Is the form of Devi complete in herself? Does she need Purusha to become complete?

Question

All Puranas and speeches from different devotees made me super confusing.

I only want to think as Devitatva as Supreme Parabrahman. Are there scriptures which say that Devitatva is supreme? I'm interested to know about if only Devi is Supreme and not Shiva also.

Please provide the quotes which say: 'Devi is complete in herself'.

Devi bhagvatam says "everything merges back into Moolprakriti after mahapralaya. She is the real supreme tatva according to vedas and then after only Parashakti remains". Then my question is what happens to her consort after maha-pralaya. If every shakti and materials including Durga and Sri krishna (Gopalsundari) merges back into Moolprakriti then, does Shiva (Bhuvaneshwara Mahadev) also merge back into Mool Prakriti Srimad Bhuvaneshwari?

Note - my view is, at the time of creation, Devi appears and transform her right part into Shiva and everything else. And during maha-pralaya everything merges into her including shiva, and devi only remains! It means she closes her eyes!!! That's my view. Now please say, is this right or wrong? Or if you have your own views then also answer, please.

But...Answer me as only Devi bhakta!!! As a SHAKTA!!! Because I can't resist anything besides Devitva. Please🙏

Answer 1

You can quote the following conversation between Shumbha and the Devi in Devi Mahatmyam if you want to take the position that the Devi is complete. This is the position of Tantrikas and not Vedantins.

The Rsi said: Seeing his brother Nishumbha slain, who was dear to him as his life, and his army being slaughtered, Shumbha angrily said, 'O Durga, who are puffed up with the pride of strength, don't show your pride (here). Though you are exceedingly haughty, you, resorting to the strength of others, fight.'

Devi Mahatmyam 10.1-3

The Devi said: I am alone in the world here. Who else is besides me? ....

Devi Mahatmyam 10.4

This statement of the Devi that She is alone and there is no one else (ekaivaham jagat yatra dvitya ka mamapara |) is considered by Tantrikas as the Maha Vakya of Devi Mahatmyam and establishes the self sufficiency of Devi.

Answer 2

There are various quotes in scriptures which say: 'Devi is everything and Devi is all that exists'.

Some of the verses are:

In the Durga Saptashati, Markandeya Purana when Sumbha accuses Devi of killing Nisumbha by using power of others she replies as:

एकैवाहं जगत्यत्र द्वितीया का ममापरा।

पश्यैता दुष्ट मय्येव विशन्त्यो मद्विभूतयः॥५॥

I only exist in this entire Universe. There is no one besides me. Oh wicked one it is myself who is created in many forms.

In the Uma Samhita of Shiva Purana in the chapter manifestation of Devi, she says:

परं ब्रह्म परं ज्योति प्रणवद्वन्द्वरुपिणी ।

अहमेवास्मि सकलं मदन्यो नास्ति कश्चन ।।

I am the Supreme Brahman the great lusture in two Pranavas. I am everything that exist, nothing exists besides me.

विरञ्चि सृष्टिकर्ताऽहं जगत्पाताऽहमच्युत ।

रुद्रः संहारकर्ताऽहं सर्वाविश्वविमोहिनी ।।

I am the creator Brahma, protector Achyuta and destroyer Rudra and also enchanter of the whole world.

In the Saptashati, Gods pray Devi by saying that even Hara (Shiva) is unable to express miracles of Devi:

ब्रह्मा हरश्‍च न हि वक्तुमलं बलं च।

सा चण्डिकाखिलजगत्परिपालनाय

नाशाय चाशुभभयस्य मतिं करोतु॥४॥

Thy miracles are unparalleled, Bhagavan, Ananta, Brahma, and Hara are unable to express it. Mayest thou, O Chandika! endeavour to preserve the world, and dispel the fears of the giants.

In the Uma Samhita of Shiva Purana, in the chapter manifestation of Devi, she says that even Brahma, Vishnu and Shiva can't boast before her:

न ब्रह्मा न मुरारातिर्न पुरारातिरीश्वरः ।

मदग्रे गर्वितुं किंचित्का कथान्यसुपर्ववाम् ।।

Neither Brahma Nor Vishnu nor Shiva can boast before me, what to speak of other Gods.

In the Devi Suktam (Vak Sukta) of RigVeda Devi says that it is she who holds all this existence:

अहमेव वात इव प्रवाम्यारभमाणा भुवनानि विश्वा।

परो दिवा पर एना पृथिव्यैतावती महिना संबभूव॥८॥ (RigVeda 10.125)

I breathe a strong breath like the wind and tempest, the while I hold together all existence. Beyond this wide earth and beyond the heavens I have become so mighty in my grandeur.

In the Lalita Sahasranama also we have:

सृष्टिकर्त्री ब्रह्मरूपा गोप्त्री गोविन्दरूपिणी ॥ ६३॥

संहारिणी रुद्ररूपा तिरोधान-करीश्वरी ।

सदाशिवाऽनुग्रहदा पञ्चकृत्य-परायणा ॥ ६४॥

who creates world by taking form of Brahma, who preserves by taking form of Govinda, who destroys by taking form of Rudra, who veils (Tirodhana) by taking form of Ishwara and who graces through SadaShiva, who does all theses five functions (Panchakritya).

You can read various stories of Devi in Devi Bhagavatam, and Devi Gita also if you want to read more. Similarly contemplating on the meanings of Lalita Sahasranama also reveals many things!

