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 (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.
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.):
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 Shakti, 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.
13.40. Shreemati Maha Lakshmi-Devi said: "Shakra, consider Me to be intuitively realizable by all embodied beings..."