Devi Gita

The roots of Shaktism: a Harappan
goddess figurine, c. 3000 BCE.
(Musée Guimet, Paris)

"The roots of Shaktism – a Hindu denomination that focuses worship upon Shakti or Devi, the Hindu Divine Mother – penetrate deeply into India's prehistory. From the Devi's earliest known appearance in Indian Paleolithic settlements more than 20,000 years ago, through the refinement of her cult in the Indus Valley Civilization, her partial eclipse during the Vedic period, and her subsequent resurfacing and expansion in Sanskrit tradition, it has been suggested that, in many ways, "the history of the Hindu tradition can be seen as a reemergence of the feminine."[1]

Shaktism as it exists today began with the literature of the Vedic Age, further evolved during the formative period of the Hindu epics, reached its full flower during the Gupta Age (300-700 CE), and continued to expand and develop thereafter.[2] The most important text in Shaktism is the Devi Mahatmya, composed some 1,600 years ago. Here, for the first time, "the various mythic, cultic and theological elements relating to diverse female divinities were brought together in what has been called the 'crystallization of the Goddess tradition.'"[3] Other important texts include the Lalita Sahasranama,[4] the Devi Gita,[5] Adi Shankara's Saundaryalahari[6] and the Tantras.[7]"

Wikipedia.org

Note:
1. Hawley. p. 2.
2. a b See Bhattacharrya(a).
3. a b Brown(a), p. ix.
4. a b See Dikshitar, Ch. I and II.
5. Brown(b).
6. a b Bhattacharyya(a), p. 124.
7. See, e.g., Bhattacharyya(a), p. 154.

"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 words 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."

Giridhar
http://groups.yahoo.com/group/ambaa-l/message/71

Meditation on the Goddess

“When again their vision returned, the gods beheld
That light appearing now in the form of a woman, charming and delightful.
She was exceedingly beautiful of limb, a maiden in the freshness of youth.
Her full, upraised breasts put to shame the swelling buds of the lotus.
Her girdle and anklets jingled with clusters of tinkling bells.
She was adorned with a necklace, armlets, and bracelets of gold.
Her throat resplendent with a chain of priceless gems.
The locks on her cheeks shimmered like black bees swarming on delicate Ketaka blooms.
An exquisite line of down on her midriff enhanced the charm of her shapely hips.
She was chewing spiced betel mixed with bits of mint camphor.
Pendant earrings of shining gold graced her lotus face.
Above long eyebrows her forehead shone with an image of the crescent moon.
Her eyes were red lotus petals, her nose dignified, her lips like nectar.
Her teeth resembled buds of white jasmine; a string of pearls adorned her neck.
Her crescent-shaped crown sparkled with jewels; she was bedecked with ornaments shining like new moons.
A garland of jasmine flowers brightened her luxuriant hair.
Her forehead sported a saffron dot, while her three eyes reflected her playful mood.
Three-eyed and four-armed, she held a noose and goad while gesturing her beneficence and assurance of safety.
She was dressed in red and appeared lustrous like blooms of the pomegranate.
Richly adorned in garments all suited for love, she was worshipped by all the gods.
Satisying all desires, she is the Mother of all, the Deluder of all.
The Mother's kindly face, so gracious, displayed a tender smile on the lotus mouth.
This embodiment of unfeigned compassion the gods beheld in their presence.
Seeing her, the embodiment of compassion, the entire host of gods bowed low,
Unable to speak, choking on tears in silence.
Struggling to regain their composure, their necks bending in devotion,
Their eyes brimming with tears of loving joy, they glorified the World Mother with hymns.

Devi Gita

NOTE: If this page was accessed during a web search you may wish to browse the sites listed below where this topic or related issues are discussed in detail to promote global peace, religious harmony, and spiritual development of humanity:

www.adishakti.org/
www.al-qiyamah.org/
www.adi-shakti.org/  — Divine Feminine (Hinduism)
www.holyspirit-shekinah.org/  — Divine Feminine (Christianity)
www.ruach-elohim.org/  — Divine Feminine (Judaism)
www.ruh-allah.org/  — Divine Feminine (Islam)
www.tao-mother.org/  — Divine Feminine (Taoism)
www.prajnaaparamita.org/  — Divine Feminine (Buddhism)
www.aykaa-mayee.org/  — Divine Feminine (Sikhism)
www.great-spirit-mother.org/  — Divine Feminine (Native Traditions)