Lakṣmī Tantra Chapter 22—Goddess Lakṣmī’s Mantra-form
Channel: Consciousness Research Centre
Date: 2021-01-01

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
Śakra: “O Goddess without beginning or end, omniscient and beloved of Hari, how are these mantras imparted and what are their forms? Are they of equal importance, or is their significance of different grades? Asking Thee this question I salute Thee, O Padmā. Please tell me all this.” 
Śrī: “O Pākaśāsana, listen attentively to what I tell you about My mantra-form and how I reveal the mantras. The Absolute Brahman, the ultimate dhāman (resort) of all, embodiment of the resplendent six divine attributes, unlimited by time or place, formless and unrivalled—that Brahman, the aham (I AM) itself, perfectly conscious of its own being, is devoid of the guṇas (sattva, rājas and tamas), is beginningless and endless, and is the great celestial Lakṣmī-Nārāyaṇa.” [22.1–5]
“Brahman is the essence of consciousness and bliss; divine, without defect, decay or death. It is in the state of unmanifested existence where there is no polarization of subject and object. When this Brahman is motionless, I am that motionless state of Its being. Then once in a while by virtue of differentiating between bhavat and bhāva (being and the state of being), the Absolute Brahman manifests Itself of Its own free will, without relinquishing or changing Its form. I am the I-hood of the Supreme Ātman, identical with Its being and should be worshipped as such.” [22.6–8]
“Of My own free will, I emanate from the radiant God who is pure Being. Supporting the entire assemblage of creation which I have voluntarily created, and after having created the mātṛkā (sound and the alphabet) emanating from Myself, I reveal My power during the six courses of creation. These six courses are known as the ways of śabda, kalā, tattva, mantras, pada and bhuvana (worldly existence). The supreme I-hood, which is flawless consciousness, first shows signs of activity during the course of sound. O Pākaśāsana, I have already given you a detailed description of that journey.” [22.9–12]
“The most exalted manifestation of Mine infused with consciousness and power, undergoes a seeming transformation so as to undertake the course of creation as kalās consisting of jñāna etc. The kalās, the attributes of the Supreme Ātman, have been precisely explained to you earlier along with their number and characteristics. Together with the first two courses of śabda and kalās, that aspect of Mine which consists of consciousness is revealed during the course of the tattvas, when I assume the forms of Vāsudeva etc.” [22.13–16] 
“The Vyūhas and Vibhavas and all the other emanations of God are regarded as the seeming transformation of the Supreme Ātman during the course of the tattvas. That same aspect of Myself revealed during the first two courses of creation, which is in essence consciousness, appears to undergo a lasting transformation during the most significant of all my courses of creation: the mantras. During My highly exalted mantra-course when I am marked as consciousness, I assume the embodiments of Vāsudeva and the other related deities to guide the jīvas drowning in the ocean of worldly existence across to safety; also to provide objects of enjoyment for those who still are in the throes of worldly existence and to stimulate a sense of detachment in them; and lastly to ensure the efficacy of worship and encourage mānasālambana (mental disciplines). All these mantras are representations of consciousness, unrestricted in range and in achievement of purpose.” [22.17–20]
“These mantras should be regarded as pure embodiments of Myself, and hence of lord Śārṅgin (Viṣṇu). They protect the adepts who meditate on them. According to the śāstra their formulas are secret; they promote worldly enjoyment and at the same time lead to liberation. The four padas—jagrat, svapna, suṣupti and turīya—lie on the route followed by the course of the mantras. In the state of jagrat (waking), the senses register external objects. When the senses operating on external objects become fogged by darkness (sleep) and lose their power, the inner organ starts functioning by registering mere saṃskāra (impressions). This is the state of svapna (dream). When even that does not function, the state of suṣupti (deep sleep) occurs.” [22.21–24]

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