Srimad Bhagavad Gita Odia Pdf Download

Wilbert Phifer December 03, 2021

Sanskrit Hindu text, one of the eighteen major Puranas, story of Krishna

The Bhagavata Purana (Sanskrit: भागवतपुराण; IAST: Bhāgavata Purāṇa ), also known as the Srimad Bhagavatam , Srimad Bhagavata Mahapurana or simply Bhagavata , is one of Hinduism's eighteen great Puranas (Mahapuranas).[1] [2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna,[4] [5] [6] integrating themes from the Advaita (monism) philosophy of Adi Shankara, the Vishishtadvaita (qualified monism) of Ramanujacharya and the Dvaita (dualism) of Madhvacharya.[5] [7] [8] [9]

The Bhagavata Purana, like other puranas, discusses a wide range of topics including cosmology, astronomy, genealogy, geography, legend, music, dance, yoga and culture.[5] [10] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. 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.[11]

The Bhagavata Purana is a revered text in Vaishnavism, a Hindu tradition that reveres Vishnu.[12] The text presents a form of religion (dharma) that competes with that of the Vedas, wherein bhakti ultimately leads to self-knowledge, salvation (moksha) and bliss.[13] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[14] An oft-quoted verse (1.3.40) is used by some Krishna sects to assert that the text itself is Krishna in literary form.[15] [16]

The date of composition is probably between the eighth and the tenth century CE, but may be as early as the 6th century CE.[6] [17] [18] Manuscripts survive in numerous inconsistent versions revised through the 18th century creating various recensions both in the same languages and across different Indian languages.[19]

The text consists of twelve books (skandhas) totalling 332 chapters (adhyayas) and between 16,000 and 18,000 verses depending on the recension.[15] [20] The tenth book, with about 4,000 verses, has been the most popular and widely studied.[3] It was the first Purana to be translated into a European language as a French translation of a Tamil version appeared in 1788 and introduced many Europeans to Hinduism and 18th-century Hindu culture during the colonial era.[6] [21]

Nomenclature [edit]

'Bhagavata Purana' can be translated as 'the history of the devotees of Vishnu'. 'Srimad Bhagavatam' can be translated as 'the glorious devotees of Vishnu'.

  • 'Bhagavata' (or 'Bhagavatam' or 'Bhagavat', Sanskrit भागवत) means 'follower or worshipper of Vishnu'.[22]
    • 'Bhagavan' (Sanskrit भगवन्) means 'Blessed One', 'God', or 'Lord'.[23] Krishna - the transcendental, primeval Personality of Godhead, avatar of Vishnu - is directly referred to as 'Bhagavan' throughout this scripture. It is stated in canto 1, chapter 3, verse 28, "kṛṣṇas tu bhagavān svayam" which A.C. Bhaktivedanta Swami Prabhupada translates as, "Lord Śrī Kṛṣṇa is the original Personality of Godhead."[24]
  • 'Purana' (Sanskrit पुराण) means 'ancient' or 'old' (or 'old traditional history').[25] It also means 'complete' and 'completing'[25] in the sense that a Purana 'completes the Vedas'.[26]
    • 'Maha' (Sanskrit महत्) means 'great', 'large', or 'vast'.[27]
  • 'Srimad' (or 'Srimat', Sanskrit श्रीमत्) means 'radiant', 'holy', 'splendid', or 'glorious',[28] and is an honorific religious title.
    • 'Sri' (or 'Shri' or 'Shree', Sanskrit श्री) means 'wealth'.[29] Lakshmi - Goddess of Wealth and Vishnu/Krishna's wife - is also referred to as 'Sri'.
    • 'Mad' (or 'Mat', Sanskrit मत्) means 'religion' or 'believed'.[30]
    • Those with a wealth ('Sri') of religion ('mad') may be honoured with the title of 'radiant', 'holy', 'splendid', or 'glorious' ('Srimad').

Content and structure [edit]

The 18,000 verses of the Srimad Bhagavatam consist of several interconnected, interwoven, and non-linear dialogues, teachings, and explanations espousing Bhakti Yoga that go back and forth in time and across its twelve cantos:

We have alluded to the Bhagavata's identity as a Purana, an important feature of which is its multilevel dialogical structure... the layered arrangement of dialogues, in which a speaker (typically Suka, the main reciter, addressing his interlocutor, King Pariksit) quotes an "earlier" speaker (for example, Narada, addressing King Yudhisthira, Pariksit's granduncle, in a dialogue understood to have taken place earlier and elsewhere), who may in turn quote yet another speaker. Two or three such layers are typically operative simultaneously... the compounding of voices serve to strengthen the message delivered; and second, one is left with the sense that one cannot, and indeed need not, trace out the origin of the message.

—Ravi M. Gupta and Kenneth R. Valpey, The Bhāgavata Purāna: Selected Readings[31]

[edit]

From the A.C. Bhaktivedanta Swami Prabupada / Bhaktivedanta Book Trust (BBT) translation:

This Srimad-Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.

—Srimad Bhavagatam First Canto, Chapter 3, Verse 40[16]

From the Bibek Debroy translation:

This Purana has arisen now, in Kali yuga, when all learning has been destroyed, after Krishna returned to his own abode. It is like the sun and is full of knowledge about dharma.

—The Bhagavata Purana 1, First Skandha, Chapter 1(3) (SB 1.3.43)[32]

A unique and especial emphasis is placed on fostering transcendental loving devotion to Krishna as the ultimate good, i.e. for its own sake rather than for fruitive results or rewards such as detachment or worldly or heavenly gains, a practice known as Bhakti Yoga:

What makes the Bhagavata unique in the history of Indian Religion... is its prioritization of Bhakti. 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...

—Sisir Kumar Das, A History of Indian Literature[33]

Puranic characteristics [edit]

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'[34] [35]) - in addition to other information including specific deities and the four aims or goals of life. From the K.L. Joshi (editor) translation:

The following are the five characteristics of the Puranas: They describe (1) the creation of the universe, (2) its genealogy and dissolution, (3) the dynasties, (4) the Manvantaras, (5) the dynastic chronicles. The Puranas, with these five characteristics, sing the glory of Brahma, Vishnu, the Sun and Rudra, as well as they describe also the creation and dissolution of the Earth. The four [aims of human life] (Dharma, Artha, Kama and Moksa) have also been described in all the Puranas, along with evil consequences following from sin. In the sattvika Puranas there is largely a mention of Hari's glory.

—Matsya Mahapurana, Chapter 53[36]

A sattvic Vaishnava Mahapurana ('great purana'), the Srimad Bhagavatam adds another five characteristics, expanding this list to ten.[37] From the J.M. Sanyal translation:

Sukadeva spoke, - "O King! In this Bhagavata Purana there are discourses on ten subject matters, namely: [1] Sarga (creation in general by God), [2] Bisarga (creation in particular by Brahma), [3] Sthana (position), [4] Poshana (preservation), [5] Uti (desire actuating an action), [6] Manwantara (pious modes of living by the Saintly persons), [7] Ishanuktha (discourses relating to God and his devotees), [8] Nirodha (merging in), [9] Mukti (liberation), and [10] Asraya (stay upon or in support of). Of the above ten, with a view to obtain true knowledge of the tenth, viz. Asraya, saintly people would have discourse on the nine others, by way of hearing, meeting, and drawing analogy.

—The Srimad-Bhagvatam of Krishna-Dwaipayana Vyasa (vol. 1), Book 2, Chapter X, Verses 1-2 (SB 2.10.1-2)[38]

The Bhagavata further elaborates on the differences between lesser and greater Puranas possessing five or ten characteristics, respectively.[39] From the Disciples of Swami Prabhupada / BBT translation:

O brāhmaṇa, authorities on the matter understand a Purāṇa to contain ten characteristic topics: the creation of this universe, the subsequent creation of worlds and beings, the maintenance of all living beings, their sustenance, the rule of various Manus, the dynasties of great kings, the activities of such kings, annihilation, motivation and the supreme shelter. Other scholars state that the great Purāṇas deal with these ten topics, while lesser Purāṇas may deal with five.

—Canto 12, Chapter 7, Verses 9-10[40]

Shlokas / verses [edit]

Although the number of original Sanskrit shlokas is stated to be 18,000 by the Bhagavata itself[41] - and by other Puranas such as the Matsya mahapurana[42] - the number of equivalent verses when translated into other languages varies, even between translations into the same language and based on the same manuscript[43] The English translation by Bibek Debroy (BD), for example, contains 78 more verses than the English translation by A.C. Bhaktivedanta Swami Prabhupada / BBT, despite likely being based on the same manuscript:[43]

Srimad Bhagavatam Chapters and Verses
BBT Translation BD Translation
Canto Chapters Verses % Chapters Verses %
1 19 808 5.7 19 811 5.7
2 10 393 2.8 10 391 2.8
3 33 1,416 10 33 1,412 10
4 31 1,449 10.3 31 1,450 10.2
5 26 668 4.8 26 738 5.2
6 19 851 6 19 855 6
7 15 750 5.3 15 752 5.3
8 24 931 6.6 24 929 6.6
9 24 960 6.8 24 962 6.8
10 90 3,936 27.9 90 3,948 27.9
11 31 1,367 9.7 31 1,360 9.6
12 13 565 4 13 564 4
Total 335 14,094 100 335 14,172 100
Difference (BBT/BD) -78 +78
Difference (Sanskrit) -3,906 -3,828

In his discussion on the issue of varying numbers of verses in translations of the Srimad Bhagavatam, Debroy states:

[T]here are unabridged translations [of the Bhagavata] in Indian languages. However, to the best of my knowledge, there are only five unabridged translations in English[note 1]... One should not jump to the conclusion that a large number of shlokas are missing [in Debroy's translation]. A few are indeed missing. But, sometimes, it is also a question of how one counts a shloka. With the content remaining identical, the text may be counted as one shloka in one place and as two shlokas elsewhere... Hence, even though there may be no difference between our version of the text and say, that used by Swami Prabhupada, the numbering will vary a bit. (Sometimes there are minor differences in the Sanskrit text).

