SOURCE SLP7
SOURCE SLP7, a manuscript, in Patrick Misson's hand, dates from the same period as SOURCE SLP6, of which it is a revised version, though continuing up to VERSE 71, inclusive.
It differs almost not at all in the finalized text of the translation of the verses, although it has additional short notes in some places.
It is accompanied by a partial word-for-word translation, dictated by Nataraja Guru.
Following the practice of Nataraja Guru, we do not follow the transliteration of Sanskrit which editors customarily use (MacDonell's system, as used in his "Sanskrit Grammar for Students" Oxon.1927) , but we have opted for a transliteration without diacritical marks etc., which can serve as an indication only of the correct pronunciation. Ambiguities can be resolved by consulting the text in Devanagari script.
Again following the practice of Nataraja Guru, if any doubts or queries about translations or definitions arise, Monier-Williams Sanskrit - English Dictionary is considered authoritative.
The text is 145 pages long.
As this source is, apart from the word- for-word translation, almost identical with source SLP6, we have capitalized all points where this source diverges from SLP6, which must be considered the finalized text, dictated by Nataraja Guru.
The text is 145 pages long.
As this source is, apart from the word- for-word translation, almost identical with source SLP6, we have capitalized all points where this source diverges from SLP6, which must be considered the finalized text, dictated by Nataraja Guru.
CONTENTS
P2- V1 to 9
P20- V10 to 19
P40- V20 to 29
P60- V30 to 39
P82- V4o to 49
P102- V50
P122- V60 to 69
P142- V70 to 71
SLP7 - P1
(For reasons of clarity, we have placed the WORD-FOR-WORD TRANSLATION on page 1 after the TRANSLATION and notes on page 2)
SLP7 - P2
SLP7 - P2
VERSES 1 TO 10 - MAIN STRUCTURAL FEATURES INTRODUCED
VERSE 1
PARADOX POSED
TRANSLATION
Shiva, united with Shakti, becomes able to manifest,
If otherwise, this god knows not even how to pulsate,
How then could one of ungained merit be able to bow to, or even praise,
One, such as You, adored even by Vishnu, Shiva and Brahma.
Shiva, united with Shakti, becomes able to manifest,
If otherwise, this god knows not even how to pulsate,
How then could one of ungained merit be able to bow to, or even praise,
One, such as You, adored even by Vishnu, Shiva and Brahma.
Both Shiva and Shakti have equal importance.
Shiva is not active - he is only a catalyst, a parameter like that of a pearl necklace - a correlating principle at the Omega Point.
Maya is spreading from the Alpha point to the virtual and actual sides.
The Numerator is only a thin parameter and crescent and cannot pulsate
without the Devi.
Shiva is a catalyst - he does not change.
Shiva is a magnet
Shiva is a fire, which is not affected by heat, but heats an iron ball.
Shiva is not active - he is only a catalyst, a parameter like that of a pearl necklace - a correlating principle at the Omega Point.
Maya is spreading from the Alpha point to the virtual and actual sides.
The Numerator is only a thin parameter and crescent and cannot pulsate
without the Devi.
Shiva is a catalyst - he does not change.
Shiva is a magnet
Shiva is a fire, which is not affected by heat, but heats an iron ball.
SLP7 - P3
Kshetra (the field) is horizontal
Kshatrajna (the knower of the field) is vertical
This distinction between the field and the knower of the field is wisdom.
Kshatrajna (the knower of the field) is vertical
This distinction between the field and the knower of the field is wisdom.
WORD FOR WORD
SLP7 - P4
VERSE 2
THREE PHENOMENAL FUNCTIONS IN A "MONDE AFFINE"
TRANSLATION
The fine dust arising from Your lotus feet,
Brahma gathers up AND the worldS creates,
Vishnu incessantly bears them up somehow with his thousand heads,
And Shiva, having shaken it up, accomplishes with it his ash-wearing rite.
The fine dust arising from Your lotus feet,
Brahma gathers up AND the worldS creates,
Vishnu incessantly bears them up somehow with his thousand heads,
And Shiva, having shaken it up, accomplishes with it his ash-wearing rite.
(Reminder - capitals in the text indicate variants from SLP6)
SLP7 - P4
WORD FOR WORD
taniyamasam pamsum - the fine dust
tava carana pankeruha bhavam - arising out of Your lotus feet
virincih - Brahma
sabcinvan viracayati - gathering up
lokan avikalam - the worlds creates
avikalan vahaty - incessantly he bears
evam - this same
saurih katham api - Vishnu somehow or other
sahasrena sirasam - by thousand heads
harah samksudyainam - Shiva, having shaken it up
bhajati - accomplishes religiously
bhasito viddhulana vidhim - (his) ash wearing rite.
taniyamasam pamsum - the fine dust
tava carana pankeruha bhavam - arising out of Your lotus feet
virincih - Brahma
sabcinvan viracayati - gathering up
lokan avikalam - the worlds creates
avikalan vahaty - incessantly he bears
evam - this same
saurih katham api - Vishnu somehow or other
sahasrena sirasam - by thousand heads
harah samksudyainam - Shiva, having shaken it up
bhajati - accomplishes religiously
bhasito viddhulana vidhim - (his) ash wearing rite.
SLP7 - P6
VERSE 3
QUATERNION WITH ONE-ONE MATCHING OF INTEREST
IN 4 TYPES OF PERSON
IN 4 TYPES OF PERSON
TRANSLATION
To the uninstructed You are the light-city, inner darkness banishing,
mid-ocean placed;
To inert ones the ooze of sweetness within blossoms celestial, having
mind-expanding effect;
While for indigent spirits you become a brood of philosophers' stones,
And for those submerged in the ocean of birth and death, the very tusk of Vishnu's boar.
To the uninstructed You are the light-city, inner darkness banishing,
mid-ocean placed;
To inert ones the ooze of sweetness within blossoms celestial, having
mind-expanding effect;
While for indigent spirits you become a brood of philosophers' stones,
And for those submerged in the ocean of birth and death, the very tusk of Vishnu's boar.
Four types of worshipper of the Devi.
SLP7 - P7
WORD FOR WORD
avidyanam - for the uninstructed
antah stimira mihira - inner darkness banishing
dvipa nagari - light city, mid-ocean placed
cadanam - to inert ones
caitanya stabaka makaranda - the ooze of mind-expanding
sruti charim - sweetness from within blossoms celestial
daridranam - for indigent spirits
cintamani gunanika - a brood of philosophers' stones
canma caladhau - in the ocean of repeated birth and death
nimagnanam - for those submerged
damstra - the tusk
muraripu varahasya - of the boar of Vishnu (the enemy of Ripu)
bhavati - you become
avidyanam - for the uninstructed
antah stimira mihira - inner darkness banishing
dvipa nagari - light city, mid-ocean placed
cadanam - to inert ones
caitanya stabaka makaranda - the ooze of mind-expanding
sruti charim - sweetness from within blossoms celestial
daridranam - for indigent spirits
cintamani gunanika - a brood of philosophers' stones
canma caladhau - in the ocean of repeated birth and death
nimagnanam - for those submerged
damstra - the tusk
muraripu varahasya - of the boar of Vishnu (the enemy of Ripu)
bhavati - you become
SLP7 - P8
VERSE 4
SATKARANAVADA
PRIMACY OF CAUSE OVER EFFECT
PRIMACY OF CAUSE OVER EFFECT
TRANSLATION
Other arms than Yours can confer protection or boon;
You alone do not act overtly, by gesture, the promises of refuge or boon.
What is more, Your feet, o Sole Refuge of the world of beings,
Are alone expert indeed in yielding boons more than asked for.
Other arms than Yours can confer protection or boon;
You alone do not act overtly, by gesture, the promises of refuge or boon.
What is more, Your feet, o Sole Refuge of the world of beings,
Are alone expert indeed in yielding boons more than asked for.
Prime potent power.
WORD FOR WORD
tvad anyah - other than yours
panibhyam - by hands
abhaya varado - which give protection or boon
daivata ganah - classes of divinities
tvam eka naivasi - you alone are not thus
prakatita varabhity abhinaya - in not acting overtly,
by gesture, boon-granting or refuge
bhayat tratum - to save from fear
datum - to grant
phalam api ca vancha samadhikam - more than asked-for-boon
saranye lokanam - o refuge of the worlds
tava hi caranav eva nipunau - your feet alone are expert
tvad anyah - other than yours
panibhyam - by hands
abhaya varado - which give protection or boon
daivata ganah - classes of divinities
tvam eka naivasi - you alone are not thus
prakatita varabhity abhinaya - in not acting overtly,
by gesture, boon-granting or refuge
bhayat tratum - to save from fear
datum - to grant
phalam api ca vancha samadhikam - more than asked-for-boon
saranye lokanam - o refuge of the worlds
tava hi caranav eva nipunau - your feet alone are expert
SLP7 - P10
VERSE 5
REFLECTED GLORY COMING INDIRECTLY FROM THE ABSOLUTE
TRANSLATION
Once Vishnu, having adored You, the bestower of blessings on Your worshippers,
Taking womanly form, caused agitation even unto the City-Burner.
Eros too, worshipping You with body licked into reality by the glances of Rati,
Even to the minds of great recluses, confusion of values brings.
Once Vishnu, having adored You, the bestower of blessings on Your worshippers,
Taking womanly form, caused agitation even unto the City-Burner.
Eros too, worshipping You with body licked into reality by the glances of Rati,
Even to the minds of great recluses, confusion of values brings.
WORD FOR WORD
haris tvam aradhya - once Vishnu having adored you
pranata jana saubhagya jananim - the mother that bestows blessings on those who worship you
pura nari bhutva - taking womanly form
puraripum api - even to the City-Burner
ksobham anayat - caused agitation
smaro api - Eros too
tvam natva - on worshipping you
ratinayana lehyena vapusa - with body licked into reality by the glances of Rati
muninam api antah - even to the minds of great recluses
prabhavati hi - is able indeed to bring
mahaya mahatam - for causing confusion of values
haris tvam aradhya - once Vishnu having adored you
pranata jana saubhagya jananim - the mother that bestows blessings on those who worship you
pura nari bhutva - taking womanly form
puraripum api - even to the City-Burner
ksobham anayat - caused agitation
smaro api - Eros too
tvam natva - on worshipping you
ratinayana lehyena vapusa - with body licked into reality by the glances of Rati
muninam api antah - even to the minds of great recluses
prabhavati hi - is able indeed to bring
mahaya mahatam - for causing confusion of values
SLP7 - P12
VERSE 6
OCCASIONALISM GIVES POWER TO EROS
TRANSLATION
O Daughter of the Snowy Peak, just deriving from Your glance askance
Whatsoever grace he could; with flowery bow, bumble-bee bowstring,
And five-flowered dart and springtide for minister; all these as one withal:
Mounting the chariot of the mountain breeze, he victoriously reigns, that god of love.
O Daughter of the Snowy Peak, just deriving from Your glance askance
Whatsoever grace he could; with flowery bow, bumble-bee bowstring,
And five-flowered dart and springtide for minister; all these as one withal:
Mounting the chariot of the mountain breeze, he victoriously reigns, that god of love.
The Numerator and Denominator must be ready.
Pure love comes from the Alpha Point and is irresistible - no one is excepted from it.
Pure love comes from the Alpha Point and is irresistible - no one is excepted from it.
SLP7 - P12
WORD FOR WORD
dhanuh paushpam - (with) flowery bow
maurvi madhukara mayi - bowstring of bumblebees
panca visikha - five-flowered dart
vasantah samanto - springtide for minister
malaya marud sayodhana rathah - Southwest breeze for war chariot
tathapi - in spite of this
eka sarvam - all one
himagiri sute - o Daughter of the Himalayan Peak
kam api krpam - some little grace
apangat te - from your side-glance
labdhva - obtaining
jagad idam - this world
anango vijayate - Eros reigns supreme
dhanuh paushpam - (with) flowery bow
maurvi madhukara mayi - bowstring of bumblebees
panca visikha - five-flowered dart
vasantah samanto - springtide for minister
malaya marud sayodhana rathah - Southwest breeze for war chariot
tathapi - in spite of this
eka sarvam - all one
himagiri sute - o Daughter of the Himalayan Peak
kam api krpam - some little grace
apangat te - from your side-glance
labdhva - obtaining
jagad idam - this world
anango vijayate - Eros reigns supreme
SLP7 - P14
VERSE 7
FOURFOLD SCHEMATIZATION
TRANSLATION
O let Her appear before us, that proud counterpart of the City-Burner,
Resounding with waist-belt of jingle bells, recumbent by breasts
Like frontal bulges of a calf elephant, slim of waist, with autumnal full-moon mature face,
Holding aloft bow and arrow, noose and goad!
O let Her appear before us, that proud counterpart of the City-Burner,
Resounding with waist-belt of jingle bells, recumbent by breasts
Like frontal bulges of a calf elephant, slim of waist, with autumnal full-moon mature face,
Holding aloft bow and arrow, noose and goad!
