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Book club
- Thread starter Kalidas
- Start date
Namaste Philomath, thank you! I hope you will be participating in the book review and share any and all your review even if only one idea, it is rewarding to hear the tboughts and critique from those who join the book club, especially from those (IMHO) who appreciate wonderful sadhus.
Tomorrow I will read the next chapter, but am going to heighten my pace and read two chapters. Also, I am wondering if you have any thoughts as to the next "book" to review?
Jai Mother Annapurna and -
Om Namah Sivaya
Tomorrow I will read the next chapter, but am going to heighten my pace and read two chapters. Also, I am wondering if you have any thoughts as to the next "book" to review?
Jai Mother Annapurna and -
Om Namah Sivaya
JaiMaaDurga
Member
Namaste,
A very nice review, ShivaFan. For myself, I will not discuss "line-by-line", but simply
address some points that strike me as perhaps interesting to consider.
The answer of Lord Vishnu (punctuation edited for clarity)-
"O Devas! Why are you all so anxious, when the Auspicious Goddess of the Universe,
the Dweller in the Mani Dvîpa, the Yielder of all desires like a Kalpa Vriksa, is always
wakeful for you? It is due to your faults that She is showing Her indifference; it is
meant to teach us (not for our destruction, but to show Her Infinite mercy). When a
mother nourishes and frightens and reprimands a son, it is not that she has became
merciless; so the World Mother, the Controller of the Universe, will never be
merciless to you as regards your qualifications and defects. A son commits offence at
every step; who can bear that in these three worlds, except the mother! So- soon
take refuge to the Highest Mother, the Goddess of the universe, with the sincerest
devotion. She will certainly take action and help your cause."
-is a wonderful reminder that often anxiety and difficulty is a result of the illusion
of cosmic solitude, or of pride insisting one can or must "go it alone".
The description of the multitude of ways in which Devi is worshipped strikes me as a
reminder that while there are certainly right and wrong ways to worship, there is also
certainly more than one "right way", and what is best for one may not be best for all;
thus, it may be noticed that none of the practices described are framed as being
superior or inferior in relation to each other.
For those familiar with the forms of Devi, it may be noticed that the form described
as appearing from the light is that of Bhuvaneshvari; yet, in praising Her, this name
is not said- the Devas instead laud Her as Sarvarupini- She is that Durga, Aditi,
the Shaktis of the Devas, Bhagavati, the Mahadevi.. Whatever Her name or form,
it is none other than Adi-Parashakti.
I too await with great pleasure the unfolding and reviews here of the next chapter.
JAI MATA DI
A very nice review, ShivaFan. For myself, I will not discuss "line-by-line", but simply
address some points that strike me as perhaps interesting to consider.
The answer of Lord Vishnu (punctuation edited for clarity)-
"O Devas! Why are you all so anxious, when the Auspicious Goddess of the Universe,
the Dweller in the Mani Dvîpa, the Yielder of all desires like a Kalpa Vriksa, is always
wakeful for you? It is due to your faults that She is showing Her indifference; it is
meant to teach us (not for our destruction, but to show Her Infinite mercy). When a
mother nourishes and frightens and reprimands a son, it is not that she has became
merciless; so the World Mother, the Controller of the Universe, will never be
merciless to you as regards your qualifications and defects. A son commits offence at
every step; who can bear that in these three worlds, except the mother! So- soon
take refuge to the Highest Mother, the Goddess of the universe, with the sincerest
devotion. She will certainly take action and help your cause."
-is a wonderful reminder that often anxiety and difficulty is a result of the illusion
of cosmic solitude, or of pride insisting one can or must "go it alone".
The description of the multitude of ways in which Devi is worshipped strikes me as a
reminder that while there are certainly right and wrong ways to worship, there is also
certainly more than one "right way", and what is best for one may not be best for all;
thus, it may be noticed that none of the practices described are framed as being
superior or inferior in relation to each other.
For those familiar with the forms of Devi, it may be noticed that the form described
as appearing from the light is that of Bhuvaneshvari; yet, in praising Her, this name
is not said- the Devas instead laud Her as Sarvarupini- She is that Durga, Aditi,
the Shaktis of the Devas, Bhagavati, the Mahadevi.. Whatever Her name or form,
it is none other than Adi-Parashakti.
