Why Devi Bhagavata Purana, being a Purana for feminine deity, insults women?

Question

Devi Bhagavatam 2.6.46

अपुत्रस्य गतिर्नास्ति स्वर्गे गन्तुं परन्तप।
येन केनाप्युपायेन पुत्रस्य जननं चरेत्॥ ४६ ॥

Pandu, living in ascetics' Hermitage, heard mistakenly thus- A sonless person has no chance to go to heaven.
Therefore, by any or the other mean, bring into effect the birth of a son.

Devi Bhagavatam 1.4.15-16

अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च।
पुत्रादन्यतरन्नास्ति परलोकस्य साधनम् ॥ १५ ॥
मन्वादिभिश्च मुनिभिर्धर्मशास्त्रेषु भाषितम् ।
पुत्रवान्स्वर्गमाप्नोति नापुत्रस्तु कथञ्चन ॥ १६ ॥

There is no prospect in the after birth of the sonless; never, never will Heaven be his. Without son, there is none other who can be of help in the next world. Thus in the Dharma S’âstras, Manu and other Munis declare that the man who has sons goes to Heaven and the sonless one can never go to Heaven.

Devi Bhagavatam 1.15.18-20

जलूकेव सदा नारी रुधिरं पिबतीति वै ।
मूर्खस्तु न विजानाति मोहितो भावचेष्टितैः ॥ १८ ॥
भोगैर्वीर्यं धनं पूर्णं मनः कुटिलभाषणैः ।
कान्ता हरति सर्वस्वं कः स्तेनस्तादृशोऽपरः ॥ १९ ॥
निद्रासुखविनाशार्थं मूर्खस्तु दारसङ्ग्रहम् ।
करोति वञ्चितो धात्रा दुःखाय न सुखाय च ॥ २० ॥

The fools do not understand how the women suck the blood out of persons like leeches, for they get themselves deluded by their gestures and postures! The lady of the house, whom the people call kântâ, the beautiful one, steal away the semen virile, the strength and energy in the way of giving them happiness as sexual intercourse, and their minds and wealth and everything by their crooked love conversations; so see what greater thief can there be than a woman? In my opinion, those that are ignorant are certainly deluded by the Creator; they accept wife to destroy their own pleasure of happiness. They can never understand that the women can never be the source of pleasure; they are the source of all miseries…

Devi Bhagavatam 9.38.4

तत्त्वज्ञानविहीना च स्त्रीजातिर्विधिनिर्मिता ।

O Bhagavân! The woman kind has been created by the Creator as devoid of any Tattvajñâna or true knowledge

Devi Bhagavatam 9.1.142-143

अधमास्तमसश्चांशा अज्ञातकुलसम्भवाः ॥ १४२ ॥
दुर्मुखाः कुलहा धूर्ताः स्वतन्त्राः कलहप्रियाः ।
पृथिव्यां कुलटा याश्च स्वर्गे चाप्सरसां गणाः ॥ १४३॥

Those that are sprung from Tamo Guna are recognised as worst and belonging to the unknown families. They are very scurrilous, cheats, ruining their families, fond of their own free ways, quarrelsome and no seconds are found equal to them. Such women become prostitutes in this world and Apsaras in the Heavens…

Devi Bhagavatam 9.35.18-21

प्रकोपवदना कोपात् स्वामिनं या च पश्यति ॥ १८ ॥
कटूक्तिं तं प्रवदति सोल्मुकं सम्प्रयाति हि ।
उल्कां ददाति तद्वक्त्रे सततं मम किङ्‌करः ॥ १९ ॥
दण्डेन ताडयेन्मूर्ध्नि तल्लोमाब्दप्रमाणकम् ।
ततो भवेन्मानवी च विधवा सप्तजन्मसु ॥ २० ॥
सा भुक्त्वा चैव वैधव्यं व्याधियुक्ता ततः शुचिः ।
या ब्राह्मणी शूद्रभोग्या चान्धकूपे प्रयाति सा ॥ २१ ॥

