Prayer to Kali in Bhagavad Gita commentary ?

[Sirona]

Namaste,

though this forum I've been learning a lot of things, including that in terms of devotion to deities, almost anything seems "possible". However, I have a question concerning a Bhagavad Gita commentary starting with a dedication to Kali. Would you consider such a book "trustworthy" ? As for Shaktism, I've only read a little bit of the Devi Bhagavatam, but I don't think it includes praise to Vishnu (if it does, please correct me).

 

[Valjean]

I wouldn't worry overmuch about dedications. Doesn't Krishna, in the Gita, say that it's he who responds, regardless of the deity prayed to?

 

[Sirona]

I wouldn't worry overmuch about dedications. Doesn't Krishna, in the Gita, say that it's he who responds, regardless of the deity prayed to?

Good point.

 

[stvdv]

Namaste,

though this forum I've been learning a lot of things, including that in terms of devotion to deities, almost anything seems "possible". However, I have a question concerning a Bhagavad Gita commentary starting with a dedication to Kali. Would you consider such a book "trustworthy" ? As for Shaktism, I've only read a little bit of the Devi Bhagavatam, but I don't think it includes praise to Vishnu (if it does, please correct me).

Part of my daily prayer before eating is from the Gita 4:24

In essence: He that offers all his actions to God will reach God
This I believe, hence no need to worry for me, and I trust God to guide me in the right direction (and of course this I also offer to God)

Chapter 4: Transcendental Knowledge
TEXT 24
brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina

 

[Jainarayan]

Namaste,

though this forum I've been learning a lot of things, including that in terms of devotion to deities, almost anything seems "possible". However, I have a question concerning a Bhagavad Gita commentary starting with a dedication to Kali. Would you consider such a book "trustworthy" ? As for Shaktism, I've only read a little bit of the Devi Bhagavatam, but I don't think it includes praise to Vishnu (if it does, please correct me).

I’m not understanding... is it a commentary book on the BG that the author has dedicated to Goddess Kālī? If so, there’s nothing to be concerned about. For example, Sri Ramakrishna was an ardent devotee of Mother Kālī but he spoke and wrote widely on different subjects.

And as @Valjean pointed out, Sri Krishna said all requests are granted by Him alone, regardless of who is prayed to. The Srimad Bhagavatam also says

ākāśāt patitaṃ toyaṃ yathā gacchati sāgaram |
sarvadevanamaskāraḥ keśavaṃ prati gacchati ||

As rain falling from the sky goes to the ocean, all prayers to all deities go to Keshava (Krishna).

 

[SomeRandom]

Huh so Shri Krishna alone responds to all prayers?
Is that like a specific job He has or is this one of those “many costumes for the One” type of deal?

 

[Jainarayan]

Huh so Shri Krishna alone responds to all prayers?
Is that like a specific job He has or is this one of those “many costumes for the One” type of deal?

That’s the Vaishnava POV per the Gita and the Srimad Bhagavatam viewing Him as the Supreme God. Clearly, Shaivas and Shaktas don’t see it that way. Nor would I expect them to. We Hindus are fond of saying there is only one God with different names and forms. The verse could easily substitute śivam or devīm or durgām (accusative case required) for keśavam and the verse would be intact and meaningful to other sects. This is the beauty of Hinduism that is lost on many people... substitute or change any deity’s name and the meaning is largely intact.

 

[ameyAtmA]

Huh so Shri Krishna alone responds to all prayers?
Is that like a specific job He has or is this one of those “many costumes for the One” type of deal?

It would not be unfair to consider "AakAshAt patitam toyaM yathA gachhati sAgaraM | sarva deva namaskArah: keshavaM prati gacchati ||" as a VaishNav shloka and an observation by a wise pandit. By the way Adi ShankarAchArya also chanted this shloka . (Just as drops of water from the sky ultimately reach the ocean, whether via rivers ..., worship of any god ultimately reaches KeshaVa -- the Lord of Ka (BramhA) and Isha (Shankar) , destroyer of demon Keshi, and the Lord with beautiful long hair)

----------------

However, what Shri KRshNa says in the Bhagvad Geeta is not sectarian at all. It is important to understand the meaning of ME and I (mAm, mama) of the Bhagvad Gita.
Shri KRshNa is purNa Brahman ParaBrahman' purushottam paramAtmA speaking

He is saying
1. When you worship anya devi devatA (gods) , it is I who bestows the fruits of that worship. However , such fruits are short-lived . Moreover, this worship is avidhipUrvakaM (because it is indirect).