I too await with great pleasure the unfolding and reviews here of the next chapter.
JAI MATA DI
Kalidas
Well-Known Member
I am OVERJOYED that you mentioned this. I had not even noticed it but now that you say it. they DID mention a LOT of ways of calling on mother, and it did not single out a single way of worship as the one that "summoned her".
I love that fact thank you for pointing that out.
Namaste JaiMaaDurga!
Bravo!
"a result of the illusion
of cosmic solitude, or of pride insisting one can or must 'go it alone'."
Bravo!
"more than one 'right way', and what is best for one may not be best for all"
And also, now I get it (didn't see it at first, because I focus from a "newspaper" journalist view):
"Whatever Her name or form,
it is none other than Adi-Parashakti" ...
So this review of yours is greatly appreciated because it comes directly from a Sakta, which makes it valuable to me. Great review! Definetly waiting for your next! "Parashakti" to me means "All and Beyond Dimensional Force". Would that be right?
Jai Parashakti!
Om Namah Sivaya
Bravo!
"a result of the illusion
of cosmic solitude, or of pride insisting one can or must 'go it alone'."
Bravo!
"more than one 'right way', and what is best for one may not be best for all"
And also, now I get it (didn't see it at first, because I focus from a "newspaper" journalist view):
"Whatever Her name or form,
it is none other than Adi-Parashakti" ...
So this review of yours is greatly appreciated because it comes directly from a Sakta, which makes it valuable to me. Great review! Definetly waiting for your next! "Parashakti" to me means "All and Beyond Dimensional Force". Would that be right?
Jai Parashakti!
Om Namah Sivaya
Kalidas
Well-Known Member
Adi Parashakti - Wikipedia, the free encyclopedia
I have ALWAYS wondered why there are some people who worship Kali as the supreme. I mean I have for a while now just never fully understood why, other than she was just (to me) the perfect representation of "God". Now I can see that is even written in the Devi Bhagavatam to be so. She is one of three forms that is directly in FACT the formless mother taking form in the universe.
I have ALWAYS wondered why there are some people who worship Kali as the supreme. I mean I have for a while now just never fully understood why, other than she was just (to me) the perfect representation of "God". Now I can see that is even written in the Devi Bhagavatam to be so. She is one of three forms that is directly in FACT the formless mother taking form in the universe.
Philomath
Sadhaka
I haven't even read the first chapter yet :/ I've been preoccupied with other stuff. I'll try to catch up with you guys though. As far as the next book to review how about the Upanishads?
Kalidas
Well-Known Member
You sure that's not to long? We could spen close to a year on just that one book alone.
Philomath
Sadhaka
Really?
The Upanishads: Breath from the Eternal (Paperback) | Overstock.com
This is the version of the Upanishads that I own and it doesn't seem that long it's only 148 pages.
Kalidas
Well-Known Member
Maybe not a year. But taje the devi gita for example. That's only been like 20pages MAX. I want to read the upanishads and discuss it so if no one else has issues with it I don't.
Philomath
Sadhaka
So we're looking for really short books then?
... yes, I chime in positive, i would like to do an upanishad...
Some are not that long actually. This Devi Gita was just to get the feel of the process I think, but I plan on picking up the pace this week (e.g. 2 chapters) then more (e.g. 3 etc.)...
Then yes, why not an Upanishad?
Any suggestions? My favorite author for the Upanishadsnis Jayaram V.
Om Namah Sivaya
Some are not that long actually. This Devi Gita was just to get the feel of the process I think, but I plan on picking up the pace this week (e.g. 2 chapters) then more (e.g. 3 etc.)...
Then yes, why not an Upanishad?
Any suggestions? My favorite author for the Upanishadsnis Jayaram V.
Om Namah Sivaya
Kalidas
Well-Known Member
OH LOL I was thinking he meant the Upanishads like all of them.
Book review commentary 2 on Devi Gita Chapter 2 On Self-realization, Spoken by the World Mother and Chapter 3 The Goddess displays Her Cosmic Form.
(Disclaimer: Refer to disclaimer in Commentary 1.)