—The Bhagavata Purana 1, Introduction[43]

Manuscript [edit]

A Bhagavata Purana manuscript.

Contrary to the western cultural tradition of novelty, poetic or artistic license with existing materials is a strong tradition in Indian culture,[44] a 'tradition of several hundred years of linguistic creativity'.[45] There are variations of original manuscripts available for each Purana, including the Srimad Bhagavatam.[44] The common manuscript for translations of the Bhagavata Purana - seemingly used by both Swami Prabhupada and Bibek Debroy- is the Bhāgavatamahāpurāṇam (Nag Publishers, Delhi),[46] a reprint of Khemraj Shri Krishnadas' manuscript (Venkateshvara Press, Bombay).[43] In regards to variances in Puranic manuscripts, academic Dr. Gregory Bailey states:

[S]ignificant are the widespread variations between manuscripts of the same Purana, especially those originating in different regions of India... one of the principal characteristics of the genre is the status of Purana as what Doniger calls "fluid texts" (Doniger 1991, 31). The mixture of fixed form [the Puranic Characteristics] and seemingly endless variety of content has enabled the Purana to be communicative vehicles for a range of cultural positions... [the] idea of originality is primarily Western and belies the fact that in the kind of oral genres of which the Puranas continue to form a part, such originality is neither promoted nor recognised. Like most forms of cultural creation in India, the function of the Puranas was to reprocess and comment upon old knowledge...

—The Study of Hinduism (Arvind Sharma, Editor), Chapter 6 ('The Puranas: A Study in the Development of Hinduism')[44]

Critical Edition [edit]

The Bhāgavata [Śrīmad Bhāgavata Mahāpurāṇa]: Critical Edition, edited by H. G. Shastri, et al., 4 vols. in 6 parts, Ahmedabad: B. J. Institute of Learning and Research, 1996-2002 (vol. 1, skandhas 1-3, ed. by H. G. Shastri, 1996; vol. 2, skandhas 4-6, ed. by Bharati K. Shelat, 1999; vol. 3, skandhas 7-9, ed. respectively by H. G. Shastri, B. K. Shelat, and K. K. Shastree, 1998; vol. 4, part 1, skandha 10, ed. by K. K. Shastree, 1997; vol. 4, part 2, skandhas 11-12, ed. by K. K. Shastree, 1998; vol. 4, part 3, Epilogue, by K. K. Shastree, 2002).

Date of origin [edit]

Academics estimate the date of origin of the Bhagavata Purana to be between 800 and 1000 CE, composed to popularize the worship of Vishnu.

Characters [edit]

All tables provided apply to all complete translations of the Bhagavata Purana. All tables can also be sorted by column title.

Avatars of Vishnu [edit]

The table below is primarily based on the avatars listed in Canto 1, Chapter 3 (SB 1.3)[47] and Canto 2, Chapter 7 (SB 2.7)[48] of the Srimad Bhagavatam (SB)[note 2]. The number given in parenthesis "()" after a name indicates the order of incarnation as stated in Canto 1. Note that:

  • Avatars not listed in the above chapters - such as Hamsa, Hayagriva, and Ajita - are listed based on their primary (or only) appearance in the given cantos.
  • Avatars featured or appearing repeatedly throughout the scripture are marked with "--" in the Canto column (except Krishna).
  • Avatars only briefly mentioned (e.g. in the lists above) are marked with a blank space in the Canto column.
  • Various appearances of Vishnu and Krishna (e.g. during sacrifices and visions) are not listed.
  • Duplicates or expansions of the Krishna avatar are not listed (e.g. the 16,100 duplicates to marry 16,100 rescued princesses; and the duplicates of the cowherd boys and calves hidden by Brahma in Canto 10).
Avatar (Incarnation Number) Description Function Canto
Kumaras (1) Sanaka, Sanatana, Sanandana and Sanatkumara Revive spiritual truth 1, 3, 4
Varaha (2) Boar Lift the Earth out of the cosmic ocean (Garbhodaka) 3
Narada (3) Sage Expound Vedic Knowledge --
Nara-Narayana (4) Twins Demonstrate austerity and penance (Prāyaścitta) 4
Kapila (5) Sage Expound Sankhya Philosophy[49] 3
Dattatreya (6) Trimurti Guru Expound renunciation (Sannyasa) 4
Yajna (7) Personification of sacrifice Expound sacrifice (Yajna)
Rsabha (8) First Tirthankara of Jainism Expound Japa Yoga (materialistic yoga) 5
Prthu (9) First consecrated king Rule over the Earth in abundance 4
Matsya (10) Fish Shelter from the vast water at the end of the millennium 8
Kurma (11) Tortoise Pivot for Mandara Mountain used as a churning rod 8
Dhanvantari (12) God of Ayurvedic medicine Inaugurate medical science 8, 9
Mohini (13) Female; represents seductive illusion Delude demons - and later Shiva - through seduction (maya) 8
Nrsimha (14) Half lion, half man Kill Hiranyakasipu 7
Vamana (15) Dwarf Take away all the lands of Bali in three steps 8
Parashurama / Bhrgupati (16) Warrior Uproot unwanted rulers (21 times) 9
Vyasadeva (17) Compiler of Vedic scriptures Divide Vedic knowledge to make it easier to understand --
Rama / Ramachandra (18) Incarnation in previous Treta Yuga Destroy Ravana 9
Balarama (19) Krishna's brother Diminish the burden of the Earth from asuras 10
Krishna (20) Transcendental source of all Diminish the burden of the Earth from asuras 1, 10, 11
Buddha (21) Founder of Buddhism Expound impersonal philosophy to atheists
Kalki (22) Supreme Chastister Appear at the end of Kali Yuga to destroy evil 12
Hayagriva Half-horse, half-man; personification of Vedas and Sacrifices Revive Vedic knowledge and sacrifice (Yajna) 2, 5
Hamsa Swan Revive Vedic knowledge 11
Aniruddha Grandson of Krishna, son of Pradyumna Diminish the burden of the Earth from asuras 10
Pradyumna Son of Krishna; avatar of Kamadeva (an avatar of Vishnu) Diminish the burden of the Earth from asuras 10
Samba Son of Krishna Diminish the burden of the Earth from asuras 10
Suyajna (Hari) Son of Prajapati Diminish misery; beget Demigods (e.g. Indra) with Daksina 7
Manu Descendant of the ruling Manu dynasty Rule over the miscreant kingly order (Kshatriyas) 3
Ananta / Sankarsana / Shesha / Tamasi Transcendental serpent worshipped by Shiva Support and destroy the universe 5
Ajita Appeared to churn the ocean of milk Churn the ocean of milk 8

Notable devotees [edit]

The table below does not include devotee avatars of Vishnu such as Narada, Kapila, or Prthu. Devotees featured or appearing repeatedly throughout the scripture are marked with "--" in the Canto column.

Name Description Canto
Prahlada Son of the demon-king Hiranyakashipu 7
Unnamed Saint Encountered by Prahlada lying on the ground and covered in dirt; explained the nature of a perfect person 7
Vidura Sudra incarnation of Yama; Aryamā officiated the post of Yamarāja in his absence (SB 1.13.15) 3
Uddhava Friend and counsellor of Krishna 3, 10, 11
Parikshit King, succeeded his granduncle Yudhishthira; much of the Srimad Bhagavatam consists of narrations to him by Suka Gosvami 1, 2, --
Suka Gosvami Sage, son of Vyasadeva, main narrator --
Maitreya Sage 3
Vrtrasura Demon King (also a villain) who defeated the demigods led by Indra 6
Dhruva Boy sage, son of Uttanapada, grandson of Svayambhuva Manu 4
Pracetas / Varuna Meditated in the ocean to achieve liberation; instructed by Narada 4
Bharata King that lost liberation due to affection for a deer; reincarnated as a deer and later a human saved by the Goddess Kali from being sacrificed 5
Priyavrata King that was attached to his kingdom, but became detached and achieved liberation; his chariot wheels created the seven oceans and islands 5
Ajamila Brahmin that lost liberation due to sex-attraction; liberated due to calling his son's name - Narayana (one of Vishnu's names) - upon death 6
Citraketu King whose only son was murdered; in his sorrow, learned from Narada the illusion of familial relationships; later cursed by Parvati 6
Gajendra Elephant rescued from Makara, the crocodile, by Vishnu riding his mount, Garuda 8
Yayati King cursed to suffer old age; passed the curse to his son but learned the futility of sense-pleasure, took back the curse, and achieved liberation 9
Akrura Sent by Kamsa in a plot to trick and kill Krishna, but informed him of it 10
Vasudeva and Devaki Parents of Krishna and Balarama; imprisoned and had their other children murdered by Kamsa 10
Sandipani Muni Guru of Krishna and Balarama; Krishna later brought his dead son back from Yama's abode 10
Nanda and Yashoda Foster parents of Krishna and Balarama; Nanda was head of the Gopas, a tribe of cowherds 10
Mucukunda King granted a boon by Indra to sleep after battling demons; anyone who interrupts his sleep will be burned to ashes 10
Jambavan Bear that battled Krishna over the Syamantaka Jewel; surrendered and was blessed by Krishna who married his daughter, Jambavati 10
Nrga King turned into a lizard; rescued by Krishna from a well; he had accidentally given away a cow to a Brahmin that was not his 10
Sudama Impoverished sage and childhood friend of Krishna; so poor, he could only offer flat rice as a gift to Krishna at Dvaraka 10
Durvasa Sage that deliberately insulted Brahma, offended Shiva, and kicked Vishnu to determine which of them was the greatest 10
Nimi King instructed by the '9 Yogendras' about Bhakti for Krishna (narrated by Narada to Vasudeva, father of Krishna) 11
Ambarisha A devotee king of the Solar dynasty. When sage Durvasa cursed him, the Sudarsana chakra of Vishnu attacked Durvasa but he was saved by the prayer of Ambarisha 9
Harishchandra Another king of the Solar dynasty, who had a son named Rohitasva. 9

Notable demons and villains [edit]

Many demons (villains) are mentioned throughout the Srimad Bhagavatam; cantos listed concern their primary (or only) appearances and/or descriptions. This table is not exhaustive.

