43 verses
Śukadeva Gosvāmī said: When the Supreme Lord heard Bali Mahārāja speaking words of dharma, he was pleased and in delight replied as follows.
The Lord said: The words you have spoken are true, worthy of your family, in accordance with dharma and worthy of fame. The proof of your dharma in this life is the Bhṛgu dynasty and the proof of dharma in afterlife is peaceful Prahlāda, your grandfather, who increased your dynasty.
In sixteen verses Vāmana praises the donor, says he will be satisfied with only a little request, and gives instruction to those who beg but desire a lot. The Bhṛgu dynasty is proof of your present dharma and Prahlāda is the proof of your dharma for afterlife.
In your family there are no low persons who refuse to give and no misers who promise to give but do not.
The character of the niḥsattva (low person) is that he refuses to give. The kṛpaṇa is a particular type of niḥsattva. He promises and then does not give. The word vā indicates he promises and then refuses.
O King Bali! In your dynasty there has been no low-minded king who, upon being requested, has refused charity to brāhmaṇas or has refused a fight to kṣatriyas. And by their spotless fame, Prahlāda Mahārāja shines like the moon in the sky.
There are no ungenerous (amanasvinaḥ) kings who, being requested for charity, refused. There are no kings who, being requested by kṣatriyas to fight, refused.
In your dynasty Hiraṇyākṣa was born. Carrying his club, he wandered the globe alone, without assistance, to conquer all directions, and did not find a suitable rival.
Yataḥ means in which family.
Viṣṇu, after defeating with difficulty Hiraṇyākṣa in order to lift the earth, considered himself victorious only after reflecting on the great prowess of Hiraṇyākṣa.
When Hiraṇyakaśipu heard the news of his brother's being killed, with great anger he went to the residence of Viṣṇu, the killer of his brother, wanting to kill Lord Viṣṇu.
Seeing Hiraṇyakaśipu coming forward, bearing a trident in his hand like personified death, Lord Viṣṇu, the best of all mystics and the knower of the progress of time, thought as follows.
Wherever I go, Hiraṇyakaśipu will follow me, as death follows all living entities. Therefore I will enter the core of his heart, for then, because of his power to see only externally, he will not see me.
Wherever I go, he will not leave me. Parāg-dṛśaḥ means he has vision which sees only enemies, or he can see only externally.
O King of the demons! After Lord Viṣṇu made this decision with fearful mind, disappearing and taking a subtle form, he entered the body of his enemy who was pursuing him through his nostril when his enemy breathed.
Viṣṇu disappeared and took a very subtle form. Vivigna-cetāḥ means in great fear. False statements by the Lord can also be true as in the case of nāhaṁ bhakṣitavān amba sarve mithyābhiśaṁsinaḥ: My dear mother, I have never eaten dirt: all my friends complaining against me are liars. (SB 10.8.32) Lying, fear, greed, lust and anger are not desirable qualities in the jīva but become great qualities in the Lord for nourishing rasa and the Lords affection for the devotee. These qualities provide a method of attaining the Lord by meditation on then, and give pleasure even to the ātmārāmas.
Searching for Viṣṇu and finding him absent from his house, Hiraṇyakaśipu became angry and screamed loudly. The hero searched the earth, Svarga, all directions, antarikṣa, the caves and ocean, but did not see Viṣṇu anywhere.
Unable to see him, Hiraṇyakaśipu said, "I have searched the entire for Viṣṇu, who has killed my brother. Therefore, he must have died."
He has gone to the place from which no one returns means that Viṣṇu died out of fear of Hiraṇyakaśipu. He states the Buddhist idea of liberation at death. However, the real meaning is that the Lord went to Vaikuṇṭha, from which men do not return.
Hiraṇyakaśipu's anger against Lord Viṣṇu persisted until his death. Other people in the bodily concept of life maintain anger only because of false conception of heroism and the influence of ignorance.
