Continuation of manuscript notes in Curran de Bruler's hand from
SOURCE SLG2, now called SLG3 to facilitate handling on computer.


P1 to P63 - V31 to V41

P1- Verse 31

P8- Verse 32

P14- Verse 33

P22- Verse 34

P23- Verse 35

P31- Verse 36

P36- Verse 37

P41- Verse 38

P47- Verse 39

P54- Verse 40

P59- Verse 41


The 64 chakras (Tantras) are meditated upon by Shiva:
He knows all the mechanical devices of the Tantra.


- By means of 64 techniques (each having its corresponding Siddhi) (each its own specific power generating) - Having transcended ( meditated away) the world - Remaining in this fashion - The Lord of Beasts (Shiva) - Again by your insistence (by the Devi's insistence) - Capable (or free) to bring to get Her all aims of man - Such your technical know-how - The stable surface of the earth (world) - Made to descend into being

Each of the chakras has its own siddhi (psychic power) in one-to-one correspondence.

Shiva's function is to abstract and generalise the 64 chakras. The Devi insists that he not go too far on the plus side. There is an ascending (Shiva) and a descending (Devi) function.

Here the negative descending force counters the ascending tendency - thus calling the world again into existence.

SLG3 - P2

Whatever aims man is capable of bringing about - he must have food and philosophy and love and salvation (Dharma, Artha, Kama, Moksha - the 4 goals of life according to tradition)

The Devi has the freedom of bringing together, by her expertise with technical aspects of the universe, all the things that were evaporated by Shiva: She will provide a stable ground so that mankind may pursue righteousness. She has a power equal and opposite to Shiva's, and through that power She makes it possible for humanity to pursue a purposeful existence. This stable surface of the world is the horizontal principle. This world has come down onto a horizontal base on which mankind can pursue existence. "Already brought into being" means that She has already provided this base. Shiva can destroy only after creation.

SLG3 - P2


The Devi says:" Why do you want to ascend so high - don't you know that men and animals must have a base on which to live?" Shiva is conceptualising the 64 chakras, each of which gives birth to its corresponding siddhi.
SLG3 - P3
This corresponds to explosion, to a centre-directed process of becoming.
(X and X', Y and Y' and X' and Y' are not interchangeable.)


This force or tendency is opposite to that of the Devi,
which can be called "implosion". ("sva-" in svatantra means "one's own)


The ability to generate these powers through his "savoir faire" is the power of Shiva - and so, one who meditates on the chakras will simply stay at that point - with the power of the siddhis (psychic powers).
The Devi has the opposite ability or function.
But these two must be meditated upon by the devotee as functioning together as parts of the same whole - the Absolute.
Paratantra (Shiva) and Svatantra (Devi) are here represented with their opposite functions and attributes: the Immanent and the Transcendent.

SLG3 - P4

His perfected way of dealing with this world is toward the numerator side - this is Paratantra.
This is made to descend by the Devi.- this is Svatantra.

(The Malayalam commentary to this verse seems to suggest that it is all right to kill as a sacrifice to the Absolute. This is not Vedanta, we shall go into this commentary in detail , and it seems the pundit is a Rao (a type of Brahmin).)

The Gita says that every act is binding except that act which is dedicated to the Absolute.
(We can accept this in principal, but this does not mean, for example, that you should eat an animal which has died.)
Why is Tantra Shastra so linked up with Malayalam, the language of Kerala?
This is due to the influence of educated Hindu women under the Muslims who found their way to the Kerala coast.
The pundit seems to think that the Vedas sanction some of the 64 Chakras and not others.
This is not even anywhere near the truth.
Which book is the custodian of Vedic dogma?
The Smritis (works concerning obligatory action) perhaps, but not the Vedas, which are Sruti (wisdom texts) - sruti means "what you hear" - there are no laws in the Vedas.
Smritis are tradition, and thus may dictate morality,
the Vedas do not dictate morality - they are Sruti.

SLG3 - P5

VERSE 31 (re-examined)
The 64 Tantras refer to techniques, expertise or savoir-faire.
Shiva is enjoying the freedom of this savoir-faire.
The universe is a matrix without crystals - to get crystals, it has to be arranged structurally in terms of the Tantras.
Having meditated upon these 64 - Shiva sits as an Omega Point, thinking the 64 as a totality and transcending them.
He is not doing anything, he has "thought away" the world.
Think - conceptualise - nominalize - evaporate.
Having conceptualised all this, Shiva remains.
He is the numerator side of the denominator beasts. (he is called "the Lord of Beasts" (pasupati) in this verse.
"It is you, the Devi, who insists, by way of fulfilling necessities..."
The Devi is in charge of affording man the opportunity of fulfilling his functions. Svatantra is the Devi's function.
This world is brought into being by the descent of the Devi (descending dialectics) which counteracts the upward movement of Shiva.
In this way, She brings into existence the real stable surface of the earth.

SLG3 - P6




The Devi exerts a negative influence on the positive evaporating tendency of Shiva: "by your compulsion.."
This compulsion is to be avoided only by normalisation or neutralisation.
What is flying off to the Non-Self, She normalises by turning towards the Self side.


- By 64 know-how factors
(Tantric: operational, functional, technical, ritualistic.)
- Remaining still(The unmoved mover, transcending paradox)
after encompassing the whole world
- Capable of giving birth, each to its extrinsic psychic powers (siddhis)
- The Lord of Beasts (Pasupati)
- Again by your compulsion
- Capable of bringing into unified operation all laudable purposes of
human life
(righteousness, wealth, passion, and salvation)
- Your know-how
- This surface of the earth
- Brought down to be

The Devi is capable of bringing cosmic order, providing the firm ground for people to attain their salvation.
An empty vacuum is brought down to firm ground.

SLG3 - P7

Some significance, in terms of human value, is necessary for any conversation to take place.
Sankara said to the Buddhists that if there is nothing, they should keep quiet and let him talk to his disciples.
So, by the Devi's compulsion in the negative direction, the dispersive forces of the Numerator are normalised and ordered,
So that the purusharthas - the purposes of human life - may be acted out.

SLG3 - P8

The Malayalam commentary on the previous verse claims that the sacrifices mentioned in the Vedas condone immoral acts, drinking, meat-eating etc.
- this represents a degenerate form of religion.

"Shiva, Shakti, Kama, Kshiti, Ravi, Sita-Kirana, Smara,
Hamsa and Sakra, Para and Mara, Hari and the Hri-Lekhas".
This verse is concerned with numerology and nominalism.

Other aspects of schemas, not mentioned in this verse are:
crystals, conics, plane, solid and analytic geometry, 3-dimensional space, structural space, crystalline structure in chemistry, flower structure in biology, colour language, colour harmony, letters and numbers.

