SAUNDARYA LAHARI SHORT COMMENTS AND STRUCTURAL DIAGRAMS
SAUNDARYA LAHARI
A VERSE TRANSLATION WITH SHORT COMMENTARIES
AND NUMEROUS STRUCTURAL DIAGRAMS
BY NATARAJA GURU
We present here Nataraja Guru's translation of the Saundarya Lahari,
reproduced from three sources.
Source SLP7, in Patrick Misson's hand, dates from 1972-3, when it
was dictated by the Guru at Ootacamund, as was source SLP6, of which
it is a revised version, though continuing up to verse 71 inclusive .
It is accompanied by a partial word for word translation, dictated
by Nataraja Guru.
Source SLP8 is the continuation of source SLP7 (from verse 72
inclusive), and in conjunction with SLP6, must be considered as
the "finalized version" of the Guru's verse translation.
Probably no version can stand alone, and only a comparison of all
authentic sources can approach the convolutions and double
entendres of the original sanskrit.
We suggest you consult SAUNDARYA LAHARI VARIANTS to make this clearer.
There are gaps in the word-for-word, which we have not attempted to fill.
Other sources in NOTES have variant word-for-word translations.
The Guru used Monier-Williams' Sanskrit Dictionary as a reference,
but always stated that the Sanskrit language, especially in the poetic form
used in the Saundarya Lahari, is so ambiguous and given to double
or suggested meanings that any translation is approximate only.
The transliteration of Sanskrit which the editors customarily
use: (MacDonell's system, as used in his " Sanskrit Grammar for
Students" Oxon.1927) proves impossible to reproduce with the
software available at the moment. Until such time as means are
available, we have opted for 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.
We have also preserved variant spellings of Sanskrit names:
e.g. "Shiva" for Siva as these were used indifferently in the
original documents. The Sanskrit letter is pronounced somewhere between
the english "s" and "sh" sounds.
VERSES 1 TO 10 - THE MAIN STRUCTURAL FEATURES
ARE INTRODUCED
VERSE 1
THE PARADOX IS POSED
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 - only a catalyst, a parameter like the thread of a
pearl necklace - a correlating principle at the Omega Point.
Maya is spreading from the Alpha point at the bottom of the vertical
Axis to the virtual and actual sides.
The numerator is only a thin parameter and a crescent moon worn on
Shiva's forehead 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.
Kshetra , the Field, is horizontal - as is Shakti
Kshatrajna, the knower of the field, is vertical - as is Shiva.
The distinction between the field and the knower of the field is wisdom.
WORD-FOR-WORD TRANSLATION
sivah - Shiva
saktya - by Shakti, his horizontal counterpart
yukto yadi - if united
bhavati saktaha - becomes able
prabhavitum - to manifest
na ced evam devaha - if otherwise,this god
na khalu kusalaha - does indeed not know (khalu=indeed)
spanditum api - even to pulsate
ataha tvam - thus (one such as) you
aradhyam - adorable
hari hara virincadibhir api - even to V., Sh. and Br.
pranant hum stotum va - to bow down to or even to praise
katham akrta punya prabhavitum - how could one of ungained merit
be able
VERSE 2
THREE PHENOMENAL FUNCTIONS IN A "MONDE AFFINE"
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.
This is a particle world, a "monde affiné", as described by Henri Bergson.
WORD-FOR-WORD TRANSLATION
taniyamsam pamsum - the fine dust
tava carana pankeruha bhavam - arising out of Your lotus feet
virincih - Brahma
samcinvan viracayati - gathering up
lokan avikalam - the worlds creates
vahaty - incessantly he bears
enam - 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.
VERSE 3
SWASTIKA
QUATERNION WITH ONE-ONE MATCHING OF
INTEREST IN 4 TYPES OF PERSON
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 personality as worshippers of the Goddess.
WORD-FOR-WORD TRANSLATION
avidyanam - for the uninstructed
antah stimira mihira - inner darkness banishing
dvipa nagari - light city, mid-ocean placed
jadanam - to inert ones
caitanya stabaka makaranda - the ooze of mind-expanding
sruti jharim - sweetness from within blossoms celestial
daridranam - for indigent spirits
cintamani gunanika - a brood of philosophers'stones
janma jaladhau - 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
VERSE 4
SQUARE-ROOT-OF-MINUS-ONE ONTOLOGY
SATKARANAVADA
PRIMACY OF CAUSE OVER EFFECT
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.
This describes the "prime potent power"
WORD-FOR-WORD TRANSLATION
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 sam adhikam - more than asked for boon
saranye lokanam - o refuge of the worlds
tava hi caranav eva nipunau - your feet alone are expert
VERSE 5
REFLECTED GLORY COMING INDIRECTLY FROM
THE ABSOLUTE "SUB SPECIE AETERNITATIS"
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 TRANSLATION
haris tvam aradhya - once Vishnu having adored you
pranata jana saubhagya jananim - the mother that bestows
blessings on those that 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 vapusha - 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
mohaya mahatam - for causing confusion of values
VERSE 6
OCCASIONALISM GIVES POWER TO EROS
O Daughter of the Snowy Peak,
just deriving from Your glance askance
Whatsoever grace he could; with flowery bow and 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 for cancellation to occur..
Pure love comes from the Alpha Point and is irresistible
- no one is excepted.
WORD-FOR-WORD TRANSLATION
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
VERSE 7
KEY VERSE
FOUR-FOLD SCHEMATIZATION
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 bulge of a calf elephant, slim of waist,
With autumnal full-moon mature face,
Holding aloft bow and arrow, noose and goad!
Purushika. (a virago)
WORD-FOR-WORD TRANSLATION
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 athitur - of the City-Burner
aho purushika - o wonder, the proud counterpart
VERSE 8
VERTICAL TRANSFORMATION
INNER BEAUTY UNIT INVERSION
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 Bindhusthana or locus of meditation is seen here as an island.
The couch = Maithuna
WORD-FOR-WORD TRANSLATION
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 grhe - 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.
VERSE 9
SERIES OF VERTICAL VALUE SYSTEMS
THE KULA PATH
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.
Here we have an ascending series of elementals.
Parvati ascends and meets Shiva in the Sahasrara.
This is like the comparison between digital and binary:
Analog is vertical,
Digital and binary are horizontal.
The action takes place inside the yogi.
WORD-FOR-WORD TRANSLATION
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 bhittva kulapatham - 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
VERSE 10
THE ASCENT AND DESCENT OF VALUES
THE KUNDALINI SNAKE
TWO INVERTED TREES
THE MOVEMENT OF KUNDALINI AS A PARAMETER
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 he Kulakunda, Your proper ground
attaining.
This is a verticalized series ranging both upwards and downwards.
The Kundalini snake starts at the O Point in the middle, not at the
Alpha Point at the bottom.
It starts between the two feet at the middle and from there spread two
trees of ramified sets of lightning, ambrosia or value, spreading over
the three worlds.
The snake also goes upwards and downwards.
Khechari means "moving in the sky" - through the Brahmarandra
(the fontanella, or orifice at the top of the skull)
Kulakunda is the resting point at the bottom.
Rousing Kundalini is to rouse emotions - Yogis can make tastes, smells,
lights, that they experience by rousing Kundalini.
3 ½ + 3 ½ = 7
There are 6 Adharas, or stable nodes on the vertical axis, but in the
same way as the "Octave" (from "eight") has seven notes, or the
seven-day week from Sunday to Sunday is eight days, the number is
not fixed.
It is as when one pays a 100 rupee debt and adds one rupee as a gift.
Sankara has been revising the number of nodes or chakras or adharas in
this work: he talks of 5 elements, 6 seasons and here of 7 adharas.
If you cancel and focus completely, nothing is left.
Leave your ego uncancelled to report what is happening
- here it is the Devi who reports.
If you focus correctly, there is nothing left but blinding light.
The snake can pass through the hole of the Brahmarandra at the top
of the vertical axis, or through the Muladhara at the bottom.
It is a syndrome, as where a group of organs work together.
Here, a node of nerves acts together.
"Sprinkling" implies Praksharana, a Tantric rite.
WORD-FOR-WORD TRANSLATION
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
adhyusta 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
BEGINNING OF A NEW SECTION
VERSE 11
THE SRI CHAKRA - CROSS-SECTIONAL AND
LONGITUDINAL VIEWS
A CONIC SECTION
TOGETHERNESS - ANGLES AS 43 ELEMENTS
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.
A spot of light represents the unknown self on the numerator side
cancel all the Chakras which condition you.
it is like a lotus floating in a well.
The complex geometric design of the Sri Chakra is like:
Riemannian space, which is geodesic, and
Lobachevskian space, which can be described as like 2 trumpet shapes.
