Friday, 9 January 2015

Srimad Bhagavatam vs. Devi Bhagavatam: Which is the real Bhagavata Purana?

Ma Tripura Bhairavi, also known as Chandika

"महापद्म वनान्नृतास्ते परमानन्दं विग्रहे l
शब्द   ब्रह्ममये   देवी  वन्दे  त्रिपुर भैरवी ll"

"mahApadma vanannrutAste paramAnanda vigrahe l

Sabda  brahmamaye   devI  vande  tripura bhairavI ll"

May Mother Tripura Bhairavi, the consort of Lord Dakshinamurti, the form of Brahmavidya, dispell our ignorance.
With this prayer to Mother Goddess, I begin my article.

Srimad Bhagavatam vs. Devi Bhagavatam

Devi Bhagavatam

This has been quite a controversial issue for a long time. Bhagavata Purana, there exist many myths around the very name itself. There exist two Bhagavata Puranas, viz Devi Bhagavatam and Srimad Bhagavatam, with the later better known among the two. But the question is, which among the two Bhagavata Puranas is the real one? It’s pretty obvious that one out of the two is the real Bhagavata Purana, while the other is an imposer. But the question is, which one?

The reason behind this is simple; all Puranas are bound to be in sync with Mahabharata, as stated in the below verses:

1) Mahabharata is fifth Veda and hence it has an upper hand over Puranas:
"The Itihasa Purana (Mahabharata) is the fifth Veda." (Chandogya upanishad 7.1.2)
"The Itihasa Purana is Veda (fifth)."(Taittiriya Aranyaka 2.9)

2) Mahabharata has been 'gleaned' from Vedas and is a direct derivative of Vedas:

“The Rishi replied, The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'” (Mahabharata 1:01:15-19)

3) Puranas are dependent upon Mahabharata; which means that Puranas are to be in sync with Mahabharata:

“O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend on this history, even as body upon the food it taketh“.(Mahabharata 1:02:238-240)

Parikshit didn’t undergo any discourse on Bhagavatam in reality. Shocking? Yes, It’s a Fact!

Mahabharata details out the death episode of Parikshit in a very granular level, and from the sequences of Mahabharata it is clear that Bhagavatam cooked up the entire picture to gain an excuse to glorify Krishna. Parikshit never underwent any discourse of Bhagavatam. We’ll see a comparative analysis now between Mahabharata and Bhagavatam.
Parikshit’s death episode as narrated in Mahabharata Mahabharata says that, when Parikshit comes to know about the curse pronounced on him by the Sage’s son, he gets alarmed, becomes anxious and worried about his life and for self-protection builds a highly secured castle and cages himself inside that. He starts working on the state-affairs from inside the mansion but doesn’t come out of it. he attempts his level best to avert the death curse. His castle was so secure that literally even wind couldn’t enter inside without his permission. This is evident as per the following verses from Mahabharata. Read this below verse very carefully.

“And then the king sent away Gaurmukha, saying, ‘Let the worshipful one (Samika) be gracious to me!’ And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering“. (Mahabharata 1:38:26-30)

Inside that mansion where he confined himself; on the 7th day some snakes in the disguise of Brahmanas enter (with his permission) and offer him fruits and Kusa grass; Parikshit accepts the offer gladly and feels desirous of eating them. Note that Mahabharata doesn’t show him as doing fasting.

“Sauti continued, ‘Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, ‘Retire.’ Then after those snakes disguised as ascetics had gone away,the king addressed his ministers and friends, saying, ‘Eat ye, with me, all these fruits of excellent taste brought by the ascetics.’ Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits“. (Mahabharata 1:39:25-29)

Unfortunately the fruit which Parikshit was eating, contains a small insect (mighty Takshak in minute form), which takes its original form and bites (burns him) him to ashes. After Takshak kills Parikshit, the ministers crown his minor son “Janmejaya” as the King. This coronation happens after the death of Parikshit, note this point here.

