18. Mantra Svarupa Kathanam

अष्टादशोऽध्यायः

मन्त्रस्वरूपकथनं

aṣṭādaśo'dhyāyaḥ

mantrasvarūpakathanaṁ

Chapter 18

Mantra Svarypa Kathanam

शक्रः-

नमस्ते पद्मनिलये नमस्ते पद्मसंभवे।

विदितं वेदितव्यं मे वेदान्तेष्वपि दर्लुभम्॥ १॥

śakraḥ-

namaste padmanilaye namaste padmasaṁbhave |

viditaṁ veditavyaṁ me vedānteṣvapi darlubham || 1 ||

Sakra:- I bow to thee who lives in lotus and is born from lotus. I learnt whatever is to be known which is difficult to obtain even from vedantas(upanishads)

ब्रूहि मन्त्रमयं मार्गमिदानीं विष्णुवल्लभे।

यं विज्ञायार्चयेयं ते दिव्यां मन्त्रमयीं तनुम्॥ २॥

brūhi mantramayaṁ mārgamidānīṁ viṣṇuvallabhe |

yaṁ vijñāyārcayeyaṁ te divyāṁ mantramayīṁ tanum || 2 ||

O, beloved of Vishnu, now please tell me about the mantra course, knowing that i will be able to worship your divine mantra form

कुतो मन्त्रसमुत्पत्तिः क्व च मन्त्रः प्रलीयते।

मन्त्रस्य किं फलं पद्मे केन मध्ये प्रपूर्यते॥ ३॥

kuto mantrasamutpattiḥ kva ca mantraḥ pralīyate |

mantrasya kiṁ phalaṁ padme kena madhye prapūryate || 3 ||

O Padma, Where is the origin of the mantras? and where does they get reabsorbed?, what is the benefit from the mantras? and how it is accomplished?

कियत्यश्च विधा अस्य परिमाणं कियत् किल।

क्षेत्रक्षेत्रज्ञभावश्च कीदृशः परमोऽम्बुजे॥ ४॥

kiyatyaśca vidhā asya parimāṇaṁ kiyat kila |

kṣetrakṣetrajñabhāvaśca kīdṛśaḥ paramo'mbuje || 4 ||

What are the different types? and what is the magnitude? O Ambuje, what is the state of ksetra and ksetrajna?

मन्त्रश्च केन संग्राह्य उपदेष्टा च कीदृशः।

उपासनप्रकारश्च कथमस्याब्-जसंभवे॥ ५॥

mantraśca kena saṁgrāhya upadeṣṭā ca kīdṛśaḥ |

upāsanaprakāraśca kathamasyāb-jasaṁbhave || 5 ||

How one can grasp it? How should be the preacher? O Lotus born, please tell me how should one worship / meditate?

उपासनोपयोगी च यावानर्थोऽम्बुजासने।

सिद्धिसाधनयोगश्च प्रत्ययाश्च तथा तथा॥ ६॥

upāsanopayogī ca yāvānartho'mbujāsane |

siddhisādhanayogaśca pratyayāśca tathā tathā || 6 ||

O Lotus seated, (tell me about) the application of the meditation and its meaning, the means of accomplishing the yoga and the relevant pratyaya(idea / basis)

योगः स्वाध्याययोगश्च रक्षायोगस्तथैव च।

प्रायश्चित्तविधिश्चैव श्राद्धकल्पस्तथैव च॥ ७॥

yogaḥ svādhyāyayogaśca rakṣāyogastathaiva ca |

prāyaścittavidhiścaiva śrāddhakalpastathaiva ca || 7 ||

About yoga, what is to be studied, how to protect oneself, what are the prayachitta rules, about the srarddha rites

दीक्षाप्रतिष्ठयोः कल्पो यन्त्रकल्पस्तथैव च।

एतच्च निखिलं यच्चाप्यदृष्टमुपयुज्यते॥ ८॥

dīkṣāpratiṣṭhayoḥ kalpo yantrakalpastathaiva ca |

etacca nikhielaṁ yaccāpyadṛṣṭamupayujyate || 8 ||

The rules of diksha, rules relating to prathishta, rules relating to drawing yantras and also all that is employed in them unseen

