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VERSES WITH TITLES
SAUNDARYA LAHARI
SECTION TITLES AND VERSES
SECTION 1, "MAIN STRUCTURAL FEATURES INTRODUCED" (V1 TO V10)
PRELIMINARY STRUCTURAL DYNAMISMS
The problem is to treat the Denominator side of the first verse so as to be sure that it has a fully cancelable status with the vertical axis of Shiva.
You need both a horizontal line and an Alpha Point reference.
1) Vertical-Horizontal. Paradox Posed as between the Field and the Knower of the Field at the core of the Absolute.
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.
2) Particle World. "Monde Affiné" - Three Agents.
The fine dust arising from Your lotus feet,
Brahma, gathering up, 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.
3) Quaternion. Four-fold Value-affiliations as Among Human Beings: Quaternian Structure.
To the uninstructed You are the light-city, inner darkness banishing, mid-ocean placed
To inert ones the mind-expanding ooze of sweetness within blossoms celestial,
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
4) Square-root-of-minus-one Ontology. Primacy of Cause over Effect: Satkaranavada.
You alone do not act overtly, by gesture, the promises of refuge or boon
Other arms than Yours can confer protection or boon;
What is more, Your feet, o sole refuge of the worlds of beings,
Are alone expert indeed in yielding boons more than asked for.
.
5) Reflected Glory onto Vishnu and Mohini.
To the uninstructed You are the light-city, inner darkness banishing, mid-ocean placed
To inert ones the mind-expanding ooze of sweetness within blossoms celestial,
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
6) Ocasionalism Gives Power to Eros. (Springtime, flower-arrows, etc.)
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.
7) Structural Dynamism - KEY VERSE. Four-fold Structures Superposed. (Kvanat kanchi…)
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!
8) Inner Beauty Unit. Yogi's Vision of Beauty, Completely Seen. (Gem island mid-nectar ocean placed.)
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.
9) Series of such Inner Beauty Units. Sadhadharas. Series of Vertical Values. (The Chakras)
The earth placed in the Muladhara, water in the Manipura,
Fire in the Svadhisthana, 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.
10) Ascent and Descent of Values. A Verticalized Series Ranging both Ways. (Kundalini, 3 ½ Coils.)
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.
SECTION 2: SRI CHAKRA AND ARUNA. (V11 TO V20)
11) Sri Chakra Presented as a Conical Section View with 43 Elements of Refuge. CENTRAL VERSE
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 making up Your angular refuge.
12) Conceptual Versus Perceptual Beauty. Existence Superior to Essence. (Innocent young maidens.)
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 to attain; the state of union with Shiva
13) Aegis of the Absolute. Ambivalent Compensation Between Numerator Ugliness and Denominator Beauty. (Sub Specie Aeternitatis.)
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 by blown-off clothes revealed
Their waistbands bursting and silk garments in disarray.
14) Numerological Structuralism. Vertical Conic Section Numerologically Analysed.
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.
15) Vedic Devi. Worlds of the two Dictionaries Cancelling into a Common Value.
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?
16) Magenta Cancellation - CENTRAL VERSE. Magenta Glory by Cancellation in the Minds of Poets.
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
17) Scintillating and Fluorescent Light. Semantic Blending of Vertical with Horizontal Word-bearing Elements.
He who can contemplate those word-bearing elements of broken moonstone lustre,
Joined with Vasinis, 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.
18) Complete Aurora - CENTRAL VERSE. Cancelable Counterparts. (How many, how many others?)
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.
19) Unilateral and One-sided Shakti Worship. Revalued Partial Samayin Cult. (Atilaghu.)
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 hearts of women; this is but slight
And at once agitates even Her of the three worlds, when sun and moon form Her twin breasts.
20) Centralization of Tendencies to Gain Two Kinds of Psychic Powers. Finding the Heart Locus.
FOR EVERY ONE OF THESE VERSES, THE FOUR FEET MUST BE REVEALED;THIS IS THE SECRET
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.