Name Description Canto
Asvatthama Killed the sleeping children of Draupadi and attempted to kill the unborn Pariksit, son of Uttara 1
Hiranyaksa and Hiranyakasipu Demonic twin-sons of Diti; first incarnations of Jaya and Vijaya cursed by the Four Sanas / Kumaras 1, 3, 7
Vena Corrupt and evil king that caused famines; cursed by brahmanas to die before the appearance of Prthu 4
Vrtrasura Demon King (also a pure devotee) that defeated the Demigods, led by Indra 6
Bali / Mahabali Demon King (a Pure devotee) that conquered the three worlds; Vamana took them back in three footsteps 8
Ravana and Kumbhakarna Demonic enemies of Rama (see Ramayana); second incarnations of Jaya and Vijaya 7, 9
Kamsa Tyrant King that imprisoned Krishna's parents, murdered Krishna's siblings, and attempted to kill Krishna 10
Putana Demon sent by Kamsa to poison baby Krishna 10
Trnavarta Whirlwind demon sent by Kamsa to kill baby Krishna 10
Aghasura Gigantic serpent demon sent by Kamsa to kill boy Krishna 10
Bakasura Gigantic heron demon that swallowed boy Krishna 10
Dhenuka Donkey demon, ruler of the Talavana forest near the Yamuna river 10
Kaliya Naga (serpent) that poisoned Kaliya Lake and Krishna's cowherd friends 10
Pralamba Demon sent by Kamsa, disguised as a cowherd boy 10
Aristasura Bull demon, attacked Krishna's cowherd community 10
Kesi Horse demon sent by Kamsa to kill young Krishna 10
Vyomasura Demon sent by Kamsa, disguised as a cowherd boy abducted Krishna's cowherd friends 10
Kuvalayapida Drunken and mad Elephant goaded to kill Krishna on behalf of Kamsa at a wrestling arena 10
Jarasandha Kamsa's father-in-law; laid siege to Mathura with 23 armies before Krishna established Dvaraka 10
Kalayavana Barbarian King and ally of Jarasandha; tricked by Krishna into kicking Mucukunda and waking him 10
Shishupala and Dantavakra Maternal cousins and kings; cousins and enemies of Krishna; third incarnations of Jaya and Vijaya 7, 10
Rukmi King and brother of Rukmini; wanted her to marry Shishupala, not Krishna; cheated Balarama at dice 10
Narakasura Demon that kidnapped 16,000 princesses; Krishna rescued and married them all 10
Banasura Demonic son of Bali who captured Aniruddha; saved by his naked mother from being killed by Krishna 10
Paundraka King that imitated Krishna and challenged his position as the Supreme Personality of Godhead 10
Dhvivida Gorilla friend of Narakasura; for revenge, raped and terrorised people in Krishna's province 10
Salva Demonic King, friend of Shishupala and Dantavakra, and an illusionist; attacked Krishna's city, Dvaraka 10
Viduratha Brother of Dantavakra; attempted to avenge his brother by attacking Krishna with a sword 10
Balvala Demon that had been polluting a sacrificial arena at the holy Naimisaraya forest 10
Bhasmasura Demon given a boon by Shiva to kill anyone whose head he touched; tried to kill Shiva with that boon 10
Kartavirya Arjuna A tyrant Kshattriya rule of the Haihaya clan; Parashurama killed him fr forcibly abducting the Kamadhenu cow. 9

Contents and plot [edit]

The Bhagavata includes numerous stories about Krishna's childhood playfulness and pranks – A painting by Raja Ravi Varma

Narrators and setting [edit]

The Purana includes an introduction in Book 1 that describes its own creation. The Bhagavata describes itself as a recounting of events by the storyteller Ugrasrava Sauti (Sūta) to Shaunaka and other sages assembled in the Naimisha Forest. Sūta asserts, in this preface that Veda Vyasa was feeling unsatisfied, even after he had distilled the knowledge of the Vedas into the Epic Mahabharata. The sage Narada advises Vyasa that his unease was because he had not yet described the highest goal of knowledge.[50] [51] Vyasa thereafter writes the twelve books for the text, and teaches it to his teenage son Shuka. The text describes Shuka as a precocious Advaita Vedantin who, rather than becoming a Krishna devotee, entered sannyasa and renounced the world as a child.[52]

Sūta recounts the first recital of Vyasa's work, given by Vyasa's son Shuka to King Parikshit, the grandson of Arjuna, who is dying. After hearing the recital, Parikshit dies.[51] The first nine books are mostly associated with Vishnu and classical form of bhakti-yoga, wherein various ancient tales of bhagavata (devotees of Vishnu) are enumerated.[50] These bhagavata include Prahlad, Gajendra, Dhruva, Bali, Uddhava, Vidura, Maitreya, Parikshit, Priyavrata, Akrura, Ajamila and others.[53] It is the tenth book that unfolds the largest chapter and the masterpiece poetic work of the text, through and on Krishna.[50] The Bhagavata in verse 1.1.3 describes itself as the "ripened fruit of the Vedic tree", as the "essence of all the Vedas and Epic" in verses 1.2.3 and 1.3.42.[50]

Interconnected plot [edit]

Many of the legends are interconnected in the Bhagavata.[54] The text asserts that gods (Deva), demons (Asuras) and human beings do things, and behave in good or evil ways, in part, because of their past experiences and their innate evolving natures (Guṇa). The evil behavior of demon king Hiranyakasipu in Book 7, for example, against his own son Prahlada for his Bhakti for Vishnu, is not simply because of demonic Tamasic Guṇa but also because Vishnu in his Varaha avatar had killed Hiranyakasipu's brother Hiranyaksa in Book 2.[54] Hiranyakasipu turned vengeful against Vishnu ever since then, and had refused to consider whether Hiranyaksa deserved to die.[54]

The Varaha story in Book 2 is in turn linked to the story of Jaya and Vijaya, who had inadvertently annoyed four child sages in another legend of Book 3.[54] These stories are further linked to legends of Ravana, Kumbhakarna, Sisuphala and Dantavakra elsewhere. Evil has temporal reasons that feeds it, good has spiritual reasons that sustains it, and the cosmic tension between the two, with cycles of conflict, weaves through the chapters in twelve books of the Bhagavata Purana.[54] The underlying metamessage of the text to the devotees of Vishnu, state Gupta and Valpey, is that "one must refuse to see others as enemies, instead understand others, resist the wrong by resorting to a life of spirituality and that reading the text has the power to transform".[55]

Books [edit]

Book 1 [edit]

Shuka addressing Parikshit

The first book introduces the Bhagavata, with a dialogue between sages Vyasa and Narada.[56] [57] They discuss the weaknesses in Bhagavad Gita, calling it the philosophical treatise of the Mahabharata, thereafter declare that the monism and oneness taught in Upanishads is too abstract. They assert that there is a need for a practical document that distills the means to a spiritual life. Sage Narada then states, "when he meditated on Self in Self through Self", he realized that he was doing Bhakti.[58] Inspired by the statements of Narada, claims the text in Book 1 chapter 18, Vyasa wrote Bhagavata Purana. He taught the entire Purana to Shuka, his young son. Shuka leaves to roam the world, and meets King Parikshit, who is dying on the bank of the river Ganges. Several sages gather around him, including teenage Shuka. Parikshit asks Shuka what he should do to prepare for death. Shuka's reply constitutes the Book 1 and 2 of the Bhāgavata.[59] The Book 1 is notable for the following pivotal statement of Krishna sects' theology,

कृष्णस्तु भगवान्स्वयम्
Krishna is Bhagavan, himself

—Bhagavata Purana, 1.3.28[60]

Book 2 [edit]

In Book 2, Shuka tells Parikshit that when one is in terminal condition and expecting death, one should become free of the fear of death by letting go of all attachments to likes and dislikes, home and family.[61] They should do Yoga, by controlling the breath and mind and concentrating on the sacred Aum. Shuka explains the theory of Yoga, of bhakti, different types of dharana, the nature of Bhagavan, and the liberation for a yogi. Book 2 also presents a theory of cosmology, a theory on human anatomy, how human body has all the Vedic gods in it (Sattvic), ten sensory organs and abilities (Rajasic), five material elements (Tamasic), as well as the universal Purusha.[62] A definition of Dharma and pleasant fruits of a moral-ethical life are listed in Chapter 7 and 8 of Book 2. In response to Parikshit's questions, Shuka describes creation and the avatars of Vishnu, concluding with a description of the ten characteristics of a Purana.[59] The relationship of Vishnu to the Atman (soul, self) in every living being is summarized as follows,

Vishnu is Atman in each being, manifests Himself in action consciousness and will.
Brahma is the propelling power in the involution of beings, which gives them their physical body.
Vishnu is the propelling force in the evolution of beings through Prana (life), sensation, intellect and lastly the spiritual faculties.