Absorption in the enemy was so strong that Hiraṇyakaśipu held this absorption till death and even against the Lord (āmṛtyoḥ has two meanings). This was caused by his great kṣatriya spirit of heroism. The anger of people in this world is not such absorption in the enemy. That anger is caused by illusion. The conception I am a hero in the mind, even in the absence of real heroism, makes them think of themselves as heroes, and this conception increases. However absorption in the enemy is seen only in Hiraṇyakaśipu.
Your father, Virocana, the son of Mahārāja Prahlāda, was very affectionate toward brāhmaṇas. Although he knew very well that it was the devatās who had come to him in the dress of brāhmaṇas, at their request he delivered to them the duration of his life.
Your father, Virocana, the son of Prahlāda, though knowing they were enemies, gave the devatās dressed as brāhmaṇas his life, because he was affectionate to brāhmaṇas. Though he knew they were enemies he gave his life to them because they were dressed like brāhmaṇas.
You also have observed the principles followed by great personalities who are householder brāhmaṇas, by your forefathers and by great heroes who are extremely famous for their exalted activities.
O King of the Daityas! From you, who are able to give charity munificently, I ask only three paces of land, to the measurement of my steps.
It will later be understood that his three steps covered by three worlds. He asked for only a little area that covered his three steps (mahīm īṣat). This will be for my hermitage. This will be enough for my subsistence by taking whatever food is offered. This was the meaning he intended to convey to Bali. When he says that he will take only the measurement of three steps, it is not untrue since he later expanded as Trivikrama, and those steps could not be refused by Bali.
O King! I do not want anything else from you, though you are the controller of the entire universe and are most generous. A learned person, taking only according to his needs, does not become entangled in sin.
The learned person accepts only what he needs. The words tāvat eva (only that much) should be understood. Another meaning is I, a learned person, taking everything that you own, will not incur sin.
Bali Mahārāja said: O son of a brāhmaṇa! Your words are agreeable to the learned and elderly persons. Nonetheless, you are a boy with inexperienced intelligence. You are not aware of your self-interest.
O son of a brāhmaṇa! Another meaning is O person who gives gifts in profusion to the brāhmaṇas, since you are known as affectionate to brāhmaṇas! You are a boy and just as other boys are foolish, you do not know your own interest. The other meaning is You are very intelligent. You know what is necessary for your devotees, since you are affectionate to them, and are not aware of your own needs. In that sense you are abudha, unaware. Being complete in yourself, you have no other goal than taking care of your devotee.
After pleasing me with sweet words, though you are intelligent, you ask only three steps of land from me, though I am the lord of the three worlds, capable of giving the whole of Jambudvīpa.
Yaḥ means you. Abuddhimān can mean buddhimān (intelligent) if sandhi is not applied. Dvīpa-dāśusam means who gives an island.
O small boy! One who approaches me to beg something should not have to ask again. Therefore, ask from me as much land as will suffice to maintain you according to your needs.
The Lord said: O King! Whatever is pleasing in the three worlds cannot satisfy a person whose senses are uncontrolled.
You can please me who am already satisfied by giving a little. You cannot fully satisfy a person who is unsatisfied.
If I were not satisfied with three paces of land, then surely I would not be satisfied even with possessing one of the seven islands, consisting of nine varṣas, since I would desire to possess all seven islands.
I would not be satisfied with one island with nine varṣas because of a desire for all seven islands.
We have heard that although powerful kings like Mahārāja Pṛthu and Mahārāja Gaya achieved proprietorship over the seven islands, there was no end to their thirst for artha and kāma.
One should be satisfied with whatever he achieves by his previous destiny. A person who has not controlled his senses will not be happy even with possessing the three worlds.
Ajitātmā means one who has not controlled his senses. Upasāditaiḥ means having been attained.
Dissatisfaction after enjoying artha and kāma is the cause of material existence for the jīva. Satisfaction with what comes of its own accord is the cause of liberation.
