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.