text:
Talk:Xiao Qian

FORGOT TO LOG IN ON THESE DATES
Colin TAITcdc 16:10, 13 Oct 2004 (hist) Xiao Qian (Proof reading of translations) 16:08, 13 Oct 2004 (hist) Xiao Qian (Add new paragraph - translations) 15:56, 13 Oct 2004 (hist) Xiao Qian (Influences on Xiao's writing)

To Priscilla: I found there is very little record about his marriage, specially about his first three wivies. I just saw one website said that he have married four times accidentally. I think this section is not such important as well as his first three wivies. Amy

Hello this is Priscilla. Hmmmm as the due date of wiki is nearing perhaps we should stop adding any additional stuff. However, having said that, I realised that the 'love and marriage' section, is quite incomplete. There're still alot of gaps that we have to fill. Eg. We do not have any information on his third wife, neither do we know anything about his sons. While reading it I just find it kinda 'deprived' of information. is there any possibilities that we can fill those gaps ??

Proof reading
Hi this is Colin. I've really enjoyed finding out about Xiao Qian and reading your work. I've been doing a lot of proof reading over the last couple of days. I don't want to sound pompous but if you notice that what you've written has been rewritten it could have been me. Please don't change it back unless: a) you're sure my grammar / usage is wrong b) i've changed the meaning of what you were trying to say c) the facts are wrong

I have some credentials - I've been an English teacher for 6 years and I mark around 20 essays a week. NOT TO SAY I don't make mistakes either!

General tips Avoid fancy words - the fancier the word, the more specific the meaning, context of usage and connotation is. Language is more than grammar - it's usage. If you want to check how a word is used then visit the COBUILD CONCORDANCE project online or look at sample sentences in the LONGMAN DICTIONARY.

Never assume tense is all about time. Tenses are used for all kinds of effects. (e.g. conditional clauses, politeness etc.)

I think what everyone has achieved is fantastic. If I could do in Chinese a fraction of what you guys have done in English I'd be very pleased with myself.

Colin

hi! this is

jessi
. sorry for entering late. i've just been conneting to the internet again. i'm starting to edit and add informations. i saw quite a big difference between my source and the wiki. anyway i've made some changes and if anyone found it different please make it again.

I have cut and pasted the entry so that Xiao's written work is the main focus. I think we could put a brief outline of the major events in Xiao's life at the end or beginning as a summary the reader can refer to. This is quite common in biographies.

e.g.

1910-1924 Brought up by mother in China 1939-1946 Lives in Wartime Europe.

Colin

I forgot to log in before my work. 147.8.37.246 is me! Amy ---

Hello I am Natalie. Nice to work with you all here.

--- Dear groupmates! I have an idea that we can make up our topics by the clue of time order. Amy

Can we creat the subsection? I have tried, but failed.Who know how to do that, then we can put some similar topic together. Amy

Shall we start creating subsections and main sections? For example, we could put Essays under the broader heading of Major Works etc. Also has anyone found the wikipedia incredibly slow. Sometimes it takes my computer 2 minutes just to load a page. Colin

I agree Colin, let's try and put all of Xiao's writings (whether it be essays, books, translated works ...) all under one category. It's really confusing how we've got so many different subheadings which is bascially all about his works.

Priscilla ~

Hi all
My name is Priscilla, so glad to be working with a bunch of such enthusiastic people  i realised that we've got quite a number of chinese words in this passage ...   i guess we should all try and find the english translations for them ??

regards --- To Priscilla: The problem is that most of the materials on hand are Chinese version. Some specific words are hard to traslate. Anyway, I hope we can find a way to handle it.

Amy - Colin again. If anyone can find something useful in English about Xiao could you send me a link / book title to my email address: colinatspace@yahoo.com I think what everyone is writing is great but perhaps we need to discuss the overall shape of the entry so that each section follows on and builds on what came before it.

hihi this is jessi u no. 2003324122. my dear groupmates please email me at h0332412@hkusua.hku.hk or call me at 60782796 regarding the project. jessi chan

 hi hihi, I am sum. my email:choysummy@yahoo.com.hk

Hello I'm Colin. Sorry I'm a bit late in joining - my computer and I fell out. But now we're friends again. I'm very interested in finding some of the writings Xiao wrote about England. Has anyone found any translations of these works into English?

Hello, I can't find any english sources, and now I am collecting information about his life as a journalist and his main belief.

Sum

Hi, I am Amy. I am working on his characteristic in writing now.Thoung i have finished the essay, i can't post them wholely on the page. What is happen?? My Email h0483721@hkusua.hku.hk

Hello Amy, I have just added 2 passages, it to a certain extent may have somethng similar to the part you are writing, I am not sure. And what problem do you encounter?? can't post them? so horrible?? Hope something can help you as I have to sleep now...

SUM

hi this is jessi. i'm sorry that i don't have time to add anything right now and the source i'm holding is in chinese. i promise i'll make it as soon as possible. by now i can only proofread the text. and anyone knows how can we post the pictures there because my book got lots of wonderful picture of him! and what's wrong with amy?? maybe you may send us your text so that we may help you post them on it.

jessi

hi this is jessi again. does 聯軍 equal 盟軍? is it the allies??

I forgot!!! And it is not very possible for me to translate those names and treaties in English at the moment!

SUM Thank you Sum. I have post parts of it piece by piece, some of them are after your work. Amy - to Amy: Yeah! to groupmate who has corrected the grammar: thanks! I've left some sucking work for you to amend! It is super hard for me to translate some many chinese to english...SUM - Dear all groupmate:Don't you think that our page is lack of consecution?

Amy - hello, I am William ar (0101YAUtc), I have

1. add some information about his famous books series, 2. adding a external link about the Prize of Chinese Book and 3.do some little admenment on the page

but I forget to write down the changes on the history, sorry for the confused. :)

William Yau - hi this is jessi. i'm sorry that my computer is always down recently and i am always unable to get access to the internet that i can't update what you've done for the page. maybe i'll be much late in joining you. if you've got any special task for me please email me to h0332412@hkusua.hku.hk thanks! and regarding the construction. i agree we need to discuss a bit on it because it's quite...you know...i think we can make it better. anyway...maybe call me at 60782796 for that because it's more reliable than the web! jessi - I forget to put my contact here: ^_^ e-mail: chuen718@hkusua.hku.hk ICQ No.: 4382 1708

William Yau - OH..... The system automatically log out @_@, the IP address: 203.218.236.82 on is my IP address. The improvement on this board is done by me. :) It's on 02:51, 18 Oct 2004 Please take a look.

