Sunday, 17 June 2018

Why do Vaişņavas hate Śiva and Devī?

Analysis of Devī Sūktam

Attached Story

Was scheduled to be posted on Quora

Disclaimer: The concerned post an addressal to a certain group of people who call themselves "Vaişņavas", but in reality are Śivadrohis and Vedanińdakas who hate Śiva and Devī with such venomous intensity, that their favorite pastime has become bashing, demeaning and demonising Śiva and Śakti, Šaivas and Śāktas.
The intention of this post is to expose the miscreants and not generalising Vaişņavism as a whole. But I guess if certain sections among Vaişņavas are attempting to hijack Devī Sūktam and Devī Bhāgavatam as Vaişņavite works, then it is fair enough to address such vile propagandists by debunking their nonsensical arguments and dispell the falsehoods they have spread.

Before addressing the issue, I would like to narrate a story from Devī Bhāgavatam, that explains the reason behind the pathological hatred these Śivadrohis harbour against Hara-Gaurī:



"1-20. Vyāsa said :-- O King Janamejaya! Once on a time, on account of an evil turn of Fate (Karma) of the human beings, Indra did not rain on this earth for fifteen years. Owing to want of rain, the famine appeared horribly; and almost all the beings lost their lives. No one could count in every house the number of the dead persons. Out of hunger the people began to eat horses; some began to eat bears and pigs, some began to eat the dead bodies while some others carried on any how their lives. The people were so much distressed with hunger that the mother did not refrain from eating her baby child and the husband did not refrain from eating his wife. O King! The Brāhmaṇas then united and after due discussion, came to the conclusion that they would go to the hermit Gautama who would be able to remove their distress. So all of them wanted to go quickly to the hermitage of the Muni Gautama.They began to say :-- “We hear that there is no famine in the hermitage of Gautama. Various persons are running there from various quarters.” Thus coming to a conclusion, the Brāhmaṇas went to the Gautama’s Āśrama with their cows, servants and relations. Some went from the east; some from the south; some from the west, and some from the north. Thus from various quarters the people flocked there. Seeing the Brāhmaṇas coming there, the Ṛṣi Gautama bowed down to them and gave them a cordial welcome and served them with seats, etc. When all took their seats and became calm and quiet, Gautama enquired about their welfare and the cause of their arrival. They described everything about the dire famine and their own states and expressed their deep regret.Seeing them very much distressed, the Muni gave them word not to have any fear; he said :-- “I am today become blessed by the arrival of the great ascetics and honourable persons like you. I am your servant. You consider all my houses as yours. Be quite comfortable. Bear no uneasiness. When your servant is alive, what fear do your entertain and whom do you fear? When the demerits are transformed into good merits by your mere sight, and when you have blessed my house with the dust of your holy feet, then who is more blessed than me? O Vipras! Kindly perform your Sandhyās, and Japams and rest here at ease.”Vyāsa said :-- O King Janamejaya! Thus consoling the Brāhmaṇas, the Ṛṣi Gautama began to worship the Gāyatrī Devī with rapt devotional trance. “O Devī Gāyatrī! Obeisance to Thee! Thou art the Great Vidyā, the Mother of the Vedas, Higher than the Highest; Thou art Vyārhiti represented by the Mantra ‘Om Bhur Bhuvaḥ Svah,’ O Mother! Thou art the state of equilibrium, i.e., the Turīya; Thou art of of the Form of Hrīm; Thou art Svāhā and Svadhā; Thou grantest the desires of the Bhaktas. Thou art the Witness of the three states, Jāgrat (waking), Svapna (dreaming) and Suṣupti (deep sleep). Thou art the Turīya and Saccidānanda Brahmā. O Devī! Thou resident in the Solar Orb and appearest as a ruddy girl in the morning, an youthful maiden at noon and a black old woman in the evening. O Devī! Obeisance to Thee! Now shew favour on us at this severe famine time when all the beings are well nigh on the way to destruction.”21-40. Thus praised and worshipped, the World-Mother appeared and gave to the Ṛṣi one vessel (cup) full to the brim by which every one can he fed and nourished.The Mother told the Muni :-- “This full vessel, given by me to you will yield whatever you wish.” Thus saying, the Devī Gāyatrī, Higher than the Highest, vanished. Then, according to the wish of the Muni, came out from that cup, mountains of cooked rice, various curries and sweetmeats, lots of grass and fodder, silken clothings, various ornaments and various articles and vessels for sacrificial purposes. In fact whatever the Muni Gautama wished, that came out of the brimful cup, given by the Devī Gāyatrī. Then the Muni Gautama called the other Munis that came there and gave them wealth, grains, clothing, ornament, and the sacrificial ladles and spoons and cows and buffaloes for the sacrificial purposes. TheMunis then assembled and performed various yajñās. The place all round, then flourished and became so much prosperous that it looked like a second heaven. In fact whatever fair and beautiful there exist in the Trilokas, all came from the brimful cup given by the Devī Gāyatrī. At this time the Munis, with sandalpaste all over on their bodies, and decorated with very bright ornaments looked like the gods and their wives looked like goddesses. Daily utsabs began to be held in in the Āśrama of Gautama. Nowhere were seen any diseases or dacoities and there was no fear from any such things. Gradually the Āśrama’s boundary extended to one hundred Yojanas (4 hundred miles). Hearing this greatness of Gautama, many persons came there from various quarters. And the Muni Gautama, too, gave them words, “cast away fear” and fed them. The Devas, on the other hand, became very much satisfied by the various Yajñās and extolled the Muni’s greatness.So much so, that the famous Indra, the Lord of the Devas, came in the midst of the assembly and extolled his greatness, thus :-- “This Gautama has fulfilled all our wishes and has verily become a Kalpa Vrikṣa (celestial tree yielding all desires). If this man had not done such things, in this hard famine time, we would not have got the Havih offered in sacrifices and the prospect of our lives would have been at stake.” O King Janamejaya! Thus the Muni Gautama fed and nourished for twelve years all the Munis, like his sons and that place came to be recognised as the chief centre (the Head Quarters) of the Gāyatrī Devī. Even today, all the Munis perform with devotion the Puraṣacaranams and worship thrice the Bhagavatī Gāyatrī Devī. Even today the Devī is there seen as a girl in the morning, as a youthful maiden at noon, as an old woman in the evening. Then, once on a time, Nārada, of best conduct, came there playing on his great lute and singing in tune the highest glories of Gāyatrī and took his seat in the assembly of the Munis.41-62. Seeing the tranquil hearted Nārada coming there, Gautama and the other Munis received him duly and worshipped him with the Pādya and Arghya.In course of conversation he began to describe the glories of Gautama and said :-- “O Best of Munis! I have heard from the mouth of Indra, in the assembly of the Devas, your glories