Purushika
WORD FOR WORD
kvanat kancidama - resounding with belt of jingle bells
kari kalabha kumba stananata - recumbent by bulging breasts like the frontal bulges of a young elephant
pariksina madhye - slim of waist
parinata saraccandra vadana - with autumnal full moon face
dhanur banan pasam srnim api - holding aloft bow with arrow, noose and goad
dadhana - bearing
karatalaih - within the grasp of hands
purasatad astam - let her appear
naha - for our sake
puram adhitur - of the City-Burner
aho purushika - o wonder, the proud counterpart
kvanat kancidama - resounding with belt of jingle bells
kari kalabha kumba stananata - recumbent by bulging breasts like the frontal bulges of a young elephant
pariksina madhye - slim of waist
parinata saraccandra vadana - with autumnal full moon face
dhanur banan pasam srnim api - holding aloft bow with arrow, noose and goad
dadhana - bearing
karatalaih - within the grasp of hands
purasatad astam - let her appear
naha - for our sake
puram adhitur - of the City-Burner
aho purushika - o wonder, the proud counterpart
SLP7 - P16
VERSE 8
VERTICAL TRANSFORMATION
TRANSLATION
Seated on a couch of Shiva-form and having the Supreme Shiva for cushion;
Placed within a mansion wafted round by the perfume of blossoms of Kadamba trees,
Located within a celestial grove on a pearly-gem island in the midst of a nectar ocean,
Some fortunate ones contemplate You as the upsurging billow of mental joy.
Seated on a couch of Shiva-form and having the Supreme Shiva for cushion;
Placed within a mansion wafted round by the perfume of blossoms of Kadamba trees,
Located within a celestial grove on a pearly-gem island in the midst of a nectar ocean,
Some fortunate ones contemplate You as the upsurging billow of mental joy.
This is a Yogi's vision of Beauty as an island.
The island is located in the yogi's mind .
The Bindusthana (central locus of meditation) is an island.
The island is located in the yogi's mind .
The Bindusthana (central locus of meditation) is an island.
WORD FOR WORD
sudha sindhor madhye - in the midst of an ocean of nectar
suravit api vati pari vrte - surrounded by celestial trees
mani dvipe - on a pearly-gem island
nipopavana vati - having within her precincts a grove of Kadamba trees
cintamani grihe - in a house made of contemplative gems
siva kare mance - on a couch of Shiva-form
paramasiva paryanka nilayam - with Supreme Shiva for cushion
bhajanti tvam dhanyaha - those rare fortunate ones worship you
kati ca na cidananda laharim - as the upsurging billow of mental joy.
sudha sindhor madhye - in the midst of an ocean of nectar
suravit api vati pari vrte - surrounded by celestial trees
mani dvipe - on a pearly-gem island
nipopavana vati - having within her precincts a grove of Kadamba trees
cintamani grihe - in a house made of contemplative gems
siva kare mance - on a couch of Shiva-form
paramasiva paryanka nilayam - with Supreme Shiva for cushion
bhajanti tvam dhanyaha - those rare fortunate ones worship you
kati ca na cidananda laharim - as the upsurging billow of mental joy.
SLP7 - P18
VERSE 9
SERIES OF VERTICAL VALUE SYSTEMS
TRANSLATION
The earth placed in the Muladhara, water in the Manipura,
Fire in the Swadhisthana, air in the heart, with space above;
And amid eyebrows placing the mind and breaking through the whole Kula path,
You do sport with your lord secretly in the thousand-petaled lotus.
The earth placed in the Muladhara, water in the Manipura,
Fire in the Swadhisthana, air in the heart, with space above;
And amid eyebrows placing the mind and breaking through the whole Kula path,
You do sport with your lord secretly in the thousand-petaled lotus.
SLP7 - P18
WORD FOR WORD
mahim muladhare - the earth placed in the Muladhara
kam api - the water also
manipure - in the Manipura
hutavaham - the fire principle (receptacle of sacrificial offerings)
sthitam svadhisthane - established in the Swadhisthana
hrdi - in the heart
marutam - the winds
akasam upari - the sky placed above
mano api - the mind also
bhru maddhye - between eyebrows
sakalam api bhitva kulapatam - breaking through the whole Kula path
sahasrare padme - in the thousand-petaled lotus
saha rahasi patya viharase - you do sport with your lord in secret
mahim muladhare - the earth placed in the Muladhara
kam api - the water also
manipure - in the Manipura
hutavaham - the fire principle (receptacle of sacrificial offerings)
sthitam svadhisthane - established in the Swadhisthana
hrdi - in the heart
marutam - the winds
akasam upari - the sky placed above
mano api - the mind also
bhru maddhye - between eyebrows
sakalam api bhitva kulapatam - breaking through the whole Kula path
sahasrare padme - in the thousand-petaled lotus
saha rahasi patya viharase - you do sport with your lord in secret
SLP7 - P20
VERSE 10
TWO INVERTED TREES
MOVEMENT OF KUNDALINI IS A PARAMETER
MOVEMENT OF KUNDALINI IS A PARAMETER
TRANSLATION
With streaks of ambrosial essence streaming from between Your twin feet,
Sprinkling blessings over the worlds and again from that point of high intelligible values,
Turning Yourself into a snake form of three coils and a half,
You sleep in the hollow of the Kulakunda, Your proper ground attaining.
With streaks of ambrosial essence streaming from between Your twin feet,
Sprinkling blessings over the worlds and again from that point of high intelligible values,
Turning Yourself into a snake form of three coils and a half,
You sleep in the hollow of the Kulakunda, Your proper ground attaining.
This is a verticalized series ranging both ways.
WORD FOR WORD
sudha dhara saraihi - with streaks of ambrosial essence
carana yugalantar vigalitaih - streaming from between your twin feet
prapancam sincantih - sprinkling blessings over the worlds
punar api rasamnaya mahasaha - and again from that point of high intelligible values
avapya svam bhumim - attaining one's proper ground
bhujaganibham - taking serpent likeness
addyusta valayam - having 3 1/2 coils
svam atmanam krtva - turning Yourself
svapisi kulakunde - you sleep in the hollow of the Kulakunda
kuharini - having a hollow therein
sudha dhara saraihi - with streaks of ambrosial essence
carana yugalantar vigalitaih - streaming from between your twin feet
prapancam sincantih - sprinkling blessings over the worlds
punar api rasamnaya mahasaha - and again from that point of high intelligible values
avapya svam bhumim - attaining one's proper ground
bhujaganibham - taking serpent likeness
addyusta valayam - having 3 1/2 coils
svam atmanam krtva - turning Yourself
svapisi kulakunde - you sleep in the hollow of the Kulakunda
kuharini - having a hollow therein
SLP7 - P22
VERSE 11
SRI CHAKRA - CROSS AND LONG-SECTIONAL VIEWS
CONIC SECTION
TOGETHERNESS - ANGLES AS 43 ELEMENTS
CONIC SECTION
TOGETHERNESS - ANGLES AS 43 ELEMENTS
TRANSLATION
With the four of Shiva and of Shiva-maids five,
And severally the nine of prime nature, with eight and sixteen petals,
Three circles and three lines, are thus complete,
The forty-three elements THAT MAKE UP Your angular refuge.
With the four of Shiva and of Shiva-maids five,
And severally the nine of prime nature, with eight and sixteen petals,
Three circles and three lines, are thus complete,
The forty-three elements THAT MAKE UP Your angular refuge.
WORD FOR WORD
caturbhih srikanthais - with four of Shiva
siva yuvatibhih pancabhir api - of Shiva-maids five
prabhinna bhihi sambhoho - and severally distinct from those of Shiva
navabhir api mula prakrtir bhih - and those nine too of prime nature
trayes (in text catus) catvarimsad - making 43 in all (in text 44)
vasudala kalasra trivalaya trirekhabhis - with 3 circles and 3 lines with 8 and 16 petals are thus complete
sardham - taken together
tava carana konaha parinatah - make up Your finalised angular refuge
caturbhih srikanthais - with four of Shiva
siva yuvatibhih pancabhir api - of Shiva-maids five
prabhinna bhihi sambhoho - and severally distinct from those of Shiva
navabhir api mula prakrtir bhih - and those nine too of prime nature
trayes (in text catus) catvarimsad - making 43 in all (in text 44)
vasudala kalasra trivalaya trirekhabhis - with 3 circles and 3 lines with 8 and 16 petals are thus complete
sardham - taken together
tava carana konaha parinatah - make up Your finalised angular refuge
SLP7 - P24
VERSE 12
PURE VERTICALITY
EXISTENCE SUPERIOR TO ESSENCE
EXISTENCE SUPERIOR TO ESSENCE
TRANSLATION
O Daughter of the High Peak, to estimate the equal of Your beauty,
The best among poets, exercising their fancy, somehow created Brahma and others.
Eager Your beauty to see, heavenly damsels mentally attain to
What is hard even for ascetics *, the state of union with Shiva.
O Daughter of the High Peak, to estimate the equal of Your beauty,
The best among poets, exercising their fancy, somehow created Brahma and others.
Eager Your beauty to see, heavenly damsels mentally attain to
What is hard even for ascetics *, the state of union with Shiva.
* TO GAIN in P6, is here omitted
An innocent or pure girl has a transparent verticality.
Poets try to explain it with conceptual words,
young girls have identity with the Devi.
Poets try to explain it with conceptual words,
young girls have identity with the Devi.
.
STRUCTURE SLP7 - P24 - V12
The snake and rope do not have equal status in the well-known Vedantic analogy, ontology is better than teleology.
WORD FOR WORD
tvadiyam saundaryam - the beauty that is yours
tuhina giri kanye - o daughter of the high peak
tulayitum - to estimate the equal of
kavindraha - the best among poets
kalpante - they exercise their fancy
katham api virinci prabhrtaya - somehow what approximates to Br.V. and others
yad alokaul sukyad - which beauty to see
amara lalanah - heavenly damsels
yanti manasa - mentally attain to
tapo bhih dusprapam api - what is hard even for ascetics to attain
girisa sayujya padavim - the state of union with Shiva
tvadiyam saundaryam - the beauty that is yours
tuhina giri kanye - o daughter of the high peak
tulayitum - to estimate the equal of
kavindraha - the best among poets
kalpante - they exercise their fancy
katham api virinci prabhrtaya - somehow what approximates to Br.V. and others
yad alokaul sukyad - which beauty to see
amara lalanah - heavenly damsels
yanti manasa - mentally attain to
tapo bhih dusprapam api - what is hard even for ascetics to attain
girisa sayujya padavim - the state of union with Shiva
SLP7 - P26
VERSE 13
UNDER THE AEGIS OF THE ABSOLUTE
AMBIVALENT COMPENSATION
AMBIVALENT COMPENSATION
TRANSLATION
A man overaged, uninteresting to the view, inert in sport;
Falling within the range of Your side-glance, they follow, running in hundreds
Young women, with hair dishevelled, their rounded shapely breasts revealed,
Their waistbands bursting and silk garments in disarray.
A man overaged, uninteresting to the view, inert in sport;
Falling within the range of Your side-glance, they follow, running in hundreds
Young women, with hair dishevelled, their rounded shapely breasts revealed,
Their waistbands bursting and silk garments in disarray.
Ugliness is normal on the Numerator.
Beauty is normal on the Denominator.
Beauty is normal on the Denominator.
SLP7 - P26
WORD FOR WORD
naram varsiyamasam - a man overaged
nayana virasam - uninteresting to the view
narmasu jadam - inert in sport
tava apanga loke patitam - falling within the range of your side-glance
anudhavante - they follow running
satasaha - in hundreds
galad veni bandhaha - with hair dishevelled
kuca kalasaha - their rounded pot-like breasts
visrasta sicaya - by blown off clothes revealed
hathat trutyat kancyo - with their waist bands bursting
vigalite dukulaihi - silk shawls (saris) in disarray
yuvatayaha - damsels
naram varsiyamasam - a man overaged
nayana virasam - uninteresting to the view
narmasu jadam - inert in sport
tava apanga loke patitam - falling within the range of your side-glance
anudhavante - they follow running
satasaha - in hundreds
galad veni bandhaha - with hair dishevelled
kuca kalasaha - their rounded pot-like breasts
visrasta sicaya - by blown off clothes revealed
hathat trutyat kancyo - with their waist bands bursting
vigalite dukulaihi - silk shawls (saris) in disarray
yuvatayaha - damsels
SLP7 - P28
VERSE 14
VERTICAL CONIC SECTION NUMEROLOGICALLY ANALYZED
TRANSLATION
Fifty-six for earth; for water fifty-two;
Sixty two for fire; for air fifty-four;
Seventy-two for ether; for mind sixty-four;
Are the rays, even beyond these are Your twin feet.
Fifty-six for earth; for water fifty-two;
Sixty two for fire; for air fifty-four;
Seventy-two for ether; for mind sixty-four;
Are the rays, even beyond these are Your twin feet.
WORD FOR WORD
ksitau - for earth
sat pancasad - 56
dvi samadhika pancasad - 52
udake - for water
hutase - for fire
dvasastih - 62
catur adhika pancasad - 54
anile - for air
divi - for sky
dvih sat trimsat - 72
manasi ca - for the mind
catur shasti iti ye - 64 and thus what
mayukhaha - rays (come out)
tesam api upari - above all these
tava - your
padam buja yugam - your twin feet (are placed)
ksitau - for earth
sat pancasad - 56
dvi samadhika pancasad - 52
udake - for water
hutase - for fire
dvasastih - 62
catur adhika pancasad - 54
anile - for air
divi - for sky
dvih sat trimsat - 72
manasi ca - for the mind
catur shasti iti ye - 64 and thus what
mayukhaha - rays (come out)
tesam api upari - above all these
tava - your
padam buja yugam - your twin feet (are placed)
SLP7 - P30
VERSE 15
VEDIC WORD VALUE COMPENSATED BY PERCEPTUAL VALUE
WORDS OF TWO DICTIONARIES DISTINGUISHED
AND CANCELLED OUT
WORDS OF TWO DICTIONARIES DISTINGUISHED
AND CANCELLED OUT
TRANSLATION
Clear as autumnal moonbeams, with matted hair-made diadem,
Attached with crescent and with hands bearing refuge or boon-giving gesture,
Rosary made of crystal-clear beads and book: how could anyone, worshipping You but once,
Not gain in flow of words somehow, the pleasing sweetness of honey, milk and grapes?
