Chapter 8 – Queries regarding the relation between the body, Soul and God, etc.

The King said:

1-2.) O Brāhmaṇa (Śuka)! Nārada, endowed with divine vision—and who awakens the vision of God in others—was instructed by Brahmā in detail about the supreme glories of Śrī Hari, who transcends all the guṇas (Sattva, Rajas & Tamas). To various seekers, he revealed the true nature of the Divine. O foremost among the knowers of the Veda, I too yearn to understand that ultimate truth. Indeed, the divine glories of Śrī Hari, endowed with wondrous powers, are supremely auspicious for all beings.

3.) Please expound those sacred discourses to me in such a manner that, fixing my detached mind upon Śrī Kṛṣṇa—the indwelling Soul of all beings (antaryāmin)—I may renounce this body at the proper time.

4.) The Lord swiftly enters the hearts of those who, with unwavering faith, constantly listen to and glorify His divine deeds.

5.) Śrī Kṛṣṇa enters the lotus-like heart of His devotee through the gateway of the ears, and cleanses all sins—just as the autumn season purifies the waters of rivers and lakes.

6.) A person whose sins have been washed away and who is freed from the torments of attachment and aversion never abandons the feet of Śrī Kṛṣṇa—just as a weary traveler, having returned home after a long journey, never wishes to leave again.

7.) O Brāhmaṇa! You truly know whether the Soul—which is beyond the elements (earth, water, fire, air & space)—takes on a body composed of elements due to Karma, or without any cause at all. Kindly reveal to me the truth of this profound mystery.

8.) He—from whose navel sprang the lotus that embodies the structure of the universe (Brahmānda)—is described as having a form resembling that of a human, with the same number of limbs. Yet, His limbs are distinct, possessing their own unique dimensions and divine nature. If so, what then is the essential difference between Him and a Human (His miniature reflection)?

9.) The unborn god Brahmā creates beings and controls them through his grace. It is due to his favour that Brahmā (though) born from the lotus (grown) out of his navel could get a glimpse of his form.

10.) Where does the Supreme Person—who dwells in the hearts of all, who creates, sustains, and dissolves the universe, and who is the master of Māyā—abide when He withdraws His Māyā?

11.) We have heard that previously, the worlds along with their guardian deities were originally imagined as being formed from the limbs of the Puruṣa (Supreme Person); and reciprocally, the limbs of that Cosmic Being (Virāṭ Puruṣa) are known to correspond to the worlds and their protectors.

Special Note : This verse expresses the reciprocal relationship between the Cosmic Person (Virāṭ Puruṣa) and the universe. It says:
All the lokas (planetary systems or realms) and their guardians (like Indra, Agni, Yama, etc.) were originally envisioned as manifesting from the various limbs of the Supreme Cosmic Form.
And conversely, the limbs of that Cosmic Being are also understood in terms of these very worlds and rulers.
This reflects the deep symbolic and metaphysical unity between macrocosm and microcosm — the outer universe and the form of God. In other words, the Virāṭ Puruṣa is the universe, and the universe is His body. The correspondence is both ways:
The lokas emerge from the Puruṣa, and The limbs of the Puruṣa are seen as the lokas themselves.
This is a profound Vedantic vision of non-duality and divine immanence — that God is not separate from creation, but the creation itself is His visible form.
In our personal spiritual journey, this vision encourages us to see divinity in all of existence — the earth, the sky, the stars, the guardians of nature, and even our own bodies — as parts of the Puruṣa. By meditating on this Cosmic Form, the mind transcends the small ego and begins to see its unity with the All.

12.) What is the duration of a Kalpa (and also of a Mahākalpa)? What is the extent of a Vikalpa (Manvantaras, Mahāyuga, etc.)? How is Time measured (like aging, movement, change)? What significance do the past, present, and future hold? And what are the respective lifespans of humans, the Pitṛs (manes), gods, and others?