--- "Oh, Giriraja!" ---
Long before the time of the Buddha, there was a scripture authored called the Sri Garga Samhita which documented episodes during the time of Krishna. Some consider this scripture a Vaishnava text, others are not sure, some consider it obscure and question the tradition that it was authored by Garga Muni, the family priest and foster-father of Krishna, that in fact it is actually a collection documenting regional as well as trivial events written by several authors both during and after the time of Krishna.
But that matters little to my observation and mention of it in relation to this Devi Gita. At the juncture of this Gita where we are now are about to hear Devi speak of Her divine aspects, there is no doubt what is described in this Garga Samhita of mention is based on historical events of important interest.
In describing these events, there is a section of this Garga Samhita scripture called the Giriraj Khand. We learn from this scripture that Krishna performed a puja to Giriraj.
Giriraj literally means King of the Mountains. Govardhan Hill in Braj is sometimes called Giriraj. Since those times, Krishna Himself is sometimes called Giriraja in remembrence of His lifting the Govardhan Hill to protect the residents from a storm of heavy rains of Indra. Giriraja is also a title given to the Himalayas. And to the Father of Parvati.
Near this place in Braj where there is the Govardhana Hill, is Rudra Kund, the "pool of Siva". The Rudra Kund is located in front of Giriraj Mukharvind where we learn from this Samhita that Krishna organized an "Annakut Mahotsav" (Mahotsav or Jubilee) during the Giriraj festival (Giriraja Puja Vidhi) sponsored by Krishna to celebrate Govardhan Hill as "King of the Mountains". For a long time, it should be noted, in fact for a very long time, stones from this hill have been taken and installed as murtis, either carved or in original form.
One such stone was taken (probably of black marble like stone) and called Nathji and worshipped. This stone murti was later moved away from the place where the Murti Nathji was installed in Mathura (at Govardhan) to protect it from Islamic invaders. Nath means "The Protector" (sometimes translated as "Lord"), Nathji means "Dearest Protector". It seems Govardhan Hill was a source of some sort of black marble like stone, perhaps black granite or marble itself, no doubt more than a few murtis as well as Lingams were made from the stone of Govardhan Hill. There are also several famed Lingams in Braj, including the Siva Linga installed by Sri Krsna's grandson Vajranabha.
Annakut stands for Anna as Food and Kut as mountain, thus this puja that Krishna performed was the puja to the Mountain of Food. I would consider this festival associated with Annapurna Devi, the Queen of Kashi, and Govardan was also associated with the Himalayas. Annapurna is a manifestation of Parvati, She as Annapurna is considered "to have come from Kashmir" but is associated with the Himalayas. The Himalayas are considered Devi's Father in this aspect.
Now as we know, Janamejaya of this Devi Gita is the great-grandson of Arjuna, the same Arjuna as the famed associate of Krishna. Naturally, memory of Krishna was not too distant from the family history of Janamejaya the King of Hastinapur. They surely heard of the puja Krishna conducted to Govardhan Hill.
There is a legend that some devout residents of Braj did not want to leave their beloved home to pilgrimage all the way to Himalayas to worship the holy tirtha, so a relic of the Himalaya was brought to Govardhan so that the residents of Braj would not have to travel far.
There is no doubt in my humble opinion that Govardhan Hill had been center to a puja in this region as representative of the Himalaya for a very long time, that Giriraja as the King of the Mountains was the Father of Devi in this aspect. And the Annakut was to Devi Herself. Annakut Mahotsav in Kashi Varanasi (UP) is directly a special worship of the Golden Murti of Annapoorna Devi.
The Annakut Mahotsav sponsored by Krishna was held at the location of the Rudra Kund, in front of Giriraj Mukharvind, we learn from the Garga Samhita that this is the very spot where Lord Shiva came to observe Krishna's "Mahotsav" when Shiva heard of the Giriraj Festival at that time. Nearby this place is the temple of Budhe Baba, the Old Grandfather Siva.
All this would have been known to Janamejaya as the Sage Vyasa first told the Devi Gita to Janamejaya. After all, the events of Krishna were not so far in the distant past to be forgotten, especially since members of his own family were relatives of those who lived these very events of Krishna, Arjuna and others.
