Chapter Eight

Parkits Questions
|| 2.8.1-2 ||
rjovca
brahma codito brahman gukhyne guasya ca |
yasmai yasmai yath prha nrado deva-darana ||
etad veditum icchmi tattva tattva-vid vara |
harer adbhuta-vryasya kath loka-sumagal ||
TRANSLATION
The King said: O brhmaa! O best of knowers of truth! I
desire to know exactly the truth that Nrada -- seer of Ka
and taught by Brahm -- 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, Parkit, revealing clearly his enthusiasm for
topics about Ka, asks ukadeva, who destroys all doubts, about
various topics.
Aguasya means devoid of material guas. Deva refers to Ka.
|| 2.8.3 ||
kathayasva mahbhga yathham akhiltmani |
ke niveya nisaga manas tyakye kalevaram ||
TRANSLATION
O great soul! Please speak so that I can give up the body
absorbing my mind, devoid of material desires, in Ka who is
the soul of all beings.
COMMENTARY
Here Parkit 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 Ka. This shows his
efforts to remember Ka.

|| 2.8.4 ||
vata raddhay nitya gata ca sva-ceitam |
klena ntidrghea bhagavn viate hdi ||
TRANSLATION
The Lord quickly enters the heart of the devotee who with faith
continually hears and chants about the Lords activities.
COMMENTARY
Effort in remembering Ka 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 ||
pravia kara-randhrea svn bhva-saroruham |
dhunoti amala ka salilasya yath arat ||
TRANSLATION
Ka, 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
Ka in the form of topics enters the lotus of the heart (bhvasaroruham) through the ears. Though Paramtm is always situated in
the heart, he is neutral. This implies that Ka, entering though the
ears, attaches the jva to himself. Bhva indicates relationships like
dsya and sakhya. Thus bhva-saroruham can also mean the lotus of
various sentiments for the Lord. Ka washes way the faults
(amalam) such as lust and anger.
But this is not so remarkable, because jna 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. Jna and yoga purify some
people but not all, and even then not completely. They purify the heart
to some degree. It is said:
yamdibhir yoga-pathai kma-lobha-hato muhu |
mukunda-sevay yadvat tathtmddh na myati ||

The tm constantly afflicted by lust and greed will not be

satisifed by aaga-yoga and other paths as much as by direct
service to Mukunda. SB 1.6.35

But Ka, just by entering, purifies everything with no impurities

remaining. That is the meaning of the example.
|| 2.8.6 ||
dhauttm purua ka-pda-mla na mucati |
mukta-sarva-pariklea pntha sva-araa yath ||
TRANSLATION
The person with a pure heart does not give up the root of the
feet of Ka. 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 Ka.
eva harau bhagavati pratilabdha-bhvo
bhakty dravad-dhdaya utpulaka pramodt
autkahya-bpa-kalay muhur ardyamnas
tac cpi citta-baia anakair viyukte
The unfortunate yog 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 yog 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 adhtu-mato brahman dehrambho sya dhtubhi |

yadcchay hetun v bhavanto jnate yath

TRANSLATION
O brhmaa! Please explain whether the body of the jva
made of elements takes place by chance or by any specific
cause as you understand it.
COMMENTARY
Having expressed his enthusiasm for hearing about Ka, the first
aga of pure bhakti that he cherishes, Parkit 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 apardha, otherwise Bhakti-dev 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 jva who does not have a relationship with the material elements
(adhtu-mata) 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 ||
sd yad-udart padma loka-sasthna-lakaam |
yvn aya vai purua iyattvayavai pthak |
tvn asv iti prokta sasthvayavavn iva ||
TRANSLATION
The purua 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 jva has a body similar to
the jva. How is the Lord then different from the jva? 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 jvas.
Though the Lords hands and feet are different from those of the jva,
they are described as similar. What is the actual difference?
|| 2.8.9 ||
aja sjati bhtni bhttm yad-anugraht |
dade yena tad-rpa nbhi-padma-samudbhava ||
TRANSLATION
By the mercy of the Lord, Brahm, the controller of the bodies
within this universe, arising from the lotus in the Lords navel,
created those bodies and saw that form.
COMMENTARY
Certainly you should explain the difference. Brahm (aja) is the
controller of the individual bodies (bhtm) since he represents the
totality of bodies. Since he has come from the lotus in the navel of the
Lord, by the Lords mercy alone he creates. And the Lord is not without
form, because Brahm saw that form. Though Brahm is unborn, he
appeared from the lotus in the Lords navel. Is the form of the Lord
similar to that of the material body of Brahm, or is it different? That
you should explain.
|| 2.8.10 ||
sa cpi yatra puruo viva-sthity-udbhavpyaya |
muktvtma-my myea ete sarva-guhaya ||
TRANSLATION
Please describe where this purua, the creator, maintainer and
destroyer of the universe, the Lord of my, dwelling within all
beings, but untouched by his my, lies down.
COMMENTARY
Now he asks a different question. Please describe the place where the
Lord, who glances over prakti, lies. Though he is the Lord of my, the
master of my, he does not touch her since she is his external
energy?
|| 2.8.11 ||
puruvayavair lok sapl prva-kalpit |
lokair amuyvayav sa-plair iti uruma ||

