sant

Swami Vijñanananda IS THE DISCIPLE OF RAMAKRSHNA PARAMHANS SO THAT SURELY MAKES HIM QUALIFIED PLEASE READ THE TEXT AS EVEN SWAMI VIJNANADA SAYS THAT KRISHNA IS GOD AND DURGA IS ONE OF HIS SHAKTI IN SOME PARTS (Note :-- The Holy Ghost is the principle of Conception and Emanation, Creation). So the Prakriti is of the nature of Brahmâ. She is eternal. As the fire and its burning power are not different, so there is no separate distinction between Âtman and His S’akti, between Purusa and Prakriti. Therefore those that are foremost and the highest of the Yogis do not recognise any difference between a male and a female. All is Brâhman. He is everywhere as male and female forever. There is nothing in this world that can exist for a moment even without this Brâhman consisting of male and female. (i.e. they are Brâhman with Mâyâ manifested). Out of the Will of S’rî Krisna, to create the world Whose Will is all in all, came out at once the Mûlâ Prakriti, the Great Devî Îs’varî, (the Lady Controller of the Universe) Brahmâ with Mâyâ in a state of equilibrium). By Her command came out five Forms of Her, either for the purpose of creation or for bestowing Favour and Grace to the Bhaktas (devotees). Durgâ the Mother of Ganes’a, comes, as the first, the most auspicious, loved by S’iva. She is Nârâyanî, Visnu Mâyâ, and of the nature of Pûrna Brahmâ (the Supreme Brahmâ). This eternal, all auspicious Devî is the Presiding Deity of all the Devas and is, therefore, worshipped and praised by Brahmâ and the other Devas, Munis, and Manus. This Bhagavatî Durgâ Devî, (when She gets pleased) destroys all the sorrows, pains and troubles of the Bhaktas that have taken Her refuge, and gives them Dharma, everlasting name and fame, all auspicious things and bliss and all the happiness, nay, the Final Liberation! She is the Greatest Refugeof these Bhaktas that come to Her wholly for protection and are in great distress, whom She saves from all their dangers and calamities. In fact, know this Durgâ Devî as, verily, the Presiding Deity of the heart of Krisna and as His Highest S’akti, of the nature of the Holy Fire and the Holy Light. She is Omnipotent and resides always with Krisna, the Great God. She is worshipped by all the Siddha Purusas (those that have attained success); the (eighteen) Siddhis all go to Her and when pleased She gives whatever Siddhis (success) that Her Bhaktas want. 19-40. This Great Devî is the intelligence, sleep, hunger, thirst, shadow, drowsiness, fatigue, kindness, memory, caste, forbearance, errors, peace, beauty, and consciousness, contentment, nourishment, prosperity, and fortitude. She is sung in the Vedas and in other S’âstras as the Mahâ Mâyâ, of the nature of the Universe. In reality, She is the All-S’akti of the Universe and She is the S’akti of Krisna. All these qualities are also mentioned in the Vedas. What is mentioned here is a tithe merely, in comparison to that of the Vedas. She has infinite qualities. Now hear of other S’aktis. The second S’akti of the Paramâtman is named Padmâ (Laksmî). She is of the nature of S’uddha Sattva (Higher than Sattva Guna) and is Krisna’s Presiding Deity of all wealth and prosperity. This very beautiful Laksmi Devî is the complete master of the senses; She is of a very peaceful temper, of good mood and all-auspicious. She is free from greed, delusion, lust, anger, vanity and egoism. She is devoted to Her husband and to Her Bhaktas; Her words are very sweet and She is very dear to Her husband, indeed, the Life and Soul of Him. This Devî is residing in all the grains and vegetables and so She is the Source of Life of all the beings. She is residing in Vaikuntha as Mahâ Laksmî, chaste and always in the service of Her husband. She is the Heavenly Laksmî, residing in the Heavens and the royal Laksmî in palaces and the Griha Laksmî in the several families of several householders. O Nârada! All the lovely beauty that you see in all the living beings and all the things, it is She; She is the glory and fame of those that have done good and pious works and it is She that is the prowess of the powerful kings. She is the trade of merchants, the mercy of the saints, engaged in doing good to others and the seed of dissensions in those sinful and vicious persons as approved of in the Vedas. She is worshipped by all, reverenced by all. Now I will describe to you about the third S’akti of the Great God who is the Presiding Deity of knowledge, speech, intelligence, and learning. This third S’akti is named Sarasvatî. She is all the learning of this endless Universe and She resides as medhâ (intelligence) in the hearts of all the human beings; She is the power in composing poetry; She is the memory and She is the great wit, light, splendour and inventive genius. She gives the power to understand the real meaning of the various difficult Siddhânta works; She explains and makes us understand the difficult passages and She is the remover of all doubts and difficulties. She acts when we write books, when we argue and judge, when we sing songs of music; She is the time or measure in music; She holds balance and union in vocal and instrumental music. She is the Goddess of speech; She is the Presiding Deity in the knowledge of various subjects; in argumentations and disputations. In fact all the beings earn their livelihood by taking recourse to Her. She is peaceful and holds in Her hands Vînâ (lute) and books. Her nature is purely Sâttvic (S’uddha Sattva), modest and very loving to S’rî Hari. Her colour is white like ice-clad mountains, like that of the white sandal, like that of the Kunda flower, like that of the Moon, or white lotus. She always repeats the name of Paramâtmâ S’rî Krisna while She turns Her bead composed of jewels. Her nature is ascetic; She is the bestower of the fruits of the ascetism of the ascetics; She is the Siddhi and Vidyâ of all; She grants always success to all. Were She not here, the whole host of Brâhmins would always remain speechless like the dead cluster of persons. What is recited in the Vedas as the Third Devî is the Holy Word, The Third S’akti, Sarasvatî. Thus I have described Her. Now hear the glories of the other Devî in accordance with the Vedas. She is the mother of the four colours (castes), the origin of the (six) Vedâmgas (the limbs of the Vedas and all the Chhandas, the Seed of all the mantrams of Sandhyâ vandanam and the Root, the Seed of the Tantras; She Herself is versed in all the subjects. Herself an ascetic, She is the Tapas of the Brâhmins; She is the Tejas (Fire) and the caste of the Brâhmin caste and embodies in Herself all sorts of Samskâras (tendencies; inclinations); She is the Japam. Pure, known by the names of Sâvitrî and Gâyatrî, She resides always in the Brahmâ Loka (the Sphere of Brahmâ) and is such as all the sacred places of pilgrimages want Her touch for their purification. 41-47. Her colour is perfectly white like the pure crystal. She is purely S’uddha Sattva, of the nature of the Highest Bliss; She is eternal and superior to all. She is of the nature of Para Brahmâ and is the bestower of Moksa. She is the Fiery S’akti and the Presiding Deity of the Brahmâ Teja (the fiery spirit of Brahmâ, and the Brâhmanas). The whole world is purified by the touch of Whose Feet, this Sâvitrî Devî is the Fourth S’akti. O Child Nârada! Now I will describe to you about the Fifth S’akti, the Devî Râdhikâ. Hear. She is the Presiding Deity of the five Prânas; She Herself is the Life of all; dearer than life even to S’rî Krisna; and She is highly more beautiful and superior to all the other Prakriti Devîs. She dwells in everything; She is very proud of Her good fortune (Saubhâgyam); Her glory is infinite; and She is the wife, the left body, as it were, of S’rî Krisna and She is not in any way inferior to Him, either in quality or in the Tejas (Fiery Spirit) or in any other thing. She is higher than the Highest; the Essence of all, infinitely superior, the First of all, Eternal, of the nature of the Highest Bliss, fortunate, highly respected, and worshipped by all. She is, the Presiding Devî of the Râsa Lîlâ of S’rî Krisna. From Her has sprung the Râsa mandalam and She is the Grace and the Ornament of the Râsa mandalam (the dance in a circle in Râsa). http://www.astrojyoti.com/devibhagavatam45.htm

