Bhagavata Purana

Truth re-emerges as Krishna (called "Hari" and "Vāsudeva" in the text) first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and happiness – a cyclic theme that appears in many legends.

The Bhagavata Purana abounds in references to verses of the Vedas, the primary Upanishads, the Brahma Sutra of Vedanta school of Hindu philosophy, and the Bhagavad Gita, suggesting that it was composed after these texts.

B. van Buitenen points out that 10th–11th CE South Indian Vaishnava theologians Yamuna and Ramanuja do not refer to Bhagavata Purana in their writings, and this anomaly must be explained before the geographical origins and dating are regarded as definitive.

[38][32] Since the 19th-century, most scholars believe that the Bhagavata Purana was written by a group of learned Brahmin ascetics, probably in South India, who were well versed in Vedic and ancient Indian literature and influenced by the Alvars.

The main objective of this text is to promote Bhakti to Vishnu in his incarnation as Krishna referred to variously, and to illustrate and explain it... what makes the Bhagavata special is its emphasis on an intense personal and passionate Bhakti...As detailed in the Matsya Mahapurana, all Puranas must cover at least five specific subjects or topics referred to in Sanskrit as Pancha Lakshana (literally meaning 'consisting of five characteristics'[44][45] – in addition to other information including specific deities and the four aims or goals of life.

Like most forms of cultural creation in India, the function of the Puranas was to reprocess and comment upon old knowledge ...SB 1.1.3 original Sanskrit: निगमकल्पतरोर्गलितं फलं शुकमुखादमृतद्रवसंयुतम् । पिबत भागवतं रसमालयं मुहुरहो रसिका भुवि भावुका: ॥ ३ ॥ O ye devotees possessing a taste for divine joy, Srimad Bhagavata is the fruit (essence) of the wish-yielding tree of Veda, dropped on earth from the mouth of the parrot-like sage Suka, and is full of the nectar of supreme bliss.

Go on drinking this divine nectar again and again till there is consciousness left in you.Consisting of 19 chapters,[54] the first canto opens with an invocation to Krishna and the assertion that the Srimad Bhagatavam, compiled by Vyasadeva, is sufficient alone to realise God.

The overarching narration begins at the onset of Kali Yuga as a dialogue between Sukadeva Gosvami (the son of Vyasadeva) and a group of sages headed by Saunaka, as they perform a thousand-year sacrifice for Krishna and his devotees in the forest of Naimisaranya.

Questioned by the sages, topics covered by Suta Gosvami include the: SB 1.3.38 original Sanskrit: स वेद धातु: पदवीं परस्य दुरन्तवीर्यस्य रथाङ्गपाणे: । योऽमायया सन्ततयानुवृत्त्या भजेत तत्पादसरोजगन्धम् ॥ ३८ ॥ The power of the Lord who wields the discus in His hand is infinite; though the Maker of this world, He remains ever beyond it.

Questioned by Pariksit, the topics covered by Sukadeva Gosvami include the: SB 2.5.35 original Sanskrit: स एव पुरुषस्तस्मादण्डं निर्भिद्य निर्गत: । सहस्रोर्वङ्‌घ्रिबाह्वक्ष: सहस्राननशीर्षवान् ॥ ३५ ॥ Bursting open that (Cosmic) egg, issued therefrom the same Supreme Person (the Cosmic Being) with thousands of thighs, feet, arms and eyes and thousands of faces and heads too.Consisting of 33 chapters,[56] the third canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river.

After being thrown out of his home by King Dhritarashtra (his older half-brother) for admonishing the Kaurava's ignoble behaviour towards the Pandavas, Vidura went on a pilgrimage where he met other devotees of Krishna such as Uddhava and the sage Maitreya; their dialogues form a third layer of narration.

