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The Shrimadbhagavatamahapuranam
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The Shrimadbhagavatamahapuranam
Text with English Translation & Index 
Author Ed. Pushpendra Kumar
ISBN 978-81-7854-158-7
Edition 2009
Language english,sanskrit

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Hardbound Rs. 3500.00
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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 Bhagavata is aware of the fact that people have their own liking. Thus attempt understand and interprest the supreme in accordance with the aptiudes and tendencies of different persons. But there different descrifrtions merely imply that the supreme has many names and forms. In Bhdgavata 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 Shrikrashna goes on to tell Arjuna how actions should be performed. Prachinabharhish was performing an action prescribed by Veda. But Narada?s telling him that he did not even know what was meant by Karman deserves special consideration. As a matter of fact, even actions prescribed by Shastras, if they are performed with any particular desire in mind, and an ill effort is made to accomplish them without fully considering the form of action, then even prescribed actions could become harmful, as happened in the case of Prachinabarhish. The action which Prachinabarhish was performing was also forbidden, despite its being prescribed by the Veda; because of its entailing killing of animals. Therefore, while choosing actions, discretion is also absolutely necessary. This reference also clearly indicated the fact that not only those actions which satisfy the Lord, but the ways and means by which those actions are performed are also of particular importance. That is, all types of actions whether they are with desire or without desire or without a purpose, if they are devoid of the spirit of the Lord, they do not look attractive. Not only that, even knowledge which is the means of attaining liberation does not shine fully without that. But in Bhagavata this appears to occupy a prominantplace. This Bhagavata view is the root of Bhagavata Dharma. By adopting this view, alongwith solving the problems of our age, we can also attain the highest goal of human life with ease, and life will be happy, in all. The Bhagvata has chosen to describe the supreme many times by such adjectives as to devote that he likes the path of devotion as a means of truth. For example the supreme has been described as auspicious for the world, giver of boons to the destressed and poor.


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