And so now let us return to this Chapter of the Devi Gita, where Devi first speaks of Her divine Nature. And Whom does She speak to?
She addresses Her reply to the One called Giriraja the "King of the Mountains". So we see She is speaking not only to the assembly of Devas, to immortals, but She is actually also speaking to Her own Father the Himalayas. So the Devi replies back "Oh Giriraja!", and She is telling these wonders to the One Whom She was a Child of, as She is also to awaken through Siva Her child destined to destroy a demon.
--- "I am Maya" and "I am Shakti" and "Brahman" and Revealed (Jnana) but also Hidden (Kundalini) ---
A demon thinks "I am this body". Once you think that, you have already become vunerable, doomed. Because the body may reflect the divine, and indeed it does in the sense that through Maya the Devi shapes things before, now and what is to come into a visionable shrine, it too has the "fingerprint" of divinity for Devi is everywhere, here She makes clear She is within the Brahman, She is the power or force of Sakti, She is Maya, She is revealed as Jnana, but She also tells us She is hidden.
So if you are demonic, you think you are the body, but your body is temporary and is not fully pure consciousness and beauty as is The Great Goddess. Thus, you have already cast your doom thinking "I am this body". Your wishes will come true, you will live as that body and your time will end for that body.
But hidden in that body is Devi. I have read somewhere, Siddhas know Her as Kundalini. It is not too late to be awaken from this dream called Maya, this illusion.
As I read this chapter, bhakti is there, it is not dismissed as a way to a level of knpwledge or jnana of Her consciousness and Force, in this bhakti to Devi it is a devotion and acknowledgment of Her Consciousness itself, that Energy. Until then, no knowledge and freedom or mukti is possible it seems.
I learned something in these two chapters, that there are two Mayas, one is united in consciousness behind Sakti, the other is united with the original material elements shaped into this and that by this same Energy. Both it seems must be understood (jnana) to find a path to Her.
I am only a layman Hindu, within this Chapter are so many things that are not simple to my simple mind. Yet in one way, I see something simply true, that Devi, and Her Energy, is everywhere and also hidden. In one way She is warning the demon what is to come, it is Her very nature that spells the doom of this demon. Even within the depth of Maya, what happens next is revealed like a shadow, it is only a matter of how we react to this shadow.
When the sun is high noon, and the falcon is about to strike the mouse, the moment just before the deed is done a shadow of the falcon is cast over the mouse. This can afford the last narrow chance to escape or can freeze the mouse in fear. So the deed to come preceded the deed itself, because it casts a shadow, and the deed with the broadest wingspan casts the broadest shadow. Her essence casts the broadest shadow of all.
--- "This whole world is interwoven in Me" ---
It seems everything is dependent on Her Sakti, even Ishwara. Next to every Deva it seems we see Devi. She is like a string holding together all the pearls of a pearl necklace. But you cannot weave a string of pearls without drilling a hole through each beautiful pearl. What we think is a beautiful thing, what is of true value and beauty, has a hole drilled through it. A hole through everything so that it can be weaved together. The pearl does not lose it's value when that hole is drilled through it. A necklace is formed, of immense value.
When She describes Her cosmic form, I am at loss, but also captivated. I am not a yogi who can comment on Her essence revealed in this Gita, nor Her cosmic form. I will let others do that. But these two chapters were inspiring to say the least. At least I can grasp one simple thing, that She is the Witness. As Devi says, "This whole world is interwoven in Me".
As Vyasa explained to Janamejaya, Her cosmic form, like thousands of suns, actually terrified those assembled even the Devas, and so She also showed Her form adorned with a beautiful smile. This was pleasing to all. Some are terrified when they see Her, others seem not or only for a moment. What does the next chapter bring?
Jai Devi!
Om Namah Sivaya
(Disclaimer: Refer to disclaimer in Commentary 1.)
--- "Oh, Giriraja!" ---
Long before the time of the Buddha, there was a scripture authored called the Sri Garga Samhita which documented episodes during the time of Krishna. Some consider this scripture a Vaishnava text, others are not sure, some consider it obscure and question the tradition that it was authored by Garga Muni, the family priest and foster-father of Krishna, that in fact it is actually a collection documenting regional as well as trivial events written by several authors both during and after the time of Krishna.