2. Worshippers of anya devatA (other gods) [for personal benefit] go to the gods, while MY devotee reaches ME.

3. My devotee does not perish, and My abode is eternal, one does not return

4. BG 15.6 na tad bhAsate sUryo nA shashAnko na pAvakaH | yad gatvA na nivartante tad dhAma paramam mama
There , in My eternal abode, there is no need for any 3rd entity to illuminate (Sun, Moon, fire/electricity) , because it is Self-Illuminating. Moreover, that place and position from which, once reached, one does not return, THAT is My Highest abode.

KRshNa is describing the state of enlightenment no strings attached, that is present in His dhAm (abode).

This is ParaBramhan speaking. It is utmost important to understand what 'KRshNa' means, Who KRshNa is spiritually.

 

[ameyAtmA]

You may observe that Devi says similar things in Devi BhAgvat, and although She is the ChidrUpA Pure Consciousness, there is acknowledgement of Purush & muLa Prakruti (Devi).

The lesson learned from the Bhagvad Geeta shlokas paraphrased above, including BG 15.6 'na tad bhAsate sUryo...' is that

(i) It is best to worship pUrNa Brahman & worshipping parts or aspects of Brahman (say Agni or Vayu) especially for localized personal benefit is avidhipUrvakaM , because ultimayrly ParamAtmA is in the devotee's heart, watching,,,
(however this does not deny you your relationship with your IshTa dev)

(ii) The devotee has to see beyond the form being worshipped, to the ultimate tattva (principle) of pure nirguN ParaBrahman.

 

[ameyAtmA]

Namaste,

though this forum I've been learning a lot of things, including that in terms of devotion to deities, almost anything seems "possible". However, I have a question concerning a Bhagavad Gita commentary starting with a dedication to Kali. Would you consider such a book "trustworthy" ?

It is important to distinguish between the original scripture , Bhagavad Geeta and someone's commentary.
It is interesting that the Geeta is universal and hence even the ShAkta and Shaivas study it because it is giving a universal message about sankhya, yog, karma, tattva, AtmA and Brahman.
This way the benefits of Gita gyAn reach them without having to give up their IshTa.

Part of the reason is what the post #8 above explains. KRshNa is truly ParaBramhan and not 'a' god.

Obviously , if you found a commentary on the Gita that starts with a dedication to KAli Ma, that means the author of the commentary is a ShAkta, and a devotee of Kali like Ramkrishna.

Let us not mix up the authors of commentaries with the original Bhagvad Geeta.
A VaishNav would not want to pay attention to a ShAkta or Shaiva commentary of the Gita.
For them, second to VaishNav commentary, an advaita commentary is better on a text that is spoken by VishNu.

The goal of such commentaries as you saw above - is to go beyond the form. (See BG 7.21 yo yo yam yam tanum bhakta.....)

As for Shaktism, I've only read a little bit of the Devi Bhagavatam, but I don't think it includes praise to Vishnu (if it does, please correct me).

It does. The Ganga Saraswati Lakshmi story, addressing VishNu as "O Lord of the Universe" ...
Devi Bhagwat has a whole chapter that says how KrishNa is the primary immediate, most beautiful form (GopAl Sundari) taken by Devi as in Brahman, and DurgA is the muLa Prakruti.
It says "this is ShAkta" and "this is VaishNav"

So it is saying Krishna form is the next step from the formless ParaBrahman , all is generated from it, and all forms get absorbed back into Krishna in a hierarchy.

You will be pleasantly surprised, it is in canto 9.

Again when creation takes place, the Mahâ Virât appears from S’rî Krisna, the Supreme Spirit. Eternal is this flow of creation, preservation and destruction; eternal is this flow of time, Kasthâ; eternal is this flow of Brahmâ, Visnu and Mahes'a .. - canto 9 chap 9,

Formless - muLa -
KRshNa <= Radha (prAN) <= Lakshmi <= all lakshmi forms
<= DurgA (muLa, buddhI)
^ ^
|| || <= gopis
NArAyaN <= Laksmi , gopas
<= Ganesh & Kartikeya

something like that.