the point of his power to heal and to "absorb the poison" is that his balance - in tune with the Absolute - can correct and compensate for imbalance (i.e. disease and poison), merely by his glance; just as the glance of the Guru can calm a hysterical woman, or even "liberate" a disciple.

"The man who is able to bring You, as nectar, into his heart, is able to send the nectar out to those who are suffering from snakebite or fever, merely by his look".
The psyche swings between two poles: fever, snakebite and LSD are at the Alpha Point.

structure-slg2-p27-v20 2

The holograph divides light into two parallels and You have two photographs projected into the same space.
How can this ambrosia come into the heart like a moonstone?
First light comes from the limbs of the Devi, then it is given some taste, which is Denominator, then the synthesis is carried further, bringing it all into the heart, as enjoyable sensation, like a moonstone. It is a diffracted light, diffuse and glowing.

SLG2 - P28

The methodology is faulty when you travel from mythology to mythology.
As if she is made of moonstone, he brings Her by descending dialectics down the vertical axis to his heart, by his philosophical speculation. She is brought as diffracted light (see Schroedinger).
(The Guru talks about myth-making, in the context of various religions in India - i.e. religious factions or cults.)
One story is as good as any other story, so never mind the mythology.
This verse wants to say: when You are down, "blue", at the Alpha point;
You can be helped by the Numerator.
(The doctor will talk to the typhoid patient on the 27th day to see if he wants to live. "No Numerator" means depressed.)
These people need to be consoled. Someone must say: "Never mind Your parents, I am Your best friend; come on now".
Everyone who believes in the Absolute and loves humanity can perform this kind of "magic": it is Absolute Affection.

SLG2 - P29


Here we have the cancellation of particular pairs of opposites.
Think of a moonstone figure of the Goddess, put in the central locus.
You are related to values - think of all of them .
Every word implies a certain value, every percept has its corresponding concept. There is a "real" chair and there is a conceptual chair.
Divide the value worlds into two - filled with values.

structure-slg2-p29-v20 2.


The moonstone figure of the Goddess in your heart is the source of values in the worlds.
There are ramified sets and they all refer to the central value, brought together into your heart or self.
Moonstone combines thinking and substance, you recognise an image of yourself, as of moonstone.
He can abolish the poison of a snake and by his glance he can save a man who is at the 27th day of typhoid. Snakebite is not a poison, but like an electric shock, in most cases.(?) In both cases the Absolutist can provide the confidence necessary for the afflicted person to decide to live. A saint can save people merely by providing encouragement.
The man who is harmonised in this way gets a certain power of the Absolute - this is not an exaggeration.
The Numerator of the bird completely neutralises the poison of the serpent. He becomes a dear disciple, like the cat and the rat, or Nitya and Prasad.

SLG2 - P30

SLG2 - P31


- Showering, radiating, spreading out ramified or fan-wise
- From the limbs
- The ambrosial essences arising out of the ramified sets
- One who can bring You to the heart
- Like unto a moonstone-made icon
- He can neutralise serpent potent power
- Like the king of birds
- By look cures fever patients
- By streak of ambrosia (Absolute kindness)

NOTE : It is not the poison of the snake that is neutralised, but the pride of the snake.
The pride is the thing, there are many proud people who will come to you, and you should know how to counter them.
For example: Narayana Guru and the Aryan pundit - he asked his disciples:
"Is his (Sanskrit) grammar all right?"
The snake represents the potent negative force in opposition to the Numerator force.
The two have to cancel out.
The pride of an absolutist can be great.


The most intricate thing here are the two sets of lotuses.
They must be brought together vertically.
If you are able to structuralize and are a man of wisdom and have no other preoccupying interest - then you will straight away enjoy bliss.
One lotus represents the psychic nerve centres.(The six lotuses(?))
(The Guru talks about structuralism; he is convinced that this verse clinches all that he has said about structuralism: a great instrument of research that will be secretly copied by universities long after Einstein's theory has been forgotten.)
"So I am reading to find out if I am a great philosopher or not"
Two sets of lotuses: the highest is where Shiva and Shakti reside.
Put six lotuses in a vertical series, with Sahasrara, the thousand-petalled lotus above.
A great deal of interest was taken in some pundits by the East India Company and the Theosophical Society in order to find out the customs of the people they intended to rule.
So, do not be guided by the pundits. They are not aware of the final non-duality of the Upanishads. They are comparable to the scholastics of the middle ages who argued about how many angels could dance on the point of a needle.
Here career has coloured scholarship: they cannot produce clear literature.

SLG2 - P32

We have here a normative structure (with a touch of wonder).
This is a normal structural version.
There is a numerator lotus and also a forest of lotuses.
This is a completely normalised version of the structure which Sankara is going to employ throughout the work.
A sudden streak of lightning is the body of the Goddess; this is the vertical axis.
The sun and moon are on the Numerator and fire is in the centre.


- Lightning streak bodied
- Consisting of sun, moon and fire ( as components)
- Seated
- Even above the six lotuses
- Your aspect - perspective - (ensemble
- In the great forest of lotus flowers
- With mind bereft of dross and ignorance
- Great men
- Those who realise experience
- The upsurging billow of supreme delight

"Kala" means an ensemble of things, forming a whole.
There are 64 Kalas enumerated in Monnier-Williams.
All of the elements are put in their perspective.

structure-slg2-p32-v21 2.

She is seated on a whole forest of lotuses, forming an ensemble
- then she is put through a streak of lightning.

SLG2 - P33

Great men with clear minds, free of exterior attractions, who know how to meditate on this, experience supreme delight.
Then, through the vertical axis comes a streak of lightning - a "wonder" - this is the most powerful epithet.

SLG2 - P34


There is a very delicate philosophical touch in this verse.
Otherwise, nothing new has been said.
"Your Numerator value is so great, that the lights which I light in the temple are as nothing. My lights are all relativistic - but Your light is Absolute."

Here, one goes to the Devi with humility, in the presence of the Absolute.
As soon as You can say the words "Bhavani Tvam" ("let me become you.."), at that moment,
(the intentionality implied), the boon is immediately given.
Even if a man simply has the intention to know the Absolute, then he is a superior man.
The point here is that the intention is more than the act.
When you say: "Please be kind to me", before the words are out of your mouth, the boon will be granted.
The Tri-Murtis (3 gods) with their shining crowns, even when waved in honour of the Devi, are not of the same calibre as the devotee who asks for the blessing of the Devi - "Bhavani Tvam" - to become the Devi.

