Please describe the various yugas, their durations, their dharmas, and the astonishing activities of the yugāvatāras of the Lord.

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TRANSLATION

The King said: O brāhmaṇa! O best of knowers of truth! I desire to know exactly the truth that Nārada -- seer of Kṛṣṇa and taught by Brahmā -- spoke to others while explaining the qualities of the Lord who is without material qualities. Topics of the Lord who has astonishing powers are all-auspicious for the world.  

COMMENTARY

In the eighth chapter, Parīkṣit, revealing clearly his enthusiasm for topics about Kṛṣṇa, asks Śukadeva, who destroys all doubts, about various topics.

Aguṇasya means “devoid of material guṇas.” Deva refers to Kṛṣṇa.

|| 2.8.3 ||

kathayasva mahābhāga yathāham akhilātmani |

kṛṣṇe niveśya niḥsaṅgaṁ manas tyakṣye kalevaram ||

TRANSLATION

O great soul! Please speak so that I can give up the body absorbing my mind, devoid of material desires, in Kṛṣṇa who is the soul of all beings.

COMMENTARY

Here Parīkṣit indicates that his objects of attachment such as kingdom have been given up. Whatever attachment is left for the body, he wishes to give up by concentrating his mind on Kṛṣṇa. This shows his efforts to remember Kṛṣṇa.

|| 2.8.4 ||

śṛṇvataḥ śraddhayā nityaṁ gṛṇataś ca sva-ceṣṭitam |

kālena nātidīrgheṇa bhagavān viśate hṛdi ||

TRANSLATION

The Lord quickly enters the heart of the devotee who with faith continually hears and chants about the Lord’s activities.

COMMENTARY

Effort in remembering Kṛṣṇa is not necessary for the devotee who hears and chants. Even without great effort, the Lord spontaneously enters into the heart. Hearing and chanting here indicates remembering.

|| 2.8.5 ||

praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham |

dhunoti śamalaṁ kṛṣṇaḥ salilasya yathā śarat ||

TRANSLATION

Kṛṣṇa, entering the lotus of the heart through the ears of the devotees, washes away all contamination until it is completely pure like the pools of water in the autumn seasons.

COMMENTARY

Kṛṣṇa in the form of topics enters the lotus of the heart (bhāva-saroruham) through the ears. Though Paramātmā is always situated in the heart, he is neutral. This implies that Kṛṣṇa, entering though the ears, attaches the jīva to himself. Bhāva indicates relationships like dāsya and sakhya. Thus bhāva-saroruham can also mean the lotus of various sentiments for the Lord. Kṛṣṇa washes way the faults (śamalam) such as lust and anger.

“But this is not so remarkable, because jñāna and yoga can do this also.” By mixing a substance in a jar of water, that water alone is purified, but not all the water in rivers or ponds. The contamination also remains in the jar and is not completely destroyed. By shaking the jar, the dirt becomes disturbed again. Jñāna and yoga purify some people but not all, and even then not completely. They purify the heart to some degree. It is said:

yamādibhir yoga-pathaiḥ kāma-lobha-hato muhuḥ |

mukunda-sevayā yadvat tathātmāddhā na śāmyati ||

The ātmā constantly afflicted by lust and greed will not be satisifed by aṣṭaṅga-yoga and other paths as much as by direct service to Mukunda. SB 1.6.35

But Kṛṣṇa, just by entering, purifies everything with no impurities remaining. That is the meaning of the example.

|| 2.8.6 ||

dhautātmā puruṣaḥ kṛṣṇa-pāda-mūlaṁ na muñcati |

mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṁ yathā ||

TRANSLATION

The person with a pure heart does not give up the root of the feet of Kṛṣṇa. He is like a traveler, who, giving up all sufferings after earning wealth, does not leave his house.

COMMENTARY

This verse describes the person with a purified heart. He does not give up the root of the feet of Kṛṣṇa.  

evaṁ harau bhagavati pratilabdha-bhāvo

bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt

autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas

tac cāpi citta-baḍiśaṁ śanakair viyuṅkte

The unfortunate yogī who has developed love for the Lord, full of all sweet qualities, whose heart is somewhat soft because of devotion, whose body hairs stand on end in ecstasy, who is constantly overcome with intense tears of joy, gradually withdraws his hook-like mind from the Lord's form. SB 3.28.34

This verse describes a yogī who thinks he has a pure heart, not a person with a pure heart. It is just as the traveler returning from a journey does not give up his house. “But do we not see that the traveler after some time leaves his house to go out and earn wealth?” The traveler is further described. He is freed from all suffering, having earned wealth.

|| 2.8.7 ||

yad adhātu-mato brahman dehārambho ’sya dhātubhiḥ |

yadṛcchayā hetunā vā bhavanto jānate yathā

TRANSLATION

O brāhmaṇa! Please explain whether the body of the jīva made of elements takes place by chance or by any specific cause as you understand it.

