THE TRUE NATURE OF LAKSMI

[Guest guest]

1. God, Vasudeva is the absolute Brahman. In essence He is

(higher knowledge; undifferentiated with regard to space, time etc;

devoid of gunas and pure.

 

2. His nature is bliss. He is ever immutable, possesses six

(divine) attributes, is undecaying and everlasting. I am his SUPREME

SHAKTI, His I-hood, I am eternal and constant ( immutable )

 

3-5 My sakti of action ( vyaparasakti ) is characterized by my

urge to create ( sisrksa ). With a billionth fraction of myself I

voluntarily embark on creation by differentiating myself into two

separate ( particles) of which one is consciousness ( cetana) and the

other is the object of its knowledge ( cetya). Of these two, cetana

is into both sentient and insentient objects. Absolutely pure and

sovereign consciousness is, indeed, my real form.

 

6. Like the juice of the sugar cane, this consciousness becomes

grosser through contact with material objects. Hence it is that in

the process of cognizing material objects, the latter acquire the

nature of consciousness.

 

7. Just as fuel, when kindled, becomes engulfed by fire, so do (

perceptible material) objects pervaded by consciousness adopt its

nature.

8. Polarized thinking aware of ( objects such as ) blue, yellow,

happiness, sorrow etc., distinguishes undifferentiated pure

consciousness by its variegated wealth of limiting conditions.

 

9. Polarized thought is also one of my forms voluntarily created

by myself whereby, viewed from an internal and an external angle,

perceptible ( material) objects becomes classified as subject and

object.

 

10. Neither the external ( object) nor the internal (cognition)

constitutes the essence of my absolute consciousness. My selfhood

splits itself into two components L the (objects) capable of being

known, and the (subjects ) who do the knowing.

 

11. That self of mind, which is beyond all polarized knowledge,

free from the taint of words and unaffected by any limiting

condition, undergoes evolution in the form of perceptible ( material)

objects.

 

12. When the mind is free of polarized thought, those perceptible

( material ) objects that attain the middle mode ( madhayama vrtti )

becomes identified with consciousness.

 

13. Just as the form existing in the eye is seen ( by that eye )

as being the form belonging to a particular external object, so also

the form existing in the knowledge observed ( by the knower ) appears

to belong to the thing known.

 

14. Just as a burning piece of wood looks like fire, so also are

perceptible ( material) objects pervaded by consciousness perceived

as consciousness.

 

15. When the object is related to cognition by the knower (

cognizer) and he reflects upon it, it is then myself, consisting of

knowledge and ever revealed ( who is in fact perceived as that

object )

 

16 I-hood is the essential characterstic of knowledge

distinguishing it from the object perceived; it is unique (

salaksana ) and that is my own self. Hence, I consisting of pure

consciousness, am all pervading.

 

 

17. When in the ocean of consciousness the only foothold left on

the flooded island is the term connoting `this' ( idampada )

and

perceptible ( material ) objects area almost submerged I then provide

them with a support to hold on to.

 

18. Those whose impressions have all been washed away ( ie

removed ) by the nectar-like flow of meditation upon me, realize me,

who am ( pure ) consciousness engulfing the multitudinous variety of

objects, as identical with themselves.

 

19. People are of opinion that, since I consist of knowledge

alone, my function of revealing objects of knowledge ( ie cognition )

is an effect avidya, about which I have spoken before.

 

20-21 According to my true nature, I am neither tranquil ( ie

inert ) nor creatively active, nor do I follow the middle course

between these. I manifest myself as such to those who are able to

discern me with a calm mind devoid of polarized experience even in

the waking state. But even when perceived by those who seek to know

me while still influenced by polarization, I make them forget me.

 

22 Just as an object though lying right in front of a person

does not appear in his mind when preoccupied, so also I am not

realized by those whore ( minds ) are afflicted by impressions.

 

23 - 24 Just as a person desirous of understanding some

particular object, still every other movement of his mind and (

through deep concentration) grasp it immediately, similarly, even

during empirical existence, pure-souled ( persons) realized my ever-

manifest and sovereign self embodying pure knowledge.

 

25-26 As a garment which was originally white and is then dyed red,

cannot be re-dyed in another colour without first reverting to its

original state, similarly how can he who has a notion of blue etc,

envisage yellow, without taking the intermediate step of reverting to

me, the essential pure knowledge.

 

27 In the same way, whilst spelling out a sentence, how can one

pass from letter to letter without pausing between letters in me, the

essential pure consciousness.

 

28. Thus, although in essence I am pure and independent, still

after assuming one form and then passing on to anther, I retain my

pure nature during intermediate state.

 

29. My true state of existence, set alight by Agni and Some,

manifests itself as my abode ( padam) in the middle ( duct ie

susumna ) when passage through the right and left ( ducts ) is

checked.

 

30. When (visionary higher) thought ( or wisdom : dhi ) is set

free from contact with all external objects and is also not focused

on any particular ( symbolilc ) object, my true self is revealed in

that thought.

 

31. That which continues to exist both in light and in darkness

and reveals itself both in a positive and negative ( object ) is my

undifferentiated form.