as to your supporting and feeding the pure-hearted Munis and I have come to see you. By the Grace of Śrī Bhagavatī Gāyatrī Devī, you have now become blessed. There is no doubt in this.” Thus saying, the Devarṣi Nārada entered into the temple of the Devī Gāyatrī and with eyes gladdened by love, saw the Devī there and offered due hymns in praise of Her and then ascended to the Heavens. Here, on the other hand, the Brāhmaṇas that were fed by Gautama, became jealous at so much honour offered to Gautama and tried their best so that no further honour be paid to him. They further settled not to stay any longer in his Āśrama, when the next good harvest season comes. (Thus his glories will wane). O King! Some days passed when good rains fell and there was an abundance of crops everywhere and the famine ended. Hearing this, all the Brāhmiṇs united, Alas! O King! to curse the Gautama. Oh! Their fathers and mothers are blessed in whom do not arise such feelings of jealousy! This all is the wonderful play of the powerful Time; it cannot be expressed by any person. O King! These Brāhmiṇs created, by Māyā, an aged cow, who was to die and pushed her in the sacrificial hall of the Muni Gautama at the time of the Homa ceremony. Seeing that cow entering into the enclosure where the Homa was being performed, Gautama cried out “Hoom Hoom” when the cow fell there and died. And the other Brāhmaṇas instantly cried out “Look! Look! The wicked Gautama has killed the cow.” Seeing this inconceivable event, Gautama was greatly nonplussed and, completing his Homa ceremony, entered into Samādhi and began to think the cause of it.Then, coming to know that this has been concocted by the Māyā of the Brāhmiṇs, he became angry like Rudra at the time of dissolution; his eyes were reddened and he cursed the Ṛṣis, thus :-- Oh vile Brāhmiṇs! When you are ready to cause mischief to me unjustly then let you be averse to meditate and do the japam of the Devī Gāyatrī, the Mother of the Vedas. For your this act, never you will be eager to perform any Vedic sacrificial acts or any action concerning thereof. There is no doubt in this. You will be always averse to the mantra of Śiva or the Tantra of Śiva. You will be always averse to Mūla Prakriti Śrī Devī, to Her Dhyānam, mantra, to any conversation regarding Her; to the visiting of Her place or Temple, to do worship and other ceremonies to Her, to see the Grand Festivals of the Devī, to singing the names and glories of the Devī, to sit before the Devī and to adore Her.63-81. O vile Brāhmaṇas! You will be always averse to see the festivals of Śiva, to worship Śiva, to Rudrākṣa, to the Bel leaves, and to the holy Bhaṣma (ashes). You will be wholly indifferent to practise the right ways of living as presented in the Vedas and Smritis, to preserve your conduct good and to observe the path of knowledge to Advaita Jñānam, to practise restraint of senses and continence, to the daily practices of Sandhyā Bandanam, to performing the Agnihotra ceremonies, to the study of the Vedas according to one’s own Śākhā or to the daily studies thereof as to teach those things or to give, as gifts, cows, etc., or to perform the Śrāddhas of the fathers, etc., or to perform Kriccra Cāndrāyaṇa and other penances. O Vile Brāhmaṇas! As you are ready to do these mean things, you will have to suffer for this that you will desist from worshipping the MostAdorable Śrī Bhagavatī Devī and that you will worship the other Devas with faith and devotion and hold on your bodies Śamkha, Cakra and other signs. You will follow the Kāpālikas, Bauddha Śāstras and other heretics. You will sell your father, mother, brothers, sisters, sons and daughters and even your wives too!You will sell the Vedas, Tīrthas, and your Dharma. You will not feel ashamed in any way to sell all these. You will certainly have faith in Kāpālika and Bauddha opinions, Pāñcharātras and Kāma Śāstras. O vile Brāhmanas! You will not hesitate to go to your mother, daughters or sisters and you will always be licentious with otherś wives and spend your time in that. This is not to you only but to the women and men, all that will come in your families. Let the Gāyatrī Devī be always indignant with you and let you all go in the end to the Andha Kūpa hells, etc.Vyāsa said :-- O Janamejaya! Thus taking the water symbolising the true rules and laws of creation, and cursing the Brāhmaṇas, the Muni Gautama went hastily to see the Gāyatrī Devī and, on arriving at the temple there bowed down to Her. The Devī, too, became surprised to see their actions. O King! Even to day Her Lotus Face looks similarly astonished!82-90. Then the Gāyatrī Devī told Gautama with amazement :-- “O Gautama! The venom of the snake does not become less if you feed the serpents with milk; so never mind all these things; the Karmas take their peculiar turns; it is hard to say when will happen what things. Now be peaceful. Do not be sorry.” Hearing these words of the Devī, Gautama bowed down to Her and went thence to his own Āśrama. Here, on the other hand, the Brāhmaṇas forgot everything due to the curse of Gautama, of the Vedas and the Gāyatrī Mantra. They then began to look at this event with wonder as unique and extraordinary. All united they afterwards repented and going before Gautama, fell prostrate at his feet. But they could not speak any word out of shame.Only they said frequently :-- “Be pleased, be pleased with us.” When all the assembly of the Brāhmaṇas prayed to him for favour and grace, the Muni Gautama took pity on them and replied. My word will never turn out false. You will have to remain in Kumbhīpāka hell upto the time when Śrī Kṛṣṇa will take his incarnation. Then you will be born in the earth in the Kālī age and whatever I have uttered will exactly come unto you. And if you are in earnest to avert my curse then go and worship the Lotus Feet of Śrī Gāyatrī Devī. The is no other remedy.91-100. Vyāsa said :-- Thus dismissing the Brāhmaṇas, Gautama Muni thought that all these occurred as a result of Prārabdha Karma and he became calm and quiet. For this reason, after Śrī Kṛṣṇa Mahārāja ascended to the Heavens, when the Kālī age came, those cursed Brāhmaṇas got out of the Kumbhīpāka hell and took their births in this earth as Brāhmiṇs, devoid of the three Sandhyās, devoid of the devotion to Gāyatrī, devoid of faith in the Vedas, advocating the hereticś opinion and unwilling to perform Agnihotra and other religious sacrifices and duties and they were devoid of Svadhā and Svāhā. They forgot entirely the Unmanifested Mūla Prakriti Bhagavatī. Some of them began to mark on their bodies various heretical signs, e.g., Taptamūdrā, etc.; some became Kāpālikas; some became Kaulas; some Bauddhas and some Jainas. Many of them, though learned, became lewd and addicted to other’s wives and engaged themselves in vain and bad disputations. For these, they will have to go again surely to the Kumbhīpāka hell. So O King! Worship with your heart and soul Śrī Bhagavatī Parameśvarī Devī. The worship of Viṣṇu or Śiva is not constant (to be done everyday); only the worship of Śakti is to be constantly performed. For this reason whoever does not worship Śakti is sure to fall. Thus I have answered all your questions. Now I shall describe the highest and most beautiful place, Maṇidvīpa of the Primal Force Bhagavatī, the Deliverer from this bondage of world. Listen."