—Bhagavata Purana, 2.9[63]

The ten avatars of Vishnu, (Clockwise, from top left) Matsya, Kurma, Varaha, Vamana, Krishna, Kalki, Buddha, Parshurama, Rama and Narasimha, (in centre) Krishna

Book 3 [edit]

Vidura's pilgrimage to various holy places provides the backdrop for the stories and spiritual teachings in Book 3. Near the Yamuna River Vidura meets Uddhava, who gives him the news of the Kurukshetra War and about Krishna's death in chapter 1 of Book 3 (this is described in greater detail in chapters 30 and 31 of Book 11 as well).[64] Vidura then meets the sage Maitreya, and learns how the world came into being, the divisions of time, and other subjects of cosmology. The story of the birth of Hiranyakasipu and Hiranyaksa is told, including the latter's death at the hands of Varaha, the boar avatar of Vishnu. An important story is the tale of Devahuti and her son Kapila, thus folding in one version of the teachings of the Samkhya school of Hindu philosophy. Kapila's Samkhya teachings help lead her to final liberation.[59]

The third book also includes Maitreya's theory on the qualities of Supreme Truth and of the individual self (atman, soul).[65]

Book 4 [edit]

The story of Daksha and his sacrifice is told, in which he mocks Shiva in front of Dakshayani—his own daughter and Shiva's consort—resulting in Dakshayani's self-immolation, which later came to be known by one of her names, Sati. The legend of Dhruva's penance and devotion to Vishnu is also recounted, along with the related story of king Prithu. The book ends with the recounting of the renunciation and liberation of the Pracetas brothers.[59]

Book 5 [edit]

This is the story of Manu's sons and their children leads eventually to Bharata and a description of the world, the sun and its course, the moon and the planets, the regions below the earth, and the twenty-eight hells (naraka).[59]

Book 6 [edit]

Book 6 includes the story of Ajāmila, who reached the supreme abode Vaikuntha as a reward for uttering the syllables "Na-ra-ya-na" on his deathbed, even though he was only intending to call his son. The story of the son of the Praceta brothers is also recounted, along with the victory of Indra over Viśvarūpa. Book 6 ends with the birth of the Maruts.[59] Like all books, the chapters of Book 6 are suffused with mythology, cosmology and philosophical themes, such as the nature of existence before the origin of universe,

In the beginning, I alone existed. There was nothing else as internal or external. I was pure consciousness and unmanifested. There was deep sleep everywhere.

—Bhagavata Purana 6.4.46-6.4.47, Translated by Daniel Sheridan[66]

Book 7 [edit]

A relief at 12th-century Chennakesava Temple, Karnataka depicting the Purana story of Narasimha killing Hiranyakashipu who persecutes his subjects and son for their religious beliefs.

The main portion of the seventh book is dedicated to the well known story of Hiranyakaśipu, his son Prahlada, and the death of Hiranyakaśipu at the hands of Narasimha, an avatar of Vishnu. This version expands on the story of Prahlada as told in the Vishnu Purana, and is the form that is most commonly told in Hinduism. Prahlada is considered a great devotee of Vishnu, and describes the process of bhakti toward Bhagavan.[59]

In Book 7, the text states that, "Bhagavan is one without a second".[67] This view resonates the nondualism in other Books of the text, such as the Book 3, which declares that Brahma is the "immutable self" in all beings, all prevading and synonymous with the Supreme Deity (Vishnu).[67] This same reverence for the non-dual perspective is restated in Chapter 15 of Book 7 as,

The sage shaking off the three dream states (waking, dreaming, dreamless sleeping) through understanding himself meditates on the non-duality of thought (bhavadvaitam), the non-duality of action (kriyadvaitam), and the non-duality of substance (dravyadvaitam).

—Bhagavata Purana 7.15.62-7.15.63, Translated by Daniel Sheridan[68]

Book 8 [edit]

The description of the six past Manvantaras (ages or time periods of Manu) and the seven future ages of Manu includes several stories, many involving the avatars of Vishnu. Nine chapters are dedicated to the oft told story of Vishnu's Vamana (dwarf) avatar and his defeat of Bali. The story of the churning of the ocean of milk[69] is also recounted, which is done with the help of the Kurma avatar of Vishnu.[59]

Book 9 [edit]

The current age of Manu is described at length, including the traditional history of the Solar Dynasty founded by Ikshvaku and the Lunar Dynasty of Pururavas. A long history of dynasties is described—Panchala, Magadha, Kuru, Anu, Druhyus, Turvasu, and others—leading up to the Yadu dynasty and the birth of Krishna to his parents Vasudeva and Devaki.[59]

Krishna and the gopis, from a Bhagavata Purana manuscript c.  1760.

Book 10 [edit]

The tenth book, dedicated to Krishna, is responsible for the widespread popularity of the Bhagavata Purana. Book Ten includes the most enduring images and stories of Krishna: the mischievous child who steals butter; the God as a child who holds the entire universe within himself; the boy who can slay demons and move an entire mountain with one finger; the cowherd who is the love of all the gopis, making them leave all their duties to follow him.[70]

The Bhagavata has inspired numerous Vaishnava temples across India. In Assam, these include hundreds of Hindu monasteries named Satra (shown above). These include a hall called Nam Ghar where prayer singing, dancing and village meetings are held.[71]

The tenth book is by far the lengthiest, taking up almost one quarter of the entire Bhagavata. While the Mahabharata and the Bhagavad Gita show Krishna in various roles as teacher and diplomat, book 10 shows Krishna simply engaging in lila, or divine and intimate play with his devotees. It presents this intimate relationship with God as the highest goal of human existence.[72]

Book 11 [edit]

The Book describes how after a long period of peace and prosperity, carelessness and excesses within the society make people forget self responsibility, and the need to follow or protect dharma.[59] Infighting between good people begins, ultimately leading to the destruction of the Yadava dynasty. The end comes through a senseless but brutal internecine war, described as a drunken fight, which kills all the Yadavas along with Krishna's human form. The last chapter describes Krishna's ascent to Vaikuntha. Book eleven also includes the so-called Uddhava Gita, the last discourse of Krishna, which he addresses to Uddhava.[59] Book 11 section 7-9 discusses the pastimes and realizations of an Avadhuta.

Book 12 [edit]

The last book of the text includes various prophesies, such as the future rulers of Magadha, along with the evils of Kali Yuga and how Kali Yuga cycle will end with the destruction of the world (pralaya) to give birth to new Yuga cycle. The main story ends with the death of King Parikshit. The book includes a summary of the entire Bhagvata, a standard description of the ten characteristics of a Purana that is found in every Puranic text, three chapters about the life of Markandeya, and the assurance that it is the greatest among puranas.[59]

From the beginning to the end, with its [Bhagavata] stories of detachment,
it delights the saintly and the virtuous with the nectar of its many Lila of Hari.
The essence of all the Upanishads this is, the sign that the Brahman [God] is one's Atman [Soul within],
it illuminates the One Reality without a second, it is the means of attaining Kaivalya [liberation].

—Bhagavata Purana, 12.13.11 - 12.13.12[73]

Philosophy [edit]

While Bhakti Yoga and Dvaita Vedanta are the prominent teachings, states T. S. Rukmani, various passages show a synthesis that also includes Samkhya, Yoga, Vedanta, and Advaita Vedanta.[74]

Bhakti [edit]

Cutler states the Bhagavata is among the most important texts on bhakti, presenting a fully developed teaching that originated with the Bhagavad Gita.[75] Bryant states that while classical yoga attempts to shut down the mind and senses, Bhakti Yoga in the Bhagavata teaches that the mind is transformed by filling it with thoughts of Krishna.[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.[77] Bhakti is depicted in the Purana, adds Matchett, as both an overpowering emotion as well as a way of life that is rational and deliberately cultivated.[78]

Samkhya [edit]

Surendranath Dasgupta describes the theistic Samkhya philosophy taught by Kapila in the Bhagavata as the dominant philosophy in the text.[79]

Sheridan points out that in the Third Canto, Kapila is described as an avatar of Vishnu, born as the son of the sage Kardama Muni, in order to share the knowledge of self-realization and liberation with his mother, Devahuti; in the Eleventh Canto, Krishna also teaches Samkhya to Uddhava,[80] describing the world as an illusion, and the individual as dreaming, even while in the waking state. Krishna expounds Samhkhya and Yoga as the way of overcoming the dream, with the goal being Krishna Himself.[80]

Sheridan also states that the treatment of Samkhya in the Bhagavata is also changed by its emphasis on devotion,[80] as does Dasgupta, adding it is somewhat different from other classical Samkhya texts.[81] [80]

Advaita [edit]

Kumar Das and Sheridan state that the Bhagavata frequently discusses a distinctly advaitic or non-dualistic philosophy of Shankara.[5] [8] Rukmani adds that the concept of moksha is explained as Ekatva (Oneness) and Sayujya (Absorption, intimate union), wherein one is completely lost in Brahman (Self, Supreme Being, one's true nature).[74] This, states Rukmani, is proclamation of a 'return of the individual soul to the Absolute and its merging into the Absolute', which is unmistakably advaitic.[74] The Bhagavata Purana is also stated to parallel the non-duality of Adi Shankara by Sheridan.[8] As an example:

The aim of life is inquiry into the Truth, and not the desire for enjoyment in heaven by performing religious rites,
Those who possess the knowledge of the Truth, call the knowledge of non-duality as the Truth,
It is called Brahman, the Highest Self, and Bhagavan.

—Sūta, Bhagavata Purana 1.2.10-11, Translated by Daniel Sheridan[82]

Scholars describe this philosophy as built on the foundation of non-dualism in the Upanishads, and term it as "Advaitic Theism".[8] [83] This term combines the seemingly contradictory beliefs of a personal God that can be worshiped with a God that is immanent in creation and in one's own self. God in this philosophy is within and is not different from the individual self, states Sheridan, and transcends the limitations of specificity and temporality. Sheridan also describes Advaitic Theism as a "both/and" solution for the questions of whether God is transcendent or immanent, and credits the Bhāgavata with a 'truly creative religious moment' for introducing this philosophy.[8] The text suggests that God Vishnu and the soul (atman) in all beings is one in quality (nirguna).