Clear as autumnal moonbeams, with matted hair-made diadem,
Attached with crescent and with hands bearing refuge or boon-giving gesture,
Rosary made of crystal-clear beads and book: how could anyone, worshipping You but once,
Not gain in flow of words somehow, the pleasing sweetness of honey, milk and grapes?
Hedonistic beauty without renunciation.
WORD FOR WORD
saraj jyotsna subhram - clear as autumnal moonbeams
sasi yuta jata juta makutam - with matted hair-made-diadem attached with crescent
vara trasat trana sphatika ghatika pustaka karam - with hands bearing refuge or boon-giving gesture, rosary of crystal beads and book
sakrt - once
natva na tva - worshipping you but once
katham eva satam - how long could a good man
sannidadhate - not attain the presence of
madhu - honey
kshira - milk
draksa - grapes
madhuri madhurina phanitayah - OMITTED
saraj jyotsna subhram - clear as autumnal moonbeams
sasi yuta jata juta makutam - with matted hair-made-diadem attached with crescent
vara trasat trana sphatika ghatika pustaka karam - with hands bearing refuge or boon-giving gesture, rosary of crystal beads and book
sakrt - once
natva na tva - worshipping you but once
katham eva satam - how long could a good man
sannidadhate - not attain the presence of
madhu - honey
kshira - milk
draksa - grapes
madhuri madhurina phanitayah - OMITTED
SLP7 - P32
VERSE 16
MAGENTA GLORY BY CANCELLATION OF DAWN WITH LOTUS-COLOUR
TRANSLATION
That beauty residing within the minds of superior poets,
Resembling that of a forest of lotuses, when touched by the tender light of dawn:
He who can thus adore You, who are so dear to Brahma as magenta itself;
He, by profound words of most tender erotic content, shall please the same select ones.
That beauty residing within the minds of superior poets,
Resembling that of a forest of lotuses, when touched by the tender light of dawn:
He who can thus adore You, who are so dear to Brahma as magenta itself;
He, by profound words of most tender erotic content, shall please the same select ones.
SLP7 - P32
WORD FOR WORD
kavindranam - in superior poets
cetah kamala vana balataparucim bhajante - who adore the sweetness of the mental lotus forest, when touched by the tender rays of sunlight
bhajante - ye santah katicit - such rare good souls
arunam eva as magenta itself
bhavatim - you become
virinci preyasyas - as one dear to Brahma
tarunatara srngaralahari - by profound words of most tender, yet
overwhelming, erotic content
gabhira bhih -
vagbhih vidadhati - by words he pleases
satam ranjanam ami - to those very good souls he affords pleasure
kavindranam - in superior poets
cetah kamala vana balataparucim bhajante - who adore the sweetness of the mental lotus forest, when touched by the tender rays of sunlight
bhajante - ye santah katicit - such rare good souls
arunam eva as magenta itself
bhavatim - you become
virinci preyasyas - as one dear to Brahma
tarunatara srngaralahari - by profound words of most tender, yet
overwhelming, erotic content
gabhira bhih -
vagbhih vidadhati - by words he pleases
satam ranjanam ami - to those very good souls he affords pleasure
SLP7 - P34
VERSE 17
SEMANTIC BLENDING OF VERTICAL WITH HORIZONTAL
WORD-BEARING ELEMENTS
WORD-BEARING ELEMENTS
TRANSLATION
He who can contemplate those word-bearing elements of broken moonstone lustre,
Joined with Vashinis, having an elusively fluid gleam;
He becomes, o Mother, the author of great poetic works,
Adding sweet charm to the lotus face of the Goddess of the Word.
He who can contemplate those word-bearing elements of broken moonstone lustre,
Joined with Vashinis, having an elusively fluid gleam;
He becomes, o Mother, the author of great poetic works,
Adding sweet charm to the lotus face of the Goddess of the Word.
Versions are word-bearing elements - this is semiosis and is horizontal.
WORD FOR WORD
savitri bhir vacam - those word-bearing elements
sasi mani silabhanga ruci bhih - of broken moonstone lustre
vasin yadya bhih - with her word Vashinis
tvam saha - as associated with you
janani - o mother
sancintayati - yah - he thus able to contemplate
saha - he
karta kavyanam - the author of (great )poetic works
bhavati - he becomes
mahatam - great (poetic works - above)
bhangiruci bhihi - of scintillating sweetness
vaco bhih - by words
vak devi vadana kamala moda madhuraih - adding sweet charm to the
lotus face of the Goddess of the Word
savitri bhir vacam - those word-bearing elements
sasi mani silabhanga ruci bhih - of broken moonstone lustre
vasin yadya bhih - with her word Vashinis
tvam saha - as associated with you
janani - o mother
sancintayati - yah - he thus able to contemplate
saha - he
karta kavyanam - the author of (great )poetic works
bhavati - he becomes
mahatam - great (poetic works - above)
bhangiruci bhihi - of scintillating sweetness
vaco bhih - by words
vak devi vadana kamala moda madhuraih - adding sweet charm to the
lotus face of the Goddess of the Word
SLP7 - P36
VERSE 18
CANCELABLE COUNTERPARTS
TRANSLATION
With shades of Your bodily form enriched by the tenderly sunlit dawn,
And the whole earth submerged within magenta glory;
That man, able to contemplate You thus, wins You over with Urvasi and how many, how many other
Heavenly nymphs having gentle, startled, wild deer eyes.
With shades of Your bodily form enriched by the tenderly sunlit dawn,
And the whole earth submerged within magenta glory;
That man, able to contemplate You thus, wins You over with Urvasi and how many, how many other
Heavenly nymphs having gentle, startled, wild deer eyes.
The magenta in the sky invades the earth also.
Cancellation occurs above the O point, the girls come running below the O point.
Cancellation occurs above the O point, the girls come running below the O point.
.
WORD FOR WORD
Tannucchaya bhihi te - with shades of Your bodily form
Taruna tarani srisarani bhihi divam - the sky thus most tenderly and totally overcovered by the dappled dawn
Sarvam urvim - as also the whole earth
Arunima nimagnam - as immersed in sheer magenta glory
Smarati yah -
(WORD-FOR-WORD breaks off here)
Tannucchaya bhihi te - with shades of Your bodily form
Taruna tarani srisarani bhihi divam - the sky thus most tenderly and totally overcovered by the dappled dawn
Sarvam urvim - as also the whole earth
Arunima nimagnam - as immersed in sheer magenta glory
Smarati yah -
(WORD-FOR-WORD breaks off here)
SLP7 - P38
VERSE 19
RELATIVISTIC EROTICISM OF KAULA AND SAMAYA CULTS REVALUED
TRANSLATION
O Shiva Consort, making Your face the locus with twin breasts below,
And below still, as the better half of Shiva; meditating on Your erotic aspect,
Without delay he can stir the sentiments of women; this is but slight -
And at once agitates even Her of the three worlds, when Sun and Moon form Her twin breasts.
O Shiva Consort, making Your face the locus with twin breasts below,
And below still, as the better half of Shiva; meditating on Your erotic aspect,
Without delay he can stir the sentiments of women; this is but slight -
And at once agitates even Her of the three worlds, when Sun and Moon form Her twin breasts.
WORD FOR WORD
Mukham bindum krtva - placing the face at the locus
Kuca yugam - the two breasts
Adhah tasya - below them
Tad adho - below them
Hara ardham - the better half of Shiva
Dhyayad yo - one who should contemplate.
Hara mahishi - o consort of Shiva
Te manmatha kalam - Your erotic aspect
Sa sadyah - he without delay
Samksobham nayati - can stir the sentiments
Vanita - of women
Iti ati laghu - this is but slight
Tri lokim api - even Her of the three worlds
Ashu bhramayati - at once agitates
Ravindu sthana yugam - when sun and moon both form her twin breasts
Mukham bindum krtva - placing the face at the locus
Kuca yugam - the two breasts
Adhah tasya - below them
Tad adho - below them
Hara ardham - the better half of Shiva
Dhyayad yo - one who should contemplate.
Hara mahishi - o consort of Shiva
Te manmatha kalam - Your erotic aspect
Sa sadyah - he without delay
Samksobham nayati - can stir the sentiments
Vanita - of women
Iti ati laghu - this is but slight
Tri lokim api - even Her of the three worlds
Ashu bhramayati - at once agitates
Ravindu sthana yugam - when sun and moon both form her twin breasts
SLP7 - P40
VERSE 20
COMPLEMENTARITY OF PSYCHIC POWERS
TRANSLATION
He who can bring You, as emanating nectar out of Your limbs all around,
Into his heart like a moonstone- made statue,
He can quell the pride of serpents like the King of Birds
And a fever patient cure by his very look of ambrosial streak.
He who can bring You, as emanating nectar out of Your limbs all around,
Into his heart like a moonstone- made statue,
He can quell the pride of serpents like the King of Birds
And a fever patient cure by his very look of ambrosial streak.
WORD FOR WORD
Pratyahara - centralisation of tendencies
Pratyahara to gain two kinds of powers.
Kirantim ange bhyah - as emanating nectar out of your limbs all around
Kirana nikurambo amrta hrdi - gathered to his heart the radiating essence of immortal bliss
Tvam addhatte - he who can bring You
Hima kara shila murtim - like a moonstone made image
Sa sarapanam darpam shamayati - can quell the pride of serpents
Shakunta dhipa iva - like the King of Birds
Jvara plushtan - a fever patient
Drshtya sukhayati - cures by very look
Sudha dhara siraya - of ambrosial streak
Pratyahara - centralisation of tendencies
Pratyahara to gain two kinds of powers.
Kirantim ange bhyah - as emanating nectar out of your limbs all around
Kirana nikurambo amrta hrdi - gathered to his heart the radiating essence of immortal bliss
Tvam addhatte - he who can bring You
Hima kara shila murtim - like a moonstone made image
Sa sarapanam darpam shamayati - can quell the pride of serpents
Shakunta dhipa iva - like the King of Birds
Jvara plushtan - a fever patient
Drshtya sukhayati - cures by very look
Sudha dhara siraya - of ambrosial streak
SLP7 - P42
VERSE 21
TRANSCENDENCE BY VERTICALIZATION
THIN PARAMETER REVEALED
THIN PARAMETER REVEALED
TRANSLATION
As lightning-streak-bodied, made of sun, moon and fire,
And as placed even above the six lotuses in a great lotus grove;
Those great ones, as seers of such, Your aspect free from dross and ignorance,
They experience the upsurging billow of ultimate delight.
As lightning-streak-bodied, made of sun, moon and fire,
And as placed even above the six lotuses in a great lotus grove;
Those great ones, as seers of such, Your aspect free from dross and ignorance,
They experience the upsurging billow of ultimate delight.
In Kalidasa's Megha Samdesha the wife is like lightning ; never separated from her cloud-husband.
.
Here the wife is lightning and Shiva is reversible lightning .
WORD FOR WORD
Tatil lekha tanvim - as lightning-streak-bodied
Tapana sasi vaisva nara mayim - made of sun, moon and fire
Nishannam - as seated
Sannam api upari kamalanam - even above the six lotuses
Tava kalam maha padma tavyam - such Your aspect in a great lotus forest
Mrdita mala mayena manasa - having mind freed from dross and ignorance
Mahantah - great minds
Pasyanto - seeing this
Dadhati - experience
Parama ahlada laharim - the upsurging billow of ultimate delight
Tatil lekha tanvim - as lightning-streak-bodied
Tapana sasi vaisva nara mayim - made of sun, moon and fire
Nishannam - as seated
Sannam api upari kamalanam - even above the six lotuses
Tava kalam maha padma tavyam - such Your aspect in a great lotus forest
Mrdita mala mayena manasa - having mind freed from dross and ignorance
Mahantah - great minds
Pasyanto - seeing this
Dadhati - experience
Parama ahlada laharim - the upsurging billow of ultimate delight
SLP7 - P44
VERSE 22
REVERSIBLE EQUATION
TRANSLATION
O Goddess, You, on this Your servant bestow a kind look:
Thus intending to adore, no sooner one begins saying:
"O Goddess, You.."; You grant him that state of identity with You,
The same as what Vishnu, Brahma and Indra accomplished by the waving of lights on their diadems.
O Goddess, You, on this Your servant bestow a kind look:
Thus intending to adore, no sooner one begins saying:
"O Goddess, You.."; You grant him that state of identity with You,
The same as what Vishnu, Brahma and Indra accomplished by the waving of lights on their diadems.
"Bhavani Tvam" also means "Let me become You".
Brahma, Vishnu and Shiva perform Puja (ritual worship) with their shining crowns
Brahma, Vishnu and Shiva perform Puja (ritual worship) with their shining crowns
WORD FOR WORD
Bhavani tvam - o Goddess, thou
Dase mayi - on this Your servant
Vitara - bestow
Drshtim sakarunam - a look of kindness
Iti stotum - thus to praise
Vanchan kathayati - desiring says
Bahavani tvam - o Goddess you
Iti yaha - he who
Tadaiva - at that same time
Tvam tasmai dishasi - You grant him
Nija sayujya padavim - that state of identity with You
Mukunda brahm endra sphuta makuta nirajita padam - the same state as was gained by Vishnu Brahma and Indra by the bright waving lights of their diadems.
Bhavani tvam - o Goddess, thou
Dase mayi - on this Your servant
Vitara - bestow
Drshtim sakarunam - a look of kindness
Iti stotum - thus to praise
Vanchan kathayati - desiring says
Bahavani tvam - o Goddess you
Iti yaha - he who
Tadaiva - at that same time
Tvam tasmai dishasi - You grant him
Nija sayujya padavim - that state of identity with You
Mukunda brahm endra sphuta makuta nirajita padam - the same state as was gained by Vishnu Brahma and Indra by the bright waving lights of their diadems.