If any woman, being very furious with anger, chastises and uses harsh words to her husband, she goes to Ulkâmukha Kunda for as many years as there are hairs on his body. My servants put fiery meteors or torches in her mouth and beat on her head. At the end of the term, she becomes a human being but she has to bear the torments of widowhood for seven births. Then she is again born as diseased; when at last she gets herself freed. The Brâhmana woman, enjoyed by a S’ûdra, goes to the terrible dark Andhakûpa hell

Devi Bhagavatam 1.5.83

अनृतं साहसं माया मूर्खत्वमतिलोभता ।
अशौचं निर्दयत्वं च स्त्रीणां दोषाः स्वभावजाः ॥ ८३ ॥

Falsehood, vain boldness, craftiness, stupidity, impatience, over-greediness, impurity, and harshness are the natural qualities of women.

Answer 1

Devi-Puraanam 1.4.4-16

सूत उवाच
पुरा सरस्वतीतीरे व्यासः सत्यवतीसुतः ।
आश्रमे कलविंकौ तु दृष्ट्वा विस्मयमागतः ॥ ४ ॥
जातमात्रं शिशुं नीडे मुक्तमण्डान्मनोहरम् ।
ताम्रास्यं शुभसर्वाङ्गं पिच्छांकुरविवर्जितम् ॥ ५ ॥
तौ तु भक्ष्यार्थमत्यन्तं रतौ श्रमपरायणौ ।
शिशोश्चंचुपुटे भक्ष्यं क्षिपन्तौ च पुनः पुनः ॥ ६ ॥
अङ्गेनाङ्गानि बालस्य घर्षयन्तौ मुदान्वितौ ।
चुम्बन्तौ च मुखं प्रेम्णा कलविंकौ शिशोः शुभम् ॥ ७ ॥
वीक्ष्य प्रेमाद्‌भुतं तत्र बाले चटकयोस्तदा ।
व्यासश्चिन्तातुरः कामं मनसा समचिन्तयत् ॥ ८ ॥
तिरश्चामपि यत्प्रेम पुत्रे समभिलक्ष्यते ।
किं चित्रं यन्मनुष्याणां सेवाफलमभीप्सताम् ॥ ९ ॥
किमेतौ चटकौ चास्य विवाहं सुखसाधनम् ।
विरच्य सुखिनौ स्यातां दृष्ट्वा वध्वा मुखं शुभम् ॥ १० ॥
अथवा वार्धके प्राप्ते परिचर्यां करिष्यति ।
पुत्रः परमधर्मिष्ठः पुण्यार्थं कलविंकयोः ॥ ११ ॥
अर्जयित्वाथवा द्रव्यं पितरौ तर्पयिष्यति ।
अथवा प्रेतकार्याणि करिष्यति यथाविधि ॥ १२ ॥
अथवा किं गयाश्राद्धं गत्वा संवितरिष्यति ।
नीलोत्सर्गं च विधिवत्प्रकरिष्यति बालकः ॥ १३ ॥
संसारेऽत्र समाख्यातं सुखानामुत्तमं सुखम् ।
पुत्रगात्रपरिष्वंगो लालनञ्च विशेषतः ॥ १४ ॥
अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च ।
पुत्रादन्यतरन्नास्ति परलोकस्य साधनम् ॥ १५ ॥
मन्वादिभिश्च मुनिभिर्धर्मशास्त्रेषु भाषितम् ।
पुत्रवान्स्वर्गमाप्नोति नापुत्रस्तु कथञ्चन ॥ १६ ॥

Meaning- ShriSuta said- One day Vyasa was awestruck seeing a pair of sparrows near the bank of Saraswati river. The sparrows were feeding their delicate young ones by putting beak in their beaks; the sparrows were anxious only about caring their children and did not care even about themselves. They sometimes kissed the young ones doing which their body was rubbing lightly with the young ones. Thus they were experiencing the most beautiful pleasures of affection towards children. Seeing this Vyasa got extremely agitated and thought this- O! see this pair of sparrows. They are having this much affection to their children. Then how can a human being, who likes to be served by sons, not feel longing for sons? The child of these sparrows never will serve the parents, nor will he do rituals and good merits to establish his parents in the heaven. But even then, these sparrows are so amorous towards their children. So how can human being not want this.
The pleasure derived from touch of sons body, especially nurturing a son, is the foremost pleasure.
Therefore it is said- that sonless never reaches heaven as only a son effects attainment of heavens. Thus Manu et cetera Rishis say- only one having son reaches heaven.