Special Note –
1. ) Kalpa : A Kalpa is one day (daytime) of Brahmā, the creator. Within each Kalpa, there are 14 Manvantaras or 1,000 Mahāyugas.

• Duration:
  1 Kalpa = 1,000 Mahāyugas (Each Mahāyuga having the 4 Yuga cycles such as: Satya, Treta, Dvapara, and Kali)
  → 1 Mahāyuga = 4.32 million human years
  → So, 1 Kalpa = 4.32 billion human years
• At the end of a Kalpa, partial dissolution (naimittika pralaya) takes place, in which the lower worlds (Bhūrloka and below) are dissolved, and Brahmā goes to sleep (night-time).
• During Brahmā’s night (also 1 Kalpa in length), there is no creation — a cosmic pause.

Hence each full day & night cycle of Brahmā = 2 Kalpas = 8.64 billion years.

2.) Mahākalpa : A Mahākalpa refers to a larger cycle than an individual Kalpa.

• The complete lifespan of Brahmā, including all his days and nights.
• It also refers to a complete creation and dissolution cycle, including mahāpralaya — the total dissolution of all worlds and even Brahmā himself.

Duration of a Mahākalpa :

• 1 Mahākalpa = 100 Brahmā years
• 1 Brahmā’s year = 360 days and nights (of 2 Kalpas each) = 3.1104 trillion human years
• So 1 Mahākalpa = 100 x 360 x 2 x 4.32 billion years = 311.04 trillion human years

13.) What is the nature of Time, which though vast, seems fleeting and brief? To what realms does Karma (action) guide beings? And what is the nature of those realms, O best of Brāhmaṇas?

14.) Among the jīvas (embodied souls) who seek the fruits of the three guṇas through birth in higher or lower forms of life, what types of jīvas engage in which actions, in what ways, and for what specific results?

15.) What is the origin of the Earth, the nether-world (Pātāla), the directions, the sky, the planets, the constellations, the mountains, rivers, seas, and islands? And from where do their inhabitants arise?

16.) What are the dimensions of the egg-shaped universe (Brahmānda), both internally and externally? What are the lives and deeds of the great beings within it? Please impart clear knowledge regarding the grades of society (varṇa) and the stages of life (āśrama).

17.) What are the different Yugas, and how long is each Yuga (age)? What is the nature of dharma in each Yuga? And what are the most wondrous incarnations of Śrī Hari and His divine deeds (in this creation)?

Special Note – The Four Yugas (Ages of Time) Are :

1. Satya Yuga (Kṛta Yuga)

• Duration: 1,728,000 years
• Dharma level: 100% {Truth (Satya), Compassion (Dayā), Austerity (Tapas), Purity (Śauca)}
• Human lifespan: up to 100,000 years
• Spiritual practices: People live in harmony with nature. Meditation and direct realization of the Self (Ātmajñāna). Everyone is naturally righteous. 
• Also known as the Golden Age

2. Tretā Yuga

• Duration: 1,296,000 years
• Dharma level: 75% The dharma that diminishes is Austerity (Tapas). Dharma now stands on three legs: Purity (Śauca), Compassion (Dayā), and Truthfulness (Satya).
• Human lifespan: about 10,000 years
• Yajñas (Vedic fire ritual sacrifices) become primary spiritual practice to sustain cosmic order. Divine incarnations (like Rāma) appear to restore balance.
• Known as the Silver Age

3. Dvāpara Yuga

• Duration: 864,000 years
• Dharma level: 50% {Another leg of Dharma is lost, which is, Purity (Śauca / Cleanliness, and Austerity (Tapas) which was last in the previous yuga).
  What remains is Compassion/Mercy (Dayā) & Truthfulness (Satya).
• Human lifespan: about 1,000 years
• Decline in truth and rise of duality; scriptures become important
• Known as the Bronze Age