COMMENTARY

Having expressed his enthusiasm for hearing about Kṛṣṇa, the first aṅga of pure bhakti that he cherishes, Parīkṣit inquires about subjects to the extent that they may contribute to the accomplishment of the goals of pure or mixed bhakti. These questions continue till the end of the chapter. Wherever even a trace of bhakti appears, it should be established without aparādha, otherwise Bhakti-devī will not show mercy. It is shown here that one should desire to know about examples and more examples of bhakti performed by pure devotees who are fixed in, and cherish, hearing and chanting about the sweetness of the Lord for the purpose of producing prema.

The jīva who does not have a relationship with the material elements (adhātu-mataḥ) takes up a body made of material elements. Is this body produced by chance or for some reason? These topics should be explained by you as you have understood them. Persons other than you do not know this. Why should I ask them?

|| 2.8.8 ||

āsīd yad-udarāt padmaṁ loka-saṁsthāna-lakṣaṇam |

yāvān ayaṁ vai puruṣa iyattāvayavaiḥ pṛthak |

tāvān asāv iti proktaḥ saṁsthāvayavavān iva ||

TRANSLATION

The puruṣa from whose belly a lotus appears has been described as having planets as his limbs. Though different from the material human form which is endowed with limited limbs, he seems similar since he also has limbs. What is the difference between these two?

COMMENTARY

It has been explained that the Lord of the jīva has a body similar to the jīva. How is the Lord then different from the jīva? Three lines ask this question. The Lord from whose navel a lotus appears has been described as being composed of the planets. But this Lord has been described as different from the material person endowed with limited limbs, though the Lord is endowed with limbs such as hands and feet which are suitably thick, thin, long and short similar to the jīvas. Though the Lord’s hands and feet are different from those of the jīva, they are described as similar. What is the actual difference?

|| 2.8.9 ||

ajaḥ sṛjati bhūtāni bhūtātmā yad-anugrahāt |

dadṛśe yena tad-rūpaṁ nābhi-padma-samudbhavaḥ ||

TRANSLATION

By the mercy of the Lord, Brahmā, the controller of the bodies within this universe, arising from the lotus in the Lord’s navel, created those bodies and saw that form.

COMMENTARY

Certainly you should explain the difference. Brahmā (ajaḥ) is the controller of the individual bodies (bhūtāmā) since he represents the totality of bodies. Since he has come from the lotus in the navel of the Lord, by the Lord’s mercy alone he creates. And the Lord is not without form, because Brahmā saw that form. Though Brahmā is unborn, he appeared from the lotus in the Lord’s navel. Is the form of the Lord similar to that of the material body of Brahmā, or is it different? That you should explain.  

|| 2.8.10 ||

sa cāpi yatra puruṣo viśva-sthity-udbhavāpyayaḥ |

muktvātma-māyāṁ māyeśaḥ śete sarva-guhāśayaḥ ||

TRANSLATION

Please describe where this puruṣa, the creator, maintainer and destroyer of the universe, the Lord of māyā, dwelling within all beings, but untouched by his māyā, lies down.

COMMENTARY

Now he asks a different question. Please describe the place where the Lord, who glances over prakṛti, lies. Though he is the Lord of māyā, the master of māyā, he does not touch her since she is his external energy?

|| 2.8.11 ||

puruṣāvayavair lokāḥ sapālāḥ pūrva-kalpitāḥ |

lokair amuṣyāvayavāḥ sa-pālair iti śuśruma ||

TRANSLATION

The planets and their protectors were previously identified with limbs of the puruṣa and the limbs of the puruṣa were identified with the planets. This I have heard. If there are more details please explain them.

COMMENTARY

Now Parīkṣit asks another question. The planets were previously imagined as limbs of the puruṣa starting in SB 2.5.36. The limbs of the puruṣa were equated with the planets starting in SB 2.1.26. I have heard this from your mouth. If there are some other details concerning this, please tell that. I asked about the jīva controlled by the Lord and the second puruṣa situated in the universe (SB 2.8.8). I have asked about the first puruṣa, creator of the mahat-tattva (SB 2.8.10) and the third puruṣa situated in all living entities (SB 2.8.10). It is said in the smṛti:

viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ |

ekaṁ tu mahataḥ sraṣṭṛ dvitīyaṁ tantu-saṁsthitam |

tṛtīyaṁ sarva-bhūtasthaṁ tāni jñātvā vimucyate ||

The three forms of Viṣṇu are called puruṣas. The first is the creator of the mahat-tattva. The second is situated in the universe, and the third is situated in all living entities. One who knows them becomes liberated.