प्रब्रूहि तदशेषेण नमस्ते पद्मसंभवे।

तवैषा शिरसा पादौ नतोऽस्मि कमलारुणौ॥ ९॥

prabrūhi tadaśeṣeṇa namaste padmasaṁbhave |

tavaiṣā śirasā pādau nato'smi kamalāruṇau || 9 ||

I bow to you, the lotus born, kindly tell me all these. I bow with my head at your lotus red feet

शरणं च प्रपन्नोऽस्मि पङ्कजे त्वमधीहि भो।

श्रीः-

प्रश्नभारोऽयमतुलस्त्वयोद्दिष्टः पुरंदर॥ १०॥

śaraṇaṁ ca prapanno'smi paṅkaje tvamadhīhi bho |

śrīḥ-

praśnabhāro'yamatulastvayoddiṣṭaḥ puraṁdara || 10 ||

I have taken your refuge for protection, O Pankaja, please teach me.

Shri:

O Purandhara, the questions that you raised are very deep and unequalled

वाच्यस्ते प्रीतिसंयोगाच्छृणु वक्ष्याम्यशेषतः।

अहमित्येव यः पूर्णः पुरुषः पुष्करेक्षणः॥ ११॥

vācyaste prītisaṁyogācchṛṇu vakṣyāmyaśeṣataḥ |

ahamityeva yaḥ pūrṇaḥ puruṣaḥ puṣkarekṣaṇaḥ || 11 ||

Since I am fond of you, I will explain all that you need to know. "I" is the purusha who is absolute and with lotus eyes..

स्वभावः सर्वभावानामभावानां च वासव।

इदंतयावलीढं यत् सदसज्जगति स्थितम्॥ १२॥

svabhāvaḥ sarvabhāvānāmabhāvānāṁ ca vāsava |

idaṁtayāvalīḍhaṁ yat sadasajjagati sthitam || 12 ||

O Vasava,(and he) is inherent in all existing and non-existing things as identity(idamtaya) and exists in both sat and asat objects .

तत्तल्लक्षणवन्तो ये तदहंत्वे विलीयते।

विलीनेदंपदद्वीपः प्राप्तैकध्यश्चिदंबुधिः॥ १३॥

tattallakṣaṇavanto ye tadahaṁtve vilīyate |

vilīnedaṁpadadvīpaḥ prāptaikadhyaścidaṁbudhiḥ || 13 ||

each of these lakshanas(identity) merge into ahamtha(feeling of 'I' ).When these island of ahamthas merge with ocean of consciousness ..

निस्तरङ्गोदयोऽनन्तो वासुदेवः प्रकाशते।

पूर्णाहंतास्मि तस्यैका शक्तिरीश्वरतामयी॥ १४॥

nistaraṅgodayo'nanto vāsudevaḥ prakāśate |

pūrṇāhaṁtāsmi tasyaikā śaktirīśvaratāmayī || 14 ||

..then only the motion less, bound less, vasudeva alone shines(remain manifested). I am that Vasudeva's complete ahamtha(feeling of I), his holy power

नित्योदिता सदानन्दा सर्वतः समतां गता।

सर्वभावसमुद्भूतिः सर्वप्रत्यक्षसंमता॥ १५॥

nityoditā sadānandā sarvataḥ samatāṁ gatā |

sarvabhāvasamudbhūtiḥ sarvapratyakṣasaṁmatā || 15 ||

I am constantly active, always blissful and treat all with equanimity, from whom all the states originate and is renowned in all that is visible

या ह्येषा प्रतिभा तत्तत्पदार्थक्रमरूषिता।

उद्धृतेषु पदार्थेषु साहमक्रमशालिनी॥ १६॥

yā hyeṣā pratibhā tattatpadārthakramarūṣitā |

uddhṛteṣu padārtheṣu sāhamakramaśālinī || 16 ||

I am the Pratibha existing in all raised objects in all their different forms and attached to each of them

अवबोधात्मिकाया मे या प्रत्यगवमर्शिता।

सा स्फुरत्ता महानन्दा शब्दब्रह्मेति गीयते॥ १७॥

avabodhātmikāyā me yā pratyagavamarśitā |

sā sphurattā mahānandā śabdabrahmeti gīyate || 17||

The highly blissful state arising out of  self realization or with a mind full of knowledge is praised as sabda brahman

