Who is that Bhuvaneshwari Devi as mentioned in Srimad Devi Bhagavatam?

 She is the Mūlaprakṛti Śivā. As declared in the eighteen Mahāpurāṇas — ‘aṣṭādaśapurāṇeṣu gīyate vai paraḥ śivaḥ’ — it is sung that Paraśiva is praised.

The Devī Bhāgavata Mahāpurāṇa likewise proclaims that there is no second reality; it repeatedly affirms Her non-duality with Puruṣa (Śiva). At creation’s dawn, She appears as the Māyā of Puruṣa, yet at its dusk She is revealed as Puruṣa Himself, with Māyā veiled within Her.

liṅgabhedakrameṇaiva binducakraṃ ca prāpayet |
śambhunā tāṃ parāṃ śaktimekībhūtāṃ vicintayet ||

❝Then, by the method of piercing the Liṅga, one should reach the Bindu Cakra. One should contemplate that Parāśakti as being unified with Śambhu.❞—Devī Gītā (5.49)

Svatantraśakti and Paraśambhu are not two separate entities, but one Reality with two aspects: Śiva is Consciousness, and Śakti is the power of that Consciousness to recognize Himself/Itself (as Puruṣa), to become many, to play as the world, to will limitation, and finally to return unto Itself.

māyā balavatī rājan narāṇāṃ buddhimohinī |
śāmbhavī viśrutā loke ko vā mohaṃ na gacchati ||

❝O King! Māyā is exceedingly powerful; She is Śāmbhavī (the power of Śambhu), who confuses the minds of beings. She is known in the world as the source of delusion. Who in this world is not ensnared by Her?❞—Devī Bhāgavata (4.25.6)

Non-different from Tripurasundarī, Mahādevī Bhuvaneśvarī dwells in Maṇidvīpa. Art credit: sivaneskumar0303 (instagram)

Just as a lamp (Śiva) cannot be seen without its light (Śakti), when we praise the light reflected on a wall, a tree, or the water, we are in truth praising the lamp itself.

yathecchati tathaiveyaṃ bhrāmayatyaniśaṃ jagat |
puruṣasya priyārthaṃ sā racayatyakhilaṃ jagat ||
sṛṣṭvā purā hi bhagavāñjagadetaccarācaram |
sarvādiḥ sarvagaścāsau durjñeyaḥ paramo'vyayaḥ ||
nirālambho nirākāro niḥspṛhaśca parātparaḥ |
upādhitastridhā bhāti yasyāḥ sā prakṛtiḥ parā ||

❝As She wills, so does She ceaselessly move this world. To please the Puruṣa (Pure Consciousness), She creates the entire universe. Long ago, the Bhagavān (the Lord, Puruṣa) created this universe, both the moving and the unmoving. He is the origin of all, all-pervading, difficult to comprehend, supreme, and immutable. He depends on nothing, is formless, without desire, and higher than the highest. His Supreme Prakṛti (Divine Nature) manifests in three forms through its limiting adjuncts (upādhi-s).❞—Devī Bhāgavata (4.16.21-23)

Bhagavān in the first verse is Pure Consciousness (Niṣkala Śiva) — formless, unsupported, desireless, transcending all limits and change. From Him radiates the Supreme Prakṛti, Bhagavatī, the divine Power that reveals the universe through the three fundamental qualities of nature.

na brahmā na yadā viṣṇur na rudro na divākaraḥ |
na cendrādyāḥ surāḥ sarve na dharā na dharādharāḥ ||
tadā sā prakṛtiḥ pūrṇā puruṣeṇa pareṇa vai |
saṃyutā viharaty eva yugādau nirguṇā śivā ||

❝When there is no Brahmā, no Viṣṇu, no Rudra, no Sun, no Indra, nor any of the other gods; when there is no Earth and no supporter of the Earth — at that time, the Pūrṇa Prakṛti abides united with the Supreme Puruṣa. At the beginning of time, She, the Nirguṇa Śivā, abides together with Him.❞—Devī Bhāgavata (3.30.32-33)

Brahman (Puruṣa) is the sole reality that pervades all. The various Īśvaras are merely relative manifestations of Brahman projected by Māyā, just as a snake is only a projection upon a rope (Devī Gītā 3.18).

