Till complete knowledge of Shakti's consciousness arises, there is no liberation

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SHRI DEVI GITA

by Shri Giridhar Madras

 

Introduction:

 

Devi gita constitutes the last ten chapters of the seventh Skandha

of the Devi Bhagavatam. In the puranas, one will find several gitas

and many mahatmyas. The differences are that in the mahatmya, the

glorification of the deity is by recounting the various deeds of the

God and offering praise to the divinity. A gita, on the other hand,

is a direct revelation of the truth from the disciple, which often

includes the manifestation of the cosmic form. While mahatymas

emphasize bhakti, gita stresses a balance of bhakti and jnana.

 

Specifically, we are interested in discussing the Devi gita. To

avoid any confusion and also be aware, there are two other devi

gitas. The first of which is found in the Kurma purana. This is a

conversation with Parvati and Himavan, introduced by Lord Vishnu as

Kurma. Goddess Parvati is praised here by 1008 names and She grants

him two cosmic visions and instructs him. The other devi gita is

found in the Mahabhagavata purana, which actually refers to the

conversation of Parvati and Himavan as Parvati Gita. The narrator of

this section of the Mahabhagavata Purana is Lord Shiva. However, by

Devi gita, we refer only to the gita found in the Devi Bhagavatam.

 

Setting:

 

The setting of the Devi gita is introduced by Janamejaya's query

to Vyasa regarding the supreme light who became manifest on top of

the Himalaya mountain. Vyasa talks about the demon Taraka, who has

obtained a boon that he can be killed only the son of Lord Shiva,

knowing fully well that Sati has immolated herself. Therefore, the

gods became scared and went to Himalayas and worshipped Her asking

to born and marry Lord Shiva. Shakti then appears before them and

grants them a boon that her manifestation will be born as Gauri as

the daughter of Himavan. Himalaya becomes choked with emotion when

he hears that She, whose belly contains millions of universes, is

about to become his daughter. He requests as follows, " Proclaim

to me your nature, and declare that yoga conjoined with bhakti and

that jnana in accord shruti whereby you and I become one. "

 

This sets the scene for Devi Gita and the teachings.

 

Brief summary:

 

In the Devi gita, following Himalayas request, the Devi proceeds to

describe her essential forms. The Devi declares that prior to

creation, She is the only existent entity, the one supreme Brahman

and is pure consciousness. Then She outlines the basic evolution of

the causal, subtle and gross bodies of the supreme Self when

enjoined with maya. The treatment here is very similar to that of

Vedantasara and Panchadasi, but in much more simpler terms than the

latter. Then She reveals Her forms (both the frightful and pleasing)

to the gods and Himalaya. Then follows a detailed summary of the

yoga, the stages of bhakti and the ways to attain Her.

 

Simplicity and Profoundness:

 

Devi gita is both simple and profound. It is different from other

gitas in the respect that statements are clear and can not be

reinterpreted according to one's taste. For example, several

commentaries have been written on the Bhagavad Gita of Krishna,

wherein each commentator feels differently regarding bhakti and

jnana. For example, it required Madhusudana Saraswati to explain

krama mukti in clear terms (though Shankara mentions it also) of

bhakti. But Devi Gita is clear: " Even when a person performs

bhakti, knowledge need not arise. He will go to the Devi's Island

(similar to Brahmaloka). Till the complete knowledge in the form of

my consciousness arises, there is no liberation. "

 

Similarly, the word of 'coming', 'going', 'becoming' cause confusion

since one can not become Brahman, if one is already one. The Devi

Gita provides a clear explanation that all these terms are

applicable only as long as one in maya. It is the clarity of these

terms and the simple explanation of complex vedantic and

philosophical questions that makes Devi Gita unique.

 

Start of chapter 33:

 

The Devi said: " O Giriraja ! This whole universe, moving and

unmoving is created by My maya shakti. This maya is conceived in Me.

It is not, in reality, different or separate from Me. So I am the

only Chit, Intelligence.

 

There is no other Intelligence other than Me. Viewed practically, it

is known variously as Maya, avidya; but viewed from the point of

Brahman, there is no such thing as Maya. only one Brahman exists, I

am that Brahma, of the nature of Intelligence. I create this whole

world on this Unchangeable eternal Brahma and enter first as Prana

within it in the form of chidabhasa.

 

O Mountain ! Unless I enter as Breath, how can this birth and death

and leaving and retaking bodies after bodies be accounted for! As

one akasa is denominated variouslty as Ghatakas, patakas, so too I

appear variously by acknowledging this prana in various places due

to avidya and various antahkaranas.

 

As the sun rays are never defiled when they illumine various objects

on earth, so too, I am not defiled in entering thus into various

high and low antahkaranas. The ignorant people attach buddhi and

other things of activity on Me and say that the Atman is the doer.

The intelligent people do not say that. I remain as the Witness in

the hearts of all men, not as the Doer. "

 

SHRI DEVI GITA

Shri Giridhar Madras

 

http://www.ambaa.org/devigita/Devigita1.htm