So, it appears to be that these Śivadrohis who are hateful towards Hara-Gaurī and are followers of wicked Pańcarātras are among those vile envious Brahmins, who betrayed Gautama Muni despite the fact that the later had helped them in their time of crisis. 

Few days ago someone rightly said, that the relation between us (Śaivas/Śāktas/Advaitins) and Śivadrohis is like India and Pakistan. While India extends its goodwill towards Pakistan, the later only expresses sheer hatred towards India; nothing else. It isn't surprising, afterall Śivadrohis take their inspiration from Islam (which is also foundation of Pakistan).
Who knows, these Śivadrohis might also be pro-Pak/pro-China anti-nationals secretly who want to disunite Hindus by creating conflicts, demonising Śaivas/Śāktas and wiping out Śaivism/Śāktism. 
A hue and cry has risen from the other side ever since I became active once again and am adopting the RSS/VHP method to expose their propaganda against Śaivism/Śāktism.

Lets take a look upon the comments of Śivadrohis:



Discerned readers can see that I have been accused of considering Lord Vişņu to be inferior to Lord Śiva, of neglecting Rāmacaritamānas, of demeaning Gosvāmī Tulasidāsajī, that I boast of being blessed by Bhagavatī Umā, that I am insulting Vaişņavas and that I have threatened this vile Śivadrohī & Vaişņavas of dire consequences.
Now let me address each of these false allegations:
  1. I have never in any of my works portrayed Lord Vişņu to be inferior to Lord Śiva. If Śivadrohis think so, then they should provide evidence.
  2. Rāmacaritamānas is a regional text authored in Hindi, and hence not acceptable as a Pramāņa in Vedic discussions. There are many versions of Rāmāyaņa in different regional languages; why should Hindi be granted a special position?
  3. I don't claim of having any special blessings of Bhagavatī; however I cannot deny that whatever actions I perform are because of Ādi Parāśakti. I don't think I am self-glorifying by attributing the credits of my works to Bhagavatī.
  4. I have simply rejected Rāmacaritamānas in favour of Vālmiki Rāmāyaņa, Adbhut Rāmāyaņa, Rāmopakhyāna and Ādhyātma Rāmāyaņa; because while Tulasidāsajī's work is in a regional language, the other four are works in Sanskrit and accepted widely across the globe. Why shouldn't I consider a neutral language when not everyone speaks Hindi?.
  5. Yes, I did intend to insult the Śivadrohi and am doing the same even as I speak; but I haven't insulted any of the Vaişņavas over there. However, it seems that this vile anti-national rejoices in conflicts between Śaivas/Śāktas & Vaişņavas for the appeasement of his masters from Pakistan or China and hence he is deriving outrageous conclusions out of nowhere.