I have also asked about the totality of jīvas in the present question about the limbs of the puruṣa. These five questions are suitable for śānta and dāsya bhakti. These questions indicate that Śukadeva should tell how the form of the Lord, that Brahmā saw, is distinct from the jīva. This is desired in prīti-bhakti or dāsya-bhakti.

|| 2.8.12 ||

yāvān[170] kalpo vikalpo vā yathā kālo ’numīyate |

bhūta-bhavya-bhavac-chabda āyur-mānaṁ ca yat sataḥ ||

TRANSLATION

Speak of the kalpas and their subdivisions, how time is perceived in the past present and future and about the life spans of the humans, devatās and Pitṛs.

COMMENTARY

Speak also about the great time spans (kalpaḥ) and their divisions (vikalpaḥ), how time in past, future and present is perceived, and the life spans of the humans, Pitṛs and devatās, who think they are their bodies (sataḥ)

|| 2.8.13 ||

kālasyānugatir yā tu lakṣyate ’ṇvī bṛhaty api |

yāvatyaḥ karma-gatayo yādṛśīr dvija-sattama ||

TRANSLATION

O brāhmaṇa! Speak about the progress of time with large and small divisions and the number and types of destinations achieved by karma.

COMMENTARY

The progress (anugatiḥ) of time has very small divisions (anvī) like the paramāṇu and large divisions (bṛhati) like years. Karma-gatayaḥ refers to the destinations achieved by sinful or pious acts. Yādṛśīḥ stands for yadṛśyaḥ (what type). All of the places achieved by karma are ultimately devoured by the small and large divisions of time. These two questions are suitable for pure bhakti in order to become indifferent to all karma. The Lord says jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu: he who has developed faith in my topics and is indifferent to all karmas. (SB 11.20.27)

|| 2.8.14 ||

yasmin karma-samāvāyo yathā yenopagṛhyate |

guṇānāṁ guṇināṁ caiva pariṇāmam abhīpsatām ||

TRANSLATION

Speak about the bodies desired by the jīvas, in which topic you should explain which jīva, by which actions, receives various results.  

COMMENTARY

The transformation of the guṇas refers to the bodies of devatās and others desired by the particular jīva (guṇinām). Speak about the all the activities of sin and piety, yoga, jñāna and bhakti, which are transformation of the guṇas. This refers particularly to the human bodies. And speak about the particular actions that should be performed by the particular jīva (yena) for receiving that body. In the human form, through activities of karma, jñāna or bhakti, what type of person performs what activities and receives what results. This question is suitable for karma-miśra, jñāna-miśra, yoga-miśra and pure bhakti.

|| 2.8.15 ||

bhū-pātāla-kakub-vyoma-graha-nakṣatra-bhūbhṛtām |

sarit-samudra-dvīpānāṁ sambhavaś caitad-okasām ||

TRANSLATION

Speak also about the creation of the earth, Pātala-loka, the directions, the sky, the planets, constellations, mountains, rivers, oceans and islands, the creation of the various inhabitants and what jīvas attain those places.

COMMENTARY

Yathā from the previous verse should be understood in this verse also. Speak also about the creation of the various planets and who lives there and how the inhabitants achieve those planets. This question is suitable for all devotees, since all planets are the shelter of various types of devotees and devotees are in charge of those planets. 

|| 2.8.16 ||

pramāṇam aṇḍa-kośasya bāhyābhyantara-bhedataḥ |

mahatāṁ cānucaritaṁ varṇāśrama-viniścayaḥ ||

TRANSLATION

Speak about the dimensions of universe outside and inside, the activities of great souls and the definition of varṇāśrama.

COMMENTARY

The question about dimensions of the universe is for bhakti with predominance of aiśvarya. What types of universes exist in the Lord’s belly? Varṇāśrama rules are applicable to mixed devotees. Also describe the condition without these rules. This question is suitable for karma-miśra and jñāna-miśra-bhakti.

|| 2.8.17 ||

yugāni yuga-mānaṁ ca dharmo yaś ca yuge yuge |

avatārānucaritaṁ yad āścaryatamaṁ hareḥ ||

TRANSLATION

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