SLG2 - P35

This verse expresses the Vedantic standpoint that the intention is more important than the act.
See the philosophical dictionary and read these definitions ten times.
(See B.A.F. Fuller of the University of California. Uberweg's is the best Dictionary of Philosophy).
There are the three gods of the Vedas with their fabulous crowns.
So the Absolute Devi belongs to a higher order than these.
When You accept many grades of truth, You are hedonistic and relativistic. Their crowns shine very brightly, but are simply included in the Absolute.

SLG2 - P35

When a devotee of the Vedantic context simply begins:
"I, You...", at that moment she says: "Do not say anything more, I have already granted You the greatest boon I have to give".
It is the intentionality which is the most important thing in the Absolute.
The act is not the most important thing.
(See Von Brentano's explanation of intentionality.)

SLG2 - P36

As they are hypostatic, hedonistic and relativistic, the Vedic gods are nothing when compared
to the Devi - their crowns only light up her feet


The most important point is given before the sentence is finished.
This is the difference between relativism and Vedanta.
Vedic ritualism must build up to final point.
The three gods are waving lights with their glorious crowns -
this is a reference to temple worship - not Advaita.
These are the three gods known to Vedic Brahmins.
The lustre of their crowns represents their Numerator value .
But even the lustre of these crowns cannot vie with the beauty of the Devi
- a laser ray of a superior order.
Intentionality - to be devoted to the Absolute is richer than the hedonism and relativism of the Vedas.
One must know where Veda ends and Vedanta begins.

The Vedas are talking of heaven - under the sway of the three Gunas (modalities of Nature.)
Vedanta is concerned with salvation.

The three modalities are: RAJAS, SATTVA, TAMAS:
Vedic luxuries are dull, like sleeping in the morning (tamasic),
or active, like hunting at five o'clock in the morning (rajasic),
the third is like Tennyson writing poems (sattvik).
They are like Brahma, Vishnu and Indra.

This lesson wants to say that all this is nothing and that just the intention to know the truth makes one superior to those who act within the relativistic Vedic context.

Hellenic Knowledge - to know the truth .
Hebraic Knowledge - to see the truth prevail - Ethics, Morality.

SLG2 - P37

So the highest culture is to see the truth and to see it prevail, according to Mathew Arnold.
This is also the Absolute - and the Gita says that even a little taste of this will save you from pain and suffering.
Whether they say it or not, everyone loves Absolute Truth.
So to teach appreciation of Absolute Values is the highest calling and any such teacher will be reputed a great man, even if he remains hidden.
Sankara tells you just the distinction between Vedas and Vedanta and rises above good and evil.
He uses Tantric language, thus rising above the criss-cross divisions of language and custom - and it is these that are the causes of tribalism.
So Sankara is the Numerator value for the Hindus.
He provided a philosophy with a place for the pantheon of Hindu gods.
The verse says that these crowns are lighting the feet of the Devi.
But the devotee is visualising the totality of the situation.
The combined light of the three crowns only serve to light up the feet of the Devi.

structure-slg2-p37-v22 2

Be a votary of the Absolute, all the rest is relative.
Your intention is tantamount to understanding.
Before you even finish the sentence, the full beauty of the Absolute will descend upon you.

SLG2 - P38


The worshipper is worshipped.
Subject and predicate are interchangeable.
"Bhavani Tvam.." = "O Goddess, You.." as well as "Let me become You.."
The whole grace has descended on the worshipper just because of his intentionality and thereby he becomes identified with the Devi.

structure-slg2-p38-v22 2


- O Goddess, You
- On me, Your servant
- Confer
- Gracious regard
- Thus intending to adore when one begins
- Saying. "O Goddess, You..."
- That same moment
- You confer on him
- Your proper unified state
- That state adored by waving of clear ritual lights of the crowns of Vishnu, Brahma and Indra.

Here is the subtle turning of subject into object.
The crowns have diamond tips of light and they bow to the devotee, because he has become the Absolute.
Shakespeare does the same thing in making Shylock a tragic hero
- he is more sinned against than sinning.

SLG2 - P39


The Devi, with the left half of her body, absorbs half of the body of Shiva; then, not content with that, she absorbs what is left.
Then she becomes magenta coloured.
Her breasts are described as being bent in a figure-eight.

SLG2 - P39

structure-slg2-p39-v23 2

The Guru describes the breasts as a figure-eight which is part black and part white and gives a magenta colour when rotated quickly.
("Today I am feeling guilty that there would be changes; that I am putting proto-language into the verses. But it is not so: You have to use it.")
Sankara has used a colourful, schematic language.
So here the Devi has completely absorbed Shiva, She has a crown with a crescent moon, three eyes, is magenta in colour and Her breasts are bent
- but NOT bent by their weight, as the pundits state.

SLG2 - P40


- By thee absorbed
- The left (side) of the body (has been absorbed by You)
- With discontented mind (still unsatisfied)
- Of Shiva, half the body
- Also the other (counterpart) - (something remains)
- I do surmise (or doubt)
- Became also absorbed (she encroaches into the remaining half)
- This which is (given here, this which)
- Your (present, resultant) form
- Of glowing magenta colour / having three eyes
- By the two breasts somewhat recumbent
- Decorated by the bent crescent moon crown
(Bent crescent moon decoration - headgear)

Shiva is eaten up by the Devi because she represents ontology first.
She is real, he is conceptual.
Thus She has the crescent moon, which is the traditional crown or headgear of Shiva, as a final, conceptual, decoration.
It does not matter if Shiva is there at all. Shakti is given primacy over Shiva because ontology is the natural basis: travel from what you know to what you do not know: from Shakti to Shiva
- this is the methodology of Sankara's Vedanta.
The whole of theology in the western world moves between Plato and Aristotle.
See Bergson on the reality of colour and Russell on the relationship between metaphysics and mathematics.
The crescent moon, which is the traditional decoration of Shiva, is the resultant of that form which has absorbed the body of Shiva.
Here the male and female have interpenetrating reciprocity.
Again, we have the cancellable version of Shiva and Shakti.

SLG2 - P41

Sir Edmond Whittaker says that the structure of the universe was in the mind of God before it was created.
Eddington says: "if you put me in a room with paper, I shall predict the next eclipse".
Along with Pythagoras, they recognised the structure and the form which is clinging to it.
So, these men are conceptualists.
James Jeans says that God is a mathematician.
So, theology is coming back to science.
Ethics is derived from a philosophy and that philosophy must be scientific,
i.e. pulling together the world of the observables and the calculables.
These two worlds must be put together into one.
See Socrates, Plato and Aristotle, the Alexandrian school (Plotinus),
the Christian Mystics, the middle ages, Copernicus, Darwin, etc.
(See also Aldous Huxley's "The Perennial Philosophy").

