Lakṣmī Tantra Chapter 4—Vyūhas and Their Śaktis

>> YOUR LINK HERE: ___ http://youtube.com/watch?v=QqGOvJX1Yyg

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra • Śakra: “Be that as it may, O Goddess! If Thou hast such a free hand in creation, then deign to explain the process of creation. O lotus-born, I salute Thee!” • Śrī: “In essence I consist of consciousness and matchless bliss like pure space. I am Nārāyaṇi, Hari’s state of existence, and My nature resembles His. My essence being consciousness, I am neither inert nor active, nor an intermediary state between the two. I represent the nature peculiar to Hari, the all-pervasive Viṣṇu, who is the soul of all and has the same character as Myself. His form is undifferentiated, homogeneous and inscrutable; and I, also undifferentiated, am of His form and possess perfect tranquility.” [4.1–3] • “From time to time, a billion-billionth particle of Ourselves composed of consciousness, stirs into activity. That particle which is known as sisṛkṣā (the urge to create) is in the form ‘I will create according to My liking’. Whereupon I, with that particle of Myself, instantaneously evolve into viśuddhādhvā, the pure creation. As the brilliance of a diamond shines forth in all directions, so does My pure course of creative activity diffuse its rays in every direction.Pure creation issues from My form of concentrated absolute consciousness, whose tranquility resembles a cloudless sky or a still ocean.” [4.4–7] • “Devoid of all activity, ever blissful, pure, all-embracing and supreme, the primeval jñāṇa (knowledge) becomes manifest and is called Saṅkarṣaṇa. The divine attribute aiśvarya is My sovereign power to create the universe without dependence on any factor outside Myself. That is My form Pradyumna, the excellent Person. My śakti that is immanent, irresistible and which pervades the whole of this variegated univers eis known as My Aniruddha form. These resplendent blue lotus-eyed Puruṣas—Pradyumna, Aniruddha and Saṅkarṣaṇa—are My forms manifesting the divine attributes vijñāna, aiśvarya and śakti (kriyā). Pradyumna, Aniruddha and Saṅkarṣaṇa are responsible for the creation, maintenance and dissolution of creation, respectively.” [4.8–11] • “My primordial form when the urge to create the universe first stirs in Me is Vāsudeva, who may be compared to an absolutely waveless ocean or a cloudless sky. Vāsudeva is the manifestation of all six of My divine attributes—jñana, śakti, bala, aiśvarya, vīrya and tejas—in equal proportion. When of these attributes only jñāna and bala are manifested, I am Saṅkarṣaṇa who supports the entire creation without aid. He manifests himself dimly like black marks faintly discerned on human bodies. Hence in Vedānta literature he is named Bala-Saṅkarṣaṇa. My manifestation of vīrya and aiśvarya is named Pradyumna. Since vīrya signifies immutability, Pradyumna is changeless. My manifestation of śakti and tejas is known as Aniruddha.” [4.12–16] • “Tejas means absolute sovereignty and irresistibility. The sacred literature issues from Saṅkarṣaṇa like a clap of thunder. All activities originate from god Pradyumna. All fruits of such activities are said to issue from Aniruddha. In the creation of this universe, Aniruddha is verily the creator; Pradyumna sustains what the former has created, and the creation thus protected by him is devoured by Lord Saṅkarṣaṇa. These gods function with spontaneous benevolence through the acts of creation, maintenance and dissolution in accordance with sacred texts, dharma (religious duties) and the fruits thereof.” [4.17–20] • “Though each god of the catur-vyūha manifests only one particular attribute or aspect, yet all six divine attributes are vested in all three of Them, so that in fact they stand on the same footing, neither less nor more than the eternal Vāsudeva. Their major and minor limbs and intelligence, etc. are not phenomenal; their bodies containing the divine sixfold attributes are divine and eternal. O Lord of heaven, it is erroneous to think that there is any essential difference between these manifestations. Such differentiations are envisioned by scripture to stress the particular activity associated with each. Aiśvarya is not different from knowledge; and again śakti is not different from aiśvarya. These, O Śakra, are My forms envisioned to focus meditation.” [4.21–24] • ========== • Dharmasār Video Series Index: • https://drive.google.com/file/d/1EZFq... • Four States of Consciousness Diagram: • https://drive.google.com/file/d/13OWr... • Dharmasār Complete Archive Library: • https://archive.org/details/dharmasar...

#############################

New on site