i also think that this text is somewhat illusionary though whatever it says it also mentions having bhakti in krisna in one of its chapters. BUT IM SAYING HOW CAN YOU IGNORE THE DEVI BHAGWATAM PLEASE READ IT AND THEN TELL ME YOU CAN FIND YOUR OWN VERSION SOME VERSIONS I MENTION- http://www.sacred-texts.com/hin/db/index.htm http://www.astrojyoti.com/devibhagavatamindex.htm BY SWAMI VIJNANANANDA.

well you can find your own authentic version if you want im sure their wont be much difference

yes if you are quoting the gita i was reading the ganesh gita here ganesh is said to be the origin of everything including maha vishnu shakti even well cmon werent the shiv gita and devi gita enough which gita to beleive earlier i used to pray to krishna as god in the on the basis of bhagwad gita which prabhupada ji describes as perfect knowledge but then came shiv gita then devi gita and now ganesh gita

ok sonic yogiji i understand But devi bhagwat does not say so Can u please tell me any reason for not beleivng the devi bhagwat then do so please

Please Hindus Be Aware Some 5stars hotels Are Using Rennet Made Cheese The Cheese Provided In Buffets Can Be Made Of Rennet So Please Be Aware Rennet Is VMade Of Enzymes Found In Stomach Of Animals Calf Rennet Is An Important Source and maybe the only source of cow made cheese THIS RENNET IS A BY PRODUCTION OF VEAL INDUSTRY. VEAL IS MEAT OF YOUNG CALVES. it' prepared in a horrific way the calves are not even allowed to stand so that muscles are not developed they are kept like this for maybe weeks before being slaughtered. PLEASE HINDUS BE AWARE AND MAKE OTHERS AWARE ONE SHOULD ALSO CHECK IMPORTED CHEESE YOU BY IN SUPERMARKET ALSO AS THEY MAY CONTAIN RENNET. COW IS A MOTHER. SHE GIVER OF MILK. IT IS OUR DUTY TO PROTECT HER REFRAIN FROM BEEF AND TELL OTHERS TO DO SO EVEN IF YOU ARE NON VEGETARIAN DO NOT EAT BEEF PROTECT YOUR CULTURE THANK YOU

and yes have faith in devi maa and ask her to cure you find out if someone is doing black magic on you and look at the possibilites and answer that if u are a bengali and live in bengal if thats the case all the more it can be blackmagic as i have come to know about some instances in bengal mostly

something is definetively not right maybe someone is doing tantrik puja on you that looks like the best answer from your case

dear shambya devi bhagwat is not an uppurana according to itself it is a maha purana and yes please someone tell that this devi bhagwat is not valid by giving proofs i request as even i want to learn

dear sonic yogi even i have fatih in prabhupada books but i want to say that god is only impersonal brahman according to shakt and shaiv texts 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 puraan even devi bhagwat says about god being formless atrribute less they just call her shakti AND MAA kali is a small form of that shakti just like lakshmi and vaishnav philosophy says that krishna is basis of that brahman aint i right? krishna is not subservient to that brahman so their is a big difference i am saying that and kaisersose please get your shaiv right

devi bhagwatam is written by ved vyaas it has some of the most popular stories such as story of navratrein and story of sati and some very powerful prayers.not many puranas have a big impact on my mind but this devi bhagwatam has had and it is similarly written as srimad bhagwatam in the same style. it is nota a tamasic purana mentioned in the list of tamasic puranas whereas it itself all the more talks about puranas being tamasic,sattwic and rajasic. I can call it mayavi if not true this puranas starts about vyaas rishis etc. beleving in vishnu to be supreme and ultimatly talks abot shakti to be supreme this purana also talks about krishna being higher than vishnu and rudras supremavy over vishnu this involves some very clever writng. but some of the things are unbeleivable - brahm vishnu rudra turning into women and serving devi vishnu saying he is under control of maya biggest thing i find about is that is somewhat a feminie text (I MAY BE WRONG ) and mentions to pray to consorts of devatas and not devatas and saying they control their consorts It is mostly mentioning about power of savitri, power of devi can be written or altered by some woman

Thank You Sambhya Ji I Respect Your Opinion But I Have High Regards For Vaishnav Philosophy But At The Same Time Deny Yours Completely Unless I Cliam Them To Be False Right Now That Is My State. And Also Werent He Upanishads And Vedas And Purans Written At The Same Time By Ved Vyaas If So Then They Could Have Also Been Altered And I Do Not Know Sanskrit Now So I Will Not Fight With Anyone So Much And Please Tell Me Habout Devi Bahkti And State Of Para Bhakti