Partial stimulus, total response.
SLP7 - P46
VERSE 23
ALL BUT OMEGA POINT COVERED BY MAGENTA
TRANSLATION
Absorbing the left half of the body of Shiva and unsatisfied in mind still,
The other, I surmise, became absorbed also; therefore,
This Your form, having three eyes and bent by twin breasts,
Wearing crescent bedecked crown, became of magenta glory.
Absorbing the left half of the body of Shiva and unsatisfied in mind still,
The other, I surmise, became absorbed also; therefore,
This Your form, having three eyes and bent by twin breasts,
Wearing crescent bedecked crown, became of magenta glory.
Magenta absorbs all but the Omega Point in stages.
She does not abolish, but cancels.
Magenta and the crescent have a homogeneous status.
She does not abolish, but cancels.
Magenta and the crescent have a homogeneous status.
.
WORD FOR WORD
Tvaya hrtva vamam vapah - by You absorbing the left (half) of the body
Aparitrptena manasa - unsatisfied in mind
Sharir ardham shamboh - the half of the body of Shiva
Aparam api - the other also
Hrtam abhut -
Yad etat tvad rupam - this which is Your form (resulting thus)
Sakalam aruna bham - wholly of magenta glory
Trinayanam - three eyed
Kuchabhyam anamram - slightly bent, recumbent, by virtue of twin breasts
Kutila shashi chudala makutam - wearing crescent-bedecked curved crown
Tvaya hrtva vamam vapah - by You absorbing the left (half) of the body
Aparitrptena manasa - unsatisfied in mind
Sharir ardham shamboh - the half of the body of Shiva
Aparam api - the other also
Hrtam abhut -
Yad etat tvad rupam - this which is Your form (resulting thus)
Sakalam aruna bham - wholly of magenta glory
Trinayanam - three eyed
Kuchabhyam anamram - slightly bent, recumbent, by virtue of twin breasts
Kutila shashi chudala makutam - wearing crescent-bedecked curved crown
SLP7 - P48
VERSE 24
TRANSCENDENCE OF PHENOMENAL FUNCTIONS IN BRACKETS
TRANSLATION
Brahma creates the world, Vishnu protects, Shiva destroys:
Negating all this and his own body, the lord fades out.
Thus what results: Shiva who has eternity for prefix (Sadashiva)
He blesses, obeying the orders derived from Your instantly vibrating eyebrow twigs.
Brahma creates the world, Vishnu protects, Shiva destroys:
Negating all this and his own body, the lord fades out.
Thus what results: Shiva who has eternity for prefix (Sadashiva)
He blesses, obeying the orders derived from Your instantly vibrating eyebrow twigs.
SLP7 - P48
WORD FOR WORD
Jagat sute dhata - Brahma creates the world
Harihi avati - Vishnu preserves
Rudra kshapayate - Shiva destroys
Tiras kurvan etat svam api vapur - negating this and even his own body
Isah tirayati - the lord fades out
Sada purvaha - he who has eternity for prefix
Sarvam tad idam - all that results or remains here
Anugrhnati cha - he also blesses
Sivah tava jnam alambya - obeying Your order
Kshana chaliyator bhru lati kayoh - from Your instantly vibrating pair of eyebrow-twigs
Jagat sute dhata - Brahma creates the world
Harihi avati - Vishnu preserves
Rudra kshapayate - Shiva destroys
Tiras kurvan etat svam api vapur - negating this and even his own body
Isah tirayati - the lord fades out
Sada purvaha - he who has eternity for prefix
Sarvam tad idam - all that results or remains here
Anugrhnati cha - he also blesses
Sivah tava jnam alambya - obeying Your order
Kshana chaliyator bhru lati kayoh - from Your instantly vibrating pair of eyebrow-twigs
SLP7 - P50
VERSE 25
ABSOLUTE NON-DUAL WORSHIP
CANCELED WITH DUAL VEDIC WORSHIP
ABSOLUTE BOTH TRANSCENDANT AND IMMANENT
CANCELED WITH DUAL VEDIC WORSHIP
ABSOLUTE BOTH TRANSCENDANT AND IMMANENT
TRANSLATION
Of the three gods, who are originated from Your three nature modalities,
Their worship of You, o consort of Shiva, would alone be worship
Offered to Your twin feet; it is indeed thus when they do so,
Standing eternally beside Your gem-decked footstsool, joining bud-like their hands well above, like crowns.
Of the three gods, who are originated from Your three nature modalities,
Their worship of You, o consort of Shiva, would alone be worship
Offered to Your twin feet; it is indeed thus when they do so,
Standing eternally beside Your gem-decked footstsool, joining bud-like their hands well above, like crowns.
Absolute worship transcends both ontological and teleological values.
The Goddess above is teleological.
The footstool is ontological.
The Goddess above is teleological.
The footstool is ontological.
.
WORD FOR WORD
Trayanam devanam - of the three gods
Triguna janitanam - originated from the three nature modalities
Tava sive - of Yours, o consort of Shiva
Bhavat puja puja - their worship of You would alone be worship
Tava caranayor ya viracita - as offered to Your twin feet
Tatha hi - in spite of it being so
Tvad padodvahana mani pithasya nikate - standing beside Your gem-bedecked footstool
Sthita hi - standing indeed
Ete sasvat - eternally these
Mukulita karottamsa makutah - joining bud-like their palms well above their crowns
Trayanam devanam - of the three gods
Triguna janitanam - originated from the three nature modalities
Tava sive - of Yours, o consort of Shiva
Bhavat puja puja - their worship of You would alone be worship
Tava caranayor ya viracita - as offered to Your twin feet
Tatha hi - in spite of it being so
Tvad padodvahana mani pithasya nikate - standing beside Your gem-bedecked footstool
Sthita hi - standing indeed
Ete sasvat - eternally these
Mukulita karottamsa makutah - joining bud-like their palms well above their crowns
SLP7 - P52
VERSE 26
NATARAJA
VERTICALIZED FUNCTIONS
VERTICALIZED FUNCTIONS
TRANSLATION
Brahma regains his pure quintuple nature; Vishnu becomes passionless;
The God of Death destruction meets; the God of Wealth becomes bankrupt;
the great Indra becomes functionless, with half-shut eyes;
In this great doom, he sports, o constant spouse, Your Lord alone.
Brahma regains his pure quintuple nature; Vishnu becomes passionless;
The God of Death destruction meets; the God of Wealth becomes bankrupt;
the great Indra becomes functionless, with half-shut eyes;
In this great doom, he sports, o constant spouse, Your Lord alone.
Quintuple functions are abolished vertically.
The vertical axis is not abolished.
The vertical axis is not abolished.
WORD FOR WORD
Virincih pancatvam vrajati - Brahma regains his pure quintuple nature
Harihi apnoti viratim - Vishnu becomes passionless
Vinasam kinaso bhajati - the God of Death destruction meets
Dhana daha yati nidhanam - the God of Wealth courts bankruptcy
Vitandri mahendri vitatir api - the great Indra becomes functionless
Sammilita drsha - with half-shut eyes
Maha samhare asmin - in this great doom
Viharati - he sports
Sati - o constant spouse
Tvat patihi asau - Your lord alone
Virincih pancatvam vrajati - Brahma regains his pure quintuple nature
Harihi apnoti viratim - Vishnu becomes passionless
Vinasam kinaso bhajati - the God of Death destruction meets
Dhana daha yati nidhanam - the God of Wealth courts bankruptcy
Vitandri mahendri vitatir api - the great Indra becomes functionless
Sammilita drsha - with half-shut eyes
Maha samhare asmin - in this great doom
Viharati - he sports
Sati - o constant spouse
Tvat patihi asau - Your lord alone
SLP7 - P54
VERSE 27
SUM AS CONCEPTUAL COUNTERPARTS
PHYSICAL AND METAPHYSICAL ADORATION
HOMOGENEITY BETWEEN BRUTE ACTIONS AND THEIR TOTAL
PHYSICAL AND METAPHYSICAL ADORATION
HOMOGENEITY BETWEEN BRUTE ACTIONS AND THEIR TOTAL
TRANSLATION
Incantations, mutterings, ritual acts, hand gestures, gait,
Circumambulations, food offerings, inclination, ADORATION BY LYING DOWN (omitted in SOURCE P6) (prostration):
All such enjoyments, as coming within the scope of self-surrender,
And thus synonymous with worship of You, let such be what from me might shine forth.
Incantations, mutterings, ritual acts, hand gestures, gait,
Circumambulations, food offerings, inclination, ADORATION BY LYING DOWN (omitted in SOURCE P6) (prostration):
All such enjoyments, as coming within the scope of self-surrender,
And thus synonymous with worship of You, let such be what from me might shine forth.
Physical and metaphysical adoration are cancelled when treated as one-one ensembles.
WORD FOR WORD
Japo jalpah - mutterings and incantations
Silpam sakalam api - ritual acts
Mudra viracana - hand gestures
Gatih - gait
Pradakshinya kramanam asana adyahuti vidhih - circumambulation, burnt ritualistic food offerings
Pranamaha samveshaha - inclinations, prostration
Sukham akhilam - all such preferences
Atma arpana drsha - treated as coming within the scope of self-surrender
Saparya paryayaha tava bhavatu - let them be synonymous with worship for You
Yanme vilasitam - what from me might shine forth
Japo jalpah - mutterings and incantations
Silpam sakalam api - ritual acts
Mudra viracana - hand gestures
Gatih - gait
Pradakshinya kramanam asana adyahuti vidhih - circumambulation, burnt ritualistic food offerings
Pranamaha samveshaha - inclinations, prostration
Sukham akhilam - all such preferences
Atma arpana drsha - treated as coming within the scope of self-surrender
Saparya paryayaha tava bhavatu - let them be synonymous with worship for You
Yanme vilasitam - what from me might shine forth
SLP7 - P56
VERSE 28
NOUMENAL STATUS OF SHIVA
TRANSLATION
Even ON ("as" in SOURCE P6) partaking of nectar, so potent against fear old age and death;
They reach their doom, all such gods as Brahma or Indra;
On even swallowing that terrible super-poison, for Shiva, time's becoming is not operative:
The source here being the power of Your marital string.
Even ON ("as" in SOURCE P6) partaking of nectar, so potent against fear old age and death;
They reach their doom, all such gods as Brahma or Indra;
On even swallowing that terrible super-poison, for Shiva, time's becoming is not operative:
The source here being the power of Your marital string.
A woman's negative pull saves Shiva, needs no nourishment.
In soap manufacture - the flow of soap is Shiva, cutting of flow into separate bars of soap is the Devi or Shakti.
A quantum is formed.
Half-life is the Devi's trick
In soap manufacture - the flow of soap is Shiva, cutting of flow into separate bars of soap is the Devi or Shakti.
A quantum is formed.
Half-life is the Devi's trick
WORD FOR WORD
Sudham api asvadya - even on partaking of nectar
Pratibhaya jara amrtyu harinim - so potent against fear, old age and death
Vipadyante- they reach their doom
Visve - all
Vidhi satam akhadya - Brahma, Vishnu and others
Divishadaha - the gods
Karalam yat kshvelam - that fearful poison
Kabalitavataha - even on swallowing
Kala kalana na - time's becoming is not operative
Shambhoho - for Shiva
Tanmulam - the root of which
Tava janani tatanka mahima - (is ) Your marital string
Sudham api asvadya - even on partaking of nectar
Pratibhaya jara amrtyu harinim - so potent against fear, old age and death
Vipadyante- they reach their doom
Visve - all
Vidhi satam akhadya - Brahma, Vishnu and others
Divishadaha - the gods
Karalam yat kshvelam - that fearful poison
Kabalitavataha - even on swallowing
Kala kalana na - time's becoming is not operative
Shambhoho - for Shiva
Tanmulam - the root of which
Tava janani tatanka mahima - (is ) Your marital string
SLP7 - P58
VERSE 29
DEVI HAS ALSO NOUMENAL STATUS (THOUGH FEMININE)
TRANSLATION
"Remove Brahma's crown from before, and of him called Vishnu;
You are going to hurt his hard headgear: bypass Indra's crown"
As inclining in front of You, they remain, at that very moment for him at his homecoming,
You are about to rise. Such words of Your retinue, they do reign supreme.
"Remove Brahma's crown from before, and of him called Vishnu;
You are going to hurt his hard headgear: bypass Indra's crown"
As inclining in front of You, they remain, at that very moment for him at his homecoming,
You are about to rise. Such words of Your retinue, they do reign supreme.
This is the Eternal Present in which Shiva and Parvati are equally dignified
by cancellation in a world of intentionality (he is about to come):
both their dignities cancel out.
by cancellation in a world of intentionality (he is about to come):
both their dignities cancel out.
WORD FOR WORD
Kiritam vairincam parihara purah - remove Brahma's crown from before
Kaitabha bhidaha - of him who is called Vishnu
Kathore kotire - his hard headgear
Jahi jambhari makutam - bypass Indra's crown
Pranam reshu eteshu - they remain as inclining in front of You
Prasabham - at that moment
Upayatasya bhavanam - for him, just then coming home
Bhavasya abhyuttane - as rising for Shiva's approach
Tava parijanoktihi - the words of Your retinue
Vijayate - they ring supreme.