SLG2 - P42

"I want to put order into my thoughts and it was finally Narayana Guru who put me on the track to the Upanishads.
So let the children of the drop-outs start a new movement.
Vedanta is unique because it is ordered and the terms defined.
We just want to put things in order and arrive at a notion of the Absolute.

SLG2 - P43

Yesterday, the crescent moon is bent, now the breasts are also bent.
She encroaches on the body of Shiva.
Virtuality is common (in principle), thus, it is the left side.
Actuality remains - the Devi represents ontological reality, Shiva represents the mathematical implications of the Actual.
She wants to absorb that right half as well.
In so doing, she has to sink into Herself. But she gets the third eye
because she cannot absorb all of the mathematical aspect
without some of it showing: the eye represents the calculable, transcendent Omega point.
She also has his decorative crown, with a thin crescent moon, which is round.
So, the crescent moon is the Bindhusthana.
How are the breasts bent? Because left and right are treated as virtual and actual breasts.
The Devi is encroaching from her existential side, devouring first the left, or virtual side; then the right, or actual side, leaving only the Numerator of the crescent and third eye.
The two breasts cancel out into a Yin - Yang pattern.
There are two references to "bent" - anamram, kutila - he wants a curve
introduced to the crescent. "Somewhat recumbent" suggests bringing it into a circle, thus we arrive at Yin-Yang.

SLG2 - P44

"Am I going beyond the limits of speculation? In Sanskrit literature, you have to be free in your speculations; it is not read like a telephone book. For example: "moon-like face" refers to lustre in Sanskrit and does not mean round or pancake-like.
So, you have to know the Sanskrit classics in order to interpret this in the tradition of Sankara and Kalidasa.
So I am taking the liberty of putting the breasts into a Yin-Yang schema.
You have to be prepared for this through reading other works of Sanskrit literature. Otherwise you will not be able to interpret the verses.

SLG2 - P45


Gradual negation of the negative: construct the positive Absolute by reducing the negative into positive.
The Absolute is androgynous.
Parvati first eats up the left half of Shiva.
Then, not content with this, she devours the right half as well.
Then, bent by the weight of the breasts, she is of Aruna (magenta) colour..
So here, the emphasis is on the negative ontological side.
Integration of plus and minus results in the Absolute.
The bending suggests a figure-eight.
You cannot abolish Shiva completely, the third eye and the crescent remain.
The Alpha point is abolished into a figure-eight.
So this is a double principle of negation and construction.
She begins on the left side because that is easier for Her, after that, She can enter into the positive side.
This is an iconographic ideogram, a kind of protolanguage.
The figure-eight can mount and becomes Aruna when it passes the horizontal axis. Still the third eye is left, as the value of meditation and the crown as the source of the Ganges.
The minus side becomes positive and the magenta colour results.

SLG2 - P46


- Absorbed by You
- The left side of the body
- With mind not fully satisfied
- The half of Shiva's body
- The other counterpart also
- I surmise
- Became absorbed
- By virtue of which
- This (this world)
- Your form
- Having magenta glory
- Third eye
- Bent by breasts
- Having a crescent moon-adorned crown

SLG2 - P46

Not fully satisfied, She goes from the less important to the more important, in a methodological order.
First there is a horizontal reduction from the virtual side
- then from the vertical.
Monomarks of Shiva remain in the third eye and the crescent moon.

structure-slg2-p46-v23 2

She begins eating from the left - the virtual, when she finishes the horizontal axis, then she shines on the negative vertical.
Going from left to right is bilateral symmetry.
Going from top to bottom is transfer symmetry.
The resultant of the cancellation is the magenta colour - since the two bodies have cancelled.
Then, the third eye implies the Devi has become verticalized.
Bent by the weight of breasts:
(See the reference to the waist as so thin as to need to be bound up by Kama Deva with three vines.)
To get to the bottom of this iconic ideogram, we have to abolish the waist into a sinus curve.
Then the crescent and crown are the final aspect of Shiva - it is all the representation he needs - the principle or monomark remains over the whole scheme.

SLG2 - P47


Here the Devi is crying - her eyebrows are vibrating because of the suffering of the universe.
This means that there has to be some compassionate content to the Absolute.
Shiva is just mathematical, with no compassion.

SLG2 - P48


- He creates the world (the god Brahma)
- Hari (Vishnu) saves (it) (sustains it)
- Rudra (Shiva) destroys (it)
- Cancelling this
- Your own body also (Devi's)
- The lord causes to disappear
- Having the word eternal as prefix to it (Sada-Shiva)
(Sada Shiva is different from just Shiva)
- Shiva all these blesses too
- Having respected Your (Devi's) orders
- Momentarily moved
- By creeper (slim) eyebrows

She once moved Her eyebrows and Shiva takes his orders from Her:
She says "Now, You save, that is what I want"
"Thin" because it is a thin mathematical function at the base of Absolute Kindness.
A categorical imperative above all else.

SLG2 - P48

TRANSLATION Brahma creates the world, Vishnu sustains it and Shiva (Rudra)
destroys it. Isa (Sada Shiva) cancels all of this, including his own body, so that nothing is left.
Whatever is left after all these cancellations, Sada Shiva blesses that too, taking orders from the momentary movement of Your creeper-like thin eyebrows,
The blessing of the Absolute is required by the people of the universe.
So the function of blessing goes to Sada Shiva, but the order to bless comes from the beauty of the Goddess in a momentary movement of the eyebrows.
You can bless by a concept, You cannot save by a concept.
We approach a very thin mathematical function; thus the order is given by one movement of the eyebrows.
Epistemologically it is quite correct that She functions only by one movement of the eyebrows (cries).
Shiva sees this and it is tantamount to an order.
This is NOT to be seen in terms of cosmology;
creation, dissolution etc., this is Vedanta, and this is a revaluation.

SLG2 - P49

Positive by double assertion.
The function of horizontalising - Rudra coming to destroy things -
Brahma creates them.