Better still is the comparison with marbles in a bucket of water:
The marbles are Riemannian space,
The water is Lobachevskian space.
In the Sri Chakra the inside becomes outside and the right becomes left.
There is a parallel in the Kandukavati image in Kalidasa.
Mulaprakrti is the negative starting point.
The 4 petals are divided and subdivided into 8 and 16.
3 circles and 3 lines - sattva, rajas and tamas
- the three gunas (modalities of nature).
Also, three degrees of abstraction.
There is a parallel in Kalidasa's Raghuvamsa, where there is a reference
to the sea, a trench and a rampart as the triple border of the absolute
kingdom.
In the Raghuvamsa it says: "Rule until the result comes",
"Take taxes like a cloud taking rain." : this is vertical absolutism.
The 3-dimensional image of the Sri Chakra can be compared to
a bucket rising from a well with drops falling from a hole in it.
The angle is here seen as a refuge.
Trigonometry, logarithms, the sinus curve, all are based on triangles.
The dynamism here is all related to triangles.
The Devi, when structurally reduced to the limit is two triangles touching
at their apexes: "Mithya kalpita madhye" - her middle part is reduced
to almost nothing.
Chirality, ambivalence and polarity are structural elements here, as also
in modern mathematics.
Equations and graphs verify each other - geometry and algebra meet.
WORD-FOR-WORD TRANSLATION
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 upYour finalized
angular refuge
VERSE 12
CONCEPTUAL AND PERCEPTUAL BEAUTY MEET
TAUTOLOGY (GIRLS) AND CONTRADICTION (ASCETICS)
PURE VERTICALITY
EXISTENCE IS SUPERIOR TO ESSENCE
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 gain; the state of union with Shiva.
An innocent or pure girl is transparent verticality
Poets use conceptual words to try and explain the Devi,
young girls have identity with the Devi.
The snake and rope do not have equal status,
ontology is better than teleology: the rope is more real than the snake.
The ascetics are peripheral and horizontal,
The girls are negative vertical.
The girl just has to think of herself, she does not have to do penance.
She is promoted on a course natural to any woman,
Woman is naturally innocent.
Poets create demiurges to represent values which approximate the
beauty of the Goddess.
The girls are promoted "manasa" - through their minds, by themselves.
Tribal girls or heavenly damsels are the same, only one is more rarified.
A woman looking in the mirror and looking at the Goddess is the same thing.
See Tagore's "Kabuli Wallah", and the myth of Iole and Hercules.
WORD-FOR-WORD TRANSLATION
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 alokaut 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
VERSE 13
AMBIVALENT COMPENSATION
UNDER THE AEGIS OF THE ABSOLUTE
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 disheveled, their rounded, shapely
breasts revealed,
Their waist-bands bursting and silk garments in disarray.
Ugliness is normal on the Numerator side of the situation,
Beauty is normal on the Denominator side.
Even an old man can become beautiful,
beauty is just some light playing on the face.
This verse is complementary to the previous verse
- it has the same structure.
Shiva is beautiful because of meditation.
Faust is beautiful because of his studies.
"Trasat" is the startled movement of a fawn.
WORD-FOR-WORD TRANSLATION
naram varsiyamsam - 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 disheveled
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
VERSE 14
A VERTICAL CONIC SECTION
NUMEROLOGICALLY ANALYZED
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.
This is similar to the Pythagorean tetraktys - a symmetrical picture.
It is cosmologically real here - not just imaginary.
Ontology is here related to teleology.
Water is less solid than earth - 56 - 52
Fire is less solid than air - 62 - 54
Mind is less solid than ether - 72 - 64
Altogether making more or less 360 days of the year.
What you gain in objectivity you lose in subjectivity.
What you gain in ontology you lose in teleology.
As with the chakras on the vertical axis, the vertebral column
is made up of nodes.
The nodes of a bamboo are stable states of mind of the
seasons, recorded in the nervous system.
This is the effect of the outside on the inside.
Stable points are the intersections between the practical and the
theoretical.
There is cancellation at different points, and a one-one
correspondence.
This is a secret of the universe.
The feet are above.
"Feet" means any point of intersection, a limit on the hypostatic side.
The Goddess is lifted from an ontological to a teleological
status.
The next verse has a hypostatic goddess.
The six seasons - nodes of experience of the seasons in the
memory: these are indeterminate, not exact numbers.
These are like the interpersonal and trans-subjective
variations between two people, they are not fixed.
The Shadadharas are six stable positions.
Subjected to critical evaluation = Mimamsa.
Advaita can put woman on top - Tantra cannot.
Panchikarana, or quintuplication can be "panchi krita tanmatra",
or cancelled or "apanchi krita tanmatra" - not cancelled
Numerator and Denominator must not be made to cancel and balance
too precisely.
The world is not rigid, it is dancing.
If it is fixed rigidly it is a bench or stool
- it is not dancing.
WORD-FOR-WORD TRANSLATION
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)
VERSE 15
VEDIC WORD VALUE
COMPENSATED BY PERCEPTUAL VALUE
WORDS OF TWO DICTIONARIES
DISTINGUISHED AND CANCELLED OUT
VEDIC DEVI COMPENSATED BY INTENTIONALITY
(MATTED HAIR)
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 is without renunciation.
Here there is no colour, and matted hair, signifying renunciation.
She is Gauri, the wife of Shiva.
She is Saraswati modified by the ascetic matted hair.
This shows the sympathy of a wife for a husband, as she adopts his
ascetic traits ( matted hair), but she is still on the numerator side.
The previous verse travelled upward to the feet.
Now we have a descending movement.
Here there is a thin, mathematical vedic Devi, bathed in moonlight.
She is theoretical, but there is also a very thin perceptual experience
of moonlight.
She wears Shiva's moon in order to identify with him inside,
although She is not on the positive level of Shiva.
In the Mahabharata, Kunti Devi is blindfolded in sympathy with her
blind husband.
In verse 4, Shankara rejects hand gestures - here he accepts
them, but at a very high level.
The reward is the poetic gift - as desired by brahmins.
The crystal beads have no colour: pure intelligence is white.
Worshipping "but once" gives the power of words - not morality etc..
Honey, milk and grapes - not a theoretical value - we descend to the
ontological level of enjoyment, and cancel the conceptual side
of the rosary and book.
Even a vedic goddess can give actual results.
Beauty arises from the cancellation of the actual and the conceptual
WORD-FOR-WORD TRANSLATION
saraj jyotsna suddham - 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
samnidadhate - not attain the presence of
madhu - honey
kshira - milk
draksa - grapes
madhuri madhurina phanitayah - pleasing sweetness
VERSE 16
KEY VERSE
DIGNIFIED MYSTICAL EROTICISM (POETRY)
MAGENTA GLORY BY CANCELLATION OF THE DAWN
WITH THE LOTUS-COLOUR
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 of most tender erotic content, shall
please those same select ones.
The Saraswati of the previous verse is more near to the vedic
context, but here she is also the daughter of Brahma.
Brahma is denominator and gives a denominator touch.
Verse 15, 16, 17, 18 all go together, as they all deal with colour effects.
Verse 17 also deals with poetry and 18 with light effects.
Shift 45 degrees to the right or to the left and you get ultra-violet
and infra-red.
Here 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" is a vedic appreciator.
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.
WORD-FOR-WORD TRANSLATION
kavindranam - in superior poets
cetah kamala vana balata parucim 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
VERSE 17
SCINTILLATING AND FLUORESCENT LIGHT (LYRIC POETRY)
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.
Vasinis are word bearing elements - semiosis is horizontal.
Syntactics, semantics and semiotics are discussed here.
To produce beauty mix Sphota - scintillating light - with Vashinis
- the meaning is derived not from single words but from sentences.
Two rival theories of semantics - Karma Kanda - one.
The spread of meaning through the phrases.
Two qualities must blend, broken moonstone scintillation = sphota,
and a fluid gleam = Vashinis.
Savitri means coming from the sun, bright.
The root meaning of Sphota is to be born, to burst into meaning.
WORD-FOR-WORD TRANSLATION
savitri bhir vacam - those word-bearing elements
sasi mani silabhanga ruci bhih - of broken moonstone lustre
vasin yadya bhih - with her word vasinis
tvam saha - as associated with you
janani - o mother
samcintayati 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
VERSE 18
KEY VERSE
A COMPLETE AURORA
VITALITY VERSUS DELICACY
KIMPURUSHAS AND CELESTIAL MAIDS ARE CANCELLED
CANCELLABLE COUNTERPARTS
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.
Here we have double refraction effects.
There are two clouds,
Two trees with ramified branches or streaks of lightning.