My response: The brand of "Bhakti" endorsed by Vaişņavas is what we Śaivas and Śāktas call "Bhāva" (sentiment/emotion) and such Bhakti amongst us is termed as "Rāgānurāga Bhakti", which doesn't work for us; one of the reasons might be that while Vişņu has 24 Tatvas, Śiva has 36 and hence similar modes of worship cannot be applied in the case of both. So yes, Bhakti of Vaişņavas is Kindergarten for us, because in our Paramparā Bhāva forms the grass-root level of spirituality. As Mātā Pārvatī elucidates in Śākta Mahābhāgavatam, a follower of Śaiva Tańtras who possesses Bhāva alias Rāgānurag Bhakti must first seek Śaraņāgati of Sadguru, get Dīkşā, become a Pūrņābhişikta, perform Vedokta rites & rituals like Sańdhyā Vańdanā & Agnihotra honestly and undergo study of Śāstras under Guru's tutelage; it is then that a Dīkşita attains Devī Bhakti and becomes a Bhakta. So one can see that while Vaişņavism works at grass-root level and makes its contribution by bringing people into the spiritual fold, Śaiva Tańtras work at an advance level where people are not mere devotees but Sādhakas, who undergo various Sādhanās to achieve Brahman; hence Vaişņavism becomes Kindergarten while Śaiva Tańtras become phD level study.
As far as Monists being "power hungry" is concerned, such ridiculous conclusion of Monism is due to lack of knowledge and delusion of a Śivadrohi. Something similar can be said about dualists, which goes like this- "Dualism attracts egoistic, arrogant and delusional souls who are in the state of denial (just like Pakistan) of the fact that you don't have a distinct identity of your own; you are so much deluded and obsessed with your percieved identity due to Śāmbhavī Māyā that you are not ready to give up your Ahamkāra."



My response: Actually the Śivadrohi has unknowingly said the right thing; Vaişņavism due to its simplicity would obviously occupy the primary position within Hinduism while Śaiva Tańtras would always occupy the tertiary position due to their complexity and esoteric nature. One can compare the same with Kindergarten being a primary level education while phD being an advanced (call tertiary) level of education. Period.



My response: I am not a Bhakta anymore; I have undergone Devī Bhakti years ago and have now been promoted to Jnāna Mārga, where I need to perform Sādhanās under the title of "Sādhikā".



My response: Varņāśrama Dharma mandates that a spiritual aspirant must follow a bonafide Paramparā hailing from an unbroken chain of disciplic succession beginning right from Mahādeva. The aspirant must undertake Śaraņāgati of Sadguru, get Dīkşā, become a Pūrņābhişikta, perform Vedokta rites & rituals like Sańdhyā Vańdanā & Agnihotra honestly and undergo study of Śāstras under Guru's tutelage; it is only then that you become qualified of commenting and analysing Śāstras. A Nigura (Guru-less) person, an Asampradāyī person, an Adīkşita person and an Aśāstrīya person are not qualified of commenting and analysing Śāstras; and even if they do so, their interpretations are to be rejected as invalid. Afterall, how reliable would be a thesis on organ transplantation written by a student of Kindergarten, who doesn't even know which alphabet comes after 'A'?
Speaking of qualifications, I am a Yajurvedic Brahmin, Kanva Śākhā, desciple of my late maternal grandfather and my late father-in-law who hailed from the spiritual lineages of Śrī Śrī Křşņānanda Āgamavāgīśa and Śrī Śrī Kenārāma Bhațțācārya respectively; under their tutelage I have studied Śāstras. I am a Dīkşitā, Abhişiktā and performing Sańdhyā Vańdanā & Agnihotras are part of my daily routine. 
What qualifications do these Śivadrohis, who are due to Řşi Gautama's curse are aversed to Sańdhyā Vańdanā and other Vedokta practices posses? They have no authority to even recite Devī Sūktam, leave interpreting it aside.

This, my friends, is a classical exmple of simpletons acting too big for their own boots. As they say it in Hindi, "अपनी औकात भूल जाना". So dear friends, Śivadrohis and Vedanińdakas ahould know that debates happen between equals, not between an elephant and a dog; I would be insulting myself, my education and my Guru if I consider the conversions between me and Niguras as "debates". So let them bark, it won't change the truth. Afterall, कुत्ता भौके हज़ार, और हाथी चले बज़ार.

 My response: This scenario reminds me of a song from a Bollywood movie, that became popular among youngsters around 2011-12 "वह करे तो रास लीला, मैं करूं तो character ढीला"!
The song is basically a mockery of hypocrite people, who criticise others for doing the same thing that they themselves have done. Now why am I citing this? I am doing this for the utmost respectful comments that ISKCON's founder Prabhupada made about Sri Ramakrishna Paramahamsa:



So I am wicked because I condemned Prabhupada for the utmost respect he paid to Sri Ramakrishna Paramahamsa by accusing him of beef-eating, calling him impotent and rascal. Prabhupada condemned worship of Bhagavatī Kālikā, downgraded Her and abused the then President of Ramakrishna Mission as well; yet, if I criticise him for all these, I become wicked. 
Well, I would like to tell this vile Śivadrohi who accused me falsely, "Your Prabhupada reaped what he had sown. Yes, if he could use words like 'impotent' and 'rascal' for a great Kālī Sādhaka and falsely accuse him of beef-eating, then that is how he deserves to be criticised and condemned for this vile act of blasphemy. Karma got him child, just like it got you for slaughtering a cow to downgrade Řşi Gautama in one of your previous births."
As far as me ruining Bhagavatī Kālikā's reputation is concerned, I am not doing so; Śivadrohis are. We do not propagate the false story of  a furious Kālikā stepping upon Śiva and sticking out Her tongue in regret. It are Śivadrohis and the falsehood they spread who present Her as a ghastly and blood-thirsty deity.



My response: I can see that this Vedanindaka is demanding respect from youngsters because he happens to be older and more experienced then them. Sheer irony, for this idiot believes that he can counter me despite of the fact that I am a senior citizen and also a Sādhikā who has crossed his stage even before he was born. 


My response: Yet another example of a Śivadrohi's hypocrisy. He expects me to honour dualism and also a blasphemer while he can abuse monism and support that sinner who had blasphemed the names of Śrī Rāmakřşņa Paramahamsa and Bhagavatī Kālikā. 


My response: Quora is a platform designed for asking questions and recieving answers for them. But it is seen that Quora also has some trolls like this person who asks questions and then answers them as well. Now the question arises, why would he ask questions regarding the disagreements between Śaivism & Vaişņavism and then answer his own questions, unless and until he is a trouble maker attacking Śaivism under the guise of a questioner, who wants to see Śaivas/Śāktas & Vaişņavas to fight amongst themseleves? It seems like this troll is actually an anti-Hindu/anti-national who serves his masters in Pakistan and China by keeping Hindus divided.