You can analyse and relate consciousness to sound.
Numerology, semantics, mathematics etc. can all be seen in terms of the quaternion structure.
This structure, as a normative reference form, will lead man from discovery to discovery.
Knowledge of the structure of the mind helps man to keep from making mistakes in speculation.
This verse is concerned with taxonomy, the science of sounds in semantics
- with determining meaning.
Semantics, cybernetics, and logic: these are all various components, combining with logic, which go to make up structuralism.
Microcosm and Macrocosm are dialectically related.
Planck and Einstein, concerned with particles and galaxies respectively
still use the same structure.
Narayana Guru said a universe is contained in a particle of dust and many particles of dust make up the universe.
(Now we will be going into a treatment somewhat akin to the Pythagorean Tetraktys and numerology.)

This is nominalism in excelsis.
Pierre Abelard was a nominalist philosopher, the lover of Heloise, castrated because of it.
Heloise asked him to show her at least the attention he gives other disciples.
He was a nominalist: Vedanta is also nominalist.
The logos is an inseparable part of reality.
By way of giving names to your aspects, or limbs, we make them real.
Taxonomy is the science of giving names - nomenclature.
Kratilos (?illegible) is the chapter of Plato's "Republic" which deals with names.
See St. Thomas Aquinas on the origin of divine names.
This verse deals with nominalism - the giving of names to the various aspects or limbs of the Devi.

SLG3 - P10


- Shiva, Shakti, Kama (vertical, horizontal, desire)
- Earth, then Sun (enumerating a list of nominalistic factors)
- The cold-rayed one (the moon)
- Vishnu
- Swan (Hamsa)
- Sakra
- Para, Mara, Hari
- These triple heart-marks (4, 5, 3, divided into 3 sets)
- At their terminal points
- As joined they meditate (they meditate as joined)
- These consonants
- For you they become, o mother ( of the Universe)
- By way of name

Some people meditate on these names as representing the Devi.
The twelve items named have to be divided into three sections -
not necessarily 4, 5, 3 - this is the pundit's idea.
These are the names of the components of the Devi.
Shiva, Shakti, Kama and Kshiti, Sita-Kirana, Smara, Hamsa, Sakra Para, Mara and Hari.


SLG3 - P11

1) Shiva
2) Shakti
3) Kama
4) Skit
5) Ravi
6) Sita-Kirana

The remaining six:
7) Smara
8) Hamsa
9) Sakra
These are tentative divisions.
Divide them into three distinct sets.

In every country, one philosopher gets an idea about nominalism, for example, and other unqualified men try to explain.
Each philosopher will use categories which have a name and a structural position.
So, you have twelve limbs: the Guru arranges them in his own way.
These twelve names are all monomarks.


These names suggest certain functions or areas, so these are monomarks,
purposely selected for purposes of nomenclature.
This is Nominalism.
Whatever way you group these, it really does not matter.
There are three groups, punctuated between them with "hrim" (means "heart")-a heartbeat.

SLG3 - P12

renormalisation means naming the categories schematically.
This is a renormalised taxonomic nomenclature using monomarks for ensembles.
Three ensembles are mentioned here, they have to be placed properly in the structure.


- Shiva, Parvati, Eros (Shiva, Shakti, Kama)
- The earth, then sun
- Moon and God of Love (Smara)
- Swan (pure spirit), Indra (powerful god)
- The ultimate source thereafter
- The tempting factor and the saving Vishnu(Marah, Harih)
- With the three heart monomarks
- Suffixed
- As united they adore
- The letters these
- Yours, o Mother
- As names for your component limbs

Shiva and Shakti; then place Smara: Eros as "love" and "explainer of the Vedas"

SLG3 - P12


Shiva, Shakti, Kama, Earth - This is the frame.
Ravih (sun), Moon, Smara, Powerful God, Hamsah
Para (source), Maraha
Hari - The negative side of the vertical axis

SLG3 - P13

Each of these ensembles has a circle around it.
This is a picture of the total mathematical world.
"They adore" refers to the relativistic Kaulins who worship the Devi.
Sankara is telling them that this is the proper way to use Tantra Shastra to adore the Devi.
There are three ensembles, their components being the elements or "limbs"
of the Devi.
This must be the underworld, and Sankara has entered into it in order to revise it.
He has taken an element of Tantra Shastra and brushed it up.
He is putting order into the Kaulist religion.

SLG3 - P14

There is no distinction between man and woman, both are together in one seed.
There are two value factors: numerator beads and denominator ghee (clarified butter, used as offering).


Certain ones, o Eternal One, those who are capable of enjoying endless happiness, they serve you - as if they possess a rosary string of valuable gems
(a value-string of gems from contemplation).
In the fire of Shiva, they are sacrificing the ghee, which is made from the milk of Kama Dhenu, the wish-fulfilling celestial cow.

There is an equation between the numerator ghee and the denominator fire.
Make a bursting flash of light in praise of the Absolute.
Certain people think there is a difference between Vedism and the esoterics of South India. The use of ghee is a north Indian custom - certain others are in the habit of using esoteric Tantra Shastras.
These amount to the same thing in the totality of the Absolute.
This is a kind of mocking - "some people" are not approved of by Sankara.
Those who tell beads are doing the same thing as those who pour ghee into the fire.
Both of them are hedonistic.
The Vedic context has a wish-fulfilling cow, Kama-Dhenu, bestowing benefits (milk) from the negative, hierophantic side
Necessities - it is the ghee from this cow that is referred to.
Then there is a garland of beads, each bead being the result of Kaulist speculation - representing a string of values.
This is not Vedic. Their speculations are on the Absolute.
Each bead represents a value in the Absolute.
But each kind of devotee is concerned with benefits - in terms of a graded set of values. They are concerned with some joy or other.

SLG3 - P15

The implication here is that they are the same kind of people,
although one is Vedic and the other Kaulist.
He damns both with faint praise, indicating that both are hedonistic and relativistic.
Guru tells the story of the son of a servant woman who went to a guru and said that he did not know the name of his father, and the cart-driver sage who called the king a sudra (low caste person).
Sankara contrasts both the Vedic worshippers and the Kaulists
against those who realise totality.

aim (?) - Kama raja(?)
shrim - Lakshmi
hrim - Feminine source, (unclear)


- Eros and feminine source (or female organ)
- Lakshmi (goddess of wealth)
- These triple factors
- First into your mantra placing ("aim", "shrim", "hrim")
- O eternal (one)
- Many enjoyers of great benefits (enjoyments, boons)
(there are many who place these first in mantras)
- They praise you (by the telling of beads with syllables as above)
- With collections of philosopher's stones strung on a rosary
(they pass in revue various grades of values)
(She is the eternal Goddess)
(These values are at least strung together, he is thinking of
integrating all the values together as eternal)
(Guru withdraws the charge of sarcasm in this verse)
- Into the fire of Shiva (as a numerator aspect)
- Sacrificing ( the act of pouring ghee)
- Ghee of Kama-Dhenu (the cow who gives unending milk)
- Streak (unbroken) (indicates a never-ending function)
- In a hundred acts of sacrificial offerings. (forming a streak)
(why a streak? Because they are strung together,
as a string of beads are strung together.)
He is saying that one is just as orthodox as the other.
Do not make a distinction based on superiority.)

