[29] These words may just refer to hill tribes, but the details contained in the description of Mlecchas within these verses, according to some scholars like Hazra, suggest that the writer of these parts knew about Islam and its spread in India, leading scholars to date these parts of the ninth book to the 12th to 15th centuries, compared to the older core of the ninth book.

Many demons (villains) are mentioned throughout the Srimad Devi Bhagavatam The theosophy in the text, state Foulston and Abbott, is an encyclopedic mix of ancient history, metaphysics and bhakti.

[34] This history, states C Mackenzie Brown, is of the same type found in other Puranas, about the perpetual cycle of conflict between the good and the evil, the gods and the demons.

In days of yore, from the Lotus Face of the Devi Bhagavati came out Srimad Bhagavatam in the form of half a Sloka, as the decided conclusion of the Vedas.

About what She gave instructions to Vishnu, sleeping on a leaf of a Banyan tree, that same thing, the seed of the Srimad Bhagavata, Brahma Himself expanded into one hundred Koti slokas.

Then, Veda Vyasa, in order to teach his own son Shuka Deva, condensed them into eighteen thousand slokas, in Twelve Books and named it Srimad Devi Bhagavatam, the present volume.

From Swami Vijnanananda translation: Thus, the Mahatma Veda Vyasa has divided this Bhagavata Purana into so many Skandhas and into so many chapters; and that the number of verses is eighteen thousand is already stated.

[52] It also includes: Consisting of 30 chapters, this canto mentions the glory of Devi Bhuvaneshvari and her worship, at the beginning of the universe Brahma, Vishnu and Shiva see the Goddess reside in Manidvipa and praise her.

Consisting of 25 chapters, this fourth canto presents more legends, including interactions between avatars of Hari, Krishna and Shiva and Kashyapa's birth as Vasudeva.

Consisting of 40 chapters, The seventh canto of the Srimad Devi-Bhagavatam shifts towards more philosophy, asserting its version of the essence of the Vedas.

[59] The last ten chapters (31 to 40) of the canto 7 is the famous and philosophical Devi Gita, which often circulates in the Hindu tradition as a separate text.

[62] Its include: The largest canto is the 9th skandha Consisting of 50 chapters, which is very similar in structure and content of the Prakriti-kanda of the Brahmavaivarta Purana.

Consisting of 24 chapters, This canto of the text discusses Sadachara (virtues) and Dharma to self as an individual, as belonging to a Grama (village, community) and to a Desha (country).

[63] Verses in the 11th books also describe sources for Rudraksha as Japa beads, the value of Tripundra mark on the forehead, five styles of Sandhyas (reflection, meditation) and five types of Yajnas.

[63] The last and 12th canto of the Devi-Bhagavatam Consisting of 14 chapters, Its describes the Goddess as the mother of the Vedas, she as the Adya Shakti (primal, primordial power), and the essence of the Gayatri mantra.

SDB 12.10.03:04 original Sanskrit: सरवदो निजवासारथ परकतया मलभतया । कलासादधिको लोको वकणठादपि चोततमः ॥ गोलोकादपि सरवसमातसरवलोकोऽधिकः समतः । नततसम तरिलोकया त सनदर विदयत कवचित ॥ In the very beginning, the Devi Mula Prakriti Bhagavati built this place for Her residence, superior to Kailaska, Vaikunta and Goloka.

[68] She is, states Brown, presented in the opening chapter of the Devi Gita as the benign and beautiful world-mother, called Bhuvaneshvari (literally, ruler of the universe, and the word is feminine).

[68] The Devi is described by the text as a "universal, cosmic energy" resident within each individual, weaving in the terminology of Samkhya school of Hindu philosophy.

[68] It is suffused with Advaita Vedanta ideas, wherein nonduality is emphasized, all dualities are declared as incorrect, and interconnected oneness of all living being's soul with Brahman is held as the liberating knowledge.

[78][79] The text asserts that Tamasic Bhakti is one where the devotee prays because he is full of anger and seeks to harm or induce pain or jealousy to others.

[78] Sattvic Bhakti is the type where the devotee seeks neither advantage nor harm to others but prays to purify himself, renounce any sins and surrender to the ideas embodied as Goddess to liberate himself.

Devi Bhagavatam belongs to the Shaktadvaitavada tradition (syncretism of Samkhya and Advaita Vedanta; literally, the path of nondualistic Shakti).

He who hears always My Glories and recites My Name and whose mind dwells always, like the incessant flow of oil, in Me who is the receptacle of all auspicious qualities and Gunas.

He does not make any difference between the Jivas and myself as he finds the same with anybody as he has abandoned all ideas about separateness; he bows down, and worships the Chandalas and all the Jivas.Advaita Vedanta concepts can be seen throughout the Devi Bhagavata Purana.

As P. G. Lalye states that the Advaita Vedanta concept most prominent in the Devi Bhagavata Purana is the non-dual unity of the Goddess.

[86] Divya Jyoti Jagrati Sansthan, a non-profit organization, performs the rituals of the Devi Bhagavatam and preaches its stories.

[87] When Swami Vivekananda talks about Para bhakti, the highest form of devotion to Brahman, he gives examples and definitions from the Devi Bhagavata Purana.

[89] The verses and ideas in the Devi-Bhagavata Purana, state Foulston and Abbott, are built on the foundation of the Upanishads wherein the nonduality and oneness of Brahman and Atman (soul) are synthesized.

[90][92][93] The Devi, states Kinsley, is identified by this Purana to be all matter, mother earth, the cosmos, all of nature including the primordial.

[97] It includes verses critical of the feminine, with the text stating that behavior of woman can be "reckless, foolish, cruel, deceitful" and the like.