William Yau

Keep at it!
Hi Folks, good job in the "As a Journalist" section, but "Xiao's Feature Articles" still reads like bad translation. More importantly, more editing is needed to make the entire wiki read like one whole article. Keep at it! JMSC0101TA -- Li Lfcho 13:48, 18 Oct 2004 (UTC)

He really has 4 wives
I have found many information, only few of them talking about their wives. It's great that you can find this important, interesting information about him! :) Mostly mention his first and fourth wife only. Where do you find it? ^_^

William Yau

Where did he published his early reports and essays?
Please name the publications. Keep editing! (JMSC0101 TA - Li) Lfcho 15:46, 19 Oct 2004 (UTC)

Failed FAC nomination
Article about a principled 20th c. Chinese journalist of WWII in Europe. Appears to be an internet collaboration in typical Wikipedia style. Appears to have been written in Chinese first, then translated and then organized, bit by bit. Ancheta Wis 05:10, 17 Oct 2004 (UTC)

 * Object: inadequate lead section; traditional characters alone are not appropriate for a mainland-related topic; we should include pinyin for Chinese terms; frankly, poorly written (as noted, it appears to have been written in Chinese first, and Xiao witnessed and underwent the despairing and disheartening reality from his lowborn and destitute life is not brilliant prose). Markalexander100 06:12, 17 Oct 2004 (UTC)
 * Object as many informations are still missing. For example, while his second wife's name has both English and Chinese spelling, his first wife does not. It also doesn't say whether he had any children. In many places, same things with Chinese language happen, like "Impression on the way between Beiping and Suiyun" which makes little sense because most people would have no idea where both locations are. The single most important event in his life, being labelled a rightist needs more explanations. There is also nothing on what he did for 21 years from 1978 to 1999. Revth 13:54, 18 Oct 2004 (UTC)
 * Object, reluctantly. It's about time there were some featured articles on non-Western figures, but this one suffers from poor writing and confusing layout.  Also, the long bracketed groups of traditional/simplified characters are distracting.  Interesting though.  Exploding Boy 18:25, Oct 22, 2004 (UTC)

Is Image:IMGP4037.jpg useful here ?
This image is listed for deletion. Is the person in the photo really Xiao Qian ? If so, please use this photo in some way before it gets deleted and lost from Wikipedia. -- PFHLai 03:14, 2005 August 28 (UTC)

External links modified
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 * Added archive http://web.archive.org/web/20041115012220/http://www.pac.org.cn:80/htm/nianjian/2000/active/tsh/tsh-seven.asp to http://www.pac.org.cn/htm/nianjian/2000/active/tsh/tsh-seven.asp
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title: Talk:Xiao Qian


text:
Blankman

Blankman is a 1994 American superhero comedy parody film directed by Mike Binder and written by Damon Wayans and J. F. Lawton. The film stars Wayans, David Alan Grier, Robin Givens, Jon Polito, and Jason Alexander. Its plot follows a repairman who is inspired to become a superhero after his grandmother is murdered in a mob hit.

Blankman was released in the United States by Sony Pictures Releasing on August 19, 1994. The film received negative reviews from critics.

Plot
As kids, Darryl and Kevin Walker grew up as fans of the television series Batman. Now grown, Darryl is a clumsy, nerdy repairman, while his brother Kevin is a tabloid news cameraman. They both live with their grandmother, who is an avid supporter of Alderman Marvin Harris, a politician from their neighborhood running for mayor on an anti-corruption platform. Kevin is interested in getting out of making tabloids and doing a serious story about mobster Michael "The Suit" Minelli, but his attempts to do so are shot down by his boss, Larry Stone, a perverted tabloid news junkie. Darryl is overly optimistic and almost childishly naive to the harsh realities of living in the inner city (such as the crackhouse next door), but is a brilliant inventor, having constructed a mobile robot assistant named J-5, among other creations.

One night, after Harris wins acclaim by publicly refusing a bribe from Minelli, Grandma Walker is murdered by the mobster's henchmen at Harris's campaign headquarters. The murder opens Darryl's eyes to the urban decay around him and he begins to fight crime by boldly saving an elderly transit passenger from being mugged, but overreaches by storming the crackhouse next door to rebuke the gang members. He then decides to become a vigilante superhero, using his technical expertise to create weapons and gadgets in particular, a substance which renders ordinary clothing bulletproof for his crime-fighting crusade, all to the annoyance of Kevin.

After Darryl is nearly killed trying to protect a citizen on the street and is arrested by the cops who ridiculed him after he demanded to see the police commissioner, Kevin takes Darryl to see a psychiatrist. It doesn't work in Kevin's favor, as Darryl denies being a superhero and puts the blame on Kevin, whom the psychiatrist then attempts to psychoanalyze. Kevin changes his mind and goes along with the fantasy, believing that it's Darryl's way to cope with the murder of their grandmother, but under the guidance of starting a neighborhood watch instead. When a girl tells them of a pregnant woman trapped in an elevator, Darryl arrives as his superhero alter-ego. Upon delivering the baby, he is surrounded by many, including reporters. Asking for his name, Darryl just stares Kevin says he's gone blank, which everyone interprets as his name: Blankman.

Over time, Darryl uses his Blankman identity to protect various community members, build up a reputation, and inspire not only the town's citizens but other real-life superheroes. One person interested in him is Kimberly Jonz, a fellow reporter whom Kevin hopes to win the affection of. When Kimberly wants to know if it's possible to get an interview with Blankman, Kevin begs Darryl to allow her to interview him. He relents, on the condition that she wear a carnation. Taking her on his Blank-Cycle at the train tracks, he brings her to his secret hideout: the "Blank Station," an abandoned subway station filled with all of his inventions, or, in his words, "junk." Kimberly interviews him about how and why he took up crime fighting, revealing it was because of the death of his grandmother. Impressed by his heroics and modesty, Kimberly immediately falls in love with him. She kisses him, only for him to panic when he gets an erection.

Mayor Harris attempts to bring in outside money to pay the IOUs the city has been giving its workers and requests that Blankman be there to protect the people and receive a special award. As the money is released, Minelli's henchmen storm the bank and take the mayor hostage, threatening to detonate explosives. At the police chief's request and the crowd's chants, Blankman attempts to save the mayor, and even with Kevin's help, he is unable to stop the crooks, nor defuse the bombs. Before the bombs go off, Darryl reveals his identity and his grandmother's support for the mayor. Harris wishes him well, warning him to run, and says he will tell his grandmother about Darryl. Blankman runs out screaming as the bank explodes, killing Harris. The crowd, seeing his failure, turn on him and chase him down the street. Now a pariah, Darryl gives up on crime fighting and even a possible relationship with Kimberly. Trying for a normal life, he gets a job at a McDonald's.

Wanting a great story, Larry Stone manages to contact Minelli and trades knowledge of Blankman's love for Kimberly in exchange for an exclusive interview. While researching Minelli and Grandma Walker's murder, Kimberly realizes his true identity and calls Kevin with the news, only for Minelli to take Kimberly hostage. Thinking he is talking to Blankman, Minelli threatens to kill Kimberly if Blankman doesn't show up. Kevin rushes to Darryl's workplace with the news, but Darryl refuses to help until Kevin reveals Minelli killed their grandmother. They leave and change to their superhero identities: Blankman, and Kevin agreeing to wear a costume himself as "Other Guy." The two heroes rush to the TV station, where Minelli has murdered a reporter and is threatening others, including Stone. The two engage in a fight with Minelli's goons, but they lose. They are placed in a water tank and left to drown, with Stone and Kimberly chained up and left to die, and Minelli has hidden bombs to destroy the building. Blankman calls J-5 to save them and succeeds. The duo then finds the bombs in the women's bathroom, and stuffs the explosives inside J-5, while he frees Kimberly (Stone is left behind, as a joke by Other Guy). Once outside, the explosives detonate, destroying J-5. Distraught, Blankman swears revenge.

Tracking Minelli to his factory hideout, Blankman and Other Guy prepare for the final battle. Other Guy is overconfident and gets wounded because his costume is not bulletproof. Blankman then defeats Minelli's goons with his electric "newchucks," and activates his jet-powered roller blades to capture Minelli, delivering him to the police and finally avenging their grandmother's death. Blankman, this time with Other Guy, is once again acknowledged as a hero by the people and receives the Mayor Harris Award for outstanding community service at a ceremony in their honor, while Other Guy receives a Blankman T-shirt, much to his disgust. After the ceremony, Kevin introduces Kimberly to Darryl. The two make light conversation until Kimberly pretends to see a purse snatcher, which puts Darryl on high alert. It was a trick, as Kimberly reveals she already knows that Darryl is Blankman to prove it, she kisses Darryl, causing him to fall to the ground embarrassingly like before. The film ends with a shot of a banner that reads "We Love You Blankman and Other Guy."