SLG3 - P16

"Maha"(great) is the word that lifts this out of the relativistic, hedonistic context - since this is "great" devotion.
Both sides are thinking of a hundred values which are united into one value.
One side is numerator, and the other side is denominator.
Because of the word "maha" the Guru retracts all of the commentary up to the word-for-word translation
But, without "maha" which indicates that the totality is recognised, then we would have relativism and hedonism.
The phenomenal world of waves on the ocean can be cancelled with the noumenal side of the world.

SLG3 - P17

Kaula values revalued in the light of the Absolute.

When the Numerator is equal to the Denominator, then there is no sin.
This verse provides a Vedic Numerator for a Kaulist Denominator.
Kama Dhenu is the appropriate numerator to cancel with - it is of the same quality or status in the Vedic context as the denominator rituals of the Kaulins.
So, Sankara is correcting a one-sided approach.


Layer 1 - Lakshmi, Smara(someone in the world of action to embrace) The Yoni is a Kaulist factor.
Layer 2 - Vedas (Kama Dhenu)
Layer 3 - Nitya (Vedanta, thinking)
Layer 4 - Maha Bhogya, the Absolute, absolute enjoyment.

Here is a circulation of values, with fire as the locus.
A worshipper goes through four stages, from Kaulin to Vedic, to Vedantic speculation, to Absolute Maha Bhogya (great enjoyment).

SLG3 - P17


The fire of Shiva is Vertical
The fire of Smara is horizontal

There is a continual flow of milk from Kama Dhenu
- a streak of ghee, which implies continuous offering.

SLG3 - P18

Eros is the horizontal version of Shiva.
Kama Dhenu, the heavenly gift-giving cow, provides the corrective touch to avoid a break in the continuous flow of culture.
Sankara stands for the synthesis of all forms into one culture.
Pouring ghee one hundred times is the same as telling one hundred rosary beads.
These are particular instances of the general worship.
Eros must be placed on the horizontal because he is real.


- Eros, Source, Wealth (principles) (Smaram, Yonim, Lakshmim)
- This triplet
- Placing first as your mantra (charm) (numerator)
- O, one and eternal (eke nitye)
- Innumerable great enjoyers of benefits
- Adore you
- With rosary strung together with philosopher's stone beads
- Into the fire of Shiva
- Sacrificing (offering into the fire)
- Hundreds of streaks of oblations from the heavenly cow

SLG3 - P19


- You are the body
- Of Shiva
- Having twin breasts for moon and sun
- Your self
- I consider
- O, auspicious one
- As a new self
- Sinless therefore
- As what remains itself and as its counterpart
- By way of having common factors between the two
(i.e. by complemental reciprocity)
- The two remain
- Bound together
- For you two
- Having equality of status in terms of transcendental bliss
(You have the same status in the Absolute)

Shiva, here, has no body: he is a mathematical Omega point
How can Shiva's body be said to have two bulging breasts?
Because it is a purely conceptual body
- the real sun and the virtual moon are also conceptualised breasts.

SLG3 - P20

The horizontally conceived body - Denominator - is you, the Devi.
This body belongs to Shiva as your counterpart.
He has only a conceptual body.
The sun and moon are not physical but conceptual breasts - real breasts would be below the line.
"Yourself, I consider to be a new self, without sin".
The Denominator could have sin, not the totality.
These could be defined as remainder and remaining: Spinoza, Leibnitz and Descartes knew the difference between them,
"Mesure mesurante et mesure mesurée ", as Descartes calls these two factors..

The remainder is a noun, it is quantitative, substantive.
The remaining is a participle, qualitative, predicative; it is "the quality of remaining".

The "new Self" is an emergent Self : a combination of the Self or Devi, and the non-Self, or Shiva; as a result of the merging or reciprocity of the two.
This verse does complete justice to the Devi,
Sankara is saying exactly the same as Narayana or Nataraja Guru.

SLG3 - P21


No pundit of India or methodologist of Europe can explain this verse.
(See Lacombe : "L'Absolu selon le Vedanta")
Transcendental bliss - Shiva and Parvati have between them a parity and a one-to-one correspondence.
(see Bergson: the relationship between Peter and Paul)
This is too high-class: I have given you the translation.
It is a question of the interpenetration of two aspects of the Absolute,
called Para Brahman and Apara Brahman, the immanent and transcendent Absolute.

Here the Guru asks for an explanation of the sun and moon as the breasts of this "new" self - interposed on the conceptualised body of Shiva.

SLG3 - P22

Cancellable relations, implying Compensation, Complementarity, Reciprocity and Parity.
Alternatively: Complementarity, Compensation, Cancellability and Reciprocity.
These are all dealt with in this verse, which is representative of the ultimate of culture, literature and philosophy. (should be given Nobel prize)


- You, the body
- Of Shiva
- Having sun and moon for (twin) breasts (parity)
- Your self
- I consider
- O beneficent Goddess
- As a new self (suggests complementarity - revision)
- Sinless
- By virtue of this (juxtaposition of values)
- With mutual complementarity these
- By being reciprocal, with common features
- Stands (the relation stands)
- The relation
- Of you both
- As (twin) participators on equal terms in transcendental bliss (cancellable)

Male and female are related in such a way that they belong together in the Absolute.
The ontological vertical axis is not enough: that is only an Aphrodite.
But you are the body of Shiva, and the new Self is the Absolute.
You are both participators in some kind of colour.


SLG3 - P23

Mind, Ether, Air, Fire, Water, Earth - From the pundits
You are dominating as the ruler of the world, certain Shiva Kanyas
(created by you) are there to help you.
Brahman does not evolve - this is a prime presupposition of Vedanta.
However the word "evolution" occurs here, in what sense?
The Epistemology of Vedanta is important here..

First reading - paraphrase:


- You represent the mind (manas), space (akasha or vyoma) is yourself
- You also become the principle of wind (marut)
- The fire (agni) is yourself, you are also the water (apa)
- The earth principle (bhumi) is also yourself
- In the matter of having evolved into such factors (shiva kanyas)
- There is nothing other than yourself (you are able to make yourself evolve)
- Taking the form of the universe
- You are taking the young damsels' function
- You are ruling (the world or universe)

We can say that "by appearance You seem to be many functionaries,
but Brahman is not subjected to any process of evolution".
Evolving in relation to itself - in itself, by itself, for itself.
When "evolution" here complies with these three sets then it is not evolution,
but "creative evolution".

The Devi wants to function as a young damsel with a relationship to Shiva
This is not evolution, but "creative evolution",
(as in Bergson: " L'Evolution Créatrice").
Without compromising Her absolutist status, the Devi evolves into many Shiva Kanyas (damsels).
The change is not fundamental; the absolute Numerator has a parity with the absolute Denominator - this parity is not spoiled.
The change does not refer to anything outside the Devi.
You must transcend paradox to explain creative evolution:
Here it is in itself, by itself, for itself.
This contains a great secret which even puzzles the Guru.
These elements: "in you having matured - there is nothing other than you,
nothing transcendent to make it evolve; having the universe as its body."
"You are not transcendent, there is only a change in appearance".
this is the Vedantic view of "evolution".
The world consists of one universal stuff - this "neutral monism" is between mind and matter.