SECTION 3: TRANSCENDENCE BY VERTICALIZATION. INTERSUBJECTIVE AND TRANS-PHYSICAL REVERSIBILITY.OSMOTIC INTERCHANGE, COMPLEMENTARITY, ETC.
(V21 TO V30)
21) Negative Verticality. Thin Parameter Revealed. (Devi's lightning-streaked body)
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.
22) Revisable Equation. (Bhavani tvam.) No Unilateral Worship. Reversibility - CENTRAL VERSE
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 the lights on their diadems.
23) Reciprocity. All but the Omega Point Absorbed Stage by Stage by Magenta Cloud. (Crescent and magenta are made equally thin and cancelled.)
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.
24) Plus and Minus Compensation. Transcendence Within Brackets.
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
25) Alpha to Omega modes. Absolutist Worship Transcends both Ontological and Teleological values. (Puja puja.)
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 foot-stool, joining bud-like their hands well above their crowns
26) Negative Becoming. Quintuple Functions Abolished. Five-foldedness of Phenomenal Functioning Absorbed by Vertical Axis. ("He does sport 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.
27) Homogeneity of Physical and Metaphysical Worship when Treated as Ensembles. Reversible Ritualism - CENTRAL VERSE
Incantations, mutterings, ritual acts, hand gestures, gait,
Circumambulations, food offerings, inclination, adoration by lying down
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
28) Dignity of the Fourth Dimension. Shiva Survives by Pure Verticality Between Two Limits. (Poison and marital string.)
Even on 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 function is not operative:
The source here being the power of Your marital string.
29) Ascending to Omega Point Dignity. Eternal Present Movement in the World of Intentionality, Dignity of the Devi and Shiva.
"Remove Brahma's crown from before, and that 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 on his homecoming,
You are about to rise. Such words of Your retinue, they do ring supreme.
30) Reversibility of Psychic Dignity. Self and Non-Self Reciprocity in Attaining Psychic Powers: the Worshipper is Worshipped as a Result.
Out of the rays arising from Your proper body, representing psychic powers such as atomicity,
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.
Language begins subjectively, and the way you move the lips is the motor part.
The physical is the moving of the lips; the subjective is what you understand.
Thus, when two people are talking, it is an inter-subjective and trans-physical interchange.
SECTION 4: STRUCTURAL DYNAMISM STUDIED WITH MONOMARKS LEADING TO REGULAR ADHARAS. (V31 TO V41)
31) 64 Know-how Factors and their Negative Counterparts.
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.
32) 3 Sets of Monomarks and Letters for Distinguishing 4 Limbs as Pertaining to the Heart.
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.
33) Garlands of monomarks. Dynamics of Hedonistic Ritual. (Mahabhoga.)
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.
34) Vertical participation. Reciprocity of Bodies. Shiva and Shakti Participate; Sun and Moon as Breasts.)
You, who 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.
35) Descending Series of Manifest Values, Representing Chakras.
The mind You are, the sky, the wind too, 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 bliss substantial, do assume the role of Shiva-bride, and thus triumphant rule.
36) Ajña Chakra Described. (The tendency or reference is upwards.)
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 shining domain above all need, one lives indeed in that bright world of light
37) Visuddhi Chakra. (Belongs to the Devi as above, She is there with Shiva.)
In Your Vishuddhi Chakra, crystal-clear and sky-generating,
I adore Shiva and the Goddess also, with a parity of status with Shiva
By whose combined, streaming, moonbeam-like fluorescence,
With banished inner dross, like a female partridge, the world hereunder shines.
38) Anahata Chakra. Restful Middle Chakra with Two Swans.
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.
39) Svadhisthana Chakra. The Cooling Touch of Samaya.
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.
40) Manipura Chakra. A Cloud which Rains on the Burning Worlds.
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, bursting into sparks with the varied gem-decked brightness of Indra's bow,
While over the three worlds, agonized by the heat of Shiva-sun, it sheds its showering waters.
