### SAUNDARYA LAHARI

NEW SECTION

### VERSE 11

KEY VERSE

A CONIC SECTION

TOGETHERNESS - ANGLES AS 43 ELEMENTS

प्रभिन्नाभिः शम्भोर्नवभिरपि मूलप्रकृतिभिः ।

चतुश्चत्वारिंशद्-वसुदल-कलाश्च्-त्रिवलय-

त्रिरेखभिः सार्धं तव शरणकोणाः परिणताः

*caturbhih srikanthais sivayuvatibhih pancabhir api*

prabhinnabhih sambhor navabhir api mulaprakrtibhih

catus catvarimsad vasudalakalasra trivalaya

trirekhabhis sardham tava caranakonah parinatah

prabhinnabhih sambhor navabhir api mulaprakrtibhih

catus catvarimsad vasudalakalasra trivalaya

trirekhabhis sardham tava caranakonah parinatah

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 finalized angular refuge.

This verse refers to the well-known Sri Chakra. The term "Chakra" suggests a global unit of consciousness. It is represented as a circle for two-dimensional convenience, but it is meant to be more than a circle. It consists of triangles with their bases placed conversely trying to interpenetrate each other from opposite sides. On the plus side, the numerator set of inverted triangles represents the masculine principle of Shiva. The lower set of upright triangles, on the denominator side, evidently represents the feminine counterpart of the numerator set.

*tetraktys*, which is a triangle, numerologically understood. The polygon of infinite sides becomes a circle by maturation of the triangle. The triangles are seen to have their apexes on a vertical parameter or axis, some of them in ascending, and some in descending order. We can count four such apexes from the top as we descend along the vertical axis; similarly, we can count five apexes in an ascending order. When translated into three-dimensional or four-dimensional space, as in conics and solid geometry, we can see somehow the forty-three elements under reference here. Hilbertian mathematics speaks in terms of

*choses*

*mathématiques*- mathematical things - which are treated as elements or units, by which the structure of mathematics as a whole is revealed. Within the scope of an endless series of numbers, it is possible to arrange them so as to obtain all the polygons possible in geometric figures. Adding together the four of Shiva and the five of the Shiva maids gives us nine points or apexes which touch the vertical axis. These nine are referred to as of the order of "Prime Nature". Nature (

*Prakrti*) is the negative counterpart of the Spirit (

*Purusha*) of Samkhya philosophy. Although Advaita Vedanta is against the dualistic treatment of Nature and Spirit as rival absolutes; here, in order to distinguish the function of Shakti from that of Shiva, for the sake of argument at least, the notion of a Prime Nature (

*Mulaprakriti*) is retained. This is to be treated not as a doctrinal, but as an epistemological and methodological necessity. Thus we have found some

*raison d'être*for the apexes and the triangles in this verse.

*.*

*(The Tetraktys: (greek τετρακτύς), or tetrad,*

^{}is a triangular figure consisting of ten points arranged in four rows: one, two, three, and four points in each row, which is the geometrical representation of the fourth triangular number. As a mystical symbol, it was very important to the secret worship of the Pythagoreans. ED.)

*(David Hilbert: German Mathematician, is recognized as one of the most influential and universal mathematicians of the 19th and early 20th centuries. Hilbert discovered and developed a broad range of fundamental ideas in many areas, including invariant and the axiomatization of geometry. He also formulated the theory of Hilbert spaces, one of the foundations of functional analysis. ED)*

*(Handedness or chirality: a chiral phenomenon is one that is not identical to its mirror image. The spin of a particle may be used to define a handedness for that particle which (in the case of massless particle) is the same as chirality. A symmetry transformation between the two is called parity. Invariance under parity by a Dirac fermion is called chiral symmetry. ED)*

*.*

*(Raghuvamsa: a Sanskrit mahakavya (epic poem) by the most celebrated Sanskrit poet Kalidasa. It narrates, in 19 sargas (cantos), the stories related to the Raghu dynasty, namely the family of Dilipa and his descendants up to Agnivarna, who include Raghu, Dasharatha and Rama. The earliest surviving commentary written on the work is that of the 10th-century Kashmirian scholar Vallabhadeva. The most popular and widely available commentary, however, is the Sanjivani, written by Mallinatha (ca.1350-1450). ED)*

*.*

*.*

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**ADDITIONAL COMMENTS WITH STRUCTURAL DIAGRAMS RELATED TO THIS VERSE FROM SAUNDARYA LAHARI/NOTES**

** **

*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 up Your finalized angular refuge

There are 44 manifestations or elements in the Sri Chakra, which is the "angular refuge" referred to here.

The 44 elements are later given monomarks and categorized.

This is meant to clarify some other secret mystical

*schematismus*. (See Kant)

There are no analogies here. only schemasor structures.

.

*(These two verses, 10 and 11, are easier to understand if looked at together, so many of the structures and comments below apply to Verse 10, but help us to understand Verse 11. ED)*

The Devi has to be understood as itis central, not only to the Saundarya Lahari, but to the Advaita Vedanta tradition of erotic mysticism.

Only in this way can Vedanta be presented in a useful manner. Vedanta must be able to solve problems, especially marital.

*(Marital problems involve men and women; Vedanta deals with the positive or masculine principle and the negative or feminine principle (Shiva and the Devi) interacting as they do in the structure of the Sri Chakra in this verse. ED)*

The whole of the universe is composed of two forces - represented in this work by Shiva and the Devi - originating at opposite poles, and meeting in a neutral, central zone, called by Descartes the zone of occasionalism. Descartes discovered the secrets of the Upanishads in his meditations.