- Brahma creates the world
- Vishnu saves
- Shiva destroys (See VERSE1)
- Inverting (??) this also his own body
- The Lord (Ishah) makes all fade out
- The one with eternity for prefix (Sada purvah)
- All of this state (arrived at by the previous line)
- He bestows benediction upon also / Shiva (normal)
- Resorting to Your mandate
- Instantly vibrating (at great frequency)
- Instantly vibrating (at great frequency)
- Of the twin eyebrow-twigs

Sada Shiva ( the supreme Shiva) has a negative function, all the other three have positive functions.
The trinity is Vedic, but the negative function of Sada Shiva is Vedantic.

structure-slg2-p49-v24 2.

So, he makes everything disappear and also bestows benediction,
because he is beyond good and evil.


Shiva is moved to bless the worlds by the vibration of Her eyebrows.
The three functions belong to the phenomenal aspect.
But percepts can be conceptualised, so the degrees of conceptualisation and perceptualisation in the schemas can vary.
Thus here, we put the three functions in the Denominator to avoid two schemas.
The negative side contains the horizontal principles - the zone of ontological richness - while the Numerator is ontologically indigent and teleologically rich.

(Uberweg's "History of Philosophy" is the best book for basics. B.A.G.Fuller is also good, also Victor Cousins.)

structure-slg2-p50-v24 2

Ontology is horizontal, teleology is vertical and one eats the other, as with Time and Space.
Shiva is at the equator, Sada Shiva at the North Pole.
You can have gods at different conceptual levels.
The Absolute as Paramatma - Sada Shiva - is impersonal.
As Shiva, he is a god - the normal Absolute - and as Isa (Lord), he is concerned with human affairs.
So, Shiva can be placed at several points on the vertical axis.
Burn the seed, so that it can never sprout - that is Sada Shiva.
The eyebrows of the Goddess are at the negative limit
She is the normalising negative limit.
Respect and devotion are due in this order: "God, Guru, Father, Mother,
martyrs to Truth, those who aid justice": these are all the grades
of devotion in this world, as stated in the Darsana Mala of Narayana Guru. Parampara Bhakti - a hierarchy of devotion.

SLG2 - P51

Finally, Sada Shiva causes all of this to disappear, his own body included, and also blesses all.
"Resorting to Your mandate" means looking to the Devi for permission to function. He takes orders from the eyebrows, so that no function occurs unilaterally.
Shiva and the Devi are something in two perspectives, the relation is interchangeable.

structure-slg2-p51-v24 2

Here the value is the same, it is only seen from two perspectives.
Here, no matter how great Shiva becomes, Devi's influence is still there,
as the eyebrows.
This is called reconstructing the Absolute.
Double assertion starts with Shiva,
Double negation starts with the Devi.
By double assertion we attain the Absolute, but there is the slightest bit left over and this is the benefit of Value.
If there is nothing, then there is nothing to write.
But there is something - value - and that is called Brahman.
Value is the irreducible factor at the core of the Absolute.
The point is that the only thing that is left is the horizontal
- the Devi's eyebrows and the vertical Sada Shiva.

SLG2 - P52


"Puja, puja" means that there is a real puja (ritual worship), as opposed to a
relativistic puja: this is the revaluation of the verse.


- O Goddess, consort of Shiva
- The homage (puja) rendered to the three gods
- Who have their origin in Your three Gunas
"These gods of the Numerator side, who have their origin in the Devi's qualities (gunas) are continuously worshipping Your footstool as the real ontological source.
Real puja is that being done by the three gods who are standing by Your pearly footstool, with their hands raised to their crowns in adoration".

The three Gunas are always operative in the Absolute.
The crowns are false - only the footstool (existence, lower even than the feet) is held more important than the three hypostatic crowns.
The totality of the Absolute is represented as existence.
The footstool is more important - it is the square root of minus-one - than the three gods.
Ontological value and beauty of the footstool are emphasised.
"That puja at the stool is puja" and the stress is on existence, rather than subsistence.

SLG2 - P53

structure-slg2-p53-v25 2

SLG2 - P24


- Of the three divinities
- (Who are) born of the three gunas
- Which are Yours
- O Shivé (consort of Shiva)
- Would be the worship (the real worship) (puja, puja)
- The worship
- Of Your twin feet
- That which is applied
- As such indeed
- What takes place near thy pearly footstool
(That puja which is applied to thy feet is indeed the puja)
- Standing as they do indeed
- These three gods eternally
- Their palms joined as final decoration of their crowns

"By the hands of everlasting adoration raised to their crowns, in eternal worship of the footstool of the Devi - recognising their origin there".

The numerator gods are the effect, but they descend to the Denominator in permanent adoration of the existential footstool as the source of their power.
Phenomenology - turns everything upside down and stresses existence rather than essence.
The knobs on the crowns of the three gods worship the footstool of the Devi.
Why not worship the Omega point? No, because that is only a theoretical reference point.
In Vedanta, it is Sat, existence, which is emphasised.
(In the film, something of Kalidasa, the burning of Kama Deva, should be shown - the three gods, then explain all the peculiarities of schematismus - 15 minutes to develop mandalas and chakras.)
(how to make a two-minute film of this verse)
Sankara is not asking You to do puja to the Goddess.
The puja of the three gods is the real puja - standing by Your footstool with their hands fixed on their crowns.
(This is a language based on the Vedic mystical language, you have to understand this if you want to understand these verses.)
They do not put a glorious crown on the head of the Devi - the footstool represents the ontological basis of reality.
This is the point of Vedanta, as revalued in this verse.
In Europe, the language of phenomenology is somewhat similar to this.
Vedanta already has the phenomenological aspect in view.
Revaluation consists of hypostatic gods worshipping the ontological basis found in the footstool.

This verse gives the frame of reference for Vedanta.
Now there are many, many pages to be read.


Participation of Veda and Vedanta - the Conditioned and the Unconditioned.
Again, the three gods, eliminated in the previous verse, reappear.
They are put outside as worshippers of the Goddess.
The phenomenal world is put in the Denominator, doing the puja of the gods to the Numerator Devi. The negative worships the positive.


- Of the three gods
- Born of the three modes - (triguna)
- Yours, O Parvati
- Only that worship would be worship (puja puja)
- Of Your twin feet
- That which is thus performed
- That is so indeed
- Near the pearly footstool bearing Your feet
- Standing as they are indeed
- There eternally
- With hands held worshipfully joined above their crowns

structure-slg2-p56-v25a 2


structure-slg2-p56-v25b 2

They can see the footstool and thus the way they have to worship the Absolute, since they are relativists.
There is participation between the physical, the relative and the conceptual.