प्रकाशानन्दसाराहं सर्वमन्त्रप्रसूः परा।

शब्दानां जननी शक्तिरुदयास्तमयोज्झिता॥ १८॥

prakāśānandasārāhaṁ sarvamantraprasūḥ parā |

śabdānāṁ jananī śaktirudayāstamayojjhitā || 18 ||

I (Sabhda Brahmam) am enlightened blissful essence, source of all mantras, the supreme, the mother of all sound, sakthi not subjected to rising and setting(always existing)

व्यापकं यत्परं ब्रह्म नारायणमनामयम्।

शान्तता नाम यावस्था साहं शान्ताखिलप्रसूः॥ १९॥

vyāpakaṁ yatparaṁ brahma nārāyaṇamanāmayam |

śāntatā nāma yāvasthā sāhaṁ śāntākhilaprasūḥ || 19 ||

The supreme brahman and eternal Narayana pervades everything. I am this state which is known as Shantata, tranquil and mother(origin) of everything

तस्या मे य उदेति स्म सिसृक्षाख्योऽल्प उद्यमः।

स शब्दार्थविभेदेन शान्त उन्मेष उच्यते॥ २०॥

tasyā me ya udeti sma sisṛkṣākhyo'lpa udyamaḥ |

sa śabdārthavibhedena śānta unmeṣa ucyate || 20 ||

When the thought rises in me about creation with little effort, the sound and its meaning are distinguished which is called as santa (inactive) Unmesha(active) (states)

शब्दोदयपुरस्कारः सर्वत्रार्थोदयः स्मृतः।

अर्थशब्दप्रवृत्त्यात्मा शब्दस्य स्थूलता हि सा॥ २१॥

śabdodayapuraskāraḥ sarvatrārthodayaḥ smṛtaḥ |

arthaśabdapravṛttyātmā śabdasya sthūlatā hi sā || 21 ||

It is known that the sound (representing an object) is placed in front before all the objects . Origination of the object from the sabda is the gross nature of sabda

बोधोन्मेषः स्मृतः शब्दः शब्दोन्मेषोऽर्थ उच्यते।

उद्यच्छब्दोदयः शक्तेः प्रथमः शान्ततात्मनः॥ २२॥

bodhonmeṣaḥ smṛtaḥ śabdaḥ śabdonmeṣo'rtha ucyate |

udyacchabdodayaḥ śakteḥ prathamaḥ śāntatātmanaḥ || 22 ||

Sabda is the awakened Knowledge and artha is the awakened sabda. The first awakening of sound rises from sakti in the form of Santata

स नाद इति विख्यातो वाच्यतामसृणस्तदा।

नादेन सह शक्तिः सा सूक्ष्मेति परिगीयते॥ २३॥

sa nāda iti vikhyāto vācyatāmasṛṇastadā |

nādena saha śaktiḥ sā sūkṣmeti parigīyate || 23 ||

..which is known as Nada does not have any vachya(something to be expressed). The sakthi attached to Nada is called sukshma

नादात् परो य उन्मेषो द्वितीयः शक्तिसंभवः।

बिन्दुरित्युच्यते सोऽत्र वाच्योऽपि मसृणः स्थितः॥ २४॥

nādāt paro ya unmeṣo dvitīyaḥ śaktisaṁbhavaḥ |

bindurityucyate so'tra vācyo'pi masṛṇaḥ sthitaḥ || 24 ||

The second awakening after Naga arising from sakti is called Bindhu. Though carries an expression is still tender (a thought that can not be clearly expressed)

पश्यन्ति नाम सावस्था मम दिव्या महोदया।

ततः परो य उन्मेषस्तृतीयः शक्तिसंभवः॥ २५॥

paśyanti nāma sāvasthā mama divyā mahodayā |

tataḥ paro ya unmeṣastṛtīyaḥ śaktisaṁbhavaḥ || 25 ||

This divine pre-eminent state of mine is called Pasyanti. The next awakening the third arising from sakti

मध्यमा सा दशा तत्र संस्कारयति संगतिम्।

वाच्यवाचकभेदस्तु तदा संस्कारतामयः॥ २६॥

is the Madhyama state where sangati transforms by creating the distinction between the object and its sabda into samskara