The power of the brāhmaṇa who is satisfied by what comes of its own accord increases. That power is destroyed by dissatisfaction, like fire extinguished by water.
Āśuśukṣaṇiḥ means fire.
Therefore, from you, the best of those who give charity, I ask only three paces of land. This much will satisfy me. What wealth I need, that much I will accept.
I am successful by this. The inner meaning is I will be successful by taking way everything you possess. Whatever amount of wealth I need, that much I will accept.
Śukadeva Gosvāmī said: When the Lord had thus spoken to Bali Mahārāja, Bali smiled and said, "All right. Take whatever you like." To confirm his promise to give Vāmanadeva the desired land, he then took up his water pot.
Understanding Lord Viṣṇu's plan, Śukrācārya, the best of knowers, immediately spoke as follows to his disciple, who was about to offer the land to Viṣṇu.
Śukrācārya is called the best of knowers because he would reveal Vāmanas identity.
Śukrācārya said: O son of Virocana! This brahmacārī is directly the imperishable Supreme Lord, Viṣṇu. Accepting Kaśyapa Muni as his father and Aditi as his mother, he has now appeared in order to fulfill the interests of the devatās.
I do not think that the dangerous promise you made to him in ignorance is proper. It brings great misfortune to the demons.
Upagataḥ means attained.
Viṣṇu, who takes away everything, falsely appearing as a brahmacārī, will take away all your land, wealth, beauty, power, fame and education and deliver it to Indra, your enemy.
Hariḥ means he who takes away everything. The real meaning is The Lord who attracts even Balis mind.
Making the universe his body, he will step over all the worlds by three steps. O fool! By giving everything to Viṣṇu how will you survive?
But I have promised only three steps of land to him. Śukrācārya explains the danger in this verse. Well, let him take three steps. No, you will give everything.
Vāmanadeva will first occupy the earth with one step, and by his second step he will occupy Svarga, and by his universal body will occupy antarīksa. Where will he put his third step?
How will my promise not be fulfilled? Even in giving everything, you promise will not be fulfilled. Having taken two steps where will he put his third step? Or what will he gain by a third step?
Since you will certainly be unable to fulfill your promise, I think that because of this inability your residence will be perpetually in hell.
Unable to keep your promise you will reside perpetually in hell. By giving everything you go to hell. Therefore it is better not to give everything in order to enjoy the material world.
Learned scholars do not praise that charity which endangers one's own livelihood. Charity, sacrifice, concentration of mind and fruitive activities are possible for one who is competent to earn his livelihood.
Why should I not try to fulfill my promise as much as possible? Tapas means concentration of mind in the context.
A person who divides his wealth in five partsfor religion, for reputation, for material objects, for enjoyment and for the maintenance of his family members, is happy in this world and in the next.
Charity should be done according to scriptural rules.
O best of the demons! Hear from me the evidence of the Bahvṛca-śruti in this regard. A promise is truthful preceded by the word oṁ and untruthful if not.
If I have something to give, and I say I have nothing, how can I avoid the sin of lying? This is explained in six verses and a half. In regards to truth and untruth, what is preceded by oṁ is true. What is not preceded by oṁ is untrue. Śruti says oṁ iti satyaṁ nety anṛtam: oṁ indicates truth and lack of it indicates untruth.
One should know from scriptures that the fruits and flowers of the tree of the body are true. If the body does not live, there can be no fruits and flowers. Therefore it is permissible to maintain it by any means. Untruth is the root of the body.
Truth cannot be perfected without a slight amount of untruth. One should know that the fruit and flowers of the tree consisting of the body are truth, since this is stated in scripture. If the tree does not live, there will be no fruits and flowers. Therefore make efforts to maintain the body. The body must live even by untruth, by not maintaining truth at all times.
When a tree is uprooted it immediately dries up and dies. Similarly, if one does not partake of untruth, the body undoubtedly dies up.