4. Kali Yuga

• Duration: 432,000 years
• Dharma level: 25% {Another leg of Dharma is lost Compassion/Mercy (Dayā). Purity (Śauca / Cleanliness, and Austerity (Tapas) were already lost in the previous yuga. Now Dharma stands on only one leg: Truthfulness (Satya)
• Human lifespan: about 100 years (and declining)
• Age of quarrel, hypocrisy, and spiritual ignorance
• Current age; salvation is easiest through nāma-saṅkīrtana (chanting God’s name)
• Known as the Iron Age

18.) What are the common duties prescribed for all humans, and what special responsibilities do they bear? Additionally, what duties are unique to humans engaged in various trades? Please also enlighten me about the duties of royal sages and those who live under adverse circumstances (āpad-dharma).

19.) What is the number of tattvas, or fundamental principles? What are their characteristics, and how are they distinguished from their effects? What is the proper method for worshipping the Supreme Person? And what is the practice of Yoga comprising the eight stages (Sage Pātañjali’s Aṣṭāṅgayoga)?

Special Note : 1. Puruṣa – the pure conscious Self (unchanging witness), 2. Prakṛti – primordial nature of matter (source of all evolutes) From Prakṛti evolve 23 further tattvas: Antaḥkaraṇa (Inner Instrument – Mind): 3. Mahat – cosmic intellect / Buddhi, 4. Ahaṅkāra – ego or sense of “I”, 5. Manas – mind (processing and doubting faculty)
Jñānendriyas (5 Organs of Knowledge): 6. Śrotra – ears (hearing), 7. Tvak – skin (touch), 8. Cakṣus – eyes (sight), 9. Jihvā – tongue (taste), 10. Ghrāṇa – nose (smell)
Karmendriyas (5 Organs of Action): 11. Vāk – speech, 12. Pāṇi – hands,13. Pāda – feet, 14. Pāyu – anus (excretion), 15. Upastha – genitals (reproduction)
Tanmātras (5 Subtle Elements): 16. Śabda – sound, 17. Sparśa – touch, 18. Rūpa – form, 19. Rasa – taste, 20. Gandha – smell Mahābhūtas (5 Gross Elements): 21. Ākāśa – ether/space, 22. Vāyu – air, 23. Tejas – fire, 24. Āpaḥ – water, 25. Pṛthivī – earth

20.) What is the path—such as the arcir-mārga—followed by the ancient masters of Yoga endowed with the eight miraculous powers (Siddhis)? How is the liṅga-śarīra (subtle body) of the Yogīs dissolve? What is the nature of the Vedas (Ṛg, Sāma, Yajur, Atharva), the Upavedas (such as Āyurveda and Gandharva-Veda), and the Dharma prescribed for various grades of society (varṇa) and stages of life (āśrama)? Additionally, what are the roles and significance of Itihāsa, like the Mahābhārata, and the Purāṇas (including the 18 Mahāpurāṇas and 18 Upapurāṇas)?

Special Note –
Arcir-mārga – The ancient masters of Yoga who are endowed with the eight siddhis (aṇimā, laghimā, etc.), and who attain Self-realization or supreme devotion (bhakti), generally follow the arcir-mārga — the Divine Path of Light — upon leaving the body. This path leads to final liberation (mokṣa), or to Brahmaloka, from which there is no return to saṁsāra.
The Arcir-mārga Journey (as per Chāndogya Upaniṣad 5.10 and Brahma Sūtras). Upon death, a liberated soul travels through a divine sequence of realms:

1. Arcis (Light or Flame) – the journey begins with light or fire (symbolizing purity and divine guidance).
2. Daytime
3. Bright fortnight of the moon (Śukla-pakṣa)
4. Uttarāyaṇa (northern solstice – sun’s northward path)
5. Devaloka (Realms of Deities)
6. Year (Samhvatsara Devatā)
7. Sun (Āditya)
8. Moon (Candra)
9. Lightning (Vidyut)
10. Varuṇa or Īśvara / Brahman guides the soul personally
11. Brahmaloka – the realm of Hiraṇyagarbha, presided by Brahmā, or in bhakti traditions, the Supreme Abode of Nārāyaṇa / Viṣṇu (Vaikuṇṭha)

Gandharva-Veda – The Gandharva-Veda is one of the Upavedas, or subsidiary branches of the Vedas, specifically associated with the Sāma-Veda. It deals with music, sound, and its mystical, spiritual, and healing dimensions.