So Vyasa wanted to have a son, that's why He said so. And later in this story, Vyasa was anxious how to get son as He was an ascetic and could not marry a woman. However, he gets a son named Shuka.

As SwiftPushkar said, it is not meant necessarily for son only. It means for daughters also.

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DeviBhagwatam 2.6.40-46

मृगयां रममाणस्तु वने पाण्डुर्महाबलः ।
जघान मृगबुद्ध्या तु रममाणं मुनिं वने ॥ ४० ॥
शप्तस्तेन तदा पाण्डुर्मुनिना कुपितेन च ।
स्त्रीसङ्गं यदि कर्तासि तदा ते मरणं धुवम् ॥ ४१ ॥
इति शप्तस्तु मुनिना पाण्डुः शोकसमन्वितः ।
त्यक्त्वा राज्यं वने वासं चकार भृशदुःखितः ॥ ४२ ॥
कुन्ती माद्री च भार्ये द्वे जग्मतुः सह सङ्गते ।
सेवनार्थं सतीधर्मं संश्रिते मुनिसत्तमाः ॥ ४३ ॥
गङ्गातीरे स्थितः पाण्डुर्मुनीनामाश्रमेषु च ।
शृण्वानो धर्मशास्त्राणि चकार दुश्चरं तपः ॥ ४४ ॥
कथायां वर्तमानायां कदाचिद्धर्मसंश्रितम् ।
अशृणोद्वचनं राजा सुपृष्टं मुनिभाषितम् ॥ ४५ ॥
अपुत्रस्य गतिर्नास्ति स्वर्गे गन्तुं परन्तप ।
येन केनाप्युपायेन पुत्रस्य जननं चरेत् ॥ ४६ ॥

Meaning- Pandu was married to Kunti. One day, the great warrior Pandu went into forest for hunting. There a Muni was in act of co-habitation. Pandu mistaking that Muni as a deer, killed him. The dying Muni inflated with wrath cursed Pandu- if you ever co-habit, you will die. Thus cursed, Pandu forsook all kingdom and materialism and lived in Hermitage of Munis. Madri and Kunti, also went with him as chaste wives. One day, the Munis in hermitage were doing Shastrartha(talking about Shaastras) then, Pandu mistakenly heard the Munis saying- a sonless never attains Heavens and thus in any or other how birth of son is to be effected.

So it was heard by Pandu(father of Pandavas). Later in story, Pandu asks her wife Kunti for co-habitation with excellent Muni to beget a son(as Pandu could not co-habit due to curse). So, Kunti told Pandu that she has a Siddha Mantra, by which she can call any Deva on earth. Then Kunti co-habited with Indra, Vayu and Dharma and begot Arjuna, Bheema and Yudhishthira respectively. Madri was sad and asked Pandu what to do, so Kunti felt extremely compassionate towards her and gave her the mantra. And Madri thus co-habited with Ashwini-Kumaras and begot Nakula and Sahadeva.

So all above happened to bring the birth of five Pandavas.

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DeviBhagwatam 1.15.18-20

जलूकेव सदा नारी रुधिरं पिबतीति वै ।
मूर्खस्तु न विजानाति मोहितो भावचेष्टितैः ॥ १८ ॥
भोगैर्वीर्यं धनं पूर्णं मनः कुटिलभाषणैः ।
कान्ता हरति सर्वस्वं कः स्तेनस्तादृशोऽपरः ॥ १९ ॥
निद्रासुखविनाशार्थं मूर्खस्तु दारसङ्ग्रहम् ।
करोति वञ्चितो धात्रा दुःखाय न सुखाय च ॥ २० ॥
The wife drinks blood out of a man and steals away their strength(semen virile). The men long only for sexual intercouses and are deluded by creator that they do not understand that women are source of misery.

