SAUNDARYA LAHARI
VERSE 16
KEY VERSE
MAGENTA GLORY IS PRODUCED BY THE CANCELLATION OF THE DAWN WITH THE LOTUS COLOUR
भजन्ते ये सन्तः कतिचिदरुणामेव भवतीम् ।
विरिञ्चि-प्रेयस्या-स्तरुणतर-श्रृङ्गर लहरी-
गभीराभि-र्वाग्भिः र्विदधति सतां रञ्जनममी
bhajante ye santah katicid arunam eva bhavatim
virincipreyasyas tarunatara srngara lahari
gabhirabhir vagbhir vidadhati satam ranjanam ami
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, yet overpowering erotic content, shall please the same select ones.
Here, in Verse 16, we have to imagine two sets of persons of perfected aesthetic taste: the creative artists on one side and those who can admire the artist's creation on the other. A good car is not compatible with a bumpy dirt road; nor can a beggar wear satin or silk without making himself look ridiculous. In the same way, the poet must have a reader sufficiently intelligent, or his high-class writings will have no market at all. This is why Kalidasa and other great Sanskrit poets are now going into cold storage forever. In other words, the reader and author belong together in the same context of word-wisdom; they are inseparable counterparts. This justifies the pointed reference to "superior poets" in the first line, culminating in "the same select ones" in the last line The value called word-beauty applies equally to both of them. It is in the mind that the function of good poetry operates, whether by mind-expansion or by mind-contraction, as the case may be. If champagne contracts the mind, LSD expands it. Champagne makes you feel very comfortable but LSD can make you feel like lying on the ground on Mount Tamalpais and saying your prayers again and again.
("A thing of beauty is a joy forever; its loveliness increases, it will never pass away into nothingness." from Keats' "Endymion". ED)
ADDITIONAL COMMENTS WITH STRUCTURAL DIAGRAMS RELATED TO THIS VERSE FROM SAUNDARYA LAHARI/NOTES
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 gabhira bhih - by profound words of most tender, yet overwhelming, erotic content
vagbhih vidadhati - by words he pleases
satam ranjanam ami - to those very good souls he affords pleasure
- those good men who see in the forest of lotuses in their minds.
- You, who are no other than Aruna (magenta).
- for good ones, they give pleasure
- by means of Saraswati's noble words of love content.
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The forest of lotuses is the aruna (magenta) colour, the same as is seen by good men.
There is one wise man who hears the words and another who appreciates it.
The joy of the thing heard and the thing experienced is the same.
Saraswati and aruna are the same.
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Nominator words correspond with the denominator experience of the aruna colour.
Saraswati here is on the numerator side where poetry etc.reside.The magenta colour (aruna) colour fills the whole picture.
This Verse 16 is the normative reference for the Goddess throughout this work.
The four-fold semantic polyvalence of this verse is found in Kalidasa:
Parvati is watering plants and Parvati is feeding Subrahmanya.
You can see God there, He has used his grace to fill them with milk.
The shape of the breasts is very important: it shows that the woman has been meditating very hard; that the intuition to feed the baby is very strong.
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This is semantic polyvalence.
This is necessarily vague, and it is Aruna (magenta) in colour: it is essence itself.
This also refers to Verse 15; these two must be studied together.
All of these verses which refer to the aruna colour should be taken together.
Magenta is the result of the cancellation of two opposites.
An electric fan is switched off but still goes on turning; in the same way, desire, as for example the love of ice-cream, is cancelled out, but it will only be completely gone in ten years or so.
The poet and philosopher and seer are all used interchangeably.
Brahma is denominator and gives a denominator touch.
Verse 15, 16, 17, and 18 all go together, as they all deal with colour effects.
Verse 17 also deals with poetry and Verse 18 with light effects.
Turn the light 45 degrees to the right or to the left and you get ultra-violet and infra-red.
There are three Devis and three sets of poets appreciating them in different ways.
Verse 17 deals with poetry and Verse 18 with colour.
A mahakavi (superior poet - from maha - great - and kavi - poet) is someone who appreciates the Vedas.
The Devi of the previous verse was white - this one is coloured.
Two light effects from above and from below meet in an actual lotus..