(See Descartes, Spinoza, Russell, Kant, Leibnitz, etc.)

SLG3 - P25

Thus the Rationalists, Idealists, Vitalists and Empiricists were all speaking of essentially the same thing.
They have been grouped together by their followers.
Where, for example, did Locke get the idea of the Tabula Rasa?
He got it from the Absolute - everything has its a priori, axiomatic point of origin.

As for this verse, Sankara says the Goddess "reigns supreme"
- this is justified by certain delicate corrections applied to relativity.
The pundits will ask: "What? Corrections within the Absolute, which is supposed to be perfect?


- You, the mind
- You, the sky
- The wind you are
- You are the charioteer of the wind - (fire)
(beginning of intelligence; in the Upanishads, the chariot is the psychological aspect.)
- You are water
- You are the earth
- In you who are evolved
- Not transcendent indeed
- You yourself
- Your own self
- To cause to evolve
- With your universal body
- In the form of mental bliss (chidananda)
- As Shiva-maid (young maid with the quality of Shiva)
- You rule

"You rule" as a result of the interpenetration with Shiva.
"Evolves" refers to theoretical or negative evolution.
He has written this to bring out the proper epistemology; it is like saying that the magenta colour rules the world.
If you incorporate the husband's functions into the wife, what are you cancelling?
The key here seems to be that She is evolving by Herself.
The mind is at the top, and the earth at the bottom - this is descending dialectics.
The mind has positive consciousness, the earth has negative consciousness.
When you put vertical and horizontal together, you get a substance.
The top accentuates thinking, the bottom accentuates substance.

1) He descends from Mind to Earth in a graded order.
2) The principle of compensation is applied at any level.

Here, the subject is the Goddess; this is more difficult to explain than the prophetic approach emphasising the mathematical numerator.
Here, the two aspects are brought together, with emphasis on the negative.
Numerator and Denominator are corrected at any level of the ascending or descending process, by double correction.

Evolution here is in itself, for itself, by itself, through itself.


The process of descending dialectics finds its final negative point in the form of a beautiful woman, since this is an actual, real value. So, of course, She is a "young" woman.
You cannot "believe" in the hypostatic entity - but the beautiful woman is real and substantive.
But all through this process there is a double correction and compensation,
back-to-back, which keeps the absolute value always constant.
So, even the last stage of the descending dialectical process has the same absolute value status as the Omega Point, or any of the points in between.
Mathematical and physical are interpenetrable: She must only descend with the proper epistemology, axiology and methodology.
As long as the ratio is cancellable, then, "Devi rules".
But, She must be affiliated to the numerator Shiva - "Mrs. Shiva".
She can rule as long as the Numerator is there, nothing is lost.
(King Arthur was unhorsed by Lancelot; Arthur laughed and said "It was my disciple, so it does not matter").
This is the opposite approach, but it comes to the same thing.

SLG3 - P28

1) "The fact that is an independent value"
This is an example of epistemology.
2) "That axiomatic truth is at the top, perceptive at the bottom"
This is an example of methodology.
3) To attain salvation - of value to you, personally, the idea of a painting.
This is an example of axiology - beyond logic.
3) "Man cannot live by bread alone" There are higher ideas; their direction
is found axiologically.

ALL DIALECTIC COUNTERPARTS ARE EQUAL - this is an axiological factor

SLG3- P29

"A Descending Review of Compensational Values"
"A Descending Scale of Values"

This verse goes from the numerator Mind to Sky, then Wind etc.,
In a descending process, to Water and then to Earth.
This is reminiscent of the Mind as the charioteer of the Upanishads.
Mind is at the top and earth at the bottom
- with "Mind" as the overall limiting reference.
In between these is intelligence.
So, this is a gradation of values: - some things are true logically, some factually, some humanly (in terms of values).
All of these neutralise one another at any point on the vertical axis.
After cancellation, we have always the same unitive Absolute Value.

The chance-factor is the Will of God The possibility factor, is the Wind.
In any case, the elements have to be viewed contemplatively as monomarks
- so we can say that Fire is the charioteer of the Wind.
Here the chakras are referred to.
Just as we need the Ether for equations, so we need a horizontal axis to relate to the vertical.
When the horizontal becomes thin enough, it is abolished.
The horizontal is the Devi, the vertical is Shiva.
They cancel out at each chakra.
They cancel out into a value.
What is lost in the horizontal is made up in the vertical, and vice-versa.

SLG3 - P29

The value here is the knowledge of Brahman.
The more you know the Absolute or Brahman, the more you sympathise with it, the more you BECOME IT.
Here, he will descend from the topmost Adhara or chakra to the bottom - through six in all.
The Shad Adharas - these are six chakras, in each of which we can see how Shiva and Shakti interpenetrate and cancel out at every level, from Mind down to Earth.

So there is a game to be played, within the limits of Mind and Earth.
The limiting instances can be whatever you like, as long as you are consistent.
We first assume the two limits, or factors- like green and red wires in electricity - which can later be abolished.





- The Mind you are (manahatvam) (manas-tvam)
- The Sky you are
- You are the Wind
- You are the Charioteer of the Wind (i.e. Fire)
- You are Water
- You, the Earth
- There is nothing more ultimate than you, thus attaining full maturity
- Parinamayitum (as should be, ed.)
(Because you have attained to perfect thinness of the horizontal axis)
- You are yourself, indeed,
- Your own self
- In order to perfect
- With cosmic body (or form)
- The form of subsistence-value
- In the form made of Shiva (Shiva Yuvati)
- You rule

Ajna Chakra is between the eyebrows.
Vishuddhi, slightly lower.
Anahata in the heart.
(List incomplete)

SLG3 - P31


This verse suddenly jumps to the numerator, giving primacy to Shiva (Shambhu), to show ascending dialectics.
He is transcendent and full of light.

Two sides, right and left, are mentioned, (why right and left?).
These two sides are illumined by the light of intelligence which shines from above, the worship transcends these phenomenal factors to that point from which even the mind recoils, transcending all phenomena.

"Alone" means thin, unpopulated.
There is no company around you to share your thoughts at the Omega Point.
"Indeed" - he lives in loneliness indeed.
Such a man who worships lives in this state.
The only reference to the Devi here is that he lives in " Her" Ajna Chakra
Loneliness is the point here.
In the light of intelligence, there is One alone, transcending phenomenal factors.
This light is pure, having nothing to do with Sun, Moon and Fire.

"The man who worships Shiva, living in your Ajna chakra, is living in the pure light of intelligence".

SLG3 - P32

So here, Shiva is in the top story - "Your" top story - and this is the aspect being worshipped in this verse.
The Sanskrit text is - tavanya chakrastham tapanasasikoti...etc.- Ajna, not Sahasrara.
The man who worships Shiva as residing in the Ajna Chakra,
He himself will reside in the Sahasrara Chakra at the very top- beyond the two aspects of Numerator and Denominator - in pure consciousness.