But that matters little to my observation and mention of it in relation to this Devi Gita. At the juncture of this Gita where we are now are about to hear Devi speak of Her divine aspects, there is no doubt what is described in this Garga Samhita of mention is based on historical events of important interest.
In describing these events, there is a section of this Garga Samhita scripture called the Giriraj Khand. We learn from this scripture that Krishna performed a puja to Giriraj.
Giriraj literally means King of the Mountains. Govardhan Hill in Braj is sometimes called Giriraj. Since those times, Krishna Himself is sometimes called Giriraja in remembrence of His lifting the Govardhan Hill to protect the residents from a storm of heavy rains of Indra. Giriraja is also a title given to the Himalayas. And to the Father of Parvati.
Near this place in Braj where there is the Govardhana Hill, is Rudra Kund, the "pool of Siva". The Rudra Kund is located in front of Giriraj Mukharvind where we learn from this Samhita that Krishna organized an "Annakut Mahotsav" (Mahotsav or Jubilee) during the Giriraj festival (Giriraja Puja Vidhi) sponsored by Krishna to celebrate Govardhan Hill as "King of the Mountains". For a long time, it should be noted, in fact for a very long time, stones from this hill have been taken and installed as murtis, either carved or in original form.
One such stone was taken (probably of black marble like stone) and called Nathji and worshipped. This stone murti was later moved away from the place where the Murti Nathji was installed in Mathura (at Govardhan) to protect it from Islamic invaders. Nath means "The Protector" (sometimes translated as "Lord"), Nathji means "Dearest Protector". It seems Govardhan Hill was a source of some sort of black marble like stone, perhaps black granite or marble itself, no doubt more than a few murtis as well as Lingams were made from the stone of Govardhan Hill. There are also several famed Lingams in Braj, including the Siva Linga installed by Sri Krsna's grandson Vajranabha.
Annakut stands for Anna as Food and Kut as mountain, thus this puja that Krishna performed was the puja to the Mountain of Food. I would consider this festival associated with Annapurna Devi, the Queen of Kashi, and Govardan was also associated with the Himalayas. Annapurna is a manifestation of Parvati, She as Annapurna is considered "to have come from Kashmir" but is associated with the Himalayas. The Himalayas are considered Devi's Father in this aspect.
Now as we know, Janamejaya of this Devi Gita is the great-grandson of Arjuna, the same Arjuna as the famed associate of Krishna. Naturally, memory of Krishna was not too distant from the family history of Janamejaya the King of Hastinapur. They surely heard of the puja Krishna conducted to Govardhan Hill.
There is a legend that some devout residents of Braj did not want to leave their beloved home to pilgrimage all the way to Himalayas to worship the holy tirtha, so a relic of the Himalaya was brought to Govardhan so that the residents of Braj would not have to travel far.
There is no doubt in my humble opinion that Govardhan Hill had been center to a puja in this region as representative of the Himalaya for a very long time, that Giriraja as the King of the Mountains was the Father of Devi in this aspect. And the Annakut was to Devi Herself. Annakut Mahotsav in Kashi Varanasi (UP) is directly a special worship of the Golden Murti of Annapoorna Devi.
The Annakut Mahotsav sponsored by Krishna was held at the location of the Rudra Kund, in front of Giriraj Mukharvind, we learn from the Garga Samhita that this is the very spot where Lord Shiva came to observe Krishna's "Mahotsav" when Shiva heard of the Giriraj Festival at that time. Nearby this place is the temple of Budhe Baba, the Old Grandfather Siva.
All this would have been known to Janamejaya as the Sage Vyasa first told the Devi Gita to Janamejaya. After all, the events of Krishna were not so far in the distant past to be forgotten, especially since members of his own family were relatives of those who lived these very events of Krishna, Arjuna and others.
And so now let us return to this Chapter of the Devi Gita, where Devi first speaks of Her divine Nature. And Whom does She speak to?
She addresses Her reply to the One called Giriraja the "King of the Mountains". So we see She is speaking not only to the assembly of Devas, to immortals, but She is actually also speaking to Her own Father the Himalayas. So the Devi replies back "Oh Giriraja!", and She is telling these wonders to the One Whom She was a Child of, as She is also to awaken through Siva Her child destined to destroy a demon.