41) Muladhara Chakra. They Confer on the World the Status of Being Parented.
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.
The whole of the Kula-path is passed in review.
NOTE: there is ambivalence as between 31-34 and 35-41. In the last three Chakras, Shiva and Samaya cancel out to give an absolutist Devi, but each Chakra "belongs" to the Devi. Verses 31-34 are building blocks, then come the Chakras.
SECTION 5: BRACKETING OF BOWS AND CRESCENTS AT DIFFERENT HYPOSTATIC LEVELS IN DESCENDING ORDER.(V42 TO V50)
42) 12 Suns Fused and Verticalized into Twilight, the Devi's Crown as 12 Suns. Verticalized Absolute - CENTRAL VERSE
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 the gems imbedded therein
43) Omega Point Darkness Cancelled. Ontological Richness as against Teleological Indigence, even at the Hypostatic Level.
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.
44) Vertical Parameter Produced Upwards, Invasion of Rival Horizontal Forces. (The Devi's hairline.)
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
45) Bees Around Lotus Face. Central and Peripheral Ambivalence: Conical Cross-section. The Devi's Face with the Mouth as Bindu or Central Locus.
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.
46) Absolute Beauty as Enclosed within Crescent Moon Brackets. Two Crescents - One crescent is the Mind, the other is Matter, and they Participate.
I fain would treat Your forehead, shining with radiant beauty,
As 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.
47) Eros' Bow. Tragic Contradiction between the Bow of Devi and the Bow of Eros at Right-angles.
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 of Love, held by his other hand, his arm and fist hiding the middle part
48) 90 Degree Tilt; Vertical Twilight Derived from Horizontal Sun and Moon. Day and Night - CENTRAL VERSE
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.
49) Value Cities. Each of Eight Famous Cities has a Personality Derived from a Value Factor.
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 Your total regard they do reign triumphant
50) Jealous Mid-eye. Jealousy between Vertical and Horizontal Value Factors. (Magenta has a vertical and horizontal participation.)
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
SECTION 6: EROTIC AESTHETIC INTERESTS, SOMETIMES VERTICALLY NEUTRALIZED. FOUR GRADES OF STRUCTURES SUPERIMPOSED ON THE FACE. (V51 TO V60)
51) The Nine Rasas. Seven Moods or Attitudes. Karuna or Kindness towards the Devotee.
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 face is the index of the soul; all art is only the playing of the needle on the dial of the face.
The most important thing is that someone is shooting arrows, and there is nothing to do but to learn how to fall down in the right way. Forbidden fruit, concupiscence, original sin etc. are all dealt with properly here.
52) Eros' Arrows Verticalized (i.e. homogeneous in the vertical). Kataksha, Side-glance of Jealousy for Shiva.
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.
53) Homogeneous Structures. Three Gunas like Folded Japanese Fan. Through a Burst of Passion, because the Devi is in Love, the Three Gunas are Absorbed wholly into the Horizontal.
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
54) Flux of Three Gunas. The Same is Vertically Folded. Bathing at the Triple Confluence of Rivers is Purifying.
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.
55) Open and Shut, Figure 8. Neutral Balance between the Phenomenal and Noumenal Aspects of Creation. (Her eyes are half-open.)
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
56) Participation of Eye and Ear Interests like Sapharika Fish. Four-leaf Clover Structure - CENTRAL VERSE
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 Sapherika 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.
57) Lengthened Side-glance Better than a Frontal Glance, Moonbeams. No Direct Favouritism. (The story of Pancha Nalli can be used here. (Untraceable reference. ED.))
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.
58) Structural Dynamism Within Four Limits. Ear and Eye Bow Limits, with Eros' Arrow aimed at Right-Angles.
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.
59) Two Chariots. Vertical and Horizontal Chariots Confronting Each Other. (Four-wheeled and one-wheeled chariots.)
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
60) Medium and Message. Interaction between Perceptual and Conceptual Values. (The Devi's telephone call.)
