Sep 2, 2013 - Usage: Public Domain Mark 1.0. Topics: Eknatha, Marathi, Bhagavat, Bhagawat, Bhagavata Purana, srimad bhagavatam,.
Stone sculpture of Devi Durga, KolkataThe text consists of twelve Skandha (sections) with 318 chapters. Along with, it is one of the most important works in, a tradition within that reveres or (Goddess) as the primordial creator of the universe and the (ultimate truth and reality). It celebrates the divine feminine as the origin of all existence, the creator, the preserver and the destroyer of everything, as well as the one who empowers spiritual liberation.
While all major Puranas of mention and revere the Goddess, this text centers around her as the primary divinity. The underlying philosophy of this text is -style combined with devotional worship of (feminine power). This Purana lists Saraswati (above) as the creative aspect of the supreme Goddess, the Shakti of.The Devi Bhagavata Mahapurana has been variously dated. A few scholars suggest an early date, such as Ramachandran who suggested that the text was composed before the 6th-century CE. However, this early date has not found wide support, and most scholars to date it between the 9th and the 14th century.
Rajendra Hazra suggests 11th or 12th century, while Lalye states that the text began taking form in the late centuries of the 1st millennium, was expanded over time, and its first complete version existed in the 11th century. Tracy Pintchman dates the text to between 1000 and 1200 CE.The last ten chapters (31 to 40) of the Book 7 consist of 507 verses, a part which has often circulated as an independent handout just like the of the Mahabharata circulates independently. The handout from Book 7 of this Purana is called. This handout may have been composed with the original text, or it might be a later interpolation, states C Mackenzie Brown.
He suggests that this portion of the text was probably composed by the 13th century and may be later but before the 16th century.The Book 9 of the Devi Bhagavata Purana contains many verses that reference Mlecchas (barbarians) and Yavanas (foreigners). One aspect of the Goddess in the Devi Bhagavata Purana. The text describes many.The first book ( skandha) like other major Puranas, states Rocher, presents the outline, the structure of contents, and describes how in the mythical Naimisha forest, the Devi-Bhagavata Purana was first recited among the sages. It also asserts that all of Reality was initially nirguna (without form, shape or attributes; in other words, there was nothingness except Truth). However, asserts the text, this nirguna Reality was a Bhagavati (woman), and she manifested herself as three Shaktis - Sattviki (truth, creative action), Rajasi (passion, aimless action) and Tamasi (delusion, destructive action).The second book is short, and mythological. It weaves in the characters well known in the Hindu epic Mahabharata, states Rocher, and introduces in the key characters that appear in remaining books of the Devi-Bhagavata Purana.
The third book begins the discussion of Devi and her bhakti (devotional worship), how the Devi created from herself the three: Maha- to be the Shakti of (creator), Maha- to be the Shakti of Vishnu (preserver), and Maha- to be the Shakti of Shiva (destroyer). The third book also weaves in legends from the well known epic the.The fourth book presents more legends, including those of interaction between Krishna and Shiva, but also introduces tantric themes and presents yoga meditation. The fifth and sixth books continue these legends, states Rocher, with half of the chapters focussed on the greatness of Goddess, how male gods are befuddled by problems, how they run to her for help, and how she solves them because she is enlightened knowledge.
The text presents the feminine to whom all masculine deities are subordinate and dependent on. Philosophy: Books 7 to 9.
Bhuvaneshwari temple in. Bhuvaneshwari is the supreme Goddess in Book 7 of this Purana.The seventh book of the Devi-Bhagavata Purana shifts towards more philosophy, asserting its version of the essence of the Vedas. This book contains the philosophical text called Devi Gita, or the 'Song of the Goddess'. The Goddess explains she is the Brahman that created the world, asserting the Advaita premise that spiritual liberation occurs when one fully comprehends the identity of one's soul and the Brahman. This knowledge, asserts the Goddess, comes from detaching self from the world and meditating on one's own soul.Chapter 28 of the seventh book contain the story of durgamasur and his annihilation by goddess Sivaa (Parvati) in her form of shakambhari.Devi Gita The, like the Bhagavad Gita, is a condensed philosophical treatise.