My response: Okay, so now this anti-national is abusing someone's mother and openly threatening a Śaiva blogger as well. This is another example of hypocrisy, when a Śivadrohi expects us to be gentle and soft-spoken while he can abuse mother of one of us. Mister, do you know that you will have to pay for abusing someone's mother?

My response: So I am now accused of being dishonest to someone who approached me as an aspirant and now I am avoiding him; apparently because I am tongue-tied after having made contradictory statements.
Hence, I graciously admit that I lied. Yes, you read me right; I lied to this person. But why did I do so? Well, I did so because sometimes the best weapon against a pretender is to confuse him; in other words, sometimes you need to outsmart the oversmart.
Long story short, once upon a time there lived a shitty little bigot who had this shitty little habit of stalking me around in social media; sometimes approaching me as a spiritual aspirant, sometimes as a  Śivadrohi. What is noticeable is that this shitty little bigot at various times, under various names, using various profiles and having various motives approaches me, believing that I am a nincompoop who won't be able to detect the pattern of vocabulary, grammar, querries and pseudonyms. However, even if we leave that aside, following are a couple of mind-blowing facts that were discovered by me shortly after I was approached for the first time:



Well Mr. Whatever Your Name Is, if you thought that you will be changing your profile name as one changes clothes, will follow two Śivadrohis, have one of them as your follower, badmouth Śiva Purāņa behind our back by comparing it with Vaişņava Bhāgavatam & spread false information regarding Śrīmad Devī Bhāgavata Mahāpurāņa and I will not recognise you as a bigoted ISKCONite pretending to be a Śaiva, then my friend that was too naive of you. 
Perhaps they don't know that I haven't turned into a crone simply by standing under blazing sun; during my service period as a teacher I have herded lots and lots of cows & bufalloes and set them on the right track. Children (read Śivadrohis), you cannot escape the eyes of an invigilator, for she has passed through that stage. 



My response: It seems that this Śivadrohi has lost his sanity after his nonsensical arguments were debunked and is thus unable to accept the harsh truth. 
This is why, despite the fact that Devī Bhāgavatam's 3rd Canto explcitly recognises Śrīmat Bhūvaneśvarī as mother of Mahāvirāța this hater of Bhagavatī Kālikā is still in the state of denial; afterall, it shows how strong is the influence of his Pakistani masters on him. So he should know that keeping in sync with Yonī Tańtra, where birth of Vişņu is attributed to Bhagavatī Kālikā, Devī Bhāgavatam rightly declares Śrīmat Bhuvaneśvarī as mother of Vişņu, since She is Bhàlāvamayī form of Bhagavatī Kālikā only.
Other sections of the aforesaid text explicitly addresses Śrīmat Bhuvaneśvarī as Mūlaprakřti & Empress of Maņidvīpa, who delights when Devī Sūktam, Devī Atharvaśīrşam, Devī Māhātmya and Gāyatrī Mańtra are recited. She is appeased when Sańdhyāvańdanā, Tantrokta Homa, Kumārī Pūjā and Navarātra are observed; Her favorite spot on Earth is Kāmākhyā Śaktipīțha and  She is attributed as slayer of Madhu-Kaițabha, Vřtrāsura, Mahişāsura, Śumbha-Niśumbha along with their associates, Durgamāsura and Aruņāsura.
Even the 9th Canto which is favorite of this Śivadrohi explicitly recognises Mātā Pārvatī as Mūlaprakřti. Hence the Supreme "Křşņa" with whom Mūlaprakřti Śrīmat Bhuvaneśvarī mated is verily Bhuvaneśvara Mahādeva, for they in the very same 9th Canto are attributed to be birth-givers of Rādhā & Křşņa as well. 
This goes in line with Tođala Tańtra and Śiva Purāņa's Śatarudra Samhitā, where Lord Mahākāla has been addressed as "Křşņa", and also Kālīvilāsa Tańtra, where Bhagavatī Kālikā is attributed of having given birth to five Golokavihāri Křşņas & five Rādhās. 
Similarly Śākta Mahābhāgavatam confirms the fact that Mūlaprakřti is Mahākālī. Devī Bhāgavatam is closely related to Śiva Purāņa and hence cannot contradict the later.


All rubbish that this vile Śivadrohi speaks by cherry-picking selective verses from Devī Bhāgavatam and ignoring rest of the text are truly hillarious. I would advise him to approach Sony Channel for he has a great sense of humor and can become the next Kapil Sharma with his nonsense.



My response: To answer your question, yes; you and your two Śivadrohi friends who also happen to be great Vedanindakas are traitors to Varņāśrama Dharma. You three hate Hara-Gaurī with such venomous intensity and harbour so much pathological despise for them that you don't even realise how low you have stooped. Shame on you three, fie upon you. 
You Niguras are fools to think that you know better than Dīkşitas; you were fools in your previous births which lead you into decieving your own saviour Řşi Gautama, and you are fools in this birth too because of which you spend most of your time into blaspheming Hara-Gaurī instead of chanting Harināmam. Oh shameless anti-Hindus! You are simply hate-mongers, you are not Vaişņavas! Follow Varņāśrama Dharma honestly or else go to your Pakistani masters and convert to Islam. We will not tolerate your nonsense!

Dear reader(s), this is my last post before I leave for Guwahati to attend Ambuvācī at Kāmākhyā Śaktipīțha. I hope that Śivadrohis will shut up now that they have been shown their actual place; and also that you all will have a happy and peaceful time ahead.



