Lakṣmī Tantra Chapter 26—Elucidation of the Seven Vidyās
Channel: Consciousness Research Centre
Date: 2021-01-15

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
Śakra: “O Padmā, Absolute Brahman, Absolute presence, residing in the lotus, garlanded with a lotus-wreath, born from the lotus and consort of Govinda, I salute Thee. O Goddess, these two ever-existing forms of Thine have been enumerated. Are They distinct from Thy subtle form?” 
Śrī: “There is but one original, supreme and Absolute reality consisting of Lakṣmī-Nārāyaṇa, wherein all the six divine attributes exist motionless and unmanifested. It is pure, spontaneous and consists of concentrated consciousness.” [26.1–3]
“I am Brahman’s supreme Śakti existing in union with It in all Its states of existence. That Goddess, Myself, is the supreme divine Śakti known to be the gross, the subtle and the Absolute by the gradual process of elimination, neti-neti. These two śaktis, Tārikā and Anutārikā are My mantra forms. O Puraṅdara, fulfilment of all desires is milked out of these two. Both are considered divine, both are known as supreme states; all things are regarded as existing in these two, and both are consorts of Viṣṇu. Adepts achieve the highest goal by meditating on both of Them. Now listen to My account of the Absolute and the subtle reality.” [26.4–7]
“The primary reality is the Absolute Brahman, then comes śānta and then nāda (m̐); this is the sequence of the gradual manifestation of reality. I remain an integral part of every state of reality in the form of nimeṣa and unmeṣa, the twinkling of reality’s eyes. The primary state—the Absolute Brahman—subtle and with Śakti, who is as yet motionless and unmanifested, is the base on which Tāra (āūm̐) expands into the extensive ways of creation. The first manifestation of the Absolute Brahman, bhavat (the existing), the supreme Self, contains both bhavat and bhāva (the state of existence). Tārikā (hrīm̐) inheres therein.” [26.8–10]
“Anutārikā (śrīṁ) inheres in the inert state called śānta, which is Brahman’s first descent caused by Its creative urge that is chiefly characterized by existence. O Vāsava, bījas such as vāgbhava etc. exist in the second descent of the reality called śakti, wherein bhāva (the creative state of existence) abounds. Thus I have explained to you the difference between Tāra, Tārikā and Anutārikā, which is based on the subtle wisdom that pervades Them. Now listen to My description of bījas such as vāgbhava etc.” [26.11–13]
“Take the letter called aiśvarya (ai) and connect it with the letter called trailokyaiśvaryada (m). This bīja aiṁ is the source of creation and is known as vāgbhava. Now listen to the description of the śakti known as Kuṇḍalinī, which contains the entire creation coiled in a concentrated form, and which is identical with śabdaśakti the power of sound. The letter ī is māyā, the supreme śakti, the pure jagadyoni or womb of the creation. She is Śrī, the wife of the inscrutable householder (god Viṣṇu).” [26.14–16]
“With subtle vision let the adept place the letter i before the letter ī. Thus the letter called iṣṭa (i), that brings about all desired objects, is established within the bīja. Next, the adept should direct his thoughts with subtle vision towards ānanda (ā) to precede it and, with the same subtle vision, he should join aprameya (a) before it. Thus the letter aiśvarya (ai) is derived from a combination of four vowels a + ā + i + ī. The first two letters, namely aprameya and ānanda, as their names suggest, represent Viṣṇu, while i and ī form iṣṭa representing the object of desire, and māyā representing Śakti. Hence ai combines both God and His creative Śakti, and thus represents the primordial source of all creation.” [26.17–18]

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