21.) How do the processes of creation, preservation, and dissolution of all beings unfold? What are the proper methods for performing Vedic rites and Smṛti-prescribed works—such as digging large and small wells and tanks, building temples and gardens, and offering food—as well as acts motivated by personal desire? Furthermore, what is the acceptable way to pursue the three aims of human life: Artha (worldly wealth), Dharma (righteousness), and Kāma (sensual enjoyment)?

22.) How are the jīvas, whose individuality merges with Prakṛti (Primordial Matter) during the Mahāpralaya—the cosmic dissolution at the end of Brahmā’s life—reinvested with bodies again? How does a heretical doctrine arise? What is meant by the bondage and emancipation of the Soul, and what does it signify when the Soul realizes its true nature?

23.) How does the Lord, who is fully independent and all-pervading, engage in His divine play (Līlā) through His own Māyā? And how, after casting aside the veil of Māyā, does He remain an unattached witness to it all?

24.) O great and divine sage, please tell me all this in reality one after another, since I have approached you with the above questions and have sought refuge in you.

25.) You are an authority on these subjects just like the self-born Brahmā (the highest god). Others, however, blindly follow the traditions handed down by their ancestors.

26.) O Brāhmaṇa, my life force (vital airs) will not diminish from fasting as long as I partake in the nectar like stories of Śrī Kṛṣṇa, even if my physical life is soon to end due to the Brāhmaṇa’s curse (Takṣaka’s bite).

Sūta said:

27.) Brahmarāta (i.e. Śuka) was highly pleased, when in that assembly, Viṣṇurāta (Parīkṣit) respectfully requested him, to narrate the episodes of Śrī Hari, the Lord of the good (or the creator of Brahmadeva & others).

28.) He expounded the very Bhāgavata Purāṇa that the Lord Himself first taught to Brahmā, the Creator, at the beginning of the Brahmakalpa (the very first Kalpa of the present round of creation), and which is revered on par with the Vedas.

29.) Śuka then began to narrate everything, answering each question posed by Parīkṣit, the foremost of the Pāṇḍavas, in the order they were asked.

Thus ends the eighth discourse entitled “Queries regarding the relation between the body, Soul and God”, in Book Two of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized Souls).

Summarization Of The Entire Chapter :

After hearing the divine narration of the many avatāras of Lord Nārāyaṇa, King Parīkṣit—already absorbed in devotion and renunciation—further asks more questions to the sage Śuka with a heart full of longing. Addressing him with reverence, the king said: “O Brāhmaṇa, O foremost among those who know the Vedas! The great sage Nārada, endowed with divine sight and the power to awaken the vision of God in others, once received instruction from Brahmā himself on the supreme glories of Śrī Hari, who transcends the influence of the three guṇas—Sattva, Rajas, and Tamas. Out of compassion, Nārada then shared these mysteries with earnest seekers, kindling divine knowledge within them. I too yearn to understand that ultimate reality—Śrī Hari, whose wondrous acts bestow auspiciousness upon all beings.”

He continued with solemn intent, “O master, please recount those sacred teachings to me in such a way that my mind, detached from worldly allurements, may be fixed in loving remembrance of Śrī Kṛṣṇa—the indwelling Soul of all beings. Thus, I may consciously leave this body at the destined moment, free from the pull of karma. For, the Lord quickly enters the heart of those who, with unwavering devotion, constantly hear and sing of His divine deeds. Through the gateway of the ears, He enters the heart like a cleansing breeze and washes away all sins—just as the autumn season purifies the rivers and lakes of their accumulated impurities.”