Tuesday, 12 June 2018

Who is Mūlaprakřti- Bhuvaneśvarī or Rādhā? (Refuting Vaişņavite claim on Mūlaprakřti)




There are some so-called Vaişņavas who hate Bhagavatī Kālikā with venomous intensity and hence attempt has to discredit Bhagavatī Kālikā as the deity of Devī Sūktam and falsely attribute it to Śrī Rādhikā; and because it was seen that other than Durgā Saptaśatī the idea of Devī elucidated in Devī Sūktam also resonates with Śrīmad Devī Bhāgavata Mahāpurāņa, this time these pseudo-Vaişņavas have tried to hijack Devī Bhāgavatam as well.


According to the haters of Bhagavatī Kālikā, Mūlaprakřti mentioned in Devī Bhāgavatam is Śrī Rādhikā because in the 9th Canto of Devī Bhāgavatam Mūlaprakřti is portrayed as consort of Křşņa. But it seems that because Vaişņavas are habituated with their half-baked knowledge and the practice of cherry-picking, they have chosen to ignore rest of Śrīmad Devī Bhāgavata Mahāpurāņa in favour of their favorite 9th Canto (that too selective chapters). Had they bothered to read the 5th Mahāpurāņa authored by Vyāsamuni, they would have come across these:



























































Now after reviewing the ‘entire’ Devī Bhāgavatam (including the initial chapters of the 9th Canto which is favourite of Vaişņavas), we can jot down the following important points:

  1. The abode of Mūlaprakřti is known as Maņidvīpa; it is the highest abode, higher than Mahākailāsa, Goloka and Vaikuņțha. It is surrounded by Sudhā Samudra and has nine well guarded enclosures (Śrīcakra) made of gems.
  2. Mūlaprakřti sits on a throne known as Pancapretāsana or Śivākāra, which consists of Brahmā, Vişņu, Rudra & Maheśvara as legs and Sadāśiva as plank.
  3. Mūlaprakřti is also known as Śrīmat Bhuvaneśvarī.
  4. Mūlaprakřti has four arms, three eyes and a complexion that can be white, red or black; She holds a noose & a goad with two hands while displaying Abhaya & Varadā Mudrās. Her ear ornaments bear the design of Śrīcakra, She annoints Herself with red sandalwood paste, and wears red vestments.
  5. Mūlaprakřti is attended by eight Śaktis lead by Anańgakusumā; She is a Mahāvidyā, Prakřti and mother of Mahāvişņu. As an infant He saw Mūlaprakřti craddling Him amidst the cosmic ocean.
  6. Mūlaprakřti is known as Bhavānī, Śivā and Durgā.
  7. Mūlaprakřti incarnated as Pārvatī, the daughter of Himācala.
  8. Mūlaprakřti is responsible for the death of Madhu & Kaițabha.
  9. Mūlaprakřti is responsible for Hayagrīva’s death.
  10. Mūlaprakřti is indistinct from Puruşa; She is Puruşa and Puruşa is Her. Essentially She is not male, female or hermaphrodite; but it is She who becomes all these.
  11. Mūlaprakřti’s forms are the Mātřkās.
  12. Mūlaprakřti is responsible for Vřtrāsura’s death.
  13. Mūlaprakřti incarnated as daughter of Nańdagopa.
  14. Mūlaprakřti is Brahman and Mahāmāyā; she is Nirguņa but becomes Saguņa by resorting to Her own Māyā.
  15. Mūlaprakřti is Prakřti of Sāńkhya, Vimarśa of Śaiva Tańtras and Avidyā of Vedāńtā.
  16. Mūlaprakřti is denoted by Māyābīja or Śaktibīja “Hrīm”.
  17. Mūlaprakřti’s highest pilgrimage is the Yonīmaņđala of Kāmākhyā Śaktipīțha.
  18. Mūlaprakřti’s favourite festivals are Caitra and Śāradīya Navarātrī.
  19. Mūlaprakřti gets appeased when Devī Sūktam and Devī Atharvaśīrşam are sung in Her honour.
  20. Mūlaprakřti is appeased when Kumārīs are worshiped as Her living image.
  21. Mūlaprakřti is worshiped with the Nyāsa of Hrīm Bīja alias Hrīlekhā, the Tańtrokta Praņava.
  22. Mūlaprakřti gives place in Her abode Maņidvīpa to those who worship Her.
  23. Mūlaprakřti slew Dānava Mahişāsura and his army.
  24. After slaying Mahişāsura, Durgā went back to Maņidvīpa, the abode of Mūlaprakřti.
  25. Mūlaprakřti slew Śumbha, Niśumbha and other Daityas.
  26. Mūlaprakřti slew Durgamāsura.
  27. Mūlaprakřti five forms known as Pańcaprakřtis; they are Durgā (Pārvatī), Rādhā, Lakşmī and Sarasvatī.
  28. Among these five, Pārvatī is the direct manifestation of Mūlaprakřti; She is Śakti of Śiva, mother of Gaņeşa and presiding deity of Křşņa’s intellect. She always resides with Křşņa and has manifested from the left half of His body.
  29. Mūlaprakřti is Pārvatī. She is sleep, hunger, thirst, etc. ; all of which are mentioned in Aparājitā Stuti (Tańtrokta Devī Sūktam) from the 5th chapter of Durgā Saptaśatī. This hymn was sung by Devas to appease Durgā for vanquishing Śumbha and Niśumbha.
  30. While waging war against Śumbha’s commanders Caņđa & Muņda, Mūlaprakřti Kauşikī (Durgā) projected Cāmuņđā Mātřkā from Her forehead.
  31. Mūlaprakřti Durgā was propitiated by Sūratha and Rāmacańdra.
  32. Mūlaprakřti first incarnated as Satī, the daughter of Dakşā; later She incarnated as Pārvatī, the daughter of Himācala.
  33. Mūlaprakřti was impregnated by Křşņa, after which She gave birth to an egg and laid it upon cosmic ocean; from this egg was born Mahāvişņu.
  34. Mūlaprakřti’s direct manifestation is Durgā, who appeared out of nowhere; She has three eyes & thousand arms, She is Brahman, source of all Śaktis and all Devīs are born of Her parts. Křşņa gave Her a throne to sit on.
  35. Mūlaprakřti is Brahman and during Prākřtik Pralaya Trimūrti and seers etc merge into Her.
  36. Mūlaprakřti is Brahman and it is She who resides in Goloka as Křşņa, in Kailāśa as Śiva and in Vaikuņțha as Nārāyaņa.
  37. Mūlaprakřti is Brahman and by worshiping Her that Pārvatī has become Mahāmāyā & appeared from left half of Křşņa and by worshiping Mūlaprakřti Rādhā has become wife of Křşņa. Křşņa attained His position in Goloka by propitiating Mūlaprakřti.
  38. Worshipers of Devī Mańtra go to Mūlaprakřti Śrīmat Bhuvaneśvarī’s abode Maņidvīpa.
  39. Mūlaprakřti is propitiated during Śāradīya Navarātrī with animal sacrifice; those who do so go to Śivaloka and remain in service of Śiva-Pārvatī.
  40. When Sāvitrī requestes Yama to initiate her into the root Mańtra of Mūlaprakřti, Dharmarāja gave her the Mańtra of Śrīmat Bhuvaneśvarī.
  41. Mūlaprakřti created Gopālasuńdarī, who is Křşņa. Mūlaprakřti Durgā merges in Křşņa and Křşņa merges in Mūlaprakřti Śrīmat Bhuvaneśvarī, who is Nirguņa Puruşa and Jnāna Śakti.
  42. Sāvitrī and Satyavāna went to Maņidvīpa upon death because they worshiped Mūlaprakřti with Bhuvaneśvarī Mańtra.
  43. Mūlaprakřti Pārvatī (Durgā) is Śāmbhavi Śakti Mańgalacaņđikā (Lalitākāńtā, one of the Pīțhaśaktis of Kāmākhyā Śaktipīțha); it is by Her energy that Mahādeva slew Tripura.
  44. Mūlaprakřti is Śāmbhavi Śakti and is also propitiated via Navārņa Mańtra; deities of this Mańtra are three Ańgavidyās of Navārņa Caņđikā- Mahākālī, Mahālakşmī and Mahāsarasvatī.
  45. Paurāņik mode of worshiping Mūlaprakřti Durgā is adopted from Vaikřtik Rahasya of Mārkaņđeya Purāņa.
  46. Mūlaprakřti gets pleased on recital of Durgā Saptaśatī.
  47. Before reading the 9th Canto (favourite of Vaişņavas) of Devī Bhāgavatam, the Sańkalpa is to be made in the name of Mūlaprakřti Durgā.
  48. Mahāvidyās (Kālikā, Nīlasarasvatī, Ugratārā, Mahogrā, Tripurasuńdarī, Bagalā, Bhairavī, Mātańgī, Dhūmāvatī & Pracaņđacaņđikā) and Pańcadurgās (Nańdajā, Raktadańtikā, Bhīmā, Śākambharī & Bhrāmarī) are incarnations of Mūlaprakřti Śrīmat Bhuvaneśvarī.
  49. Mūlaprakřti slew Aruņāsura.
  50. Mūlaprakřti rewards those with place in Her abode Maņidvīpa, who bathe Her with grape juice.
  51. Mūlaprakřti likes red sandalwood paste (forbidden in Vaişņavism).
  52. Mūlaprakřti loves offerings of Bilva leaves (forbidden in Vaişņavism), especially those on which Bhuvaneśvarī Mańtra has been written with red sandalwood paste.
  53. Mūlaprakřti’s Homa is performed in a triangular Kuņđa, in which the Kuņđa represent’s Devī’s Yonī and fire represents Śiva’s Vīrya. Together these two represent ‘Ardhanārīśvara’ or ‘Kāmakalā’.
  54. Mūlaprakřti is pleased when Sańdhyā Vańdanā is performed and Gāyatrī is propitiated.
  55. Mūlaprakřti is Umā Haimavatī of Īśopaņişat and She humbled the pride of Ińdra and other Devas by imparting Brahmavidyā upon them.
  56. Mūlaprakřti is Śrīmat Bhuvaneśvarī, also goes by the names Umā, Pārvatī, Maheśvarī and Bhagavatī.
  57. Śrīmat Bhuvaneśvarī is Brahman, the shelter of Māyā, source of Brahmajyoti and the subject elucidated in all Vedas & Upaņişats.
  58. Śrīmat Bhuvaneśvarī’s two aspects are Brahman & Māyā, who are represented by Praņava (Om) and Hrīlekhā (Hrīm) respectively.
  59. Śrīmat Bhuvaneśvarī is Śaktimatī and Mahāmāyā (Durgā) is Her Śakti; there is no difference between the two like moon and moonlight. Hence, Śrīmat Bhuvaneśvarī Herself is Puruşa and again She as Māyā is Mūlaprakřti.
  60. Śrīmat Bhuvaneśvarī transcends the three Guņas and is thus Turīya; It is She who appointed all deities and they perform their respective duties out of Her fear. Her nature is Sadcidānańda.
  61. Primary forms of all deities reside in the outer enclosures of Maņidvīpa and indulge themselves in the worship of Śrīmat Bhuvaneśvarī. Śrīmat Bhuvaneśvarī’s quarters are in the enclosure made of Gomeda gem, where Her eight Śaktis are always employed in Her service. In the enclosure made of diamonds reside all incarnations of Śrīmat Bhuvaneśvarī.
  62. Śrīmat Bhuvaneśvarī enjoys singing & dancing in Śřńgāra Maņđapa, liberates Jīvas in Mukti Maņđapa, imparts discourses on knowledge in Jnāna Maņđapa and holds Her court with Her courteriers in Ekāńta Maņđapa.
  63. Śrīmat Bhuvaneśvarī’s palace is Cińtāmaņigřha, where on the Pańcapretāsana sits Ādipuruşa Śrīmān Bhuvaneśvara Mahādeva. He has five three-eyed faces, four arms and white complexion. He holds a trident & an axe while displaying Abhaya & Varadā Mudras.
  64. On His left thigh sits Śrīmat Bhuvaneśvarī; before creation Brahman Mūlaprakřti split Itself into two and became Bhuvaneśvara Mahādeva from right half and Śrīmat Bhuvaneśvarī from left half. In the great hall of Cińtāmaņigřha, the attendants of Bhagavān and Bhagavatī are always busy in their service. The opluence of Maņidvīpa puts Śivaloka, Goloka and Vaikuņțha to shame.

