Lakṣmī Tantra Chapter 16—Elaboration of the Methods to Attain Ultimate Truth
Channel: Consciousness Research Centre
Date: 2020-12-06

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
“Now listen attentively, O Śakra, to My description of mahat, the first disturbance or activity in the tranquil equilibrium of the guṇas. When all three guṇas are present in equal proportion, the cosmic principle containing them is called prakṛti; when that balance is disturbed for the first time, the same principle is called mahat. It too has three aspects: the sāttva aspect, which is buddhi (intellect); the rājas-aspect, prāṇa (life energy); and the tāmas-aspect, kāla (time). Now hear Me explain these. Buddhi is the incentive to adyavasāya (mental effort); prāṇa is the incentive to prayatna (persevering effort); and kāla is the incentive to kalana (doing, making, effecting).” [16.1–4]
“Ahaṁkāra results from a modification of mahat. Ahaṁkāra also has three aspects resulting from the proportional difference in the guṇas. The five tanmātras (element-principles)—ākāśa (space) air, fire, water and earth—are evolved from its tāmasik aspect. The cognitive senses owe their origin to predominance of the sāttvik aspect of ahaṁkāra; the conative senses to predominance of its rājasik aspect; while ubhayātmaka (the mind) originates from both its sāttvik and rājasik aspects. This is how the tattvas (cosmic principles) exist. Amongst these, only eternal prakṛti is the source of all, and not an effect.” [16.5–7]
“The other seven tattvas, starting from mahat, have aspects of both the source and the effect. The modifications of the five tanmātras (element-principles), ākāśa etc., the cognitive and conative senses together with the mind—these sixteen are referred to by scholars as being mere effects. These are the twenty-four tattvas (cosmic principles). O slayer of Vṛtra, I have already dealt with other details and peculiarities relevant to these. O king of the gods, I have told you about this avyakta (unmanifested) prakṛti along with its own twenty-three modifications. This prakṛti, consisting of both manifest and unmanifest objects, is characterized as kārya (continuously producing effects).” [16.8–12]
“Cit-śakti differs from this. It is imperishable; and the wise, who are versed in the scriptures dealing with the categories, call it jīva, the individual soul. In essence this is pure, unmodifiable, unchangeable, concentrated consciousness—eternal, endless and unlimited. The jīvas, prakṛti and puruṣa, though by nature unattached, appear to be connected and are even higher than mahat (the highest). Both these eternal realities are identifiable as liṅga (indicatory marks) and at the same time are aliṅga (devoid of any mark). It is therefore left for the learned to deduce their common characteristics by inference.” [16.13–16]
“Now listen, Śakra, while I recount their differences. Prakṛti consists of the three guṇas, eternal and ever-evolving, though it is undifferentiated, impure, and invariably identified with the jīvas. It is also the unconscious material object subjected to the delusion of pleasure and pain. Puruṣa is the innermost ever-existing soul which, though functioning, is uninvolved and is the sākṣin (witnessing consciousness), the knowledge and at the same time the knower, who is pure, unending and incorporates the divine attributes. These are the divergences between the two.” [16.17–20]
“Now listen to a description of their nature. She who is devoid of positive or negative material diversity, is unchangeable, ever active in creation, ever blissful, with a form consisting of all the six attributes, is in fact Myself, Nārāyaṇī, the Śakti of Viṣṇu, pure Śrī. These two—Puruṣa and prakṛti—originate from Me and will merge in Me. Containing all these, I have evolved into various objects; and resting in Nārāyaṇa, once again I become active in creation and develop Myself out of Him. Nārāyaṇa is the unique Visnu, the eternal Vāsudeva. Since He is not different from His Śakti, He is the one undifferentiated Brahman; the great ocean of jñāna, śakti, bala, aiśvarya, vīrya and tejas; He is ever tranquil and embraces the entire universe containing both static and dynamic objects. Thus Śakra, the science of Saṅkhya, the knowledge of truth, has been briefly revealed to you.” [16.21–25]

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