Lakṣmī Tantra Chapter 8—Avatāras of Lakṣmī in the Six Kośas
Channel: Consciousness Research Centre
Date: 2020-11-25

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
Śakra: “I salute Thee, who wast born in the ocean, I salute Thee lotus-born; O Thou, who abidest in the lotus and art the wife of Nārāyaṇa, I salute Thee. O Padmā, deign to describe fully to me, who request Thee, the forms of Thy descents in the five sheaths which have been mentioned. Deign, O eternal omniscient Goddess, to tell me what objects They possess, what Their characteristics are, how many They are, and what Their essential nature is.” 
Śrī: “Brahman is Nārāyaṇa, the single, void, pure and flawIess one, antaraṅga (interior, devoid of any disturbance), undefinable, without vibration, matchless, unqualified, integral, undifferentiated and changeless. All things contained in this world that are cognized, mentioned in the scriptures, or inferred—that is, all that can be apprehended directly or indirectly through the three instruments of knowledge, whether of a positive or a negative nature, whether movable or immovable, subtle or gross, sentient or insentient—all these consist of Brahman, of Nārāyaṇa, second to none.” [8.1–7]
“Brahman is bliss without avidyā (nescience); pure, absolute and concentrated consciousness, consisting of both the existent reality and Its state of existence; the divine and ultimate goal of the spiritual Path. Brahman differentiates Itself in two ways: both as the possessor of Śakti and as the Śakti Herself. That absolute Brahman, as the possessor of Śakti, is manifest as Nārāyaṇa, the I-entity, the existent principle. As Śakti, Brahman is Nārāyaṇī, who is Myself, the I-hood of Nārāyaṇa, representing His bhāva (state of existence). There is noplace where He exists without Me. There is no place that contains Me without containing Him. We, the source of all, are sometimes described singly and sometimes dually in the scriptures that have reached, as it were, the other side of the ocean of the cosmic principles.” [8.8–11] 
“Some scriptures describe creation as evolving out of the principle of the bhāva (state of existence) of Nārāyaṇa; in others, it is described as evolving out of bhavat (the existent reality); while in yet others it is said to evolve out of both the existent reality and its state of existence. But since all refer to the same reality—Brahman—the learned are not confused by them. When Nārāyaṇa descends alone to further the cause of the gods, I then manifest the active aspect of His nature. When, on the other hand, I descend alone in order to help the gods, then it is He, God, the I-entity, who manifests His I-hood in Me. When in order to benefit the gods, each of Us descends in a similar manner as separate incarnations, We exist inseparably in each other as the existent reality and its state of existence.” [8.12–15]

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