It presents the divine female as a powerful and compassionate creator, pervader and protector of the universe. She is, states Brown, presented in the opening chapter of the Devi Gita as the benign and beautiful world-mother, called Bhuvaneshvari (literally, ruler of the universe, and the word is feminine). Thereafter, theological and philosophical teachings become the focus of the text, covering chapters 2 to 10 of the Devi Gita (or, chapters 32 to 40 of this Purana's Book 7). Some of the verses of Devi Gita are almost identical to the. My sacred syllable ह्रीम् transcends,the distinction of name and named,beyond all dualities.It is whole,infinite.One should meditate on that reality,within the flaming light of consciousness.Fixing the mind upon me,as the Goddess transcending all space and time,One quickly merges with me by realizing,the oneness of the soul and.— Devi Gita, Transl: Lynn Foulston, Stuart AbbottDevibhagavata Purana, Book 7The Devi Gita frequently explains Shakta ideas by quoting from the.
The Devi is described by the text as 'universal, cosmic energy' resident within each individual, weaving in the terminology of school of. It is suffused with ideas, wherein nonduality is emphasized, all dualities are declared as incorrect, and interconnected oneness of all living being's soul with Brahman is held as the liberating knowledge. However, adds Tracy Pintchman, Devi Gita incorporates Tantric ideas giving the Devi a form and motherly character rather than the gender-neutral concept of Adi Shankara's Advaita Vedanta.The theology of the Devi Gita part of this Purana may have been influenced by the, and with Vaishnava concepts of loving devotion to found in the. All these texts highlight different types of devotion in a Samkhya philosophy framework. Tamasic Bhakti is one, asserts the text, where the devotee prays because he is full of anger, seeks to harm others, induce pain or jealousy to others. Rajasic Bhakti is one where the devotee prays not to harm others, but to gain personal advantage, fame or wealth. Sattvic Bhakti is the type where the devotee seeks neither advantage nor harm to others but prays to purify himself, renounce any sins and surrender to the ideas embodied as Goddess to liberate himself.The Devi Bhagavata Purana adds Para Bhakti as the highest level of devotion, states McDaniel, where the devotee seeks neither boon nor liberation, but weeps when he remembers her because he loves the Goddess, when he feels her presence everywhere and sees the Goddess in all living beings, he is intoxicated by her ideas and presence.
Festivals and culture This seventh book, states Rocher, also includes sections on festivals related to Devi, pilgrimage information and ways to remember her. Her relationship with Shiva and the birth of is also briefly mentioned in the 7th book. The last ten chapters (31 to 40) of the Book 7 is the famous and philosophical Devi Gita, which often circulates in the Hindu tradition as a separate text. The eighth book of the Devi-Bhagavata Purana incorporates one of the five requirements of Puranic-genre of Hindu texts, that is a theory of the geography of the earth, planets and stars, the motion of sun and moon, as well as explanation of time and the Hindu calendar.The largest book is the 9th skandha, which is very similar in structure and content of the Prakriti-kanda of the. Both are goddesses-focused, and discuss her theology, but have one difference. The Prakriti-kanda of the also includes many verses which praise Vishnu using various names (incarnations), which re-appear in the 9th book of the Devi-bhagavata Purana with Vishnu names substituted with Devi names (incarnations). Goddess, cosmos and Dharma: Books 10 to 12 The 10th book of the Devi-Bhagavata Purana is one of the shortest, and integrates manavantaras, another structural requirement for this text to be a major Purana, but wherein the Devi is worshiped in every cosmic time cycle, because she is the greatest, she kills the evil and she nurtures the good.
Chapter 13 of the tenth book describes the glory of goddess Bhramri that how in the past she killed the demon Aruna sura.The 11th book of the text discusses Sadachara (virtues) and to self as an individual, as belonging to a Grama (village, community) and to a Desha (country). The text praises and asserts it to be the authoritative source, adding that and are also sources for guidance.
This section is notable for adding that Tantra is also a source of guidance, but only if it does not conflict with the. Verses in the 11th books also describe sources for as rosary beads, the value of mark on the forehead, five styles of Sandhyas (reflection, meditation) and five types of.The last and 12th book of the Devi-Bhagavata Purana describes the Goddess as the mother of the Vedas, she as the Adya Shakti (primal, primordial power), and the essence of the.