śive kalyāṇarūpā ca śivadā ca śivapriyā |
priye dātari cāśabdā śivā tena prakīrtitā ||

❝She stands for the welfare of Śiva and is also beloved of Śiva, that is why She is called Śivā.❞—Brahma Vaivarta Purāṇa (2.57.12)

In the Devī Bhāgavata, Bhavāni Śivā has the formless Śiva (i.e., the Paramātmā) as Her consort. To speak plainly, the statement “pūrṇāśayaḥ śivaḥ” (Devī Bhāgavata 5.12.4) most clearly indicates that the consort of Parāśakti is none other than Paraśiva Himself, who must not be mistaken for Rudra, the Lord of Kailāsa. The phrase, imbued with profound doctrinal significance, explicitly declares Tridevajanaka Mahāśiva — the Father of the Trimūrti — to be the absolute and consummate refuge. Indeed, after conquering Mahiṣāsura, Aṣṭādaśabhujā Mahālakṣmī Durgā proceeds to Maṇidvīpa; thus, in invoking the name “Śiva”, She unmistakably refers to Her own masculine half.

The description of the Paramapuruṣa is also given in the twelfth Skanda of the Devī Bhāgavata Purāṇa, where He is identified as Bhagavān Śrīmān Bhuvaneśvara Śiva, who is seated upon the Pañcapretāsana.

brahmā viṣṇuś ca rudraś ca īśvaraś ca sadāśivaḥ |
ete mañca-khurāḥ proktāḥ phalakas tu sadāśivaḥ ||

❝Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva are said to be the five legs of that throne; and its platform (seat) itself is Sadāśiva.❞

tasyopari mahādevo bhuvaneśo virājate |
yā devī nija-līlārthaṃ dvidhābhūtā babhūva ha ||

❝Upon that seat shines Mahādeva, the Lord of the Worlds (Bhuvaneśa), and the Goddess, who, for the purpose of Her own divine play (nija-līlā), has become twofold in form.❞

sṛṣṭyādau tu sa evāyaṃ tad-ardhāṅgo maheśvaraḥ |
kandarpa-darpa-nāśodyat-koṭi-kandarpa-sundaraḥ ||

❝At the beginning of creation, it is She Herself who, having divided Her own being, made one half to become Maheśvara — and He, the destroyer of Cupid’s pride, is more beautiful than millions of Cupids.❞

pañca-vaktras tri-netraś ca maṇi-bhūṣaṇa-bhūṣitaḥ |
hariṇābhīti-paraśūn varaṃ ca nija-bāhubhiḥ ||

❝He possesses five faces and three eyes, adorned with gems and ornaments; in His own hands He holds a deer, the symbol of fearlessness, an axe, and the gesture of boon-bestowal (vara).❞

dadhānaḥ ṣoḍaśābdo’sau devaḥ sarveśvaro mahān |
koṭi-sūrya-pratīkāśaś candra-koṭi-suśītalaḥ ||

❝That great Lord of all, appearing as a sixteen-year-old youth, shines with the brilliance of millions of suns, yet is as cool as millions of moons.❞

śuddha-sphaṭika-saṃkāśas tri-netraḥ śītala-dyutiḥ |
vāmāṅge sanniṣaṇṇāsyā devī śrī-bhuvaneśvarī ||

❝He is lustrous like pure crystal, possessing three eyes and a gentle radiance. Upon His left side sits the Goddess Śrī Bhuvaneśvarī.❞

—Devī Bhāgavata (12.12.10-17)

Art credit: —

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bhaktādhīnau ca tau tāta suvijñeyau śivāśivau |
svecchayā saguṇau jātau parabrahmasvarūpiṇau ||

❝O dear one, Śivā and Śiva are subservient to their devotees—this must be well understood. Both, being in essence the Supreme Brahman, assume attributive form by their own free will.❞—Śrīmad Śiva Mahāpurāṇa (2.2.10.46)

Who is Kalratri Devi?