SLG2 - P57

The relative is more horizontal than the conceptual, but the two do participate.
They participate through the footstool.
Three gunas (nature-modalities) are hiding in the feet of the Goddess and the three gods are born from these.
The conditioned worships the unconditioned.
This is the proper relationship between the lower and the higher Brahman.

structure-slg2-p57-v25 2.

The overlapping has to be established for the puja to be meaningful.
Through ontology, we can proceed to teleology.
Go from what You know to what You do not.
The point here is that the puja of the Vedic Gods to the Absolute Goddess is the real puja.
This is a revaluation. Vedic teaching reaches the culminating point of Vedanta. Some guru has to teach wisdom to the Vedic Gods.
Vedanta is more than religion or philosophy - it is lifted above them.
First we have to make the most ontological contact with the footstool of the Devi - that is holy enough for You.
Her feet represent an absolute value and the pearly footstool gives an idea of the value of the feet that rest upon it.
The Vedic Gods have got everything except tyaga (renunciation).
They can get it by worship of the footstool.
The highest part of the Vedas tries to catch up with the lowest part of Vedanta.

SLG2 - P58


- Brahma (five-fold) inertness gains
- Vishnu (Hari) attains cessation from passion (or desire)
- Death accomplishes its final (function) extinction
- The God of Wealth goes bankrupt (to his death)
- Even the incessantly active 14 light principles of Indra's
domain (of high Numerator value - the Munis - the fortnight)
- With shut eyes (half asleep - as if drugged)
- In this great time of dissolution
- O chaste one (This is the key line)
- Your Lord alone
- He sports (and is happy - when every phenomenological and
cosmological function is destroyed.)

According to "quintuplication" the five elementals, when mixed together in certain proportions will give all of the things in creation.
The functions of creation cease (in this great time of dissolution) and Vishnu, as pleasure principle, attains to a passionless state.
He too is abolished - as his function is abolished.
The God of Death, Yama (or Shiva) accomplishes his final function.
The God of Wealth goes to his death - i.e. loses his money.
The chastity of the Devi is the key here - She is so true to her husband that when she becomes verticalized (chaste) then all of the horizontal functions disappear.

SLG2 - P59

This verse is an example of psycho-dynamics - the dynamics of the structure are revealed. The structure is universal - sun (Shiva) and water (Devi) cancel out and produce mangoes on a tree.
You have to participate in the structure of something dear to You.
All of the fourteen Manus, who are hypostatic functionaries, close their eyes and go out of commission.

SLG2 - P59

This is not good for them, but it is good for Shiva.
For, when Parvati is completely verticalized at the Alpha point, then he too can become completely vertical.
Even the world of the intelligibles ceases to have these functions - "with shut eyes"
These functionaries of the Vedic context become inoperative.
Here a great period of dissolution has come and Shiva is in charge of destruction - and he is right.
"Only Your husband enjoys all of this - because You o Devi, are chaste; Shiva is happy."
Now Shiva can dance. Shiva's destructive factor involves drawing or absorbing everything into the vertical axis.
(Proto-language is best found in the Saundarya Lahari - Narayana Guru is even more mathematical - more compressed, like a billiard ball. Sankara has not pressed it so hard, it is more loose.)

SLG2 - P60

The key to this verse is why all the gods become functionless.
The inert bones of my hand are ready to move at the command of my mind, which is a theoretical entity. What is the connection between mind as agent and the arm as that which functions?
This means that mind participates in matter; but in what way?
This is a basic question in philosophy.
Here the gods as functionaries are cancelled out in a certain order.
Only with this in mind can you understand why "sati" is the key word.("sati" means "constant" or "chaste" wife.)
There is a vertical axis between Parvati and Shiva.
Shiva is "sporting" while all the gods are cancelled out.
This means he is dancing the dance of Nataraja.
It is for itself, in itself, of itself - it is pure action or transmission
(see Bergson for the difference between transportation and transmission.)
The idea of this verse is to reveal a vertical parameter with the Alpha and Omega points, which exhibits cancellation, complementarity etc.
This chastity represents constancy and thus belongs to the Absolute.

SLG2 - P61

Why does everything go out of commission?
To neutralise everything into the Absolute, to schematise and abstract.
This represents pure (vertical) consciousness.
In this spiritual world of value are all of the Vedic Gods:
Brahma, Vishnu, Death, Wealth and the Munis, and in this order they are all eliminated.
Only the chastity of the Devi at the Alpha point - which is independent
- remains. All functions have been eliminated.
This can be seen as a line of electricity, with an electric bulb at the Alpha point, like the seed at the base of a plant.
Shiva is sporting; in himself, by himself, for himself
- that is, like your mind.
The fires which have been burning in the fourteen worlds of the intelligibles (Munis) have gone out.

Contingency and necessity have cancelled out.
This is where the Vedas end and Vedanta begins.
The movement of the Denominator is horizontal - like transportation
- the Numerator movement is transmission.

Brahma is out of commission, Vishnu is trying to kiss Parvati,
all the lights are going dim, the God of Wealth is going bankrupt,
the pure vertical axis remains, then a light which dims into negativity, with Shiva sporting.
Shiva has to be a Numerator - a flame has to burn all the brighter if it is the Numerator aspect of chastity.
The functional aspects of the Alpha and Omega are clarified here;
so Alpha and Omega do not cancel.

SLG2 - P62


This is a verticalisation into the noumenal state within brackets.
Shiva is sporting, when everything else has been destroyed.
This is all due to the Devi's chastity.
The lesser truth is always hidden by the greater truth.
A list of gods is abolished in a certain graded order of values.
The universe is here reduced to noumenal content.
(Expanding universe = red shift,
contracting universe = violet shift.)
Magenta exists in the negative zone between infra-red and ultra-violet.
This is a picture of the great dissolution of the universe and the phenomenal aspects of the universe are demolished in a certain order - from the most horizontal towards the vertical.
The horizontal is demolished from the ontologically rich Alpha point.


- Brahma loses his five-fold expanding function ( Viriñci)
- Vishnu attains disinterestedness ( Hari )
- The God of Death has destruction for his own counterpart
(vertically destroys himself, as an event )
- The Wealth Giver has become bankrupt
- The great Indra is put out of function by dispersion also
- With half-shut eyes (from too much enjoyment)
- In this great act of destruction (or dissolution)
- Sports
- O constant spouse (Sati)
- Your Lord alone

Sati is the key. Without this constancy he would have evaporated long ago.
The secret is in the absolute constancy of the wife.

