Bhagavatam king of scriptures

Scripture
Brhad Aranyaka Upanisad says:
asya mahato bhutasya nihsvasitam etad rgvedo yajur vedah sama vedatharvangirasa itihasah puranam vidya upanisadah slokah sutrany anuvyakhyanani sarvani nihsvasitani
From the Supreme Person’s breath came the four Vedas, the histories, the Puranas, the Upanisads, the verses and Sutras and all the anuvyakhyas (commentaries by acaryas).

Vedas or Sruti
Heard but not composed, appearing intact in every universe with every creation

Purva Mimamsa Uttara Mimamsa
Karma kanda Jnana Kanda Upasana K.

Aitareya
Kausitaki
Chandogya
Kena
Mundaka
Mandukya
Prasna
Gopal tapani
Black White
Taittiriya Brhadaranyaka
Katha Isa
Svetasvatara

Bhagavad Gita

Visnu, Narada, Garuda, Padma, Varaha, Bhagavata
Brahma, Brahmanda, Brahma-vaivarta, Bhavisya, Markandeya, Vamana
Siva,
Linga, Skanda, Agni, Matsya, Kurma

The glory of Visnu is greater in sattvika scripture; the glory of Brahma is greater in rajasika scriptures; and that of Agni and Siva greater in tamasika scriptures.
Matsya Purana 190/13-14

Smrti:
Manu
Yajnavalkya
Atri
Visnu
Harita
Sukra
Angiras
Yama
Apasambha
Samvarta
Satyayana
Brhaspati
Parasara
Vyasa
Sankha
Likhita
Daksa
Gautama

Pancaratra
108 texts:
Agastya-Samhita
Aniruddha-Samhita
Ahirbudhnya Samhita
Brahma Samhita
Brihat-Brahma-Samhita
Isvara-Samhita
Kapinjala-Samhita
Gautama-Samhita
Citrasikhandi-Samhita
Jayakhya-Samhita
Jayottara-Samhita
Nalakubara-Samhita
Naradiya-Samhita

Bhagavat Purana Final Purana
Summary of Vedas
Veda Upanisad
Mahabharata Purana Brahma Sutra
Bhagavatam

Mahabharata
purnah so 'yam atisayah
artho 'yam brahmasutranam bharatarthavinirnayah
gayatribhasyarupo 'sau vedarthaparibrmhitah

This composition is exceedingly perfect. It contains the meaning of the Brahmasutra and determines the meaning of the Mahabharata. It functions as a commentary on the Gayatri and fortifies the meaning of the Vedas.
Garuda Purana

Bhagavatam is Avatara
The Lord appears
as Matsya among the fish,
as Varäha among the animals,
as Haàsa among the birds,
as svayam bhagavän Kåñëa among humans,
and as Upendra among the devatäs,

kaccid aìga mahä-bhäga
The Lord has now appeared as the crown jewel of the scriptures, Çrémad-bhägavatam, among the Vedas.

Perceptions of God

This popularly read scripture has qualities of the absolute entity brahman, comparable to
a lamp.

1. Krsna and Bhagavatam are Supreme Brahman,
like a lamp, giving deliverance from misery through general understanding of the Lord as adhyätmä

yaù svänubhävam akhila-çruti-säram ekam
adhyätma-dépam atititérñatäà tamo ’ndham
saàsäriëäà karuëayäha puräëa-guhyaà
taà vyäsa-sünum upayämi guruà munénäm
I surrender to the son of Vyäsa, the incomparable guru of all the sages, who mercifully spoke the Puräëa full of hidden meanings, the essence of all the scriptures, the essence of hearing, for all the people of this world, even in the future; who spoke the Bhägavatam, which revealed the excellence of rasa to Çukadeva, and which is the revealer of ätmä for those desiring to cross dense ignorance with ease. SB 1.2.3

Bhagavatam and Krsna are like the Sun

kåñëe sva-dhämopagate
dharma-jïänädibhiù saha
kalau nañöa-dåçäm eña
puräëärko ’dhunoditaù
Though Kåñëa, departing Dvärakä, arrived at Prabhäsa, and then disappeared along with his six opulences, this Puräëa, another form of the sun, has now risen in Kali-yuga for those who have lost their knowledge. SB 1.3.43

2. Bhagavatam and Krsna are like the sun, more powerful than a lamp,
destroying misconceptions propagated by the demons and bringing joy to the devotees.