TRANSLATION
The planets and their protectors were previously identified
with limbs of the purua and the limbs of the purua were
identified with the planets. This I have heard. If there are more
details please explain them.
COMMENTARY
Now Parkit asks another question. The planets were previously
imagined as limbs of the purua starting in SB 2.5.36. The limbs of the
purua 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 jva controlled by the Lord and
the second purua situated in the universe (SB 2.8.8). I have asked
about the first purua, creator of the mahat-tattva (SB 2.8.10) and the
third purua situated in all living entities (SB 2.8.10) . It is said in the
smti:
vios tu tri rpi purukhyny atho vidu |
eka tu mahata sra dvitya tantu-sasthitam |
ttya sarva-bhtastha tni jtv vimucyate ||
The three forms of Viu are called puruas. 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 jvas in the present question
about the limbs of the purua. These five questions are suitable for
nta and dsya bhakti. These questions indicate that ukadeva
should tell how the form of the Lord, that Brahm saw, is distinct from
the jva. This is desired in prti-bhakti or dsya-bhakti.
|| 2.8.12 ||
yvn1 kalpo vikalpo v yath klo numyate |
bhta-bhavya-bhavac-chabda yur-mna ca yat sata ||
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, devats and Pits.
COMMENTARY
1

Speak also about the great time spans (kalpa) and their divisions
(vikalpa), how time in past, future and present is perceived, and the
life spans of the humans, Pits and devats, who think they are their
bodies (sata)
|| 2.8.13 ||
klasynugatir y tu lakyate v bhaty api |
yvatya karma-gatayo ydr dvija-sattama ||
TRANSLATION
O brhmaa! Speak about the progress of time with large and
small divisions and the number and types of destinations
achieved by karma.
COMMENTARY
The progress (anugati) of time has very small divisions (anv) like the
paramu and large divisions (bhati) like years. Karma-gataya refers
to the destinations achieved by sinful or pious acts. Yd stands for
yadya (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 jta-raddho mat-kathsu nirvia sarvakarmasu: he who has developed faith in my topics and is indifferent to
all karmas. (SB 11.20.27)
|| 2.8.14 ||
yasmin karma-samvyo yath yenopaghyate |
gun guin caiva parimam abhpsatm ||
TRANSLATION
Speak about the bodies desired by the jvas, in which topic
you should explain which jva, by which actions, receives
various results.
COMMENTARY
The transformation of the guas refers to the bodies of devats and
others desired by the particular jva (guinm). Speak about the all
the activities of sin and piety, yoga, jna and bhakti, which are
transformation of the guas. This refers particularly to the human
bodies. And speak about the particular actions that should be
performed by the particular jva (yena) for receiving that body. In the
human form, through activities of karma, jna or bhakti, what type of
person performs what activities and receives what results. This

question is suitable for karma-mira, jna-mira, yoga-mira and pure

bhakti.
|| 2.8.15 ||
bh-ptla-kakub-vyoma-graha-nakatra-bhbhtm |
sarit-samudra-dvpn sambhava caitad-okasm ||
TRANSLATION
Speak also about the creation of the earth, Ptala-loka, the
directions, the sky, the planets, constellations, mountains,
rivers, oceans and islands, the creation of the various
inhabitants and what jvas attain those places.
COMMENTARY
Yath 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 ||
pramam aa-koasya bhybhyantara-bhedata |
mahat cnucarita varrama-vinicaya ||
TRANSLATION
Speak about the dimensions of universe outside and inside,
the activities of great souls and the definition of varrama.
COMMENTARY
The question about dimensions of the universe is for bhakti with
predominance of aivarya. What types of universes exist in the Lords
belly? Varrama rules are applicable to mixed devotees. Also
describe the condition without these rules. This question is suitable for
karma-mira and jna-mira-bhakti.
|| 2.8.17 ||
yugni yuga-mna ca dharmo ya ca yuge yuge |
avatrnucarita yad caryatama hare ||
TRANSLATION

