|| 8

Chapter Nineteen

Vmana Begs For Land|| 8.19.1 ||

r-uka uvca

iti vairocaner vkya

dharma-yukta sa sntam

niamya bhagavn prta

pratinandyedam abravt

ukadeva Gosvm said: When the Supreme Lord heard Bali Mahrja speaking words of dharma, he was pleased and in delight replied as follows.

In the Nineteenth Chapter, ukrcrya advises Bali not to give three steps of land.

|| 8.19.2 ||

r-bhagavn uvca

vacas tavaitaj jana-deva snta

kulocita dharma-yuta yaas-karam

yasya prama bhgava smparye

pitmaha kula-vddha pranta

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 Bhgu dynasty and the proof of dharma in afterlife is peaceful Prahlda, your grandfather, who increased your dynasty.In sixteen verses Vmana 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 Bhgu dynasty is proof of your present dharma and Prahlda is the proof of your dharma for afterlife.

|| 8.19.3 ||

na hy etasmin kule kacin

nisattva kpaa pumn

pratykhyt pratirutya

yo vdt dvijtaye

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 nisattva (low person) is that he refuses to give. The kpaa is a particular type of nisattva. He promises and then does not give. The word v indicates he promises and then refuses.

|| 8.19.4 ||

na santi trthe yudhi crthinrthit

parmukh ye tv amanasvino npa

yumat-kule yad yaasmalena

prahrda udbhti yathoupa khe

O King Bali! In your dynasty there has been no low-minded king who, upon being requested, has refused charity to brhmaas or has refused a fight to katriyas. And by their spotless fame, Prahlda Mahrja shines like the moon in the sky.There are no ungenerous (amanasvina) kings who, being requested for charity, refused. There are no kings who, being requested by katriyas to fight, refused. || 8.19.5 ||

yato jto hirayka

carann eka im mahm

prativra dig-vijaye

nvindata gadyudha

In your dynasty Hirayka was born. Carrying his club, he wandered the globe alone, without assistance, to conquer all directions, and did not find a suitable rival.Yata means in which family.

|| 8.19.6 ||

ya vinirjitya kcchrea

viu kmoddhra gatam

tmna jayina mene

tad-vrya bhry anusmaran

Viu, after defeating with difficulty Hirayka in order to lift the earth, considered himself victorious only after reflecting on the great prowess of Hirayka.

|| 8.19.7 ||

niamya tad-vadha bhrt

hirayakaipu pur

hantu bhrt-haa kruddho

jagma nilaya hare

When Hirayakaipu heard the news of his brother's being killed, with great anger he went to the residence of Viu, the killer of his brother, wanting to kill Lord Viu.

|| 8.19.8 ||

tam ynta samlokya

la-pi ktntavat

cintaym sa kla-jo

viur myvin vara

Seeing Hirayakaipu coming forward, bearing a trident in his hand like personified death, Lord Viu, the best of all mystics and the knower of the progress of time, thought as follows.

|| 8.19.9 ||

yato yato 'ha tatrsau

mtyu pra-bhtm iva

ato 'ham asya hdaya

pravekymi parg-da

Wherever I go, Hirayakaipu 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. Parg-da means he has vision which sees only enemies, or he can see only externally.

|| 8.19.10 ||

eva sa nicitya ripo arram

dhvato nirvivie 'surendra

vsnilntarhita-skma-dehas

tat-pra-randhrea vivigna-cet

O King of the demons! After Lord Viu 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.Viu disappeared and took a very subtle form. Vivigna-cet means in great fear. False statements by the Lord can also be true as in the case of nha bhakitavn amba sarve mithybhiasina: 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 jva 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 tmrmas.|| 8.19.11 ||

sa tan-niketa parimya nyam

apayamna kupito nanda

km dy dia kha vivarn samudrn

viu vicinvan na dadara vra

Searching for Viu and finding him absent from his house, Hirayakaipu became angry and screamed loudly. The hero searched the earth, Svarga, all directions, antarika, the caves and ocean, but did not see Viu anywhere.

|| 8.19.12 ||

apayann iti hovca

maynviam ida jagat

bhrt-h me gato nna

yato nvartate pumn

Unable to see him, Hirayakaipu said, "I have searched the entire for Viu, who has killed my brother. Therefore, he must have died."He has gone to the place from which no one returns means that Viu died out of fear of Hirayakaipu. He states the Buddhist idea of liberation at death. However, the real meaning is that the Lord went to Vaikuha, from which men do not return.|| 8.19.13 ||

vairnubandha etvn

mtyor iha dehinm

ajna-prabhavo manyur

aha-mnopabhita

Hirayakaipu's anger against Lord Viu 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 Hirayakaipu held this absorption till death and even against the Lord (mtyo has two meanings). This was caused by his great katriya 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 Hirayakaipu. || 8.19.14 ||

pit prahrda-putras te

tad-vidvn dvija-vatsala

svam yur dvija-ligebhyo

devebhyo 'dt sa ycita

Your father, Virocana, the son of Mahrja Prahlda, was very affectionate toward brhmaas. Although he knew very well that it was the devats who had come to him in the dress of brhmaas, at their request he delivered to them the duration of his life.