So, the power can be at the top - as here - or at the bottom,
As in the last verse, it does not matter.
But this is the purest level - thus, the pure light of intelligence.
The Devi's world begins at the bottom and ends at the top.
Shiva's world begins at the top and ends at the bottom.
They are complementary, and cancel out at any level.
The Absolute is the value - with the two simply as counterparts.

Drawings of the Chakras - Six, with the Sahasrara as the seventh.


You must equalise the "pull" between substance and thought.
When this is done, you abolish paradox - at every stage - into stable consciousness; this is what is called a constant.
This equilibrium at any level is something like a ceiling light, which can be adjusted upwards and downwards on a vertical cord.

SLG3 - P33



Muladhara - the stable base - ontological substance.
Manipura - filled with gems - slightly precious, like quartz crystals - one degree removed from ordinary earth.
Swadhisthana - is its own support.
Anahata - never to be killed - with a lot of life.
Visuddhi - purified
Ajna - will power: contains some of the attributes of Sahasrara
(see earlier queries about these two, ed.)
Sahasrara - thousand petaled - Sankara gives absolute status to this Chakra
-it is between the eyebrows. (all sources say the top of the head, it has to be top of head, as Ajna is between the eyebrows, this is probably an error in the note-taking ed.)

Sankara uses the chakras from the Tantra Shastra, just to show that they can be fitted into the scheme of Vedanta.
OK we roughly understand these chakras.


- Your
- Placed in the (second of chakras from top) Ajna Chakra
- Having (wearing) the brightness of crores of suns and moons, ultimate
- I worship Shiva (of this description)
- By the ultimate mental ground, the two sides being illumined
- Whom
- Adoring with devotion
- Not within the scope of sun, moon and fire
(i.e. it is the worshipper who lives beyond the scope of all these)
- Beyond (all) ken (suffering?)
- (On that) other-worldly ground (a world that is not a world)
- Looming in consciousness
- In that domain of pure light

SLG3 - P36




This virtual and actual distinction - left and right - is not clearly stated in Sanskrit.
The Yogis seem to have set up these categories to correspond with certain facilitations in the nervous system.
Narayana Guru's example of actual and virtual is the man who has to climb the hill to find the three medicinal herbs (on the vertical parameter) .
One half of the herbs are eaten by the natural man,
but the other half of the value is above the line,
and the man has to travel past the lion and the snake.
Which is more dangerous? One has to be bold with one, and wary with the other.
So the nervous system contains both a male and a female aspect - real and virtual - lion and snake.
The man who worships Shiva as residing in the Ajna Chakra, he himself will reside in the Sahasrara Chakra - beyond the two aspects of Numerator and Denominator, in pure consciousness.
("In that domain of pure light")
Aesthetics and calculations interlace here to give the highest kind of normalised poetry: the vertical is dancing, and the horizontal is fully manifested.

SLG3 - P35


Cancellation in Ajna Chakra.
To abolish duality is the aim of all philosophy.
Here, he is describing a revalued Ajna Chakra, located between the eyebrows,
below the Sahasrara, the thousand petaled lotus.
Sankara here begins a revue of the chakras in descending order, dealing with six only: Ajna, Visuddhi, Anahata, Svadhisthana, Manipura, and Muladhara.


- Your (of the meditator, or of the Devi).
- What is placed in the Ajna Chakra (willing centre)
- Wearing the luminous brightness of crores of suns and moons
- The Ultimate Shiva I adore (the author)
- By the higher intelligible light, having both sides clarified
(both the sides of Shiva are equally clarified)
- Such a Shiva (i.e. "whom")
- Worshipping with devotion
- Beyond the scope of Sun, Moon or fire
- What is beyond the visible
- In that lone (domain) (aloke - " a" = not, and " loke"= space,
thus non-space, alone.)
- Lives indeed (i.e. the meditator lives)
- In that bright world (of intelligibles)

- Mind - Ajna
- Ether - Visuddhi
- Air - Anahata
- Fire - Svadhisthana
- Water - Manipura
- Earth - Muladhara

The "I" is the author, and the meditator is referred to as living in the realm of pure intelligibles, having broken through everything.
There is no travelling gradually from chakra to chakra.
When you understand Brahman, you become Brahman.

SLG3 - P36

Sankara has taken the trouble to indicate all of the mathematical and epistemological secrets.
He reveals a continuum and the interaction (penetration) of time and space .
The five elements, of different heights, become all mixed up in a confusion of Maya.
At Visuddhi Chakra, the perceptual world ends and the conceptual world begins.
Here, Shiva and Parvati are together, in the Visuddhi Chakra, which is "purified" or made epistemologically equal.
By the combined brilliance of these two, there is a kind of moonlight, which is drunk by a Chakora bird, but remains outside.
This chakra has risen above the horizontal; there is no dross, no residue of phenomena, it is "purified".

The Devi shines subjectively, and Shiva objectively:

SLG3 P37


- In Your Visuddhi Chakra (the third from the top)
- Pure crystal-clear
- Intentionally implying open space (or sky)
(So it is a nominalistic point, implying or indicating the next high chakra.
(Its crystal clarity is an anticipation of the sky. Ascending dialectics.)
- I worship Shiva together with the Devi
(They have obtained a certain parity of status)
(The integration is begun in this chakra)
- Ordered with equality of status with Shiva (cancellable)
- Of these two
- By the fluid (flowing) glory (of light)(Kantya Yantya)
- Resembling the streaming of moonbeams
- With wiped-out (or dusted) inner darkness (of ignorance)
- It shines (the triple worlds)
- The three worlds bathed in joy like the Chakora bird




Shiva is joyful outside.
Devi is joyful inside.

She is joyful like the Chakora bird which drinks the moonlight which shines from Shiva.
When thus intoxicated, the colour of both Numerator and Denominator becomes the same magenta.
Only the joy, or value-factor felt by the Chakora establishes the parity between them.

The Chakora bird which drinks moonlight is the image of the Devi in this verse.
Thus the Chakora bird is a very apt description.
There is a parity established in the value world.
Joy is the common factor here. The moonlight comes from Shiva.

SLG3 - P38


Inner ignorance is dusted away.
The whole of the secret is found in the analogy of the Chakora .
What is subjectively understood is inside the Chakora.
Objectivity is represented by the light of Shiva.
On a moonlit night, you may find yourself in the Visuddhi Chakra, with clear, transparent thoughts and no sleep.
Then, meditate on a lower chakra.
If you are sleeping too much, meditate on a higher chakra.
After so much moonlight, why this unpleasant erotic Chakora?
Because the crystal analogy must be completed by providing the smoky side.
The Chakora is female, and enjoys the moonlight internally.
Schematically she takes up half the structure - with her neck bent, drinking the moonlight.
This is found in the last line of the verse.
Thus, the perceptual moonlight and the conceptual moonlight are here shown to exist in the same whole.
The joy outside and the joy inside are not the same.
A bird drinking moonlight (experiencing it) is different from a man seeing moonlight.
Similarly, a professor of Yoga does not necessarily have the experiences that go along with it.