 

Mother : Kalratri means mother is death like night for evil or negative forces.

It also means Kali who is source of enlightenment ; wisdom.

She is also known as Kali or Kalika devi or Shyama.

Parvati : According to Srimad Devi Bhagwat Puran ; Goddess Kali is none other than Goddess Parvati

It is believed ; Goddess Parvati adopted this fiercest form to save earth from negative forces.

Seventh : Goddess Kalratri is seventh among Navdurga (9 forms of Goddess Durga)

Chakra : Yogis and Tantriks worship Goddess Kali as lord of Sahasrara Chakra (crown chakra).

Blessings : She is sought by all to end supernatural ; mundane and physical suffering.

Her ardent devotees believe ; she can nullify all negative influence from life.

She is also bestower of great knowledge ; wisdom and speech.

Fact : She easily gets appeased; provided one treats her as loving mother.

Prayer : Sri Ganeshaya Namah Jai Sri Sita Ram Narayan Namo Parvatipataye Har Har Mahadev Shambo Jai Ma Karatri devi !

Pic Credits : Google Images / Web

Devi Durgā: the Empress of Divinity (Navratri special)

 Devi Durga is the Supreme Queen of Navratri: the festival of nine nights. It is said that fasting during Navratri confers all the accomplishments.

नवरात्रोपवासञ्च भगवत्याः प्रपूजनम् । सर्वसिद्धिकरं राम जपहोमविधानतः ॥ १९॥

“Fasting during the Navaratri, and the proper worship of the Goddess, along with chanting her name and performing the homa (fire ritual) as prescribed, confers all accomplishments and spiritual attainments.”

-DevīBhāgavatam: 3.30.19

सुखिना राम कर्तव्यं नवरात्रव्रतं शुभम् । विशेषेण च कर्तव्यं पुंसा कष्टगतेन वै ॥ २२॥

“It is auspicious for one to observe the Navaratri vrata (fast) happily, O Rama. It is especially to be performed by a man who is facing difficulties or distress.”

-DevīBhāgavatam: 3.30.22

ज्ञानदं मोक्षदं चैव सुखसन्तानवर्धनम् । शत्रुनाशकरं कामं नवरात्रव्रतं सदा ॥ ४८॥

“The Navarātra-vrata ever bestows knowledge and liberation; it increases happiness and progeny, and unfailingly destroys enemies and grants desired aims.”

-DevīBhāgavatam: 3.27.48

This extremely pulchritudinous festival celebrates the 9 forms of Devi Durga, who is herself the Mistress of Saptashati~

शैलपुत्रीं स्ववामाग्रात् पूजयेद् ब्रह्मचारिणीम् । चण्डघण्टां च कूष्माण्डां स्कन्दमातरमीश्वरि ॥ कात्यायनीं च संपूज्य दूर्वागन्धाक्षतैः परम् । पुनः पुष्पाञ्जलिं दत्त्वा श्रीचक्रे परमार्थदे ॥ पूजयेद् देवतास्तिस्रः कुलस्थास्त्रिपुराम्बिकाः । कालरात्री महागौरी देवदूतीति पार्वति ॥

One should first worship Śailaputrī, placing her at the forefront on the left side, followed by Brahmacāriṇī. Then, O Sovereign Lady, one is to venerate Caṇḍaghaṇṭā, Kūṣmāṇḍā, and Skandamātā. Thereafter, Kātyāyanī is to be duly honoured with offerings of sacred dūrvā grass, fragrant substances, and rice. Upon offering a final handful of flowers (puṣpāñjali) with devotion at the Śrīcakra, One should proceed to worship the three goddesses residing within the Kula: the Tripurāmbikās, namely Kālarātrī, Mahāgaurī, and Devadūtī (Siddhidātrī).