Kiritam vairincam parihara purah - remove Brahma's crown from before
Kaitabha bhidaha - of him who is called Vishnu
Kathore kotire - his hard headgear
Jahi jambhari makutam - bypass Indra's crown
Pranam reshu eteshu - they remain as inclining in front of You
Prasabham - at that moment
Upayatasya bhavanam - for him, just then coming home
Bhavasya abhyuttane - as rising for Shiva's approach
Tava parijanoktihi - the words of Your retinue
Vijayate - they ring supreme.
SLP7 - P60
VERSE 30
REVERSIBLE EQUATION BETWEEN WORSHIPPER AND WORSHIPPED, SUPERCEDING HEDONISM
TRANSLATION
Out of the rays arising from Your proper body, representing psychic powers such as atomicity (anima),
Attendant on You, o Eternal One, one who contemplates these
in terms of oneself:
What wonder for him that all benefits from the three-eyed one should only be worth rejection,
And that the fire of doom should perform for him in turn the light-waving rite.
Out of the rays arising from Your proper body, representing psychic powers such as atomicity (anima),
Attendant on You, o Eternal One, one who contemplates these
in terms of oneself:
What wonder for him that all benefits from the three-eyed one should only be worth rejection,
And that the fire of doom should perform for him in turn the light-waving rite.
Self and non-Self have reciprocity in attaining psychic powers
- the worshipper is worshipped.
- the worshipper is worshipped.
WORD FOR WORD
Svadeho bhuta bhih - arising out of Your own body
Ghrni bhih - from the rays which are
Anima adhya bhih - psychic powers such as
Abhito nishevye - atomicity attendant on you
Nitye tvam - o eternal one
Svadeho bhuta bhih - arising out of Your own body
Ghrni bhih - from the rays which are
Anima adhya bhih - psychic powers such as
Abhito nishevye - atomicity attendant on you
Nitye tvam - o eternal one
Aham iti sada - in terms of oneself eternally
Bhavayati yaha - one who contemplates
Virachayati -
Nirajana vidhim - by light-waving rite
Bhavayati yaha - one who contemplates
Virachayati -
Nirajana vidhim - by light-waving rite
SLP7 - P62
MONOMARKS FROM 31 ONWARDS
VERSE 31
TRANSCENDANCE BY IMMOBILITY
TRANSLATION
By sixty-four know-how factors, each capable of generating its own psychic power;
Transcending the whole world while remaining immobile,
The lord of beasts, again, by Your insistence, by that free expertness of Yours,
Caused to be brought down this firm earth for the unified fulfilment of all life -purposes.
Here there is an upward and downward process of becoming, with 64
"know-hows" (Tantras) and their negative counterparts for life-fulfilment.
By sixty-four know-how factors, each capable of generating its own psychic power;
Transcending the whole world while remaining immobile,
The lord of beasts, again, by Your insistence, by that free expertness of Yours,
Caused to be brought down this firm earth for the unified fulfilment of all life -purposes.
Here there is an upward and downward process of becoming, with 64
"know-hows" (Tantras) and their negative counterparts for life-fulfilment.
WORD FOR WORD
Catuh shashtya tantraih - by 64 know-how factors
Sakalam atisandaya bhuvanam sthitah- transcending the whole world while remaining immobile
Tat tatsiddhiprasava paratantraih - each capable of generating its own psychic powers
Pasupatihi - the Lord of Beasts
Punas tvanirbandhat - by your insistence
Akhila purushartaika ghatana svatantram - by that free expertness of yours
Te tantram kshititalam avatirat idam - caused to be brought down this firm earth for the unified fulfilment of all life-purposes
Catuh shashtya tantraih - by 64 know-how factors
Sakalam atisandaya bhuvanam sthitah- transcending the whole world while remaining immobile
Tat tatsiddhiprasava paratantraih - each capable of generating its own psychic powers
Pasupatihi - the Lord of Beasts
Punas tvanirbandhat - by your insistence
Akhila purushartaika ghatana svatantram - by that free expertness of yours
Te tantram kshititalam avatirat idam - caused to be brought down this firm earth for the unified fulfilment of all life-purposes
VERSE 32
STRUCTURAL UNITS AND MONOMARKS WHICH ARE CHARACTERS AS WELL AS FIGURES
TRANSLATION
Shiva, Parvati, Eros and Earth; Sun, Moon; God of Love, Swan and Indra, Para, Mara and Hari,
With these three sets, with their heart monomarks suffixed,
They adore Your letters, O Mother,
By way of naming Your component limbs.Three sets of monomarks with limbs, as related to the heart.
WORD FOR WORD
Shiva shaktihi kamaha - Shiva, Parvati, Eros
Kshitih atah. Ravih - the earth, then the sun
Hamsa shakraha - swan and Indra
Shiva shaktihi kamaha - Shiva, Parvati, Eros
Kshitih atah. Ravih - the earth, then the sun
Hamsa shakraha - swan and Indra
Tad anu cha - after which also
Para mara harayah - Para, Mara and Hari
Ami hre lekha bhih tisr bhih - with the three heart monomarks
Avasan eshu - at their terminals
Ghatitah bhajante - they adore as joined
Varnaste - these letters (monomarks)
Tava janani - as Yours, o Mother
Namavayavatam - they worship Hamsa shakraha - swan and Indra
Para mara harayah - Para, Mara and Hari
Ami hre lekha bhih tisr bhih - with the three heart monomarks
Avasan eshu - at their terminals
Ghatitah bhajante - they adore as joined
Varnaste - these letters (monomarks)
Tava janani - as Yours, o Mother
Namavayavatam - they worship Hamsa shakraha - swan and Indra
SLP7 - P65
.
Shiva sublates upwards and abolishes reality.
The Devi brings down.
The Devi brings down.
One set is sublated (cancelled)
1st set - all prosperity at the hypostatic level - VAK BHAVA
2nd set - the horizontal level of desire - KAMA
3rd set - brings into being - SHAKTI
2nd set - the horizontal level of desire - KAMA
3rd set - brings into being - SHAKTI
.
SUN AND MOON ARE INVERTED
SLP7 - P66
VERSES 33 TO 35 - AN ADHARA IS THE RESULT
OF THE CANCELLATION OF COUNTERPARTS
OF THE CANCELLATION OF COUNTERPARTS
VERSE 33
STRUCTURAL DYNAMISM STUDIED WITH MONOMARKS
TRANSLATION
Eros, source, wealth; this triplet placing FIRST within Your charm,
O lone and eternal one, innumerable seekers of great enjoyment
Adore You, telling beads of philosopher's stone, ever sacrificing into the fire of Shiva,
By hundreds of streaks of clarified butter oblations from the celestial cow.
Eros, source, wealth; this triplet placing FIRST within Your charm,
O lone and eternal one, innumerable seekers of great enjoyment
Adore You, telling beads of philosopher's stone, ever sacrificing into the fire of Shiva,
By hundreds of streaks of clarified butter oblations from the celestial cow.
This is cultivation of the same as in Verse 32 - now the modus operandi is given.
The dynamics of hedonistic ritual are described here..
The dynamics of hedonistic ritual are described here..
SLP7 - P66
WORD FOR WORD
Smaram yonim lakshmim - Eros, source, wealth
Tritayam idam - this triplet
Adau tava mano nidhaya - placing first within Your charm
Eke nitye - o lone and eternal one
Niravadhi maha bhoga rasikah - innumerable seekers of great enjoyment
Bhajante tvam - they worship You
Chintamani gunani baddhaksha vilayhi - telling rosaries of philosophers' stone
Shiva agnau - into the fire of Shiva
Juhvantaha - ever sacrificing
Surabhi ghrta dhara ahuti shataihi - by hundreds of streaks of clarified butter oblations from the celestial cow (Subaru)
Smaram yonim lakshmim - Eros, source, wealth
Tritayam idam - this triplet
Adau tava mano nidhaya - placing first within Your charm
Eke nitye - o lone and eternal one
Niravadhi maha bhoga rasikah - innumerable seekers of great enjoyment
Bhajante tvam - they worship You
Chintamani gunani baddhaksha vilayhi - telling rosaries of philosophers' stone
Shiva agnau - into the fire of Shiva
Juhvantaha - ever sacrificing
Surabhi ghrta dhara ahuti shataihi - by hundreds of streaks of clarified butter oblations from the celestial cow (Subaru)
There are two versions:
VERSE 32 - an Aryan stratification - also joy, as well as Vedism (bhoga).
VERSE 33 - Maha Bhoga - acting under the aegis of the Absolute,
sacrificed into the fire.
.
A figure-eight is produced from the cow: the enjoyment is eternal.
SLP7 - P68
VERSE 34
CANCELLATION - RECIPROCITY OF BODIES
TRANSLATION
You (WHO -in P6) are the body of Shiva, having sun and moon for twin breasts;
Yourself, I surmise, o Goddess, as a new sinless self.
Therefore, by mutual complementarity, this relation remains one of common reciprocity
Between You two, participating on equal terms of transcendent bliss.
You (WHO -in P6) are the body of Shiva, having sun and moon for twin breasts;
Yourself, I surmise, o Goddess, as a new sinless self.
Therefore, by mutual complementarity, this relation remains one of common reciprocity
Between You two, participating on equal terms of transcendent bliss.
The "new sinless body" is numerator.
The Devi is the body of Shiva - he is purely mathematical.
The Devi is the body of Shiva - he is purely mathematical.
SLP7 - P68
WORD FOR WORD
Shariram tvam shambhoh - You are the body of Shiva
Shashi mihira vaksho ruha yugam - having sun and moon for twin breasts, shoulder-borne
Tava atmanam manye bhagavati - Yourself, I surmise, o beneficent goddess
Nava atmanam anagham - as a new and sinless self
Ataha - thus
Sheshah sheshi iti ayam - by mutual complementarity this
Ubhaya sadhara nataya - by common reciprocity
Sthitaha - they remain
Sambandho - the interrelation
Vam - of You two
Sama rasa para ananda parayoh - on equal terms of transcendent bliss
Shariram tvam shambhoh - You are the body of Shiva
Shashi mihira vaksho ruha yugam - having sun and moon for twin breasts, shoulder-borne
Tava atmanam manye bhagavati - Yourself, I surmise, o beneficent goddess
Nava atmanam anagham - as a new and sinless self
Ataha - thus
Sheshah sheshi iti ayam - by mutual complementarity this
Ubhaya sadhara nataya - by common reciprocity
Sthitaha - they remain
Sambandho - the interrelation
Vam - of You two
Sama rasa para ananda parayoh - on equal terms of transcendent bliss
SLP7 - P70
VERSE 35
ALPHA - OMEGA LINK PRESERVED
CANCELLATION OF COUNTERPARTS
CANCELLATION OF COUNTERPARTS
TRANSLATION
The mind You are, as also the charioteer of the winds, You are the water, as well as the earth;
Apart from Your manifest form there is nought else indeed!
You, in order to manifest Your own self, by taking a universal form of
( MENTAL in P6) bliss substantial, do assume the role of Shiva- bride, and thus triumphant rule.
The mind You are, as also the charioteer of the winds, You are the water, as well as the earth;
Apart from Your manifest form there is nought else indeed!
You, in order to manifest Your own self, by taking a universal form of
( MENTAL in P6) bliss substantial, do assume the role of Shiva- bride, and thus triumphant rule.
This is a descending series of manifest items, of values representing chakras.
WORD FOR WORD
Manas tvam - the mind You are
Vyomah tvam - the sky
Marut asi - the wind You are
Marut sarathir asi - the charioteer of the winds (You are)
Tvam apaha - (you are) the water
Tvam bhumihi - the earth
Tvayi parinamayitum na hi param - apart from Your manifest form there is nought else indeed
Tvam eva sva atmanam - You, in respect of Your own self
Parinamayitum - in order to make manifest
Vishva vapusha - by means of a universal form
Chid ananda karam - of mental bliss substantial
Shiva yuvati bhavena - You assume the role of Shiva-bride
Bibhrse - and thus You triumphant rule.
Manas tvam - the mind You are
Vyomah tvam - the sky
Marut asi - the wind You are
Marut sarathir asi - the charioteer of the winds (You are)
Tvam apaha - (you are) the water
Tvam bhumihi - the earth
Tvayi parinamayitum na hi param - apart from Your manifest form there is nought else indeed
Tvam eva sva atmanam - You, in respect of Your own self
Parinamayitum - in order to make manifest
Vishva vapusha - by means of a universal form
Chid ananda karam - of mental bliss substantial
Shiva yuvati bhavena - You assume the role of Shiva-bride
Bibhrse - and thus You triumphant rule.
SLP7 - P72
VERSE 36
AJNA CHAKRA
TRANSLATION
I adore that Shiva ultimate, as placed in Your willing centre, shining with the brilliance of millions of suns and moons,
Whose flanks are illumined by the light of the intelligibles beyond;
(WHOM, WORSHIPPING WITH DEVOTION, LIFTED) beyond the reach of sun, moon and fire,
In that domain above all need, one lives indeed in that bright world of light.
I adore that Shiva ultimate, as placed in Your willing centre, shining with the brilliance of millions of suns and moons,
Whose flanks are illumined by the light of the intelligibles beyond;
(WHOM, WORSHIPPING WITH DEVOTION, LIFTED) beyond the reach of sun, moon and fire,
In that domain above all need, one lives indeed in that bright world of light.
This is an upward tendency.
WORD FOR WORD
Tava - Your
Ajna chakra stham - as placed in Your willing centre
Tapana shashi koti dyuti dharam - shining with the brilliance of millions of suns and moons
Param shambhum vande - I adore the transcendent Shiva
Pari milita parshvam parachita - whose flanks are illumined by the light of the intelligibles beyond
Yam aradhyam bhaktya - whom, worshipping with devotion
Ravi shashi suchinam avishaye - lifted beyond the reach of sun, moon or fire
Niraloke loke - in that domain above all need
Hi bhaloka - in that bright domain of light
Bhuvane nivasati - indeed he dwells in that bright world as his world.