But This Purans Has Almost Same Style Of Srimad Bhagwatam Which Is Base Of Vaishnav Philosophy And Which This Puraan Contradicts In Many Ways So What Do I Do I Cannot Ignore It As It Is Not A Tamasic Puraans And Some Stories From It Are Realliy Shocking Please I Read About It In Astrojyoti .com Please Clarify Me How Can I Believe Krishna To Be God With This For If I Had Read This First I Might Have Been Praying To Devi

Dear Kaisersose Isnt The Shivling Attributeless- Nirguna Niraaakar Isnt He Base Of Rudradev Didnt It Appear When Brahma Vishnu Were Fighting And Claimed To Be God According To Shiva Purana Please Read It

I Started Praying To Krishna As Suprame Personality Of Godhead In The Recent Times After Reading Prabhupad Books Then Srimad Bhagwatam But Then I Read Other Tamo Guni Puranas Such As Ling Etc. I Can Pass Them As To Be Tamasic But Again I Seee Followers With Faith In Them So I Cannot Fully Deny Their Calims But This Devi Bhagwatam Has Baffled Me It Is In The Language Of Srimad Bhagwatam And Is Not A Tamsic Text. I Find It Fascinating And It Has Left Me Shocked Puzzled I Sometimes Consider It To Be A Mayavi Text But I Want To Be Enlightened On It Besides It Is Not A Tantric Text All Shakt Texts Are Not Tantrik It Is A Vedic Text And I Do Not Know Tof Many Who Follow This

yes i am seeking attention because i want to know about the truth of what shakts or others follow besides i am also improving my agumentative skills but also i am not taking sides please i have asked this on various trheads and i get answers like this is a tamsic book ok i accept that but this devi bhagvatam fascinates me and this is nota tamsic text nor am i taking sides here if you feel that way i apologise i also accept truly that i am seeking attention BUT I WANT ANSWERS AND AM TELLING ALL TO LOOK AT THINGS WITH OPEN MIND AND IF YOU SEE CAREFULLY I HAVE PUT A QUESTION MARK ON THE THREAD TITLE SO I AM NOT CLAIMING MY SUPREMACY I AM ASKING