—RudraYamālaTantra: Devi Rahasya: 46.30–32

For she is the mother of the entire universe(दुर्गा त्वं विश्वजननी ~Muṇḍamālā Tantra: 7.69) and the Supreme Brahman herself(परब्रह्मस्वरूपा ~Brahmavaivarta Mahāpurāṇa: Prakṛti Khaṇḍa: 66.9), the Rishis proclaim to King Suratha—

तामुपैहि महाराज शरणं परमेश्वरीम् । आराधिता सैव नृणां भोगस्वर्गापवर्गदा॥९३.३॥

O Maharaja, seek refuge in the supreme Goddess. Worshipped thus, she grants both worldly enjoyment, heaven, and liberation to us puny humans.

~Markandeya Purāṇa: 93.3

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Mahādevi ĀdiParāŚakti is known by the epithet “Durga” for different reasons in a copious number of Kalpas. Here are a few who attempt to explain the meaning of this boundless name~

दुर्गात्तारयसे दुर्गे तत्त्वं दुर्गा स्मृता जनैः ।

O Durgā! You liberate us from all the sorrows; that is the reason you are called Durgā by the people. —Mahābhārata: Virāṭa Parva: Pāṇḍava Praveśa Parva: Chapter 6

देवानां दुर्गतेस्त्राणादुदुर्गेति परिकीर्तिता ॥ २ ॥

Durgā was called Durgā because she protected the gods from miseries. —Tripurā Rahasya: Māhātmya Khaṇḍa: 44.2

दुर्गसङ्‌कटहन्त्रीति दुर्गेति प्रथिता भुवि ॥

She removes the great difficulties and dangers of all. Therefore, she is named Durgā in the world. —DevīBhāgavata Purāṇa: 9.50.55

However, the most common meaning of her epithet “Durga” is that~

अद्यप्रभृति मे नाम दुर्गेति ख्यातिमेष्यति ।।
दुर्गदैत्यस्य समरे पातनादति दुर्गमात् ।। ७१ ।।

From today onwards, my name will become famous as Durgā, for I have caused the downfall of Durgā, the Daitya, which was very difficult to accomplish.

—SkandaPurāṇa: Kāśī Khaṇḍa: Uttarārdha: 72.71

तत्रैव च वधिष्यामि दुर्गमाख्यं महासुरम् ॥ ४९(b) ॥
दुर्गा देवीति विख्यातं तन्मे नाम भविष्यति ॥ ५०(a) ॥

“There itself I shall slay the great Asura named Durgama. From that deed, my name will become renowned as Durgā Devī.”

—Mārkaṇḍeya Purāṇa: Devī Māhātmya: 11.49–50

दुर्गमासुरहन्त्रीत्वाद्‌दुर्गेति मम नाम यः । गृह्णाति च शताक्षीति मायां भित्त्वा व्रजत्यसौ ॥ ७९ ॥

“Because I slew the demon Durgama, my name is ‘Durgā.’ Whoever takes up this name of mine—and also addresses me as ‘Śatākṣī’—breaks through illusion and attains (liberation).”

—Devī Bhāgavata Purāṇa: 7.28.79

This is explained in ŚabdaKalpadruma as~

दुर्गः, पुं, असुरभेदः । यं हत्वा चण्डिकाया दुर्गेति नामाभूत् । इति काशीखण्डम् ॥ (यथा, हरिवंशे । १६४ । ९ ।
बिन्ध्यवासिनीं दुर्गघ्नीं रणदुर्गां रणप्रियाम् ॥” विष्णुः । यथा, महाभारते । १३ । १४९ । ९६ ।
दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा ॥”) गुग्गुलुः । इति राजनिर्घण्टः ॥ (दुःखेन गम्यते अत्रेति । दुर् + गम् + अधिकरणे डः ।) दुर्गगे, त्रि । इति मेदिनी ।

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Maa Durgā is herself the Supreme one who is greater than the greatest~

त्वं परासि महादेवि त्वं च देवि परापरा ॥ परापराणां परमा परमात्मस्वरूपिणी ॥ ४५ ॥

O great goddess, you are the supreme goddess; you are greater than the greatest; you are in the form of the supreme soul, greater than everything beyond.