Bryant states that the monism in Bhagavata Purana is certainly built on Vedanta foundations, but not exactly the same as the monism of Adi Shankara.[84] The Bhagavata asserts, according to Bryant, that the empirical and the spiritual universe are both metaphysical realities, and manifestations of the same Oneness, just like heat and light are "real but different" manifestations of sunlight.[84]

Dharma [edit]

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.[85] The earliest mention of bhakti is found in the Shvetashvatara Upanishad verse 6.23,[86] [87] but scholars such as Max Muller state that the word Bhakti appears only once in this Upanishad; and that being in one last verse of the epilogue it could be a later addition, and that the context suggests that it is a panentheistic idea and not theistic.[88] [89]

Scholarly consensus sees bhakti as a post-Vedic movement that developed primarily during the Puranas era of Indian history.[90] The Bhagavata Purana develops the Bhakti concept more elaborately, states Cutler,[91] proposing "worship without ulterior motive and with kind disposition towards all" as Dharma.[92] [93] T.R. Sharma states the text includes in its scope intellectual and emotional devotion as well as Advaita Vedanta ideas.[94]

The text does not subscribe, states Gupta and Valpey, to context-less "categorical notions of justice or morality", but suggests that "Dharma depends on context".[95] They add that in a positive or neutral context, ethics and moral behavior must be adhered to; and when persistently persecuted by evil, anything that reduces the strength of the "evil and poisonous circumstances" is good.[95] That which is motivated by, furthers, and enables bhakti is the golden standard of Dharma.[95]

Yoga [edit]

Main article: Yoga

Sarma states that the Bhagavata Purana describes all steps of yoga practice, and characterizes yoga as bhakti, asserting that the most important aspect is the spiritual goal.[96] According to Sarma and Rukmani, the text dedicates numerous chapters to yoga, such as Canto 10 (chapter 11), which begins with a declaration that Siddhi results from concentrating one's mind on Krishna, adding this substitutes the concept of a "personal god" in the Yogasutras of Patanjali, and contrasts with Patanjali's view that Siddhi is considered powerful but an obstacle to Samadhi.[96] [97]

In other chapters of the text, Rukmani states, Śuka describes different meditations on aspects of Krishna, in a way that is similar to the Yoga Sutras of Patanjali.[74] However, adds Bryant, the Bhagavata Purana recommends the object of concentration as Krishna, thus folding in yoga as a form of bhakti and the "union with the divine".[74] [98] Bryant describes the synthesis of ideas in Bhagavata Purana as:

The philosophy of the Bhagavata is a mixture of Vedanta terminology, Samkhyan metaphysics and devotionalized Yoga praxis. (...) The tenth book promotes Krishna as the highest absolute personal aspect of godhead – the personality behind the term Ishvara and the ultimate aspect of Brahman.

—Edwin Bryant, Krishna: A Sourcebook[99]

Sheridan as well as Pintchman affirm Bryant's view, adding that the Vedantic view emphasized in the Bhagavata is non-dualist, as described within a reality of plural forms.[100] [101]

Significance [edit]

The source of many popular stories of Krishna's pastimes for centuries in the Indian subcontinent,[6] the Bhagavata Purana is widely recognized as the best-known and most influential of the Puranas, and as a part of Vedic literature (the Puranas, Itihasa epics, and Upanishads) is referred to as the "Fifth Veda".[102] [103] [104] 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.[5]

The Srimad Bhagavatam is the very essence of all the Vedanta literature. One who has enjoyed the nectar of its rasa never has any desire for anything else.

—Bhagavata Purana 12.13.15, Translated by David Haberman[105]

Hindu Festivals [edit]

The stories in the Bhagavata Purana are also the legends quoted by one generation to the next in Vaishnavism, during annual festivals such as Holi and Diwali.[106] [107]

The International Society for Krishna Consciousness (ISKCON) celebrates the promise of Canto 12, Chapter 13, Verse 13 by distributing sets of Srimad Bhagavatam leading up to the full-moon day of the month of Bhādra (Bhādra Purnima) in India and around the world.[108] Disciples of Swami Prabhupada translation:

If on the full moon day of the month of Bhādra one places Śrīmad-Bhāgavatam on a golden throne and gives it as a gift, he will attain the supreme transcendental destination.

—Bhagavata Purana, Canto 12, Chapter 13, Verse 13[109]

Vaishnavism [edit]

Gaudiya Vaishnavism [edit]

The Bhagavata has played a significant role in the emergence of the Krishna-bhakti (Gaudiya Vaishnavism) movement of Lord Chaitanya (1486–1534 CE), in Bengal.[110] The scriptural basis for the belief that Lord 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. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.

—Canto 11, Chapter 5, Verse 32[111]

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 regards to not being explicitly named as an avatar (unlike others such as Kalki) in the Bhagavata, this is also explained (Swami Prabhupada translation):

In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the Age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.

—Canto 7, Chapter 9, Verse 38[112]

The key word in this verse in regards to Krishna incarnating in the age of Kali Yuga is 'channaḥ' (Sanskrit छन्न), which means ' hidden', 'secret', or 'disguised'.[113] In Gaudiya Vaishnavism, Chaitanya is accepted as a hidden avatar of Krishna that appeared in the age of Kali (also known as 'the Iron Age' and 'the age of quarrel') as His own devotee to show the easiest way to achieve Krishna Consciousness.[114] Modern Gaudiya movements such as the Gaudiya Math (established by Bhaktisiddhanta Sarasvati in 1920) and others established by disciples of Bhaktisiddhanta Sarasvati, such as the International Society for Krishna Consciousness (by A.C. Bhaktivedanta Prabhupada in 1966) and the Sri Chaitanya Saraswat Math (by Bhakti Rakshak Sridhar in 1941), trace their disciplic lineages back directly to Lord Chaitanya.

Other Vaishnava Traditions [edit]

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,[115] purged of doctrines that find no place in Assamese Vaishnavism[116] and adding a monist commentary instead.[117]

In northern and western India the Bhagavata Purana has influenced the Hari Bhakti Vilasa and Haveli-style Krishna temples found in Braj region near Mathura-Vrindavan.[118] The text complements the Pancharatra Agama texts of Vaishnavism.[118] While the text focuses on Krishna "Lord Narayana (Vishnu) himself appears and explains how Brahma and Shiva should never be seen as independent and different from him".[119] 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.[100]

Jainism and Buddhism [edit]

The fifth canto of the Bhagavata Purana is significant for its inclusion of legends about the first Tirthankara of Jainism, Rishabha, as an avatar of Vishnu.[120] Further, his father Nabhi is mentioned as one of the Manus and his mother Marudevi also finds a mention. It further mentions the 100 sons of Rishabha including Bharata.[121] While homage to Shakyamuni Buddha is included in by declaring him as an avatar of Vishnu,[122] 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.[123] [124] [125] According to T. S. Rukmani, the Bhagavata Purana is also significant in asserting that Yoga practice is a form of Bhakti.[126]

The Arts [edit]

The Bhagavata Purana was a significant text in the bhakti movement and the culture of India.[127] Dance and theatre arts such as Kathakali (left), Kuchipudi (middle) and Odissi (right) portray legends from the Purana.[128] [129]

The Bhagavata Purana played a key role in the history of Indian theatre, music, and dance, particularly through the tradition of Ras and Leela. These are dramatic enactments about Krishna's pastimes. Some of the text's legends have inspired secondary theatre literature such as the eroticism in Gita Govinda.[130] While Indian dance and music theatre traces its origins to the ancient Sama Veda and Natyasastra texts,[131] [132] the Bhagavata Purana and other Krishna-related texts such as Harivamsa and Vishnu Purana have inspired numerous choreographic themes.[133]

Many 'Ras' plays dramatise episodes related in the Rasa Panchadhyayi ("Five chapters of the Celestial Dance"; Canto 10, Chapters 29–33) of the Bhagavatam.[134] The Bhagavatam also encourages theatrical performance as a means to propagate the faith (BP 11.11.23 and 36, 11.27.35 and 44, etc.), and this has led to the emergence of several theatrical forms centred on Krishna all across India.[135] Canto 10 of Bhagavatam is regarded as the inspiration for many classical dance styles such as Kathak, Odissi, Manipuri and Bharatnatyam.[136] Bryant summarizes the influence as follows,

The Bhagavata ranks as an outstanding product of Sanskrit literature. Perhaps more significantly, the Bhagavata has inspired more derivative literature, poetry, drama, dance, theatre and art than any other text in the history of Sanskrit literature, with the possible exception of the Ramayana.

—Edwin Bryant, Krishna: A Sourcebook[137]

Commentaries and translations [edit]

[edit]

The Bhagavata Purana is one of the most commented texts in Indian literature. There is a saying in Sanskrit - vidyā bhāgavatāvadhi - Bhāgavatam is the limit of one's learning. Hence throughout the centuries it attracted a host of commentators from all schools of Krishna worshippers. Over eighty medieval era Bhāṣya (scholarly reviews and commentaries) in Sanskrit alone are known, and many more commentaries exist in various Indian languages.[3] The oldest exegetical commentary presently known is Tantra-Bhagavata from the Pancaratra school. Other commentaries include:

[edit]

  • Bhāgavata Tātparya Nirṇaya by Madhvacharya (13th century CE)
  • Pada-ratnavali by Vijayadhvaja Tīrtha (15th century CE) - elaborate commentary
  • Bhagvata Tatparya Nirnaya Tippani by Yadupati Acharya (16th century)
  • Duraghatabhavadipa by Satyabhinava Tirtha (17th century CE)
  • Bhaghavata-Sarodhara by Adavi Jayatirthacharya (18th century CE)
  • Srimadbhagavata Tippani by Satyadharma Tirtha (18th century CE)

[edit]

  • Caitanya-mata-mañjuṣā - Śrīnātha Cakravartī
  • Bṛhad-vaiṣṇava-toṣiṇī - Sanātana Gosvāmī
  • Laghu-Vaiṣṇava-toṣiṇī - Jīva Gosvāmī
  • Krama-sandarbha - Jīva Gosvāmī
  • Bṛhat-krama-sandarbha - Jīva Gosvāmī
  • Ṣaṭ-sandarbhas by Jīva Gosvāmī (16th century CE)[138]
  • Vaiṣṇavānandinī - Baladeva Vidyābhūṣaṇa
  • Sārārtha Darśinī - Vishvanatha Chakravarti (17th century CE) - elaborate commentary
  • Dīpika-dīpanī - Rādharamaṇa Gosvāmī
  • Gauḍīya-bhāṣya - Bhaktisiddhanta Saraswati (20th century CE) - elaborate commentary
  • Bhaktivedānta Purports - A.C. Bhaktivedanta Swami Prabhupada (20th century CE) - elaborate commentary