चतुर्थस्तु य उन्मेषः शक्तेर्माध्यमिकात् परः।

वैखरी नाम सावस्था वर्णवाक्यस्फुटोदया॥ २७॥

madhyamā sā daśā tatra saṁskārayati saṁgatim |

vācyavācakabhedastu tadā saṁskāratāmayaḥ || 26 ||

is the Madhyama state where sangati transforms by creating the distinction between the object and its sabda into samskara

caturthastu ya unmeṣaḥ śaktermādhyamikāt paraḥ |

vaikharī nāma sāvasthā varṇavākyasphuṭodayā || 27 ||

The fourth awakening of sakti, after Madhyatmika, is the state of Vaikhari where letters and words come up clearly

अस्ति शक्तिः क्रियात्मा मे बोधरूपानुयायिनी।

सा प्राणयति नादादिं शक्त्युन्मेषपरंपराम्॥ २८॥

asti śaktiḥ kriyātmā me bodharūpānuyāyinī |

sā prāṇayati nādādiṁ śaktyunmeṣaparaṁparām || 28 ||

I have a kriya sakthi which is in the attendant form of knowledge which gives life to the successive series of my other sakthis like Nada etc

शान्तरूपाथ पश्यन्ती मध्यमा वैखरी तथा।

चतूरूपा चतूरूपं वाच्मि वाच्यं स्वनिर्मितम्॥ २९॥

śāntarūpātha paśyantī madhyamā vaiekharī tathā |

catūrūpā catūrūpaṁ vācmi vācyaṁ svanirmitam || 29 ||

Shantharupa, Pasyanti, Madhyama and Vaikhari are my fourfold form. I will now speak about the four forms that I have fashioned

वासुदेवादयः सूक्ष्मा वाच्याः शान्तादयः क्रमात्।

अहमेकपदी ज्ञेया प्रकाशानन्दरूपिणी॥ ३०॥

vāsudevādayaḥ sūkṣmā vācyāḥ śāntādayaḥ kramāt |

ahamekapadī jñeyā prakāśānandarūpiṇī || 30 ||

Vasudeva and others are in the order the subtle forms of Santha and others. I am known as ekapadi  when in the form of light and bliss

वाच्यवाचकभेदेन पुनः सा द्विपदी स्मृता।

ऊष्मान्तःस्थस्वरस्पर्शभेदाच्चाहं चतुष्पदी॥ ३१॥

vācyavācakabhedena punaḥ sā dvipadī smṛtā |

ūṣmāntaḥsthasvarasparśabhedāccāhaṁ catuṣpadī || 31 ||

As object and the sound denoting that object I am known as dvipado.When differentiated as Usma,anthahstha, svara and sparsa, I am called Cathuspadi

अष्टवर्गबिभेदाच्च साहमष्टपदी स्मृता।

अघोषरूपेणान्येन युक्त नवपदी स्मृता॥ ३२॥

aṣṭavargabibhedācca sāhamaṣṭapadī smṛtā |

aghoṣarūpeṇānyena yukta navapadī smṛtā || 32 ||

As differentiated in to eight categories of consonants, I am known as ashtapadi. With unvoiced sounds I am known as  Navapadi

अहमेकपदी दिव्या शब्दब्रह्ममयी परा।

घोषवर्णस्वरूपेण वर्तेऽहं द्विपदी पुनः॥ ३३॥

ahamekapadī divyā śabdabrahmamayī parā |

ghoṣavarṇasvarūpeṇa varte'haṁ dvipadī punaḥ || 33 ||

As the divine and  supreme Sabdabrahmana, I am ekapadi. In the form of sonants(goshavarna), I am divipadi

तक्षती सलिलं सर्वं द्रव्यजातिगुणक्रियाः।

चतुर्धाभिदधानाहं चतुष्पद्युदिता बुधैः॥ ३४॥

takṣatī salilaṁ sarvaṁ dravyajātiguṇakriyāḥ |

caturdhābhidadhānāhaṁ catuṣpadyuditā budhaiḥ || 34 ||

When forming all sorts of dravya (matter), jati (type), guna (quality) and kriya (action) which is fourfold, I am called cathuspadi by the learned

नामभावद्वयोपेता साहमष्टपदी स्मृता।

अविकल्पविकल्पस्था साहं नवपदी स्मृता॥ ३५॥

nāmabhāvadvayopetā sāhamaṣṭapadī smṛtā |

avikalpavikalpasthā sāhaṁ navapadī smṛtā || 35 ||

When each of the above four is split in to name and bhavathyam(object), I am called ashtapadi.In the unifold and multifold states I am said to be Navapadi.

