Actually, I am against the studying of the separate Chapters from "Shree Lakshmi-Tantra", because this Tantra must be studied from the First Chapter to the very Last Chapter, because if you study only the excerpts, you will be misguided.
Nevertheless, I will quote Chapter 13 from the English edition, because it is the Chapter about Anugraha of Shreemati Maha Laksmi-Devi and because I have noticed the mistake in the Verse 13.14 (in English translation, of course).
Wikipedia falsely tells, that "Shree Lakshmi-Tantra" has Advaitic influences, but it is not "Shree Lakshmi-Tantra", that has Advaitic influences, but the English translation of the Tantra.
There is a classic and very notorious mistake of nearly all Sanskrit-English translations:
in 90% of cases translators don't differentiate between the kinds of Mukti and just write something Advaitic like "and then jiva merges in Brahman", though actually in 90% of cases the translation must be rendered as:
"jiva obtains Mukti at the Abode of Bhagavan Shree Vishnu" or
"jiva becomes Brahm-rup" (this right and very good translatiton is often used in the Books of Shree SwamiNarayan Sampradaya) or
"jiva reaches the Abode of Bhagavan Shree Vishnu".
I have been noticing this kind of mistake in many English translations ("Shree Padma-Purana", "Shree Varaha-Purana" and etc.).
If a translator has Advaitic background and Shankara-influenced, then sorrowfully nearly all the verses about Mukti will be out of step with Vaishnava-Siddhanta and will be replaced by something like "and then jiva merges in Brahman".
See page 70 in this English edition of "Shree Lakshmi-Tantra" and the note of the translator about Mukti to rest assured of the written above by me.
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| "Shree Lakshmi-Tantra", page 70 (wrong translation of the Verse 14 and Advaitic remark to it, not suitable for the translation of Vaishnava-Tantra) |
The translator (Sanjukta Gupta) writes the following in the remark: "Emancipation (mukti) is being identical with Brahman, the supreme Essence, which is but a return of the part to its original whole", that is he writes about Kaivalya-Mukti.
In reality, none of the Vaishnava-Acharyas never support the idea of Kaivalya-Mukti, because this type of Mukti is considered to be fit only for the lowest type of jivas (mainly for demons, cheap Gyani-advaitins and atmarama-yogins).
All the Vaishnava-Acharyas always tell only about such type of Mukti, which implies the Dasya to Bhagavan Shree Vishnu and Shreemati Lakshmi-Devi. And Prema-Bhakti, of course.
And, of course, Shreemati Maha Lakshmi-Devi in Her Own "Shree Lakshmi-Tantra" spoke about "jiva reaching the Abode of Bhagavan Shree Narayana and Shreemati Maha Lakshmi-Devi", but not about "becoming one with Brahman".
I will dwell on this more in my commentary to the verse 14 below.
So, there are no Advaitic influences in the original "Shree Lakshmi-Tantra" in Sanskrit, the Advaitic influences occur only in English translations.
Vaishnava-Sankhya-Yoga in the spirit of Bhagavan Shree Kapila, yes, it is inherent to "Shree Lakshmi-Tantra", but Vaishnava-Sankhya-Yoga differs from Shankara-Advaita at 10000000000000000 rate.
My original wish was actually to write not about the mistakes in translation, but about The Anugraha of Shreemati Maha Lakshmi-Devi.
"Tirobhava" is also very crucial notion to write about, because Shree Shreemad Vallabha-Acharya used this notion a lot for explaining His Vedanta and the Idea of Leelavada.
"Shree Lakshmi-Tantra", Chapter 13 "The true form of jiva"
13.01. Shreemati Maha Lakshmi-Devi said: "Shakra, the Anugraha-Shakti is traditionally known as My Fifth (Shakti). My son, I am now going to describe Her True Nature to you.
13.02-03. These (jivas) are deluded by avidya, subjected to the (illusion) of asmita (false material ego) and overwhelmed by my Shakti called Tirodhana.
