SAUNDARYA LAHARI
VERSE 14
NUMEROLOGICAL STRUCTURALISM
AN ASCENDING VERTICAL SERIES
VERTICAL CONIC SECTIONS NUMEROLOGICALLY ANALYZED
hutase dvasastis catur adhika pancasad anile
divi dvih sattrimsan manasi ca catuh sastir iti ye
mayukhas tesam apy upari tava padambuja yugam
हुतशे द्वाषष्टि-श्चतुरधिक-पञ्चाश-दनिले ।
दिवि द्विः षट् त्रिंशन् मनसि च चतुःषष्टिरिति ये
मयूखा-स्तेषा-मप्युपरि तव पादाम्बुज-युगम्
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 verse marks a further degree in the abstraction and generalization required before placing oneself in the correct perspective to be understood in these verses. The overwhelming experience of erotic joy pictured in the previous verse refers to an event that could take place in the span of one day. But there are 364 other days in the year in which young men and women must live continuously, without having such an occasion repeated in the same way each day. It is suggested here that one live through that period by verticalizing one's interests to another degree of subjectivity by abstraction and generalization, and not only live the 365 days of the year, but continue in a dispassionate manner, looking forward to no overwhelming event that might tend to make one day different from the rest of the 10,000 years within the context of which, as stated in the "Ruba'iyat" of Omar Khayyam, each human being is expected to place himself philosophically.
ADDITIONAL COMMENTS WITH STRUCTURAL DIAGRAMS RELATED TO THIS VERSE FROM SAUNDARYA LAHARI/NOTES
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)
Below and above are the Brahma Chakra and the Brahma Randra, making nine.
The Mandala language used in the first part of the poem begins here.
The Devi's feet will be put in many places from now on.
-
-
.
VERSE 15 - shows numerator and denominator values.
VERSE 16 - the effect on the lotus-like mind of poets
- in earth
- 56
- 52
- in water
- in fire
- 62
- 54
- in air
- in the sky
- 72
- in the mind
- thus 64 indeed
- rays (mayukhaha)
- even above those
- your
- pair of feet (are placed)
Each number in this series is divisible by 2, which shows bilateral symmetry and an ambivalence.
In this verse, there is a descent from mind to air and an ascent from earth to fire.
The resultant sum of the numbers, 360, gives a total structure, or a structural whole.
The 360 is four right angles.
The same 360 will also be found in the vertical axis.
The feet can be put at three points on the vertical axis:
Here, it is the Absolute seen as an Omega Point structure.
A universal elsewhere is implied in the rays of light.
64+72+54=190
62+52+56=170
Note - "sky" and "ether" are the same word in Sanskrit.
This structure is akin to Pythagoras' tetraktys.
(Both are diagramatical representations of a series of numbers. ED)
Another version:
TRANSLATION
In water there are 52, Manipura,
Svadhisthana, in fire , 62, Anahata, in air 54,
The 72 of ether, Visuddhi, the 64 of the mind, Ajña;
Thy feet are far beyond, (above) the rays of these.
1) In the previous verse, girls are able to appreciate the Absolute, even in an old man (Verse 13);
2) Here, in Verse 14, the Devi's feet placed in the Bindhusthana and thus normalized - think of the feet there in a kind of bright moonlight.
It is a renormalization from the previous verse.
At the central Bindusthana there is an active principle - the Devi's feet.
The Numerator is an idea, but the Universal Concrete goes at the bottom.
The burning of the candle is in the middle - at the meeting of the idea and the concrete.
The nominal candle is at the Omega Point.
The actual candle burns a single man at a time and a place.
(It can be verticalized by abstraction and generalization)
1. The actual chair in which the actual man can sit; this chair will exclude another chair, and occupies a particular space.
2. The virtual chair, in which a virtual man can sit; much like a mirror reflection.
3. The Alpha Point chair, the form of the chair generalized, it excludes all other chair.
This is the universal concrete version, it excludes horizontally but not vertically.
4. The Omega Point chair: the word "chair" in the dictionary, purely conceptual.
The author, here in this verse, reduces, categorizes, schematizes, abstracts, and generalizes.
The world is you, you are the world.
When these tally, you have achieved Brahmavidya, or the Science of the Absolute.
Place yourself at the inside.
The ferryman counts ten people, then crosses over, then counts nine (without counting himself), and says: "one must be dead".
You can say it (what you see and what you are) but they must tally.
There must be an apperception.
The Darsana Mala contains the essence of Vedanta, it is all there.
Another version:
TRANSLATION
Earth - Muladhara - 56
Water - Manipura - 52
Fire - Svadhisthana - 62
Air - Anahata - 54
Ether - Vishuddhi - 72
Mind - Ajna - 64
And the two feet beyond these rays in the Bindusthana.
Mind is included as an universal concrete reference point.
Here the mind is put at the top, descending and interpenetrating matter, (with earth at the bottom).
The elementals must not be considered as separate or distinct from one another. (Like a blue lotus: the blueness and the lotus are not to be separated.)
Also, the elementals may be construed or seen as two sets - one for the Devi on the denominator, one for Shiva on the numerator.
Sankara multiplies the tattvas, etc., by two - because there is duplication.
But a duplication of what?
Even Socrates could not manage to include the Mind in the same schema with the Earth. He said. "I cannot philosophize with mud" (like the hylozoists). (He gave primacy to the conceptual over the perceptual - unlike Vedanta. ED)
So the two legs of the Devi are reciprocal.
The Devi is also a nourishing principle - there is a baby inside (denominator) as well as outside (numerator).
The two feet, vertically, come one from above and one from below.
The key word is "rays" (mayukhas)
Peripherally the rays are very colourful, and not so colourful at the centre.
The letters of the alphabet finally represent the wisdom of the Vedas.
So the letters are placed in the schema, as the bursting of the Devi - the vehicles of wisdom.
All of the numbers are duplications.
See the multiplication table of 9. That is the Absolute staring at you.
EVIDENCE OF STRUCTURALISM
1) The Cartesian Correlates
2) Probability curves - curves on graphs
3) Multiplication, subtraction, addition and division form a quaternion structure.
4) The multiplication table of 9
5) The four forms of logic
6) What is "pi" ?
7) Fourier functions - sinus curves in electromagnetics
8) "Architectonique musicale"
So these numbers must be seen in terms of duplication.
The most important point in this verse is that the Devi is breaking through the Chakras. This is like Verse 9, where the Devi is described as: "Sporting with Your Lord secretly in the thousand-petaled lotus"; this means that the Devi and Shiva are equal and that they are participating and absorbing one another.
What about the lower stages? Duality cannot be admitted.
See Gautama, Kanada, Kapila, Patanjali and Jaimini.
The Axiology, epistemology and methodology which unites these six Rishis (wise men), the founders of the traditional Schools of Indian philosophy, was known to Sankara and further elucidated by Narayana Guru, then expanded by Nataraja Guru in "The Science of the Absolute".
What is not clear is how they (the Devi and Shiva. ED) could meet and sport together.
(The vowels are close to the centre, the consonants are horizontal.)
There are certain words which are used often in the Mantra diagrams or Yantras.
So letters are taken and graded structurally - a finalization of the thought-word to reveal the Absolute in terms of the Devi, both abstract and concrete: her peripheral aspects (in the Tantra).
The Tantris say that the sounds can be correlated with the Colour Solid. Newton, Steiner and Goethe all had colour schemes.
"Unless people can prove to me that colour is not real....etc"
Colour is a Universal Concrete.
Why should the rainbow be an illusion? c.f. Bergson.