--- "I am Maya" and "I am Shakti" and "Brahman" and Revealed (Jnana) but also Hidden (Kundalini) ---
A demon thinks "I am this body". Once you think that, you have already become vunerable, doomed. Because the body may reflect the divine, and indeed it does in the sense that through Maya the Devi shapes things before, now and what is to come into a visionable shrine, it too has the "fingerprint" of divinity for Devi is everywhere, here She makes clear She is within the Brahman, She is the power or force of Sakti, She is Maya, She is revealed as Jnana, but She also tells us She is hidden.
So if you are demonic, you think you are the body, but your body is temporary and is not fully pure consciousness and beauty as is The Great Goddess. Thus, you have already cast your doom thinking "I am this body". Your wishes will come true, you will live as that body and your time will end for that body.
But hidden in that body is Devi. I have read somewhere, Siddhas know Her as Kundalini. It is not too late to be awaken from this dream called Maya, this illusion.
As I read this chapter, bhakti is there, it is not dismissed as a way to a level of knpwledge or jnana of Her consciousness and Force, in this bhakti to Devi it is a devotion and acknowledgment of Her Consciousness itself, that Energy. Until then, no knowledge and freedom or mukti is possible it seems.
I learned something in these two chapters, that there are two Mayas, one is united in consciousness behind Sakti, the other is united with the original material elements shaped into this and that by this same Energy. Both it seems must be understood (jnana) to find a path to Her.
I am only a layman Hindu, within this Chapter are so many things that are not simple to my simple mind. Yet in one way, I see something simply true, that Devi, and Her Energy, is everywhere and also hidden. In one way She is warning the demon what is to come, it is Her very nature that spells the doom of this demon. Even within the depth of Maya, what happens next is revealed like a shadow, it is only a matter of how we react to this shadow.
When the sun is high noon, and the falcon is about to strike the mouse, the moment just before the deed is done a shadow of the falcon is cast over the mouse. This can afford the last narrow chance to escape or can freeze the mouse in fear. So the deed to come preceded the deed itself, because it casts a shadow, and the deed with the broadest wingspan casts the broadest shadow. Her essence casts the broadest shadow of all.
--- "This whole world is interwoven in Me" ---
It seems everything is dependent on Her Sakti, even Ishwara. Next to every Deva it seems we see Devi. She is like a string holding together all the pearls of a pearl necklace. But you cannot weave a string of pearls without drilling a hole through each beautiful pearl. What we think is a beautiful thing, what is of true value and beauty, has a hole drilled through it. A hole through everything so that it can be weaved together. The pearl does not lose it's value when that hole is drilled through it. A necklace is formed, of immense value.
When She describes Her cosmic form, I am at loss, but also captivated. I am not a yogi who can comment on Her essence revealed in this Gita, nor Her cosmic form. I will let others do that. But these two chapters were inspiring to say the least. At least I can grasp one simple thing, that She is the Witness. As Devi says, "This whole world is interwoven in Me".
As Vyasa explained to Janamejaya, Her cosmic form, like thousands of suns, actually terrified those assembled even the Devas, and so She also showed Her form adorned with a beautiful smile. This was pleasing to all. Some are terrified when they see Her, others seem not or only for a moment. What does the next chapter bring?
Jai Devi!
Om Namah Sivaya
JaiMaaDurga
Member
Namaste,
My apologies for the delay in responding.
A very well thought-out review, ShivaFan; I enjoyed the attention paid to the
background of Giriraja.
This can be very dense going, if one were to explore especially the 2nd chapter's
content, and as I again do not wish to write a book's worth of text here, I
shall limit myself to two intriguing points for reflection.
The first being Devi's statement on the nature of Maya- in that it is neither existent,
or non-existent- yet nor is it both. The text following does well to explicate
further, yet for myself, this has been most important to consider deeply and
absorb at more than a superficial intellectual level. I would be most interested in
hearing the views of others on this.
The second is that members familiar with the Bhagavad Gita will no doubt note
the similarity between Devi's revelation of Her Virat form, and the description
of Vishvarupa Darshan given by Lord Krishna to Arjuna; yet there are also
differences; I will gladly discuss this further, but I am again curious as to what
others here might have offer concerning this.