Tava - Your
Ajna chakra stham - as placed in Your willing centre
Tapana shashi koti dyuti dharam - shining with the brilliance of millions of suns and moons
Param shambhum vande - I adore the transcendent Shiva
Pari milita parshvam parachita - whose flanks are illumined by the light of the intelligibles beyond
Yam aradhyam bhaktya - whom, worshipping with devotion
Ravi shashi suchinam avishaye - lifted beyond the reach of sun, moon or fire
Niraloke loke - in that domain above all need
Hi bhaloka - in that bright domain of light
Bhuvane nivasati - indeed he dwells in that bright world as his world.
SLP7 - P74
VERSE 37
VISHUDDHI CHAKRA
SYMMETRY BETWEEN ALPHA AND OMEGA POINTS.
SYMMETRY BETWEEN ALPHA AND OMEGA POINTS.
TRANSLATION
In Your Visuddhi Chakra, crystal-clear and sky-generating,
I adore Shiva and the Goddess also, with parity of status with Shiva
By whose combined, streaming, moonbeam-like fluorescence,
With banished inner dross, like a female partridge, the world hereunder shines.
In Your Visuddhi Chakra, crystal-clear and sky-generating,
I adore Shiva and the Goddess also, with parity of status with Shiva
By whose combined, streaming, moonbeam-like fluorescence,
With banished inner dross, like a female partridge, the world hereunder shines.
WORD FOR WORD
Vishuddhau te - Your Visuddhi Chakra
Shuddha sphatika vishadam - crystal clear
Vyoma janakam - sky generating
Shivam seve devim api - I adore Shiva and the Goddess also
Shiva samana vyavasitam - with parity of status with Shiva
Yaya kantya yantya shashi kirana sarupya saranim - by whose combined moonbeam-like fluorescence
Vidhuta antar dhvanta - with banished inner dross
Vilasati - it shines
Chakoriya - like a female partridge
Jagati - the world (hereunder).
Vishuddhau te - Your Visuddhi Chakra
Shuddha sphatika vishadam - crystal clear
Vyoma janakam - sky generating
Shivam seve devim api - I adore Shiva and the Goddess also
Shiva samana vyavasitam - with parity of status with Shiva
Yaya kantya yantya shashi kirana sarupya saranim - by whose combined moonbeam-like fluorescence
Vidhuta antar dhvanta - with banished inner dross
Vilasati - it shines
Chakoriya - like a female partridge
Jagati - the world (hereunder).
SLP7 - P76
VERSE 38
ANAHATA CHAKRA
TRANSLATION
I adore those twin swans, intent on enjoying the nectar
Of the lotus blooming within the consciousness of certain great ones,
Moving within whose minds as a result of their elaboration, the maturation
Of the eighteen arts takes place freed from dross, their goodness extracted as milk from water.
I adore those twin swans, intent on enjoying the nectar
Of the lotus blooming within the consciousness of certain great ones,
Moving within whose minds as a result of their elaboration, the maturation
Of the eighteen arts takes place freed from dross, their goodness extracted as milk from water.
WORD FOR WORD
Samun milat samvit kamala makaranda - (blooming) lotus in consciousness enjoying the nectar
Ika rasikam bhaje - (I adore) intently
Hamsa dvandvam - the pair of swans
Kim api mahatam - of certain great ones
Manasa charam - moving within the mind
Yad alapat - as a result of whose elaboration
Ashtadasa gunita vidya parinatihi - the maturation of the eighteen arts takes place
Yad adattedoshat - which extracts from dross
Gunam akhilam - all goodness (therefrom)
Adbhyah paya eva - like milk from water.
Samun milat samvit kamala makaranda - (blooming) lotus in consciousness enjoying the nectar
Ika rasikam bhaje - (I adore) intently
Hamsa dvandvam - the pair of swans
Kim api mahatam - of certain great ones
Manasa charam - moving within the mind
Yad alapat - as a result of whose elaboration
Ashtadasa gunita vidya parinatihi - the maturation of the eighteen arts takes place
Yad adattedoshat - which extracts from dross
Gunam akhilam - all goodness (therefrom)
Adbhyah paya eva - like milk from water.
SLP7 - P80
VERSE 39
SVADHISTHANA
TRANSLATION
O Mother, I praise, placing in Your Svadhisthana the fire of sacrifice;
Ever looking upon it as the great fire of doom, and placing there her also called Samaya,
So that when the worlds are burning due to his anger,
Her mercy-moist regard renders to it the cooling touch of early spring.
O Mother, I praise, placing in Your Svadhisthana the fire of sacrifice;
Ever looking upon it as the great fire of doom, and placing there her also called Samaya,
So that when the worlds are burning due to his anger,
Her mercy-moist regard renders to it the cooling touch of early spring.
WORD FOR WORD
Tava svadhisthane - in Your Svadhisthana Chakra
Hutavaham - the sacrificial fire
Adhishthaya - placing
Niratam tam ide - ever I adore it
Samvartam - like the fire of doom
Janani - o Mother
Mahatim tam cha - as also that great one
Samayam - called Samaya
Yada loke lokan dahati - when, by his rage, the worlds burn
Mahati krodha kalite dayardra ya drshtih - Her mercy-moist regard
Shishiram upacharam rachayati - renders to it the cooling touch
of early spring.
Tava svadhisthane - in Your Svadhisthana Chakra
Hutavaham - the sacrificial fire
Adhishthaya - placing
Niratam tam ide - ever I adore it
Samvartam - like the fire of doom
Janani - o Mother
Mahatim tam cha - as also that great one
Samayam - called Samaya
Yada loke lokan dahati - when, by his rage, the worlds burn
Mahati krodha kalite dayardra ya drshtih - Her mercy-moist regard
Shishiram upacharam rachayati - renders to it the cooling touch
of early spring.
SLP7 - P82
VERSE 40
MANIPURA - REALISTIC CANCELLATION - TRAGEDY
TRANSLATION
As found in certain contemplatives who take full refuge in Your Manipura,
I adore that dark cloud of Yours, as traversed by forceful lightning,
Banishing darkness and shining with the varied gem-decked brightness of Indra's bow,
While over the three worlds, agonised by the heat of Shiva-sun, it sheds its showering waters.
As found in certain contemplatives who take full refuge in Your Manipura,
I adore that dark cloud of Yours, as traversed by forceful lightning,
Banishing darkness and shining with the varied gem-decked brightness of Indra's bow,
While over the three worlds, agonised by the heat of Shiva-sun, it sheds its showering waters.
WORD FOR WORD
Tati tvantam shaktya - as traversed forcefully by lightning flash
Timira pari panthi sphuranaya - darkness banishing and bursting into sparks
Sphuran nana ratna bharana - with bright-lit varied gem-set jewels
Parinad dhendra dhanusham - matured into the form of Indra's bow
Tava shyamam megham - Your dark cloud
Kam api manipura ika sharanam - as found in certain
contemplatives who take full refuge in Your Manipura
Nisheve - I supplicate before
Varshanatam - as it pours down in rain
Hara mihira tapatam tribhuvanam - while over the three worlds agonised by the heat of Shiva-sun
Tati tvantam shaktya - as traversed forcefully by lightning flash
Timira pari panthi sphuranaya - darkness banishing and bursting into sparks
Sphuran nana ratna bharana - with bright-lit varied gem-set jewels
Parinad dhendra dhanusham - matured into the form of Indra's bow
Tava shyamam megham - Your dark cloud
Kam api manipura ika sharanam - as found in certain
contemplatives who take full refuge in Your Manipura
Nisheve - I supplicate before
Varshanatam - as it pours down in rain
Hara mihira tapatam tribhuvanam - while over the three worlds agonised by the heat of Shiva-sun
SLP7 - 84
VERSE 41
MULADHARA
TRANSLATION
I meditate on Your new self, as placed at Your Muladhara,
Together with Samaya, given to her light-step dance, as also that great bold-step dancer;
Giving expression thereby to all nine aesthetic interests, thus by their joint lordship,
By mercy ordaining the rebirth of the world, they confer on it the renewed status of having both father and mother.
I meditate on Your new self, as placed at Your Muladhara,
Together with Samaya, given to her light-step dance, as also that great bold-step dancer;
Giving expression thereby to all nine aesthetic interests, thus by their joint lordship,
By mercy ordaining the rebirth of the world, they confer on it the renewed status of having both father and mother.
SLP7 - P86
VERSES 42 - 49 = COMPLEMENTARY BOWS AND CRESCENTS
AT DIFFERENT LEVELS OF HYPOSTASY: BRACKETING
AT DIFFERENT LEVELS OF HYPOSTASY: BRACKETING
VERSE 42
FUSING OF TWELVE SUNS AND ITS DUPLICATIONS
RUBY = TWILIGHT.
RUBY = TWILIGHT.
TRANSLATION
These sky orbs twelve attained to rubyhood and placed close together,
He who can praise thus Your golden crown, o Daughter of the Snowy Peak,
Would he not have then in his mind the impression of the bow of Indra
When, by reflected glory, a slender crescent is produced by gems imbedded therein.
These sky orbs twelve attained to rubyhood and placed close together,
He who can praise thus Your golden crown, o Daughter of the Snowy Peak,
Would he not have then in his mind the impression of the bow of Indra
When, by reflected glory, a slender crescent is produced by gems imbedded therein.
SLP7 - P86
WORD FOR WORD
Gataih manikyatvam - they attain to rubyhood
Gagana mani bhih - those sky orbs twelve
Sandra ghatitam kiritam - pressed close together
Te haimam - Your golden
Himagiri sute - o daughter of the snowy peak
Kirtayati yah - he who praises
Sa nideyachaya churana shabalam chandra shakalam - when by reflected glory have then in his mind a slender crescent
Dhanush shaunasiram - as Indra's bow
Kimiti - whether it is not
Na nibadhnati dhishanam - present to his mind.
Gataih manikyatvam - they attain to rubyhood
Gagana mani bhih - those sky orbs twelve
Sandra ghatitam kiritam - pressed close together
Te haimam - Your golden
Himagiri sute - o daughter of the snowy peak
Kirtayati yah - he who praises
Sa nideyachaya churana shabalam chandra shakalam - when by reflected glory have then in his mind a slender crescent
Dhanush shaunasiram - as Indra's bow
Kimiti - whether it is not
Na nibadhnati dhishanam - present to his mind.
SLP7 - P88
VERSE 43
SHOWS DIFFERENCE BETWEEN SUBSTANCE AND ATTRIBUTE
ONTOLOGICAL RICHNESS AND TELEOLOGICAL INDIGENCE
INDIGENCE = LACK OF FRAGRANCE
ONTOLOGICAL RICHNESS AND TELEOLOGICAL INDIGENCE
INDIGENCE = LACK OF FRAGRANCE
TRANSLATION
Let the blooming blue-lotus forest growth of Your thick, glossy and lustrous locks
O Shiva-consort, banish the darkness within us
To gain whose natural fragrance those other flowers of the garden of Indra,
As I can guess, take their place within Your tresses.
Let the blooming blue-lotus forest growth of Your thick, glossy and lustrous locks
O Shiva-consort, banish the darkness within us
To gain whose natural fragrance those other flowers of the garden of Indra,
As I can guess, take their place within Your tresses.
WORD FOR WORD
Dhunotu dhvantam nah - let it banish the darkness within us
Tulita dalitendivara vanam - the blooming blue lotus forest
Ghana snigdha lakshnam - thick, glossy and lustrous
Chikura nikurumbam - cluster of locks
Tava - Your
Shive - Shiva consort
Yadiyam saurabhyam sahajam - whose natural fragrance
Upalabdhum - to gain
Sumanasaha - flowers
Vasanti asmin - they live here
Manye - as I guess
Valama thana vati vitapinam - of the trees in Indra's garden.
Dhunotu dhvantam nah - let it banish the darkness within us
Tulita dalitendivara vanam - the blooming blue lotus forest
Ghana snigdha lakshnam - thick, glossy and lustrous
Chikura nikurumbam - cluster of locks
Tava - Your
Shive - Shiva consort
Yadiyam saurabhyam sahajam - whose natural fragrance
Upalabdhum - to gain
Sumanasaha - flowers
Vasanti asmin - they live here
Manye - as I guess
Valama thana vati vitapinam - of the trees in Indra's garden.
SLP7 - P90
VERSE 44
PARAMETER PRODUCED UPWARDS
INVASION OF RIVAL HORIZONTAL FORCES
INVASION OF RIVAL HORIZONTAL FORCES
TRANSLATION
May it bless us, the upsurging billow of the beauty of Your face
Outflowing into a stream, to resemble Your parted hairline,
With vermilion dust bedecked, keeping apart the strong growth of tresses
As if in bondage held by anti-darkness gangs, to reveal the tender rays of dawn.
May it bless us, the upsurging billow of the beauty of Your face
Outflowing into a stream, to resemble Your parted hairline,
With vermilion dust bedecked, keeping apart the strong growth of tresses
As if in bondage held by anti-darkness gangs, to reveal the tender rays of dawn.
(No word for word for this verse ED)
SLP7 -P92
VERSE 45
CENTRAL AND PERIPHERAL AMBIVALENCE
COMPLEMENTARY COUNTERPARTS
COMPLEMENTARY COUNTERPARTS
TRANSLATION
Your face, exuding perfume, as it gently smiles,
Having Your bright teeth for filament, when surrounded by
Your natural curls, like so many revelling, honey-licking bees;
Each the eye of the Eros-burner, puts to shame the beauty of the lotus.