In general they fall from a higher to a lower position; (but) at the same time they also show a tendency to ascend from lower to higher positions. Such jivas are subjected to three types of bondage and move through the three states (regions).
13.04. Broiling in their own deeds, (they) are in the very centre of the hot coal that represents mundane life; they inveterately seek happiness but (instead), owing to ignorance, get crushed by misery.
13.05-08. As movable and immovable beings they continuously pass through an endless chain of births.
Inextricably enmeshed in the miseries of body, senses, mind and intelligence through the results caused by certain deeds, (jivas) are ever subjected to recurrent birth and death, and undergo affliction through systematic exertion or its absence (i.e. attempts to avoid misery or to pursue happiness, as the case may be).
(These considerations) engender (in me) endless compassion for these jivas.
I obliterate their sins and I, Shreemati Maha Lakshmi-Devi, ensure that (such) jivas escape beyond the clutches of misery.
(This act of compassion) is called Anugraha, which is also referred to as the 'descent' of the Supreme Shakti.
13.09. Having received My Grace, they are absolved from their karman (i.e. extinction of consequences). The jivas infused with My Grace possess only apascima 2 (non-phenomenal) bodies.
13.10. The precise moment of the descent of Anugraha is known only to Me. It cannot be brought about by human effort, or by any other means.
13.11. Solely through the arbitrary exercise of My own discretion do I sometimes look upon a certain individual with Favour. Thenceforward that individual (becomes) pure and his internal organ becomes cleansed.
13.12-14. And he, having reached the state of karmasamya (pacification of karman), then confines himself to performing good deeds, to attaining knowledge of the Vedanta, to following (the course of speculation and meditation laid down in) the Samkhya and Yoga and through a correct understanding of Sattvata (philosophy), becomes imbued with pure devotion for Bhagavan Shree Vishnu.
Then (gradually) after lapse of time the yogin (the meditating adept), who has shaken off all accumulated afflictions (klesas) by freeing himself from every shackle, glows brightly (liberated) from all attachments
and (ultimately) becomes one with the supreme Brahman represented by Laksmi and Narayana.
Vishnudut1926: This is the Verse 14, I have talked above. Now let's turn to the original Sanskrit Variant of "Shree Lakshmi-Tantra".
The Verse 14 is:
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| "Shree Lakshmi-Tantra", Verse 13.14 from Original Sanskrit Tantra |
The last line is:
"prapnoti param brahma LakshmiNarayanatmakam".
Thus, the translation must be either:
- "this bhakti-yogin attains the Abode of Para-Brahman Shree Shree Lakshmi-Narayana"
or
- "this bhakti-yogin attains the Loving Service to Para-Brahman Shree Shree Lakshmi-Narayana"
or
- "this bhakti-yogin attains the Para-Brahman which True Nature is Shree Shree Lakshmi-Narayana"
or
- "this bhakti-yogin becomes brahm-rup (shuddha-sattva, free from bandha, only atma-state) and attains the Abode of Para-Brahman Shree Shree Lakshmi-Narayana)"
So, as you see, 4 translations are possible, none of them is Advaitic and all of them are only Vaishnava and Bhakti-influenced.
13.15. This is My Fifth Shakti known as Anugraha. The reason for My engaging in activities such as Tirobhava etc. is purely a matter of My Own Choice.
13.16. Thus, O Shakra, understand My fivefold Divine functions, about which I have nothing further to add.
Sakra said: - I salute Thee, Who livest in the lotus, I salute Thee, who shelterest in Bhagavan Shree Narayana.
13.17-18. I salute Thee, Eternal and Flawless Goddess, Who art, as it were, the Ocean of all blessings.
(Though) the great darkness (of my mind) has been dispelled by the flow of Thy nectar-like words, (yet),
I am eager to know more about the excellent form of Chit-Shakti.
13.18. Shreemati Maha Lakshmi-Devi said: "Bhagavan Shree Narayana is the Unique God, the Eternal Supreme Soul.
13.19. Bhagavan Shree Narayana is the Everlasting Embodiment of (all the attributes, viz.):
1) Jnana,
2) Bala,
3) Aishvarya,
4) Veerya,
5) Shakti and
6) Ojas (i.e. Tejas).