व्योम्न्यहं परमे दिव्या ह्यनन्ताक्षरमालिनी।

इयद्विततिविस्तीर्णा पूर्णाहंताहमादिमा॥ ३६॥

vyomnyahaṁ parame divyā hyanantākṣaramālinī |

iyadvitativistīrṇā pūrṇāhaṁtāhamādimā || 36 ||

In the supreme space, I exist as the divine, boundless, with necklace of aksharas, spanning all the space, total, original Ahantha

मन्त्राणां जननी ज्ञेया भुक्तिमुक्तिप्रदायिनी।

उद्यन्ति मन्त्रकल्लोला मत्त एव चिदम्बुधेः॥ ३७॥

mantrāṇāṁ jananī jñeyā bhuktimuktipradāyinī |

udyanti mantrakallolā matta eva cidambudheḥ || 37 ||

I am known as mother of all mantras bestowing both prosperity and salvation.All the mantras overjoyed raise up like waves of the ocean (from me)

मामाश्रित्य विवर्तन्ते यान्ति चास्तं मुहुर्मयि।

संविदानन्दसंदोहसुन्दराः शब्ददेहकाः॥ ३८॥

māmāśritya vivartante yānti cāstaṁ muhurmayi |

saṁvidānandasaṁdohasundarāḥ śabdadehakāḥ || 38 ||

These collection of sound forms which are abundant of  bliss and beauty, Having me as the base they flow out from me and in to me they constantly return.

सामर्थ्यपूर्णाः फलदा मन्त्रात्मानो हि मन्मयाः।

वर्णाः पदानि वाक्यानि सहप्रकरणाह्निकैः॥ ३९॥

sāmarthyapūrṇāḥ phaladā mantrātmāno hiu manmayāḥ |

varṇāḥ padāni vākyāni sahaprakaraṇāhnikaiḥ || 39 ||

Full of capability, fruit giving mantras are full of me . Varnas, Padas, Vakyas, prakaranas along with ahnikams...

अध्यायाश्च परिच्छेदाः सर्गा उछ्वासकास्तथा।

पटलाद्या अवच्छेदाः प्रश्नवाकानुवाककाः॥ ४०॥

adhyāyāśca paricchedāḥ sargā uchvāsakāstathā |

paṭalādyā avacchedāḥ praśnavākānuvākakāḥ || 40 ||

Portions of Adhyayas, Paricchedas,sargas, uchvasakas, Patalas, prasnas, vaks, Anuvaks..

मण्डलानि च काण्डानि संहिता विविधात्मिकाः।

ऋचो यजूंषि सामानि सूक्तानि च खिलैः समम्॥ ४१॥

maṇḍalāni ca kāṇḍāni saṁhitā vividhātmikāḥ |

ṛco yajūṁṣi sāmāni sūktāni ca khilaiḥ samam || 41 ||

Mandalas, Khandas and various samhitas, rig, yajur, sama , sukta and kilas..

शास्त्रतन्त्रात्मकाः शब्दा बाह्याबाह्यागमास्तथा।

भाषाश्च विविधास्तास्ता व्यक्ताव्यक्तगिरः स्मृताः॥ ४२॥

śāstratantrātmakāḥ śabdā bāhyābāhyāgamāstathā |

bhāṣāśca vividhāstāstā vyaktāvyaktagiraḥ smṛtāḥ || 42 ||

Words contained in Sastras and tantras, external and internal agamas and the various languages- these sounds are formed as direct or indirect speech

मन्त्ररूपमिदं शक्र विद्धि मद्रूपवेदिनाम्।

भावनातारतम्येन मन्त्रमन्त्रिव्यवस्थितिः॥ ४३॥

mantrarūpamidaṁ śakra viddhi madrūpavedinām |

bhāvanātāratamyena mantramantrivyavasthitiḥ || 43 ||

Sakra, know this is the mantra form that needs to be known. Based on gradation in meditation different appropriate mantras are prescribed