Please describe the various yugas, their durations, their

dharmas, and the astonishing activities of the yugvatras of
the Lord.
COMMENTARY
This question includes not only the yugvatras but also the type of
bhakti that they institute.
|| 2.8.18 ||
n sdhrao dharma saviea ca yda |
ren rjar ca dharma kcchreu jvatm ||
TRANSLATION
Speak about the general dharma for all men, bhakti, and the
various dharmas according to birth. Speak of the dharmas of
the vaiya and kings, and the dharma when it is impossible to
perform ones regular occupation.
COMMENTARY
Please describe about bhakti (sdhraa dharma) for men, including
even the outcastes. Saviea refers to dharmas according to birth.
Even these persons become devotees. This is illustrated in the verse
kirta-hndhra-pulinda-pulka. (SB 2.4.18)
Also describe the
dharma of the vaiyas (renm) and kings. These people should also
take up bhakti without offense. What is the dharma in emergency
situations when it is difficult to act according to vara? This question is
suitable for all types of bhakti.
|| 2.8.19 ||
tattvn parisakhyna lakaa hetu-lakaam |
pururdhana-vidhir yogasydhytmikasya ca ||
TRANSLATION
Please enumerate the elements and describe their principal
qualities as well as their effects. Describe the rules for
worshipping the puruvatras. Describe their activities, and
the rules for aga-yoga mixed with bhakti.
COMMENTARY
Enumerate the elements (tattvnm) and their svarpas (lakaam),
and how they give rise to various effects (hetu-lakaam). Purua here

refers to the puruvatras and their activities. Yoga indicates yogamira-bhakti.

|| 2.8.20 ||
yogevaraivarya-gatir liga-bhagas tu yoginm |
vedopaveda-dharmm itihsa-purayo ||
TRANSLATION
Speak about the position of power achieved by great devotees,
about the destruction of the subtle bodies of the yogs, and
about the conclusions of Vedas, Upavedas, itihsas and
Puras.
COMMENTARY
Yogevara refers to great devotees like iva. They have attained
positions of great power. The description of the destruction of the
subtle bodies is suitable for nta-bhakti. The word ttparyam should
be supplied in the last line for the words in possessive case. That
conclusion (of Vedas, etc.), of course, is only bhakti, and is a suitable
question for all types of bhakti.
|| 2.8.21 ||
samplava sarva-bhtn vikrama pratisakrama |
i-prtasya kmyn tri-vargasya ca yo vidhi ||
TRANSLATION
Please describe the deliverance from sasra (bhakti), what is
favorable and unfavorable for bhakti, and the rules for vedic,
smrta and kmya activities as well as for artha, dharma and
kma.
COMMENTARY
What is the deliverance of the living beings from the ocean of sasra
(samplava)? What is the prowess (vikrama) necessary for that?
What destroys it? This is a question about what is favorable and
unfavorable for bhakti. Or samplava-vikrama-pratisakrama can refer
to creation, maintenance and destruction. Speak also about the Vedic
(i), smrta (prtasya) and kmya-karmas.
vp-kpa-tagdi devat-yatanni ca |
anna-pradnam rma prtam ity abhidhyate ||