Your face, exuding perfume, as it gently smiles,
Having Your bright teeth for filament, when surrounded by
Your natural curls, like so many revelling, honey-licking bees;
Each the eye of the Eros-burner, puts to shame the beauty of the lotus.
Filament = inner parts of a flower.
SLP7 - P94
VERSE 46
ABSOLUTE BEAUTY RESULTANT OF TWO CRESCENT MOON BRACKETS
TRANSLATION
I fain would treat Your forehead, shining with radiant beauty,
A second crescent to that other frail one fixed to Your crown,
So that reversed in position, both as knit one-to-one,
Results the form of a fully-matured moon, emanating soft ambrosial essence.
I fain would treat Your forehead, shining with radiant beauty,
A second crescent to that other frail one fixed to Your crown,
So that reversed in position, both as knit one-to-one,
Results the form of a fully-matured moon, emanating soft ambrosial essence.
BEAUTY IS PRODUCED BY ONTOLOGY AND TELEOLOGY
COMING TOGETHER.
COMING TOGETHER.
SLP7 - P96
VERSE 47
TRAGIC CONTRADICTION BETWEEN BOWS OF EROS AND GODDESS
TRANSLATION
O Uma, ever pained in concern for banishing the fear of all creatures,
And thus with eyebrows somewhat arched, with eyes of bee-like beauty below,
I do surmise them as making up the bowstring for this bow
Of the LORD ("god" in P6) of love, held by his other hand, his arm and fist hiding the middle part.
O Uma, ever pained in concern for banishing the fear of all creatures,
And thus with eyebrows somewhat arched, with eyes of bee-like beauty below,
I do surmise them as making up the bowstring for this bow
Of the LORD ("god" in P6) of love, held by his other hand, his arm and fist hiding the middle part.
Eros wants to shoot arrows in the opposite direction.
One arrow of sympathy is horizontal
One arrow is directed upwards to shoot Shiva
The two bows are at right angles.
One arrow of sympathy is horizontal
One arrow is directed upwards to shoot Shiva
The two bows are at right angles.
SLP7 - P98
VERSE 48
VERTICALIZATION OF WHAT IS HORIZONTAL
TRANSLATION
That eye of Yours, in essence the same as the sun and other than the left,
It generates daytime; the left one, presiding over night, creates its three vigils;
While the third eye, like a half-open golden lotus bud,
Ushers in the twilight time, moving between day and night.
That eye of Yours, in essence the same as the sun and other than the left,
It generates daytime; the left one, presiding over night, creates its three vigils;
While the third eye, like a half-open golden lotus bud,
Ushers in the twilight time, moving between day and night.
A 90 degree tilt - the Sun and Moon produce vertical twilight.
SLP7 - P100
VERSE 49
EACH CITY HAS A PERSONALITY REPRESENTING A VALUE-FACTOR
TRANSLATION
Vishala the expansive, Kalyani the auspicious; Sphutaruchi the clear of taste;
Ayodhya the invincible, by blue lotus bound; Kripadharadhara, on mercy's fountain founded;
A certain Madhura, the sweet; Avanti, of saving power; Bhogavatika, enjoyment affording;
All such names of various cities of lasting fame, within our total regard they do reign triumphant.
Vishala the expansive, Kalyani the auspicious; Sphutaruchi the clear of taste;
Ayodhya the invincible, by blue lotus bound; Kripadharadhara, on mercy's fountain founded;
A certain Madhura, the sweet; Avanti, of saving power; Bhogavatika, enjoyment affording;
All such names of various cities of lasting fame, within our total regard they do reign triumphant.
Vishala is horizontal.
SLP7 - P102
VERSE 50
JEALOUSY A CONTRADICTION BETWEEN HORIZONTAL AND VERTICAL
TRANSLATION
Seeing Your baby bumble-bee-like pair of eyes which, while seeming to cast glances
Do not give up the bases of Your ears, mellowed by the play of the nine aesthetic interests,
Remaining like aptness with poets, wholly absorbed in drinking the honey within a spray of blooms;
Your mid-forehead lotus-bud eye, by jealousy touched, seems magenta-tinged
Seeing Your baby bumble-bee-like pair of eyes which, while seeming to cast glances
Do not give up the bases of Your ears, mellowed by the play of the nine aesthetic interests,
Remaining like aptness with poets, wholly absorbed in drinking the honey within a spray of blooms;
Your mid-forehead lotus-bud eye, by jealousy touched, seems magenta-tinged
Jealousy contradiction.
SLP7 - P104
VERSE 51
7 OF THE NINE RASAS (SHADES OF AESHETIC INTEREST)
7 MOODS
EROTIC OR AESTHETIC INTERESTS, SOMETIMES VERTICALLY NEUTRALIZED
7 MOODS
EROTIC OR AESTHETIC INTERESTS, SOMETIMES VERTICALLY NEUTRALIZED
TRANSLATION
Moved by sentimental love for Shiva, resentful to any other person;
With anger of jealousy towards Ganges and with transports of wonder at Shiva's story;
With fearful surprise for the snakes of Hara, and for friends a jestful smile;
As such a source of lotus-red grace, Your regard, o Mother, for me will remain one of kindliness.
Moved by sentimental love for Shiva, resentful to any other person;
With anger of jealousy towards Ganges and with transports of wonder at Shiva's story;
With fearful surprise for the snakes of Hara, and for friends a jestful smile;
As such a source of lotus-red grace, Your regard, o Mother, for me will remain one of kindliness.
The Devi's interest is horizontal.
Shiva's interest is vertical.
The interaction is magenta.
Shiva's interest is vertical.
The interaction is magenta.
SLP7 - P106
SERIES 52 - 60 IS PSYCHO-PHYSICAL REACTION
VERSE 52
KARUNA KATAKSHA
NO SIN IN KINDNESS PUSHED TO HORIZONTAL LIMIT
NO SIN IN KINDNESS PUSHED TO HORIZONTAL LIMIT
TRANSLATION
Drawn fully to the ear-limits, like gleaming Eros- arrows,
With lashes looking like arrow-base feathers; these Your eyes, having the effect
Of disturbing the complacent detachment of the City-Burner,
Make for Your glory as the highest clan of the Mountain King.
Drawn fully to the ear-limits, like gleaming Eros- arrows,
With lashes looking like arrow-base feathers; these Your eyes, having the effect
Of disturbing the complacent detachment of the City-Burner,
Make for Your glory as the highest clan of the Mountain King.
SLP7 - P106
.
Fully horizontal means fully in love and sympathetic.
Jealousy is the result of a 90 degree deflection.
Karuna or compassion is horizontal.
Her pride in Her family is denominator - not directed up to Shiva.
Jealousy is the result of a 90 degree deflection.
Karuna or compassion is horizontal.
Her pride in Her family is denominator - not directed up to Shiva.
SLP7 - P108
VERSE 53
HORIZONTAL GUNAS
THE THREE GUNAS ARE LIKE A FOLDED FAN
ABSORBED INTO A HORIZONTAL GLEAMING LINE
THE THREE GUNAS ARE LIKE A FOLDED FAN
ABSORBED INTO A HORIZONTAL GLEAMING LINE
TRANSLATION
The tricolour distinctness of Your eyes, o Beloved of Ishana (Lord),
Presented in clear threefold relief by the use of collyrium,
Would seem to create afresh the gods Shiva, Vishnu and Indra,
Bereft of passion and having the qualities of Rajas, Sattva and Tamas.
The tricolour distinctness of Your eyes, o Beloved of Ishana (Lord),
Presented in clear threefold relief by the use of collyrium,
Would seem to create afresh the gods Shiva, Vishnu and Indra,
Bereft of passion and having the qualities of Rajas, Sattva and Tamas.
.
.
SLP7 - P110
VERSE 54
THE THREE GUNAS MERGE WHEN FOCUSED CENTRALLY
TRANSLATION
O one of kindly, sympathetic regard, Your heart being given over to the Lord of Beasts:
Of rivers such as Shona, Ganga and Yamuna, coloured red, white and black:
Their sacred waters You do blend indeed into sinless confluence for our purification.
O one of kindly, sympathetic regard, Your heart being given over to the Lord of Beasts:
Of rivers such as Shona, Ganga and Yamuna, coloured red, white and black:
Their sacred waters You do blend indeed into sinless confluence for our purification.
The Triveni (meeting of three sacred rivers) at Allahabad happens here at the inner corner of the Devi´s eye.
The eyes are focused on the centre in meditation.
The three gunas (horizontal modalities of Nature) are folded vertically.
When bathing in the Ganges You abstract and generalise the river and ourselves - cancellation occurs.
Your personality and the personality of all other bathers attains to homogeneity.
The eyes are focused on the centre in meditation.
The three gunas (horizontal modalities of Nature) are folded vertically.
When bathing in the Ganges You abstract and generalise the river and ourselves - cancellation occurs.
Your personality and the personality of all other bathers attains to homogeneity.
SLP7 - 112
VERSE 55
NEUTRALIZATION BETWEEN VERTICAL AND HORIZONTAL
TRANSLATION
With eyes open or shut, You can effect, as saints say,
The being or non-being of the world, o Daughter of the Earth-Supporting Lord;
What thus came to be as you opened them, this entire world, without anything left,
To save, I now surmise, You remain now with eyes unwinkingly withdrawn.
With eyes open or shut, You can effect, as saints say,
The being or non-being of the world, o Daughter of the Earth-Supporting Lord;
What thus came to be as you opened them, this entire world, without anything left,
To save, I now surmise, You remain now with eyes unwinkingly withdrawn.
Overt and innate aspects of creation are neutralised.
There is a neutral balance between noumenal and phenomenal aspects of creation.
There is a neutral balance between noumenal and phenomenal aspects of creation.
SLP7 - P114
VERSE 56
PARTICIPATION OF EYE AND EAR
THE PLAY BETWEEN VERTICAL AND HORIZONTAL FIGURES OF EIGHT
THE PLAY BETWEEN VERTICAL AND HORIZONTAL FIGURES OF EIGHT
TRANSLATION
O Aparna, afraid of the gossip carried to Your ear bases by Your lengthened eyes,
Surely they lie merged unwinking in water like the female Sapharika fish;
This Lakshmi too, leaves behind at dawn the closed petal doors of water lilies,
And at dusk, forcing them open, She re-enters therein.
O Aparna, afraid of the gossip carried to Your ear bases by Your lengthened eyes,
Surely they lie merged unwinking in water like the female Sapharika fish;
This Lakshmi too, leaves behind at dawn the closed petal doors of water lilies,
And at dusk, forcing them open, She re-enters therein.
"Aparna" means without leaf (Parvati)
In the gossip at the foot of the ears the conceptual participates with
the perceptual by circulation.
In the gossip at the foot of the ears the conceptual participates with
the perceptual by circulation.
SLP7 - P116
VERSE 57
SIDE GLANCE ACTING AT A DISTANCE
RECOGNITION WITHOUT FAVOURITISM
KATAKSHA = SIDE-GLANCE.
RECOGNITION WITHOUT FAVOURITISM
KATAKSHA = SIDE-GLANCE.
TRANSLATION
With Your long-extended regard having the beauty of water-lilies just opening,
O Shiva-consort, do bathe with mercy even me steeped in misery far off;
Thus shall I be blessed with no loss to You;
The moonbeams do fall on forest and mansion with equality.
With Your long-extended regard having the beauty of water-lilies just opening,
O Shiva-consort, do bathe with mercy even me steeped in misery far off;
Thus shall I be blessed with no loss to You;
The moonbeams do fall on forest and mansion with equality.
SLP7 - 118
VERSE 58
ENIGMATIC PARADOX OF PSYCHO-PHYSICAL DYNAMISM
STATED GLOBALLY
STATED GLOBALLY
TRANSLATION
The two sets of curved limiting lines of Yours, O Daughter of the King of Mountains,
Who is it that will not fancy them as the bow of the flower-arrowed one;
Where, placed obliquely, and reaching beyond the path of hearing,
As it shines, adhering to Your side-glances, it gives the impression of the fixing of the arrow.
The two sets of curved limiting lines of Yours, O Daughter of the King of Mountains,
Who is it that will not fancy them as the bow of the flower-arrowed one;
Where, placed obliquely, and reaching beyond the path of hearing,
As it shines, adhering to Your side-glances, it gives the impression of the fixing of the arrow.
This describes ear and eyebrow limits with Eros' arrow aimed at 90 degrees.
SLP7 - P120
VERSE 59
MORE DIRECT VERTICO-HORIZONTAL INTERACTION
VERTICALIZED VERSION OF SARASWATI - PARVATI PARTICIPATION
VERTICALIZED VERSION OF SARASWATI - PARVATI PARTICIPATION
TRANSLATION
This, Your face, I consider Kama's chariot with four wheels,
As seen when Your ear ornaments are reflected on Your shining cheeks;
Surmounting which that great hero Kama assails the Lord of Hosts,
Who, with sun and moon for foothold, mounting the globe for chariot, is fully ready to give him battle.
This, Your face, I consider Kama's chariot with four wheels,
As seen when Your ear ornaments are reflected on Your shining cheeks;
Surmounting which that great hero Kama assails the Lord of Hosts,
Who, with sun and moon for foothold, mounting the globe for chariot, is fully ready to give him battle.
Horizontal versus vertical chariots.
SLP7 - P122
VERSE 60
PERCEPTUAL AND CONCEPTUAL VALUES
INTERACTION BETWEEN TWO DICTIONARIES
RECIPROCITY BETWEEN METALLIC SOUND AND WORD
INTERACTION BETWEEN TWO DICTIONARIES
RECIPROCITY BETWEEN METALLIC SOUND AND WORD
TRANSLATION
The good sayings of Saraswati, exuding nectar sweetness, ever absorbing as with slow interest,
You bend Your ears to them, o Blessed one;
Each bright wit therein approving with nods,
While Your series of ear-rings seem to applaud them with their high-pitch jinglings.