So the Goddess must become the centre of meditation - thus the meditation becomes normalised. Only that version of philosophy which makes real values of the conceptual and the perceptual is worthwhile.

In order to have a pure conceptual understanding of Brahman, the Absolute, the Devi must be given positive status. She is not only a female, She gets a real dimension, which finally becomes the Absolute. (See Sankara's other writings) Sankara was fully conversant with the most precious aspects of Hindu Philosophy. He made no mistakes because his intuition was right. But you can go still further into the mystical experience and be completely overwhelmed.

"I do not have mystical trances. I have trances of a mild nature, and I have certain mild occult or psychic powers. I always get the book I want." (Nataraja Guru)

The Devi is a normalised god - all the other gods are hypostatic.

She is a neutral Goddess.

.

In these verses there is a kind of emanation (eternal value factor) from between the legs of the Devi, being sprinkled on the

*Nadis*(psychic nerves).

The vertical reference of that is as noble as any joy which can be had through meditation.

By her intentionality, she is blessing (sanctifying) everything in the universe. (Eidetic intentionality).

There is a transient (horizontal) as well as an immortal (vertical) dimension in everything.

Whenever there is a ritual, there is a Mantra which goes together with it. There is participation from both sides.

The two legs represent the virtual and the actual.

Benediction (sprinkling),

Beauty of face,

Breasts both heavy and proud.

*(Shiva as Tripurantaka is accredited with destroying three mythical cities of the Asuras. ED*)

*(Asuras: The opposite of Suras or Devas (the fair or bright entities inhabiting the Vedic heaven). Demons. These might have come into being with reference to anyone who opposed the Aryan penetration ideologically or in historical actuality Bhu-Sura, the earthly god, is a term which would seem to lend support to this view, as it connotes a Brahmin complete with sacrifices and his twice-born quality, on wearing the sacred thread, which is a kind of baptism in Brahminhood. The conflict between the Devas and Asuras permeates the whole of the spiritual literature of the Vedic Indians and has to be understood historically or in pure dialectics, according to the requirements of the context. Max Mueller thinks there is an affinity between Ahura (Ahura Mazda) of the Zoroastrians and Asura. ED)*

When Shiva descends on the vertical axis, how do you know he is there, functioning?

Thus, in this verse, Shiva is adequately represented as present.

The Devi is only a protolinguistic representation of the Absolute on the perceptual side. It lends itself to description.

Brahman, the Absolute, is a bright light, incapable of being described.

In this verse we have a structure at the negative or normal limit.

Of Shambo the distinct ones

The nine (basic) of prime nature

Of 43 elements

With 8 and 16 petals, 3 circles and 3 lines

Complete (making up a total)

Is thy refuge in angular matured form

Triangles are relational and represent a certain order.

Space can be represented by a line. All this is to show the relations within the Absolute.

Who asked you to put the Absolute into a structure?

How can the Absolute have any geometric structure hiding in it?

The human mind is most at home when it can think of a solid - that is, on the perceptual, immanent or negative side - according to Bergson.

The mind can also think of a concept: this is why we have

*Para-*and

*Apara-Brahman.*(The immanent and transcendent Absolutes).

You cannot predicate anything about Brahman, so why draw diagrams?

It is a defect of our minds, which either need a geometric solid or a category on which to fix.

There are two kinds of philosophies, algebraic or geometrical.

We have also the algebra of geometry and vice-versa.

This question of making drawings is an epistemological one: we make schemas to show the relations within Brahman.

There are two fundamental distinctions -

*Para*and

*Apara*, immanent and transcendant.

When geometry and algebra both confirm a point, that is final.

(Post - Hilbertian mathematics has to be studied, a mathematical reality is as valid a "thing" as any philosophical point. (A Universal Concrete.)

Abstractions of thought must meet the form of logic.

The relation between forms of thought and forms of logic: for example, there are two proofs to Pythagoras' theorem: one is visual, the other is intellectual - and it is the same thing with Brahman and Absolute Beauty.

There is

*Para Vidya*and

*Apara Vidya*(immanent and transcendent knowledge) - one is geometric, one is abstract, like algebra.

We use schemas or structures because the mind needs something to hold onto.

Just to speak of the Absolute is elusive: we want "a gooseberry to hold in the hand"

*(A Vedantic simile for knowing something with certainty - it is like holding a prickly gooseberry tightly in one's hand. ED)*, something definite.

The Gita says that if you know Samkhya properly, you will also know Yoga - and vice-versa. "He who sees Samkhya and Yoga as the same, he alone sees the truth".

*(Samkhya and Yoga are twin schools of Philosophy - Samkhya is concerned with knowledge; Yoga is more concrete - the Guru is comparing them to Para and Apara Vidya or algebra and geometry - see two paragraphs above. ED)*

In the Colloquy of the Gods in Kena Upanishad, the same Akasha (Space or Ether) gives up the figure of the Devi. This is the greatest secret of the Upanishads. (See Kena Upanishad q.v.)

*(An editorial note: we must remember that the Sri Chakra is not only to be thought of two-dimensionally, but also three-dimensionally as made up of interpenetrating cones rather than triangles.*

*Below is an illustration that may give some idea of this, though it is made up of pyramids, rather than cones. ED)*