Madhu Bazaz Wangu | Writing & Meditation
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Writing & Meditation

The Devi Gita: Chapter Six

The Goal of the Yogas: The Knowledge of Brahman THE SUMMARY OF THE GOAL OF THE YOGIC DISCIPLINES 6. 1. Cultivating the Yogas just described, one should meditate on me as the true form of Brahman with sincere devotion, assuming the proper posture, O King. 6. 2-14 It (Brahman) is manifest, well fixed, pervading the hearts of beings, indeed; it is the great foundation. Thereupon all that moves, breathes, and blinks is established. Know that as existent and nonexistence, as the most desirable, as supreme, as beyond the understanding of humankind. What is luminous, what is smaller than the small, in which the worlds and their inhabitants are rooted, This is the imperishable Brahman; it is the life principle, speech, and mind. This is the real, the immortal; know, good sir, that this is what...

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The Devi Gita: Chapter Five

Instruction in Kundalini Yoga HIMALAYA INQUIRES ABOUT YOGA 5.1 O Great Queen, describe that yoga with all its limbs which bestows supreme understanding, So that by practicing it, I may become fit to see the truth. THE GODDESS GIVES BRIEF DEFINITION 5. 2-5 The goal of yoga is not found in the heavens, nor on earth, nor in the underworld, But in the union of the individual soul and the supreme Self; thus do skilled adepts define yoga. Impending the practice of yoga are the obstacles, said to be six, O Faultless One. They are designated as desire and anger, greed and delusion, arrogance and jealousy. Adept yogis use the limbs of yoga to break through these obstacles and to reach the goal of union. Restraint and observance, followed by posture, breathe control, withdrawing the senses, concentration, meditation and finally...

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The Devi Gita: Chapter Four

INSTRUCTIONS IN THE YOGA OF KNOWLEDGE 4. 1-2 THE GODDESS'S REASON BEHIND THE REVELATIN OF HER COSMIC FORM The Goddess said: How distant you are, so humble, from this form of mine, so magnificent! Yet out of affection for my devotees, I have displayed such a form. Not by study of the Vedas, nor by yoga, charity, austerity, or sacrifice can you see this form in any way, without my favor. 4. 3-8 THE GENESIS OF THE INDIVIDUAL SOUL DUE TO IGNORANCE AND ITS SUBSEQUENT KARMIC ENTANGLEMENTS Listen, O king, let us return to the original subject regarding the supreme Self and how it becomes the individual soul. By combining with apparent limitations, the self seemingly assumes the role of an active agent and so on. The soul performs diverse acts, the sole cause of virtue and vice. Thereby it...

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The Devi Gita: Chapter Three

The Goddess Reveals her Cosmic Body (Viraj) 3. 1-4 THE MYSTERIES OF MAYA AND THE GODDESS'S ENTRY INTO THE CREATION I imagine into being the whole world, moving and unmoving, through the power of my Maya, Yet that same Maya is separate from me; this is the highest truth. From the practical point of view, Maya is regarded as self-evident. In reality, however it does not exist-only the supreme exists, in an absolute sense. I, as Maya, create the whole world and then enter within it. Accompanied by ignorance, actions and the like, and preceded by the vital breath, O Mountain. How else could souls be reborn into future lives? They take on various births in accord with modifications of Maya. 3.5-12 THE GODDESS IS NOT TAINTED BY THE DIFFERENTIATED MANIFESTATIONS Modified by apparent limitations, I become differentiated into parts, like...

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The Devi Gita: Chapter Two

Chapter Two 2. 1-10 GODDESS AS PREEXISTING CAUSE OF THE UNIVERSE & MAYA The Goddess: May all the gods attend to what I have to say. By merely hearing these words of mine, one attains my essential nature. I alone existed in the beginning; there was nothing else at all, O Mountain King. My true Self is known as pure consciousness, the highest intelligence, the one supreme Brahman. It is beyond reason, indescribable, incomparable, incorruptible. From out itself evolves a certain power renowned as Maya. Neither real nor unreal is this Maya, nor is it both, for that would be incongruous. Lacking such characteristics, this indefinite entity has always subsisted. As heat inheres in fire, as brilliance in the sun, as cool light in the moon, just so this Maya inheres firmly in me. Into that Maya the actions of souls, the souls...