 

32. Totally unattached I-consciousness, revealed in the mind of (

the adept) who had completely renounced all craving for material

objects and whose mind delights in devotion to me, is indeed my true

body.

 

33. The self of those persons, who practise that ( renuciation

and devotion ) and who have acquired true knowledge ( by

distinguishing truth from untruth ) remains unaffected by the

impositions of body, vital airs etc ( life-principle) and completely

identifies itself with my true state of being.

 

34 As the rays of the sun become manifest but are not created (

a new ) so to the essence of consciousness as such, manifests itself

in various states of being but has never been created.

 

35 Just as the sun sometimes rises in the sky without there

being any particular object ( to illuminate), so also does my true

form ( viz knowledge) spontaneously manifest itself, even when there

is no object to reveal.

 

36-37 In the same way as crystal etc, being extremely transparent ,

when tinted by flowers such as the hibiscus ( japa ) cannot be

perceived in its original state, I , also being transparent, cannot

be perceived by people apart from the palpable objects created

through my decisive will. That does not imply that I do not exist

there ( separately from such objects )

 

38 – 39 As the existence of gold cannot be perceived apart

from the earrings made of it and cannot be separately pointed to, and

yet gold undoubtedly exists as gold, so also is my existence, which

consists of consciousness and is eternal, pure and unaffected by

either pleasure or pain, realizable solely through self-knowledge.

 

40. That which relates the cognizer with both the process of

knowledge and its objects, is my relationship to these ( = knowledge

and its objects ) characterized as the essence of perception ( of

objects )

 

41. Space, time and actions are well known as the three

differentiating factors ( bheda ). But what can distinguish

consciousness which determines the distinction between ( even) these

( three distinguishing factors )

 

42. Even time, with its three components, past etc, which is the

fundamental case of differentiation amongst perceptible (material)

objects, becomes as it were merged in the ocean of consciousness and

is identified with it.

 

43. When past and future merge in me, the eternally existent, the

concept of the present is then also obliterated.

 

44. I am the substratum of everything, but I cannot be enclosed

in anything. Hence there is no particular area of space that can be

relegated to me as my substratum.

 

45. I have no state exempted from consciousness. Therefore I, who

am unique and of the nature of concentrated consciousness, am

worshipped as the possessors of all forms.

 

46-54 Time, place, action (kriya), subject(karta), object ( karma),

instrumental object ( karana), dative object ( sampradana) (ie

objects in their various positions in relation to action ) and the

consequence ( of actions), enjoyment and the enjoyer – all these

merge in the self of consciousness. Gods demons, nagas, gandharvas,

the flocks of raksasas, vidyadharas, pisacas ( malevolent spirits ),

the elements – the eight ganas, men, who classify themselves in

diverse groups according to caste and function; cattle and wild

creatures (mrgas), birds, serpents, plants and also insects; the

fourteen worlds existing in heaven and the nether regions; rivers,

islands, oceans and other creations of the cosmic egg; the higher and

lower realities; various collections of sounds; whatever can be

regarded as being either the object, instrument or embodiment of

enjoyment; the six sheaths and everything enclosed therein consisting

of both sentient and insentient objects; all existing objects whether

pure or impure; and the four aims of mankind ( viz dharma, artha,

kama and moksa); everything connected with the prakrti and impelled

by time; all these (above mentioned) both existent and non-existent (

objects), whether or not pervaded by me, merge in me ( are contained

in me ). I, the pure and independent consciousness, pervade

everything.

 

55-58 I am recognized by the wise as the bliss and tranquility

inherent in each state of being. Though that is my true nature,

fettered by my sakti called tirobhava, citsakti ( ie jiva) does not

discover ( experience ) me spontaneously. However, after receiving as

mere particle of my anugrahsakti, she ( cisakti) discovers me (

instantaneously ). Then after propitiating me by various means, the

Jiva, known as citsakti washes away all klesas and blows away the

dust of impressions; whereby the Jiva, that has ( thus ) already

severed its fetters through meditation ( yoga) fuses with the true

knowledge and attains me, who am Laksmi and whose nature is SUPREME

BLISS !!

 

 

Extracted from Laksmi Tantra. A Pancaratra text.

Translated by Sanjukta Gupta.

Motilal Banarsidass Publishese. Delhi.

[Guest guest]

OM Nora

 

Thanks for your post on the Laksmi Tantra. It is an excellent

textbook on Self-realization.

 

The Laksmi Tantra as translated by Sanjukta Gupta succinctly

states that in order for the spiritual aspirant to know and identify

with the Divine, it is necessary to maintain a meditative state of

mind at all times. This state of mind is quiet, not identifying with

the phenomenal world, and attuned to the Divine even while

performing the daily tasks of one's life.

 

"18. Those whose impressions have all been washed away ( ie

removed ) by the nectar-like flow of meditation upon me, realize

me, who am ( pure ) consciousness engulfing the multitudinous

variety of objects, as identical with themselves.