Cast

 * Damon Wayans as Darryl Walker / Blankman, a nerdy, gullible man child. He decides to become a superhero to turn his neighborhood around following the death of his grandmother. His best friend is a homemade robot "J-5."
 * Michael Wayans as young Darryl Walker
 * David Alan Grier as Kevin Walker / Other Guy, Darryl's cynical older brother, who works as a cameraman for the local news. He initially has no interest in being a superhero, but later has a change of heart and joins Darryl as his sidekick, Other Guy. He shows himself to be a natural martial artist after helping defend Darryl in his first outing as Blankman.
 * Damon Wayans Jr. as young Kevin Walker
 * Jon Polito as Michael "The Suit" Minelli, a suave, malicious, and mean-spirited mobster, who constantly harasses Mayor Harris. He is also responsible for the murder of Darryl and Kevin's grandmother.
 * Robin Givens as Kimberly Jonz, a TV news anchor and the love interest of both Darryl and Kevin. While she has no interest in Kevin, she falls in love with Blankman/Darryl almost instantly.
 * Jason Alexander as Larry Stone, Kimberly and Kevin's selfish, perverted, and hotheaded boss. He uses a wheelchair.
 * Lynne Thigpen as Eleanor Walker, Darryl and Kevin's late grandmother. Despite being a loving grandmother, she has a smart mouth, which ultimately leads to her death.
 * Christopher Lawford as Mayor Marvin Harris
 * Tony Cox as Midget Man
 * Kevin West as Gay Man
 * Yvette Wilson as Fat Girl
 * Harris Peet as Gains
 * Arsenio Hall as himself
 * Nickie Corello as Sammy The Blade
 * Joseph Vassallo as Tony The Match

Reception
Blankman was panned by critics and was a box office disappointment. One critic who gave it a mildly positive review was Stephen Holden of The New York Times, who said that it "gets most of its comic mileage from its wonderful gadgets and from Mr. Wayans's sweetly myopic performance" and that the film "plays it light and silly but not so broadly that the movie collapses into chaos." It holds a 12% "rotten" rating on Rotten Tomatoes, based on 17 reviews with an average rating of 3.8/10. The film went on to become a cult hit through home video.

Year-end lists

 * Top 10 worst (not ranked) – Betsy Pickle, Knoxville News-Sentinel
 * Top 18 worst (alphabetically listed, not ranked) – Michael Mills, The Palm Beach Post
 * Worst films (not ranked) – Jeff Simon, The Buffalo News

In popular culture
The film is featured in an episode of the television adaptation Twisted Metal, based on the video game series of the same name. In it, the main characters reenact the "Blank Wheel" scene due to cut audio.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Blankman


text:
Bhagavata Purana

The Bhagavata Purana (भागवतपुराण; ), also known as the Srimad Bhagavatam (Śrīmad Bhāgavatam), Srimad Bhagavata Mahapurana or simply Bhagavata (Bhāgavata), is one of Hinduism's eighteen great Puranas (Mahapuranas). Composed in Sanskrit and traditionally attributed to Veda Vyasa, it promotes bhakti (devotion) towards Krishna, an avatar of Vishnu, integrating themes from the Advaita (monism) philosophy of Adi Shankara, the Vishishtadvaita (qualified monism) of Ramanujacharya and the Dvaita (dualism) of Madhvacharya. It is widely available in almost all Indian languages.

The Bhagavata Purana, like other puranas, discusses a wide range of topics including cosmology, astronomy, genealogy, geography, legend, music, dance, yoga and culture. 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.

The Bhagavata Purana is a central text in Vaishnavism. 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. 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. An oft-quoted verse (1.3.40) is used by some Krishna sects to assert that the text itself is Krishna in literary form.

The text consists of twelve books (skandhas or cantos) totalling 335 chapters (adhyayas) and 18,000 verses. The tenth book, with about 4,000 verses, has been the most popular and widely studied. 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.

The Bhagavata Purana has been among the most celebrated and popular texts in the Puranic genre, and is, in the opinion of some, of non-dualistic tenor. But, the dualistic school of Madhvacharya has a rich and strong tradition of dualistic interpretation of the Bhagavata, starting from the Bhagavata Taatparya Nirnaya of the Acharya himself and later, commentaries on the commentary. The Chaitanya school also rejects outright any monistic interpretation of the purana.

Nomenclature

 *  'Bhagavata'  (or  'Bhagavatam' or  'Bhagavat', Sanskrit भागवत) means 'follower or worshipper of Vishnu'.
 *  'Bhagavan'  (Sanskrit भगवन्) means 'Blessed One', 'God', or 'Lord'. 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."
 *  'Purana'  (Sanskrit पुराण) means 'ancient' or 'old' (or 'old traditional history'). It also means 'complete' and 'completing' in the sense that a Purana 'completes the Vedas'.
 *  'Maha' ( Sanskrit महत्) means 'great', 'large', or 'vast'.
 *  'Srimad' (or  'Srimat', Sanskrit श्रीमत्) means 'radiant', 'holy', 'splendid', or 'glorious', and is an honorific religious title.
 * 'Sri' (or  'Shri' or  'Shree', Sanskrit श्री) means 'wealth'. Lakshmi – Goddess of Wealth and Vishnu/Krishna's wife – is also referred to as 'Sri'.
 *  'Mad' (or  'Mat', Sanskrit मत्) means 'religion' or 'believed'.
 * Those with a wealth ( 'Sri') of religion ( 'mad') may be honoured with the title of 'radiant', 'holy', 'splendid', or 'glorious' ( 'Srimad').

Modern scholarship
Modern scholarship dates its composition to between 500 CE to 1000 CE, but most likely between 800 and 1000 CE. A version of the text existed no later than 1030 CE, when it is mentioned by al Biruni and quoted by Abhinavagupta. 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. The text contains more details of Krishna's biography than the 3rd- 4th-century Harivamsha and Vishnu Purana, and is therefore likely to have been composed after these texts, suggesting a chronological range of 500–1000 CE. Within this range, scholars such as R. C. Hazra date it to the first half of the 6th century CE, Bryant as well as Gupta and Valpey citing epigraphical and archaeological evidence suggest much of the text could be from the 4th to 7th century, while most others place it in the post-Alvar period around the 9th century. Parts of the text use an archaic Vedic flavour of Sanskrit, which may either suggest that its authors sought to preserve or express reverence for the Vedic tradition, or that some text has an earlier origin. There are two flavors of Krishna stories, one of warrior prince and another of romantic lover, the former composed in more archaic Sanskrit and the later in a different linguistic style, suggesting that the texts may not have been composed by one author or over a short period, but rather grew over time as a compilation of accretions from different hands.

The Bhagavata Purana contains apparent references to the South Indian Alvar saints and it makes a post factum prophecy of the spread of Vishnu worship in Tamil country (BP XI.5.38–40); these facts, along with its emphasis on "emotional Bhakti to Krishna" and the "Advaita philosophy of Sankara", lead many scholars to trace its origins to South India. However, J. A. 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.

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. Postmodern scholars have suggested alternate theories.

Content and structure
The Bhagavata Purana consists of twelve skhandas or cantos consisting of 18,000 verses of several interconnected, interwoven, and non-linear dialogues, teachings, and explanations espousing Bhakti Yoga that go back and forth in time: "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."

Stated authorship and purpose
From the N.P. Jain for Motilal Banarsidass translation:

"The divine seer, Vedavyasa, composed this Purana, known by the name of Srimad Bhagavata, which stands on a par with the Vedas and contains the stories of the Lord of excellent renown."

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..."

Puranic characteristics
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' – 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."