Prta refers to making ponds, wells and tanks, worship of

devats, giving food and pleasure.
And speak of dharma, artha and kma (trivargasya). Vidhi refers to
those rules without contradiction to bhakti. These questions are
suitable for karma-mira-bhakti.
|| 2.8.22 ||
yo vnuyin sarga paasya ca sambhava |
tmano bandha-mokau ca vyavasthna sva-rpata ||
TRANSLATION
Please describe the appearance of the jvas who were merged
in the Lord at devastation and the creation of the imposters.
Describe bondage and liberation of the conditioned jvas and
the condition of the eternally liberated jvas.
COMMENTARY
Also describe the appearance (sarga) of jvas (anuyinm) who were
merged in the Lord at mah-pralaya. This is a question about the
sdhaka-bhaktas who want to attain perfection of their sdhana. The
question about the heretics (paasya) concerns those without
bhakti. The question about bondage and liberation of the jvas touched
by my (tmana) concerns jna mixed with bhakti or bhakti mixed
with jna. Vyavasthnm svarpata means the condition of the
eternally liberated souls, untouched by my. This concerns the
eternal bhakti of jva associates of the Lord such as Vivaksena.
|| 2.8.23 ||
yathtma-tantro bhagavn vikraty tma-myay |
visjya v yath mym udste skivad vibhu ||
TRANSLATION
Describe how the supremely independent Ka carries out
pastimes using his yoga-my potency, and after creating
special pastimes of disappearance, remains indifferent to
them, like a superficial witness.
COMMENTARY
Describe how the Lord carries out pastimes of creation, having given
up the universe at the time of destruction. Or describe how
independent (tma-tantra) Ka, Bhagavn, the source of all
avatras, performs pastimes starting with killing Ptan using his

yoga-my potency. His supreme position is shown when Mah-viu

steals the sons of the brhmaa in order to see Ka. And describe
how, after creating special pastimes of disappearance (visjya), he
remains indifferent to them, making pretence of being a witness only
to those pastimes.
|| 2.8.24 ||
sarvam etac ca bhagavan pcchato me nuprvaa |
tattvato rhasy udhartu prapannya mah-mune ||
TRANSLATION
O great sage! O lord! You should truthfully declare all of this
and even what I have not asked in sequence to me, who have
asked, as a soul surrendered to you.
COMMENTARY
The word ca indicates what was not asked.
|| 2.8.25 ||
atra prama hi bhavn parameh yathtma-bh |
apare cnutihanti prve prva-jai ktam ||
TRANSLATION
Among all sages, you are the authority like Brahm, while
others among the previous sages perform actions in
accordance to what was done by previous knowers.
COMMENTARY
Previously you have understood all of this from other great sages
directly. Why do you ask me again? Among all the sages (atra),
definitely (hi), you are authoritative. Though I know these subjects, I
ask out of longing for the answers coming from your lotus mouth. You
are like Brahm, who by the mercy of the Lord became knowledgeable
of the meaning of the self-evident Vedas. Others undertake action after
studying and studying it, and seeing what was done by previous
knowers.
|| 2.8.26 ||
na2 me sava paryanti brahmann anaand am3 |
pibato cyuta-pyam anyatra kupitd dvijt ||
2
3

TRANSLATION
O brhmaa! My life airs are not disturbed from fasting since I
am drinking the nectar of Ka. I will be disturbed by the
brhmaas death curse in seven days. Therefore quickly tell
me Kas pastimes.
COMMENTARY
In this endeavor you should not worry about my difficulties. My life airs
are not disturbed from fasting (na paryanti). What is the reason? I
drink the nectar of Kas pastimes. The angry brhmaa will come in
seven days in the form of Takaka, and due to that, my life airs will be
disturbed (my life will end). Then I will not be able to drink the nectar
of Kas pastimes. Therefore do not delay in telling about Ka.
|| 2.8.27 ||
sta uvca
sa upmantrito rj kathym iti sat-pate |
brahmarto4 bha prto viurtena sasadi ||
TRANSLATION
Sta said: Being requested by the King in the assembly about
Kas pastimes, ukadeva was greatly pleased.
COMMENTARY
Sat-pate means Ka. Brahma-rata refers to ukadeva. Sta here
testifies that the Ka is being discussed in the questions and
answers.
|| 2.8.28 ||
prha bhgavata nma pura brahma-sammitam |
brahmae bhagavat-prokta brahma-kalpa upgate ||
TRANSLATION
He spoke the scripture called Bhgavatam, the essence of the
Vedas, which was spoken by the Lord to Brahm in the first
kalpa.
COMMENTARY
ukadeva then commenced to give the answers by reciting the
Bhgavatam. Brahma-kalpe means in the first day of Brahm.
4

|| 2.8.29 ||
yad yat parkid abha pnm anupcchati |
nuprvyea tat sarvam khytum upacakrame ||
TRANSLATION
ukadeva began to explain according to topic all that Parkit,
the best of the Pavas, has asked.
COMMENTARY
The sequence is according to topic, not according to the order of the
questions.