Bhagavatam and Krsna are the Fruit of the Desire Tree

nigama-kalpa-taror galitaà phalaà
çuka-mukhäd amåta-drava-saàyutam
pibata bhägavataà rasam älayaà
muhur aho rasikä bhuvi bhävukäù
O knowers of rasa! O fortunate souls! Constantly drink from the mouth of Çukadeva the Bhägavatam, the fruit of the tree of the Vedas, which has dropped from the tree to this earth, which is immortal and liquid, which is the essence of sweetness and which includes all types of liberation.

The Desire Tree for the Devotees
Reveals
3. Madhurya rasa
4. Radha and Krsna
5. Bhakti

Mohini
The devotees, being the rightful recipients, are considered to be like the devatäs, since they receive the nectar in the form of relishing the rarest taste of these five meanings.
The Bhägavatam is considered to be like Mohiné, serving out these different meanings of Bhägavatam to the devotees.

Message for the Demons
From beginning to end, the Çrémad-Bhägavatam is full of the Lord's pastimes which give bliss to the devotees, endowed with a sense of renunciation. This Bhägavatam is the essence of all Vedänta philosophy because its subject matter is one Brahman, a substance with no duality. The main goal of the work is merging. SB 12.13.11-12

vedä brahmätma-viñayäs
tri-käëòa-viñayä ime
parokña-vädä åñayaù
parokñaà mama ca priyam
The Vedas, divided into three divisions, ultimately reveal worship of the Lord. The Vedic seers and mantras, however, say this indirectly, since they know that I prefer this indirect method. || 11.21.35 ||

First Verse
janmädy asya yato ’nvayäd itarataç cärtheñv abhijïaù svaräö
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù |
tejo-väri-mådäà yathä vinimayo yatra tri-sargo ’måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi
Five Meanings
Isvara Krsna Madhura Rasa Radha-krsna Bhakti

Supreme Brahman
Let us meditate upon the Absolute Truth, Kåñëa, who is the cause of creation, maintenance and destruction of this universe, as the material and efficient cause, since he is the only knower of all objects and the only independent being;
who revealed the Vedas to Brahmä within his mind;
who is difficult to understand even for the learned;

whose body is thought to be made of matter due to illusion just as one mistakes fire, water and earth for each other;
who negates all false arguments regarding his existence
by possessing a transcendental, inconceivable form,
and by the strength of devotees’ experiencing him though his svarüpa-çakti.

Krsna
Let us meditate on Kåñëa who is known as Satya, who — through his abode Mathurä and by revelation of his form to his devotees — destroys ignorance concerning himself;
whose body, though appearing to be material to the demons, is not temporary at all;
who, after appearing in Vasudeva’s house knowing how to cheat Kaàsa, went to Nanda’s house,

who, knowing the appearance of his devotee’s prema in Vraja, remained there because of his own people, though he is in all cases independent;
and who revealed that the cows and calves were actually the supreme brahman to Brahmä by his will — which bewilders even persons such as Närada.

Madhurya Rasa
Let us meditate on Kåñëa, from whom arises madhura-rasa through meeting and separation;
who, as the hero, most skilful in everything related to rasa, is beyond the material realm;
who conveyed to Bharata Muni the same madhura-rasa, about which other poets are bewildered;

in whom alone arises the three types of literary meaning, in extraordinary form;
and who defeats the withered arguers by the extraordinary influence of the experience of madhura-rasa.

Radha and Krsna
Without deceit, in correct manner, aspiring for the highest goal, we meditate on Rädhä and Kåñëa from whom arises the height of madhura-rasa.
By giving up the other gopés and following only her, as dhéra-lalita he showed his expertise in the chief aspects of rasa and she exhibited herself as an independent lover.