And when the king was laid low by Takshaka’s poison, his councillors with the royal priest–a holy Brahmana–performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name ofJanamejaya“. (Mahabharata 1:40:5-6)

These are the sequence of events described in Mahabharata. Now let’s see how contradictory is the depiction of Bhagavatam. Parikshit’s death episode as described in Bhagavatam On the contrary, the author of Bhagavatam who was not even the least educated in Mahabharata; tries to portray a saintly picture of Parikshit. Bhagavatam states that when Parikshit comes to know about the curse pronounced on him; he accepts that as a great news. Wow!

“While the King was thus repenting, he received news of his imminent death, which would be due to the bite of a snake-bird, occasioned by the curse spoken by the sage’s son. The King accepted this as good news, for it would be the cause of his indifference toward worldly things”. (Srimad Bhagavatam 1:19:4)

And this fearless Parikshit doesn’t care about his death; he in fact becomes ready to accept it. So, he sits at the banks of Ganges. Here there is no castle built, no security employed.

Mahārāja Parīkṣit sat down firmly on the banks of the Ganges to concentrate his mind in Kṛṣṇa consciousness, rejecting all other practices of self-realization, because transcendental loving service to Kṛṣṇa is the greatest achievement, superseding all other methods”. (Srimad Bhagavatam 1.19.5)

Then a divine phenomenon happens and sages from various external universes come and assemble near him. And Parikshit speaks to them saying he would fast till death. On the contrary the Mahabharata doesn’t show him as observing fast. And then he requests them to sing the glories of Vishnu.

“After all the ṛṣis and others had seated themselves comfortably, the King, humbly standing before them with folded hands, told them of his decision to fast until death“.(Srimad Bhagavatam 1:19:12)
“O brāhmaṇas, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snake-bird — or whatever magical thing the brāhmaṇa created — bite me at once. I only desire that you all continue singing the deeds of Lord Viṣṇu“. (Srimad Bhagavatam 1:19:15)

Note here that, Parikshit says he had already coronated his son as the next King of Hastinapur. This is strange, Bhagavatam shows that after that accident (of getting cursed etc.) Parikshit was on his way returning home when he stops by the banks of Ganga. Then how come he would have coronated his son already as the next King? This is illogical and also contradictory to Mahabharata.

“In perfect self-control, Mahārāja Parīkṣit sat down on a seat of straw, with straw-roots facing the east, placed on the southern bank of the Ganges, and he himself faced the north. Just previously he had given charge of his kingdom over to his son“.  (Srimad Bhagavatam 1:19:17)

Then Suka appears on the bank of Ganga and then the Failry tale (called Bhagawatam) discourse goes on till seven days (till his death).

“O trustworthy brāhmaṇas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die”. (Srimad Bhagavatam 1:19:24)
At that moment there appeared the powerful son of Vyāsadeva (viz. Suka), who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him”. (Srimad Bhagavatam 1:19:25)

From the above episodes it is crystal clear that as per Mahabharata there existed no such circumstances that could have lead Parikshit to a discourse of Bhagavatam. He had confined himself for self-protection; but Bhagavatam portrays a completely contradictory picture. It is clear that for some Vaishnava author it was tough to manipulate Mahabharata majorly to insert tales of false & hyperbolic glorification of Krishna. so he resorted to creating a new book altogether by name – Srimad Bhagavatam. But a close study of Mahabharata exposes all the blunders of this false text viz. Srimad Bhagavatam. It is thus very clear that Srimad Bhagavatam is could never be a work of Vedavyasa.
If that isn't all, then let us discuss about the so-called narrator of Srimad Bhagavatam, Suka.

Suka never lived to recite Bhagawatam to Parikshit in reality

As per Mahabharata, Suka learnt Yoga from his father, the science of Emancipation (Moksha) from Janaka the king of Mithila, and then Narada instructed Suka to cast off his body and merge himself into Shiva to gain the highest reality of Sayujya Moksha. And Suka gained Moksha by uniting himself with the Shiva. In common man’s terms Suka cast off his body and died.