SLG2 - P63

structure-slg2-p63-v26 2

Shiva gets the privilege of sporting only because of the lower brackets.

SLG2 - P64


In the usual temple there are various acts, signs, pujas etc.
Put a circle around all of these and treat them as a synonymous of worship. The priest can do as he likes - they have no meaning in themselves.
They must be equated to their own Numerator.
Put a circle around all possible actions of temple worship and
equate that totality with its Numerator.
There are various aspects of ritual, they are considered the same.
(The Guru speaks about the pundits, they will not see properly because of vested interests.)
There are here listed six or seven actions which a priest will do in an orthodox Devi temple.(bells, flowers, camphor etc. are involved.)
Treat all of this, circled in its totality, as a Denominator aspect of the noumenal - it means adoration of the Devi.
Do not tell the priest that he is wrong, tell him that you understand it all :
"Of course I believe it all - it is a protolanguage"
Treat it as one bundle of adoration - mark it down in your account book as adoration of the Devi.
The conventional man will say "oh, he left out the fifth motion in the ritual"
- never mind, it just means adoration of the Devi.
All intelligent people can underline this and accept it.
Action is a Denominator, cancel it out with the light of intelligence which is the Numerator aspect of the Absolute.

SLG2 - P65


- Incantations, mutterings
- Gesture (acts) and all
- Making of finger signals
- Ambulation (movement)
- Clockwise circumambulation
- Obligatory rituals such as (what has to do with ) eating.
(By way of fire-sacrifice offering.)
- Prostrations and lying prone (six (?) limbs offered to the Devi
by lying prostrate.)
- Joy, everything (which is experienced in worship)
- Viewed in the context of self-surrender (to the Devi or non-self)
- As synonymous to worship ( they have only linguistic status,
and are synonymous to worship)
- To You let this become ("You" means all wise readers)
- That which manifests from me (by way of my behaviour or attitude)
( Let all wise men understand this puja, not ridicule the man who
does it: he is trying to adore something.

This is the highest point to which culture can attain.
Let it have this meaning and no other, to all wise men.
That which by itself has shone from me - take it as one total monomark, cancelling out with the Numerator factor.
This all in adoration of the Absolute.

SLG2 - P66

Culture cannot go any farther than in this verse.
When examined critically, in the light of Philosophy, this verse still stands.
That which has emanated as light out of me - this is the Denominator.
The understanding is the Numerator.
These have been beautifully brought together.
This is also an equation between the Self and the Non-Self.
"This dry world of convention is a dead world of Pharisees! Who wants that?" (This with regard to pundits who interpret these verses conventionally. "I hate that" - the Guru.)

"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

Not that he has done this act consciously:
"when I stand in worship of the Absolute, treat my actions as the only language I am capable of using to adore the Absolute".

SLG2 - P67


Worship as integration of the Self with the Non-Self.
Sankara treats the whole of ritual, puts a circle around it and treats it as the Non-Self of the Devi - as Her counterpart.

structure-slg2-p67-v27 2.

The intention is to establish a link or equation
between the Self and the Non-Self - the aim of all prayer.
The equation is reversible and cancellable, leaving only the Absolute.
A man does ritual worship of many kinds, with many actions
- it is all to establish the link between the Self and the Non-Self.


- Incantations, mutterings
- Acts of worship and all
- Hand gestures
- Circumambulant ways
- Such as eating, all obligatory ritualistic offering
- Salutation
- Lying down
- Pleasurable experiences
- All
- Under the aspect of self-surrender
- As the equivalent of the worship of You
- Let it be
- Whatsoever emanates from me (shines forth from me)

I am an Advaitic philosopher and I treat this list of actions as a whole, as a synonym for self-surrender.

SLG2 - P68


Even after taking nourishing ambrosia, which keeps the gods from
old age and fear, they have come near to danger; Indra, Brahma and all
- they are subject to destruction - their functions will cease in the alternating creative - destructive phenomenology.
That dangerous poison-like thing - the most dangerous of poisons
- a negative factor.
Shiva takes it, but does not die, for the process of becoming does not cease, even when the peripheral functions are all destroyed.

SLG2 - P68

"The force of becoming for him does not cease and for that very reason - because it did not defeat Shiva: for You also, because You are the principle of motherhood, negative vertical, You are not affected by the flow of time which cannot be reversed".
"O Goddess, the strength of Your sacred thread (which means that You are married to Shiva) is the greatness which allows You to continue, because Shiva cannot be destroyed".
Shiva, here, is seen as the one who swallowed all the poison of the world
Time's arrow cannot be reversed, even scientists admit.
The vertical is like electricity,
the horizontal is like magnetism.

SLG2 - P69

Because the Devi is affiliated to Shiva, She has to continue to function as the counterpart of the Numerator.
There is a very, very thin logic regarding the black thread.
The point here is the sacred thread around Parvati's neck: a perfect example of complementarity and reciprocity.
The strength of the Devi's thread - it cannot be broken - is the greatness which allows Her to continue.
Shiva has not died from the poison: and so, since he exists, Parvati must also continue to exist, because Shiva must have his counterpart in the Absolute.
We can also say that Shiva exists because he has his counterpart in the Devi. Each is necessary to the existence of the other.
The sacred thread is that which ties them together.
The thread around the Devi's neck is the factor which shows that She is
In India, this thread is only broken at the death of the husband - but the "strength" of her thread is such that it is not broken.
The one depends on the other, but the Devi "has" the thread.

SLG2 - P70

This verse has its key in the black thread around the Devi's neck.
"That thread links You nominally with Shiva, Your counterpart":
this is the most important part of the verse,
that is why it is saved until the last line.
Even though taking luxurious numerator food, Brahma, Indra and others are destroyed at the time of dissolution.
Shiva, however, drinks the poison which threatens the universe and has only the blue stripes on his neck as a result.
These lines are like the lines of a spectrum.
Shiva and Parvati represent the vertical version of the universe, with the lines of Shiva's neck being something like the spectrum contained in the white light.
They are beyond good and evil - like Nietzsche.
Shiva here is not a goody-goody drinking nectar, the poison does not defeat him.
His power does not come alone - it is due to Parvati consenting to wear the sacred thread.
"At our very core we are one, it is great for You to be a tragic hero, but how could You do it without my support".
He is powerless without the support of the negative side.
Without the "little correction" of the negative side, he is only dancing like a fool.
He is extolling a principle of the Absolute - a philosophical truth.
Without transcending good and evil, there is no Absolute.