Now, the above words were said by Shuka Deva to his father Vyasa. As discussed above, Vyasa wanted a son. So Vyasa got a son named 'Shuka'. Now, Shuka Deva was renunciate from his very birth. Right when he was born, Shuka Deva spoke the Shaastras and wanted to live a life of ascetic. But Vyasa wanted that his son may experience all pleasures of life(material as well as spiritual), so he was asking Shuka Deva to marry and beget children.
Now, Shuka did not want to marry (as he was ascetic from very birth), so he said that only fools marry and hanker behind the sexual intercourse. [To depart detachment from these sexual longings] .
Shuka further said that women are the theives who steal semen from men and make them forget their path of renunciation and righteousness. From women, it is meant for sexual desires, which are one of great difficulties preventing one from salvation.

Later in story, Shuka was determinedly reluctant to marry, so he said these words. Vyasa was anxious for happiness of his son, so He asked Shuka to meet Janaka(who was a Vi-Dehi JeevanMukta Raja, id est a king who was liberated while still living). Janaka taught Shuka that one can first enjoy material life and gradually by and by raise his spiritual level. So, Shuka then married and lived a life of householder. Then Shuka, at a right age, took up to Vairagya and was liberated.

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Devi Bhagavatam 9.38.4

तत्त्वज्ञानविहीना च स्त्रीजातिर्विधिनिर्मिता ।

O Bhagavân! The woman kind has been created by the Creator as devoid of any Tattvajñâna or true knowledge.

The above is just one half-verse. The full context is below.
Now read this-

DeviBhagwatam 9.38.1-6

सवित्र्युवाच।
देवीभक्तिं देहि मह्यं साराणां चैव सारकम् ।
पुंसां मुक्तिद्वारबीजं नरकार्णवतारकम् ॥ १ ॥
कारणं मुक्तिसाराणां सर्वाशुभविनाशनम् ।
दारकं कर्मवृक्षाणां कृतपापौघहारणम् ॥ २ ॥
मुक्तिश्च कतिथाप्यस्ति किं वा तासां च लक्षणम् ।
देवीभक्तिं भक्तिभेदं निषेकस्यापि खण्डनम् ॥ ३ ॥
तत्त्वज्ञानविहीना च स्त्रीजातिर्विधिनिर्मिता ।
किञ्चिञ्ज्ञानं सारभूतं वद वेदविदां वर ॥ ४ ॥
सर्वं दानं च यज्ञश्च तीर्थस्नानं व्रतं तपः ।
अज्ञानिज्ञानदानस्य कलां नार्हन्ति षोडशीम् ॥ ५ ॥
पितुः शतगुणा माता गौरवे चेति निश्चितम् ।
मातुः शतगुणः पूज्यो ज्ञानदाता गुरुः प्रभो ॥ ६ ॥

Savitri said to DharmaRaaja Yamaraja, the Lord of righteousness-
O YamaRaja! Give me devotion to Devi, which effects the Liberation of human beings. Only devotion destroys all inauspicious things. So O foremost knower of Vedas! tell me what is Liberation? How is it effected? What are kinds of Devotion? What is true devotion? Tell me all this. I am a woman, so I know that Creator has made women void of any TattvaGyaan(knowledge of truth). So you must give me that knowledge. Doing charities, bathing in Teerthas, doing Yagya, following hard vows and doing asceticism; all these are highly virtuous. But even all these combined are not able to give 1/16 th of the virtue of imparting knowledge to ignorants(id est giving knowledge is highest good karma). So O YamaRaja! give me knowledge. The Mother is 100 times better than father. But a Guru is 100 times better than a Mother. So O Yama! you are my Guru and give me knowledge.

So, the above was asked by Savitri to YamaRaja when YamaRaja had come to take Savitri's husband SatyaVaan. So, Savitri only as a figure of speech(exaggeration) says we females are void of knowledge. This kind of figure of speech(here, exaggeration) is found throughout literature.
For example- Sudarshana was an extremely great devotee of Devi, whose story is in Third Skanda of DeviPuraana. But once when Devi came to save Sudarshana from his enemy step grandfather Yudhajit, then Sudarshana praises Devi this way-

