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Synopsis The Bhagavata Purana occupies a very important position in the realism of Indian Philosophy, religious and culture. It is one of the most important and popular works of Indian Literature. The very fact that there are eighty-one commentaries in Sanskrit alone on this work compiled with the fact that it has translated not only in every language of India but in French, German, Persian and English languages. It gives an impression to a sensible reader that the Bhagavata Purana is not only a popular work, but must be of much significance too.

The Bhagavata is aware of the fact that people have their own liking. Thus attempt understand and interpret the supreme in accordance with the aptitudes and tendencies of different persons. But there different descrifrtions merely imply that the supreme has many names and forms.

Puranas contain all elements of popular Hinduism, viz. rites, ceremonies, vows, modes of worship, heaven, hell, virtues, sins, atonements, pilgrimage, reverence to gurus and Brahmans and the like. They preach the cults of Vishnu, Shiva and Shakti and wrangle over the superiority of one.

There is a class of long poems, similar to Ramayana and Mahabharata, but not having any central theme. These are known as Puranas, Ancient lore. The Puranas have also an association with a bard/bards and the sages and the Naimisaranya forest. Being the works of Ved Vyasa, the author of the Mahabharata, the puranas present the teachings of Vyasa. In the Mahabharata and in the Ramayana, the tales of great Heroes from the main theme and in the Puranas, the culture of the ancient times forms the main theme. In the former, the culture is held together by the main story, while in the latter, the story is contained in the presentation of the culture.

In Bhagavata Dharma also, the desire has been prohibited. At several places in Bhagavata, direction for desireless action is to be found. Besides bondage what else could be the reason for not having the desire for the result. This is worth considering. In Gita desirous action has not been prohibited only because of its being the cause for bondage. Instead, the main reason for the sacrifice of desire that has cause of the result of action and prohibition of Karma-Sanyasa, Lord Srikrsna goes on to tell Arjuna how actions should be performed....