Topics covered by Sukadeva Gosvami, Uddhava, and Maitreya include the: SB 3.25.25 original Sanskrit: सतां प्रसङ्गान्मम वीर्यसंविदो भवन्ति हृत्कर्णरसायना: कथा: । तज्जोषणादाश्वपवर्गवर्त्मनि श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥ २५ ॥ Through the fellowship of saints one gets to hear My stories, leading to a correct and full knowledge of My glory and pleasing to the heart as well as to the ear.

Focusing on the female descendants of Svayambhuva Manu, topics covered include the: SB 4.16.17 original Sanskrit: मातृभक्ति: परस्त्रीषु पत्‍न्यामर्ध इवात्मन: । प्रजासु पितृवत्स्‍निग्ध: किङ्करो ब्रह्मवादिनाम् ॥ १७ ॥ He regards and reveres the wives of others as His mother and loves His own wife as a half of His own body.

Topics covered include the: SB 5.5.1 original Sanskrit: ऋषभ उवाच नायं देहो देहभाजां नृलोके कष्टान् कामानर्हते विड्भुजां ये । तपो दिव्यं पुत्रका येन सत्त्वं शुद्ध्येद्यस्माद् ब्रह्मसौख्यं त्वनन्तम् ॥ १ ॥ This (human) body in the mortal world does not deserve to be given up to (the pursuit of) sensuous pleasures, which are (really) a source of misery and which are enjoyed even by swine, dogs and other animals (that feed on ordure).

With the main focus on the battles of the demon-devotee Vrtrasura and his armies against the demigods led by Indra, as well as the life of King Citraketu, topics covered include the: SB 6.3.13 original Sanskrit: यो नामभिर्वाचि जनं निजायां बध्नाति तन्‍त्र्यामिव दामभिर्गा: । यस्मै बलिं त इमे नामकर्म- निबन्धबद्धाश्चकिता वहन्ति ॥ १३ ॥ Just as a farmer ties (his) oxen with tethers to a big cord (to keep them together), He binds men with (different) denominations (Brahmana, Ksatriya and so on) to His own Word (the Veda)-allots them different duties as enjoined by the Vedas; and, bound by (these) strong ties in the shape of class, names and obligations (attaching thereto), the aforesaid men meticulously bear offerings (do homage) to Him (through the scrupulous discharge of their duties).Consisting of 15 chapters,[60] the seventh canto continues with the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river.

Topics covered include the: SB 8.5.30 original Sanskrit: न यस्य कश्चातितितर्ति मायां यया जनो मुह्यति वेद नार्थम् । तं निर्जितात्मात्मगुणं परेशं नमाम भूतेषु समं चरन्तम् ॥ ३० ॥ Let us bow to that Ruler of the highest gods, moving qually in all created beings, whose Maya (deluding potency) nobody can overpass-that Māyā due to which men get bewildered and are unable to know the truth (their reality)-but vho has completely subdued that Maya-Sakti of His own and its properties (in the shape of Sattva, Rajas and Tamas).In 7th chapter of eighth canto mentioned Shiva is also non different from Brahman.

Again, that self- effulgent Principle, constituting the supreme Reality, which is known by the name of Śiva, O Deity, is (nothing but) Your absolute state.Consisting of 24 chapters,[62] the ninth canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river.

accompanied by (His elder brother) Sarnkarsana (better known as Balarama), performed deeds which cannot be comprehended even in thought by the rulers of gods.Consisting of 90 chapters,[63] the tenth canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river.

Thus focusing on the appearance and pastimes of Krishna, topics covered include the: SB 10.90.50 original Sanskrit: मर्त्यस्तयानुसवमेधितया मुकुन्द- श्रीमत्कथाश्रवणकीर्तनचिन्तयैति । तद्धाम दुस्तरकृतान्तजवापवर्गं ग्रामाद् वनं क्षितिभुजोऽपि ययुर्यदर्था: ॥ ५० ॥ By listening to, chanting and contemplating on the charming stories of Bhagavān Sri Krsna every moment, man develops the devotion which leads him to the (supreme) sphere of the Lord.