The verses map every syllable of the Gayatri mantra to 1008 names of reverence in the Hindu tradition. These names span a spectrum of historic sages, deities, musical meters, mudras and the glories of the goddesses. Reception The verses and ideas in the Devi-Bhagavata Purana, state Foulston and Abbott, are built on the foundation of the wherein the nonduality and oneness of and (soul) are synthesized. The text makes references to the philosophy and metaphors used in the Advaita Vedanta tradition of. However, those ideas are reformulated and centered around the Goddess in the Devi Bhagavata Purana, states C Mackenzie Brown, as well as other scholars. In Devi Bhagavata text, states Tracy Pintchman, the Devi is not only Brahman-Atman (soul, interconnected oneness), she is also the always-changing empirical reality.The Goddess, in Devi Bhagavata Purana, is both the source of self-bondage through Avidya (ignorance) and the source of self-liberation through Vidya (knowledge), state Foulston and Abbott.
She is identical to the Vedic reality concept of Brahman, the supreme power, the ruler of the universe, the hero, the hidden energy, the power, the bliss innate in everything, according to the text. The Devi, states Kinsley, is identified by this Purana to be all matter, mother earth, the cosmos, all of nature including the primordial. The Goddess is presented, states Brown, as 'the womb of the universe', who observes the actions of her children, nurtures them to discover and realize their true nature, forgive when they make mistakes, be fearsomely terrible to the wicked that threaten her children, and be friend of all souls.Cynthia Humes compares the depiction of Goddess in the 6th-century Hindu text Devi Mahatmya, with that in this later Devi-Bhagavata Purana text.
Both revere the feminine, states Humes, but there are some important differences. Nowhere does the Devi Mahatmya state anything negative about women, and it is explicit in asserting that 'all women are portions of the Goddess'.
By contrast, states Hume, the portrayal of women in Devi-Bhagavata Purana is more complex. It includes verses critical of the feminine, with the text stating that behavior of woman can be 'reckless, foolish, cruel, deceitful' and the like. The Devi Bhagavata also praises women and describes their behavior can be 'heroic, gentle, tenacious, strong' and the like.The Devi-Bhagavata Purana is an important and historic Shakta Bhakti text, states June McDaniel.
See also. ^, p. 117. ^, p. 168., pp. 44-45, 129, 247-248 with notes 57-60., pp. 6-14., pp. 183-188., pp. 133-139., pp. 24-36, 48 (RS Sherma)., p. 330 with note 1809, 497 with note 2764., pp. 128-132., pp. 89-91, 159-161., pp. 142-144. ^, pp. 49, 130, 134, 139. ^, p. 172., p. 139, Quote: (.) portrayals of the Goddess in the later Devi Bhagavata (c.
Ninth century CE) bear crucial differences from those of the Goddess in the Devi Mahatmya. P. Lalye (1973). Popular Prakashan. Pp. 101–105., p. 128. ^, pp. 1-4. ^, p. 4.
^, p. 166., p. 36., pp. 191-192., p. 2, 9-10, 26 with note 2., pp. 251-252., p. 496., p. 101-102, 492., p. 2., p. 94., pp. 168-170., p. 73. ^, p. 75., pp. 5-6. ^, p. 6-10.
^, pp. 131-138., pp. 24-31., pp. 168-172., pp. 183-184. ^, p. 169., pp. 169-170., pp. 201-216., pp. 73-74. ^, p. 26-28. ^, p. 170., p. 1-2, 85-98. ^, p. 12-17. ^, pp. 179-198. ^, pp. 1-3., pp. 25-26, 77 with note 26.
Antonio Rigopoulos (1998). State University of New York Press. P. 72. Douglas Renfrew Brooks (1992). State University of New York Press. P. 94., pp. 74-75., pp. 1-3, 12-17., pp. 9, 34, 89-90, 131-138., pp. 15-16., p. 9-10. ^, pp. 158-161.
^, pp. 23-25., pp. 170-171. ^, p. 171., p. 160., pp. 133-134.
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^, pp. 171-172. ^, pp. 75-76., p. 29-30., pp. 128, 131-138., pp. 131-134., pp. 179-180., pp. 129-130. ^, pp. 139-140 (Cynthia Humes). ^, pp. 139-142 (Cynthia Humes).Bibliography. Collins, Charles Dillard (1988). SUNY Press.
Philip Lutgendorf (2003). Arvind Sharma (ed.). University of South Carolina Press. Cheever Mackenzie Brown (1998). State University of New York Press.
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Temple University Press (1st Edition: 1977). Lynn Foulston; Stuart Abbott (2009). Sussex Academic Press. K P Gietz; et al. Otto Harrassowitz Verlag.
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Read Country Books (reprinted in 2006).External links. correct IAST transliteration and glossary.