another one Vyâsa said :-- O King! The Mâyâ called S’âmbhavî (Pârvatî's) is the cause; it fascinates and deludes the minds of human beings. Thus it is known to us. Who is there in this world that is not deluded by this Mâyâ? 7. The Jîvas, no sooner they are born as human beings, are immediately overcome with human qualities; the Deva or Asura qualities or their natures do not then visibly exist. 8-9. O King! Hunger, thirst, sleep, fear, lassitude, delusion, sorrow, doubt, pleasure, egoism, old age, disease, death, non-knowledge, knowledge, displeasure, envy, jealousy, pride and weariness; all these human qualities are seen to exist in human embodiments. 10-11. Behold! The night wanderer Râksasa Mâricha assumed, by his Mâyâ, the form of a golden deer and came before S’rî Râmchandra; and Râmchandra was not the least aware of it. Then the stealing away of Sîtâ, the death of Jatâyu, Râma’s going to the forest on the very day of his installation to the throne of Ayodhyâ; the death of his father due to his bereavement, all these S’rî Râmchandra did not know a bit beforehand. 12. When Râvana stole away Jânakî and carried her by force Râma did not know this before or after that event had happened. He wandered from forest to forest in search of Her, like a quite ignorant man. 13. Afterwards He killed Bâli, the son of Indra and with the help of the monkeys, erected a bridge across the ocean, and, crossing it, went to Lankâ. 14. He sent the chief monkeys to all the quarters in search of Sîtâ and had to undergo all the troubles of deadly battles in the great battlefield. 15. The most powerful Raghunandana was tied down by Nâgapâs’a (snakes) and was afterwards freed from it by Garuda. 16. Then, being furiously enraged, the great Râghava slew Kumbhakarna, Nikumbha, Megha Nâda and Râvana. 17. The Janârdan Râmchandra was not aware of the innocence of Sîtâ; and therefore He made her take an oath about the purity of Her character and even made Her undergo an ordeal of fire. 18. Afterwards Râmachandra, the son of Das’aratha, had to banish his dear blameless Sîtâ on the mere ground of bad name, imputed to her by some ignorant person and that he would be thus blamed by the public. 19. He did not know that Kus’î and Lava were His two sons, born in the forest. Afterwards when the Muni Vâlmikî told him, He came to know of them. 20. Behold also Râmachandra could not know about the departure of Sîtâ to Pâtâla; getting angry once He was about to kill his brother Laksmana even. 21. Râma, the slayer of the Râks’asa Khara did not know that Kâla Purusa was coming to him. He, incarnating in the human body, did acts all becoming to a man. Similarly S’rî Krisna, the descendant of Yadu, taking human birth did acts all like a man. What more discussion can there be in this? 22. Lo! From the very outset He fled, out of fear of Kamsa, to Gokula; afterwards he fled out of fear of Jarâsandha to the Dwârkâ city. 23. Knowing all the rites and ceremonies of the Sanâtan Dharma (the Eternal Religion) He stole away Rukminî who was chosen as bride elect by S’is’upâla. This act was very unreligious of Him. 24. S’ambara Daitya stole away his newly born child and Krisna lamented for this. Afterwards on coming to know of the real state of things from the Goddess Bhagavatî, He was very glad. Therefore it can be easily seen from all these circumstances that He had to yield to pleasures and to undergo remorse like ordinary human beings. 25. Again, under the orders of his wife Satyabhâmâ, He had to go to Heaven to bring the Pârijâta tree and He had to fight with Indra. This shows clearly that He was under the subjection of His wife. 26. In that battle Hari with disc in hand defeated Indra; the Lord of the Devas, took away the Kalpa tree and retained the prestige of His respected wife (whom He had offended). 27. Again Satyabhâmâ tied down Hari against a tree and presented Him as a gift to Nârada; afterwards she, the passionate woman, freed Krisna on paying an equivalent of gold coins. 28-29. On seeing Rukminî’s many sons, Pradyûmna and others, all qualified with diverse qualifications, His wife Jâmbavatî prayed to S’rî Krisna with humility, so that she may have also many beautiful sons. For her sake, Krisna firmly resolved to practise tapasyâ and went to the place where the great devotee of S’iva, Upamanyu, was staying. 