The Srimad Bhagavatam adds another five characteristics, expanding this list to ten.

The Bhagavata further elaborates on the differences between lesser and greater Puranas possessing five or ten characteristics, respectively.

Manuscripts
According to Hariprasad Gangashankar Shastri, the oldest surviving manuscript dates to c. 1124-25 and is held in the Sampurnananda Sanskrit Vishvavidyalaya in Varanasi.

Contrary to the western cultural tradition of novelty, poetic or artistic license with existing materials is a strong tradition in Indian culture, a  'tradition of several hundred years of linguistic creativity'. There are variations of original manuscripts available for each Purana, including the Srimad Bhagavatam. The common manuscript for translations of the Bhagavata Purana - seemingly used by both Swami Prabhupada and Bibek Debroy- is the Bhāgavatamahāpurāṇam a reprint of Khemraj Shri Krishnadas' manuscript. 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..."

Cantos
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. It is unmixed sweetness (devoid of rind, seed or other superfluous matter). Go on drinking this divine nectar again and again till there is consciousness left in you."

First Canto
Consisting of 19 chapters, 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:

 * Birth of Pariksit – protected in the womb by Krishna – in the aftermath of the devastating Kurukshetra War
 * Appearance and instruction of Narada to Vyasadeva on the composition of the Srimad Bhagavatam
 * Meditation and inspiration of Vyasadeva on the western bank of the Sarasvati river to compile and revise the Bhagavata
 * Teaching of the Bhagavata by Vyasadeva to his already-liberated son, Suka Gosvami
 * Departure and disappearance of Krishna, followed by the signs and onset of Kali Yuga
 * Retirement of the Pandavas (including King Yudhisthira) and consequent enthronement of Pariksit
 * Attempts of Pariksit to stem the influence of Kali before being cursed by a Brahmana boy to die within seven days
 * Renunciation of Pariksit, who decided to fast until death (Prayopavesa) on the banks of the Ganges in devotion to Krishna
 * Arrival of sages (including Narada and Bhrgu) and their disciples to Pariksit's fast, followed by Suta Gosvami

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. He alone can know His ways who inhales the fragrance of His lotus-feet through constant and sincere devotion to them."

Second Canto

Consisting of 10 chapters, the second canto opens with an invocation to Krishna. The second layer of overarching narration begins as a dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river (narrated by Suta Gosvami to a group of sages headed by Saunaka in the forest of Naimisaranya). Questioned by Pariksit, the topics covered by Sukadeva Gosvami include the:

 * Transcendental, supreme, eternal, and pure nature of Krishna
 * Universal Virat-Rupa and Maha-Vishnu forms of Krishna, as well as His scheduled avatars with their purposes
 * Process and laws of creation and annihilation of the universe
 * God realisation, Bhakti Yoga, devotional duties, and the need for a spiritual master (Guru)
 * Vedic knowledge, modes of material nature (gunas), karma, false (i.e. materialistic) ego, and illusion and suffering due to ignorance
 * Divisions (caste or varna) of society, common religious affiliations, and faith versus atheism

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."

Third Canto
Consisting of 33 chapters, the third canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. Vidura, the sudra incarnation of Yama and devotee of Krishna, is the main protagonist narrated. 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:
 * Remembrance, pastimes, qualities, and kingdom (Vaikuntha) of Krishna
 * Universal – Virat-Rupa – form of Vishnu to animate dormant material energy for creation (with Kali, explicitly stated to represent His external energy)
 * Emergence of Brahma from Garbhodakasayi Vishnu; Brahma's prayers to Krishna, creation of living beings, and manifestation of the Vedas
 * Curse of the Four Kamaras on Jaya and Vijaya and their consequent incarnations as the demons Hiranyaksa and Hiranyakasipu
 * Appearance of the Varaha avatar to lift the Earth out of the depths of the Cosmic Ocean (Garbhodakasayi) and destroy Hiranyaksa
 * Appearance of the Kapila avatar to expound Sankya philosophy and devotional service (Bhakti Yoga) for Krishna
 * Principles of material nature, divisions of creation, and calculation of time

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. By hearing such stories one is sure to develop one after another reverence and fondness for and Devotion to the Lord, whose realization is preceded by the cessation of ignorance."

Fourth Canto
Consisting of 31 chapters, the fourth canto continues the dialogues of Sukadeva Gosvami, Uddhava, and Maitreya. There are additional layers of dialogue, such as between the sage-avatar Narada and King Pracinabharhisat (as narrated by Maitreya to Vidura). Focusing on the female descendants of Svayambhuva Manu, topics covered include the:

 * Genealogies of the daughters of Svayambhuva Manu and of Dhruva (grandson of Svayambhuva Manu)
 * Enmity between Daksa and Shiva, self-immolation of Sati (wife of Shiva and daughter of Daksa), and attack by Shiva on Daksa's ritual
 * Liberation of the boy-sage Dhruva, including advice from Narada, his vision of Vishnu, and battles between Dhruva and the Yaksas
 * Killing of the tyrant-king Vena by Brahmins before the appearance of the Prthu avatar to restore abundance of the Earth
 * Allegorical story, descriptions, and characteristics of King Puranjana, who was reborn as a woman due to thinking of his wife when he died
 * Activities of the Pracetas, including meeting with Shiva, instruction from Narada, and ultimate liberation
 * Qualities of Krishna, Vaishnava devotion (Bhakti Yoga), the soul (atman), the super-soul (paramatman), and materialistic life

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. He is loving as a father to those over whom He rules; He looks upon Himself as a servant to those who are well-versed in the Vedic lore."

Fifth Canto
Consisting of 26 chapters, the fifth canto focuses on the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. Notable additional layers of dialogue are between the avatar Rsabha and his sons, and between Bharata and King Rahugana (the former was perceived as a fool and made to carry the latter's palanquin). Topics covered include the:

 * Appearance, life, and teachings of the publicly abused avatar Rsabha, the first Tirthankara (spiritual teacher) of Jainism
 * Appearance of Hayagriva to return vedic knowledge to Brahma
 * Activities, character, teachings, and liberation of King Bharata (incarnated as a deer and then a supposed idiot-Brahmin)
 * Activities and descendants of King Priyavrata, whose chariot wheels created the seven oceans and islands (i.e. continents)
 * Descriptions of the universe, sun, orbits of the planets, and the heavenly and hellish planets
 * Flow of the Ganges and expansion of Narayana as Vasudeva (Krishna), Sankarsana, Pradyumna, and Aniruddha
 * Glories of Ananta / Sankarsana / Shesha / Tamasi

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). It is worthy of being devoted, My beloved sons, to sublime austerities whereby the mind is purified; and from purity of mind follows the unending bliss of absorption into the Absolute."

Sixth Canto

Consisting of 19 chapters, the sixth canto continues with the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. A notable additional layer of dialogue is between Yama and his messengers (called the Yamadutas). 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:

 * Life of Ajamila, a Brahmin that lost liberation due to sex-attraction but was liberated due to calling his son – Narayana – upon death
 * Instructions of Yamaraja to his messengers about justice, punishment, chanting, Vishnu's messengers, and surrender (Bhakti) to Krishna
 * Curse of Daksa on Narada, and a genealogy of the daughters of Daksa
 * Offence of Indra to Brhaspati, the appearance of Vrtrasura to battle the demigods, their prayers to Narayana and Vrtrasura's death
 * Story of King Chitraketu, the murder of his son, instruction from Narada and Angiras, meeting with Krishna, and curse by Parvati
 * Vow of Diti to kill Indra, her embryo being cut into 49 pieces by Indra but saved by Vishnu, and her purification through devotion
 * Performance of the Pumsavana ceremony for pregnancy with prayers to Vishnu and Lakshmi (Goddess of Wealth and Fortune)

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)."