Answer 3

It depends. Based on Shakta sect scriptures sure she is complete. But not based on some Vaishnav or Shaiv scriptures. I will give one example from the Shaiv Ling Puraan 3.1-2:

The, non-characterized is the root of the characterized. The manifest Prakrti is the characterized, while Siva is the non-characterized; but the characterized (Prakrti) is said to be related to Siva.

They call the characterized by the name Pradhana or Prakrti. But the non -characterized, devoid or smell, colour, taste, sound, touch and attributes, is Siva who is stable and everlasting, [On the contrary] the characterized Pradhana or Prakrti is endowed with smell, colour, taste, sound and touch; it is the source of origin of the universe; it is elemental both in subtle and gross forms, O excellent brahmins; it is the physical body of the worlds; it has originated from the non-characterized, of its own accord.

So Shiv is the origin of Prakriti (also called Devi/Shaivi in this Puraan), and the feminine is the origin of the universe. Shiv split himself into two. This is also explained by Vishnu in 20.75-79

There is no other greater living being than him. He is a great mystery, the dimensional abode of intellect and the coveted goal of spiritualists. He split himself into two. His un-qualitative part remained unmenifest; the qualitative one came into appearance. Of him who was aware of activities of Prakrti and who was inaccessible and fathomless, the seed was born, formerly, at the first creation, riiis seed was laid into my womb which, after the lapse of some time, grew into a golden egg in the ocean

Of course, Purusha is the second half of when he split himself into two. In fact, Devi needs to be ordered by Purusha to create worlds:

Prakrti is the creator of worlds when she is presided over by Purusa. At the time of the creation, mahat was evolved, at the behest of Purusa, out of Pradhana consisting of the three gunas (3.14-15)

Answer 4

Both Shiva and Shakti are one and the same like two sides of a same coin. Or the two sides of a same body.

“Neither Shakti exists without Shiva, nor does Shiva exist without Shakti. The one who sees Uma and Shankara as one and the same is the one who really sees (i.e., knows the truth)”. (sūta saṁhitā:04:13:30).

“As is Shiva so is Devi, as is Devi so is Shiva. There exists no difference between them as like as moon and moonlight”. (Shiva Purana 7:2:4:9).

The same body divides itself into male and female form.

“Just as the Supreme Shiva appears in twofold forms as Shiva and Shakti, in the same manner, Matrika Devi also exists in twofold state. Through one form she denotes Shakti and through another one she denotes Shiva. Therefore, she who manifests through word (pada), the path to attain the paramapada is verily this vidya alone”. (sūta saṁhitā 4:4:21-22).

The same is also said by Mata Bagwati.:

1-10. Brahmā said :-- " ... the Devī Bhāgavatī, the Prime Śakti, She addressed me thus in the following sweet words :-- There is oneness always between me and the Puruṣa; there is difference whatsoever at any time between me and the Puruṣa (Male, the Supreme Self). Who is I, that is Puruṣa; who is Puruṣa, that is I. The difference between force and the receptacle of force is due to error (maya). He who knows the subtle difference between us two, is certainly intelligent; he is freed from this bondage of Samsāra; there is no manner of doubt in this. The One Secondless Eternal ever-lasting Brahmā substance becomes dual at the time of creation.As a lamp, though one, becomes two by virtue of adjuncts; as a face, though one, becomes two, as reflected in a mirror; as one man becomes double by his shadow, we become reflected into many, by virtue of different Antah Karaṇas (mind, buddhi, and ahaṅkāra) created by Māyā. The necessity of creation, again and again, after the Prākriti Pralayas is due to the fructification of those Karmas of the Jīvas, whose fruits were not enjoyed before the Pralayas ; so when creation again commences, the above said differences are found to appear; Brahmā is the material cause of these changes; without Brahmā as the basis, the existence of Māyā is simply impossible. It is therefore that in Māyā and Māyā’s action, Brahmā is interwoven. For this reason as many differences are found in Māyā, so many differences exist in Brahmā. The Māyā and Brahmā appear as two and hence all the differences, visible and invisible, have come forth. Only during creation are these differences conceived. When everything melts away, i.e., there comes the Pralaya or general dissolution, then, I am not female, I am not male, nor I am hermaphrodite. I then remain as Brahmā with Māyā latent in it..." (Devi Bhagwatam 3.6).

The Ardhanarishwara form "Soma" is highly praised in both shrutis and smritis as beautifully described by @Tezz in this answer.

Even the Yaksha episode of Kena Upanishad is also mentioned in two ways in Shiva Purana. Check here and here.

And even in Mata Dhumavati form also Bhagawan Shiva is present with her in Unmenifested form viz Dhumavan/Dhurjati (Smoke).

8. The seventh incarnation of Śiva is Dhūmavān, the bestower of the fruits of all desires. Śakti here, is Dhūmāvatī who bestows all desires on the good worshippers. (Shivs Purana 3.17).

Mahabharata Anushasana Parva.:

Vasudeva Said :"...Since he is the foremost of all the deities, and since his dominion and acquisitions are very extensive, and since he protects the extensive universe, therefore he is called Mahadeva. Since he is of the form or colour of smoke, therefore he is called Dhurjati..."

Conclusion.:

All masculine principles are Lord Ishana, all feminine principles are Goddess Uma. These two bodies have filled the entire Universe. (Mahabharata 13-45-219).

I hope this helps. Prd..