Bhagavan Shree Narayana is Beginningless and without limitation in space; time or form.
13.20. I, the Supreme Goddess, am His Sakti, consisting of His I-hood, resplendently displaying the Six (Divine) attributes; Omnipotent and Eternal.
13.21. My Unique Essential Form consists of Pure and Unlimited consciousness. All the successful (yogins) amongst all the jivas exist in Me.
13.22. Through My Sovereign Will, I manifest the whole of creation on Myself as the substratum. All the worlds dart (start) into existence on me, as birds dart on water.
13.23. Of My own choice I descend (through Limited Forms) in fulfilment of My five functions. This, My descending Self is called Chit-Shakti.
13.24. This is My Limited (Self) consisting of concentrated consciousness, which is Pure and at the same time Independent.
Even in this (concentrated consciousness) the universe is manifest, similarly as the reflection of a mountain may be caught in a (small) mirror.
13.25. This (limited manifestation of Mine) is transparent and ever shining like a diamond. As pure brilliance is the quality of the sun, so is consciousness its quality.
13.26. Jiva is spontaneously manifested by her (Chit-Shakti) possessing similar traits and this jiva is also continuously occupied in performing the five daily duties.
13.27. The contact (of Chit-Shakti) with (objects such as) blue, yellow etc. is called by the wise "srshti". Attachment to such objects (of Chit-Shakti) is called "sthiti".
13.28. The cessation of (the jiva's) attachment to objects, caused by the desire to seize another, is referred to by the learned in the science of the principles, as "samhrti".
13.29. The impression (vasana) left by them (i.e. objects) is tirobhava and the eradication of that impression is Anugraha.
This destruction has the propensity, like fire, to destroy everything within reach.
13.30. This jiva is sustained by merely an infinitesimal part of Myself. I have previously explained to you My illusory Form in association with its relevant objects.
13.31. When in consequence of (the advent of) pure knowledge, the jiva discards its limitations, then freed from every shackle it becomes illuminated (with knowledge).
13.32. In consequence of (the advent of the Divine Attributes) jnana and kriya, it (then) becomes omniscient and omnipotent; and since all fetters have been removed, in acquiring my nature it even becomes non-molecular (in size, i.e. infinite).
13.33. As long as it is unnoticed by Me, who am moved by pity, its knowledge continues to be restricted and it (continues) to experience the universe through its senses (lit. instruments of knowledge).
13.34. Observing objects with the eye (i.e. a sense organ), using the mind to form notions, attributing ego-consciousness by virtue of ahamkara, it finally uses intelligence to determine (an object).
13.35. Thus from having lived in the waking state, it enters the dream state by relying then solely on its internal senses. From that state, in a state of profound sleep, it reverts to its own true nature.
13.36-39. These three states actually belong to prakrti, and not to the jiva.
Even the state of turya, entered during the jiva's meditative trance, does not properly belong to it.
The jiva does indeed consist of pure transcendental substance (Shuddha-Sattva).
It is independent of all states, is unaffected by any attributes belonging to prakrti, is unlimited by the conditions (upadhis) and is indivisible.
In fact the jiva incorporates (pure) consciousness.
But although that is its essence, it becomes blinded by avidya and hence does not see Me, who am (however) clearly visible and am identical with its own self.
Shakra said: "O Goddess, how can You say that You are clearly visible, when You are beyond the reach of all senses? O Ambuja, even the Vedanta (Upanisad) fails to clarify your true nature.
Vishnudut1926: "Ambuja" (अम्बुज) translates as "born from the water". Shreemati Lakshmi-Devi is Ambuja (अम्बुज), because She has manifested from the Ocean (see the famous Verse 8.8.8 of "Shreemad Bhagavatam").
13.40. Shreemati Maha Lakshmi-Devi said: "Shakra, consider Me to be intuitively realizable by all embodied beings. Now hear with attention My (True) Nature".