मां त्रायतेऽयमित्येवं योगेन स्वीकृतो ध्वनिः।

गुप्ताशयः सदा यश्च मन्त्रज्ञं त्रायते भयात्॥ ४४॥

māṁ trāyate'yamityevaṁ yogena svīkṛto dhvaniḥ |

guptāśayaḥ sadā yaśca mantrajñaṁ trāyate bhayāt || 44 ||

It is the sound that is accepted by one (with a belief) that "This protects me". This will protect one who knows the secret purport of the mantras from fear

स मन्त्रः संस्मृतोऽहंताविकासः शब्दजैः क्रमैः।

पूर्णाहंतासमुद्भूतैः शुद्धबोधान्वयो यतः॥ ४५॥

sa mantraḥ saṁsmṛto'haṁtāvikāsaḥ śabdajaiḥ kramaiḥ |

pūrṇāhaṁtāsamudbhūtaiḥ śuddhabodhānvayo yataḥ || 45 ||

That which is full of Ahantha as well as pure knowledge and that induces the growth of ahamtha based on the ordered sequence of sound is according to smriti, a mantra

सर्वे मन्त्रा मदीयाः स्युः प्रभवाप्ययवेदिनाम्।

मदीयाश्चान्यदीयाश्च भावनातारतम्यतः॥ ४६॥

sarve mantrā madīyāḥ syuḥ prabhavāpyayavedinām |

madīyāścānyadīyāśca bhāvanātāratamyataḥ || 46 ||

All the mantras by those who know the origin and the end are mine. The mantras are addressed to me or another based on the gradation of the person

प्रकृत्यन्वयिनो मन्त्रा मदीयाः स्युः प्रधानतः।

भवद्भावात्मकं ब्रह्म स्वारस्येन विशन्ति ये॥ ४७॥

prakṛtyanvayino mantrā madīyāḥ syuḥ pradhānataḥ |

bhavadbhāvātmakaṁ brahma svārasyena viśanti ye || 47 ||

The mantras made of basic words normally are mine. By their very nature they attain brahman which is existing and the state of existance

प्रकृत्यन्वयिनो मन्त्रास्तारिकोत्तारिकादयः।

मन्त्राः स्वरसतो यान्ति ये भावं भवदुत्तरम्॥ ४८॥

prakṛtyanvayino mantrāstārikottārikādayaḥ |

mantrāḥ svarasato yānti ye bhāvaṁ bhavaduttaram || 48 ||

Mantras made of basic words saves as well as delivers. Mantras on their own reach reach a state beyond bhavat

तेऽपवर्गप्रदा ज्ञेयास्तारप्रासादकादयः।

भावोत्तरां समां वापि ये भजन्ति भवत्स्थितिम्॥ ४९॥

te'pavargapradā jñeyāstāraprāsādakādayaḥ |

bhāvottarāṁ samāṁ vāpi ye bhajanti bhavatsthitim || 49 ||

 like Tara, Prasada and others which are capable of giving absolution. When  condition of Bhavat is beyond as well as equals to bhava..

भोगापवर्गदा मन्त्रा ज्ञेयास्ते तारिकादयः।

विशन्ति भावमेवैके यान्त्येके भवदेव च॥ ५०॥

bhogāpavargadā mantrā jñeyāste tārikādayaḥ |

viśanti bhāvamevaike yāntyeke bhavadeva ca|| 50 ||

in mantras such as Tarika and others are known to give wealth as well as absolution.Some of these mantras attain Bhavam and  others Bhavat

भुक्तिदा मुक्तिदाश्चैव द्वितये ते व्यवस्थया।

प्रकृत्यन्वयिनामेवं स्वभावः परिकीर्तितः।

अभिसंधिबलात् सर्वं द्वितये ते वितन्वते॥५१॥

bhuktidā muktidāścaiva dvitaye te vyavasthayā |

prakṛtyanvayināmevaṁ svabhāvaḥ parikīrtitaḥ |

abhisaṁdhibalāt sarvaṁ dvitaye te vitanvate ||51||

By their nature, the mantras of basic words are used for getting  wealth and liberation since it is aimed to get both bhava & bhava)

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे मन्त्रस्वरूपकथनं नाम अष्टादशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre mantrasvarūpakathanaṁ nāma aṣṭādaśo'dhyāyaḥ||

This ends the eighteenth chapter named Mantra Svarupa Kathanam in Lakshmi Tantram of Pancharatra Saram