30. Hari desiring to have sons engaged Upamanyu as His spiritual guide and obtained from him the Mantram called Pâs’upata Mantra and became a Dundee (holder of a staff) and shaved His head. 31-32. In the first month He subsisted on fruits only and meditated on S’iva and repeated silently the S’iva mantra. Thus He practised very severe austerities. In the second month He subsisted on water only and stood on only one leg. In the third month he lived on air only and stood on the end of His great toe. 33-36. Thus time passed away. In the sixth month the God Rudra, holding Moon on His forehead, was pleased with His asceticism and devotion and appeared before Him on that spot. The God Mahâ Deva came on a bull; He was attended by Brahmâ and Visnu, Indra and the other Devas, Yakshas and Gandarbhas and addressed thus :-- “O high minded Krisna of Yadu’s descent; I am pleased with Your severe asceticism; now ask Your desired boon; I will grant it just now. I fulfil all the desires of all my devotees; what desire, then, there can be that is not fulfilled, when I am seen by the devotees!” 37-38. Vyâsa said :-- The son of Devakî was very glad to see the God S’amkara and fell prostrate at His feet. Then that eternal supreme God of the Devas began to recite hymns in praise of Him in a tone as deep as the rumbling of a cloud. 39. Krisna said :-- O Deva of the Devas! O Lord of the world! You alone destroy the misfortunes and sorrows of all the beings. O Destroyer of Asuras! You are the Cause and Creator of this universe. I salute Thee. 40. O One having a blue throat! I bow down to Thee! O Holder of trident! I again and again salute Thee! O Lord of Pârvatî! You destroyed Daksa’s sacrifice. I salute Thee. 41. I am blessed by Thy sight and think myself as having discharged all my duties and satisfied. O Virtuous One! My human birth is crowned with success by saluting Thy feet. 42. O Lord of everything! O three-eyed! I am tied down to this world by my attachment towards my wives; now I take refuge unto Thee to free me from these bonds. 43. O Destroyer of sorrows! I am very much troubled on attaining this human birth; O Bhava! I am afraid of this world; and hence I take refuge unto Thee; now save me. 44-45. O Destroyer of cupidity! I experienced a good deal of troubles in the womb; next out of fear to Kamsa I had to go to Gokula where I suffered much pains; there I had to obey the orders of cow-herds; there I had to attend as Nanda’s cow-herd, the pasturing of his cows and was constantly suffocated with the awful dust thrown up by the cows; I had to wander constantly in the wild forests of Brindâban. 46. O Omnipresent One! I had to leave my dear ancestral place, the city of Mathurâ, a rare place to be found anywhere else, out of the great fear of Kâla Yavana, the king of the Mlechchas and had to go to Dwârakâ city. 47-48. O Lord! In order to preserve the cause of religion, I had to hand over the best prosperous kingdom to Ugrasena, due to the curse of Yayâti. My elders made him the king of the Yâdavas; following their examples, I gave him the kingdom and am now serving him always like his servant. 49. O S’ambhu! The householder’s life is exceedingly troublesome; it makes one subject to one’s wife and go against his religion. There we are always dependent on others; and no word is heard or dreamt even, how to free oneself from those bondages of the world. Oh! What an irony of Fate. 50. O Destroyer of cupid! My wife Jâmbavatî, on seeing the sons of my wife Rukminî has urged me to practise this Tapasyâ so that she might get excellent sons born to her also. 51. O Lord of the Devas! O Lord of the world! I am engaged in this asceticism with the desire to get sons; O Deva! I feel shame in asking you for the sons! 52. You are the lover of your devotees; You give eternal freedom; You are the Lord of all the Devas. By worshipping and satisfying You, who is so fool as to ask for this trivial and transient thing! 53. O Omnipresent One! O S’ambhu! O Lord of the world! Knowing You as the giver of salvation, I, still deluded by Mâyâ, ask from You, being requested by my wife, this happiness that sons be born to me of my wife. 54-55. O S’amkara! This world and its concerns are the abode of all sorrows; it is the cause that brings in all sorts of pains and troubles, and it is transient and will go to destruction. I know all these; still my mind does not desist from it. 56. Vyâsa said :-- O great and powerful king! The God of Gods, Mahâ Deva, thus praised and adored by Govinda, the Destroyer of enemies, replied :-- You will get many sons. 57. You will get sixteen thousand one hundred wives and no doubt you will get ten sons of each of them. These sons will be very powerful and valorous. 