(One small item of translation: where it is written,
"'Here is the Devî, our Mother and Preserver.' this ides vanished away at once from
their minds."
it might be better understood in English as,
"Even the idea 'Here is the Devî, our Mother and Preserver' was unable to remain, was
driven from their minds at once.")
I look forward to further replies, and the next two chapters!
JAI MATA DI
My apologies for the delay in responding.
A very well thought-out review, ShivaFan; I enjoyed the attention paid to the
background of Giriraja.
This can be very dense going, if one were to explore especially the 2nd chapter's
content, and as I again do not wish to write a book's worth of text here, I
shall limit myself to two intriguing points for reflection.
The first being Devi's statement on the nature of Maya- in that it is neither existent,
or non-existent- yet nor is it both. The text following does well to explicate
further, yet for myself, this has been most important to consider deeply and
absorb at more than a superficial intellectual level. I would be most interested in
hearing the views of others on this.
The second is that members familiar with the Bhagavad Gita will no doubt note
the similarity between Devi's revelation of Her Virat form, and the description
of Vishvarupa Darshan given by Lord Krishna to Arjuna; yet there are also
differences; I will gladly discuss this further, but I am again curious as to what
others here might have offer concerning this.
(One small item of translation: where it is written,
"'Here is the Devî, our Mother and Preserver.' this ides vanished away at once from
their minds."
it might be better understood in English as,
"Even the idea 'Here is the Devî, our Mother and Preserver' was unable to remain, was
driven from their minds at once.")
I look forward to further replies, and the next two chapters!
JAI MATA DI
Namaste JMD
Thank you for your helo, the Devi Gita is very advanced material and it helps with your comments. Yes, it did strike me the Universal Form in BG is Here in the Feminine Sakti in the DG but Here seems more ummediate with Devi.
Always looking forward to your comments on the advanced subject matters!
Om Namah Sivaya
Thank you for your helo, the Devi Gita is very advanced material and it helps with your comments. Yes, it did strike me the Universal Form in BG is Here in the Feminine Sakti in the DG but Here seems more ummediate with Devi.
Always looking forward to your comments on the advanced subject matters!
Om Namah Sivaya
ratikala
Istha gosthi
namaskaram :namaste
my appologies I've had a lot of commitments this last few weeks and little time to devote to extra reading , ....so will attempt to catch up ....please also bear in mind that I am going to see this a little differently coming from a vaisnava background so plese bear with me and I hope you will realise that there is no wish here to debate , ...I am simply reflecting upon the text as it appears to me . anyhow should be interesting ...
adi parashakti ....yes I agree here ... ''Thou art worshipped by Brahmâ; Thou art the Laksmi, the S'akti of Visnu; Thou art the Mother of Skanda the S'aktî of S'iva; Thou art the S'aktî Sarasvatî of Brahmâ. Thou art Aditi,
the Mother of the gods and Thou art Satî, the daughter of Daksa. Thus Thou art purifying the worlds in various forms and giving peace to all.''
thou art Aditi , .....the rigveda 's devmatar , mother of the gods , the creative principle of brahma, ....she is 'Bhuvaneshvari' the active principle of this universe , bhrama being the pasive principle , and therefore limitless in her power .
....I will read on ...
my appologies I've had a lot of commitments this last few weeks and little time to devote to extra reading , ....so will attempt to catch up ....please also bear in mind that I am going to see this a little differently coming from a vaisnava background so plese bear with me and I hope you will realise that there is no wish here to debate , ...I am simply reflecting upon the text as it appears to me . anyhow should be interesting ...
adi parashakti ....yes I agree here ... ''Thou art worshipped by Brahmâ; Thou art the Laksmi, the S'akti of Visnu; Thou art the Mother of Skanda the S'aktî of S'iva; Thou art the S'aktî Sarasvatî of Brahmâ. Thou art Aditi,
the Mother of the gods and Thou art Satî, the daughter of Daksa. Thus Thou art purifying the worlds in various forms and giving peace to all.''
thou art Aditi , .....the rigveda 's devmatar , mother of the gods , the creative principle of brahma, ....she is 'Bhuvaneshvari' the active principle of this universe , bhrama being the pasive principle , and therefore limitless in her power .