अथो सुदर्शनस्तत्र समागत्य मुदान्वितः ।
प्रणम्य परया भक्त्या तुष्टाव जगदम्बिकाम् ॥ १२ ॥
सुदर्शन उवाच।
अहो कृपा ये कथयाम्यहं किं
त्रातस्त्वया यत्किल भक्तिहीनः ।
भक्तानुकम्पी सकलो जनोऽस्ति
विमुक्तभक्तेरवनं व्रतं ते ॥ १३ ॥

On seeing the Divine Empress of Universe, the extremely devoted Sudarshana came there gladly and sang eulogies to Devi-
Sudarshana said- O! It is indisputably seen that everyone in this world shows mercy to those who are devout to him. But what say, O Mother! you have taken this thing as if a bounden duty to save those who are void of any devotion to you. What say I of your mercy, O Devi! today is saved I, who is devoid of any trace of devotion to you.
DeviBhagwatam 3 Skanda, chapter 24, verse 12-13

So Sudarshana who was every single second meditating on Devi, who had attained Siddhi of Kleem(Kaama Beejam of Devi), who saw only Devi everywhere, said that he was not at all devoted to Devi. He actually was not void of devotion. He said this only as a part of his prayer that- O Mother! you bless even those who do not worship you. So how can he who is devoted to you, have any afflictions in world.

O Muni! teach me, who is ignorant, how to do this Yagya.
O Best of Devas! I have no devotion in you, give me devotion.
O Great Guru! I am afflicted by conflagration of doubts, so pour unto me the nectar of divinity to tranquilise me.
Et cetera.
It is called "exaggeration"(figure of speech) which is used throughout literature.

So Savitri merely said women are void of knowledge. In fact, YamaRaja was giving Savitri various kinds of knowledge in a whole of 12 full Chapters in DeviPuraana 9th Book, Chapter 27-38. So that above part of Savitri-Yamaraaja conversation and one more example below are just small parts of that huge 12 Chapter knowledge.

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Devi Bhagavatam 9.35.18-21

प्रकोपवदना कोपात् स्वामिनं या च पश्यति ॥ १८ ॥
कटूक्तिं तं प्रवदति सोल्मुकं सम्प्रयाति हि ।
उल्कां ददाति तद्वक्त्रे सततं मम किङ्‌करः ॥ १९ ॥
दण्डेन ताडयेन्मूर्ध्नि तल्लोमाब्दप्रमाणकम् ।
ततो भवेन्मानवी च विधवा सप्तजन्मसु ॥ २० ॥
सा भुक्त्वा चैव वैधव्यं व्याधियुक्ता ततः शुचिः ।
या ब्राह्मणी शूद्रभोग्या चान्धकूपे प्रयाति सा ॥ २१ ॥

YamaRaja tells Savitri- if a women chastises her husband she goes to Ulka hell, where she is beaten by meteors. Then she gets human female life and becomes a widow for seven births. Then only she is free of her sin. A Brahman-woman if conjugates with Shudra, she goes to AndhaKoopa hell.

Now, above is just one part of Chapter 35 of Ninth book of Devi Puraana . This 35th chapter describes various sins and their punishment. The above punishment is only one of the many punishments described in the 35th chapter.

For example-
1. He who eats food during solar lunar eclipse goes to Aruntuda hell for as many years as are particles in that food.
2. If anybody sells his daughter, he sleeps on a bed of arrows in Pamshuvesta Kunda for one hundred years, chastised and beaten by Yama's messengers.
3. He who goes to various kind of prostitutes(described in chapter) goes to various hells(described in chapter).
Et cetera.

That was just one of punishment for women. There are several other punishments for both women and men, described in the above chapter.

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Now, explanations for DeviBhagwatam 9.1.142-143(9th book, 1st chapter, verse 142-143).

अधमास्तमसश्चांशा अज्ञातकुलसम्भवाः ॥ १४२ ॥
दुर्मुखाः कुलहा धूर्ताः स्वतन्त्राः कलहप्रियाः ।
पृथिव्यां कुलटा याश्च स्वर्गे चाप्सरसां गणाः ॥ १४३॥
Those that are sprung from Tamo Guna are recognised as worst. They belong to unknown family, are foul mouthed, brute, quarrelsome et cetera. These women become prostitute and Apsaraas in heaven.