58-60. The good-looking S’amkara saying these words remained silent; then S’rî Krisna bowed down at the feet of Girijâ, the wife of S’amkara. Then the Goddess Pârvatî addressed repeatedly to Vâsudeva and said :-- O mighty armed! O Krisna! O best of human beings! You will be the typical exemplary householder; (all people will try to follow you). When one hundred years will pass away, your race will be extinct, due to the curse of the Brâhmana and Gândhâri. 61. Your sons and the other Yâdavas will lose their senses on drinking liquor; they will kill each other in the battle field and thus will be extirpated. Note: Here Visnis and Andhkas are meant. 62. Then you and your elder brother Balabhadra (Balarâma) will give up your bodies and will ascend to the Heavens; O Mighty Person! Do not grieve in matters that cannot be avoided. 63. You should know that there can be no remedy to what will inevitably come to pass; therefore no one is to grieve for them; this is all along my view. 64. O Madhusûdana! After Your death, due to the curse of Astâvakra Muni, your wives will be forcibly stolen away by indomitable robbers. There is no doubt in this. 65. Vyâsa said :-- When Devî Pârvatî thus spoke, S’ambhu, with the other gods disappeared; Krisna too, bowed down to Upamanyu and went back to the city Dvârkâ. 66-67. Therefore, O King! Though Brahmâ and the other Devas are heard to be the lords of the world, still they are all being tossed hither an thither by the waves of the ocean of Mâyâ. They are all like wooden dolls subject to Mâyâ. 68. As their previous karmas, so their several manifestations in the field of action, by the Great Mâyâ, the incarnate of Parâ Brahmâ. 69. She has no differences nor any want of mercy; That Goddess of the universe is always leading the Jîvas towards the Eternal Freedom (freedom from Mâyâ). 70. Had She not created this world, moving and unmoving and if She had not remained there as the Controller of the Jîvas in the shape of unshakeable consciousness the Kûtasthya Chaitanya, this whole world would have become devoid of any consciousness, like an insentient substance and would have dissolved in the Tâmasî Mâyâ (sheer darkness). There is no doubt in this. 71. Therefore that Goddess of the Universe has, through Her mercy, created all these worlds and Jîvas, and resting incarnate in each Jîva, is directing each and every of them according to his karmic merits and demerits. 72. Therefore it is a matter not to be doubted that Brahmâ and the other gods are all under this Mâyâ; the Suras and Asuras are subject to Her. 73. Therefore, O king! Know this as certain that the Great Goddess moves and enjoys freely according to Her will; She is not dependent on anybody. Therefore it is the duty of everyone to serve and worship, with whole head and heart, that Devî. 74. In these three worlds there is nothing higher or more excellent than Her. Therefore this birth cannot be crowned with success in any other way than remembering that Highest Force, the Parâ S’akti and Her place. 75-77. One should always think, without any difference, that Eternal World Mother, thus “Let me not be born in that family which has not that Supreme Goddess for its presiding Deity; I am that Goddess Bhagavatî and no other; I am Brahmâ, untouched by sorrows.” One should hear first from the mouth of one’s Spiritual Guide; next by hearing Vedanta and other religious scriptures, one should first form an idea of that Bhagavatî; and then if one daily meditates on That Goddess, the Highest Self incarnate with one minded devotion, one will get, within a short period, the Eternal Freedom; else there is not the least chance, even if one performs lots of innumerable good works of becoming free. 78. S’vetâs’vatara and other pure hearted Risis obtained this freedom from the bondages of Mâyâ by meditating, in their hearts, this Highest Self and nothing else. 79. Brahmâ, Visnu and the other Devas, Gaurî, Laksmî and other goddesses, all worship This Supreme Goddess, of Sachchidânanda Parâ Brahmânî. devi bhagwatam book 4 chapter 15