....I will read on ...
Kalicharan Tuvij
Ästika
She is the Bhuvan invoked in Aum-Bhur-Bhuvah-Svah.
Personally, to me, I dont think in terms of "Shakti", "active" etc, to me She is the passive principle, and only for the sake of Her children does She does something.
Kali, Lakshmi, Saraswati, Maheshawari, or other Devis- their worship can be in fact very frustrating, so to say, for lack of "response".
ratikala
Istha gosthi
namaskaram jai maa durga ji :namaste
to a visnava goverdhan is symutaniously goverdhan and the lord himself , there is no difference we would not dream to even step on girigoverdhan as it would be like steping on the lord , just as I beleive siva and buddhist sherpas would not climb certain peaks within the himalayas .
here in devi gita I assume we refer to the himalayas as giriraj , or kailash it self ?
Maya is then a part of a process , not existant in itself but as a part of a whole .
I am Brahmâ, Visnu, and Mahes'vara; I am the Brâhmâ, Vaisnavi and Raudrî S'aktis. I am the Sun, I am the Moon, I am the Stars; I am beast, birds, Chandâlas and I am the Thief, I am the cruel hunter; I am the virtuous high-souled persons and I am the female, male, and hermaphrodite. There is no doubt in this. O Mountain! Wherever there is anything, seen or heard, I alway exist there, within and without, There is nothing moving or unmoving, that can exist without Me. If there be such, that is like the son of a barren woman. Just as one rope is mistaken for a snake or a garland, so I am the One Brahma and appears as Îs'vara, etc. There, is no doubt in this. This world cannot appear without a substratum.
reminds me so much of chapter 10 where Krsna says ...
Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages. ch 10 ...v 2
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. ch 10 ...v 8
The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.
I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.
Of the Adityas I am Visnu, of lights I am the radiant sun, of the Maruts I am marici, and among the stars I am the moon.
Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].
Of all the Rudras I am Lord Siva, of the Yakṣas and Rākṣasas I am the Lord of wealth [Kuvera], of the Vasus I am fire [agni], and of mountains I am Meru. ch 10 ...v 19 to 23
to a visnava goverdhan is symutaniously goverdhan and the lord himself , there is no difference we would not dream to even step on girigoverdhan as it would be like steping on the lord , just as I beleive siva and buddhist sherpas would not climb certain peaks within the himalayas .
here in devi gita I assume we refer to the himalayas as giriraj , or kailash it self ?
it may be of interest that the mother of lord Buddha was queen Maya and that Maya holds the conotation of love , therefore the creation of maya allthough illusory in that it masks the ultimate reality is given out of love for our benifit and spiritual advancement .
Maya is then a part of a process , not existant in itself but as a part of a whole .
similarly this.....from devi gita.....
I am Brahmâ, Visnu, and Mahes'vara; I am the Brâhmâ, Vaisnavi and Raudrî S'aktis. I am the Sun, I am the Moon, I am the Stars; I am beast, birds, Chandâlas and I am the Thief, I am the cruel hunter; I am the virtuous high-souled persons and I am the female, male, and hermaphrodite. There is no doubt in this. O Mountain! Wherever there is anything, seen or heard, I alway exist there, within and without, There is nothing moving or unmoving, that can exist without Me. If there be such, that is like the son of a barren woman. Just as one rope is mistaken for a snake or a garland, so I am the One Brahma and appears as Îs'vara, etc. There, is no doubt in this. This world cannot appear without a substratum.
reminds me so much of chapter 10 where Krsna says ...
Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages. ch 10 ...v 2
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. ch 10 ...v 8
The Supreme Personality of Godhead said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.
I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.
Of the Adityas I am Visnu, of lights I am the radiant sun, of the Maruts I am marici, and among the stars I am the moon.
Of the Vedas I am the Sama Veda; of the demigods I am Indra, the king of heaven; of the senses I am the mind; and in living beings I am the living force [consciousness].
Of all the Rudras I am Lord Siva, of the Yakṣas and Rākṣasas I am the Lord of wealth [Kuvera], of the Vasus I am fire [agni], and of mountains I am Meru. ch 10 ...v 19 to 23