By C. MacKenzie Brown
The authors of the Devi-Bhagavata Puranendeavored to illustrate the prevalence of the Devi over competing masculine deities, and to articulate in new methods the manifold nature of the Goddess. Brown's ebook units out to envision how the Puranpursues those ends. The Devi-Bhagavata employs many historic myths and motifs from older masculine theologies, incorporating them right into a completely "feminized" theological framework. The textual content additionally seeks to supplant older "masculine" canonical professionals. half I of Brown's examine explores those ideas via targeting the Puran's self-conscious exercise to supersede the well-known VaisBhagavata Puran
The Devi-Bhagavata additionally re-envisions older mythological traditions concerning the Goddess, in particular these within the first nice Sanskritic glorification of the Goddess, the Devi-Mahatmya. Brown exhibits partly II how this re-envisioning procedure transforms the Devi from a basically martial and erotic goddess into the World-Mother of limitless compassion.
Part III examines the Devi Gita, the philosophical climax of the Puranmodeled upon the Bhagavad Gita. The Devi Gita, whereas putting forward that final truth is the divine mom, avows that her optimum shape as awareness encompasses all gender, thereby suggesting the ultimate triumph of the Goddess. it isn't easily that She is more advantageous to the male gods, yet particularly that She transcends Her personal sexuality with no denying it.
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Additional info for The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana
It is here that the two Puranas* seem to contradict each other most critically, each claiming Visnu* or Devi* respectively to be the ground of all being. 36 At other times, maya* causes him to forget the true source of his power, misleading him into thinking he is the supreme. At first they did not know who the brilliant lady they encountered there was, but then Visnu* remembered: when he had been resting on his fig leaf on the primal ocean, playing like an ordinary babe, licking his big toe, it was she, this same lady, who had sung songs to him and rocked him gently, and who was the mother of all of them.
44 The association of yoga maya* with nidra* is highly significant, for the answer to the question of whether or not Visnu* is the ultimate master of maya depends in large part on the precise nature of sleep, specifically, the cosmic sleep of Visnu* while he rests on the serpent Sesa*, floating on the primal waters during the pralaya (cosmic dissolution). 45 The DeviBhagavata* gives a very different interpretation, which is most clearly seen in the MadhuKaitabha* story mentioned above. 50 Brahma* is able to arouse Visnu* only after he has praised the Devi* beseeching her to withdraw from the sleeping god.
To be sure, the DeviBhagavaga* does not explicitly mention Visnu's* revelation of the "FourVerse Bhagavata*," and in fact seems intentionally to ignore it, but anyone familiar with the Bhagavata* account would recognize that it fits in somewhere at this juncture. It is here that the two Puranas* seem to contradict each other most critically, each claiming Visnu* or Devi* respectively to be the ground of all being. 36 At other times, maya* causes him to forget the true source of his power, misleading him into thinking he is the supreme.