Now, the 1st chapter of 9th book, describes how various females are wives of various Gods(Indra, Vayu, Vishnu, Shiva, Agni, YamaRaja, et cetera). The Chapter says that these all wives and all the females of world are part of Parama-Prakriti(Supreme Nature of Universe), and thus insulting them is insult of this Supreme Prakriti.

See here-

DeviBhagwatam 9.1.138-145

योषितामवमानेन प्रकृतेश्च पराभवः ।
ब्राह्मणी पूजिता येन पतिपुत्रवती सती ॥ १३८ ॥
प्रकृतिः पूजिता तेन वस्त्रालङ्‌कारचन्दनैः ।
कुमारी चाष्टवर्षीया वस्त्रालङ्‌कारचन्दनैः ॥ १३९ ॥
पूजिता येन विप्रस्य प्रकृतिस्तेन पूजिता ।
सर्वाः प्रकृतिसम्भूता उत्तमाधममध्यमाः ॥ १४० ॥
सत्त्वांशाश्चोत्तमा ज्ञेयाः सुशीलाश्च पतिव्रताः ।
मध्यमा रजसश्चांशास्ताश्च भोग्याः प्रकीर्तिताः ॥ १४१ ॥
सुखसम्भोगवश्याश्च स्वकार्ये तत्पराः सदा ।
अधमास्तमसश्चांशा अज्ञातकुलसम्भवाः ॥ १४२ ॥
दुर्मुखाः कुलहा धूर्ताः स्वतन्त्राः कलहप्रियाः ।
पृथिव्यां कुलटा याश्च स्वर्गे चाप्सरसां गणाः ॥ १४३ ॥
प्रकृतेस्तमसश्चांशाः पुंश्चल्यः परिकीर्तिताः ।
एवं निगदितं सर्वं प्रकृते रूपवर्णनम् ॥ १४४ ॥
ताः सर्वाः पूजिताः पृथ्व्यां पुण्यक्षेत्रे च भारते ।

Narayana tells Naarada-
So all females are part of this Prakriti. So to insult any woman is to insult the Prakriti. Worship of Chaste Brahmin Woman, is worship of Prakriti itself. If any Pious person worships an eight year old virgin girl, O Narada! know that he has worshipped the Prakriti Devî. The best, middling, and worst females are all sprung from Prakriti. Now, I am describing these three types-

Verse 141 first-half: THE BEST FEMALES- Those women that are sprung from Sattva Guna(quality of goodness and purity) are all very good natured and chaste.

Verse 141 second half- verse 142 first half: THE MIDDLING (both good and bad) FEMALES- Those that are sprung from Rajo Guna(quality of passion and desire) are middling and very much attached to worldly enjoyments and do their selfish ends.

Verse 142 second half- verse 143- THE WORST FEMALES- Those that are sprung from Tamo Guna(quality of darkness and badness) are recognised as worst and belonging to the unknown families. They are very scurrilous, cheats, ruining their families, fond of their own free ways, quarrelsome and no seconds are found equal to them. Such women become prostitutes in this world and Apsarâs in the Heavens.

The Hermaphrodites are parts of Prakriti but they are of the nature of Tamo Gunas.
Thus O Narada! I have told you the various forms of Prakriti. These all are to be worshipped on this Divine Land of Bharatavarsha, where these forms are always worshipped as form of Devi.

So above was just an explanation of bad type of women. It was not that- all women are bad, go to become prostitute.

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Now, the last one-

अनृतं साहसं माया मूर्खत्वमतिलोभता ।
अशौचं निर्दयत्वं च स्त्रीणां दोषाः स्वभावजाः ॥ ८३ ॥
Falsehood, vain boldness, craftiness, stupidity, impatience, over-greediness, impurity, and harshness are the natural qualities of women.
DeviBhagwatam 1st Book, Chapter 5, Verse 83

The above is part of 5th chapter of 1st book of Devi-Puraanam.
Read this Chapter 5, of 1st book of Devi-Puraanam .

This chapter describes how Maha-Vishnu became Hayagreeva.