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 earrings seem to applaud them with their high-pitch jinglings
SECTION 7: INTIMATE VERTICAL PARTICIPATION (V61 TO V70) AND ONE-ONE CORRESPONDENCE. (IN V70)
61) Levels of Inner and Outer Plenitude.
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.
62) Figure-8 Dance in Search for Parity between Redness of Lips and Teeth.
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?
63) Participation in Terms of the Enjoyment of Moonlight. (Sweet and sour alternate.)
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.
64) Adhyasa: Participation at the Tongue-tip. (The tongue-tip and a crystal image participate with each other.)
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.
65) Polyvalent Participation, with Reservation by Skanda.
O Mother, they merge, those mouthfuls of betel-juice of Your face,
As Skanda, Vishnu and Upendra, returning from vanquishing demons in battle,
Taking off their headgear and armour, they return, discountenancing
That Shiva's portion of offering meant for Chanda which are moon-bright bits of camphor.
66) Line of Separation. (Her vina covered with cloth.)
Starting as You do to sing with Your vina, with head movements,
Of the varied exploits of the Lord of Beasts, 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.
67) Father's Touch on Her Chin is Static, Her Husband's is a Dynamic Figure-8.
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.
68) Contrast Puts Absolute Beauty into Relief.
Incessantly embraced by the arms of the City-Burner,
And thrilled to thorny bristling of the hair of Your neck,
It shows a 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
69) Three Subtle Vertical Levels of Music.
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.
70) Fourfold and One-to-one Correspondence at Two Levels.
Of the lotus-core tender beauty of Your 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
SECTION 8: BRACKETING, ONE-ONE CORRESPONDENCE AT LOWER LEVELS OF THE VERTICAL AXIS; RECIPROCITY. (V71 TO V80)
71) Bracketing within upper and Lower Limits. (The Vedantic contribution.)
Shining by the brilliance of Your fingernails that mock the colour of
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.
72) Mutual Adhyasa; Mutual Error between Mother and Child; Hallucination both Ways.
Let it banish our misery, o Goddess, your twin breasts,
Ever being sucked equally by Skanda and Ganesha;
Of which, seeing their milk-spouting fronts, Ganesha causes laughter
As he feels his own front with misgivings in his mind.
73) Compensation between Higher Nourishment, giving a Purer Life. Ganesha and Subrahmanya together make up the Absolute.
O banner of the King of Peaks, Your breasts, shoulder-borne
Are nectar-bearing ruby pots indeed, without any trace of doubt:
These two, Skanda and Ganesha, both innocent of the pleasures of marital contact
Drinking from them they remain thus child-like to the present day
74) Descending Parameter from Pearl to Ruby to Black.
Your mid-bust region, wearing a slender garland of pearly beads,
Derived and worked out by some elephant-demon vanquished by Shiva
The semblance bears of his reputation with added redness of lips
And an inner brightness presenting a picturesque charm.
75) Milk of Wisdom Equated to Words of Wisdom. (Dravida shishyu.)
Your breast milk, I consider, o maiden born to the Earth- Supporting Lord,
As if it were word-wisdom's ocean of nectar, flooding from out of Your heart
Offered by one who is kind, which, on tasting,
This Dravidian child, amidst superior poets, is born a composer of charming verse.
76) Parameter Continued below the O Point. (Eros dives into a navel-lake.)
That mind-born god, once, on his body being engulfed
In the fire of Shiva's ire, into the deep lake of Your navel,
O Mountain Daughter, he dived, and on re-emerging,
The smoke thus raised, the people look upon as Your rows of hair.
77) Pure Structuralized Space Reduced to Ethereal Shreds.
O auspicious Mother, that something revealed at Your slender waist
Looking like ripples on the surface of the river Kalindi,
Looms in the mind of contemplatives as space reduced to ethereal particles
Entering into the cavity of Your navel, and produced by the friction of Your pot-like breasts.
78) O Point with Four-fold Polyvalence. (Aspects of the Devi's navel.)
