Bali Mahārāja Arrested by the Lord

In the Twenty-first Chapter, Brahmā worship Vāmana, Bali forbids the demons from attacking, and Garuòa, knowing the Lord’s intentions, ties up Bali. In the last chapter it was mentioned Vāmana’s foot reached Brahmaloka. Then what happened? Seeing Satyaloka with the moon’s of Vāmana’s toe nails, Brahmā approached the Lord. Marīci and others also went. They offered respects and Brahmā offered respects. Verbs should be supplied for both subjects. Brahmā, whose effulgence and abode were dimmed by the moons of the nails of Vāmana, was also made dim by the moons of his toe nails. Thus the moons of his toe nails eclipsed Satyaloka, his effulgence and Brahmā himself.

The Vedas, Upavedas, Nyāya scriptures, histories, the aḍgas of the Vedas, Purāṇas, Saṁhitās, along with yamas and niyamas, and persons purified of sinful acts by the fire of knowledge which was ignited by the air of yoga, who had attained Brahmaloka , which is devoid of karma-kāṇòa, by the power of remembering the Lord’s feet, offered respects to the Lord. Brahmā offered foot water to the Lord’s raised feet. Brahmā of spotless fame, who appeared from the Lord’s navel, then worshipped the Lord with devotion and praised him.

Tarka means scriptures of logic. Itihāsa refers to Mahābhārata and other scriptures. Aḍga refers to the Vedic aḍgas like sikṣa, kalpa, nirukta, chandas, vyākaraṇa, and jyotiṣ. Purāṇas refers to Brahma Puraṇa and others. Saṁhitā refers to Brahma-saṁhitā and others. Satyaloka is devoid of the practice of inferior karma-kāṇda. Abhyagṛṇāt means “he praised.”

The water from his pot became purified by washing the Lord’s feet and then became the Gaḍgā. However, in the Fifth Canto it is mentioned that the Gaḍgā arose from the water outside the universal shell, which was pierced by Vāmana’s toe nail. Elsewhere it is said that the Gaḍgā is directly a liquid form of Nārāyaṇa. It should thus be understood that all three of these mix and become the Gaḍgā. This Gaḍgā falls (patatī should be patantī) in the sky and purifies (nimārṣṭi) the three worlds.

The Lord withdrew his form as Trivikrama and became Vāmana again (saḍkṣiptātma-vibhūtaye). Brahmā and others, coming there, arranged for worship (balim) by offering foot water and other articles.

They worshiped the Lord by offering foot water, arghya, garlands, fragrant sandalwood pulp and aguru pulp, incense, lamps, popped rice, unbroken grains, fruits, sprouts and prayers, and by shouts of “Victory, victory” indicating the Lord’s great prowess, as well as by dancing, music, singing, and a tumult of conchs and drums.

Barhiṣi means “in sacrifice.”

Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudākṣa, Viṣvaksena, Garuòa Jayanta, Śrutadeva, Puṣpadanta and Sātvata, as powerful as ten thousand elephants, killed the demonic army.

In order to show the frightful nature of offending the devotees of the Lord, expansions of Jaya and Vijaya fell from Vaikuṇṭha.1 This has been explained in the description of Vaikuṇṭha in the Third Canto. Nāgas are elephants which move around Lokāloka mountain range.2 Or they are elephants who are vibhūtis of the Lord in Vaikuṇṭha.

Kālam means the Lord in the form of time.

Seeing the demons covered with ignorance could not understand philosophy, Bali then gave inspiring instructions that they could accept. Previously the devatās had been defeated by you who had great strength by fate (daivena ṛddhaiḥ).

Arthatvāya means “able to produce benefit.”

Virāṭ means “king of the birds.” Garuòa understood the Lord’s intentions. Having accepted all of Bali’s possessions, my master now desires to accept Bali’s very self. Unable to pay his debt, the Lord will become Bali’s door keeper. In order to broadcast to the world the Lord’s dependence on his devotee and the excellence of his devotee, I will show everyone Bali’s indestructible fortitude by punishing him. Thus Garuòa bound him up. Sūtye ahani means “on the day of pressing soma.”

Rodasyoḥ means “in heaven and on earth.”

Though Bali lost all wealth, he remained undisturbed in intelligence (sthita-prajñam), because though he lost all wealth, he gained all fame (udāra-yaśasam).

Mahī sarvā means here “all that you own.”

Asau means the sun.

Tanoh means “by my body.” Svam means “Svarga which is your wealth.” Ātmanā means “by my form.” Trivikrama is not some other form, by my very svarūpa. By one step I have covered the earth from the eastern side of Lokāloka mountain range to the western side.

“What should I do if I cannot fulfill my promise?” You should live in hell. The Lord now speaks to show to the world the steadiness and pure bhakti of Bali. Niraye means “in hell.” This is approved by your guru. You can ask your learned guru whether what I now say is reasonable or not. Actually, since even a person with bhakyābhāsa should not go to hell, just for breaking your promise you also cannot go to hell. Niraye can also mean nilaye, since r and l can be interchanged. Thus, please go and live to my abode Vaikuṇṭha (nilaye). Though now I am ordering you to enter my special place Sutala, provided by me, after your position there is finished I will have you enter Vaikuṇṭha. Though you disregard you guru, because you know he is opposed to me, I understand that he has lost his discrimination out of great affection for you. He is also dear to me. Therefore go with him to Sutala.

The meaning is clear. However, seeing the results of the Lord’s words later, this verse has another meaning. The desire to take the position of Indra by you who are my devotee, is useless, since Svarga falls much below Vaikuṇṭha. Though now you will be situated in Sutala, you are more elevated that being in Svarga, since the pleasure of Sutala is not available in Svarga. You will attain (lambhate) especially (vi) and excellently (pra) me, the possessor of all four purusārthas (arthinam), by completely (ā) giving (danena) what you promised, since you offered everything-- body and soul--to me. This means that you will attain me as your door keeper because of your complete surrender.

“Then what will happen?” Please listen. (There is another meaning to the verse.) You are more respected by people than Indra (āòhya-māninā) because you have attained me especially (vipralabdhaḥ). Therefore I give this result. Enjoy for some years the pleasures of Sutala, the abode whose result is the highest truth (vyalīka), since it is given by me. Then during the eighth Manvantara, I will put you in the post of Indra and then take you to my abode Vaikuṇṭha.

Thus ends the commentary on the Twenty-first Chapter of the Eighth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.