 

23 - 24 Just as a person desirous of understanding some

particular object, still every other movement of his mind and

(through deep concentration) grasp it immediately, similarly,

even during empirical existence, pure-souled (persons) realized

my ever-manifest and sovereign self embodying pure

knowledge."

 

 

The Laksmi Tantra also details the methodology by which this

recognition of the Divine occurs. There is are energies or pranas

that runs through the Ida Nadi(left of the sushumna) and Pingala

Nadi(right of the sushumna. The energy in the Ida Nadi or Moon

Breath is cool and moves downward while the energy of the

Pingala Nadi or Sun Breath is hot and moves upward. The Prana

in the Ida Nadi is called Apana. The Prana is the Pingala Nadi is

confusingly called Prana. When through various Sadhanas,

these pranas change direction and flow toward each other, they

unite at the entrance of the Sushumna to form Kundalini Prana

and the Kundalini ascends through the six main Chakras

moving the aspirant toward Enlightenment.

 

"29. My true state of existence, set alight by Agni and Some,

manifests itself as my abode ( padam) in the middle duct (ie

susumna) when passage through the right and left (ducts) is

checked."

 

In his book, The Complete Illustrated Book of Yoga, Swami

Vishnu Devananda says "When the ida and pingala nadis are

devitalized by the operation of the sushumna nadi, there is no

night or day for the Yogi. When the sushumna is in operation, the

Yogi can transcend the limitation of time and space.

 

 

But, as you point out, the Laksmi Tantra also says. "Then after

propitiating me by various means, the Jiva, known as citsakti

washes away all klesas and blows away the dust of

impressions; whereby the Jiva, that has ( thus ) already severed

its fetters through meditation ( yoga) fuses with the true

knowledge and attains me, who am Laksmi and whose nature

is SUPREME BLISS."

 

The Hatha Yoga Pradipika (II,5-6) says,

 

" When the nadis are full of impurities the breath [Kundalini]

does not go into the middle nadi, sushumna; then there is no

arriving at the higher state of mind.

 

When all the nadis are now full of impurities become purified

then only the Yogin can succuessfully perform pranayama."

 

Patanjali, in the Raja Yoga Sutras (I, 2-4) says,

 

" Yoga is restraining the activities of the mind.

 

At that time [when the thought waves are stilled], the perceiver

rests in his own true nature.

 

When the mind is not concentrated, the perceiver identifies with

its modifications."

 

All of these three sources agree that the mind must be quiet and

purified before Self-realization can occur.

 

Today, there are many people in a great hurry to raise Kundalini

in order to know God/Goddess. They make a serious mistake in

not taking the time to first purify themselves, their nadis and their

chakras. To not do this is to invent trouble. Kundalini taken up

through an impure Pranamaya Kosha through force of will can

lead to death, serious and possibly permanent mental instability,

and/or serious and possibly permanent physical

disabilities/diseases.

 

Patience is part of the Sadhana, the discipline, of developing

spiritual insight.

 

OM Namah Sivaya/Jaya Maa

 

Omprem

[Guest guest]

OM omprem

 

The pleasure is mine. Im glad you like it and i know other member

will love it too. Now im waiting for adi_ma to say something. I know

she love the picture of Laksmi/Vishnu as one. Is there a name for

this. Sivan/shakti is called Ardhanarisvara.

 

Om ParaShaktiye Namaha

[Guest guest]

dear nora,

 

first let me thank you on behalf of sesh and others for hosting the

Ashtalakshmi pictures for a week - it was feast to our eyes seeing

the 8 different forms of Lakshmi.But the best of all was the LAKSHMI-

NARASIMHA PICTURE that you posted yesterday... it was indeed a climax

to a week long celebration of Mahalaksmi AND NOW THE ICONOGRAPHY OF

lAKSHMI0NARASIMHA AS BEING ONE is really breathtakingly beautiful. i

have never seen anything quiite like this! i have seen many pictures

of ardhanerreshwara but this one is very original and charming. i

congratulate you on this selection. as kalikaputra says it does like

more nepalese, buddist or tibetan in origin espeacially the crown on

the head...

 

but what i really liked was the excerpts from the lakshmi tantra that

you posted to complement the picure. i have never read anything quite

like it. once again, accept our heartfelt thamks for this beautiful

post. i am also enjoying ompremji commentary on it in the context of

patanjali yoga...

 

 

may I please quote a verse from adi-shankara's lakshmi-narasimha

stora to pay homage to the divine form of lakshmi and her divine

consort sriman narayana?

 

ekena chakramapareNa kareNa shaMkha-

manyena sindhutanyaaamavalambya tishhThan.h |

vaame kareNa varadaabhayapadmachihnaM

lakshhmInR^isiMha mama dehi karAvalambam.h ||

 

In one hand You hold the (sudarshana) discus; in another You hold the

(paanchajanya) conch; another hand rests on (the waist of) the

daughter of the ocean, Lakshmi; and the (fourth) hand signifies that

You bestow boons and drive away the fear (of the devotees). O

Lakshmi -nrsimha provide me the support of Your hands.

 

 

members, please join me in offering salutations to the parents of the

universe shriman Narayan and srimati narayani !!!

 

love and infinite blessings to one and all!