SLG3 - P39

In this verse we have parity at the next subdued level: Visuddhi.
Parity is introduced to the picture. Whenever you verticalize, you get parity.

Philosophy is the universe seen end-on, a 180 degree perspective -it is vertical.
Science is a cross-section view, a 90 degree perspective - it is horizontal.

Shiva and Parvati have a parity between them.
Visuddhi Chakra is crystal clear, pure, with a fluid, not a bursting light, like moonstone.

Vertically there is a parity -between the sun and moon.
Horizontally there is a complementarity -between Numerator and Denominator.

Sankara has taken great care in forming these chakras.


SLG3 - P39

There are certain centres where you can draw a circle and say: "this is a system" - that is a chakra.
This chakra is like the smoked glass through which we view an eclipse.
A chakra is where the mind can find out something :
"The human mind cannot live on abstractions" - Bergson.
A synergism, in the most general and abstract terms, is like a chakra.
The mind is made in such a way that it wants stable resting places, reference points, systems or ensembles.
A chakra is a synergism or syndrome, a stable set with a consistency between the elements: a gestalt.
See also Cantor's theory of ensembles
- also Hilbert, Kramer and "Number" by Danzig.

SLG3 - P40


- In Your (the Devi's) Visuddhi (Chakra)
- Clear as crystal
- Giving birth to sky (the cause of the descent
can be said to give birth to the effect - the sky)
- I adore Shiva
- The Goddess also
(the distinction is justified because we descend from the Omega Point)
- With parity of function with Shiva
- Of whom (both together)
- By fluorescent glow of which (moonstone-like)
(the subdued glow from Shiva and Parvati)
- Resembling moonbeams
- Shine with dispelled inner dross ("dusted")
(describes the views of someone like Eddington)
- Like a female partridge (Chakora)
- In the world (the bird is in this world)

The Chakora drinking is complementarity.
Between Shiva and Parvati there is parity.

In this world, there is a female bird who can appreciate the numerator luminaries and thus cancel it.

The little heart of a bird can contain all of the Numerator.
The delight inside the mind of the bird is to be cancelled against the numerator moonlight concept.
When this is done, you have Absolute Beauty.

SLG3 - P41

Shiva and Parvati receive a higher status of parity - as two birds.
There is a lake of mystical geography referred to.
At the very end, there is another analogy.
A most effective locus.
There are two birds drinking, separating milk from water.
Two swans are swimming in the pond of consciousness, drinking honey from the centre of the same lotus, taking the essential and leaving the superfluous.
Swans are traditionally supposed to be able to separate the milk and leave the water.
There are certain people who are good poets and of a rare quality and in the minds of these people these swans will be found in their absolute parity.
They are enjoying the essence of Sanskrit culture and learning.
These swans are not like the Chakora - they have been promoted to a higher chakra.
We have a pond, with at the centre a lotus.
In the lotus' heart, the heart of consciousness, is the concentrated essence of wisdom.
The two swans of equal status are both drinking of this honey, enjoying that which only a few people can enjoy.
Whereupon knowledge is divided into two parts: nine for Shiva and nine for Parvati.

As they suck the honey, the 18 arts are elaborated in the wings of each swan.

SLG3 - P42

These two birds are taking the Absolute Value - or milk
- and are leaving the extraneous disciplines - water.
For example:
pure mathematics is Numerator,
grammar or syntax is Denominator.

That is: milk represents the absolute value factor, which is separated from the extraneous water: this is discrimination.
Shiva and Parvati are elevated from their position in the last chakra to absolute parity in this chakra.



The eighteen Vidyas (arts) are divided equally between them, becoming manifested, as they suck the honey, in the feathers of their wings.
Complementarity - one thing complements or completes the other
- reciprocity, cancellability, compensation.
There is a kind of parity between these two birds.
They are reciprocal, having a parity between them.
If they are equal, why talk about the two of them?

Parity is dealt with in the Schroedinger equation - the hydrogen atom.
"Parity of wave function" given quantum number in Kaplan's "Nuclear Physics".
Parity comes from "pair" and "reflection".
It is more of a structural entity than anything else.
It implies the actual and the virtual.
These twin swans who drink from the same intellectualised fountain-source of wisdom are both somewhat theoretical and are related by parity.

SLG3 - P43

Knowledge here is a lotus, rather than a sea, so that we can establish a
bi-polarity between Self and knowledge; then they are put together.
The two swans seem to be on the same horizontal level, although quite high up on the vertical axis, at a conceptualised, mathematical level.
The same laws of nature hold good on one side of the mirror as on the other: mathematics, the speed of light, etc.
So this parity is one of the four relationships which we normally use.(parity, reciprocity, complementarity and cancellation.)
The swans are swimming together on the same lake of the mind, drinking from the same source and absorbing the same benefits.
They are related where one is original and one not (?), and vice-versa, depending on which quality you consider - as between actual and virtual qualities.
This parity is a very thin relationship.

(Yang and Lee say that it does not matter whether a particle is real or not: in some cases it will respond to certain mathematical laws.)


Cancellation is 2/2
Complementarity is like two halves of a broken eggshell
Compensation is like the two sides of a pair of scales

The laws of nature are said to be represented in Schroedinger's equations, and all equations can be represented by graphs so the laws of nature can be demonstrated structurally - see Bergson and Eddington.

SLG3 - P44

A law of nature is simply a generalisation and an abstraction.
There are two swans swimming on a wisdom-lake; they are equally beautiful and there is parity between them.
Why two? Because they represent Shiva and Parvati: they are enjoying something intellectual, dividing the eighteen disciplines between them.


- Fully blossomed lotus of wisdom consciousness
(the final stage of knowledge)
- The ambrosia unique
- As enjoying
- I worship (or meditate upon)
- The pair of swans
- In certain great ones (i.e., these exist in the minds of certain
great or wise ones, capable of enjoying them)
- As moving in the mind-lake (this all happens in the mind)
- By the elaboration of which (of that joy)
- The matured form of the eighteen disciplines (grammar, syntax, etc.)
- Which draws out (these two swans draw it out - away)
- From what is no good
- All the essence
- Like milk from water

They take the essence and leave the dross, from the centre of the lotus on the lake of the mind.
These birds are sharing an "un-shareable" experience - one actually, one virtually.
They are mathematically elevated to the world of the intelligibles.

SLG3 - P45


Parity in Actual Aesthetics.
This Chakra, in the descending process, becomes very real.
Here, the two swans are floating in the mind-lake, and are in charge of all aesthetic values - the Kalas.
Half of the Kalas belong to one swan and half to the other
- and there is a perfect parity between them.
E.g., if you can sing poetry, the music belongs to the Devi,
and the thoughts of the poetry belong to Shiva.


