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No I Have Not Used

I AM NOT OVERLOOKING GREAT VAISHNAVS LIKE MADHAVARACHRYA ETC. AND MAYBE YOU MAKE A STRONG POINT AS EVEN I DO NOT REMEMBER OF MANY SHAKT OR SHAIV WHO HAVE RECONCILE ALL SHATRAS On the other hand,there has not been a single shakta or shaiva who can reconcile all the sastras or the vedanta singly,even with their chosen doctrines.This is just fact. <!-- / message -->

Dear Hindustani I Try To Answer Your Qusetion, The Soul Is Part Of God According To The Vedas Due To Covering Of Maya It Comes In This World.all Souls Are Same In Quality. To Your Question-the Answer - If One Knows /has Knowledge Beforehand That Who's Body Was Burned ,person , Then One Can Tell If The Ash Is Of A Businessman Or A Beggar .similarly If One Knows Beforehand Who He Is Then He Can Tell Who He Is. Great Acharyas Say That The Soul Is Eternal There No Is Beforehand Here. Soul Already Knows What God Is So The Soul Already Knows Who Or What It Is. It Has Just Forgotten Itself Due To Maya. Am I Right?

DEAR HINDUSTANI HEARS YOUR ANSWER-According to the Padma Purana,<SUP class=reference id=cite_ref-23>[24]</SUP> the texts may be classified in accordance with the three gunas or qualities; truth, passion, and ignorance: Sattva ("truth; purity"): Vishnu Purana, Bhagavata Purana, Naradeya Purana, Garuda Purana, Padma Purana, Varaha Purana Rajas ("dimness; passion"): Brahmanda Purana, Brahma Vaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana, Brahma Purana Tamas ("darkness; ignorance"): Matsya Purana, Kurma purana, Linga Purana, Shiva Purana, Skanda Purana, Agni Purana

dear ranjeetmore this devi bhagvatm dioes not say anything about devi being origin of brahman. it just says that devi is itself brahman and that she can be realized only in samadhi.read devi gita. you can become one with the brahman by worshipping devi and that is said in devi gita. EVEN I FELT DISHEARTENED WHEN I READ IT FIRST. I COMPLETELY REJECTED IT AT FIRST. I FEEL DISHEARTENED WHEN VISHNU IS BEING CONSIDERED SMALL IN VARIOUS PURANAS.AS EVEN I PRAY TO KRISHNA AS GOD READING ISKCON AND SRILA PRABHUPADA'S BOOKS. NOW WHEN I USED TO SEE THAT KRISHNA OR VISHNU CONSIDERED LOW THEN SOMETIMES I ALSO I USED TO FEEL LOW DISHEARTENED. I THINK THAT ONE HAS TO GRASP WHAT PURANAS REALLY HAS TO SAY. THIS PURAAN CONSIDERS SRI KRISHNA LOW IN CHAPTER 4 WHEN HE IS CONSIDERED A INCARNATE OF VISHNU.MANY PURAANS SAY THIS. BUT SRI KRISHNA HAS BEEN CONSIDERED SUPREME IN THE THE TEXTS I HAVE SHOWN IN MY EARLIER POSTS SUCH AS IN 9TH BOOK. A GOOD SHAKT OR SHAIV IS NOT GOING TO DENY THAT KRISHNA CANNOT GIVE MOKSH OR NOT CAPABLE OF WORSHIP OR PROVIDE MOKSH AS ALL SHATRAS SAY THIS. SHIVA CAN PROVIDE MOKSH MANY PLACE IT IS MENTIONED. PLEASE SHIVA IS NOT A JIVA EVEN SRILA PRABHUPADA SAYS THAT. WELL I THINK THAT GOD LIKES MYSTERY. THAT IS WHY SUCH THINGS ARE CONTRADICTORY. GOD IS NOT GOING TO BE KNOWN SO EASILY UNLESS HIS MERCY IS SHOWN ON PEOPLE . AND IF ONE READS SHAKT SHAIV AND VAISHNAV PHILOSOPHHY'S THEN I HAVE MADE ONE POINT IN WHO'S GOD FORUM.IF ANYBODY CAN ARGUE WITH THAT THEN PLEASE DO SO.