Seventh Canto
Consisting of 15 chapters, the seventh canto continues with the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. A notable additional layer of dialogue is between Narada and Yudhishthira about Prahlada, the devotee-son of the demon-King Hiranyakasipu (brother of Hiranyaksa, destroyed by the Varaha avatar in the third canto; the demonic brothers are incarnations of Jaya and Vijaya). Prahlada, protected by Krishna, survives multiple attempts to kill him until the arrival of the Nrsimha avatar to destroy his father, who could not be killed by any weapon, by any man or beast, or in the water, air, or on land. Topics covered include the:

 * Vow of demon-King Hiranyakasipu to destroy Vishnu, his austerities to become invincible, and conquering of the entire universe
 * Birth, abuse, and teachings of the devotee Prahlada, son of Hiranyakasipu, protected from death by Krishna
 * Arrival of the Nrsimha avatar to destroy Hiranyakasipu, later pacified by the prayers of Prahlada
 * Perfect society in the form of the four social and four spiritual classes or orders
 * Behaviour of a good person, ideal family life, and instructions to be civilised
 * Exposition that the absolute truth is a person – Krishna – who is the master and controller of all
 * Previous incarnations of Narada, and that Krishna lived with the Pandavas like an ordinary human being

SB 7.14.9 original Sanskrit:

"मृगोष्ट्रखरमर्काखुसरीसृप्खगमक्षिका: । आत्मन: पुत्रवत् पश्येत्तैरेषामन्तरं कियत् ॥ ९ ॥ He should look upon deer, camels, donkeys, monkeys, rats, reptiles, birds and flies as though they were their (own) children What is that which distinguishes these from those (children)? (They deserve his fostering care as much as his own children)."

Eighth Canto
Consisting of 24 chapters, the eighth canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. A notable additional layer of dialogue is between the Vamana avatar and King Bali about the demon-King Hiranyakasipu. Topics covered include the:

 * Details and ages of the four Manus (Svayambhuva, Svarocisa, Uttama, and Tamasa), and of the future Manus
 * Elephant Gajendra, rescued from Makara the crocodile by Vishnu riding his mount Garuda, after prayers of surrender
 * Battles between the demigods and the demons, the truce brokered by Vishnu, and churning of the ocean of milk by both factions
 * Appearance of the Kurma, Dhanvantari, Mohini, and Ajita avatars (and Lakshmi) during the churning of the ocean of milk
 * Second appearance of Mohini to beguile Shiva
 * Annihilation of the demons by Indra
 * Appearance of the Vamana avatar to take back the three worlds from King Bali in three footsteps, and the surrender of Bali to Him
 * Appearance of the Matsya avatar to save devotee-King Satyavrata from the flood (during the time of Hiranyaksa in the third canto)

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 Lord Shiva is also non different from Brahman. He is supreme ruler of the universe and the eternal refugee of all living beings.

Gita Press:

"You are the supreme, mysterious Brahma (the Absolute), the Creator of all beings, (the gods, beasts and so on), high and low. It is You, the (supreme) Spirit, that stand manifested as the universe by virtue of (Your) manifold energies (in the form of Sattva, Rajas and Tamas) and are its Ruler (too).""29. The five sacred (Vedic) texts (known by the names of Tatpuruşa, Aghora, Sadyojäta, Vämadeva and Iśāna), O Lord, from (the thirty- eight parts of) which the thirty-eight fragmentary Mantras came into existence, constitute Your (five) faces (bearing the same names as the sacred texts themselves). 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."

Ninth Canto
Consisting of 24 chapters, the ninth canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. With no notable additional layers of dialogue, the primary focus is upon the male dynasties of various ruling figures (the female sides are covered in the fourth canto). Topics covered include the:

 * Pastimes of the Rama avatar that destroyed the demon-King Ravana (and Kumbhakarna; incarnations of Jaya and Vijaya)
 * Appearance of the Parashurama avatar to repeatedly destroy the corrupt, Godless ruling (Kshatriya) class
 * Genealogy and downfall of Saubhari Muni due to sex-desire (after seeing fish copulate), and his liberation through performing austerities
 * Story of King Yayati, cursed to suffer old age; after passing the curse to his son, he learned the futility of sense-pleasure and achieved liberation
 * Story of King Pururava, beguiled by the Apsara Urvasi, until he sated his lusty desires with a ceremonial fire
 * Genealogies of the sons of Svayambhuva Manu, and of the Kings Mandhata, Amsuman, Yayati, Bharata, Ajamidha, Puru, and Pururava
 * Genealogy of Krishna, and brief descriptions of His beauty and pastimes

SB 9.24.59.60 original Sanskrit:

"अक्षौहिणीनां पतिभिरसुरैर्नृपलाञ्छनै: । भुव आक्रम्यमाणाया अभाराय कृतोद्यम: ॥ ५९ ॥ कर्माण्यपरिमेयाणि मनसापि सुरेश्वरैः । सहसङ्कर्षणश्चक्रे भगवान्मधुसूदनः ॥ ६० ॥

Endeavouring to remove the burden of the earth, which was overrun by demons disguised as kings, who led more than one Akşauhinīs, Lord Śri Krsna (the slayer of the demon Madhu). accompanied by (His elder brother) Lord Sarnkarsana (better known as Balarama), performed deeds which cannot be comprehended even in thought by the rulers of gods."

Tenth Canto
Consisting of 90 chapters, the tenth canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. Notable additional layers of dialogue all involve the lila (divine play) of the supreme and transcendental Krishna avatar. Thus focusing on the appearance and pastimes of Krishna, topics covered include the:

 * Imprisonment of Krishna's parents (Vasudeva Anakadundubhi and Devaki), the murder of His siblings, and attempted murder of baby Krishna by King Kamsa
 * Fostering of Krishna and Balarama by Nanda and Yashoda (Gopas, a tribe of cowherds); Yashoda saw the universal form in boy-Krishna's mouth
 * Attempts on baby and boy-Krishna's life by various demons, mostly sent by Kamsa (e.g. Putana, Trnavarta, Aghasura, Pralamba, Kesi, etc.)
 * Chastisement of Kaliya, swallowing of a forest fire, lifting of Govardhana Hill, stealing of Gopis' clothes, and the Rasa dance
 * Raas Leela is described very thoroughly and is shown in great detail in the Tenth Canto.
 * Defeat of numerous demonic foes (e.g. Kamsa, Jarasandha, Kalayavana, Narakasura, Paundraka, etc.) to diminish the burden of the Earth
 * Marriages to over 16,000 wives (and children with each), establishment of Dvaraka, return of the Syamantaka Jewel, and washing of Narada's feet
 * Defeat of Banasura and Shiva, daily activities, blessing of Sudama, blessing of His devotees, saving of Shiva from Vrkasura, and summary of glories

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. (True,) it is (most) difficult to reach beyond the jurisdiction of Time; but in the Lord's realm Time has no sway. Even rulers of the earth have left their kingdom and retired to the forest for (the performance of austerities with the object of) gaining that eternal realm. (Therefore, one should constantly engage oneself in hearing the stories of the Lord.)"

Study
The largest canto with 4,000 verses, the tenth canto is also the most popular and widely studied part of the Bhagavata. It has also been translated, commented on, and published separately from the rest of the Srimad Bhagavatam.