SLG3 - P45

All of the Kalas are distributed evenly between these two swans.
The Kalas can be seen as all concentrated in the lotus flower in the centre.
Here we are looking at the horizontal parity of the swans within the chakra.
The lake is what gives them the unity.


- As solely interested in the nectar of the knowledge-lotus beginning to bloom.
(they are united in the same purpose - aesthetics, Ananda)
- I adore that pair of swans
- In certain (kim api)
- Great minds moving
- By the further elaboration of which (i.e., suppositions)
- The perfection (or maturation ) of the eighteen-fold arts
- What separately draws out (extracts)
- From dross
- As from water, milk


SLG3 - P47

The Devi is made up of Aruna (magenta) and She shines forth as Aruna.
This colour represents qualities and values of universal import.
Each chakra is established by the cancellation of Numerator and Denominator at a certain level.
Each represents the beauty of the Absolute.
Here we continue the descending process and deal with Svadhisthana Chakra.
"Sva" means "one's own"; thus Svadhisthana means "having its own basis",
rising into the psycho-physical plane.
This is one degree removed from the ground.
Axiomatic certitude descends until you get ontological certitude
- on the middle ground, on the tragic line, Maya is most active.
Here, two opposite functions are dealt with.

SLG3 - P47


- In your Svadhisthana Chakra (third from the bottom)
- Fire (earth in the first chakra, fire in this one)
- Having adopted (for meditation purposes)
- I glorify the one eternally absorbed (the Devi also)
- The fire of doom (destruction, thus a prophetic context: there is no "doomsday" in pagan religions)
- O Mother
- That great female principle called Samaya, also
- By whose (joint) glance (regard) (because of them jointly)
- When the worlds are being consumed (by their glance)
- Produced by great anger (from the numerator side)
- That look which has melted by compassion
- Wintry attention makes for

SLG3 - P48

Epistemologically , Shiva and Parvati have the same status here.
Both of them are jointly responsible for the destruction.
The Devi applies a cooling glance, but the destruction must be there.
The great fire of destruction, from the Omega point, and the soothing wintry touch from the Alpha point, operate together in the Absolute.

(Max Muller says that Sankara's heights leave him giddy.)
Sankara has up his sleeve a secret final point - it requires certain initiation by a Guru and much thought.
This verse says that Shiva is a bad man, and that Parvati performs the opposite function to his - pouring water on Shiva's fire of destruction.

SLG3 - P49

A sixteen-year old disciple of Shiva was supposed to die; when the black bull came to take him away; he hung on to the Shiva Lingam, and Shiva came on a white bull to save him: so Shiva also saves.
This verse goes one step further than the last verse.
"Your Svadhisthana" - the Devi's: all the emphasis is on the Devi here.
The total function is absolute; here, the feminine principle is addressed.
Sankara's subject matter is beauty, which means percepts, not concepts.
So we do not question Sankara's emphasis on the Devi.
Here we are in the Devi's Svadhisthana Chakra, the third from the bottom, representing fire.

Anahata Chakra has been passed over in Sankara's descending process, because the counterparts there are indeterminate.
These chakras are just monomarks, put together in a kind of map to help you with your meditations.
So there is no "negative" or "positive" except as monomarks, each chakra is the same Brahman. They give you hints of a very delicate nature, to help your meditation.

Svadhisthana Chakra - "stands on its own".

SLG3 - P50

If you go to the numerator side, you cannot say anything, so Sankara dims the light, to see the filaments of the bulb, the structure.
The "tava" (your) is very important - it belongs to the Devi.

The gods in Kena Upanishad had only magnetic function, but Brahman controlled the main switch, and cut the electricity.
Then Brahman disappeared and the same space was filled by a beautiful Devi.
You cannot talk about the beauty of Shiva, so we talk about the Devi.

Beauty is made up of sinus curves and the magenta colour: it is existential.
These chakras have only linguistic and schematic status.
The schema is the opposite of numerator categories.
The numerator is light, the denominator is the colour solid.
Each explains the other. You can meditate on a colour solid inside you
- in the sky is the universal elsewhere.
Sankara has six or seven different theories to explain the same reality;
this is like Einstein having several different relativity theories for the same reality.
A pot exists in your mind as name and form: this is a schematic form.
It cannot be destroyed, even if you break the pot.

SLG3 - P51


So it is "tava" - "Your"- Svadhisthana Chakra.
It is a cross section of the Absolute for the purpose of Schematism.
There is no duality between the chakras, they are different cross-sections of the same cucumber.
As in the Pythagorean theorem, there are two proofs of everything:
one is axiomatic and one is experimental .
But the truth is neither axiomatic or experimental.

This chakra has fire as its basis. "In your Svadhisthana, I worship that fire principle (of non-being), o Mother.
Her, also (I worship both of you).
By the regard of these two, all the worlds have caught fire and continue to burn, by the anger..."

Both of them are responsible for the burning, thus: "joint glance".
Finally it is "Your" side glance, this is the Devi outside the context.
For She does not oppose the numerator of Shiva - but cools.


SLG3 - P51

They have equal status in this burning chakra, but the chakra belongs to the Devi.
This is a normalised version of the Absolute.
If destruction comes from the Numerator, it must be re-normalised by the saving principle - the cooling glance of the Devi.

SLG3 - P52

There is the total Devi and there is another Devi, and they cancel out.
Yesterday, I got ideas about the chakras.
They use circles, petals, triangles, etc..
At the centre is the Bindhusthana.(Taxonomy)(?)
"Svadhisthana" means: standing on its own.
"Muladhara" is the seat of Kundalini etc .
Finally there is the one which contains all the rest.
Sankara has taken all this and put some order into it.
He gives the greatest status to overwhelming beauty.
Consciousness can be filled by one idea.
In the passage in Kena Upanishad referred to above it says that " that very space" was filled by the Devi, Uma Haimavati.

SLG3 - P53

The Kaulins were worshipping women;
Sankara put order into the confusion between Buddhism and Hinduism.
"By the mere regard or glance of these two..."
She is responsible for the burning along with Shiva. He says: "I worship them both".
They are jointly responsible, great anger is in their hearts.
But the sidelong glance of the Devi provides the wintry touch.
(You said that they were jointly responsible, now you have the Devi functioning oppositely.)
In the fire principle there is parity between them, but the parity is horizontal and at a given level, while vertically they must have their Alpha- and Omega-point functions.
There is no contradiction here. You can put both of them together at the centre.
The Devi can let everything burn, but not the Absolute Beauty.
(How do you know? Because it cannot be otherwise. This is an example of "argument by impossibility" - anupalabdhi pramana.)
So the Devi is given a double function in this verse.
Vertically viewed, there is no contradiction here.
Horizontally, there is a contradiction.
Do not forget that in the whole work there is a slight focus on the negative side of Absolute Beauty.