1) Vyasa instructs Suka to gain knowledge on Moksha from Janaka the King of Mithila:

Bhishma said, ‘Thinking of Emancipation, Suka approached his sire and possessed as he was of humility and desirous of achieving his highest good, he saluted his great preceptor and said,–Thou art well versed in the religion of Emancipation. Do thou O illustrious one, discourse to me upon it, so that supreme tranquillity of mind, O puissant one, may be mine!–Hearing these words of his son, the great Rishi said unto him,–Do thou study, O son, the religion of Emancipation and all the diverse duties of life!–At the command of his sire, Suka, that foremost of all righteous men, mastered all the treatises on Yoga, O Bharata. as also the science promulgated by Kapila. When Vyasa behind his son to be possessed of the resplendence of the Vedas, endued with the energy of Brahma, and fully conversant with the religion of Emancipation, he addressed him, saying,–Go thou to Janaka the ruler of Mithila. The king of Mithila will tell thee everything for thy Emancipation”. (Mahabharata 12:312:1-6)

2) Narada advices Suka to cast off his body:

Cast off both virtue and vice, and truth and falsehood. Having cast off truth and falsehood, do thou cast off that by which these are to be cast off. By casting off all purpose, do thou cast off virtue; do thou cast off sin also by casting off all desire. With the aid of the understanding, do thou cast off truth and falsehood; and, at last, do thou cast off the understanding itself by knowledge of the highest topic (viz., the supreme Soul). Do thou cast off this body having bones for its pillars; sinews for its binding strings and cords; flesh and blood for its outer plaster; the skin for its outer case; full of urine and faeces and, therefore, emitting a foul smell; exposed to the assaults of decrepitude and sorrow; forming the seat of disease and weakened by pain; possessed of the attribute of Rajas in predominance: not permanent or durable, and which serves as the (temporary) habitation of the indwelling creature”.(Mahabharata 12:316:40-43)

3) Suka decides to get liberated and speaks about casting off his body

Having cast off this body of mine in the solar region. With the great Rishis I shall enter the unbearable energy of the Sun. (Mahabharata 12:318:57)
Declare unto all creatures, unto these trees, these elephants, these mountains, the Earth herself, the several points of the compass, the welkin, the deities, the Danavas, the Gandharvas, the Pisachas, the Uragas, and the Rakshasas that I shall, verily, enter all creatures in the world. Let all the gods with the Rishis behold the prowess of my Yoga today! (Mahabharata 12:318:58-59)

4) Suka becomes one with Brahman

Usually it is highly misunderstood by people who read this section of Mahabharata. They think that Suka was flying high in sky towards north direction. It is not about external flying my friends; it is the rising of Kundalini upwards through the spine alongwith which the Prana of Suka was travelling upwards, to get united forever into the Brahman (Shiva) present in the Sahasrara chakra (Maha Kailasha) located within the Head’s crown area. When a Yogi thinks of merging himself into Brahman (in Sahasrara), he can do so through this process. And it is a fact that whatever external worlds we see, all are within ourselves. Through Yoga when a Yogi becomes inwardly focused; he can see all the worlds and everything within him. So, all these conversations happening in this below verses are internal in nature and should not be confused with the external entities. In fact before we step into Mahabharata’s verses directly, just to give confidence on my thoughts let me cite here reference from Chandogya Upanishad which states the same that the worlds, earth, heaven, stars, constellations etc. everything is present within ourselves.

Everything that you see outside exists within you only within the Sushumna nerve at the heart (Anahata Chakra) and at the Sahasrara Chakra.

“Om. Now, in this city of Brahman, there is a mansion in the shape of a small lotus; in it is a small inner Akasa. What is within that – that should be sought; that indeed, one should desire to understand”. (Chandogya Upanishad 8:1:1)

In the above verse city of Brahman refers to the Sahasrara Chakra (1000 petal lotus in skull) where all universes exist. And in below verse it states that whatever exists in that city of Brahman identically exists in the heart (Anahata Chakra) also. This is because Sushumna nadi passes through the heart and it actually contains all the universes.

