The Triumph of the Goddess: The Canonical Models and by C. MacKenzie Brown

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 e-book units out to envision how the Puranpursues those ends. The Devi-Bhagavata employs many historical 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 experts. half I of Brown's examine explores those thoughts by means of targeting the Puran's self-conscious exercise to supersede the recognized VaisBhagavata Puran

The Devi-Bhagavata additionally re-envisions older mythological traditions in regards to the Goddess, in particular these within the first nice Sanskritic glorification of the Goddess, the Devi-Mahatmya. Brown indicates partially II how this re-envisioning procedure transforms the Devi from a basically martial and erotic goddess into the World-Mother of countless compassion.

Part III examines the Devi Gita, the philosophical climax of the Puranmodeled upon the Bhagavad Gita. The Devi Gita, whereas declaring that final fact is the divine mom, avows that her optimum shape as attention encompasses all gender, thereby suggesting the ultimate triumph of the Goddess. it's not easily that She is enhanced to the male gods, yet really that She transcends Her personal sexuality with out denying it.

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Extra resources for The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana

Sample text

But part of the Puranic* spirit is the constant attempt to update tradition and specifically to reveal more penetratingly truths that transcend mundane history.  Accordingly, the outside hearer or reader needs to develop a playful, even humorous attitude toward the Puranic* use of history (and prehistory), in order to appreciate the compilers' delight in "creative history" for the sake of salvific truth.  Similarly, the Devt­Bhagavata* can be esteemed for building on the theological insights of the Bhagavata*, delving (from its own point of view) further into the mysterious nature of creation and specifically examining the feminine dimensions involved that are largely overlooked by the Bhagavata*, even if the Devi­Bhagavata* had to play around a bit with the received tradition.

Accordingly, the outside hearer or reader needs to develop a playful, even humorous attitude toward the Puranic* use of history (and prehistory), in order to appreciate the compilers' delight in "creative history" for the sake of salvific truth.  Similarly, the Devt­Bhagavata* can be esteemed for building on the theological insights of the Bhagavata*, delving (from its own point of view) further into the mysterious nature of creation and specifically examining the feminine dimensions involved that are largely overlooked by the Bhagavata*, even if the Devi­Bhagavata* had to play around a bit with the received tradition.

Ricoeur's comments about the notion of sacred text apply very well to the idea of sacred canon as well, at least in the Puranic* instance, for the Puranic* canon of eighteen is perhaps best seen as a revealing process, rather than as a fixed, unchanging ideal.  In any case, does not this viewpoint, implicitly at least, underlie the attitude of the composer of the Devi­Bhagavata*, who so boldly and earnestly pressed forward the claim of his Purana* to be "the fifth"?  In view of the fluid, responsive nature of the Puranic* tradition, such a redefinition does not seem, to this author, as inappropriate or inept.

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