—Skanda Purāṇa: Kāśī Khaṇḍa: Uttarārdha: 72.45

She is herself the cause of all causes, the overlord of Māyā~

रूपं मदीयं ब्रह्मैतत्सर्वकारणकारणम् ।
मायाधिष्ठानभूतं तु सर्वसाक्षि निरामयम् ॥ ६२ ॥

“My own form is Brahman itself, the cause of all causes. It is the very basis upon which Māyā rests, the witness of everything, untouched by any affliction.”

—Devī BhāgavataPurāṇa: 12.8.62

She is herself the ĀdiŚakti and the mother of the Vedas~

आद्यशक्तिर्वेदमाता गायत्री तु मदन्तरे । शक्तिकल्लोलसन्दोहान् ज्ञानज्योतिश्च सन्ततम् ॥ ५१॥

Gāyatrī is the Ādī Shaktī and mother of the Vedas. She is a continuous stream of divine energy and the light of knowledge.

-Gayatri Samhita: 51

She is verily the mother of all the deities~

तथा ब्रह्मा तथा रुद्रस्तथेन्द्रो वरुणो यमः ॥१५॥
कुबेरोऽग्नी रवीन्दू च तथान्ये सुरसत्तमाः ।
मुनयः सनकाद्याश्च वसिष्ठाद्यास्तथापरे ॥१६॥
सर्वेऽम्बावशगा नित्यं पाञ्चालीव नरस्य च।

And like Brahmā, Rudra, the other Gods Indra, Varuṇa, Yama, Kuvera, Agni, the Sun, the Moon and other celestial gods, the Sanaka and other Munis, Vaśiṣṭha and other Ṛṣis, all are incessantly controlled by the Supreme Goddess.

—Devī Bhāgavata Purāṇa: 4.20.15-17

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In the DeviMahātmya: the epoch of her glorious Līlās, The devas vividly describe her as—

ईषत्सहासममलं परिपूर्णचन्द्र- बिम्बानुकारि कनकोत्तमकान्तिकान्तम् । अत्यद्भुतं प्रहृतमात्तरुषा तथापि वक्त्रं विलोक्य सहसा महिषासुरेण॥८४.१२॥ दृष्ट्वा तु देवि कुपितं भ्रुकुटीकरालम् उद्यच्छशाङ्कसदृशच्छवि यन्न सद्यः । प्राणान्मुमोच महीषस्तदतीव चित्रं कैर्जीव्यते हि कुपितान्तकदर्शनेन॥८४.१३॥

“Your stainless face, lightly smiling, radiant like the full moon, is yet tinged with golden splendour—even when inflamed with wrath, O wondrous One. Mahīṣa the Asura, beholding Your frown darkened by knitted brows and shining like the crescent moon, immediately surrendered his life.
Who indeed can live after seeing Death itself enraged?”

खड्गप्रभानिकरविस्फुरणैस्तथोग्रैः शूलाग्रकान्तिनिवहेन दृशोऽसुराणाम् । यन्नागता विलयमंशुमदिन्दुखण्ड- योग्याननं तव विलोकयतां तदेतत्॥८४.२०॥ दुर्वृत्तवृत्तशमनं तव देवि शीलं रूपं तथैतदविचिन्त्यमतुल्यमन्यैः । वीर्यं च हन्तृ हृतदेवपराक्रमाणां वैरिष्वपि प्रकटितैव दया त्वयेत्थम्॥८४.२१॥ केनोपमा भवतु तेऽस्य पराक्रमस्य रूपं च शत्रुभयकार्यतिहारि कुत्र । चित्ते कृपा समरनिष्ठुरता च दृष्टा त्वय्येव देवि वरदे भुवनत्रयेऽपि॥८४.२२॥ त्रैलोक्यमेतदखिलं रिपुनाशनेन त्रातं त्वया समरमूर्धनि तेऽपि हत्वा । नीता दिवं रिपुगणा भयमप्यपास्तम् अस्माकमुन्मदसुरारिभवं नमस्ते॥८४.२३॥

“The fierce flashes from the rays of Your sword and the blazing clusters of light from the tip of Your spear fell upon the eyes of the demons. As they gazed, they could not behold the face of Yours—bright as the fragment of the full moon—before their vision dissolved into destruction.”

