Thread by @DefiledGod

--Part 1 of pAncharAtra tattvAs--

We are just going to look at a few shlokas from pāncarātra to explain how it uses certain terms commonly seen in other Agamas. First, this shloka from Lakshmi Tantra:+

https://twitter.com/DefiledGod/status/1326410203315789825?s=19

māyayā jñānasankoca jñānaiṣvaryakrīyāvyaya: aśakterṇutā rūpe triḍhaiva vyapadiṣyate aṇu: kincitkaraśvaiva kincjjaśvāryamityucyate (~ Lakshmi Tantra 7.26-27)+

Superficially, it seems to indicate that “aṇutva” of jīva is due to embodiment, which would imply like other Agamas say, that the jīva is actually infinite by nature. The usage of terms like "sankoca" is quite similar to these other Agamas. However, this is not correct+

Cause of “aṇutva” is clearly given as “māyayā jnānasankoca” – contraction of dharma-bhūta-jnāna of jIva on embodiment. The Agama is echoing the Upanishad in that jīva is aṇu by nature but infinite in attributive knowledge, that is contracted in Saṃsāra. So, the meaning below+

māyayā jñānasankoca jñānaiṣvaryakrīyāvyaya:

[The jīva’s knowledge (DBJ) is contracted via association with body made of prakrti known as “māyā”. There is loss of DBJ (Jñāna), ability to exist outside the body (aisvarya), ability to perform acts independent of body (krīyā).]+

In śāstra, jīva is described as performing tasks of arms, legs etc without requiring arms, legs and its’ existence is independent of the body. These qualities are lost due to embodiment as it appears as though dependent on the body+

aśakterṇutā rūpe

[Being characterized by lack of capability without the body, he becomes “aṇu” in form - minute or diminished in qualities.]+

“aṇu” here does not mean “he becomes atomic” as jīva is ever atomic by nature. In mokṣa, it possesses qualities like freedom from sins, thirst, hunger etc. But here, it is dependent on the body, so it is “aṇu” or minute, as in, diminished due to loss of such qualities.+

tridhaiva vyapadiṣyate aṇu: kincitkaraśvaiti kincijjaśvavāyamiyuta

[He is termed 3-fold as diminished in qualities by embodiment (aṇu), limited ability to act as he is dependent on body for actions (kinchitkara) & with limited knowledge or DBJ while embodied (kincijjna).]+

Kriya is merely a form of jñāna (DBJ). It is mentioned separately only to highlight dependence on the body in Saṃsāra. Thus, there is no divergence from Upanishadic viewpoint by using such terms as seen in other Agamas+

Next, we are going to look at another shloka from lakṣmi tantra that appears to talk about “mantreṣās”+

mantra mantreṣvara nyāsāt sa api śāḍguṇya vigrahā |

Superficial meaning: [By the application of the mantra-s and mantreṣvara-s, those vigrahās (forms in temples) become endowed with (Brahman displaying) the six auspicious attributes]+

The other Agamas have the concept of “mantreṣvara-s” which are unliberated deities presiding over a mantra. But the pāncarātra accepts the apāuruṣeyatva of the Veda and as such does not describe this concept. So here is the explanation+

“mantra” refers to mantras used for consecration, which have as their referrent Brahman, whose body is the mantra. “mantreṣvara” refers to that Brahman, as ruler of the auspicious body called “mantra” – mananāt trāyate – that auspicious form that protects by meditation on it+

Image is consecrated by chanting mantras & mental understanding of form of Brahman like kodanda rāma, veṇugopāla etc. So, images are consecrated by mantra-s (Brahman having mantra-s as its’ body) and mantreṣvara-s (Ruler of the auspicious forms corresponding to the images)+

That much will do for the LakShmi Tantra. In my next post, I will explain some cosmic functions described in the Ahirbudhnya Samhita.//