Suta narrates story of Hayagreeva to Rishis-
Once, after a terrible fight of 10,000 years, Hari went to peaceful place and placed his bow on ground with its string fast erected. Near the bow, Narayana placed his head and fell fast asleep.
By coincidence, the Devas were doing a Yagya, and needed Krishna's presence. But Vishnu was asleep. So the Devas asked some insects to cut the rope of bow.
When the string was cut, the bow jumped high due to pressure, and Vishnu's head was separated from body. All the Devas anxious, prayed to Devi.
The Devi told them this- do not fear. Does anything occur without a cause? Now hear- Once Hari looking at Lakshmi laughed(out of love), but Lakshmi thought Hari has brought a co-wife, and cursed Him- "let Thy head fall" .

Falsehood, vain boldness, craftiness, stupidity, impatience, over-greediness, impurity, and harshness are the natural qualities of women. (so you must not think about it too much)

O Devas! The main reason behind Vishnu's head cutting is this- A Daitya named Hayagreeva has attained a boon from Me by doing My penance, that he shall be killed only by someone Horse-Faced. Only Narayana can kill him.

Suta said- Then Vishwakarma attached a horse head to Hari's body. And Vishnu HayaGreeva killed the demon Hayagreeva(the demon too had the name Hayagreeva).

Now, as is seen, all above incident was a Divine Leela (pastime) of ShriNarayana and MahaDevi.

Now, Devi says women are false et cetera. It is a mere statement describing some common characteristics of common women. Common women usually are very hasty, and excited. Usually do not think very much before doing something(and are thus impatient and stupid i.e. ignorant). This is not necessarily the quality of "all the females", it is just a general characteristics. In fact, many males also have these characteristics, this does not mean the males become females. So we must understand the meaning of words, rather than sticking to the words by word.

Answer 2

अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च।
पुत्रादन्यतरन्नास्ति परलोकस्य साधनम् ॥ १५ ॥
मन्वादिभिश्च मुनिभिर्धर्मशास्त्रेषु भाषितम् ।
पुत्रवान्स्वर्गमाप्नोति नापुत्रस्तु कथञ्चन ॥ १६ ॥

There is no prospect in the after birth of the sonless; never, never will Heaven be his. Without son, there is none other who can be of help in the next world. Thus in the Dharma S’âstras, Manu and other Munis declare that the man who has sons goes to Heaven and the sonless one can never go to Heaven.

I am trying to answer the point raised by you in your question , about above verse given devi Bhagvata. Now first of all its not only stated of Devi-Bhagvata ,other puranas also say quite the same thing. But the meaning of the word son is not only to be taken as male child but as either Boy or a girl.

So let's see why Ved-Vyasa who wrote these puranas said so in them. In the Devi-Bhagvatam FIRST BOOK- Chapter IV - On the excellency of the Devî , there is a story about Ved-Vyasa and Narada about this. Below is the brief.

One day ved-Vyasa was greatly wondered to see a pair of Châtakas (Sparrows) caring to nurture their young one wonderful affection. Seeing this wonderful affection of the two sparrows towards their young Ved-Vyasa thought that these birds are showing similar characteristics like we humans in raising their children. The birds will not perform the marriage of bird child , nor will see the face of their grandchildren , nor their son will perform their last rites , yet the pair of sparrows have so much affection towards their young one! . And thought Oh! in this world to touch the body of the son, especially to nurture the sons, is the highest happiness in life. At that time Ved-Vyasa didn’t have any children so he got upset and decided to perform perform Tapasyâ. And on the way he meets with Narada. Narada then tells Vyasa that the similar question was asked by my father to Nârâyana

Here are the excerpts - :

In long-past days, Satyavati's son Vedas Vyâs, while in his own hermitage on the banks of the river Sarasvati, was greatly wondered to see a pair of Châtakas (Sparrows). He saw the pair putting the beak of their young one, just born of the egg, of beautiful body, red mouth, and greasy body. They do not care at all for their own hunger and toil; all they are caring for is to nurture their young one. He said also that the pair are rubbing their bodies over the body and kissing lovingly the mouth of the young one and feeling the highest pleasure. Seeing this wonderful affection of the two sparrows towards their young, Veda Vyâs became very anxious and thought over the following in his mind.