Parīkṣit then offered a beautiful metaphor, expressing that one who has been purified by such divine presence never forsakes the Lord’s feet, just as a weary traveler, having returned home after long wandering, never wishes to leave again. This profound transformation of the heart, he declared, is the fruit of bhakti.

Then, turning to deep metaphysical questions, the king asked, “O great sage! You alone can truly reveal whether the Soul, which is beyond the physical elements—earth, water, fire, air, and space—takes on a body due to karma, or whether such embodiment arises without any cause. Further, the Lord, from whose navel springs the cosmic lotus which births Brahmā, is said to possess a human-like form with arms, legs, and features—yet His limbs are described as being spiritually distinct and self-effulgent. If that is so, what essential difference lies between the Supreme Person and a mortal human being, who is but a reflection?”

Parīkṣit recalled how Brahmā, though born from the lotus arising from the Lord’s navel, could not behold His form until graced by Him. “What is the nature of that supreme abode, where the Lord—who pervades all hearts and governs the entire cosmos—resides when He withdraws His māyā at the end of creation?”

He then spoke of the profound vision revealed in the hymns of the Vedas—that the entire universe, along with its guardian deities, arises from the limbs of the Virāṭ Puruṣa, the Cosmic Being. In turn, the limbs of that Divine Person are themselves the very worlds and their presiding deities. This reciprocity, the king noted, reflects the deep unity between the macrocosm and the microcosm—between creation and Creator. The universe is the Lord’s body, and the Lord manifests through the universe.

Eager for deeper insight, Parīkṣit further asked more questions such as, “O Śuka, please explain the measurement of Time. What is the duration of a Kalpa and a Mahākalpa? How are ages (Yugas) and epochs (Manvantaras) structured within this vast framework? What is the meaning of the past, present, and future in this divine order, and what are the lifespans of various beings—humans, ancestors, gods, and others?”

He asked about the fleeting nature of Time, which though seemingly endless, passes quickly in the experience of beings. He wondered to which realms beings are led by karma, what these realms are like, and how action binds or liberates the Soul. “Among those who take birth in accordance with the three guṇas,” he asked, “who performs what kinds of actions, and with what intentions and results?”

The king’s curiosity extended further: “Please describe to me the origins of Earth, the nether-worlds, the directions, the sky, planets, stars, mountains, rivers, oceans, and islands. Where did their inhabitants arise from? What is the size of this Brahmāṇḍa—the cosmic egg? Who are the great beings within it, and what are their deeds? Also, tell me about the grades of human society (varṇas) and the life stages (āśramas) through which individuals evolve.”

He then inquired about the great cycles of Time—the four Yugas. “What are their durations and the nature of dharma in each age? In what forms does the Lord descend into the world during these epochs, and what wondrous deeds does He perform?”

Turning to the heart of dharma, Parīkṣit sought to understand the duties common to all humans, and the special responsibilities of those engaged in specific trades or those who govern as royal sages. He also wanted to understand the duties of those living in times of hardship (āpad-dharma), when ordinary conduct may not suffice.

Then came the king’s philosophical questions: “How many tattvas, or fundamental realities, are there? What are their properties and how do we distinguish between cause and effect? What is the right method for worshiping the Supreme Being? And what is the true path of Yoga—including its eight stages, as taught by the great sage Patañjali?”

Finally, he turned to the esoteric path of the Yogīs: “What is the arcir-mārga—the path of light—followed by the perfected Yogīs who have mastered the siddhis? How does the subtle body (liṅga-śarīra) of such a yogī dissolve? What are the nature and roles of the four Vedas, the auxiliary Upavedas like Āyurveda and music (Gandharva-Veda), and the dharmas of the varṇāśrama system? Please also explain the value of the Itihāsas like Mahābhārata and the Purāṇas, which expand upon the truths of the Vedas for the benefit of all.”