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The Devi Gita: Chapter One

The Appearance of the Great Goddess as the World-Mother 1.1-19 Vyasa said: O Hear the tale of Sati's death! Sati's (the Devi's manifested potency) father did not invite Sati and her husband, Shiva, to the great fire sacrifice. Sati felt insulted. In the presence of the invited dignitaries, she jumped into the sacrificial pit and killed herself. With Sati's death, Shiva lamented bitterly, joy shriveled up in the heart of every being. The world was drowned in a sea of misery. Consumed by disease, planets retrogressed, fortunes of gods declined and they suffered misfortune. At such a time of crisis rose a great demon named Taraka. For thousands of years he performed vigorous asceticism and became master of the three-tiered universe. Brahma, impressed by his dedication and asceticism, gave him this boon, "Only...

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The Eighteenth Teaching

The Eighteenth Teaching Renunciation and Freedom 1 Arjuna: Krishna I want to know what it means to renounce and what it means to relinquish and the difference between the two. 2-12 Krishna: Giving up actions based on desire, the poets know as "renunciation;" relinquishing all fruit of action, learned men call "relinquishment." Some wise men say all action is flawed and must be relinquished; others say action in sacrifice, charity and penance must not be relinquished. Arjuna, hear my decision about relinquishment; it is rightly declared to be of three kinds. Action in worship, charity, and penance is to be performed, not relinquished-for wise men they are acts of sanctity. But even these actions should be done by relinquishing to me-attachment and the fruit of action-this is my decisive idea. Renunciation of prescribed action is inappropriate when it is relinquished in...

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The Seventeenth Teaching

The Seventeenth Teaching Faith and Its Power 1. Arjuna: Men who ignore the scriptures but worship with faith (shraddha), Krishna, what quality prevails in them-lucidity (sattvas), passion (rajas), or inertia (tamas)? 2-6 Krishna: The faith is threefold. Each person is ruled by the quality predominant in him--lucidity, passion, or dark inertia. The faith each man has, Arjuna, follows his inborn nature; a man's faith is his core, what his faith is, so is he. Men of lucidity worship the gods; men of passion, spirits and demons; men of dark inertia worship dark spirits and the ghosts of the dead. Men who practice horrific penances that go against scriptures and are trapped in hypocrisy and in the sense of "I" and driven by warped desires, without reason, they torment the parts that compose the body, and thus they torment me in...

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The Sixteenth Teaching

Sixteenth Teaching Divine and Demonic Character Traits Krishna Fearlessness, purity of heart, determination in the discipline of knowledge, charity, self-control, non-violence, gentleness, honesty; Integrity, truth, joys in the study of the scriptures, a tranquil mind, compassion for all beings, lack of greed, modesty, patience, and reliability, dignity, kindness, resolve, clarity, absence of envy and of pride; these characterize a man born with divine traits. Hypocrisy, arrogance, vanity, anger, harshness, ignorance; these characterize a man born with demonic traits. The divine traits lead to freedom, the demonic to suffering and bondage. But do not despair, Arjuna, you were born with the divine traits. All the beings in the world are either divine or demonic; I have described the divine at length hear what I say of the demonic. Demonic men do not know what should and should not be...

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The Fifteenth Teaching

Fifteenth Teaching The Ultimate Supreme Person Krishna: Roots above, branches below, the realm of sorrow is the world tree, sages say; its leaves are sacred hymns. Its branches, stretching below and above and nourished by gunas, bud in sense objects; its aerial roots tangled in actions reach downward into the world of men. Its vast form is unknown to the men in the world; unknown is the extent of its end and its beginning. Cut down this deep-rooted tree with the sharp ax of detachment; then search for that primal One from whom the whole universe flows. Find him in the place that one enters without returning; without arrogance or delusion intent on the Self alone, serene with attachment overcome, desires extinguished, freed from dualities, from joy and suffering, wise men reach that realm beyond change. Neither...

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