Between them, the Devi appears.
Girls or substitute Devis are running in a horizontal cloud.
There are two beauties, each at 45 degrees, producing a magenta sky
and a magenta earth.
The celestial damsels are numerator.
The startled eyes of a tribal girl are denominator.
The Devi is magenta and vertical.
The girls come running to him who sees the yogic vision of a
dappled dawn.
The man who is able to bring together the three grades of magenta
- corresponding to the brahmin girls, the Devi, and the wild tribal girls.
- his mind is neutralized.
A deer is neutralized eroticism, innocent and drunken.
Subrahmanya, the Devi's son, has two wives:
Devayani,who is white,
Valli, who is black.
There are "how many hundreds" of rays (running girls)
And one man - the yogi
The two cancel out: the girls are horizontal and many,
the yogi is vertical and one.
WORD-FOR-WORD TRANSLATION
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)
VERSE 19
THE RELATIVISTIC EROTICISM OF KAULA AND
SAMAYA CULTS IS REVALUED
UNILATERAL AND REVISED SHAKTI WORSHIP
DIGNIFIED EROTICS
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.
For the first time after the structure has been stated in eighteen verses,
medium and message come together in this verse, where Shankara
revises Tantra, stating the position of Advaita.
Women are attracted to you as you are to them.
Ritualism asks for benefits - you get what you deserve
- like attracts like - there is a law of togetherness or a binding force
in the universe, a cementing force.
The Goddess of the Three Worlds and the Goddess of This World.
The Goddess of This World is Kaula - asymetric worship - but it does
not attain cancellation.
Breasts below mean that the Bindhusthana or focal point is too low.
Sun and moon mean the breasts are above - asymetric and hypostatic.
The tiger is one breast, the snake the other.
Ida and Pingala - the yogi goes through the middle without going
to one side or the other.
The beauty of the three worlds is eternal.
The Kaulins and the Samayins want to taste sugar, not to be sugar.
Shankara accepts their position, but says it is "but slight" (atilaghu)
- "très ordinaire".
The girls' breasts have hair, except around the nipple, this is described as
a circle of light by Kalidasa in Meghaduta, as a hill with bamboos in
a circle that the gods look down upon.
This means that you must look at the breasts from above,
from the numerator side.
The brahmins say that women are sudras (low caste)
Here this view is corrected.
Just schematismus (structuralism, as in Kant) alone is Tantra, schematismus and cancellation is Advaita.
WORD-FOR-WORD TRANSLATION
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
Dhyayed 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
Rav indu sthana yugam - when sun and moon both
form her twin breasts
VERSE 20
KEY VERSE
COMPLEMENTARITY OF PSYCHIC POWERS
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.
Pratyahara is the centralization of tendencies
By Pratyahara here one gains two kinds of psychic powers.
The previous verse is not completely absolutist;
you have to supply the Numerator and cancel .
Consciousness is a circle, or a flower.
The yogi withdraws into it and restrains his outgoing impulses:
this is Pratyahara.
A statue is considered intersubjectively and transphysically by
the yogi inside himself - he centralizes himself and conserves his
dissipated interests.
Nectar = value = nervous energy.
A serpent crawling is in a dialectical relationship with the
hovering kite.
They are hereditary enemies - there is an accentuation of
polarity; as also with the fever-patient and the curing yogi.
WORD-FOR-WORD TRANSLATION
Kirantim ange bhyah - as emanating nectar out of your limbs all
around
Kirana nikurambo amrta rasam hrdi - gathered to his heart the
radiating essence of immortal bliss
Tvam addhatte - he who can bring You
Hima kara shila murtim eva yah- like a moonstone made image
Sa sarpanam 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
A NEW SECTION BEGINS HERE
VERSE 21
KEY VERSE
TRANSCENDENCE BY VERTICALIZATION
A THIN PARAMETER IS REVEALED
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.
This is like the situation in Kalidasa's Megha Samdesha:
the wife is like lightning, never separated from the cloud, her husband.
The wife is like lightning,
Shiva is also like lightning, this is a reversible equation,
with equality of status between the two counterparts.
WORD-FOR-WORD TRANSLATION
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
VERSE 22
REVERSIBLE EQUATION
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.
There is a word-play here:"Bhavani Tvam" means "Let me become You"
as well as : "O Goddess,You…"
Brahma, Vishnu and Shiva perform worship with their shining crowns
Advaita Vedanta is the cancellation of duality.
The intentionality of linking self and non-self is greater than prayer.
The intentionality of prayer is more important than the brute act
of prayer.
Worship is not necessary, even before the Goddess grants Sayujya
("that state of identity with You...") which is better than any grace she
might bestow.
In the relativistic vedic context, refined brahmins and gods are elevated
by their actions and made fit to worship the Devi.
Here, however, a lowly "dravidian child" without merit is the subject.
This transcends the vedic puja, or sacrifice, by Vedanta.
Even only desire to know Yoga and you go beyond the Sabda Brahman
of the Brahmins.
The diadems imply the numerator, positive side.
WORD-FOR-WORD TRANSLATION
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
Bhavani 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.
VERSE 23
ALL BUT THE OMEGA POINT IS COVERED BY MAGENTA
RELATIVITY IS REVISED TO YIELD
ABSOLUTE ORTHOGONALITY
RECIPROCITY WITHIN A QUATERNION
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 by stages.
She does not abolish, but cancels.
Magenta and the crescent have homogeneous status.
WORD-FOR-WORD TRANSLATION
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
Shanke hrtam abhut - became absorbed
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
VERSE 24
PLUS AND MINUS COMPENSATION
DOWNWARD NORMALIZATION
TRANSCENDENCE OF PHENOMENAL FUNCTIONS
IN 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.
Obeying negates.
Shiva becomes too transcendental and removed from the situation.
Problems are real - accept your reality - go inside the problem
- see Bergson's image of entering Notre Dame rather than
observing it from the outside.
The Absolute is not an object, but the result of cancellation.
Items of value, endless series of items of value strung on a
string or parameter, are equal to God.
The Devi's beauty is a value here.
Whatever a yogi is doing, he sees the Absolute always.
The Absolute is a universal value, like magenta;
it is a universal concrete.
WORD-FOR-WORD TRANSLATION
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
VERSE 25
ABSOLUTE NON-DUAL WORSHIP CANCELED
WITH DUAL VEDIC WORSHIP
THE ABSOLUTE, BOTH TRANSCENDENT AND IMMANENT
ALPHA AND OMEGA MODES REVERSIBLE
TRANSCENDING THE THREE MODES
Of the three gods, who are originated fromYour three nature
modalities,
Their worship of You, o consort of Shiva, would alone be worship
Offered toYour 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 teleological side is the Goddess above,
The ontological side is the footstool.
The three gods, worshipping the Goddess, take three postures:
One with hands above the head, bending over the Goddess.
One with hands above the head, worshipping the footstool.
One standing eternally.
This means that the three Gunas are transcended.
The three Gunas are hedonistic or relativistic values.
The first position is Vedic - waving lights - she is higher than
them, a numerator value.
The second position is Kaula, etc - the footstool they worship is
on the negative side.
The third is Vedantic: he is standing eternally, there are no benefits.
The three Gunas are transcended by double negation
- the only way to abolish evil is to dive bomb through it.
The gods are the vertical principles of the horizontal Gunas.
WORD-FOR-WORD TRANSLATION
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
VERSE 26
NATARAJA
VERTICALIZED FUNCTIONS
NEGATIVE BECOMING
A FOURTH-DIMENSIONAL SHIVA
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.
The quintuple functions are abolished vertically.
The vertical axis is not abolished.
Verses 26 to 29 or 30 have the same kind of structural implications:
two-sided cybernetics or the cybernetic retroaction of inner space.
Homeostasis - one-one correspondance and a parameter.
Conic space with two parameters.
Upward and downward logarithmic spirals - where the two spirals
cross are nodes = colour or sound.
Psychedelic space has a one-one correspondance with cybernetic
space.
WORD-FOR-WORD TRANSLATION
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
VERSE 27
KEY VERSE
REVERSIBLE RITUALISM
ONE-ONE CANCELLATION OF RITUALISTIC ENSEMBLES
THE SUM AS CONCEPTUAL COUNTERPARTS
PHYSICAL AND METAPHYSICAL ADORATION
HOMOGENEITY BETWEEN BRUTE ACTIONS AND THEIR TOTAL
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.
Physical and metaphysical adoration are cancelled when treated as
one-one ensembles.
There is one-one correspondance between acts of worship and
cybernetic language.
Actions concentrate the mind and establish bipolarity between
subject and object: this is homeostasis.