[edit]

  • Śuka pakṣīyā - Sudarśana sūri
  • Bhāgavat chandrikā - Vīrarāghava (14th century CE) - elaborate commentary
  • Bhakta rañjanī - Bhagavat prasāda

[edit]

  • Subodhini by Vallabha
  • Bhagavatārtha Prakarana by Vallabha
  • Dashama Skandha Anukramanikā by Vallabha
  • Ṭippaṇī - Gosvāmī Viṭṭhalanātha
  • Subodhinī prakāsha - Gosvāmī Puruṣhottama
  • Bāla prabodhinī - Gosvāmī Giridharlāl
  • Viśuddha rasadīpikā - Kishorī prasāda

[edit]

  • Siddhānta pradīpikā - Śuka-sudhī
  • Bhāvārtha dīpikā prakāsha - Vamshīdhara
  • Anitārtha prakāśikā - Gaṅgāsahāya

Others [edit]

  • Bhāvārtha-dīpikā by Sridhara Swami (15th century CE)[139]
  • Amrtatarangini by Laksmidhara (15th century CE)[140]
  • Hanumad-Bhasya
  • Vasana-bhasya
  • Sambandhoki
  • Vidvat-kamadhenu
  • Paramahamsa-priya
  • Suka-hridaya
  • Mukta-phala and Hari-lilamrita by Vopadeva
  • Bhakti-ratnavali by Visnupuri
  • Bhakti-Ratnakar by Srimanta Sankardev
  • Ekanathi Bhagavata by Saint Eknath of Paithan (16th century CE, on the 11th Canto in the vernacular language of the Indian state of Maharashtra)
  • Narayaneeyam by Melpathur Bhattathiri of Kerala (1586, a condensed Srimad Bhagavatam)
  • Bhagavata-Purana by S.S. Shulba (2017, original Sanskrit);[141] other Sanskrit manuscripts are available
  • A study of the Bhagavata Purana or Esoteric Hinduism by P.N. Sinha (1901)[142]

Translations [edit]

The Bhagavata has been rendered into various Indian and non-Indian languages. A version of it is available in almost every Indian language, with forty translations alone in the Bengali language.[3] From the eighteenth century onwards, the text became the subject of scholarly interest and Victorian disapproval,[137] with the publication of a French translation followed by an English one. The following is a partial list of translations:

Assamese [edit]

  • Bhagavata of Sankara (1449-1568 CE, primary theological source for Mahapurushiya Dharma in the Indian state of Assam) [143] [144] [145]
  • Katha Bhagavata by Bhattadeva (Prose translation 16th century CE)

Bengali [edit]

Sri Krishna-Vijaya by Maladhara Basu, a translation of the 10th Canto and a bit from others.

  • Krishna prema tarangini by Shri Raghunatha Bhagavatacharya (15th Century CE)

Hindi [edit]

  • Bhagavata Mahapurana published by Gita Press (2017)

Kannada [edit]

  • Bhagavata Mahapurana by Vidwan Motaganahalli Ramashesha Sastri (foreword by historian S. Srikanta Sastri)[146]

Odia

  • Odia Bhagabata by Jagannatha Dasa (15th Century CE)

Telugu [edit]

  • Andhra Maha Bhagavatam by the poet Pothana (15th century CE). It is considered as "the crown jewel of Telugu literature".

English [edit]

  • The Śrīmad Bhāgavatam by A. C. Bhaktivedanta Swami Prabhupada (1970–77, includes transliterations, synonyms, and purports). Unabridged and translated into 40 languages, there are two versions:
    • Pre-1978: Original and incomplete 30-volume translation of cantos 1-10 (Swami Prabhupada disappeared (died) before completing the translation)
    • Post-1978: Revised and expanded 18-volume translation, completed by the Bhaktivedenta Book Trust (BBT) and disciples of HDGACBVSŚP after the death of Swami Prabhupada[147]
  • A prose English translation of Shrimadbhagabatam by M.N. Dutt (1895, unabridged)[148]
  • Bhagavata Purana by Motilal Banarsidass Publishers (1950, unabridged)[149]
  • The Srimad Bhagavatam by J.M. Sanyal (1970, abridged)
  • The Bhagavata Purana by Ganesh Vasudeo Tagare (1976, unabridged)
  • Srimad Bhagavata by Swami Tapasyananda (1980, unabridged)
  • A Translation by B.P. Yati Maharaj of Mayapur Sri Chaitanya Math
  • Reading from Bhagabata by Gananath Das which has been translated from Odia Bhagabata
  • Bhagavata Mahapurana by C.L. Goswami and M.A. Shastri (2006, unabridged, Gita Press)[150]
  • Śrīmad Bhāgavatam with the Sārārtha darśini commentary of Viśvanātha Cakravartī by Swami Bhānu (2010)
  • Srimad Bhagavata Purana by Anand Aadhar (2012)[151]
  • The Bhagavata Purana by Bibek Debroy (2019, unabridged)
  • Śrīmad Bhāgavatam with the Krama sandarbha commentary of Jīva Gosvāmī by Swami Bhānu (2019)

English (partial translations and paraphrases) [edit]

  • Kṛṣṇa: The Supreme Personality of Godhead by A. C. Bhaktivedanta Swami Prabhupada (part translation, condensed version: summary study and paraphrase of Canto 10)
  • Vallabhacarya on the Love Games of Krishna by James D. Redington (English translation of Vallabha's commentary on the Rāsa-Panchyādhyāyi)
  • The Bhagavata Purana; Book X by Nandini Nopani and P. Lal (1997)
  • Krishna: The Beautiful Legend of God: Srimad Bhagavata Purana Book X by Edwin F. Bryant (2004)[152]
  • The Wisdom of God: Srimat Bhagavatam by Swami Prabhavananda (part translation, part summary and paraphrase)
  • The Uddhava Gita by Swami Ambikananda Saraswati (2000, prose translation of Canto 11)
  • Bhagavata Purana by Ramesh Menon (2007, a 'retelling' based on other translations)
  • Bhakti Yoga: Tales and Teachings from the Bhagavata Purana by Edwin F. Bryant (2017, selections of verses and commentary)
  • Brihad Vaishnava Toshani by Bhanu Swami
  • Laghu Vaishnava Toshani by Bhanu Swami

French [edit]

  • Bagavadam ou Bhagavata Purana by Maridas Poullé (1769)
  • Le Bhagavata Purana by Eugene Burnouf (1840)

See also [edit]

  • Srimad Bhagavata Book 1
  • Srimad Bhagavata Book 2
  • Srimad Bhagavata Book 3
  • Bhagavan
  • Vishnu
  • Bhakti
  • Narayana
  • Krishna
  • Nava rasas
  • Puranas
  • Vedanta

Notes [edit]

  1. ^ Debroy states unabridged translations are by Manmatha Nath Dutt (1896); Swami Prabhupada (1977); Ganesh Vasudeo Tagare (1976); Swami Tapasyananda (1980); and C.L. Goswami and M.A. Shastri (2006)
  2. ^ Chapters cited from vedabase.io are used with permission of the Bhaktivedanta Book Trust.

References [edit]

Citations [edit]