Just as a tree when uprooted dries up and quickly dies, the body which is completely without untruth dries up. Śruti says:
om iti satyaṁ nety anṛtaṁ tad etat-puṣpaṁ phalaṁ vāco yat satyaṁ saheśvaro yaśasvī kalyāṇa-kīrtir bhavitā; puṣpaṁ hi phalaṁ vācaḥ satyaṁ vadaty athaitan-mūlaṁ vāco yad anṛtaṁ yad yathā vṛkṣa āvirmūlaḥ śuṣyati, sa udvartata evam evānṛtaṁ vadann āvirmūlam ātmanāṁ karoti, sa śuṣyati sa udvartate, tasmād anṛtaṁ na vaded dayeta tv etena.
Om indicates truth. Lack of oṁ indicates untruth. The fruits and flowers of the body are truth. The health body makes one powerful, famous and fortunate. It is said that the fruits and flowers are truth, and the root of the body is untruth. Just as a tree with root uncovered dries up and dies, by speaking lies one uproots the body. It dries up and dies. Therefore one should not speak untruth. But one should protect the body by untruth.
Vācaḥ means the body represented by words. Anṛtaṁ vadan means telling lies. Just as by the tree with root uncovered dries up and dies, telling lies uproots the body. For that reason one should not speak untruth, but one should protect the body in difficulties by untruth (dayeta).
Oṁ indicates separation from wealth, being devoid of wealth. He who utters oṁ and agrees to give becomes lesser in wealth by that. If he decides to give everything to the person who requests, there will not be enough left for his own enjoyment.
In order to make clear that by truthful words the body cannot survive, he explains the bad qualities of truth and the good qualities of lying in two verses. The word oṁ indicates parāk which means to separate oneself from wealth. Riktam, from the Śruti, means empty, explained by the word apūrṇam. Therefore, the person who utters oṁ indicating that he will give becomes lesser in wealth (ricyate) but not completely lacking in wealth. Deciding to give everything to the requester by uttering oṁ there will not remain enough for ones own enjoyment (ātmane). He will not be able to accomplish his own enjoyment. The same meaning is stated in the Śruti: parāg vā etad riktam akṣaraṁ yad etad om iti tad yat kiñcid om ityāhātraivāsmai tad ricyate sa yat sarvam oṁ kuryāt ricyād ātmānaṁ sa kāmebhyo nālaṁ syāt.
He who, telling a lie, refuses to give does not deplete his wealth and attracts others wealth. But the person who always lies becomes infamous, and though breathing, is a dead man.
Therefore saying no is perfect, since then one will not deplete ones wealth. It will also draw others wealth to you (abhyātmam). One who always says that he has nothing and that he is suffering draws others wealth to him by that lie. This is well known. Does that mean I can always lie, like drinking nectar? No, such a person is condemned. Śruti says the same: athaitat pūrṇam abhyātmaṁ ya neti sa yat sarvaṁ neti bruyāt pāpikāsya kīrtir jāyate sainam tatraiva hanyāt.
In flattering a woman, in joking, in order to get married, in earning one's livelihood, in dangerous circumstances, in protecting cows and brahminical culture, or in protecting a person from an enemy's hand, falsity is never condemned.
This verse summarizes the conditions under which lying is permitted. One can lie to excite a woman in order to control her. One can lie as a joke, or in a wedding to praise the groom. One can lie to protect cows and brāhmaṇas and when some is threatened with violence. Yajñavalkya says varṇināṁ hi vadho yatra tatra sāksy anṛtaṁ vadet: When a person of status is being killed one should lie. Śruti says tasmāt kāla eva dadyāt tat satyānṛte mithunī karoti: according to the time, one can speak truth or tell a lie.
Thus ends the commentary on the Nineteenth Chapter of the Eighth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Nineteenth Chapter, Śukrācārya advises Bali not to give three steps of land.