SLG3 - P54

Manipura Chakra appears here, it is the second from the bottom.
The function here has to be reversed.
There are two poles in a magnet, although the magnet is the same.
At the lower level, there is the fire of destruction.
There are different levels on which you can live or die.
Here we see black clouds which shower rain on the earth
- when the Devi looked at them with Her dark cloud-like eyes.
This verse takes place in the Manipura Chakra, and the Devi, by Her dark, cloud-like eyes, cools the hot earth.
There is a rainbow here, beset with gems, and there is lightning and there is a dark cloud.
All of these functions are put into the Manipura Chakra.
There is a dark cloud on the one hand and a light principle of lightning with a glorious rainbow on the other.
Everything in this Chakra is one degree removed from earth.
But the chakra must reflect the Absolute - all chakras must reflect the same Absolute.
With great force, there is a flash of lightning which counters darkness.
Picture a dark cloud, with a vertical streak of lightning which counters darkness.
Then Indra is brought in with the rainbow, this is to supply the numerator to the denominator of rain.
The dark cloud is horizontal,
The lightning is vertical.
Indra is the numerator aspect of the rain.
When the vertical lightning is most vertical, it counters the darkness - and the resultant is a rainbow.
Now, given these three factors, Sankara will have to put them together.
A man who is engaged in meditation of a certain kind will see the following two things here, a dark cloud and a principle of light.
Why do you want the jewelled bow of Indra?
Certain persons, not everyone, can meditate with this structure in mind.
Sankara is worshipping this man.
The pundits simply do not know the meaning of the words,
they are just writing from reference books.

- Up to the point where lightning strongly counters darkness
- By its brightness
- Expressing itself through varied gems

This text was jealously guarded by the pundits, as containing secrets which they did not wish to reveal.
Kumaran Asan translated it into Malayalam - which was a bold thing to do, but he did not put in the final touches.
Three worlds are being burnt by Hara Mihira - Shiva's Sun
This does not occur anywhere in the Hindu Pantheon.

The temple at Mukambika is the centre of Devi worship, one hundred miles north of here.
Tatitvantum means "possessing lightning": who is this God?
Someone is adoring the cloud in this verse, because, at the Manipura,
near the Muladhara (earth), we are descending and have passed fire already.
Epistemology - there is no hierarchy of truth within the matrix of the Absolute.
(See the Monadology of Leibniz)
Here, we approach the earth, but we cannot give Her a second-rate, earthly beauty.
If the Denominator is earthly, like a black cloud (ontology), we insert into that cloud the Shiva principle in form of a streak of terrible numerator lightning.
"...strong by dispersing darkness".
Somebody is meditating on the Devi at a certain level, or chakra.
Chakras are like directions, North, South, East or West, for the guidance of the man who is meditating.

The "enemy of darkness" cuts across the cloud.
Hypostatic and hierophantic come together. Paradox is transcended.
The jewelled rainbow of Indra is there because we need a strong Numerator to cancel out the heavy black clouds.
There are three worlds, three phenomenal levels, in the total structure of the Absolute.
The worlds are burning and the rain comes and cools them off.
Here is a wonderful example of structuralism.


- Having lightning
- Forcefully
- By the brilliance of the enemy of darkness
- Manifesting its light (as brilliance)
- With varied jewels set with gems
- Making up the bow of Indra (God of rain on the plus side)
- Your dull-grey coloured cloud
- Of whosoever
- One who treats your Manipura Chakra as one's sole refuge
- I worship as showering (shedding rain)
- What is heated up by the Shiva-sun (Hara Mihira)
- The triple world (one world is not enough for the contemplative)
(? illegible, ed.)

Somebody is meditating on that Chakra - whatsoever it may be, in the following manner.

SLG3 - P58


If anyone can tell me the meaning of this, let him come.


The Devi is cooling the whole of the negative side, which was burning.
Both the cloud and the lightning are being worshipped.
The sun alone cannot burn the three worlds - it needs a sun still higher,
a Shiva-sun, or Omega point sun.

Shakti means a specific function or force, as opposed to that which is mathematical and noumenal.
If anyone has any objection to this, they should tell me.
I adore "that one" - this can be masculine or feminine,
The meditator or the Devi.

SLG3 - P59

All the world is an orphanage, until Shiva and the Devi come and dance in the Muladhara.
This universe is orphaned in nature, until they come to dance.
"You are in your Muladhara, together with your consort, doing a liquid, wave-like dance."
These are "new" souls. (A touch of the ever-new)
By putting these two together, by kindness.
The Absolute is kind, close to the Alpha point.
One of them is dancing one way, one the other.
Each has its own consort.
At the time that they were united in their dance, the earth acquired parents.
The two dances cancel each other out.
All the eighteen Puranas derive from the Upanishads.
No Indian writer violates the Upanishads.
If you say "Vyasa says so" that is the last court of appeal.
So there is a popular growth of tradition, for Sudras and women,
starting at the bottom and working up.
The pundits are strongly influenced by the Puranas, but not by the philosophy.
The Puranas are traditional lore.
There are two temperaments: willing to believe and willing not to believe.
The Puranas are willing, the Upanishads are slightly sceptical.
The Pundits will say : Ramanuja is comprehensible,
Sankara is too theoretical and vague.

SLG3 - P60

Get the whole question straight: it does not matter when we arrive.
What difference does it make if I wait ten more years for my salvation?
This is the normal way, and it is a better way - cool yourself.
Keep the structure in your mind, without losing any of the reality.
Here, the kindness of the Absolute is found at the Alpha point.
Kindness is just the other side of intelligence.
Their two dances represent amplitude and wavelength..
Vertical and horizontal functions - Fourier Functions (?)
This is like a hologram - putting together two functions.
These two functions - sinus functions - interact and interlace, and the whole world leaps into being.
A hologram in its aspects is just dots and whorls; but put them together and they present a three-dimensional reality.
The world leaps into parentage- otherwise it is just two meaningless holographic plates.

SLG3 - P61

Kalidasa, in his introduction to Shakuntala, talks about eight gods
- these are eight possible verticalized views of the same god.
He also says that he worships the parents of the universe.
When the vertical and the horizontal dance together in joy in the Muladhara, the world has parents.
This occurs in the Muladhara because it is the most "earthy" of the chakras.
This dance is dynamic in character.


- In your Muladhara (source, basis, horizontal firmness)
- Accompanied by Samaya (female counterpart)
- Absorbed always in Lasya (the horizontal dance, wavelength)
- I think of the new-born Self
- The great dancer of the nine artistic factors
(love, mercy, Heroism, humour, agony (tragic), terrifying,
macabre, wonder, "shantam"-the whole gamut)
(art must be represented at the lowest level chakra)
- Of these two
- Considering the law of resurrection
- Each one (thus) having a consort
- Become
- By way of father and mother
- This phenomenal universe (something in flux)

Parenthood is achieved when men enjoy women and women, men.
So, this verse recommends marriage, so the world will have parents.
The father of the universe is Shiva, the mother is the Devi.
(The boy with typhoid wanted to die because his parents always quarrelled)
Invent a way of life where you hurt no-one.

SLG3 - P62

There are two highlights: each gets a consort or companion, and they leap into vertical status by their horizontal parity - the vertical relationship is complementarity.