Waving lights is a figure of eight - cancellation.
"From me..", "with you.." means cancellation of the self with the
non-self.
Ritual is intentionality.
WORD-FOR-WORD TRANSLATION
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, prostrations
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
VERSE 28
THE NOUMENAL STATUS OF SHIVA
THE DIGNITY OF THE FOURTH DIMENSION
RENORMALISATION
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 becoming is not operative:
The source here being the power of Your marital string.
Woman's negative pull saves Shiva, he needs no nourishment.
This is like the process of soap manufacture, when a long flow
of soap is cut into separate bars.
The flow of soap is like Shiva
The cutting of the flow is like Shakti - a quantum is formed.
The half-life is the Devi's trick
The Devi does nothing, the string is a contract respected by Shiva.
The status of Shiva is the thinnest of parameters
Other gods have phenomenal status, nourished by negentropy (food).
Shiva is noumenal, he can feed on entropy.
Ambrosia >< poison
Negentropy >< entropy
Shiva transcends the duality between these two.
The light of Shiva shines by double negation (like shining black
polished shoes or a lump of coal).
Scientists seem to have discovered that time can be reversed.
Shiva can even immobilize a sense of duration.
The string is a contract - like Max Planck's "H":
it keeps the world together - it is the negative side of the parameter.
This is Brahman normalized - Sthanam.
Maya is no longer operative -
balance is the main teaching of this series of verses.
By "H" or by half-life, nature never allows complete evaporation,
A certain quantum is preserved - a regulating principle of nature.
The fire of doom is on the numerator, beyond the Devi,
it will descend to cancel with the highest denominator.
WORD-FOR-WORD TRANSLATION
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
VERSE 29
THE DEVI HAS ALSO A NOUMENAL STATUS,
THOUGH SHE IS FEMININE
ASCENDING TO OMEGA DIGNITY
POSITIVE CANCELLATION BY INTENTION ONLY
"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 happening in an 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 against each other.
The Goddess is here NOT mathematically thin,
there is a horizontal content also - soldiers, royal pomp, attendants.
Shiva is coming, She is about to rise.
Brahma, Vishnu etc. are existential gods - hence the hard crowns -
bypassed by verticalization from the negative side.
This is a moment of intentionality - the event takes place
above the horizontal in the world of concepts.
They are about to meet - intention -
Here there is vertical participation without carnality.
Ardhanarisvara (the form of Shiva as half-female)
- copulation is not necessary, he passes vertically
through the whole situation.
WORD-FOR-WORD TRANSLATION
Kiritam vairincam parihara purah - remove Brahma's crown from
before
Kaitabha bhidaha - of him who is called Vishnu
Kathore kotire - his hard headgear
Skhalasi 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.
VERSE 30
KEY VERSE
REVERSIBLE EQUATION BETWEEN
WORSHIPPER AND WORSHIPPED, SUPERCEDING HEDONISM
REVERSIBILITY OF PSYCHIC DIGNITY
RELATIVISTIC RITUALISM IS TRANSCENDED
VERSE 23 REVERSED
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.
There is a reciprocity between the self and non-self in attaining
psychic powers - the worshipper is worshipped.
The situation here is fully advaitic, it transcends Tantra.
Psychic powers are relativistic and worth only rejection.
The Devi gives Sayujya - identity with Her.
The rays are powers that arise fom Her psycho-physical body.
These powers are accidental attributes - but She is "eternal" or
Absolute.
"In terms of oneself" - put yourself on the Denominator side and
the Devi on the Numerator.
The fire of doom is in the future, apocalyptic and numerator
- it will come to the Advaitin who cancels the self and the non-self.
Benefits are the result of worship - "Asuddha Nirvana":
"impure nirvana" which is "of this world".
The fire of doom is the Omega point - beyond the Goddess.
WORD-FOR-WORD TRANSLATION
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 - performs
Nirajana vidhim - by light waving rite
NEW SECTION: MONOMARKS FROM 31 ONWARDS
VERSE 31
TRANSCENDANCE BY IMMOBILITY
THE CROSS-SECTION OF A CONE
RIVAL COSMOLOGIES
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.
In this verse we have upward and downward becoming.
The 64 know-how factors (Tantras) and their negative counterparts
for life fulfilment.
The 64 Tantras are technical know-how.
Mantras are the software.
Yantras are the hardware.
Jnanam, Jneyam, Parijnata.
Aksharas are letters, Panjakshara Mantra,etc.
Each Tantra makes a Siddhi.
There are four Siddhis on Shiva's side
There are four Siddhis on the Devi's side
Two forces acting in contrary directions.
64 is 8 times 8 - the directions of the compass at 8 levels.
He is hot,
She is cool.
Sadhya, Sadhana, Siddhis.
End , Means , Result.
These are all part of a ritualistic, dualistic context, they are Triputi
(Tri-basic prejudice).
The world is evaporating upwards.
She brings it down like Max Planck's "H", as a constant.
Entropy - negentropy,
evolution - involution,
explosion - implosion
- the universe is in equilibrium - cybernetic feedback.
The Devi is entropy.
"Free expertness" means belonging to the self..
Paratantra is objective.
"Life purposes" means the "purusharthas"
- Artha, Kama, Dharma, Moksha.
(the traditional four goals of life: wealth, sensuous pleasure,
righteousness, emancipation)
WORD-FOR-WORD TRANSLATION
Catuh shashtya tantraih - by 64 know-how factors
Sakalam atisandhaya bhuvanam - transcending the whole world,
while remaining immobile
Sthitas tat tat siddhi prasava para tantraih - each capable
of overtly generating its own psychic powers
Pasupati - the Lord of Beasts
Punaha tvat nirbandhat - by your insistance
Akhila purushartaika ghatana svatantram - by that free expertness
of Yours.
Te tantram kshititalam avatitarad 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
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.
Vak, Kama and Shakti - these are three sets of monomarks
with limbs related to the heart.
This stanza refers to a well-known sixteen-letter mantra
Mesure mesurée and mesure mesurante.
Visible geometry and invisible algebra.
Visible monomarks and letter monomarks.
The first set is sublated or cancelled.
1) Set - Vakbhava - all prosperity at a hypostatic level.
2) Set - Kama - the horizontal level of desire.
3) Set - Shakti - brings into being.
Hrim, Srim, Klim and Aum: some worshippers (Kaulins) think of
three sets of Devatas and try to understand your limbs and
give them certain names: Hrim, Klim etc.they end in "M" and form a triangle.
"Limbs" means the total structure is important, the limbs are
given certain names.
The gods are used as monomarks (Devatas):
all are placed as small pictures on certain Chakras or Yantras:
they denote relationships - mesure mesurante and mesure mesurée.
They are not to be mixed - they are monomarks of something else
Names also are given, as in algebra and geometry; one is visible,
and one invisible or numerical - Kshara and Akshara .
You can use both, but do not mix substance with thinking -
Kshetra and Kshatrajna, as the Bhagavad Gita states.
Algebra and geometry are made to meet by Tantra - intuitive expertness.
The Samayins relate Tantra with Gayatri Mantra:
the Kaulins use other Mantras
Shiva, Shakti, Eros -
one is Brahmanical Vedism, the other is South Indian.
- both are Mahabhogis ("great enjoyers")
Each garland has "Hrim" ("heart") linked to it: it originates in the heart.
"Charm" = mantra
The charm can be the Absolute Principle of Beauty.
Lesser benefits are also conferred by the Devi.
The lesser benefit does not contradict the greater.
WORD-FOR-WORD TRANSLATION
shivah shaktih kamah - Shiva, Shakti and Eros
kshitih athah ravih - the Earth,then the Sun
shitakiranah smarah - cold-beamed Eros
hamsah shakrah - Swan and Indra
tad anu cha - after which also
paramaraharayah - Para, Mara and Hari
ami - these
hrllekabhih tishrbhih - with the three heart monomarks
avasaneshu - at their terminals
ghatita bhajante - they adore, as joined
varnas te - these letters (monomarks)
tava janani namavayavatam - as Yours, o Mother, they adore.
VERSES 33 TO 35
ADHARAS AS THE RESULT OF THE CANCELLATION OF
COUNTERPARTS
VERSE 33
SAMAYIN MONOMARKS
GARLANDS OF MONOMARKS
STRUCTURAL DYNAMISM STUDIED WITH MONOMARKS
Eros, Source, Wealth; this triplet placing first within Your charm,
O lone and eternal one; inumerable 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.
Cultivation of the same as verse 32
- now the modus operandi is given.
The dynamics of hedonistic ritual.
There are two versions:
VERSE 32 - An Aryan stratification: joy (Bhoga) as well as
Vedism.