Conclusion



Parabrahmamayī Mūlaprakřti Śrīmat Bhuvaneśvarī (Portrait painted by me)

From the above review of Śrīmad Devī Bhāgavata Mahāpurāņa it is clear that Mūlaprakřti and Brahman of this text is Śrīmat Bhuvaneśvarī only; while Durgā, Rādhā, Lakşmī, Sarasvatī, Sāvitrī, Brahmā, Vişņu, Rudra, Křşņa and Bhuvaneśvara Mahādeva are the forms assumed by Her and are indistinct from Śrīmat Bhuvaneśvarī. She has no overlord of Her, as She is Svādhīnavallabhā.
Śrīmad Devī Bhāgavata Mahāpurāņa too is a Pańcayātana Śāstra, where the glories of Gaņapati, Śiva, Śakti, Hari and Sūrya have been sung.
A lay episose cherry picked from a particular section of a text doesn’t change the absolute truth promulgated by the rest of the text.
Addressing The anti-Śiva/Śakti Arguments
Some false allegations were made regarding Devī Bhāgavatam which are as follows:

Argument 1.
It is being implied that since Śiva “worships” Śańkarşaņa hence Hara is inferior to Hari.
In response I would like to say that the concerned chapter from the 10th Canto clearly states that it is “Rudra Deva” who meditates upon Śańkarşaņa and Śrīmat Bhuvaneśvarī. It seems that the haters of Bhagavatī Kālikā have forgotten that there exist Turīya Śivas other than Mahārudra, who are not part of the Trimūrti. Rudra (an incarnation of Mahādeva) meditates upon Hari for doing Lokakalyāņam by setting an example. Otherwise He meditates upon His own image of Bhuvaneśvara-Bhuvaneśvarī.

Argument 2.
In response I would like to say that the concerned chapter from the 9th Canto clearly states that this “Kālī” who emerged from the forehead of Mūlaprakřti Durgā during battle against Śumbha & Niśumbha, is in reality Cāmuņđā Mātřkā, who is distinct from Devī Kālikā (Ādi Mahāvidyā).
After Devī Ambikā had manifested from fair the Košas of Pārvatī, the later turned black in colour and became renowned by the name “Kālikā”. Here Cāmuņđā has been addressed as “Kālī” simply because of Her dark complexion. For the matter of fact, Cāmuņđā Devī was dark right from the moment of Her appearence; and even if we consider that She worshiped Křşņa and turned black, even then we must remember that Gopālasuńdarī is a form of Śīmat Bhuvaneśvarī alone.



Argument 3.

Here Křşņa is a medium through which Śrīmat Bhuvaneśvarī’s incarnation is manifesting as one of the Tridevīs; somewhat similar to Rudra Deva manifesting from Brahmā’s frown.
Besides, the concerned chapters from 9th Canto state that Durgā manifested from the left half of Křşņa’s body, and it is only during Prākřtik Pralaya when She merges into Křşņa’s intellect.



Argument 4.

How does that prove Śrī Křşņa’s Superiority over Bhuvaneśvara Mahādeva and Śrīmat Bhuvaneśvarī?
Besides, “Křşņa” before creating Tridevas is said to have mated and impregnated Mūlaprakřti Śrīmat Bhūvaneśvarī. How is it possible for chaste Mother Bhavānī to consort with someone else apart from Mahādeva? Thus, logical conclusion leads to “Křşņa” of the 1st and 2nd chapters of the 9th Canto has to be Aghora Mukha of Bhuvaneśvara Mahādeva only, who is also addressed as “Křşņa” for being black in colour, for giving Bhakti to Upāsakas and for being root cause of all. It is that Parāśiva who created Brahmā & Křşņa from His right half and Vişņu & Rudra from left half of His body. It now makes sense why Bhagavatì Durgā resides with “Křşņa” and manifested from His left half.

As promised earlier, all attempts of hijacking Devī Sūktam & now Devī Bhāgavatam too will be duly addressed, and falsehood forged by hatred will be smitten down by the Khațțvāńga of truth.
At most the haters of Bhagavatī Kālikā can fool the innocent by cherry-picking sellective portions of a scripture and hiding the rest of it; but what if an Angry Old Bat brandishes the entire scripture before the public?
Classical example of the aforesaid situatiin is this answer; an Analysis of Devī Sūktam and A Review of Devī Bhāgavatam, which not only establishes Devī Bhāgavatam’s deity being Mūlaprakřti Śrīmat Bhuvaneśvarī but also establishes Devī Durgā as the deity of Devī Sūktam. Besides, the other Purāņas & Upaņişats that eulogise Mātā Śāmbhavī as Brahman and resonate the same idea of Ādyāśakti as Devī Sūktam and Devī Bhāgavatam, further strengthen the fact that Bhagavatī Kālikā is the deity of all Śākta scriptures.

।। Salutations to The Great Mother Goddess ।।



May Mātā Kāmākhyā impart wisdom upon all. _/|\_