[6] Goddesses like Radha, Durga, Lakshmi, Saraswati and Savitri are asserted to be equivalent and are mentioned as the incarnations of Prakruti in this text, with legends similar to those found in the Devi-Bhagavata Purana and the Devi Mahatmya.

She is the personification of the mūlaprakriti, the "root nature", that original seed from which all material forms evolved.

In the company of the Purusha ("Man", "Spirit", "Universal soul") Krishna, she is said to inhabit the Goloka, which is a world of cows and cowherds far above the Vishnu's Vaikuntha.

[13][14][15] The specific details in this Purana show the influence or knowledge of events traced to mid 2nd-millennium CE developments associated with Tantra and Bhakti saints such as Chaitanya and others.

[15] The only Smriti chapters in currently surviving manuscripts, that can be found in older versions of this text are two, namely 4.8 and 4.26.

[28][29] The first khanda (part) presents the theme that Krishna is the primordial creator, universal soul and supreme reality concept called Brahman.

[25][30] The second part presents Prakriti or matter, which through mythology is equated to five goddesses – Radha, Durga, Lakshmi, Saraswati and Savitri.

[19][25] The third part presents Ganesha, the highly popular elephant headed god, his life story along with that of his family and brother, and he is asserted to be an incarnation of Krishna as well.

[9][25] The last part of this Purana is all about Radha and Krishna, painted with erotic themes, hymns, legends and mythology.

[35] The first part, Brahma-khanda of the Brahmavaivarta Purana was translated into Assamese, and this manuscript has been dated to the early 19th century.

[36] The text is part of the Vaishnavism literature in Bengal, but is not considered a canonical scripture, states Edward Dimock.