VERSE 33 - Maha Bhoga - acting under the aegis of the
Absolute, sacrificed into the fire.
The Samayins are ritualistic Vedic Brahmins; they use beads,
sacrificial fire, the Gayatri Mantra; and are based on the Shakta Upanishads.
Siddhis are by-products, they do not invalidate the main product,
which is salvation.
The rosary of philosophers' stone implies that these are intelligent people
who can read the Veda - the fire of Shiva is necessary
if Shakti is to be worshipped.
The beads mean: "a thousand times, like the beads on a rosary"
Kamadhenu, the cow which grants all wishes, is on the Numerator
- ghee drips like rosary beads - a comparison with a numerator reference.
A figure of eight is produced from the cow, denoting eternal enjoyment.
A charm is a Mantra.
The charm can be the absolute principle of beauty
The lesser benefits are also conferred by the Devi:
the lesser benefit does not contradict the greater.
WORD-FOR-WORD TRANSLATION
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
Bhajanti tvam - they worship You
Chintamani gunani baddhaksha valayahi - telling rosaries of
philosophers' stone
Shiva agnau - into the fire of Shiva
Juhvantaha - ever sacrificing
Surabhi ghrta dhara ahuti shataih - by hundreds of streaks of
clarified butter oblations from the celestial cow (Surabhi)
VERSE 34
VERTICAL PARTICIPATION
CANCELLATION AT THE HYPOSTATIC LEVEL
CANCELLATION - RECIPROCITY OF BODIES
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.
The new sinless body is on the numerator.
The Devi is the body of Shiva because he is purely mathematical.
Verses 32 and 33 revise Kaula and Samaya: here, Shankara states
his own position and links them.
The breasts are hypostatic - they are sweat glands that turn into
milk, which comes from the skin, not from the stomach, in a way
resembling photosynthesis, that is - derived from light
- hence the reference to the sun and moon.
"Sinless" - the breasts are numerator and of a pure order.
WORD-FOR-WORD TRANSLATION
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 beneficient
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
VERSE 35*** (KEY VERSE)
DESCENDING SET OF VALUES
THE REVERSE OF VERSE 34
CANCELLATION AT A NEGATIVE LEVEL
DESCENDING TO THE FIRST DIMENSION
THE ALPHA - OMEGA LINK PRESERVED
The wind 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 bliss substantial, do assume the role of Shiva- bride,
and thus triumphant rule.
This is a descending series of manifested items.
There is a series of values representing chakras.
WORD-FOR-WORD TRANSLATION
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.
VERSE 36
AJNA CHAKRA
(MEANS: COMMAND OR POWERS OF ABSTRACTION OR WILL)
THE SUMMIT OF MEDITATION
INTENSE INTELLECTUAL CANCELLATION
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 TRANSLATION
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 transcendant Shiva
Pari milita parshvam parachita - whose flanks are illumined by
the light of the intelligibles beyond
Yam aradhyan 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.
VERSE 37
VISHUDDHI CHAKRA
VISUDDHI MEANS "VERY PURE"
SYMMETRY BETWEEN ALPHA AND OMEGA POINTS
In Your Vishuddhi 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 TRANSLATION
Vishuddhau te - Your Vishuddhi 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
Chakoriva - like a female partridge
Jagati - the world (hereunder).
VERSE 38
ANAHATA CHAKRA
MEANS "NEVER KILLED", OR A BELL NOT STRUCK,
OR "UNDISTURBED"
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 TRANSLATION
Samun milat samvit kamala makaranda - (blooming) lotus in
consciousness enjoying the nectar
Ika rasikam bhaje - (I adore) intently
Hamsa dvandvm - 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 adatte doshat - which extracts from dross
Gunam akhilam - all goodness (therefrom)
Adbhyah paya eva - like milk from water.
VERSE 39
SWADHISTHANA
(TRADITIONALLY "MANIPURA" IN THIS POSITION)
MEANS "BASED ON ONESELF"
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 TRANSLATION
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 racayati - renders to it the cooling touch
of early spring.
VERSE 40
MANIPURA - (literally "jewelled city")
REALISTIC CANCELLATION - TRAGEDY
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, agonized by the heat of Shiva-sun,
It sheds its showering waters.
WORD-FOR-WORD TRANSLATION
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
Varshantam - as it pours down in rain
Hara mihira tapatam tribhuvanam - while over the three worlds
agonized by the heat of Shiva-sun
VERSE 41
MULADHARA (MEANS "ROOT")
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.
NEW SECTION
VERSES 42-49: COMPLEMENTARITY
OF BOWS AND CRESCENTS AT DIFFERENT LEVELS
OF HYPOSTASY - BRACKETING
VERSES 49-51: THE FACE AS DIAL OR INDICATOR
VERSE 42
KEY VERSE
THE OPPOSITE OF VERSE 48
VERTICALIZED ORBS
THE FUSING OF 12 SUNS AND ITS DUPLICATIONS
These sky orbs twelve attained to rubyhood and placed close
together,
He who can praise thusYour 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.
Ruby stands for twilight.
WORD-FOR-WORD TRANSLATION
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 nideyacchaya churana shabalam chandra shakalam - when by
reflected glory have then in his mind a slender crescent
Dhanush shaunasiram - as Indra's bow
Kim iti - whether it is not
Na nibadhnati dhishanam - present to his mind.
VERSE 43
SHOWS THE DIFFERENCE BETWEEN
SUBSTANCE AND ATTRIBUTE
ONTOLOGICAL RICHNESS AND TELEOLOGICAL INDIGENCE
THE OMEGA-POINT DARKNESS IS CANCELLED
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.
Indigence = lack of fragrance
WORD-FOR-WORD TRANSLATION
Dhunotu dhvantam nah - let it banish the darkness within us
Tulita dalitendivara vanam - the blooming blue lotus forest
Ghana snigdhash 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
Balama thana vati vitapinam - of the trees in Indra's garden.
VERSE 44
THE VERTICAL PARAMETER PRODUCED UPWARDS
THE INVASION OF RIVAL HORIZONTAL FORCES
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.
The invasion of rival horizontal forces.
VERSE 45
BEES AROUND THE LOTUS FACE
CENTRAL AND PERIPHERAL AMBIVALENCE
COMPLEMENTARY COUNTERPARTS
Your face, exuding perfume, as it gently smiles,
HavingYour bright teeth for filament,
when surrounded by Your natural curls,
Like so many reveling, honey-licking bees;
Each the eye of the Eros-burner, puts to shame the beauty of the lotus.
Filament = inner parts of a flower.
VERSE 46
ABSOLUTE BEAUTY RESULTANT
OF TWO CRESCENT MOON BRACKETS
BEAUTY PRODUCED BY ONTOLOGY AND TELEOLOGY
COMING TOGETHER
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.
VERSE 47
THE TRAGIC CONTRADICTION BETWEEN THE BOWS
OF EROS AND GODDESS
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 God of love, held by his other hand,
His arm and fist hiding the middle part.
Eros wants to shoot arrows in opposite directions.
One arrow of sympathy, which is horizontal
One arrow upwards, to shoot Shiva, which is vertical.
The two bows are at right angles.
VERSE 48
KEY VERSE
THE VERTICALIZATION OF WHAT IS HORIZONTAL
OPPOSITE OF VERSE 42
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.
Tilted at 90 degrees the sun and moon produce vertical twilight.
VERSE 49
EACH CITY HAS A PERSONALITY
REPRESENTING 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.
There is a play on words here: Vishala etc. are the names
of famous cities, also words meaning expansive, auspicious etc.,
used to describe the Devi's glance.
Vishala (the expansive) implies the horizontal.
VERSE 50
JEALOUSY AS A CONTRADICTION BETWEEN
HORIZONTAL AND VERTICAL
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
VERSE 51
7 OF THE NINE RASAS (SHADES OF AESHETIC INTEREST)
7 MOODS, EROTIC OR AESTHETIC INTERESTS,
SOMETIMES VERTICALLY NEUTRALIZED
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.
SERIES 52 - 60
NEW SECTION
FOURFOLD STRUCTURES ON THE FACE OF THE DEVI
PSYCHO-PHYSICAL REACTION
VERSE 52
KARUNA KATAKSHA
NO SIN IN KINDNESS PUSHED TO THE HORIZONTAL LIMIT
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.
Fully horizontal means fully in love, sympathetic.
Jealousy is the result of a 90 degree deflection.
Karuna is horizontal - Her pride in Her family is denominator -
not directed up to Shiva.
VERSE 53
HORIZONTAL GUNAS
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 red, white and black colours of her eyes are like the three Gunas,
or modalities of nature
The three Gunas are like a folded fan, absorbed into a horizontal
gleaming line.