44-50. Thus hearing Brahmâ's words, Bhagavan Nârâyana spoke :-- “O Brahmân! I now speak out my mind to you; listen carefully. Though the Devas, Dânavas and men and all the Lokas know that You are the Creator, I am the Preserver and Rudra is the Destroyer, yet it is to be known that the saints, versed in the Vedas, have come to this conclusion by inference from the Vedas that the creation, preservation, and destruction are performed by the creative force, preservative force and destructive force. The Rajasik creative force residing in you, the Sattvik preservative force residing in me, and the Tamasik destructive force residing in Rudra are the all-in-all. When these Saktis become absent, you become inert and incapable to create, I to preserve and Rudra to destroy. O intelligent Suvrata! We all are always under that Force directly or indirectly; hear instances that you can see and infer. At the time of Pralaya, I lie down on the bed of Ananta, subservient to that Force; again I wake up in the time of creation duly under the influence of Time. 51-54. I am always subservient to that Maha S’akti; (under Her command) I am engaged in Tapasyâ for a long time; (By Her command) some time I enjoy with Lakshmî; some time I fight battles, terrible to all the Lokas, with the Dânavas, involving great bodily troubles. O Know of Dharma! It was before Your presence that I fought hand to hand fight for five thousand years before Your sight on that one great ocean devi bhagwatam first book chapter 3

but i mam going to post a thread which is shocking please await for a few minutes

thank you a lot

sant is not referring to the "rights to marriage of homosexuals". now i understand bhatjan ji ha ha good one besides i am not talking about having a universal world religion/ i am saying why worship kali shiva for their bhakti only and not moksh as they are not god.even according to shaiv and shakt texts the brahman is their base.so why not worsip the brahman? or why not krihna who says he is basis of that brahman?

bhakt jan wat do you mean

now answer me do shakt texts not say that ultimately god is brahman and the brahman is more powerful than kali roop or shiva roop?

no but you said that shakts do bhakti just like that without caring brahmgyan how can you say that choose any god to worship. if it is brahman alone why worship any deity Besides this doing bhakti without caring for nirvana is vaishnav philosophy.As their main purpose is serve/love the lord as it is ones ultimate duty/nature but why would you want to serve kali or shiva when you become brahman after death an become their equal and if god is brahman only why not serve him the brahman

wahts the point in shaiva and shakt bhakti is done for moksh and shaiva texts and devi texts always talk about brahman niraakar formless ultimately god is that for them but 'krishna bhakti' itself is the fruit. and krishna is god and bases for brahman