Eleventh Canto
Consisting of 31 chapters, the eleventh canto continues the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river. Notable additional layers of dialogue are between Narada and Vasudeva, and between Krishna and Uddhava (and in turn, other dialogues such as that between the Hamsa (swan) avatar and Brahma). Topics covered include the:

 * Curse and destruction of the Yadu Dynasty (through intoxicated in-fighting) at Prabhasa to relieve the burden of the Earth
 * Appearance of the Hamsa (swan) avatar to answer the questions of the sons of Brahma
 * Discourse of Narada to Vasudeva about the instruction of the '9 Yogendras' to King Nimi about Bhakti for Krishna
 * Final teachings of Krishna to Uddhava at Dvaraka (e.g. the story of a young Brahmin avadhuta narrating his 24 gurus to King Yadu)
 * Disappearance of Krishna after being shot in the foot by the hunter, Jara
 * Flood and destruction of Dvarka

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. From the conduct of these have I learnt all that I had to learn in this life for my good."

The Uddhava or Hamsa Gita
Containing the final teachings of Krishna to His devotee Uddhava, the eleventh canto is also referred to as the 'Uddhava Gita' or 'Hamsa Gita'. Like the tenth canto, it has also been translated and published separately, usually as a companion or 'sequel' to the Bhagavad Gita.  'Hamsa' means 'swan' or 'spirit', and:

 * Is the name of the single class or order of society in Satya Yuga (as compared to four in Kali Yuga), the first and purest of the four cyclical yugas
 * Symbolises Brahman (Ultimate Truth, Self, or Atman) in Hinduism
 * Is the mount ridden by Brahma
 * Is the name of the tenth (i.e. swan) avatar of Krishna that taught the Vedas to Brahma (hence the symbolism of the swan being ridden by Brahma as a mount).

Twelfth Canto

Consisting of 13 chapters, the twelfth and final canto completes the dialogue between Sukadeva Gosvami and Pariksit on the banks of the Ganges river, and ends with the overarching dialogue between Sukadeva Gosvami and the group of sages led by Saunaka, at the forest of Naimisaranya. Focusing on prophecies and signs of Kali Yuga, topics covered in this canto include the:

 * Degradation of rulers as liars and plunderers, and the symptoms of the age of Kali (e.g. atheism, political intrigue, low character of royals, etc.)
 * A list of the future rulers of the world, and the way they attained downfall
 * Final instructions to and death of Pariksit due to his curse (bitten by a poisonous serpent Takshaka)
 * Prayers of sage Markandeya to Nara-Narayana, resistance to Kamadeva sent by Indra to break his vows, and glorification by Shiva and Uma
 * Four categories of universal annihilation
 * Appearance of the Kalki avatar to destroy evil at the end of Kali Yuga
 * Description of the lesser and greater Puranas, and the eighteen major Puranas
 * Description of the Mahapurusa
 * Summary and glories of the Srimad Bhagavatam

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. (11) It has for its theme that one reality without a second—which is the sum and substance of all the Upaniṣads (which are the culmination of the Vedas) and has been characterized as the oneness of Brahma (the Absolute) and the (individual) soul—and has detachment of the Spirit from Matter as its only object."

Philosophy
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.

Bhakti
Cutler states the Bhagavata Purana is among the most important texts on bhakti, presenting a fully developed teaching that originated with the Bhagavad Gita. 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.

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. 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.

Samkhya

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

Sheridan points out that in the Third Canto, Kapila is described as an avatar of Vishnu, born as the son of the Prajapati Kardama, 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, 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.

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

Advaita

Kumar Das and Sheridan state that the Bhagavata frequently discusses a distinctly advaitic or non-dualistic philosophy of Shankara. 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). 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. The Bhagavata Purana is also stated to parallel the non-duality of Adi Shankara by Sheridan. 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."

Scholars describe this philosophy as built on the foundation of non-dualism in the Upanishads, and term it as "Advaitic Theism". 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. 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. 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. Bryant notes that the tenth book of the Bhagavata does not, as is conventional for non-dualist schools, understand Krishna's form to be a "secondary derivation," which can be subsumed within the impersonal absolute. Rather than describe Brahman to be ultimately formless, the tenth book ascribes an "eternal personal element" to Brahman.

Dharma

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. The earliest mention of bhakti is found in the Shvetashvatara Upanishad verse 6.23, 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.

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

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". 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. That which is motivated by, furthers, and enables bhakti is the golden standard of Dharma.

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. 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.

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. 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". 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."

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.

Maya
In Vedanta, Maya is frequently depicted as a deceptive or deluding energy. Conversely, the Bhagavata Purana presents Maya as divine energy through which Krishna manifests the material universe, including its elements, universes, bodies, senses, and minds, contributing to the richness and diversity of the phenomenal world. This process is not just entrapment but also a path to liberation for beings caught in the cycle of birth and death. Maya's illusionary powers, though binding individuals to temporal existence, ultimately facilitate their spiritual growth and release.

Suffering
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. However, it also critiques the adequacy of karma in fully explaining suffering and explores time (kala) as a significant factor in suffering. Time, personified by Sudarshana Chakra, is shown as an unstoppable force that brings both end and renewal, acting indiscriminately upon all beings. Despite time's overwhelming power, the text suggests that sincere devotion (bhakti) to God and surrender to the divine can enable devout souls to overcome the influence of time and karma, ultimately leading to spiritual liberation (moksha).

Lila
The Bhagavata Purana argues that the play of God (lila) is central to understanding his actions in the world. Despite having everything and being able to make his wishes reality, Krishna engages in various activities and interactions with devotees out of joy and divine play, rather than out of any necessity or compulsion (SB 1.10.24). By participating in Krishna's lila, individuals can transcend the limitations and suffering of the material world and ultimately achieve liberation from time's constraints.

Significance
The source of many popular stories of Krishna's pastimes for centuries in the Indian subcontinent, 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". 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. "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."

Relation to other texts
The Bhagavata Purana aligns itself with canonical texts like Brahma Sutras and Rigveda by echoing their verses at various points throughout its narrative. It claims equality with the Vedas and reinterprets their themes to emphasize the supremacy of Krishna. It transforms the descriptions of Vishnu's deeds found in the Vishnu Sukta into narratives centered around Krishna's actions (verse 10.51.38). The Bhagavata Purana does not directly reference the Bhagavad Gita, which is part of the Mahabharata. Instead, it includes the teachings similar to those found in the Bhagavad Gita in the form of dialogues between Krishna and Uddhava in Canto 11.

Hindu Festivals
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.

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.

Gaudiya Vaishnavism
The Bhagavata has played a significant role in the emergence of the Krishna-bhakti (Gaudiya Vaishnavism) movement of Chaitanya (1486–1534 CE), in Bengal. 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. Although His complexion is not blackish, He is Kṛṣṇa Himself. 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 regards to not being explicitly named as an avatar (unlike others such as Kalki) in the Bhagavata, this is also explained (A. C. Bhaktivedanta 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."

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'. In Gaudiya Vaishnavism, Chaitanya is accepted as a hidden avatar of Krishna who 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. 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 Swami 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
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, purged of doctrines that find no place in Assamese Vaishnavism and adding a monist commentary instead.

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. The text complements the Pancharatra Agama texts of Vaishnavism. 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". 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.

Jainism and Buddhism
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. 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. While homage to Shakyamuni Buddha is included in by declaring him as an avatar of Vishnu, 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. According to T. S. Rukmani, the Bhagavata Purana is also significant in asserting that Yoga practice is a form of Bhakti.

The Arts
The Bhagavata Purana played a key role in the history of Indian theatre, music, and dance, particularly through the tradition of Ras 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. While Indian dance and music theatre traces its origins to the ancient Sama Veda and Natyasastra texts, the Bhagavata Purana and other Krishna-related texts such as Harivamsa and Vishnu Purana have inspired numerous choreographic themes.