The good sayings of Saraswati, exuding nectar sweetness, ever absorbing as with slow interest,
You bend Your ears to them, o Blessed one;
Each bright wit therein approving with nods,
While Your series of ear-rings seem to applaud them with their high-pitch jinglings.
SLP7 - P124
61-70: VERTICAL PARTICIPATION AT THREE LEVELS
INTIMATE PARTICIPATION AND ONE - ONE CORRESPONDENCE
INTIMATE PARTICIPATION AND ONE - ONE CORRESPONDENCE
VERSE 61
HIERARCHY OF OVERGENEROUS VALUES
TRANSLATION
O banner of the dynasty of the Himalayas, Your nose ridge, here as Your clan's flagstaff,
Let it ripen for us, standing so near below You, deserving fruit;
Inwardly wearing pearls as they do, and dropped by cool moonbeam respiration,
It bears, even outside, pearls due to the plenitude of the same.
O banner of the dynasty of the Himalayas, Your nose ridge, here as Your clan's flagstaff,
Let it ripen for us, standing so near below You, deserving fruit;
Inwardly wearing pearls as they do, and dropped by cool moonbeam respiration,
It bears, even outside, pearls due to the plenitude of the same.
.
.
There is plenitude inside and outside.
SLP7 - P126
VERSE 62
THING AND THING SIGNIFIED HAVE A DANCING PARITY BETWEEN THEM
TRANSLATION
O one of goodly teeth, of Your parted lips naturally red
I shall declare the similitude;
Let the coral reef bear fruit by reflection from its original model,
With which desiring to climb to the point of mid-parity,
However could it avoid being abashed at least by a degree?
O one of goodly teeth, of Your parted lips naturally red
I shall declare the similitude;
Let the coral reef bear fruit by reflection from its original model,
With which desiring to climb to the point of mid-parity,
However could it avoid being abashed at least by a degree?
This is a figure-8 dance in search of parity between the redness of the teeth and of the lips.
SLP7 - P128
VERSE 63
PARTICIPATION IN TERMS OF ENJOYING MOONLIGHT
TRANSLATION
Your smile, like a moonbeam cluster out of Your moon-bright face,
Partridges, on drinking, by surfeit of sweetness
Numbness of tongue they got; thus presently do they imbibe eagerly
The nectar thereof, treating it as sour brew, night by night.
Your smile, like a moonbeam cluster out of Your moon-bright face,
Partridges, on drinking, by surfeit of sweetness
Numbness of tongue they got; thus presently do they imbibe eagerly
The nectar thereof, treating it as sour brew, night by night.
SLP7 - P130
VERSE 64
PARTICIPATION AT TIP OF TONGUE (ADHYASA)
TRANSLATION
By incessant repetition of a muttered charm glorifying Your Lord;
As offering the flower-red shade of Your tongue triumphs;
The pure, clear crystal outline image of Saraswati,
While seated at Your tongue-tip, o Mother, in turn attains to rubyhood in its bodily form.
By incessant repetition of a muttered charm glorifying Your Lord;
As offering the flower-red shade of Your tongue triumphs;
The pure, clear crystal outline image of Saraswati,
While seated at Your tongue-tip, o Mother, in turn attains to rubyhood in its bodily form.
Constant repetition makes the tongue red and it passes to the numerator side.
SLP7 - P132
VERSE 65
POLYVALENT PARTICIPATION BY SKANDA
TRANSLATION
O Mother, they merge, those mouthfuls of betel-juice of Your face,
As Skanda, Vishnu and Upendra, vanquishing demons in battle,
Taking their headgear and armour, they return discountenancing
That Shiva's portion of offering meant for Chanda, which are moon-bright bits of camphor.
O Mother, they merge, those mouthfuls of betel-juice of Your face,
As Skanda, Vishnu and Upendra, vanquishing demons in battle,
Taking their headgear and armour, they return discountenancing
That Shiva's portion of offering meant for Chanda, which are moon-bright bits of camphor.
SLP7 - P134
VERSE 66
LINE OF SEPARATION
PRIMACY OF PARTICIPATION PASSES TO ONTOLOGY
PRIMACY OF PARTICIPATION PASSES TO ONTOLOGY
TRANSLATION
Starting as You do to sing with Your vina, with head movements,
Of the varied exploits of the City-Burner, You, as the Goddess of the Word,
The one of lovely speech, You promptly cover up to silence
Your instrument as mocking the sweetness thereof by sounds of strings.
Starting as You do to sing with Your vina, with head movements,
Of the varied exploits of the City-Burner, You, as the Goddess of the Word,
The one of lovely speech, You promptly cover up to silence
Your instrument as mocking the sweetness thereof by sounds of strings.
She is numerator.
The strings are denominator.
The strings are denominator.
.
.
SLP7 - P136
VERSE 67
FATHER'S TOUCH OF CHIN IS STATIC
HUSBAND'S TOUCH IS DYNAMIC FIGURE 8
HUSBAND'S TOUCH IS DYNAMIC FIGURE 8
TRANSLATION
Affectionately touched by the tip of the hand of the Mountain King,
And lifted again and again by that Shiva out of desire
To drink of the lips thereof, that which makes the handle
For Your face-mirror, how could we ever speak of it, Your peerless chin.
Affectionately touched by the tip of the hand of the Mountain King,
And lifted again and again by that Shiva out of desire
To drink of the lips thereof, that which makes the handle
For Your face-mirror, how could we ever speak of it, Your peerless chin.
SLP7 - P138
VERSE 68
CONTRAST ENHANCES BEAUTY
MUDDY PUTS CLEAR IN RELIEF
MERGING OF THE TWO SIDES OF THE SITUATION
MUDDY PUTS CLEAR IN RELIEF
MERGING OF THE TWO SIDES OF THE SITUATION
TRANSLATION
Incessantly embraced by the arms of the City-Burner,
And thrilled to thorny bristling of the hair of Your neck,
It shows the lotus-stalk grace, smudged by excess of dark cosmetic paste,
By itself it retains beneath the creeper-tendril suppleness of the pearly- necklace-lotus-core.
Incessantly embraced by the arms of the City-Burner,
And thrilled to thorny bristling of the hair of Your neck,
It shows the lotus-stalk grace, smudged by excess of dark cosmetic paste,
By itself it retains beneath the creeper-tendril suppleness of the pearly- necklace-lotus-core.
WORD FOR WORD
Bhujashleshan - by being embraced by arms
Nityam pura damayituh - ever (incessantly) of the City-Burner
Kantakavati - thrilled to thorny bristling
Tava griva dhatte - Your neck shows
Mukha kamala nala shriyam - a lotus-stalk grace
Iyam svatah shveta - this, by itself white
Kala garu bahula jambala malina - smudged by excess of black cosmetic paste
Mrnali lalityam vahati - the lotus creeper suppleness
Yad adah - beneath the same
Hara latika - a garland of pearls.
Bhujashleshan - by being embraced by arms
Nityam pura damayituh - ever (incessantly) of the City-Burner
Kantakavati - thrilled to thorny bristling
Tava griva dhatte - Your neck shows
Mukha kamala nala shriyam - a lotus-stalk grace
Iyam svatah shveta - this, by itself white
Kala garu bahula jambala malina - smudged by excess of black cosmetic paste
Mrnali lalityam vahati - the lotus creeper suppleness
Yad adah - beneath the same
Hara latika - a garland of pearls.
SLP7 - 140
VERSE 69
GOOD MUSIC IS BASED ON 3 SUBTLE LEVELS/VARIATIONS,
WHICH ARE VERTICAL
WHICH ARE VERTICAL
TRANSLATION
Those three lines on Your neck, O One fully expert in time, syncope and melody;
They are the counter-grounds of Your marital thread of strands and sub-strands,
As they do shine as the ground wherein is born many a melody;
Giving position, regulation and limitation for the three groups of musical keys.
Those three lines on Your neck, O One fully expert in time, syncope and melody;
They are the counter-grounds of Your marital thread of strands and sub-strands,
As they do shine as the ground wherein is born many a melody;
Giving position, regulation and limitation for the three groups of musical keys.
WORD FOR WORD
Thread (mangalasutra) is of three strands (gunas).
Three folds in the neck - existential.
Swaram, Layam, Ragam.
Gale rekhas tisrah - the three lines on Your neck
Gati gamaka gitaika nipune - o One fully expert in time,
syncopation and melody.
Viva havya anaddha praguna guna samkhya prati bhuvah - they are
the counterground of the marital thread of strands and sub-strands
Virajante - they shine in glory
Nana vidha madhura raga kara bhuvam - as the ground wherein is
born many a melody
Trayanam gramanam - of the three groups of musical keys
Sthiti niyama simana - as factors of position, regulation and limitation
Iva te - as they are
Thread (mangalasutra) is of three strands (gunas).
Three folds in the neck - existential.
Swaram, Layam, Ragam.
Gale rekhas tisrah - the three lines on Your neck
Gati gamaka gitaika nipune - o One fully expert in time,
syncopation and melody.
Viva havya anaddha praguna guna samkhya prati bhuvah - they are
the counterground of the marital thread of strands and sub-strands
Virajante - they shine in glory
Nana vidha madhura raga kara bhuvam - as the ground wherein is
born many a melody
Trayanam gramanam - of the three groups of musical keys
Sthiti niyama simana - as factors of position, regulation and limitation
Iva te - as they are
SLP7 - P142
VERSE 70
FOURFOLD ONE-ONE CORRESPONDENCE AT TWO LEVELS
TRANSLATION
Of the lotus-core tender beauty of You fourfold hands, he sings the praise,
The lotus-born god, trembling the while because of Shiva's nails
That once of yore nipped off his extra head, he (Brahma) intending now to pray for
Your refuge-granting hand- gesture for each of his remaining heads.
Of the lotus-core tender beauty of You fourfold hands, he sings the praise,
The lotus-born god, trembling the while because of Shiva's nails
That once of yore nipped off his extra head, he (Brahma) intending now to pray for
Your refuge-granting hand- gesture for each of his remaining heads.
Brahma's building material is pollen dust - finer than that are the ashes of Shiva.
WORD FOR WORD
Mrnali mrdvinam - of the lotus core tender
Tava bhuja latanam atasrnam - of Your fourfold creeper-like arms
Chaturbhih - of the 4
Saundaryam - beauty
Sarasija bhavah stauti - he praises the lotus-born (Brahma)
Vadanaih - by means of his faces
Nakhe bhyah santrasyan prathama mathanad antaka ripuh
- by nails being ripped off once before by the enemy of death (Shiva), fearing his nails
Chaturnam shirshanam - for the (remaining ) four heads
Samam abhaya hastarpana dhiya - with 1/1 correspondance now intending to pray for refuge granting gesture (one for each head).
Mrnali mrdvinam - of the lotus core tender
Tava bhuja latanam atasrnam - of Your fourfold creeper-like arms
Chaturbhih - of the 4
Saundaryam - beauty
Sarasija bhavah stauti - he praises the lotus-born (Brahma)
Vadanaih - by means of his faces
Nakhe bhyah santrasyan prathama mathanad antaka ripuh
- by nails being ripped off once before by the enemy of death (Shiva), fearing his nails
Chaturnam shirshanam - for the (remaining ) four heads
Samam abhaya hastarpana dhiya - with 1/1 correspondance now intending to pray for refuge granting gesture (one for each head).
SLP7 - P144
71 - 80 BRACKETING AND ONE/ONE CORRESPONDANCE
VERSE 71
UPPER AND LOWER LIMITS MARKED OUT
UPPER AND LOWER LIMITS MARKED OUT
TRANSLATION
Shining by the play of Your fingernails that mock in colour
Just-opening lotus buds, how could we speak of the beauty of Your hand?
Granted be, o Uma, that the lotus could have one shade less of parity with it
If at all, and that , alas, only when touched by the magenta paste of the sole of Lakshmi as she plays thereon.
Shining by the play of Your fingernails that mock in colour
Just-opening lotus buds, how could we speak of the beauty of Your hand?
Granted be, o Uma, that the lotus could have one shade less of parity with it
If at all, and that , alas, only when touched by the magenta paste of the sole of Lakshmi as she plays thereon.
WORD FOR WORD
Nakhanam udyotaih - by the shining of Your fingernails
Nava nalina ragam vihasatam - that mock the colour of just-opening lotus buds
Karanam te - of Your hands
Kantim kathaya - say the beauty
Kathaya mah katham - how could we
Ume - o Uma
Kaya cid va - somehow
Samyam bhajati - equality have
Kalaya - (at least) by a shade (of) difference only (e.g. one day from full moon)
Hanta - alas
Kamalam yadi - if the lotus should
Kridat lakshmi chrana tala - as Lakshmi sporting (thereon)
Laksha rasachanam - the sole of her feet with its magenta paste
of the sole of Lakshmi as she plays thereon.
Nakhanam udyotaih - by the shining of Your fingernails
Nava nalina ragam vihasatam - that mock the colour of just-opening lotus buds
Karanam te - of Your hands
Kantim kathaya - say the beauty
Kathaya mah katham - how could we
Ume - o Uma
Kaya cid va - somehow
Samyam bhajati - equality have
Kalaya - (at least) by a shade (of) difference only (e.g. one day from full moon)
Hanta - alas
Kamalam yadi - if the lotus should
Kridat lakshmi chrana tala - as Lakshmi sporting (thereon)
Laksha rasachanam - the sole of her feet with its magenta paste
of the sole of Lakshmi as she plays thereon.
.