O mountain-born, your navel reigns supreme
As a stilled Gangetic whirlpool, as the fecund flowerbed of Your breast-bud-bearing creeper
As the sacrificial fire-pit for Kama, and for Rati as her pleasure- bower
While to the eyes of the Mountain Lord the cavern mouth for his austerities
79) Precarious Vacuity at the O Point. ("Let there be security forever")
For Your waist, naturally slim, fatigued by weight of bust form,
Bending by form and on the point of breaking,
Equal in state to a tree on a collapsing brook bank;
O mountain-born one let there be security forever.
80) Reciprocity Between Horizontal and Vertical Tendencies in Life. (Eros saving the tragedy of double negation.)
O Goddess, having made Your twin breasts gain the beauty of gold pots,
Rubbing at the upper arms, bursting the bodice and presently perspiring,
The God of Love, now wanting to save your threefold waist from breaking, saying: "enough!"
With three strands of a wild creeper, he presently binds.
SECTION 9: FINAL STRUCTURAL DETAILS: PRIMACY OF ONTOLOGICAL ABSOLUTE. (V81 TO V90)
81) Figure 8 Circulation between Existence and Subsistence. Ponderability and Expansiveness.
Ponderability and extensiveness Shiva once bestowed on You as dowry
Cutting them off from his own hips; thus it is this
Yours here, both weighty and expansive, cancels out the whole world
And by prior substantiality confers lightness on it too.
82) Knee Callosities and Frontal Lobes of Elephants Compared and Cancelled.
Beating both the best of elephant trunks, and groups of golden banana stems,
By thighs and by knees having goodly callosities, due to daily devotions
To Your lord, even the twin frontal knobs of the heavenly elephant
You out-do, o Mountain Daughter triumphant.
83) Universal Concrete Gets Primacy with Arrowheads Simulating Toe-nails.
His quiver duplicating as Your twin legs, looking like pillars
Made by the God of Love, for giving battle to Shiva,
They show at their knees ten arrowheads, simulating nails,
Sharpened only on the whetstones which are the crowns of gods.
84) Cancellability of Vertical Limits: the Bottom Limit of the Vertical Axis Becomes the Top of the Next Vertical.
Mother, Your twin feet, marking as they do the crest point of wisdom,
Wearable as head ornament by You as by me, kindly place both upon my head
Water for their ablution comes from the stream in Shiva's matted hair
And the red paste on their sole comes from the magenta glory of Vishnu's crown
85) Mystical Thrill at Different Levels of the Vertical Axis, Extending to Lower than Human Levels.
Spoken words of worship do we offer to these Your lotus feet,
Beauteous as they are to view, smeared over with paste of magenta glory
Extremely jealous is he, the Lord of Beasts, of that Ashoka tree
In Your pleasure grove, for desiring to be kicked by them.
86) Ontology Meets Teleology Rather Abruptly; Shiva is Indifferent to Nominalism.
On having inadvertently defaulted in respect of Your family name,
While stooping in shame, Your husband's forehead as You kicked with Your lotus feet,
That enemy of Shiva, wholly giving up his rancour, his victory
celebrates with clamour of many jingle bells.
87) Four-fold Circulation of Values Between Two Pairs of Lotus Feet.
Capable of being killed by snow, and fully at home on the snow peak;
Sleeping at night, and in bloom both at dawn and after;
Making Lakshmi's bowl overgenerous to Your Vedic worshippers,
Such the twin lotus of Your foot, it triumphs: what wonder herein?
88) A Pun on the Conceptual and Perceptual Import of Value. (Shiva lifts Devi's foot.)
Your foot is the seat for good repute, o Goddess;
How then from danger to safety did it come? The wise treat it as of tortoise-shell hardness;
How then was it that Shiva,
At his wedding, could lift it with a tender mind to place it on the ritual stone?
89) Hypostatic and Hierophantic Values Reviewed Together under the Aegis of the Absolute. (Chandi, the tragic one.)