SLG2 - P71


- Manna (nectar) having been eaten - ( Numerator food)
- Countering fear, old age and death by cancellation
(these foods of the Vedic gods make them immortal)
- Attain to ultimate (extreme) danger (all of them are subject to
the ultimate danger of death)
- All inclusively
- Brahma, Indra and others (only Numerator gods of the bright side)
- The bright ones (You have to distinguish the bright gods - Vedic)
- That which is of tragic portent
- Great poison (so powerful in its death-dealing effect)
- One who has imbibed - (Shiva)
- There is no functioning of (mechanistic) time (not pure time)
- To Shiva (he is not in the process of becoming - he is absolute.)
- Because of this (there is no change in him, no becoming,
although he has taken the poison.)
- Therefore, for You, o Mother (potentially, powerful to give birth)
- The greatness of Your sacred thread
"If You do not go to bed and weep over this, then You do not yet
understand this, You are still learning." Guru.

SLG2 - P72


Denominator value - value of square root of minus one.
Shiva is here contrasted to all the other gods; they drink nectar and die,
while he drinks poison and is immortal.
This is due to the marriage thread worn on the Devi's neck, through which she is related to Shiva.
The bottom half of the vertical axis has a great value.

SLG2 - P72


- Even after partaking of ambrosia (nectar)
- Potent against fear, old age and death
- They reach their (respective) doom (s)
- All
- Brahma, Indra and others (Vidhi, Satamakha)
- Gods (the bright ones of the Vedic heaven)
- That terrible
- Super-poison having swallowed
- Time's becoming is not operative
- For Shiva (Shambho)
- Having that as its source (or basic character)
(i.e. the fact that he does not die)
- Yours, o Mother
- The glory of Your marital string

Shiva will not die, because there is a delicate, bracket-like relationship with the Alpha point.
The poison is by double negation absorbed by the body of Shiva.
Shiva has the "no, no" of the negative limit, (neutrons) as well as the "yes, yes" of the positive (electrons).

structure-slg2-p72-v28 2

SLG2 - P73

Just as electrons will evaporate without the neutrons, the structure of the universe has the Devi at the negative point and Shiva at the positive point
- between these two limits we find the value.
Beauty is the value and it will not disappear.
There must be value in existence, even when everything else is abolished, and that value is beauty.
The negative limit is operative mathematically on the positive limit.
This tatanka (marital-string) is the symbol of an agreement in principle of an absolute relation between husband and wife.
The Devas are people who have their tea at four in the afternoon;
the hippies are like Shiva, rolling on the ground.
The process of becoming does not affect Shiva.
The neutron keeps the electron and the proton from evaporating.
Shiva is always ready to abolish himself, but the marriage thread prevents this.
This thread is like Max Planck's "H" - a constant.

SLG2 - P74


This describes the Devi arising from Her seat. Sankara asks Vishnu and Brahma to remove their crowns, because She is "about" to rise on the entry of Shiva.
Why? Because Her crown will strike against the crowns of the rivals: Vishnu and Brahma. (Actually Brahma's is blocking her vision)
"About to rise" : she does not rise, because she is a lady
- but she is about to rise out of respect for her husband.
(See:" The Pageant of Indian History" by Gertrude Emerson S...(?))

SLG2 - P24


- The crown pertaining to Brahma ("the Lotus-Seated")
- Remove in front (remove that first- "in front" of the Devi,
and hiding her glory - and her vision)
- Of (him) who is called Vishnu
- Against the (diamond ) hard crown
- You hurt (Devi is hurting the crown of Vishnu with her own)
- Transcend the crown of Indra (with his erotic preoccupations).
- As these remain in a recumbent posture (the three gods).
- All of a sudden (quickly) (applies to Devi, not Shiva)
- Returning home (Shiva is returning home, in a loin-cloth)
- As You rise in honour of him (suddenly about to rise, these
warnings of Your entourage should be heeded)
- The utterings of Your entourage (or attendants)
- Reigns victorious (these warnings are to be heeded)

SLG2 - P75

The Devi is about to rise, the attendants say that Brahma should remove his crown because he is obstructing the vision of the Devi, or of the entering Shiva; that the crown of Vishnu will be hurt; (by the tenderness of Her feet, She might be hurt; or Her crown of hydrogen flame might melt his crown)
(This is purposely left vague by Sankara, re Vishnu's crown)
Then one of the female attendants says to the Devi that she had better transcend the crown of Indra.
These three things are said by the attendants.
Brahma is to be removed from below, Vishnu (horizontal) is to be avoided as far as "hurt" is concerned. Indra is to be transcended.
Shiva is returning home and as She is about to rise, the attendants give out certain cautions to avoid disasters.
Victory applies to the Beauty of Devi who is about to rise;
and the less significant values of Brahma, the harsh one of Vishnu and the shoddy erotic values of Indra are all to be dealt with:
removed for Brahma,
for Vishnu, looked out for
and transcended for Indra.

structure-slg2-p75-v29 2

SLG2 - P76

You are asked to appreciate a situation in which these instructions are given in order to protect the beauty and dignity of the Devi for the triumph of the Absolute.
Brahma is told to remove his crown, as it is blocking the Devi's view of the front door.
She is warned not to hurt Herself - or the crown of Vishnu; She should avoid the harsh horizontality of Vishnu.
If the Devi has to attain the height of the Absolute, She might rise when Shiva returns:
She should transcend the erotic Indra.
There are three attendants:
1- one who thinks of the frontal view.
2- one who thinks of the value-encrusted view or aspect
3- one who thinks of transcending Indra (the hypostatic counterpart of water)

The Guru finally decided that these warnings of the entourage were general in nature and direction.
It was thus left vague whether the attendants are addressing the three gods, the Devi or neither or both.
Anyway it doesn't matter. The point is that the warnings reign victorious.
Also left vague (purposely?) by Sankara is the question of whether it is Vishnu's crown or the Devi's feet which will be hurt as she rises.
We may assume that both are possible consequences.

SLG2 - P77

To the Guru's mind, this verse seems to be a revaluation of the Vedic context
- subordinating hedonistic gods to the all-inclusive Absolute.
But, not of course, excluding them. For, as we have already seen, the real puja is that puja which thee gods are perpetually doing to the footstool of the Devi. And in this verse, too, we find the line "as these remain in recumbent posture". (?)

