Lakṣmī Tantra Chapter 17—The Secret Method of Self-Surrender
Channel: Consciousness Research Centre
Date: 2020-12-18

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
Śakra: “I salute Thee who residest in the lotus, Mother of all embodied beings and wife of Padmanābha. I salute Thee again, O Lotus-goddess! Thou hast already revealed to me the three methods and I have understood them. O Lotus-goddess, my Mother, please inform me of the supreme fourth method.” 
Śrī: “Nārāyaṇa is the one eternal God Vāsudeva, the absolute Brahman, the flawless fourfold God consisting of existence, consciousness and bliss. I am His absolute and unique Śakti, the eternal Goddess performing all His functions and sharing all His states of existence.” [17.1–4]
“Brahman is tranquil, ever conscious and full of bliss; absolute and constant, the repository of supreme divine majesty and entirely quiescent. I am Brahman’s Śakti Brāhmī, consisting of tranquility, bliss and consciousness, characterized by supreme divine majesty, free from impurity and entirely quiescent. When to reassure living beings Nārāyaṇa, the absolute Brahman, assumes a majestic form of corporeal existence which is divine and pleasing to the eye, then I too possess a corporeal form. I am Nārāyaṇa’s supreme Śakti, perfect, with well-proportioned limbs and beautiful in every limb.” [17.5–8]
“Our supreme abode, untouched by sorrow, is the great space. The whole group of the divine attributes has voluntarily chosen to be limited by space. That abode is attained by siddhas (successful adepts) who have proved themselves unfailingly devout in the performance of their duties, are thorough masters of the Vedas and of the Upaniṣads, and have purged themselves of all defilement through innumerable cycles of rebirth; who have attained success through enduring great suffering; who have gradually removed all impediments, are versed in reasoning and observance of the precepts; who have attained realization and mastered the philosophy of the principles (saṅkhya); who have control over all their senses, who possess both dhāraṇa and dhyāna, who are yogins and have attained samādhi. That abode can only be attained after a hundred years of ceaseless devotion to God by those who are wise and aware of the duties to be performed during the five divisions of the day and skilled in performing the five types of sacrifices.” [17.9–13]
“That ancient space is highest of all and eternal. Arriving there, those who are familiar with the principles sever all their fetters. Those who have thrown off the shackles of transient existence abide there in splendor, like tens of millions of suns and millions of full moons. They are free from all sensual defects and are surrounded with brilliance. They exude nothing and partake of no food. Their bodies are composed of the six attributes and are pure. That is where, after exhausting the consequences of their deeds extending over a very long period, the highly privileged ekāntins enjoy the constant sight of Us.” [17.14–17]
“There the Brahmās and Śaṅkaras along with Puraṅdaras, the gods and the ever-successful sages who are ever omniscient, rejoice and directly view the supreme form of Viṣṇu. There too abide those perfect adepts who meditate on the mantras of six, eight, twelve or sixteen letters; or else on the praṇava-mantra (ĀŪṀ), the mantra starting with jitaṁ te, etc. or on the Tārika or Anutāra-mantras. In that place there is overall rejoicing amongst the pure divine beings including Ananta-śeṣa, Garuḍa the king of birds, Viṣvaksena, etc. and all those deities who execute My commands.” [17.18–21]
“That is where the divine possessor of Śrī, the God of gods Janārdana, reclines on the resplendent and highly blissful couch of Ananta’s coils. He is richly adorned with weapons, as well as with divine and wonderful ornaments consisting of vijñāna, aiśvarya, vīrya and an abundance of śakti, tejas and bala. He is served by the king of birds, Suparṇa (Garuḍa) representing the Pañcopaniṣad-mantras, and formally attended by the glorious commander Viṣvaksena, who resembles Nārāyaṇa in form and bears the characteristic mark of śrīvatsa.” [17.22–25]
“To bring well-being to all the worlds, to facilitate contemplation by the wise, to liberate all and to furnish a form for the yogīs to meditate on, Vāsudeva, Nārāyaṇa the possessor of Śrī, the eternal God, assumes a body that is delicate, young, divine, marked with śrīvatsa, four-armed, lotus-eyed, wearing a crown and the Kaustubha jewel, splendidly adorned with necklaces, anklets, armlets, girdles, clothed in a yellow garment, bearing the supreme divine vanamālā consisting of the five active śaktis of Śrī, perfectly formed and beautiful in every limb.” [17.26–29]

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