No, you can't become God. In the attempt to become God you simple becoming NOTHING.

And, amongst these S’âstras again, the Vedânta is the Sâttvik, the Mimâmsas are the Râjasik and the Nyâya S’âstras with Hetuvâdas, are the Tâmasik; so the S’âstras are varied. Similarly, the Purânas are of three kinds :-- (1) S’attvik, (2) Râjasik and (3) Tâmasik. O Saumya! (one of gentle appearance) you have recited those Purânas endowed with five characteristics and full of many narratives; of these, the fifth Purâna, equivalent to the Vedas and with all the good qualities, the Bhâgavata yields Dharma and Kâma (religion and desires), gives liberation to those who desire for emancipation and is very wonderful; you mentioned this before but ordinarily; you did not dwell on this specially. Now these Brâhmanas are eager to hear gladly this divine auspicious Bhâgavata, the best of the Purânas; so kindly describe this in detail. devi bhg.1st book chapter 1 it itself is mentioning that puraans are classified into rajasic tamasic sattvic so is it tamsic? THIS PURAAAN ITSELF CLAIMS TO BE THE 5TH VEDA JUST LIKE THE BHAGWAT IT IS OF 18000 VERSES JUST LIKE THE SR. BHAGWAT. THE SRIMAD BHAGWAT IS ONE STRONG BASE OF VAISHNAV DHARM AND IS CONSIDERED SUPREME PURAAN BY VAISHNAVS. THEY CALL IT A NATURAL COMMENTARY BY THE VEDAS. BUT THIS DEVI BHAGWAT HAS SOME SIMILAR CLAIMS. AND IT IS AMAZINGLY DETAILED.

devi bhagwatam is a vedic scripture isnt it?

is that your picture?

how do you know about shiv maha puran and vayu puran any evidence please

This part gives some points about krishna, durga ,shiva 62-88. From the pores of Râdhikâ came out the Gopa Kanyâs (cow-herdesses). They were all equal to Râdhâ and all were Her attendants and were sweet-speaking. Their bodies were all decorated with ornaments of jewels, and their youth was constant, they were all issueless as S’rî Krisna had cursed them thus. O Best of Brâhmanas! On the other hand, suddenly arose Durgâ, the Mâyâ of Visnu (The Highest Self) eternal and whose Deity was Krisna. (N. B. Durgâ was the Avatâra of Mûla Prakriti not the Avatâra of Râdhâ as Laksmî and Sarasvatî were.) She is Nârâyanî; She is Îs’ânî; She is the S’akti of all and She is the Presiding Deity of the intelligence of S’rî Krisna. From Her have come out many other Devîs; She is Mûla Prakriti and She is Îs’varî; no failings or insufficiencies are seen in Her. She is the Tejas (of the nature of Fire) and She is of the nature of the three Gunas. Her colour is bright like the molten gold; Her lustre looks as if ten millions of Suns have simultaneously arisen. She looks gracious always with sweet smile on Her lips, Her hands are one thousand in number. Various weapons are in all Her hands. The clothings of the three-eyed one are bright and purified by Fire. She is decorated with ornaments all of jewels. All the women who are the jewels are sprung from Her parts and parts of parts and by the power of Her Mâyâ, all the people of the world are enchanted. She bestows all the wealth that a householder wants; She bestows on Krisna’s devotees, the devotion towards Krisna; nay, She is the Vaisnavî S’akti of the Vaisnavas. She gives final liberation to those that want such and gives happiness to those that want happiness. She is the Laksmî of the Heavens; as well She is the Laksmî of every household. She is the Tapas of the ascetics, the beauty of the kingdoms of the kings, the burning power of fire, the brilliancy of the Sun, the tender beauty of the Moon, the lovely beauty of the lotus and the S’akti of S’rî Krisna the Highest Self. The Self, the world all are powerful by Her S’akti; without Her everything would be a dreary dead mass. O Nârada! She is the seed of this Tree of World; She is eternal; She is the Stay, She is Intelligence, fruits, hunger, thirst, mercy, sleep, drowsiness, forgiveness, fortitude, peace, bashfulness, nourishment, contentment and lustre. The Mûla Prakriti praising S’rî Krisna stood before Him. The Lord of Râdhikâ then gave Her a throne to sit. O Great Muni! At this moment sprang from the navel lotus the four-faced Brahmâ, with his wife Sâvitrî, an exceedingly beautiful woman. No sooner the four-faced Brahmâ, the foremost of the Jñânins, fond of asceticism and holding Kamandalu in His hand came into being than He began to praise S’rî Krisna by His four mouths. On the other hand the Devî Sâvitrî, with a beauty of one hundred moons, born with great ease, wearing apparel purified by fire and decorated with various ornaments praised Krisna, the One and Only Cause of the Universe and then took Her seat gladly with Her husband in the throne made of jewels. At that time Krisna divided Himself into two parts; His left side turned into the forn of Mahâdeva; and His right side turned into the Lord of Gopikâs (cow-herdesses). The colour and splendour of the body of Mahâdeva is pure white like white crystal; as if one hundred suns have arisen simultaneously. In His hands there are the trident (Tris’ul) and sharp-edged spear (Pattisa); He is wearing a tiger skin; on His head is matted hair (Jatâ) of a tawny hue like molten gold; His body was besmeared all over with ashes, smile reigning in His face and on His forehead, the semi-moon. He has no clothing on His loins; so He is called Digambara (the quarters of the Sky being His clothing); His neck is of a blue colour; the serpent being the ornaments on His body and on His right hand the nice bead of jewels well purified. Who is always repeating with His five faces the Eternal Light of Brahmâ, and Who has conquered Death by praising S’rî Krisna, Who is of the nature of Truth, the Highest Self, the God Incarnate, the material cause of all things and the All auspicious of all that is good and favourable, and the Destroyer of the fear of birth, death, old age, and disease and Who has been named Mrityunjaya (the conqueror of Death). This Mahâdeva took His seat on a throne made of jewels (diamonds, emeralds, etc.). devi bhagv.skandh 9 chapter 2 http://www.astrojyoti.com/devibhagavatam45.htm