SLG2 - P78


Occasionalism, general intention, a phenomenological epoché.
A cross-section view must here be taken of the Devi's throne room.

structure-slg2-p78-v29 2

The Devi is about to rise in honour of Her husband who is about to enter.
Brahma, Vishnu and Indra are notified by the Devi's attendants that something great is about to happen.

Remove these three crowns, which are in the way when the Devi wants to rise. These are three types of holiness which are obstructions to the plus and minus joining together into absolute value.
Absolutism triumphs over the relative values of religion.
This is meant as an occasion, with a general intention.
Shiva is here an abstract principle who will descend on a situation.
She is about to rise and She is to avoid coming in contact with the crowns of three Vedic gods.

The attendants warn of three possible accidents:
Brahma's crown is obstructing the Devi's vision.
She might hurt the hard crown of Vishnu.
Surpass the ordinary crown of Indra.

The intention is on the part of the Devi's retinue - soldiers and ladies.
They are anxious and victorious.
When the Devi and Shiva meet, the absolute triumphs, so it is an important occasion.

SLG2 - P79


- Brahma's crown (pertaining to)
- Remove (withdraw, clear)
- What is in front
- Of he named Vishnu
- Hard crown
- You hurt (Devi will hurt)
- Transcend the crown of Indra
- As they remain recumbent (in respect of the Absolute)
- At that moment
- Of coming home
- On the arrival of Shiva (bhavasya)
- The sayings of Your retinue
- Reign supreme

Purposely vague is who is standing and who is arriving.
This may be a trick of Sankara : bhavasya.
"On Your rising" or "on the arrival of Shiva"
This is the world of intentions - like that of the modern phenomenologists.
All the theological gods are swept away; what is left is an epoché, or mental state.

SLG2- P 80


There is reference here to the devotee being identified with Brahma
Animadi means Siddhis ( such as materialisation, prophecy etc.)
Animadi siddhis refer to the properties of matter: becoming light, becoming heavy, becoming large, small etc..
Vedanta does not concern itself with these.

SLG2 - P24


- From Your own body
- The rays of light
- All the accidental attributes of manifestation of Your body
- At the core
- You are unchanging
- As I myself think, for him, all the powers of Shiva become as straw
- In comparison with the fire that burns everything

The man who can think of this truth :" I am that Goddess"
- when Shiva destroys the world - to this man it is just the waving of camphor lights (the unity of subject and object)
- a lesser light being waved in adoration of the Absolute.
This verse contains the high water mark of speculation.

SLG2 - P80

What remains after the destruction is Yourself.
When this is understood, then the philosopher - king will secure peace for the world.
The philosopher - king is one who wants nothing.

SLG2 - P81

Here, even the beauty of the Devi is cancelled by the descending Omega point of the fire of destruction of Shiva.
This is seen as the waving of puja lights for the man who realises that what is left after this destruction is his own self.
Even Shiva is not as great as you when you understand.
This is the highest water mark. You can abolish Shiva and the Devi.
You are worshipped by the fire of Shiva and Parvati put together.
You understand Brahman and that is all, You become Brahman.


"Teach the truth and want nothing" - this is the greatest thing.
attain to absolute Brahman - You become Brahman.
Even Shiva's attributes are like straw for such a man.
If you are conscious of the trials and sufferings that poor humanity has gone through in the name of religion - then you will always weep when you understand this verse which elevates the human soul to a level higher than that of the gods.
(In Indian Law, a disciple can call himself equal to God.)

SLG2 - P82

The psychic powers are in the rays emanating from the core of the Devi.
The centre is the Devi, the periphery is the siddhis (psychic powers).
These siddhis are abolished as the voltage is increased, like the filament in an electric light-bulb.


- Originating in Your own body
- Of rays
- Of psychic powers such as anima
(smallness, largeness, heaviness, etc. - only considerations coming
from differences of intensity of light.
- Closely waited upon all around (these rays are servants of the
Goddess, waiting around.)
- O eternal, thee
- Always as myself (I place myself inside You, as having the same
- Who imagines (or creatively appraises)
- What wonder (is there?) (rhetorical question)
- For him
- (That) the plenitude of the three-eyed one (Shiva)
- Treating (it) as a piece of straw (as nothing, negligible)
- The great all-consuming fire
- Should perform (or make)
- The ritual act of waving flames

There is an agent of action and all psychic powers and Siddhis are simply a result of rays of light radiating from the core of the Devi (the agent of action).
She is waited upon all around by the rays, which are simply acting as servants for her.
What wonder is there that for him who places himself within You as being of the same soul, he should regard the plenitude of Shiva as a piece of straw?
The great fire of Shiva, resulting from the negative Devi (presiding) uniting with the Numerator of Shiva - is considered by the devotee to be as of straw
- for the devotee is the Absolute and the fire is simply the waving of Puja lights in honour of the devotee himself

He is as great as any god.
No other religion will teach this.
This is the ultimate teaching of Vedanta.
"It is more precious to me than the Taj Mahal"

The Guru speaks of Voltaire on the burning of Lisbon in "Candide":
"Lisbon is in flames: what is so great about Your God?"
- only Rousseau answered.
No theologian in the West has succeeded in explaining why God burned Lisbon.
But here is a real answer to the question.("God is not good, He is goodness"- Newton) (substantive/predicative)
Explaining away evil does not work - it must be cancelled with good and then transcended to the Absolute (God).
The worst aspect of life, represented by Shiva's destruction is here cancelled by beauty and kindness (motherhood) and in the resulting Absolute the devotee must exist.
This is the term of Vedanta: "You are that".
Beyond relativism is the Absolute: anything can happen to the world, not to the Absolute.
The key to high voltage intelligence is renunciation.

SLG2 - P84

Reversed worship - an inter-physical and trans-subjective relationship.
This is again a verse where the worshipper is worshipped.
Instead of the Devi being worshipped, she worships the worshipper.
The lights originate in the Devi (multiplicity and plurality) and are waved as one light in the Numerator.


- Arising out of Your proper body
- By rays
- Such as anima (one of the psychic power series - eight aiswariya siddhis)
- Around You in attendance
- O everlasting one, You
- As I am always (the equation between self and non-self)
- He who (always) contemplates
- What wonder is there (there is no wonder)
- For him
- That full benefit to be derived ( from the worship) of the
Three-Eyed One
- The great fire of doom
- Performs
- The rite of light waving
structure slg2-p84-v30

The Devi represents probabilities, Shiva represents possibilities
- there are 64 of them indicated in this verse.