This view is clearly expressed in the Mahabharata, the Bhagavata Purana ( 11. 5. 13 – 14 ), and the Chandogya Upanishad ( 8. 15. 1 ).

The Epic of Gilgamesh, for example, or the Bhagavata Purana would obviously not contain this element ).

** Bhagavata Purana ( Sanskrit ) " Stories of the Lord ", based on earlier sources

Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti, which can be found in the Bhagavata Purana and works by Tulsidas.

The Bhagavata Purana classes them as sinful people while Dharmasutra of Bodhayana prescribes expiatory rites after a journey among the Pundras and Vangas.

Krishna is often described and portrayed as an infant or young boy playing a flute as in the Bhagavata Purana, or as a youthful prince giving direction and guidance as in the Bhagavad Gita.

The principal scriptures discussing Krishna's story are the Mahabharata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana.

In Srimad Bhagavata or Bhagavata Purana, Lord Narayana is oftenly termed as Hari which usually means Supreme Being who takes away all the pains and sufferings of his devotees and destroys the material bondage of living entities and gives them liberation or moksha.

The Bhagavata Purana is probably the most read and popular of the Puranas.

In Hindu ( Vedic ) tradition, Shesha ( in IAST transliteration, Devanagari: श े ष ) or Sheshanaag ( Shesha the Naga ) ( in IAST transliteration, Devanagari: श े षन ा ग ) or Adishesha ( in IAST transliteration, Devanagari: आद ि श े ष ) is the king of all nagas, one of the primal beings of creation, and according to the Bhagavata Purana, an Avatar of the Supreme God known as Narayana.

" ( Bhagavata Purana 10. 1. 24 )

Within Vaishnavism Hindu traditions Balarama is identified and worshipped as an Avatar of Adishesha, and he is also listed as such in the Bhagavata Purana.

The Bhagavata Purana describes Krishna as the original Supreme Personality of Godhead from whom everything else emanates.

Various narratives related to Balarama are found in the Mahabharata, the Harivamsha, the Bhagavata Purana and several other Puranas.

The above quote from Bhagavata Purana with the conclusion that therefore Balarama is supposed to be an incarnation of Vishnu, is obviously a misleading interpretation, as it only says that God appeared as Krishna and Balarama.

The Bhagavata Purana never mentions that Vishnu is the origin of Krishna or Balarama.

A little later, it is clearly mentioned in the same chapter of the Bhagavata Purana, that all other incarnations of God are emanations originating in Krishna-and that Krishna, not Vishnu, is the origin of all other forms of God ( ete camsah kalah pumsah krishna stu bhagavan svayam ).

It is emphasized right from the first verse of the quoted Bhagavata Purana ( om namo bhagavate vasudevaya

" Bhagavata Purana 10. 8. 12

The most famous of the divine incarnations are Rama, whose life is depicted in the Ramayana, and Krishna, whose life is depicted in the Mahābhārata and the Bhagavata Purana.

There is also a " hidden avatar " mentioned in 11th canto of the Bhagavata Purana.

The Bhagavata Purana prescribes the worship of the Rudras to gain virile power.

Bhagavata Purana declares Narayana as Supreme Being who creates in the form of Brahma and who destoys in the form of Rudra.

The story of Narasimha as described in the Bhagavata Purana is as follows:

Within the Bhagavata Purana, Radha is not mentioned by name but is alluded to within the tenth chapter of the text as one of the gopis whom Krishna plays with during his upbringing as a young boy.

Within the Bhagavata Purana it is described that Yasoda later became the foster-mother to Krishna, who was born to Devaki but was given to Yashoda and Nanda in Gokul, by Krishna's father Vasudeva on the night of his birth, for his protection from Devaki's brother, the king of Mathura, Kansa.

The Bhagavata Purana states, " At the end of Kali Yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen, and when the power of government is transferred to the hands of ministers elected from the evil men, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser.

As many as forty specific avatars of Vishnu are mentioned in the Bhagavata Purana, though the book adds that the number is innumerable.

But some scholars, most notably A. L. Basham and Thomas Hopkins, are of the opinion that Heliodorus was not the only Greek to convert to Bhagavata Krishnaism.

In Krishna-centered schools of Vaishnavism, which includes the Nimbarka, Vallabha and Caitanya schools, Krishna is held as the Supreme Personality of Godhead based on the descriptions of Him within the Bhagavata Purana and Mahabharata, with particular reference to the Bhagavad-Gita.

Despite relative silence of the earlier Vedic sources, the features of Bhagavatism and principles of monotheism of Bhagavata school unfolding described in the Bhagavad Gita as viewed as an example of the belief that Vasudeva-Krishna is not an avatar of the Vedic Vishnu, but is the Supreme.

Lord Śiva said: " My dear son, I, Lord Brahmā and the other devas, who move within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord " ( Bhagavata Purana 9. 4. 56 )

The śrutis, following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion ( Bhagavata Purana 10. 87. 41 )

* Dr. Vasudev Agnihotry " Purandaradasaru mattu Shri Mad Bhagavata Ondu Toulanika Adhyayana " Ph. D Osmania University Hyderabad Andhra Pradesh India 1984 Publisher: Samskriti Prakashana Sedam.

The Bhagavata Purana entails the fully developed tenets and philosophy of the Bhagavata tradition wherein Krishna gets fused with Vasudeva and transcends Vedic Vishnu and cosmic Hari to be turned into the ultimate object of bhakti.

The Bhagavata Purana entails the fully developed tenets and philosophy of the Bhagavata cult whereis Krishna gets fused with Vasudeva and transcends Vedic Vishnu and cosmic Hari to be turned into the ultimate object of bhakti.

Constant Satsanga with devotees and Bhagavatas, repetition of His Name, Sri Ram, Sita Ram, Hari Om, etc., constant remembrance of the Lord, prayer, study of religious books such as the Ramayana, the Bhagavata, Hari Kirtan, service of ...

His line of followers, known as Gaudiya Vaishnavas, revere him as an Avatar of Krishna in the mood of Radharani who was prophesied to appear in the later verses of the Bhagavata Purana.

Giver ) or Narada Muni is a divine sage who plays a prominent role in a number of the Puranic texts, especially in the Bhagavata Purana, and in the Ramayana.

He became well-versed in the Puranas, the Ramayana, the Mahabharata, and the Bhagavata Purana, hearing them from wandering monks and the Kathaks — a class of men in ancient India who preached and sang the Purāṇas.

The Bhagavata Purana states that the Mahabharata was written specifically for women and also men who were not in the priestly Brahmin caste:

In the Bhagavata Purana, Ambarisha was a great devotee of Vishnu who adhered firmly to the truth.

In Chapter 1 of 10th book of the Bhagavata Purana, Vasudeva, the father of Krishna, exhorts Kamsa to refrain from killing his wife, Devaki, the mother of Krishna, by stating that death is certain for those who are born and when the body returns to the five elements, the soul leaves the body and helplessly obtains another form in accordance with the laws of karma, citing passages from Brihadaranyaka Upanishad, IV: 4: 3.

This " supposed earliest phase is though to have been established from the sixth to the fifth centuries BCE at the time of Pāṇini, who in his Astadhyayi explained the word vasudevaka as a bhakta, devotee, of Vasudeva and its believed that Bhagavata religion with the worship od Vasudeva Krishna were at the root of the Vaishnavism in Indian history.