radha rani continued 48-70. She is the Lady of the Râsa Lîlâ, the Foremost of the Jovial, humourous (witty) persons and dwells always in Râsa. Her abode is in Goloka and from Her have come out all the Gopîkâs. Râsa – the circular dance of Krisna and the cow-herdesses of Vrindâvana. Her nature is the Highest Bliss, the Highest Contentment, and Excessive Joy; She transcends the three Sattva, Rajo and Tamo Gunas and is Nirâkâra (without any particular form); but She dwells everywhere but unconnected with any. She is the soul of all. She is without any effort to do anything and void of Ahamkâra. She assumes forms only to show Her favour to Her Bhaktas. The intelligent learned men (Pundits) read Her Mahimâ (glories) in meditating on Her according to the Vedas. The chief of the Devas and the Munis could never see Her; Her clothings are fire-proof and She is decorated with many ornaments all over Her body. Her body looks as if the crores of moons have risen all at once; She is the Giver of Bhakti (devotion) towards Krisna, services towards Krisna; and She bestows all wealth and prosperity. In Varâha Kalpa, i.e., when the Varâha incarnation took place, She incarnated Herself as the daughter of one Gopa (cow-herd), named Vrisabhânu. And Earth was blessed by the touch of Her feet. She is such as Brahmâ and the other Devas could never perceive Her by any of their senses, yet everyone at Vrindâvan saw Her very easily. She is the Gem amongst women. And when She is seen on the breast of Krisna, it seems that lightnings flash in the blue mass of clouds in the sky. In days gone by, Brahmâ practised several austerities for sixty thousand years to purify Himself by seeing the nails of Her toe; but far from seeing that, He could not have that even in his dreams. At last He succeeded in seeing Her at Vrindâvana and became blessed. O Child Nârada! This is the fifth Prakriti and She is denominated as Râdhâ. Every female in every Universe is sprung from a part of S’rî Râdhâ or part of a part. O Nârada! Thus I have described to you the five Highest Prakritis, Durgâ and others. Now I am going to describe those that are parts of these Prakritis. Hear. The Ganges, Gangâ has sprung from the lotus feet of Visnu; Her form is fluid-like; She is eternal. And She is the veritable burning fire to burn away the sins of the sinners. She is sweet to touch in taking baths and in drinking; She gives final liberation to the Jîvas, and leads easily to the Goloka abode. She is the holiest amongst the places of pilgrimage and is the first of the running rivers. She is the rows of pearls in the clotted hairs of Mahâdeva’s head and She is the Tapasyâ (asceticism) incarnate of the Tapasvîs (ascetics) of the Bhârata Varsa. This Ganges purifies the three worlds and is the part of Mûlâ Prakriti; She shines like the Full Moon, is white like white lotus and like milk; She is pure S’uddha Sattva, clear, free from any Ahamkâra, chaste and beloved of Nârâyana. The Tulasî Devî is the consort of Visnu. She is the ornament of Nârâyana, and dwells always at the lotus feet of Nârâyana. By Her are performed all the acts of worship, all austerities, and all Sankalpas (resolves). She is the chief of all the flowers, holy and able to give merits (Punyam) to others. At Her sight and touch, Nirvâna can be obtained; and, were it not for Her, there could be no other fire in this Kali Yuga to burn the sins. She Herself is of the nature of Fire and at the touch of Whose lotus-feet, the earth is purified; all the Tîrthas desire to have Her sight and touch for purification and without Her all acts in this world become fruitless. She bestows Moksa (liberation) to those who want final liberation, grants all sorts of desires to several people, Who Herself is like a Kalpa Vriksa, Who is the Presiding Deity of all the trees in Bhârata and Who has come here to grant satisfaction to the ladies of Bhârata Varsa and She is considered very superior throughout all parts of India. This Tulasî Devî is the chief factor of Mûlâ Prakriti. 