Kåñëa imparted through the heart to Çukadeva, knower of this rasa from birth, the Bhägavatam, by which the devotees faint in ecstasy and undergo transformation,
just as fire, water and earth reverse their properties and by whose influence the three çaktis remain eternally.

Bhakti
Let us meditate on the most beneficial spiritual process which is beyond the guëas,
which brings about the appearance of the Lord as Bhagavän and
by which there is realization of brahman and Paramätmä in the processes of jïäna and yoga;

which is complete knowledge, independent of other processes;
which was revealed by Närada to Vyäsa, but which is bewildering to even great sages;
which is not mixed with the three guëas;
and which defeats its opponents by its very nature of giving direct experience of bliss.

atra sargo visargaç ca
sthänaà poñaëam ütayaù |
manvantareçänukathä
nirodho muktir äçrayaù || In this Puräëa there are ten topics: creation, secondary creation, geography, protection of the Lord, material and spiritual impressions, the conduct of the Manus, stories of the Lord and devotees, destruction of the universe, liberation and the ultimate shelter.

Sarga—creation
Third Canto

Visarga—
creation by Brahma
Fourth Canto

Sthiti or Sthana-- Geography
Fifth Canto

Posana– Protection of Devotees
Sixth Canto

Uti – Impulses
Seventh Canto

Manvantara—History of Manus
Eighth Canto
Isanukatha—
Stories of the Lord
and his Devotees
Ninth Canto

Mukti—Liberation
Eleventh Canto

Nirodha Destruction
Twelfth Canto

Asraya –Supreme Shelter
Svayam Bhagavan Krsna

Lamp:
sarga (3rd canto),
nirodha (12th canto)
Sun:
visarga (4th canto),
sthiti (5th canto) ,
posana (6th canto),
uti (7th Canto),
manvantara (8th Canto),
isanukatha (9th canto)
mukti (11th Canto)
Fruit of the tree:
Asraya (10th canto)

Why does Bhagavatam have so many topics?
One should not say that it is unbefitting to eulogize the unfavorable meanings of the Bhägavatam which is directly filled with bhakti-rasa. The Supreme Lord is full of all çaktis and so is the Bhägavatam. Thus it takes meanings corresponding to the minds of various types of persons (adhikäris of this çästra), for such revelation is befitting the person (the Lord) who possesses all powers.

mallänäm açanir nåëäà nara-varaù stréëäà smaro mürtimän
gopänäà sva-jano ’satäà kñiti-bhujäà çästä sva-pitroù çiçuù
måtyur bhoja-pater viräò aviduñäà tattvaà paraà yoginäà
våñëénäà para-devateti vidito raìgaà gataù sägrajaù

The wrestlers saw Kåñëa as a lightning bolt (vérya rasa),
the men of Mathurä as the best of males (adbhuta rasa,),
the women as Cupid in person (madhura rasa),
the cowherd boys as their relative (sakhya and hasya rasa),
the impious rulers as a chastiser (raudra rasa),
His parents as their child (karuna and vatsalya rasa),
Kamsa as death (bhayanaka rasa) ,
the unintelligent as a material body (bibhatsa rasa),
the yogés as the Absolute Truth (santa rasa) and
the Våñëis as their supreme worshipable Deity (dasya rasa) .
SB 10.43.17

The wrestlers saw Kåñëa as a lightning bolt (vérya rasa)

The men of Mathurä saw him as the best of males (adbhuta rasa)

The women saw him as Cupid (madhura rasa)

The cowherd boys saw him as their relative (sakhya and hasya rasa)

The impious rulers saw him as a chastiser (raudra rasa)

His parents saw him as their child
(karuna and vatsalya rasa)

Kamsa saw him as death (bhayanaka rasa)

The unintelligent saw him as a material body (bibhatsa rasa),

The yogés saw him as the Absolute Truth (santa rasa)

The Våñëis saw him as their supreme worshipable Deity (dasya rasa).

All the topics however give joy to the devotees of the Lord by taking on a meaning favorable for bhakti.
The same topics however are like Mohiné and take on a different meaning for bewildering the demons who give meanings unfavorable for bhakti.