VERSE 54
THE THREE GUNAS MERGE WHEN FOCUSED CENTRALLY
O one of kindly, sympathetic regard,
Your heart being given over to the Lord of Beasts:
of rivers such as Shona, Ganga andYamuna,
Coloured red, white and black:
Their sacred waters You do blend indeed
into sinless confluence for our purification.
Sankara is describing the purificatory bathing at the sacred meeting
of three rivers, as at Triveni at Allahabad. This is compared to the
inner corner of the eye of the Devi.
The eyes are focused on the centre in meditation.
The three modalities of nature, the gunas, are folded vertically.
Ritualistic bathing in the Ganges: you abstract and generalize
the river and yourself - cancellation occurs.
Your personality and the personality of all other bathers attains
to homogeneity.
VERSE 55
NEUTRALIZATION BETWEEN VERTICAL AND HORIZONTAL
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 neutralized.
There is a neutral balance between noumenal and
phenomenal aspects of creation.
VERSE 56
PARTICIPATION OF EYE AND EAR
THE PLAY BETWEEN VERTICAL AND HORIZONTAL
FIGURES OF EIGHT
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.
Aparna, another name for the Devi, means without leaf .
Gossip at the foot of the ears means that the conceptual participates
with the perceptual by circulation.
VERSE 57
A SIDE GLANCE ACTING AT A DISTANCE
RECOGNITION WITHOUT FAVOURITISM
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.
The "long-extended regard" refers to a Kataksha,
or side-glance of the Devi.
VERSE 58
ENIGMATIC PARADOX OF PSYCHO-PHYSICAL DYNAMISM
STATED GLOBALLY
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 toYour side-glances, it gives the
impression of the fixing of the arrow.
Ear and eyebrow limits with Eros' arrow aimed at 90 degrees.
VERSE 59
MORE DIRECT VERTICO-HORIZONTAL INTERACTION
A VERTICALIZED VERSION OF SARASWATI - PARVATI
PARTICIPATION
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.
VERSE 60
PERCEPTUAL AND CONCEPTUAL VALUES
INTERACTION BETWEEN TWO DICTIONARIES
RECIPROCITY BETWEEN METALLIC SOUNDS AND WORDS
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 pitched jinglings.
61 - 70 VERTICAL PARTICIPATION AT THREE LEVELS
INTIMATE PARTICIPATION AND ONE - ONE CORRESPONDENCE
VERSE 61
A HIERARCHY OF OVERGENEROUS VALUES
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.
STRUCTURE P7 - P124 - V61
Inside and outside plenitude.
VERSE 62
THING AND THING SIGNIFIED HAVE A
DANCING PARITY BETWEEN THEM
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?
There is a figure 8 dance in search for parity between the reflected
redness of the teeth and the redness of the lips.
VERSE 63
PARTICIPATION IN TERMS OF ENJOYING MOONLIGHT
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.
Partridges, or Chakora birds, are supposed to live by drinking moonlight.
VERSE 64
PARTICIPATION AT THE TIP OF THE TONGUE (ADHYASA)
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,
which redness passes to the numerator side.
VERSE 65
POLYVALENT PARTICIPATION BY SKANDA
O Mother, they merge, those mouthfuls of betel-juice of Your face,
As Skhanda,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.
VERSE 66
LINE OF SEPARATION
THE PRIMACY OF PARTICIPATION PASSES TO ONTOLOGY
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.
VERSE 67
THE FATHER'S TOUCH OF THE CHIN IS STATIC
THE HUSBAND'S TOUCH 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.
VERSE 68
CONTRAST ENHANCES BEAUTY
MUDDY PUTS CLEAR IN RELIEF
THE MERGING OF THE TWO SIDES OF THE SITUATION
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 TRANSLATION
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 guru bahula jambala malina - smudged by excess of black
cosmetic paste
Mrnali lalityam vahati - the lotus creeper suppleness
Yad adhah - beneath the same
Hara latika - a garland of pearls.
VERSE 69
GOOD MUSIC IS BASED ON 3 SUBTLE LEVELS/VARIATIONS,
WHICH ARE VERTICAL
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 substrands,
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.
The auspicious three lines on the Devi's neck, like the three strands on
her marital thread, are compared to the three nature-modalities or Gunas,
as well as Gati, Gamaka and Gita: time, syncope and melody.
Three folds on the neck are existential.
Swaram, Layam, Ragam are also implied.
(see A.Daniélou on Indian musical theory)
WORD-FOR-WORD TRANSLATION
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 substrands
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
VERSE 70
FOURFOLD ONE-ONE CORRESPONDENCE AT TWO LEVELS
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 is ashes which is used by Shiva to place
three ritual lines upon his forehead.
WORD-FOR-WORD TRANSLATION
Mrnali mrdvinam - of the lotus core tender
Tava bhuja latanam chatasrnam - 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 samtrasyan prathama mathanad andhaka 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 gestures (one for each head).
71 - 80 BRACKETING AND ONE/ONE CORRESPONDENCE
VERSE 71
UPPER AND LOWER LIMITS MARKED OUT
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 TRANSLATION
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 charana 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.
VERSE 72
MUTUAL ERROR FROM TWO POINTS ON THE VERTICAL AXIS
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.
The mother sees the child as an elephant,
The child sees the mother as an elephan
Hallucination both ways.
WORD-FOR-WORD TRANSLATION
Samam devi - equally at once, o Goddess
Skanda dvipa vadana - (dvipa = twice drinking:
i.e. both by trunk and mouth)
pitam stanayugam - by Skanda and Ganesha sucked,
the twin breasts.
Tava idam - yours these here
Naha khedam haratu - let it banish our misery
(abolish our paradox)
Satatam - for ever
Prasnuta mukham - milk-spouting
Yad alokya - which, on seeing
Ashanka kulitah hrdayah - with misgivings in his heart
Hasa janakaha -
Svakhumbau herambah parimrshati - as he feels his own front
Hastena jhaditi - causes laughter ( in Skanda)
VERSE 73
COMPENSATION BETWEEN HIGHER NOURISHMENT,
GIVING PURER LIFE
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.
High, shoulder-borne breasts mean hypostatic nourishment.
A higher source of life results in innocence.
WORD-FOR-WORD TRANSLATION
Amu te vakshojau - these Your breasts, shoulder-borne
Amrta rasa manikya kutupau - are nectar-bearing ruby pots
Na sandeha spandaha - without any trace of doubt
Naga pati patake - o banner of the King of Peaks
Manasih nah - in our mind
Pibantau tau - drinking (thereof) the two (Skanda and Ganesha)
Yasmat - by reason of it
Avidita vadhusanga rasikau - innocent of conjugal joy
Kumarau adi api - even now, infant sons they remain.
Dvirada vadana kraunca dalanau - the elephant-faced and the
mountain-splitting Skanda.
VERSE 74
A PARAMETER DESCENDING FROM PEARL TO RUBY AND
BLACK (HAIR) FROM THE DIVING OF EROS
BELOW THE O POINT
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.
WORD-FOR-WORD TRANSLATION
Vahati - it is wearing
Ambe - o Mother
Stambera madanuja kumbha prakrti bhih - derived from the frontal
knobs of the elephant demon
Sama rabdham mukta mani bhih - pearls fabricated
Amalam hara latikam - killed by Shiva
Kucha bhogam - the mid-bust region
Bimba adhara ruci bhih - with added lip-red sweetness
Antah shabalitam - made variegated from within (giving
irridescent glow to pearls)
Pratapa vyamishram - mixed with his exploits
Pura damayituh - of the controller of the cities
Kirtim iva - like the reputation
Te - for You
VERSE 75
THE MILK OF WISDOM EQUATED WITH WORDS OF WISDOM
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.
WORD-FOR-WORD TRANSLATION
Tava stanyam manye - Your breast-milk, I consider
Dharani dhara kanye - o maiden born to the Earth-Supporting Lord
Hrdayatah - from the heart
Paya para varah - as an ocean of nectar
Parivahati - as flooding out
Sarasvatam iva - as pertaining to word wisdom
Daya vatya dattam - as offered by one of kindness
Dravida shishuh - this child of the dravidian context
Asvadya tava - Yours having tasted
Yat - by which reason
Kavinam praudhanam ajani - born amidst superior poets
Kamaniyah kavayita - a composer of charming verse
VERSE 76
THE PARAMETER CONTINUES BELOW THE O POINT
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.