Topics covered include the: SB 11.7.33–35 original Sanskrit: पृथिवी वायुराकाशमापोऽग्निश्चन्द्रमा रवि: । कपोतोऽजगर: सिन्धु: पतङ्गो मधुकृद् गज: ॥ ३३ ॥ मधुहाहरिणो मीन: पिङ्गला कुररोऽर्भक: । कुमारी शरकृत् सर्प ऊर्णनाभि: सुपेशकृत् ॥ ३४ ॥ एते मे गुरवो राजन् चतुर्विंशतिराश्रिता: । शिक्षा वृत्तिभिरेतेषामन्वशिक्षमिहात्मन: ॥ ३५ ॥ The earth, the air, the sky, water, fire, the moon and the sun, the dove, the boa-constrictor, the sea, the moth, the honey-bee, the elephant, the honey-gatherer, the deer, the fish, Pingala (a courtesan), the osprey, the infant, the maiden, the forger of arrows, the serpent, the spider and the Bhrnga (a kind of wasp) these twenty-four have been accepted, O king, by me as preceptors.

Focusing on prophecies and signs of Kali Yuga, topics covered in this canto include the: SB 12.13.11–12 original Sanskrit: आदिमध्यावसानेषु वैराग्याख्यानसंयुतम् । हरिलीलाकथाव्रातामृतानन्दितसत्सुरम् ॥ ११ ॥ सर्ववेदान्तसारं यद ब्रह्मात्मैकत्वलक्षणम् । वस्त्वद्वितीयं तन्निष्ठं कैवल्यैकप्रयोजनम् ॥ १२ ॥ It has been enriched at the beginning, in the middle and at the end with legends illustrating the glory of Dispassion and has been delighting the righteous as well as the gods with its nectar-like stories describing the pastimes of Lord Śri Hari.

[76] Matchett states that in addition to various didactic philosophical passages the Bhagavata also describes one of the activities that can lead to liberation (moksha) as listening to, reflecting on the stories of, and sharing devotion for Krishna with others.

[86] Kurmas Das states the Bhagavata Purana conceptualizes a form of Dharma that competes with that of the Vedas, suggesting that Bhakti ultimately leads to Self-knowledge, Moksha (salvation) and bliss.

[104] In explaining suffering, the Bhagavata Purana acknowledges karma as a central principle, where actions in past lives influence current and future existences, shaping one's destiny and experiences in subsequent lifetimes.

[107][108][109] It is important in Indian religious literature for its emphasis on the practice of devotion compared to the more theoretical approach of the Bhagavad Gita, for challenging the ritualism of the Vedas, and for its extended description of a God in human form.

[115] The scriptural basis for the belief that Chaitanya is an avatar of Krishna is found in verses such as the following (Disciples of Swami Prabhupada translation): In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kṛṣṇa.

He is accompanied by His associates, servants, weapons and confidential companions.Chaitanya is commonly referred to as 'Gauranga' in regards to His golden complexion (as detailed in the Gauranga article, the Sanskrit word 'ākṛṣṇaṁ' means 'not blackish' and 'golden'), and is most notable for popularising the Hare Krishna maha-mantra.

In the 15th–16th century Ekasarana Dharma in Assam, a panentheistic tradition whose proponents, Sankardeva and Madhavdeva, acknowledge that their theological positions are rooted in the Bhagavata Purana,[120] purged of doctrines that find no place in Assamese Vaishnavism[121] and adding a monist commentary instead.

[124] The sixth book includes the feminine principle as Shakti, or goddess Devi, conceptualizing her as the "energy and creative power" of the masculine yet a manifestation of a sexless Brahman, presented in a language suffused with Hindu monism.

[126] While homage to Shakyamuni Buddha is included in by declaring him as an avatar of Vishnu,[127] the interpretation of Buddhism-related stories in the Purana range from honor to ambivalence to polemics wherein prophecies predict some will distort and misrepresent the teachings of the Vedas, and attempt to sow confusion.