The Predicament of the Jiva and Liberation in Lakshmi Tantra

'Lakshmi tantra' is a very important source of knowledge about the nature of the jiva and its predicaments, and means of liberation. Accordingly, "The jiva, an animate thing, is the 'self-imposed limited  state of the absolute consciousness' which is God's essence." The five koshas viz, anna, prana, manas, vijnyana, and ananda are the sheathes that cover the Atman (Soul, the Self).These are the maya kosha and the jivakoshas since there are annam (food and drinks) as the basis or support of the physical body, without which the jiva will not survive beyond a few days! And, then there are the subtle forces such as prana and manas that are beyond the control of the jiva. Thus, life is governed by many subtle forces that are beyond the control of the person.  

   Lakshmi tantra explicitly states that "Three primary divine pairs- Brahma-trayi, Vishnu-Lakshmi, and Rudra-Gouri, and all God's incarnations manifested within the cosmic embryo possesses transcendental bodies." All  that exist, starting from the subtler energy aspects, Shakti or Deities like hari hara virinchi down to the germs, viruses and insects, all the different subtle, gross forms of existence are conscious beings, from celestial gods to plants,  have material bodies acquired due to their actions and the results of actions as karma phala. "Jiva is not different from Shakti". Just as Shakti creates the universe from itself as its own support (svayambhu), i.e., 'self-existent', so also does the jiva manifests the universe reflected on him the same way as a  mirror reflects a mountain. (LT XIII 24). This principle is also found in Chandogya Upanishad VI. 2. I."It  is like seeing the universe in one's body, o  the ocean in a drop of water.

   Further, Lakshmi tantra goes on to say, "The jivas, like Shakti, too have five functions. His cognition of objects is his creative functions; his attachment to material objects is his function of sustenance; his satiation by these objects is his destructive function; and his desire for material objects is his function of delusion. And, finally, his detachment from that desire is the function of divine grace. Some jivas are fettered to worldly existence; some are liberated from that bondage; and, some are 'ever free'!

    Jiva's liberation always depends on Shakti's compassion,which persuades her to bestow her divine grace on the initiate. This occurrence, happening, is called "shaktipaata'.,  .

(to be contd.)