Thus, with a sincere heart, Parīkṣit bowed his head and made these profound inquiries. For he knew that the answers, flowing from the mouth of Śuka—like the Gaṅgā descending from heaven—would not only quench his thirst for knowledge but sanctify the hearts of all who heard them.

---

Short Questions & Answers :

This entire chapter is based only upon questions from King Parīkṣit. The below are categorized for better clarity:

1. Questions on the Nature of the Divine and Creation

• “O master, please recount those sacred teachings to me in such a way that my mind, detached from worldly allurements, may be fixed in loving remembrance of Śrī Kṛṣṇa—the indwelling Soul of all beings. Thus, I may consciously leave this body at the destined moment, free from the pull of karma.”
• “O great sage! You alone can truly reveal whether the Soul, which is beyond the physical elements—earth, water, fire, air, and space—takes on a body due to karma, or whether such embodiment arises without any cause.”
• “If that is so, what essential difference lies between the Supreme Person and a mortal human being, who is but a reflection?” (Referring to the Lord’s spiritually distinct and self-effulgent limbs compared to human forms).
• “What is the nature of that supreme abode, where the Lord—who pervades all hearts and governs the entire cosmos—resides when He withdraws His māyā at the end of creation?”
• “Please describe to me the origins of Earth, the nether-worlds, the directions, the sky, planets, stars, mountains, rivers, oceans, and islands. Where did their inhabitants arise from?”
• “What is the size of this Brahmāṇḍa—the cosmic egg? Who are the great beings within it, and what are their deeds?”

2. Questions on Time and Cosmic Cycles

• “O Śuka, please explain the measurement of Time. What is the duration of a Kalpa and a Mahākalpa? How are ages (Yugas) and epochs (Manvantaras) structured within this vast framework?”
• “What is the meaning of the past, present, and future in this divine order, and what are the lifespans of various beings—humans, ancestors, gods, and others?”
• “What are their [four Yugas’] durations and the nature of dharma in each age? In what forms does the Lord descend into the world during these epochs, and what wondrous deeds does He perform?”

3. Questions on Karma, Rebirth, and Liberation

• “He [Parīkṣit] wondered to which realms beings are led by karma, what these realms are like, and how action binds or liberates the Soul.”
• “Among those who take birth in accordance with the three guṇas,” he asked, “who performs what kinds of actions, and with what intentions and results?”

4. Questions on Dharma and Social Order

• “Also, tell me about the grades of human society (varṇas) and the life stages (āśramas) through which individuals evolve.”
• “What are their [four Yugas’] durations and the nature of dharma in each age? In what forms does the Lord descend into the world during these epochs, and what wondrous deeds does He perform?”
• “He [Parīkṣit] sought to understand the duties common to all humans, and the special responsibilities of those engaged in specific trades or those who govern as royal sages.”
• “He also wanted to understand the duties of those living in times of hardship (āpad-dharma), when ordinary conduct may not suffice.”
• “Please also explain the value of the Itihāsas like Mahābhārata and the Purāṇas, which expand upon the truths of the Vedas for the benefit of all.”

5. Philosophical and Spiritual Questions

• “How many tattvas, or fundamental realities, are there? What are their properties and how do we distinguish between cause and effect?”
• “What is the right method for worshiping the Supreme Being?”
• “And what is the true path of Yoga—including its eight stages, as taught by the great sage Patañjali?”
• “What is the arcir-mārga—the path of light—followed by the perfected Yogīs who have mastered the siddhis?”
• “How does the subtle body (liṅga-śarīra) of such a yogī dissolve?”
• “What are the nature and roles of the four Vedas, the auxiliary Upavedas like Āyurveda and music (Gandharva-Veda), and the dharmas of the varṇāśrama system?”

---