WORD-FOR-WORD TRANSLATION
Hara krodha jvala vali bhih - by the encircling flames of the ire
of Shiva
Avalidhena vapusha - with body engulfed
Gabhire te nabhi sarasi - in the profound navel lake of Yours
Krtah sangah - having dived
Manasi jaha samuttasthau - the mind-born god eros emerged
therefrom
Tasmat - by that reason
Achala tanaye - daughter of the mountain
Dhuma latika - the creeper-like streaks of smoke
Janas tam - them, the people
Janite - they take to be
Janani tava roma valih iti - o Mother as Your rows of hairs
VERSE 77
FINE STRUCTURALIZED SPACE
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.
WORD-FOR-WORD TRANSLATION
Yad etat - this which is here seen
Kalindi tanu tara taranga krti - having the form of superfine
ripples on the river Kalindi
Shive - o Shiva Consort
Krshe madhye - at Your slender middle region
Kinchit - that something
Janani - o Mother
Tava yad - Yours which is
Bhati sudhiyam - looms inthe mind of contemplatives
Vimardat anyonyam kucha kala shayoh - reduced by the friction of
Your pot-like breasts
Antara gatam - entering inside (the cavity of the navel)
Tanu bhutam vyoma - pure space reduced to ethereal particles
Pravishad iva nabhim - as if entering into the cavity of the
navel
Kuharinim - which has a hollow cavity.
VERSE 78
THE O POINT WITH FOURFOLD POLYVALENCE
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 her pleasure-bower,
While to the eyes of the Mountain Lord,
The cavern mouth for his austerities.
WORD-FOR-WORD TRANSLATION
Sthiro ganga vartah - still gangetic whirlpool
Stana mukula roma vali lata kala valam - as the flower-bed for
the creeper of lines of hair for which Your breasts are buds
Kundam kusuma shara tejo huta bhujah - the sacrificial fire-pit
for receiving the offerings of the glory of Eros.
Rateh lila garam - for Rati her pleasure bower
Kim api - and as what not
Tava nabhir giri sute - o daughter of the peak,Your navel
Bilad varam siddheh girisha nayananam - to the eyes of
Shiva the cave for austerities to bear fruit
Vijayate - it reigns supreme
VERSE 79
PRECARIOUS VACUITY AT THE O POINT
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.
WORD-FOR-WORD TRANSLATION
Nisarga kshinasya - for what is naturally slim
Stana tata bharena klama jusho - fatigued by weight of bust form
Naman murteh - having the figure bent down
Nari tilaka - o best among women (tilaka = beauty spot on
forhead)
Shanakaih trutyta iva -
Chiram - forever
Te maddhyasya - for Your waist region
Trutita tatini tira taruna - the likeness of a tree on a
collapsing brook bank
Sama vasthah sthemnaha - equality of stable state
Bhavatu kushalam - let there be well-being (or security)
Shaila tanaye - o Daughter of the Mountain.
VERSE 80
FULL HORIZONTALITY WITH A THIN MIDDLE GROUND
RECIPROCITY BETWEEN HORIZONTAL DEVELOPMENT
AND VERTICAL THINNESS
O Goddess, having madeYour 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,
With three strands of a wild creeper, he presently binds.
Speed glows - time shrinks
There is reciprocity here between the horizontal and the vertical
The limit of horizontality implies the limit of verticality.
WORD-FOR-WORD TRANSLATION
Kuchau - the pair of breasts
Sadyah svidyat tata ghatita kurpasa bhidurau - bursting the
knotted bodice and presently perspiring
Kashantau dormule - rubbing at the upper arms
Kanaka kala shabau - having the brilliance of twin golden pots
Kalayata - he who makes
Tava tratum - these Yours to save
Bhangat - from breaking
Alam iti - saying enough
Valagnam - the mid region
Tanu bhuva tridha naddham - the god of love has bound by threefold
strands
Devi - Goddess
Triva lila vallibhih - by three strands of a wild creeper
Iva - it would seem
VERSE 81
SUMMARY OF STRUCTURAL DETAILS
ON THE ONTOLOGICAL LEVEL
PRIMACY FOR THE ONTOLOGICAL ABSOLUTE
FIGURE 8 CIRCULATION BETWEEN
EXISTENCE AND SUBSISTENCE
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.
WORD-FOR-WORD TRANSLATION
Gurutvam vistaram - ponderability and extensiveness
Kshiti dhara patih - the earth supporting Lord
Parvati - o Mountain Daughter
Nijat nitambat acchidya - cutting off from his own proper hips
Tvayi harana rupena - to You by way of dowry
Nidadhe - he bestows
Atah te - this it is (Your)
Vistirno gurur ayam - which is both weighty and expansive
Vishesham vasumatih - the whole earth
Nitamba pragbarah - by prior substantiality
Sthagayati - cancels
Laghu tvam nayati cha - confers lightness on it also
VERSE 82
BALANCE BETWEEN NUMERATOR AND DENOMINATOR
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 knobs of the heavenly elephant
You out-do, o Mountain Daughter triumphant.
VERSE 83
THE UNIVERSAL CONCRETE IS HERE RECOGNIZED
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.
WORD-FOR-WORD TRANSLATION
Parajetum rudram - to give battle to Shiva
Dviguna shara garbhau giri sute - his quiver duplicated,
O Mountain Daughter
Nishangau - (they are) a pair of pillars
Janghe te - these legs of Yours
Vishama vishikoh - the one of keen arrows (Eros)
Badham akrta - he surely made
Yad agre - at their tips
Drshyante - they are seen
Dasha shara phalah - ten arrowheads
Pada yugali nakha agra cchadmanas - simulating the toenails
of the twin feet
Surama kuta sanaika nishitaha - sharpened solely on whetstones
which are the crowns of gods.
VERSE 84
THE CANCELLABILITY OF VERTICAL LIMITS
O 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 from 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.
Top and bottom are interchangeable.
WORD-FOR-WORD TRANSLATION
Shrutinam murdhano - the crest point of scriptural wisdom
Dadhati - they indicate
Tava yau - those two of Yours
Shekha rataya mam api - by being crest jewels as for me also
Etau - such these (two)
Matah - o mother
Shirasi dayaya dhehi - kindly place upon my head
Charanau yayoh - the feet for which
Padyam pathah - ablution water
Pashu pati jata juta tatini - is the brook in Shiva's matted hair
Yayoh laksha lakshmir - for which too,the red paste glory
Aruna hari chudamani ruchih - is the magenta glory of Vishnu's
crown
VERSE 85
MYSTICAL THRILL
Spoken words of worship do we offer to those 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.
WORD-FOR-WORD TRANSLATION
Namo vakam brumo - spoken words of worship do we offer
Nayana ramaniyaya - beauteous to view
Padayoh - to the twin feet
Tava asmai dvandvaya - for these your pair
Sphuta ruchi rasa lakta kava te - smeared over with brilliant
magenta glory (paste)
Asuyat yatyantam - extremely jealous
Yad abhi ananaya sprhayate - to contact them by being kicked
Pashunam ishanah pramada vana kankeli tarave - towards the Ashoka
tree of the pleasure grove (intoxication)
VERSE 86
ONTOLOGY MEETS TELEOLOGY RATHER ABRUPTLY
CONCEPTUALISM REDUCED STILL FURTHER IS 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.
The Alpha point of one touches the Omega point of the other.
The family honour of Parvati is involved.
Nominalistic indifference of Shiva.
WORD-FOR-WORD TRANSLATION
Mrsha krtva gotra skhalanam - having inadvertently defaulted in
respect of Your family name
Atha vailakshya namitam - then stooping in shame
Lalata bhartaram - on Your husband's forhead
Charana kamale tadayati te - when the two lotus feet are kicking
Chirat - what is long standing
Antah shalyam - rancour
Dahana krtam - caused by the burning of Shiva
Unmulita vata - having wholly abandoned (plucked out) his rancour
Tula koti kvanaih - by sound rising from the end of ankle
Kilikilitam - with jingle bells
Ishana ripuna - by the enemy of Shiva
VERSE 87
FOURFOLD 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 dusk and after;
Making Lakshmi's bowl overgenerous to Your vedic worshippers,
Such the twin lotus of Your foot, it triumphs:
What wonder herein?
There is a quaternion of lotuses, each with a different status of existence
"Sleeping at night" implies the right-hand side.
There are four epistemological types of existence:
Concrete, Virtual, Conceptual and Actual
WORD-FOR-WORD TRANSLATION
Himani hantavyam - capable of being killed by snow
Hima giri nivasaika chaturau - (Your twin feet) fully at home
on the snow peak
Nishayam nidranam - sleeping at night
Nishim charama bhage cha vishadau - and in bloom at dusk and day
Varam lakshmi patram - as a desirable seat for Lakshmi
Shriyam ati srjantau samayinam - overgenerous in gifts bestowed
on Your vedic worshippers called Samayins
Sarojam tvad padau - such Your twin lotus feet
Janani jayata - o Mother, they triumph
Chitram iha kim - what cause for wonder here?
