Lakṣmī Tantra Chapter 9—Exclusive Incarnations of Śakti
Channel: Consciousness Research Centre
Date: 26/11/2020

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
This Chapter is full of extraordinary blessings: 
“Now, O lord of gods, hear from Me about My exclusive incarnations, unaccompanied by Nārāyaṇa as My spouse or partner. I am Goddess Nārāyaṇī, ever cooperating in performing the functions of Nārāyaṇa, who consists of jñāna (nondual knowledge), ānanda (bliss) and kriyā (activity); and I too consist of knowledge, bliss and activity. There is not a single place nor moment when it is possible for Me to exist without Him, or for Him to exist without Me. Serving some specific purpose, We exercise Our supreme power to manifest Ourselves in a form that may be regarded as normal (such as Dhruva), or even as supra-normal (Nṛsiṁāvatāra).” [9.1–3]
O king of the gods, brāhmaṇas skilled in the Vedas relate in detail Mahiṣamardinī’s origin, prowess in battle and the eulogies addressed to Her. He who praises, meditates upon, or even bows down to so powerful a Goddess, is rewarded with everlasting supremacy. You should realize that the duratyayā (mysterious Goddess) identified with Hari’s mystic slumber Yoganidrā, is Myself, the eternal Goddess in the form of Mahākālī. When the two demons became overbearing because Viṣṇu, the God of gods, had granted them a boon, it was She, Yoganidrā, who slew Madhu and Kaiṭabha.” [9.13–16]
“O Puraṅdara, to praise Me, the Goddess Yoganidrā, forever, the laudatory hymn starting with the word viśveśvarī was revealed to Brahmā. The inscrutable power of the mysterious Goddess Mahākālī, who belongs to Viṣṇu, is such that when gratified by praise, She makes the devotee master of the movable and immovable beings in this world. The brahmavādins who expound the Vedas, hold that constant reminders of this Goddess’s origin and exploits accompanied by chanting of Her praises, has a beneficial effect on all living beings.” [9.17–19]
“O lord of all gods, when worshipped with devotion I, the goddess Kauśikī, fulfiller of many desires, bestow omniscience on the devotee.  The ancient brāhmaṇas, who are conversant with the Vedas and auxiliary sciences, pay homage to Me in three ways: by reciting accounts of My origin, exploits in battle, and by extolling Me. During the period of Vaivasvata Manu, these demons Śumbha and Niśumbha will be reborn and, intoxicated by the granting of their boon, will torment the gods. I shall then be born as Sunandā, child of Yaśodā, in the family of the cowherd Nanda and, residing on the Vindhya, I shall slay them.” [9.26–29]
“In praise of Her the holy hymn namo devyā (Devī Suktam), ensures the fulfilment of wishes, was revealed to all the gods headed by Brahma. Here in this world, he who daily worships Me, who am this Goddess, by reciting these laudatory hymns, overcomes all difficulties and attains great prosperity.  O virtuous Śakra, formerly during the period of Svārociṣa Manu, Vasiṣṭha told the noble-souled king Suratha all about My births and exploits when I manifested Myself as the pure Mahālakṣmī, and recited the hymn describing My divine power, etc. Ever reverent and devoted to Me, Vasiṣṭha, whose mind was filled with My descents, exploits and praise of Me, chanted the Devī Suktam to humble and dispirited Samādhi of Vaiśya descent.” [9.47–52]
“He who has learnt about My avatāras from a brāhmaṇa, after dispelling all illusion, obtains true knowledge, gains prosperity and succeeds in destroying all effects of evil; and assisted by Me, achieves good fortune and fame. Although these are My exclusive appearances, yet without Viṣṇu I have no separate existence; hence in My manifestations He exists as My Self. The reason for this is that We are inseparable and are inherent in each other. The supreme God of gods ever abides in Me; and I, the ever-existent, in Him.” [9.53–56]
“Thus, Śakra, I have briefly revealed to you My incarnations, along with their modalities, which appear within the five sheaths other than the pure sheath. In the absolute, and its natural state manifested in the pure sheath, the inseparable existence of Myself and Viṣṇu must also be viewed in the same light. Discerning that in My generally accepted appearance My nature consists of a combination of various natures, and worshipping Me in diverse ways, the aspirant escapes the misery caused by his deeds and attains madbhāvam, My own state of existence.” [9.57–59]

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