With fingernails like moons, putting to shame
The lotus hands of celestial damsels, and feet that seem to mock celestial trees,
O tragic one, Chandi, Your twin feet offer fruit to heaven dwellers
With leaf-tender finger-tips, and bring secure riches to the poor instantly and incessantly
90) Vertical and Concentric Absorption in the World of Absolute Value. (Let my life Go…)
Giving riches to the needy as required and of its store of honey
Distributing plentifully sweetness around; into such a beauty
Of the celestial blossom of Your feet, immersed altogether,
Let my life go merged with legs and inner organs into six-footed bee-hood.
SECTION 10: FINAL ABSTRACTION AND GENERALIZATION WITHOUT ABOLISHING UNIVERSAL CONCRETE EXISTENCE OR REALITY. (V91 TO V100)
91) Ontological Limit Structurally Understood and Revised Conceptually.
Your young domesticated cygnets, intent on learning from You the sportive pose of steps,
Practising still with faults, o one of graceful gait, on their not giving up,
With the sound of gem-filled anklets imitating,
It would seem now that You are teaching them.
92) Downwards Normalization of the Devas from the Omega Point. (Shiva's canopy.)
Gone as they are to Your couch-hood, Brahma, Vishnu, Ishvara, Rudra and others
Shiva wearing a deceptive canopy derived from his crystal light;
By Your radiance projected on to it and turned to a magenta shade,
As the very embodiment of erotic bliss, he charms the view.
93) Transparent but Firm Ontological Innocence in a Girl. (Curly in hair...)
Curly in hair and naturally simple in smile, with a magenta-flower-supple mind
Bust firm like a kitchen mashing stone, extremely slender at waist,
With solid shoulders and hips, thus Shiva's world to save,
She reigns supreme, a certain kindliness called magenta.
94) The Circulation between Essence and subtle Existence in the Physiological and Cosmological Body of the Goddess.
The dark zone of the moon is musk; the moon's orb is water;
The moon's phases they are camphor bits filling a box of ebony,
Which, when emptied daily by Your joys,
For Your sake, Brahma fills it again and again.
95) Disinterested Worship versus Worship for Benefits (Siddhis).
You being the consort of Shiva, it is difficult indeed
For unsettled minds to attain the equivalent of the way of Your worship;
Whatever limitless gains they, the divinities such as Indra and others might have had,
Those psychic powers such as Anima, from just outside Your door they got them
96) The Ultimate Constancy of Parvati can know no Horizontal or Vertical.
The wife of Brahma, how many poets does she not woo?
How many are there not, who, by having some wealth, can claim Lakshmi's hand?
O constancy's ultimate meaning, outside Shiva
The contact with Your breasts is hard even to a favourite garden tree
97) The Maya Vision is Superior to the Turiya Vision.
As the Goddess of the Word, Veda-knowers speak of You as Brahma's wife
Lakshmi is Vishnu's wedded one, and the Mountain Daughter is Shiva's consort;
Certain others as the unattainable and boundless fourth state refer to You;
While you remain as the great Maya, making the universe go round, as queen of the Ultimate Absolute.
98) The Final Surrender of the Vidyarthi (Wisdom-Seeker).
When, o Mother, tell me, shall this thy supplicant drink
Of the ablution water of Your magenta sap-smeared feet?
As causing even one dumb born to be a poet,
When will he enjoy within the flavour of the betel juice in the lotus mouth of the Word-Goddess?
99) Centralized Four-fold Normalization or Cancellation in the Absolute.
Sporting with Saraswati and with Lakshmi as co-consort with Brahma and Vishnu
While disrupting with his charming body the constancy of Rati to her lord,
With banished animality and bondage, living long,
He enjoys what is known as ultimate bliss, your supplicant.
100) All action is Abolished in Favour of Unitive Understanding.
To carry out the ritual propitiation of the sun by waving flames,
To offer oblations to the moon, the source of nectar, by particles of moonstone water,
To appease the deep with offerings of water its own,
Such, o Mother is this wordy praise with words Your own.