“O Goddess, it is Your very nature to subdue the conduct of the wicked. Your form is beyond thought and without equal. Your might strikes down those who had usurped the valour of the gods, yet even toward enemies, You reveal thy compassion.”

Who could be a match for such prowess? Where, indeed, is a form like Yours, at once striking terror into foes and removing their fear? In You alone, O boon-bestowing Goddess, are found both tender mercy of heart and the fierce harshness of the battlefield, throughout the three worlds.”

“This entire tri-cosmic realm has been protected by You through the annihilation of its enemies. Having slain them in the forefront of battle, you have sent the hosts of adversaries to heaven, removing all dread. To You, who exterminate the arrogant demon-foes, we offer our reverent salutation.”

~श्रीमार्कण्डेयमहापुराणे सावर्णिके मन्वन्तरे देवीमाहत्म्ये चतुरशीतितमोऽद्यायः

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She herself is everything, nothing exists besides her~

देव्युवाच

एकैवाहं जगत्यत्र द्वितीया का ममापरा। पश्यैता दुष्ट मय्येव विशन्त्यो मद्विभूतयः॥५॥

The Devi said:—I am all alone in the world here. Who else is there besides me? See, O vile one, these Goddesses, who are but my own powers, entering into my own self!’

—Mārkaṇḍeya Purāṇa: Devī Māhātmya: 10.5

श्लोकार्धेन तया प्रोक्तं भगवत्याखिलार्थदम् ।
सर्वं खल्विदमेवाहं नान्यदस्ति सनातनम् ॥ ५२ ॥

“In half a śloka the Goddess, bestowing the meaning of all things, declared: ‘All this indeed is verily Myself; there is nothing else that is eternal.’”

—DevīBhāgavata Purāṇa: 1.15.52

अहमेवास पूर्वं तु नान्यत्किञ्चिन्नगाधिप ।
तदात्मरूपं चित्संवित्परब्रह्मैकनामकम् ॥ २ ॥

Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Cit, Sambit, Para Brahman and others.

—Devī Bhāgavata Purāṇa: 7.32.2

सर्वेषां त्वं परं ब्रह्म त्वन्मयं सर्वमेव हि ॥ २२५ ॥

Among all objects, you herself are the Supreme Brahman. You yourself pervade everything.

—KūrmaPurāṇa: PurvaBhāga: 12.225

Although all the Vratas and festivals are dedicated to Maa only(सर्वं दृश्यं मम स्थानं सर्वे काला व्रतात्मकाः। उत्सवाः सर्वकालेषु यतोऽहं सर्वरूपिणी ॥ ~Devī Gitā 7.3), yet the glory of Navaratri is the greatest among all~

व्रतानि यानि चान्यानि दानानि विविधानि च । नवरात्रव्रतस्यास्य नैव तुल्यानि भूतले ॥ १५॥

“All other vows and the various kinds of charitable gifts that exist on earth are in no way equal to this singular Navarātra-vrata.”

—Devi Bhāgavatam: 3.27.15

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I hope you liked this minute offering of mine to the lotus feet of Maa Durga. Due to many Ups and downs in my life and some setbacks and roadblocks, I could not actively post the glories of Bhagavan and Bhagavati, for which I am deeply ashamed and sorry from the core of my heart.

~ Ram Lakhan Prasad Sinha (Ādityā Raj Singh/humble servant of Sītā Rāma)

Śubh Navarātri, everyone!
May Maa blesss alll of uss with happinesss, peace, success, devotion and everything we desiree

Hare Rāma,
Jai Maa.
May Bhagavan bless all of usss.