Lakshmi Tantra

The Lakshmi Tantra deals mainly with Pāñcarātra philosophy and cosmogony as well as mantra sastra. A minimum is said about the ritualistic side of worship. Iconography for Lakshmi-Narayana and Vishnu’s Vyūhas is discussed. Temple architecture and temple worship are totally omitted. The text also ignores public festivals, death rites and expiatory rights. This silence indicates that the Lakshmi Tantra concerns itself only with the individual worshiper, who desires to be released from the miseries of worldly existence.[3]

Sri (Lakshmi) Yantra

The Lakshmi Tantra is shown to have distinct similarities with the Pratik Rahasyam of Devi Mahatmya, showing an agreement of Vaishnavas with Shakta-lore, which is extremely rare. The episode describing how the Supreme Shakti, Adi Mahalakshmi, transforms into her complete incarnation, Mahalakshmi or Mahasri, who is shown holding a mace, a shield, a matulinga fruit, and a bowl. She is golden in color and on her crown she holds a lingam and a multi-headed snake which symbolizes the Trideva; linga meaning Shiva, yoni meaning Vishnu, and the snake representing Brahma. She represents the Rajas Guna. From here it is quite similar to what is seen in the Pratik Rahasyam, Mahalakshmi creates Mahakali/Mahamaya and Mahasaraswati/Mahavidya who represent the Tamas Guna and Satva Guna respectively. However, unlike in the Pratik Rahasyam, where the Devis create the Trimurti and Tridevi on their own, in Lakshmi Tantra, Adi Purush, or Param Vasudev, creates three of Chatur Vyuhas, Pradyumna, Aniruddha, and Sankarshana, (Vasudeva is Para Vasudev). There Pradyumna is linked with Mahasri, who create Brahma and Lakshmi(named as Padma), Sankarshana is linked with Mahamaya, creating Shiva and Saraswati, and Aniruddha and Mahavidya is linked together, creating Vishnu and Gauri/Parvati. Here it shows how Male and Female energies link to create Srishti, or life.[4][5]

The text precisely expounds the specifics of the philosophy of qualified monism Vishishtadvaita but it's also seen that it is much inspired from the philosophy of Pratyabhijna of Kashmiri Shaivism propounded by Abhinavagupta. The text also reveals traces of Mahayana Buddhism. The influence of the Bhagavad Gita is also clearly apparent and passages from it have sometimes been quoted literally.[6]