  1. ^ Thompson, Richard L. (2007). The Cosmology of the Bhagavata Purana 'Mysteries of the Sacred Universe. Motilal Banarsidass Publishers. p. 10. ISBN978-81-208-1919-1.
  2. ^ Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, page xli
  3. ^ a b c d Bryant 2007, pp. 112
  4. ^ (Sheridan 1986, p. 53)
  5. ^ a b c d e Kumar Das 2006, pp. 172–173
  6. ^ a b c d Bryant 2007, pp. 111–113
  7. ^ Brown 1983, pp. 553–557
  8. ^ a b c d e Sheridan 1986, pp. 1–2, 17–25
  9. ^ Katz 2000, pp. 184–185.
  10. ^ Rocher 1986, pp. 138–151
  11. ^ Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, ISBN 978-0231149990, pages 3-19
  12. ^ Constance Jones and James Ryan (2007), Encyclopedia of Hinduism, Infobase, ISBN 978-0816054589, page 474
  13. ^ Kumar Das 2006, p. 174
  14. ^ Barbara Holdrege (2015), Bhakti and Embodiment, Routledge, ISBN 978-0415670708, page 114
  15. ^ a b Barbara Holdrege (2015), Bhakti and Embodiment, Routledge, ISBN 978-0415670708, pages 109-110
  16. ^ a b "ŚB 1.3.40". vedabase.io . Retrieved 2 September 2020.
  17. ^ Robert Van Voorst (2007). Anthology of World Scriptures. p. 28. ISBN978-1111810740.
  18. ^ (Sheridan 1986, p. 6)
  19. ^ Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225, pages 138-149
  20. ^ Richard Thompson (2007), The Cosmology of the Bhagavata Purana 'Mysteries of the Sacred Universe', Motilal Banarsidass, ISBN 978-8120819191
  21. ^ Jean Filliozat (1968), Tamil Studies in French Indology, in Tamil Studies Abroad, Xavier S Thani Nayagam, pages 1-14
  22. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 17 October 2019.
  23. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 17 October 2019.
  24. ^ "ŚB 1.3.28". vedabase.io . Retrieved 2 September 2020.
  25. ^ a b "Sanskrit Dictionary for Spoken Sanskrit: 'purana'". spokensanskrit.org . Retrieved 14 January 2020.
  26. ^ Parmeshwaranand, Swami (2001). Encyclopaedic Dictionary of Puranas. Sarup & Sons. pp. 222. ISBN978-81-7625-226-3. purana word completes.
  27. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 21 October 2019.
  28. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 17 October 2019.
  29. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 17 October 2019.
  30. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 17 October 2019.
  31. ^ Gupta, Ravi M.; Valpey, Kenneth R. (29 November 2016). The Bhāgavata Purāna: Selected Readings. Columbia University Press. p. 7. ISBN9780231542340.
  32. ^ The Bhagavata Purana 1. Penguin Random House India Private Limited. 5 January 2019. p. 13. ISBN9789353053789.
  33. ^ Das, Sisir Kumar (2005). A History of Indian Literature, 500-1399: From Courtly to the Popular. Sahitya Akademi. p. 173. ISBN9788126021710.
  34. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 18 October 2019.
  35. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 18 October 2019.
  36. ^ Jośī, Kanhaiyālāla (2007). Matsya Mahāpurāṇa: Chapters 1-150. Parimal Publications. pp. 213–214. ISBN9788171103065.
  37. ^ "CHAPTER TEN". vedabase.io . Retrieved 22 October 2019.
  38. ^ Sanyal, J. M. (1973). The Srimad-Bhagvatam of Krishna-Dwaipayana Vyasa: Translated Into English Prose from the Original Sanskr. Text with Exhaustive Index of Proper Names & Words. Munshiram Manoharlal Publ. p. 123.
  39. ^ "ŚB 12.7.9-10". vedabase.io . Retrieved 26 October 2019.
  40. ^ Prabhupada, Disciples of His Divine Grace A. C. Bhaktivedanta Swami (31 December 1984). Srimad-Bhagavatam, Twelfth Canto: The Age of Deterioration. The Bhaktivedanta Book Trust. p. 193. ISBN9789171496454.
  41. ^ "There are eighteen thousand verses in Srimad Bhagavatam - Vaniquotes". vaniquotes.org . Retrieved 20 October 2019.
  42. ^ Jośī, Kanhaiyālāla (2007). Matsya Mahāpurāṇa: Chapters 1-150. Parimal Publications. p. 210. ISBN9788171103065.
  43. ^ a b c d The Bhagavata Purana 1. Penguin Random House India Private Limited. 5 January 2019. pp. xix–xxi. ISBN9789353053789. .
  44. ^ a b c Sharma, Arvind (2003). The Study of Hinduism. Univ of South Carolina Press. pp. 142–143. ISBN9781570034497.
  45. ^ Rao, Velcheru Narayana (1 June 2017). Text and Tradition in South India. SUNY Press. p. 32. ISBN9781438467757.
  46. ^ Sharma, Rajendra Nath; Singh, Nag Sharan; Gaṅgāsahāya (1987). श्रीमद्भागवतमहापुराणम्: अन्वितार्थप्रकाशिकाख्यव्याख्यासमेतं = The Bhāgavatamahāpurāṇam (in Sanskrit). Delhi: Nag Publishers. OCLC 17508743.
  47. ^ "CHAPTER THREE". vedabase.io . Retrieved 22 October 2019.
  48. ^ "CHAPTER SEVEN". vedabase.io . Retrieved 22 October 2019.
  49. ^ Jacobsen, Knut A. (2008). Kapila, Founder of Sāṃkhya and Avatāra of Viṣṇu: With a Translation of Kapilāsurisaṃvāda. New Delhi: Munshiram Manoharlal. pp. 9–25. ISBN978-81-215-1194-0.
  50. ^ a b c d Bryant 2007, pp. 111–113
  51. ^ a b Matchett 1993, pp. 95–116
  52. ^ Matchett 1993, pp. 100–101
  53. ^ Matchett 1993, p. 100
  54. ^ a b c d e Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, ISBN 978-0231149990, pages 23-30
  55. ^ Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, ISBN 978-0231149990, pages 28-30
  56. ^ Ramesh Menon (2011), Bhagavata Purana, Rupa, ISBN 978-8129116611, pages 1-11
  57. ^ Matchett 1993, pp. 97–98
  58. ^ A Study of the Bhagvata Purana Pürnendu Narayana Sinha, Freeman & Co, Princeton University Archives
  59. ^ a b c d e f g h i j k l Rocher 1986, pp. 138–151
  60. ^ Bryant 2007, p. 114
  61. ^ A Study of the Bhagvata Purana Pürnendu Narayana Sinha, Freeman & Co, Princeton University Archives, page 6-7
  62. ^ A Study of the Bhagvata Purana Pürnendu Narayana Sinha, Freeman & Co, Princeton University Archives, page 12-14, 20-22
  63. ^ A Study of the Bhagvata Purana Pürnendu Narayana Sinha, Freeman & Co, Princeton University Archives, page 19
  64. ^ Matchett 1993, p. 99
  65. ^ Sheridan 1986, p. 14
  66. ^ Sheridan 1986, pp. 19 with footnote 9
  67. ^ a b Sheridan 1986, pp. 20–22
  68. ^ Sheridan 1986, pp. 22–23 with footnote 15
  69. ^ Jarrow 2003, p. 14 harvnb error: no target: CITEREFJarrow2003 (help)
  70. ^ Matchett 2001, pp. 127–137
  71. ^ Bryant 2007, pp. 165–166
  72. ^ Bryant 2007, pp. 113–115
  73. ^ Sanskrit: आदिमध्यावसानेषु वैराग्याख्यानसंयुतम्
    हरिलीलाकथाव्राता मृतानन्दितसत्सुरम्
    सर्ववेदान्तसारं यद्ब्रह्मात्मैकत्वलक्षणम्
    वस्त्वद्वितीयं तन्निष्ठं कैवल्यैकप्रयोजनम्; Archive;
    KS Sastri (1975), Archive of Bhagavata Purana, Book 12 with 11 Sanskrit Commentaries, pages 337-341
  74. ^ a b c d e Rukmani 1993, pp. 217–218
  75. ^ Cutler 1987, p. 1
  76. ^ Bryant 2007, p. 117
  77. ^ Matchett 1993, p. 103
  78. ^ Matchett 1993, p. 104
  79. ^ Dasgupta 1949, p. 30
  80. ^ a b c d Sheridan 1986
  81. ^ Dasgupta 1949, p. 24
  82. ^ Sheridan 1986, p. 23 with footnote 17;
    Sanskrit: कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता | जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभिः ||
    वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम् | ब्रह्मेति परमात्मेति भगवानिति शब्द्यते || Source: Bhagavata Purana Archive
  83. ^ Brown 1998, p. 17
  84. ^ a b Edwin Bryant (2004), Krishna: The Beautiful Legend of God: Srimad Bhagavata Purana Book X, Penguin, ISBN 978-0140447996, pages 43-48
  85. ^ Kumar Das 2006, p. 174
  86. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 326
  87. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 267
  88. ^ Max Muller, The Shvetashvatara Upanishad, Oxford University Press, pages xxxiv and xxxvii
  89. ^ Paul Carus, The Monist at Google Books, pages 514-515
  90. ^ Karen Pechilis Prentiss (2014), The Embodiment of Bhakti, Oxford University Press, ISBN 978-0195351903, page 17, Quote: "Scholarly consensus today tends to view bhakti as a post-Vedic development that took place primarily in the watershed years of the epics and Puranas."
  91. ^ Norman Cutler (1987), Songs of Experience, Indiana University Press, ISBN 978-0253353344, pages 1-5
  92. ^ Kumar Das 2006, pp. 173–175
  93. ^ Bryant 2007, p. 382
  94. ^ TR Sharma (1993), Psychological Analysis of Bhakti, Love Divine: Studies in Bhakti and Devotional Mysticism (Editor: Karel Werner), Routledge, ISBN 978-0-7007-0235-0, pages 103-107
  95. ^ a b c Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, ISBN 978-0231149990, pages 8-10, 30-32
  96. ^ a b Rāma Karaṇa Śarmā (1993), Researches in Indian and Buddhist Philosophy, Motilal Barnarsidass, ISBN 978-8120809949, pages 218-221
  97. ^ Rukmani 1993, pp. 220, 224
  98. ^ Bryant 2007, pp. 117–118
  99. ^ Bryant 2007, pp. 114
  100. ^ a b Tracy Pintchman (1994), The rise of the Goddess in the Hindu Tradition, State University of New York Press, ISBN 978-0791421123, pages 132-134
  101. ^ Sheridan 1986, pp. 17–21
  102. ^ Sheridan 1986, pp. 1–16
  103. ^ Matchett 2001, pp. 107
  104. ^ Gopal, Madan (1990). K.S. Gautam (ed.). India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 76.
  105. ^ Haberman & Rūpagōsvāmī 2003, p. 65
  106. ^ Usha Sharma (2008), Festivals In Indian Society, Mittal, ISBN 978-8183241137, page 177
  107. ^ Selina Thielemann (1998), Sounds of the Sacred Music in India, APH, ISBN 978-8170249900, pages 96-98
  108. ^ "Bhadra Campaign 2020". Bhadra Campaign . Retrieved 1 September 2020.
  109. ^ "ŚB 12.13.13". vedabase.io . Retrieved 31 August 2020.
  110. ^ Edwin Francis Bryant and Maria Ekstrand (2004), The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant, Columbia University Press, ISBN 978-0231122566, page 15
  111. ^ "ŚB 11.5.32". vedabase.io . Retrieved 14 November 2019.
  112. ^ "ŚB 7.9.38". vedabase.io . Retrieved 15 November 2019.
  113. ^ "Sanskrit Dictionary for Spoken Sanskrit". spokensanskrit.org . Retrieved 15 November 2019.
  114. ^ Sridhar, Bhakti Rakshak. The Golden Volcano of Divine Love: The Highest Conception of Ultimate Reality. Sri Chaitanya Saraswat Math. p. 36.
  115. ^ Chatterji, Suniti Kumar. "The Eka-sarana Dharma of Sankaradeva: The Greatest Expression of Assamese Spiritual Outlook" (PDF) . Retrieved 29 October 2012.
  116. ^ SN Sarma (1966), The Neo-Vaisnavite Movement and the Satra Institution of Assam, Gauhati University, ISBN 978-8173310263, page 27, Quote: "the Chapters of the Bhagavata Purana, where the Pancharatra theology is discussed, have been omitted by Assamese translators"
  117. ^ "...the influence of the Bhagavata Purana in forming the theological backbone of Assam Vaishnavism in quite clear and the monistic commentary of Sridhara Swami is highly popular amongst all sections of Vaishnavas" SN Sarma (1966), The Neo-Vaisnavite Movement and the Satra Institution of Assam, Gauhati University, ISBN 978-8173310263, page 26
  118. ^ a b Edwin Francis Bryant and Maria Ekstrand (2004), The Hare Krishna Movement, Columbia University Press, ISBN 978-0231122566, pages 48-51
  119. ^ Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, ISBN 978-0231149990, pages 149-150
  120. ^ Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, ISBN 978-0231149990, pages 151-155
  121. ^ Doniger 1993, p. 243.
  122. ^ Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, ISBN 978-0231149990, pages 157-159
  123. ^ John Holt (2004), The Buddhist Visnu, Columbia University Press, ISBN 978-0231133227, pages 13-31
  124. ^ Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225, pages 110-111
  125. ^ Gail Adalbert (1968), Buddha als Avatara Visnus im Spiegel der Puranas, Deutscher Orientalistentag, Vol. 17, pages 917-923
  126. ^ T. S. Rukmani (1993), Researches in Indian and Buddhist Philosophy (Editor: RK Sharma), Motilal Barnarsidass, ISBN 978-8120809949, pages 217-224, Quote (page 218): "The Bhagavata emphasizes yoga as bhakti and it is in the method of realization of its spiritual goal that yoga becomes important".
  127. ^ Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana, Columbia University Press, ISBN 978-0231149990, pages 185-200
  128. ^ ML Varadpande (1987), History of Indian Theatre, Vol 1, Abhinav, ISBN 978-8170172215, pages 98-99
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  132. ^ PV Kane, History of Sanskrit Poetics, Motilal Banarsidass, ISBN 978-8120802742 (2015 Reprint), pages 10-41
  133. ^ Varadpande 1987, pp. 92–94
  134. ^ Datta 2006, p. 33
  135. ^ Varadpande 1987, pp. 95–97
  136. ^ Varadpande 1987, p. 98
  137. ^ a b Bryant 2007, pp. 118
  138. ^ Barbara Holdrege (2015), Bhakti and Embodiment, Routledge, ISBN 978-0415670708, pages 149-150
  139. ^ "Archived copy" (PDF). Archived from the original (PDF) on 17 September 2012. Retrieved 2012-12-17 . CS1 maint: archived copy as title (link)
  140. ^ Anand Venkatkrishnan, "The River of Ambrosia: An Alternative Commentarial Tradition of the Bhagavata Purana," The Journal of Hindu Studies 11 (2018):53–66.
  141. ^ SHASHANK SHEKHAR SHULBA (20 February 2017). Bhagavata-Purana.
  142. ^ A study of the Bhagavata Purana; or, Esoteric Hinduism. University of California Libraries. Benares : Printed by Freeman & co., ltd. 1901. CS1 maint: others (link)
  143. ^ "The Holy Kirttana". atributetosankaradeva. 29 March 2012. Retrieved 26 December 2012.
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  145. ^ "Gunamala" (PDF). atributetosankaradeva. 16 April 2008. Retrieved 26 December 2012.
  146. ^ Sastri Kannada Translation 1932
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  148. ^ Dutt, Manmatha Nath (1895). A prose English translation of Shrimadbhagabatam. Robarts - University of Toronto. Calcutta.
  149. ^ Motilal Banarsidass Publishers. Bhagavata Purana Motilal English Full.
  150. ^ Gita Press. Bhagavata Purana Gita Press.
  151. ^ Veda Vyasa, Translated by Anand Aadhar (1 January 2012). Srimad Bhagavata Purana Translator A. Aadhar.
  152. ^ Edwin Bryant (2004), Krishna: The Beautiful Legend of God: Srimad Bhagavata Purana Book X, Penguin, ISBN 978-0140447996