71-95. Then comes the Manasâ Devî, the daughter of Kas’yapa. She is the dear disciple of S’ankara and is therefore very learned in matters of S’âstras. She is the daughter of Ananta Deva, the Lord of Snakes and is very much respected by all the Nâgas. She Herself is very beautiful, the Lady of the Nâgas, the mother of the Nâgas and is carried by them. She is decorated with ornaments of the Snakes; She is respected by the Nâgendras and She sleeps on the bed of Snakes. She is Siddha Yoginî, the devotee of Visnu and always ready in the worship of Visnu; She is the Tapas and the bestower of the fruits of Tapas. Herself an ascetic, She spent three lakh years (according to the Deva measure) and has become the foremost of the ascetics in Bhâratvarsa. She is the Presiding Deity of all the mantras; Her whole body shines with Brahmâteja (the Holy Fire of Brahmâ). Herself of the nature of Brahmâ, She again meditates on Brahmân. She is sprung from a part of S’rî Krisna and the chaste wife of Jarat Kâru Muni, the mother of Âstika, the great Muni; She is the part of Mûlâ Prakriti. O Child Nârada! Now comes the S’asthî Devî, the Mother of Devasenâ. She is the most superior amongst the Gaurî and the sixteen Mâtrikâs. This chaste woman is the giver of sons and grandsons in the three worlds and the nurse, the foster mother of all. She is the sixth part of Mûlâ Prakriti and is hence known by the name of S’asthî. She lives near to every child as an aged Yoginî. Her worship is everywhere prevalent in the twelve months Vais’âkha, etc. When the child gets born, on the sixth day of Her worship is done in the lying-in-chamber and again on the 21st day (after twenty days have passed away) the most auspicious worshipful ceremony of Her is performed. The Munis bow down to Her with reverence and want to visit Her daily. She protects all children always with a mother’s affectionate heart. This S’asthî Devî is again the part of Mûlâ Prakriti. Then appears the Devî Mangala Chandikâ. She goes from one house to another, on land or through water or in air, doing great good to them; She has come out of the face of the Prakriti Devî and is doing always all sorts of good to this world. Her name is Mangala Chandî because She is all auspicious at the time of creation and assumes very furious angry appearance at the time of destruction. So the Pundits say. On every Tuesday in all the worlds Her worship is done; and She, when pleased, gives to women sons, grandsons, wealth, prosperity, fame and good of all sorts and grants all desires. This Mangala Chandi is again the part of Mûlâ Prakriti. Now comes the lotus-eyed Mâhes’varî Kâlî who when angry can destroy all this universe in a moment, who sprang from the forehead of the Mûlâ Prakriti, Dûrgâ to slay the two demons S’umbha and Nis’umbha. She is the half-portion of Dûrgâ and qualified like Her, fiery and energetic. The beauty and splendour of whose body make one think as if the millions of suns have arisen simultaneously. Who is the foremost of all the S’aktis and is more powerful than any of them, Who grants success to all the persons, Who is superior to all and is of Yogic nature, Who is exceedingly devoted to Krisna and like Him fiery, well-qualified, and valorous, Whose body has become black by the constant meditation of S’rî Krisna, Who can destroy in one breath this whole Brahmânda, Who was engaged in fighting with the Daityas simply for sport and instruction to the people and Who, when pleased in worship can grant the four fruits Dharma, Artha, Kâma and Moksa. This Kâlî is also the part of Prakriti. The Devî Basundharâ (Earth) is again the part of Mûlâ Prakriti. Brahmâ and the other Devas, all the Muni mandalams (the spheres of Munis), fourteen Manus and all men sing hymns to Her. She is the support of all and filled with all sorts of grains. She is the source of all gems and jewels, She bears in Her womb all the precious metals. All sorts of best things issue from Her. She is the Refuge of all. The subjects and kings worship Her always and chant hymns to Her. All the Jîvas live through Her and She bestows all sorts of wealth and prosperity. Without Her, all this, moving or non-moving, become void of any substratum. Where to rest on! dev.bhg. book 9 ch.1 .