“If the disciples should say to him, ‘In this city of Brahman in which is a small mansion in the shape of a lotus and in the small inner Akasa within – what is it that lies there which should be sought, which one should desire to understand ?’ – he should say in reply, ‘As large indeed as is this Akasa, so large is that Akasa in the heart. Within it, indeed, are contained both heaven and earth, both fire and air, both the sun and the moon, lightning and the stars. Whatever there is of him in this world and whatever is not, all that is contained within it’”. (Chandogya Upanishad 8:1:2-3)

Let’s now proceed ahead with the actual discussion. The celestials on seeing Suka’s prana rising upwards towards Sahasrara Chakra started discussing as follows.

And they asked one another, saying;–What deity is this one that has attained to such a high end? Without doubt, he comes hither, freed from all attachments and emancipated from all desires!Note here that some celestials are saying why vyasa allowed his son to stride that path where from there is no return.  (Mahabharata 12:319:19)
Alas, why has he been dismissed by his inattentive father to proceed (thus) along a way whence there is no return?  (Mahabharata 12:319:22)

Here Suka requests all the celestials, mobile and immobile creation to reply back to Vyasa on behalf of Suka if Vyasa comes asking for his son.

Hearing these words of Urvasi, and attending to their import, Suka, that foremost of all persons conversant with duties, cast his eyes on all sides, and once more beheld the entire welkin, the whole Earth with her mountains and waters and forests, and also all the lakes and rivers. All the deities also of both sexes, joining their hands, paid reverence to the son of the Island-born Rishi and gazed at him with wonder and respect. That foremost of all righteous men, Suka, addressing all of them, said these words,–If my sire follow me and repeatedly call after me by my name, do all of you together return him an answer for me. Moved by the affection all of you bear for me, do you accomplish this request of mine!–Hearing these words of Suka, all the points of the compass, all the forest, all the seas, all the rivers, and all the mountains, answered him from every side, saying,–We accept thy command, O regenerate one! It shall be as thou sayst! It is in this way that we answer the words spoken by the Rishi!(Mahabharata 12:319:23-29)
Suka, stayed on his success casting off the four kinds of faults. Casting off also the eight kinds of Tamas, he dismissed the five kinds of Rajas. Endued with great intelligence, he then cast off the attribute of Sattwa. All this seemed exceedingly wonderful. He then dwelt in that eternal station that is destitute of attributes, freed from every indication, that is, in Brahma, blazing like a smokeless fire”. (Mahabharata 12:320:2-3)

The following thing happens within our body when Kundbalini rises up. These are not outward changes.

Meteors began to shoot. The points of the compass seemed to be ablaze. The Earth trembled. All those phenomena seemed exceedingly wonderful. The trees began to cast off their branches and the mountains their summits. Loud-reports (as of thunder) were heard that seemed to rive the Himavat mountains. The sun seemed at that moment to be shorn of splendour. Fire refused to blaze forth. The lakes and rivers and seas were all agitated. Vasava poured showers of rain of excellent taste and fragrance. A pure breeze began to blow, bearing excellent perfumes”. (Mahabharata 12:320:4-7)

The following two summits are nothing but the tip of the “Ida” and “Pingala” nadis which are white and yellow respectively. They meet at Sushumna and Suka’s Prana was passing through that intersection point indeed. Through Sushumna when the Prana moves upwards and gets united into Shiva in Sahasrara. that is the highest form of Moksha which has no rebirth (called Videha Mukti/Sayujyam)

Suka as he proceeded through the welkin, beheld two beautiful summits, one belonging to Himavat and another to Meru. These were in close contact with each other. One of them was made of gold and was, therefore yellow; the other was white, being made of silver”. (Mahabharata 12:320:8)

Here Suka’s prana pierced at the joint of Ida-Pingala and entered into Sushumna nadi:

With a fearless heart he dashed against those two summits that were united with each other. Unable to bear the force, the summits were suddenly rent in twain. The sight they thereupon presented, O monarch, was exceedingly wonderful to behold. Suka pierced through those summits, for they were unable to stop his onward course.  (Mahabharata 12:320:10-11)

Various kinds of Loud noises are usually heard when Kundalini pierces through Sushumna:

At this a loud noise arose in heaven, made by the denizens thereof. The Gandharvas and the Rishis also and others that dwelt in that mountain being rent in twain and Suka passing through it. (Mahabharata 12:320:12)

Through Sushumna he pierced through the impregnable hole called “Brahmarandhra” and entered into Sahasrara Chakra and gained Shiva Sayujyam (became one with Shiva- The Supreme Lord)

The entire firmament became strewn with celestial flowers showered from heaven at that moment when Suka thus pierced through that impenetrable barrier, O monarch!(Mahabharata 12:320:15)
Consoling the Island-born Rishi who was burning with grief on account of his son, Mahadeva said these words unto him.–Thou hadst formerly solicited from me a son possessed of the energy of Fire, of Water, of Wind, and of Space; Procreated by thy penances, the son that was born unto thee was of that very kind. Proceeding from my grace, he was pure and full of Brahma-energy”. (Mahabharata 12:320:32-34)

5) Shiva said that Suka attained the highest end:

He has attained to the highest end–an end which none can win that has not completely subjugated his senses, nor can be won by even any of the deities. Why then, O regenerate Rishi, dost thou grieve for that son? As long as the hills will last, as long as the ocean will last, so long will the fame of thy son endure undiminished!(Mahabharata 12:320:35-36)

This story was told to Bhishma many times by Sage narada and Vyasa in ancient times. So, long long ago in Bhishma’s lifetime itself Suka got liberated; and as we know, Bhishma was killed in the battle of Kurukshetra. Hence Vyasa’s son Suka never lived to narrate to Parikshit Srimad Bhagavatam.

I have now told thee, O chief of Bharata’s race, everything regarding the birth and life of Suka about which thou hadst asked me. The celestial Rishi Narada and the great Yogin Vyasa had repeatedly told all this to me in days of yore when the subject was suggested to him in course of conversation. (Mahabharata 12:320:39-40)

From the above narration of Mahabharata it is crystal clear that long long ago in the lifetime of Bhishma itself, Bhishma heard the passing away of Suka from Narada and Vyasa that too he heard that story many times from them. And Parikshit was born after the battle was over. Therefore Vyasa’s son Suka being 16 years in age and narrating Srimad Bhagavatam to Parikshit is impossible and is utterly bogus. So as per the standards of Mahabharata, it is a fact that Suka died many years ago the lifetime of Bhishma and was not alive to recite Srimad Bhagavatam to Parikshit. Therefore Srimad Bhagavatam is clearly a bogus scripture.

Evidence from Shiva Purana

As per Shiva Purana, Devi Bhagavatam is the real Bhagavata Purana. We have seen in the earliear sections that a comparison between Mahabharata and Srimad Bhagavatam is enough to put Srimad Bhagavatam on ice. Now let us see how Shiva Purana rightly declares Devi Bhagavatam as the real Bhagavata Purana:

Where the stories of the goddess Durga are mentioned, it is said to be Bhagavata Purana as well as Devipurana. (Shiva Purana, Uma Samhita 44:129)

Evidence from Devi Bhagavatam

As said earlier, Mahabharata has an upper hand over Puranas and Puranas are bound to be in sync with Mahabharata. Since Devi Bhagavatam is the real Bhagavata Purana, hence it is in sync with Mahabharata and is in all ways the real Bhagavata Purana.