VERSE 88
ABOLISH PARADOX BETWEEN ONTOLOGY AND TELEOLOGY
A PUN ON THE CONCEPTUAL AND PERCEPTUAL IMPORT OF VALUES
Your foot is the seat for good refuge, 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?
WORD-FOR-WORD TRANSLATION
Padam te kirtinam prapadam - Your foot is the supreme seat of
good repute
Apadam devi vipadam katham nitam - how then from danger it was
led to its denial
Sad bhih kathina kamathi karpara tula - by the good poets or
writers as equal in hardness to the tortoise shell
Katham va - however could it have been
Bahu bhyam - by both hands
Upaya mana kale - at his wedding time
Pura bhida - by the destroyer of cities
Yad adaya nyastam - the same was taken and placed
Drshadi - on the ritual stone block
Dayamanena manasa - with tender mind (or supple state of)
VERSE 89
BOTH HYPOSTATIC AND HIEROPHANTIC VALUES
REVIEWED UNDER THE ABSOLUTE
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.
VERSE 90
VERTICAL ABSORPTION IN ABSOLUTE VALUES
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
beehood.
This is Vedantic salvation.
Vertical affiliation within a circle of horizontal interest.
WORD-FOR-WORD TRANSLATION
Dadane dine bhyah - giving to the needy
Shriyam anisham - wealth incessantly
Ashanu sadrshim - according to desire
Amandam - not slowly (plentifully and quickly)
Saundarya prakara makarandam - the honey of the celestial
blossoms of beauty
Vikirati tava - what distributes all around Your
Asmin mandara stabaka subhage - into such a beauty of the cluster
of celestial blooms
Yatu - let it attain
Charane nimajja - immersed into the feet
Maj jivah - my life
Karana charanah - the six organs (with mind) for feet
Shat charanatam - into six-footed beehood.
VERSE 91
LESSONS TO CYGNETS
Your young domesticated cygnets, intent on learning from You the
sportive pose of steps,
Practicing 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.
WORD-FOR-WORD TRANSLATION
Padanyasya krida parichayam iva - as if practicing the sportive
pose of steps
Arabdhu manasah skhantalah - intending to begin, still making
mistakes
Te khelam - Your lovely gait
Bhavana kala hamsa - the domesticated cygnets
Na jahati - do not abandon
Atah tesham shiksham - thus their instructions
Subhaga mani manjira ranita acchalad - with the sound of gem-set
anklets imitating
Achakshanam - as if teaching
Charana kamalam - lotus feet
Charu charite - o one of graceful gait
VERSE 92
DOWNWARD NORMALIZATION OF DEVAS
FROM THE OMEGA POINT
Gone as they are to Your couchood, 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.
WORD-FOR-WORD TRANSLATION
Gatah te mancha tvam - gone as they are to Your couchood
Druhina hari rudreshvara bhrtah - Brahma,Vishnu and Shiva,Your
functionaries
Shivah - Shiva the supreme
Svacchac chaya ghatita kapata pracchada patah - wearing a canopy
derived from crystal light
VERSE 93
TRANSPARENT BUT FIRM ONTOLOGICAL
INNOCENCE IN A GIRL
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.
WORD-FOR-WORD TRANSLATION
Arala kesheshu - curly of hair
Prakrti sarala manda hasite - with smile of natural simplicity
Shirishabha chitte - with a mind having the magenta-flower-
supple glory in Her mental state
Drshad upala shobha kuchatate - at the bust region like a kitchen
mashing stone
Bhrsham tanvi maddhye - extremely slender of waist
Prthur urasi jaroha vishaye - sleek in respect of Your bust and
hip, with solid shoulders and hips
Jagat tratum shambhohi - to save Shiva's world
Jayati - she triumphs
Kauna kachid - a certain kindliness
Aruna - (called) magenta
VERSE 94
CIRCULATION BETWEEN ESSENCE AND SUBTLE EXISTENCE
IN THE PHYSIOLOGICAL AND COSMOLOGICAL
BODY OF THE GODDESS
The dark zone of the moon it 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 again and again.
WORD-FOR-WORD TRANSLATION
Kalankah - the dark zone
Kasturi - is musk
Rajani kara bimbam jala mayam - the orb of the moon is watery
Kala bhih kapuraihi - the phases are camphor
Marataka karandam - the box (casket) made of ebony
Nibiditam atah - are only packed with these
Tvat bhogena - by Your joys
Pratidinam idam - daily this
Rikta kuharam - this, having empty space inside
Vidhir bhuyo bhuyo - Brahma again and again
Nibidayati nunam - fills up indeed
Tava krte - for Your sake
VERSE 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.
WORD-FOR-WORD TRANSLATION
Pura ratah antah puram asi - You are the consort of Shiva,living
in the inner appartments
Tatah - by reason of this
Tvach charanayoh saparya maryada - as applied to Your feet the
equivalent for worship
Tarala karananam - for those with unstable inner faculties
Asulabha - not easy
Tatha hi - this is surely
Ete nita shata makha mukhah - these here such as Indra and
others
Nitah - they are led
Siddhim atulam - to unequalled psychic powers
Tava - (from) Your
Dvaropanta sthiti bhih - just outside Your door
Animadhya bhih - together with such as atomicity etc.
Amarah - those divinities
VERSE 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.
No duality.
WORD-FOR-WORD TRANSLATION
Kalatram vaidhatram - wifehood in the context of Brahma
Kati kati bhajante na kavayah - how many poets do not pray for
Sriyo devyah ko va na bhavati patih - who is it that cannot
become the husband of the goddess of wealth (Sri = wealth)
Kair api dhanaih - by having some sort of wealth
Maha devam hitva - outside Shiva (omitting Shiva)
Tava - Your
Sati - o true wife
Satinam acharame - ultimate meaning of constancy
Kucha bhyam asangah - the contact with the breasts
Kuravaka taroh api - even for the Ashoka tree
Asulabhah - not easy
VERSE 97
THE MAYA VISION SUPERIOR TO THE
TURIYA (FOURTH STATE) 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.
WORD-FOR-WORD TRANSLATION
Giram aha devim - as the Goddess of the Word
Druhina grhinim - as Brahma's wife
Agama vidah - the knowers of Vedic wisdom
Hareh patnim padmam - as Vishnu's wedded one Lakshmi)
Hara saha charim adri tanayam - the consort of Shiva, daughter of
the high peak
Turiya kapi tvam duradhi gamanih sima - some as the fourth state
of boundless greatness, difficult to attain
Mahima maha maya - as the great Maya
Vishvam bhramayasi - You turn the world around
Para brahma mahishi - as Queen of the Ultimate Absolute
VERSE 98
THE FINAL SURRENDER OF THE VIDYARTHI
When, o Mother, tell me, shall thus 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?
WORD-FOR-WORD TRANSLATION
Kada kale matah - when o mother
Kathaya - tell me
Kalita laktaka rasam - mixed with magenta sap
Pibeyam vidyarthi - shall he drink,this wisdom-seeker
Tava charana nirne jana jalam - the ablution water of Your foot
Prakrtya mukanam api cha - even for one dumb born also
Kavita karanataya - as the cause of becoming a poet
Kada dhatte - when will he enjoy
Vani mukha kamala tambula rasatam - the flavour of the betel
juice in the lotus mouth of the Word-Goddess
VERSE 99
CENTRALIZED FOURFOLD NORMALIZATION
OR CANCELLATION IN THE ABSOLUTE
Sporting with Saraswati and with Lakshmi as co-consort with
Brahma and with 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.
WORD-FOR-WORD TRANSLATION
Sarasvatya lakshmya - in the company of Saraswati and Lakshmi
Vidhi hari sapatnah - co-consort with Brahma and Vishnu
Viharate - sports
Rateh pativratyam sthilayati - he disrupts the constancy of
Rati to her lord
Ramyena vapusha - by a pleasing body
Chiram jivan iva - even living thus long
Kshapita pashu pasha vyati karah - with banished animality and
bondage
Para ananda bhikhyam - of what is known as ultimate bliss
Rasayati - he enjoys
Rasam - the taste
Tvad bhajanavan - Your worshipper
See Kumarasmbhava, Chapters 1 and 2; Rati weeps for Kama (Eros).
Kama has no limbs on the Denominator
Kama has limbs on the Numerator - and gets burned by Shiva.
VERSE 100
ALL ACTION ABOLISHED IN FAVOUR
OF UNITIVE UNDERSTANDING
To carry out the ritual propitiation of the sun
by waving of 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.
END