Many ' Ras' plays dramatise episodes related in the Rasa Panchadhyayi ("Five chapters of the Celestial Dance"; Canto 10, Chapters 29–33) of the Bhagavatam. 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. Canto 10 of Bhagavatam is regarded as the inspiration for many classical dance styles such as Kathak, Odissi, Manipuri and Bharatnatyam. 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."

Modern Reception
In the 20th century, the Bhagavata Purana became widely popular as it spread beyond India, translated into over twenty languages and respected by people worldwide.

Bhaktivedanta Swami
Bhaktivedanta Swami significantly impacted the global recognition of the Bhagavata Purana. Bhaktivedanta Swami, raised in a devout Vaishnava family, embraced the Caitanya tradition in 1932. Between 1962 and 1965, he devoted himself to translating the Bhagavata Purana into English, a departure from earlier works focusing on Caitanya's life and teachings. While lacking formal traditional education, he was deeply familiar with the teachings of Caitanya and the insights of ancient commentators through self-study. He made the Bhagavata Purana meaningful to modern readers, and his way of explaining the text made it easier to understand and relevant to modern world. He appealed to young people who were looking for something different from mainstream religion.

Commentaries
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. The oldest exegetical commentary presently known is Tantra-Bhagavata from the Pancaratra school. Other commentaries include:

Advaita Vedanta commentaries

 * Bhāvārtha-dīpikā by Śrīdhara Svāmī (15th century CE). According to Ravi M. Gupta, this commentary "exerted extraordinary influence on later Bhāgavata commentaries, and indeed, on Vaiṣṇava traditions more generally." This influence is "particularly true of the Caitanya Vaiṣṇava commentaries by Sanātana Gosvāmi, Jīva Gosvāmī, Viśvanātha Cakravartī, and others."
 * Amṛta-taraṅginī by Lakṣmīdhara (15th century CE)
 * A commentary by Madhusūdana Sarasvatī (c. 1540–1640) on the first verse of the Bhāgavata Purāṇa.

Acintya-bhedābheda Commentaries

 * Caitanya-mata-mañjuṣā – Śrīnātha Cakravartī
 * Bṛhad-vaiṣṇava-toṣiṇī – Sanātana Gosvāmī
 * Laghu-Vaiṣṇava-toṣiṇī – Jīva Gosvāmī
 * Krama-sandarbha –  Jīva Gosvāmī
 * Bṛhat-krama-sandarbha – Jīva Gosvāmī (attributed)
 * Ṣaṭ-sandarbhas by Jīva Gosvāmī (16th century CE)
 * Sārārtha-darśinī – Viśvanātha Cakravartī (17th century CE) – elaborate commentary
 * Vaiṣṇavānandinī – Baladeva Vidyābhūṣaṇa
 * Dīpika-dīpanī – Rādhāramaṇa Gosvāmī
 * Gauḍīya-bhāṣya – Bhaktisiddhanta Saraswati (20th century CE) – elaborate commentary
 * Bhaktivedānta Purports – A.C. Bhaktivedanta Swami Prabhupada (20th century CE) – elaborate commentary

Dvaita commentaries

 * 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)

Dvaitādvaita Commentaries

 * Siddhānta pradīpikā – Śuka-sudhī (Early 19th Century)

Suddhādvaita Commentaries

 * Subodhinī by Vallabha (incomplete — present on the First, Second, Third, Tenth Cantos and partially on the Eleventh Canto)
 * Bhāgavatārtha-prakaraṇa by Vallabha
 * Daśama-skandha anukramaṇikā by Vallabha
 * Ṭippaṇī – Gosvāmī Viṭṭhalanātha
 * Subodhinī-prakāśa – Gosvāmī Puruṣhottama
 * Bāla-prabodhinī – Gosvāmī Giridharlāl
 * Viśuddha-rasa-dīpikā – Kishorī Prasāda

Viśiṣṭādvaita Commentaries

 * Śuka pakṣīyā – Sudarśana sūri (alias Vyāsa Bhaṭṭa)
 * Bhāgavata-candrikā – Vīrarāghava (14th century CE) – elaborate commentary
 * Bhakta-rañjanī – Bhagavat prasāda

Others

 * Hanumad-bhāṣya
 * Vāsanā-bhāṣya
 * Sambandhokti
 * Vidvat-kāmadhenu
 * Paramahaṁsa-priyā
 * Śuka-hṛdaya
 * Muktā-phala and Hari-līlāmṛta by Vopadeva
 * Bhakti-ratnāvali by Viṣṇupurī
 * Bhakti-ratnākara 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)
 * Bhāvārtha-dīpikā-prakāśa – Vaṁśīdhara
 * Anvitārtha prakāśikā – Gaṅgāsahāya
 * Bhagavata-Purana by S.S. Shulba (2017, original Sanskrit); other Sanskrit manuscripts are available
 * A study of the Bhagavata Purana or Esoteric Hinduism by P.N. Sinha (1901)

Translations
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. From the eighteenth century onwards, the text became the subject of scholarly interest and Victorian disapproval, with the publication of a French translation followed by an English one. The following is a partial list of translations:

Assamese

 * Bhagavata of Sankara (1449–1568 CE, primary theological source for Mahapurushiya Dharma in the Indian state of Assam)
 * Katha Bhagavata by Bhattadeva  (Prose translation 16th century CE)

Bengali

 * Śrī Kṛṣṇa-vijaya by Maladhara Basu, a translation of the 10th Canto and a bit from others
 * Kṛṣṇa-prema-taraṅginī by Śrī Raghunātha Bhāgavatācārya (15th Century CE)

Hindi

 * Bhagavata Mahapurana published by Gita Press (2017)

Kannada
Odia
 * Bhagavata Padaratnavali with kannada translation by Dr. Vyasanakere Prabhanjanachar
 * Bhagavata Saroddhara by VishnuTeertharu (Adavi JayatirthaCharyaru) with Kannada translation by Dr. Vyasanakere Prabhanjanachar
 * Bhagavata Mahatmya in PadmaPurana in Kannada Pravachana by Dr. Vyasanakere Prabhanjanachar
 * Bhagavata Mahapurana by Vidwan Motaganahalli Ramashesha Sastri (foreword by historian S. Srikanta Sastri)
 * Odia Bhagabata by Jagannatha Dasa (15th Century CE)

Telugu

 * Mahābhāgavatamu by the poet Bammera Pōtana (15th century CE).

English

 * The Śrīmad Bhāgavatam by A. C. Bhaktivedanta Swami Prabhupada (1970–77, includes transliterations, synonyms, and purports). Swami Prabhupada completed cantos 1 through 9 and the first thirteen chapters of canto 10 before he died. After his departure, a team of his disciples completed the work, which was then published by the Bhaktivedenta Book Trust.
 * A prose English translation of Shrimadbhagabatam by M.N. Dutt (1895, unabridged)
 * Bhagavata Purana by Motilal Banarsidass Publishers (1950, unabridged)
 * 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)
 * Śrīmad Bhāgavatam with the Sārārtha-darśinī commentary of Viśvanātha Cakravartī by Swami Bhānu (2010)
 * Srimad Bhagavata Purana by Anand Aadhar (2012)
 * The Bhagavata Purana by Bibek Debroy (2019, unabridged)

English (partial translations and paraphrases)