1) For the account of Parikshit's death as per Devi Bhagavatam:

Being the real Bhagavata Purana, Devi Bhagavatam documents same account of Parikshit's death as in Mahabharata:

Sûtâ said :-- Hearing these words, the sentinels spoke as previously ordered by the king, as follows :-- “O Brâhmanas! We think verily you won't be able to have an interview with the king to-day; you, all ascetics can come to-morrow to this palace. O Munis! Owing to the Brâhmana's curse, the king has built this place; then it follows, as a matter of course, that the Brâhmanas are not allowed to get up to the palace.” Then the serpents, in the form of the Brâhmanas, spoke :-- “O good sentinels! Then take these roots and fruits and offer them to the king and communicate to him our blessings.”
The sentinels went to the king, and informed him of the arrival of the ascetic Brâhmanas. The king replied :-- “Bring here the roots and fruits offered by them and ask what for they have come. Give them my pranâms; to-day I cannot meet with them; let them come to-morrow morning.” The sentinels went to the ascetics and got from them their roots and fruits and offered them with great respect to the king. When the serpents in the guise of the hypocrite Brâhmins went away, the king took those fruits and spoke to his ministers :-- 
“Take these fruits and let all my friends eat them. I will take only this one fruit given by the Brâhmanas and will eat it.” Saying this, the Uttarâ's son Parîksit gave away fruits to the friends and took one ripe fruit for himself, broke it and saw within it a very fine copper-coloured black eyed insect. At this the ministers were astonished; the King spoke to them :-- “The sun has set; so there is no further chance of any fear from any poison to-day. I speak then to-day, fearing the Brâhman's curse, let this insect bite me.” Thus saying the king took that insect and placed it on his neck. That Taksak in the form of an insect, when placed, during the sun-set, on the neck by the king, immediately assumed the form of the terrible Kâla (Death), coiled round the king and beat him. The Ministers were greatly surprised and began to weep and cry with great pain and sorrow. Seeing that terrible serpent, the ministers, overwhelmed with terror, fled away on all sides. The guards cried out loudly. The terrible out-cry was raised on all sides. Then Uttarâ's son, the king Parîksit, coiled by the serpent, saw that all his efforts were rendered fruitless, and remained silent and held fast to his patience. From the mouth of the serpent Taksak the terrible venomous flames came out burning all and immediately killed the king. Thus taking away the life of the king, Taksak went up in the celestial atmosphere; the people then saw that the serpent was ready as if to burn the world. The king fell down lifeless like a burnt tree; and all the persons cried out seeing the king dead. (Devi Bhagavatam 2:10:49-68)

2) For the account of Suka's death during Bhishma's lifetime:

Once again, being the real Bhagavata Purana, Devi Bhagavatam gives the same account of Suka's death as in Mahabharata:

On the other hand S’ûka Deva, always averse to any company, left his father and went to the beautiful mountain Kailâs'a. He began to meditate on the unmoving Brahmâ and thus remained there. After some time the highly energetic S’ûka Deva attained Siddhi (supernatural powers) Animâ, Laghimâ, etc., rose up high in the air from the top of the mountain and began to roam there, and then he appeared like a second Sun. When S’ûka arose from the peak, it severed into two and various ominous signs became visible. When S’ûka Deva, appearing like a second Sun by the dazzling brilliancy of his body, suddenly vanished away like air and became diluted in the Paramâtman, entering into everything and became invisible, then the Devarsis began to chant hymns to him. On the other hand, Vyâsa Deva became very much distressed with the separation from his son and cried out frequently “Oh, my son! Alas! my son Where are you gone?” and went to the summit of the mountain where S’ûka did go and wept bitterly. Then S’ûka Deva, who was then residing as the Paramâtman, the Internal controller of all the beings and with all the beings, knowing Vyâsa Deva as very much fatigued, distressed, and crying, spoke out as an echo from the mountains and trees thus :-- “O Father! There is no difference between you and me, considered in the light of Âtman; then why are you weeping for me?” (Devi Bhagavatam 1:19:46-51)

So the conclusion of this analysis is crystal clear; Devi Bhagavatam is the real Bhagavata Purana while Srimad Bhagavatam is a bogus text narrating false versions of true stories.
Joy Ma!