9-14. Oh! What wonder is there, when the birds have so much filial affection towards their child, that men, who want services from their sons, would show their affection towards their sons! This pair of sparrows will not perform the happy marriage of their young one and will not see the face of their son’s wife; nor when they will grow old, that their child would become very religious and serve them to attain great merits in Heaven. Nor do they expect that their child would earn money and satisfy them nor the child would perform when they die, their funeral obsequies duly and help them in their sojourn in the next world; nothing of all these. Nor will the child perform the S’râdh ceremony at Gayâ; nor will the child offer the oblation of a blue bull on the day of offering the sacrifice to its ancestor (the bull is then let loose and held sacred); yet the pair of sparrows have so much affection towards their young one! Oh! in this world to touch the body of the son, especially to nurture the sons, is the highest happiness in life.

15-27. There is no prospect in the after birth of the sonless; never, never will Heaven be his. Without son, there is none other who can be of help in the next world. Thus in the Dharma S’âstras, Manu and other Munis declare that the man who has sons goes to Heaven and the sonless one can never go to Heaven. The man possessing a son is entitled to the Heavenly pleasures can be vividly seen, rather than imagined. The man with son is freed from sins; this is the word of the Vedas. The sonless man becomes very much distressed even at the time of death and while lying on bed that is ground at that time, mournfully thinks. “This all my vast wealth, various things, this my beautiful house, who will enjoy all these?” When the sonless man is thus perplexed in his mind at the time of his death and becomes restless, then it is sure that his future career is full misfortunes; unless one’s mind is calm and serene at the time of death, can never attain a good goal. Thus thinking variously, the Satyavati's son Veda Vyâs sighed heavily and became unmindful. He thought of various plans and at last, coming to a definite conclusion, went to the Sumeru mountain to perform Tapasyâ. On reaching there, he thought which Deva he will worship! Visnu, S’iva, Indra, Brahmâ, Surya, Ganes’a, Kârtikeya, Agni, or Varuna? Who will grant him boon quickly and thus satisfy his desires. While thus cogitating in his mind, came there the Muni Nârada, of one mind with lute in hamd, accidentally in his course of travels. Seeing Nârada, the Satyavati’s son Veda Vyâsa gave him a hearty welcome, with great gladness, offering him Arghya and Âsan (seat) and asked about his welfare. Hearing this question of welfare, Nârada Muni spoke :-- “O Dvaipâyan! Why do you look so care worn! First speak this out to me”.

28-30. Veda Vyâsa said :-- “ The sonless man has no goal; therefore there is no happiness in my mind; I am always anxious to get a son and therefore I am very sorry. To-day my mind is sorely troubled with the one idea, which Deva I may satisfy by my tapasyâ, who will grant me my desires; now I take your refuge. O merciful Maharsi! You are omniscient; say this quickly; which Deva I will take for my refuge, who will grant me a son”.

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So its clear from the above story that the shloka you mentioned in question is just a thought came to the mind of Vyasa . Because he desired as son and didn’t have any at that time.And its almost clear that why Vyasa thought so. He Thought so because he feel that a sonless man will be at no rest at his death-bed thinking only about children , if dies ,, will not attain higher words.

It should be noted that the word son here does not mean boy child only , it could be either a boy or a girl , because Vyasa in his thought wondered about funeral. Its clear from below shloka of Garuda Purana -Preta Kalpa – Chapter 8 ,that women can also perform last rites –

षामभावे सर्वेषां समानोदकसन्ततिः ।
कुलद्वयेऽपि चोच्छिन्ने स्त्रीभिः कार्याः क्रियाः खग ॥ ३ ॥

teṣāmabhāve sarveṣāṃ samānodakasantatiḥ ।
kuladvaye'pi cocchinne strībhiḥ kāryāḥ kriyāḥ khaga ॥ 3 ॥

In their absence, samānodaka progeny can perform the rite. If both the families are maleless the women should perform the obsequies.

So Vyasa desire was to have a child either Boy Or Girl. So the meaning of the word son here only means a child.

So Devi Bhagavatam 1.4.15-16 isn’t insulting women as it is in context of a story.