Sources [edit]

  • Beach, Milo Cleveland (1965). "A Bhāgavata Purāṇa from the Punjab Hills and related paintings". Bulletin of the Museum of Fine Arts. 63 (333): 168–177. JSTOR 4171436.
  • Beck, Guy (1993). Sonic theology: Hinduism and sacred sound. University of South Carolina Press. pp. 183–184. ISBN978-0-253-35334-4.
  • Brown, Cheever Mackenzie (1998). The Devī Gītā: the song of the Goddess; a translation, annotation, and commentary. SUNY Press. ISBN978-0-7914-3940-1.
  • Brown, C. Mackenzie (1983). "The Origin and Transmission of the Two "Bhāgavata Purāṇas": A Canonical and Theological Dilemma". Journal of the American Academy of Religion. 51 (4): 551–567. doi:10.1093/jaarel/li.4.551. JSTOR 1462581.
  • Bryant, Edwin Francis (2007). Krishna: A Sourcebook. Oxford University Press US. ISBN978-0-19-514891-6.
  • Cutler, Norman (1987). Songs of Experience. Indiana University Press. p. 1. ISBN978-0-253-35334-4.
  • Dasgupta, Surendranath (1949). A history of Indian philosophy. IV: Indian pluralism. Cambridge University Press.
  • Datta, Amaresh (2006). The Encyclopaedia Of Indian Literature. 1. Sahitya Akademi. ISBN978-81-260-1803-1.
  • Doniger, Wendy, ed. (1993), Purana Perennis: Reciprocity and Transformation in Hindu and Jaina Texts, State University of New York Press, ISBN0-7914-1381-0
  • Haberman, David L.; Rūpagōsvāmī (2003). Indira Gandhi National Centre for the Arts (ed.). The Bhaktirasāmṛtasindhu of Rūpa Gosvāmīn. Motilal Banarsidass Publ. ISBN978-81-208-1861-3.
  • Jarow, Rick (2003). Tales for the dying: the death narrative of the Bhāgavata-Purāṇa. SUNY Press. ISBN978-0-7914-5609-5.
  • Kumar Das, Sisir (2006). A history of Indian literature, 500–1399. Sahitya Akademi. ISBN978-81-260-2171-0.
  • Matchett, Freda (1993). "The Pervasiveness of Bhakti in the Bhāgavata Purāṇa". In Werner, Karel (ed.). Love Divine: Studies in Bhakti and Devotional Mysticism. Routledge. pp. 95–116. ISBN978-0-7007-0235-0.
  • Matchett, Freda (2001). Kṛṣṇa, Lord or Avatāra?. Routledge. ISBN978-0-7007-1281-6.
  • Matchett, Freda (2003). "The Purāṇas". In Flood, Gavin D. (ed.). The Blackwell companion to Hinduism. Wiley-Blackwell. pp. 129–144. ISBN978-0-631-21535-6.
  • Rocher, Ludo (1986). The Puranas. Wiesbaden : Harrassowitz. pp. 138–151. ISBN978-3-447-02522-5.
  • Rukmani, T. S. (1993). "Siddhis in the Bhāgavata Purāṇa and in the Yogasutras of Patanjali – a Comparison". In Wayman, Alex (ed.). Researches in Indian and Buddhist philosophy: essays in honour of Professor Alex Wayman. Motilal Banarsidass. pp. 217–226. ISBN978-81-208-0994-9.
  • Sheridan, Daniel (1986). The Advaitic Theism of the Bhāgavata Purāṇa. Columbia, Mo: South Asia Books. ISBN978-81-208-0179-0.
  • van Buitenen, J. A. B (1996). "The Archaism of the Bhāgavata Purāṇa". In S.S Shashi (ed.). Encyclopedia Indica. New Delhi: Anmol Publications. pp. 28–45. ISBN978-81-7041-859-7.
  • Varadpande, Manohar Laxman (1987). History of Indian theatre. 3. Abhinav Publications. ISBN978-81-7017-221-5.
  • Katz, Steven T. (2000). Mysticism and Sacred Scripture. Oxford University Press. ISBN978-0195357097.

Further reading [edit]

  • Mani, Vettam. Puranic Encyclopedia. 1st English ed. New Delhi: Motilal Banarsidass, 1975.
  • C Mackenzie Brown (1983), The Origin and Transmission of the Two "Bhāgavata Purāṇas": A Canonical and Theological Dilemma, Journal of the American Academy of Religion, Vol. 51, No. 4, pages 551-567
  • Edwin Bryant (2004), Krishna: The Beautiful Legend of God: Srimad Bhagavata Purana Book X, Penguin, ISBN 978-0140447996
  • Sanjukta Gupta (2006), Advaita Vedanta and Vaisnavism: The Philosophy of Madhusudana Sarasvati, Routledge, ISBN 978-0415395359
  • Ravi Gupta and Kenneth Valpey (2013), The Bhagavata Purana: Sacred Text and Living Tradition, Columbia University Press, ISBN 978-0231149990
  • Ithamar Theodor (2015), Exploring the Bhagavata Purana, IB Tauris, ISBN 978-1784531997

External links [edit]

English
  • Swami Prabhupāda's version Bhaktivedanta Vedabase
  • Gita Press version
  • The Translation of Sankaradeva's Gunamala - the 'pocket-Bhagavata' (Assam version)
  • Translation of Sankaradeva's Veda-Stuti (The Prayer of the Vedas), Bhagavata, Book X, from Sankaradeva's Kirttana Ghosa, the 'Bhagavata in miniature'
  • Bhagavata Purana Research Project, Oxford University
  • A prose English translation of Srimad Bhagavatam, MN Dutt (Open access limited to the US and parts of Europe)
  • Bhagavata Purana Research Project, (Srimad Bhagavatam English Version)
Sanskrit original
  • GRETIL etext: The transliterated Sanskrit text for the entire work
  • Bhagavata Purana (Sanskrit)
  • Searchable transliterated PDF file of the entire Bhagavata-Purana from sanskritweb.net

Posted by: darlawalde0198999.blogspot.com

Source: https://en.wikipedia.org/wiki/Bhagavata_Purana

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