Lakṣmī Tantra Chapter 27—Worship of Tārikā
Channel: Consciousness Research Centre
Date: 2021-01-22

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
Śakra: “I bow down before Thee, O Mistress of the world, beloved of Puṇḍarīkākṣa (Viṣṇu), almighty Goddess of the entire creation, the Omniscient One existing in all states of existence. I have heard in detail the excellent principles of the vidyās. Now explain to me the mode of worshipping Tārikā.” 
Śrī: “The original, unique and absolute Brahman is omniscient, and consists of existence and consciousness. Active through Its own Śakti, Brahman is divine and the same as the great Lakṣmī-Nārāyaṇa. I am that supreme Śakti, called I-hood, eternal and ever-vested with all God’s attributes like the pure rays of the sun.” [27.1–4]
“O son of Aditi, I, possessing the form of Brahman’s creativity, do indeed incessantly perform God’s five functions: creation, sustenance, destruction, delusion and grace. O Puraṅdara, the Tārikā-mantra, hṛllekhā the supreme vidyā, is identified with Me; She is My divine, absolute śakti, perpetually endowed with all My attributes. You, who have approached Me faithfully and devoutly by surrendering yourself, may receive this account of Her with a constantly alert mind.” [27.5–7]
“That which is regarded by the Vedas as the Absolute principle of all dynamic and static creation, the source of creation, sustenance and absorption named Sūrya, which continuously activates the eternal force called prāṇa; consider this excellent puruṣa (person), as the first letter ha of hṛllekhā (hrīm̐). Consider its first active state unmeṣa, which embraces the three worlds and is the substratum of the entire creation, which possesses a glowing form and is not limited by anything else, to be the letter ra, whose form is luminous and eternal, being the real active state that pervades all the cosmic stages of creation and modes of existence.” [27.8–11]
“Displaying the five activities, the pañcabindu (ī) characterized by the five divine functions discharged through Śakti, having the form of wonderful knowledge and successively representing the closing and opening of the eyes of the Creator, expressing both the states of creation and non-creation; displaying the form possessing the attributes icchā, jñāna and kriyā (iddha, iṣṭa and māyā) and the order of expansion and creative evolution—this is the eternal condition of the pair of letters i and ī appearing in the bīja hrīm̐.” [27.12–13] 
“Hence one should know that it is Myself in the form of the exalted creatively active state, who manifests the creation containing the attributes icchā, jñāna and kriyā, and fulfil the five functions of the all-pervading Lord, perform various miracles, consist of concentrated consciousness, possess the form of bliss, exist in the supreme Self, am omnipresent and beloved of Viṣṇu. I, who am the bestower of power upon the three worlds and am devoid of any parts, after performing all the five duties, ultimately dwell again in the divine supreme Self, vyomeśa, contracting within Myself the entire world of objects.” [27.14–17]
“Those versed in the science of realities say that She (Myself as Tārā) has five forms. O Sureśvara, listen while I describe those forms. One form that ends with vyomeśa (ṁ) has already been described. Some like to place parameśvara (ḥ) after vyomeśa (ṁ). Others prefer to replace vyomeśa by pradhāna (ma), followed by both bindu (ṁ) and nāda (m̐) to resemble praṇava (āūm̐). Some wise persons say that only pradhāna should be at the end. Other followers of the Vedas hold that there should be sṛṣṭikṛt (ḥ) alone at the end (hrīḥ). The learned recognize these five forms of Tārikā.” [27.18–21]
“O Sureśvara, those forms of the one Tārikā dwelling in śānta (God)—the one ending in pradhāna, the one ending in visṛṣṭi, the one ending in vyomeśa and the one ending in vyomeśa and visṛṣṭi—these four forms bring about glorious fulfilment of all individual desires both in this life and in the life after death; while the form that ends with pradhāna, bindu and nāda (hrīm̐) brings about the unique bliss of emancipation.” [27.22–24] 
“Thus having ascertained the real nature of Tārikā, the preceptor should teach the vidyā which is the essence of the Absolute Brahman, to the disciple who is honest, possesses good manners and who is well-disposed towards both the preceptor and brāhmaṇas. First, the preceptor should perform nyāsa on his own hands, body and limbs, and after performing the same rites on the body of the disciple, he should teach the disciple the Tārikā-mantra. He should place the mantra, preceded by bhāva (āūm̐), on the heart of the disciple. Thereafter he should place the mantra on his own heart.” [27.25–27]

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