 * 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)
 * 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)
 * Śrīmad Bhāgavatam: A Symphony of Commentaries on the Tenth Canto in six volumes (covering chapters 1-33) by Gaurapada Dāsa, M.A. (translator) & Matsya Avatāra Dāsa (editor) (2016-2018)
 * Bhakti Yoga: Tales and Teachings from the Bhagavata Purana by Edwin F. Bryant (2017, selections of verses and commentary)
 * Śrīmad Bhāgavatam with the Krama-sandarbha commentary of Jīva Gosvāmī by Swami Bhānu (2019)
 * Bṛhad-vaiṣṇnava-toṣaṇī (Canto 10) of Sanātana Gosvāmī by Swami Bhānu (2020)
 * Laghu-vaiṣṇava-toṣaṇī (Canto 10) of Jīva Gosvāmī by Swami Bhānu (2020)
 * Śrīmad Bhāgavatam with the Vaiṣṇavānandinī commentary (Cantos 1 & 10) of Baladeva Vidyābhūṣaṇa by Swami Bhānu (2022–23)
 * Śrīmad Bhāgavatam with the Vaiṣṇavānandinī commentary (Cantos 1 & 10) of Baladeva Vidyābhūṣaṇa by Swami Bhānu (2022–23)

French

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

title: Bhagavata Purana


text:
Talk:German wine

Comments
Moved from article: This will be the main page on German wine, just starting by collecting the existing links, many of them bits of articles I have added to, and other related stuff. Will also link everything from the German pages, which I assume are more comprehensive (help would be useful as my German is a bit flaky). Oddly the German pages do not have a German wine entry, although there is better coverage of some of the terms. Maybe list these in region sections or seperate page for German wine makers.

Rmhermen 17:06, Oct 4, 2004 (UTC)

Sorry, was while I was putting it together, not so much a stub now... Justinc 22:24, 4 Oct 2004 (UTC)

 * German wine entries can be retrieved under de:Portal:Wein. Geman wine. de:Weinbau in Deutschland --Symposiarch 15:04, 28 January 2007 (UTC)

Süssreserve
I've proposed to merge in Süssreserve, although there's an argument for merging it with mustFlagSteward 01:58, 5 April 2007 (UTC)
 * Not really but I replied on the Sussreserve page. It is a German word but it is not an exclusively German wine technique. AgneCheese/Wine 02:03, 5 April 2007 (UTC)

Weinkellerei refers to a wine blended by a blender
I'm sure this is not correct. I believe it refers to wine that is made on the same land where the grapes were grown. Seems like vandalism. —The preceding unsigned comment was added by Billz123 (talk • contribs) 06:09, 11 April 2007 (UTC).
 * A 'Weinkellerei' is a winery. Edited. number29  (Talk) 03:16, 25 May 2007 (UTC)

Changes made
I've added the word "wine" to the sentence "Warmer than all other German regions", because most German pages state the Kaiserstuhl in Baden as the warmest German region. The average temp. in the Baden wine region is lower because the wine region of Baden also contains some mountains of the Black Forest, whlie Palatinate is situated in the Rhine Valley. Johnny2323 (talk) 15:11, 26 January 2008 (UTC)

Thoughts on assessment
I am more incline to agree with this being a B article. It is certainly leaps and bounds better than it was in October when it was reassess as start. Above all, it doesn't appear to be missing any important sections which tilts it firmly to the B side. The only areas of glaring concern would be the lack of referencing in major sections and the tiny winemaking section. There probably could be a section on German wine labels and German wine auctions (or German wine culture) with a summary paragraph and links to the main article. AgneCheese/Wine 23:12, 17 February 2008 (UTC)
 * I agree that more references are definitely needed in some parts; I just felt that now it had reached the point where the blanket, article-wide maintenance tag "unclear because of lacking inline citations" was no longer needed. (There would be room for a few "citation needed" tags if anyone questions specific statements.) At this point I thought a B rating would be appropriate. I'm also thinking about how to get the article less list-driven without losing information, and appropriate interfaces with subordinate articles. In the fullness of time, when the ultimate harvest is resting on its lees and so on... Tomas e (talk) 11:30, 18 February 2008 (UTC)
 * Couldn't we put those lists in a "german wine statistics"-page of some sort? It really does seem like an eyesore with long lists of numbers featured in the main page.--Nwinther (talk) 08:42, 14 July 2008 (UTC)

Tautology
The first sentence needs to be rephrased. Though, I'm not sure what to. —Preceding unsigned comment added by THobern (talk • contribs) 10:15, 30 May 2008 (UTC)
 * Yes, you were right, it looked clumsy and not it's hopefully better. Tomas e (talk) 17:49, 30 May 2008 (UTC)

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Checked - Ryk72 'c.s.n.s.' 16:15, 24 January 2017 (UTC)

External links modified
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External links modified
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I have just modified 5 external links on German wine. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20071029055913/http://www.wein.de/1453.0.html to http://www.wein.de/1453.0.html
 * Added archive https://web.archive.org/web/20110718231455/http://www.deutscheweine.de/icc/Internet-DE/med/b2b/b2b50494-b00c-b601-33e2-dc952196117f,11111111-1111-1111-1111-111111111111.pdf to http://www.deutscheweine.de/icc/Internet-DE/med/b2b/b2b50494-b00c-b601-33e2-dc952196117f,11111111-1111-1111-1111-111111111111.pdf
 * Added archive https://web.archive.org/web/20110718231544/http://www.deutscheweine.de/icc/Internet-DE/med/beb/beb77ebd-3a08-d017-288b-5952196117f5,11111111-1111-1111-1111-111111111111.pdf to http://www.deutscheweine.de/icc/Internet-DE/med/beb/beb77ebd-3a08-d017-288b-5952196117f5,11111111-1111-1111-1111-111111111111.pdf
 * Added archive https://archive.is/20130411005314/http://www.germanwineusa.com/german-wine-101/german-grape-varieties.html to http://www.germanwineusa.com/german-wine-101/german-grape-varieties.html
 * Added archive https://web.archive.org/web/20071214024549/http://www.weinguide.de/bewertung/besten.htm to http://www.weinguide.de/bewertung/besten.htm

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13 German Wine Regions
This section claims there are 13 regions, then gives a list of 14 regions. The error seems to be the inclusion of the Kaiserstuhl as an independent region. Compare it with the German page, which includes Kaiserstuhl as part of the Baden region. Dansator (talk) 00:17, 16 September 2023 (UTC)

title: Talk:German wine


text:
Patrice Leconte

Patrice Leconte (born 12 November 1947) is a French film director, actor, comic strip writer, and screenwriter.

Life and career
Leconte grew up in Tours, and began making little amateur films at 15. He went to Paris in 1967 and studied at Institut des hautes études cinématographiques. While attending film school in the late 1960s, Leconte also worked as a cartoonist, in particular for the Franco-Belgian comics magazine Pilote. He directed his first feature film in 1976, and had a number of major successes with comedy films that were barely distributed outside France. He first came to international attention in 1989 with Monsieur Hire, which was shown at the 1989 Cannes Film Festival and which was a radical departure from his previous work. Although he had already directed more than half a dozen features, many foreign critics, unfamiliar with his previous work, essentially treated him as a newcomer. Since then, he has alternated between films such as Ridicule and L'homme du train which have had success in the international arthouse market, and others, like Les Grands Ducs, whose appeal has been limited to France.

In the 2000s, Patrice Leconte received more recognition in the United States with the successful United States releases of Girl on the Bridge, The Widow of Saint-Pierre, Man on the Train and Intimate Strangers (Paramount Classics released three of these films in the United States ). Ryan Mottesheard of IndieWIRE wrote: "you could even argue that no other foreign filmmaker (INCLUDING Pedro Almodóvar) has had as strong of an impact on United States arthouses."

An English language remake of Leconte's film Man on the Train was remade by an independent Hollywood studio in 2011, and two others are in 'development': Intimate Strangers and My Best Friend.

Patrice Leconte's film, The Suicide Shop, was screened at the Newport Beach Film Festival in Newport Beach, California, on 28 April and 2 May 2013.

Filmography
Short film

Feature film

Documentary film

Television

title: Patrice Leconte