post 24 is describing the prakriti from 'notes to want' is the translators commentary puraan continues from 19-40. "This ...."

dear bhaktjan is there anything wrong in worshipping the brahman if brahman is god> please talk clearly on causeless mercy why are you entering the ekadashi story here ekadashi devi is not the only devi

dear gokulkar where is it written that devi bhagwat was gayatri purana

devi gita - http://www.sacred-texts.com/hin/dg/index.htm#contents it says that brahman is highest am i right

one more problem this devi bhagwatam contradicts each other in many parts can any good shakt tell what this puraan really wants to say

i am asking a vaishnav - good reason to not believe in this purana how a vaishnav will intepret it

shakt do not say kali is god they worship the brahman kali is just a saguna form of the brahman ask any good shakt and he will tell you even shaiv pray to sadashiv the formless god besides this topic is in the other theard of whos god not here

how? what are you saying

but i want to say that god is only impersonal brahman according to shakt and shaiv PHILOSOPHY EXAMPLE: shivling is attributeless and nirguna form of god as written in shiva puraan. he is known as shiv/sadahshiv and is not rudradev rudra dev is only a part of him as according to the SHIVA puraan even devi bhagwat says about god being formless atrribute less AND GENDERLESS they just call her shakti AND MAA kali is a small form of that shakti just like lakshmi BUT vaishnav philosophy says that krishna is basis of that brahman aint i right? brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca śāśvatasya ca dharmasya sukhasyaikāntikasya ca SYNONYMS brahmaṇaḥ — of the impersonal brahmajyoti; hi — certainly; pratiṣṭhā — the rest; aham — I am; amṛtasya — of the immortal; avyayasya — of the imperishable; ca — also; śāśvatasya — of the eternal; ca — and; dharmasya — of the constitutional position; sukhasya — of happiness; aikāntikasya — ultimate; ca — also. TRANSLATION And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.Bhagavad-gītā As It Is 14.27 krishna is not subservient to that brahman so their is a big difference

Very Beautifully You Said What You Beleive In Mr Melvin

QUOTE-Therefore, please use your apologetic skills towards the maintenance of Sanatana Dharma rather than its disintegration.

Dear Gita Dharm I Am Not Offending Hindus Please I Apologise If I Have Offende You Or Others I Agree That One Should Concentrate On Sadhana But Gyaan Batne Se Badta Hai This Site Is For Doing Discussions So I Am Making A Point By Providing Shastric Texts So That Various Bhakts Can See

Ok What Does Ekadashi Do Here?