Your father, Virocana, the son of Prahlda, though knowing they were enemies, gave the devats dressed as brhmaas his life, because he was affectionate to brhmaas. Though he knew they were enemies he gave his life to them because they were dressed like brhmaas.|| 8.19.15 ||

bhavn caritn dharmn

sthito ghamedhibhi

brhmaai prvajai rair

anyai coddma-krtibhi

You also have observed the principles followed by great personalities who are householder brhmaas, by your forefathers and by great heroes who are extremely famous for their exalted activities.

|| 8.19.16 ||

tasmt tvatto mahm ad

ve 'ha varadarabht

padni tri daityendra

sammitni pad mama

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 (mahm at). 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. || 8.19.17 ||

nnyat te kmaye rjan

vadnyj jagad-vart

naina prpnoti vai vidvn

yvad-artha-pratigraha

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 tvat eva (only that much) should be understood. Another meaning is I, a learned person, taking everything that you own, will not incur sin. || 8.19.18 ||

r-balir uvca

aho brhmaa-dyda

vcas te vddha-sammat

tva blo blia-mati

svrtha praty abudho yath

Bali Mahrja said: O son of a brhmaa! 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 brhmaa! Another meaning is O person who gives gifts in profusion to the brhmaas, since you are known as affectionate to brhmaas! 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.|| 8.19.19 ||

m vacobhi samrdhya

loknm ekam varam

pada-traya vte yo

'buddhimn dvpa-duam

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 Jambudvpa.

Ya means you. Abuddhimn can mean buddhimn (intelligent) if sandhi is not applied. Dvpa-dusam means who gives an island.|| 8.19.20 ||

na pumn mm upavrajya

bhyo ycitum arhati

tasmd vttikar bhmi

vao kma pratccha me

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.

|| 8.19.21 ||

r-bhagavn uvca

yvanto viay prehs

tri-lokym ajitendriyam

na aknuvanti te sarve

pratiprayitu npa

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.

|| 8.19.22 ||

tribhi kramair asantuo

dvpenpi na pryate

nava-vara-sametena

sapta-dvpa-varecchay

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 varas, since I would desire to possess all seven islands.I would not be satisfied with one island with nine varas because of a desire for all seven islands. || 8.19.23 ||

sapta-dvpdhipatayo

np vaiya-gaydaya

arthai kmair gat nnta

ty iti na rutam

We have heard that although powerful kings like Mahrja Pthu and Mahrja Gaya achieved proprietorship over the seven islands, there was no end to their thirst for artha and kma.|| 8.19.24 ||

yadcchayopapannena

santuo vartate sukham

nsantuas tribhir lokair

ajittmopasditai

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.Ajittm means one who has not controlled his senses. Upasditai means having been attained.|| 8.19.25 ||

puso 'ya saster hetur

asantoo 'rtha-kmayo

yadcchayopapannena

santoo muktaye smta

Dissatisfaction after enjoying artha and kma is the cause of material existence for the jva. Satisfaction with what comes of its own accord is the cause of liberation.

|| 8.19.26 ||

yadcch-lbha-tuasya

tejo viprasya vardhate

tat pramyaty asantod

ambhasevuukai

The power of the brhmaa who is satisfied by what comes of its own accord increases. That power is destroyed by dissatisfaction, like fire extinguished by water.

uukai means fire.|| 8.19.27 ||

tasmt tri padny eva

ve tvad varadarabht

etvataiva siddho 'ha

vitta yvat prayojanam

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.|| 8.19.28 ||

r-uka uvca

ity ukta sa hasann ha

vchta pratighyatm

vmanya mah dtu

jagrha jala-bhjanam

ukadeva Gosvm said: When the Lord had thus spoken to Bali Mahrja, Bali smiled and said, "All right. Take whatever you like." To confirm his promise to give Vmanadeva the desired land, he then took up his water pot.

|| 8.19.29 ||

viave km pradsyantam

uan asurevaram

jna cikrita vio

iya prha vid vara

SYNONYMS

Understanding Lord Viu's plan, ukrcrya, the best of knowers, immediately spoke as follows to his disciple, who was about to offer the land to Viu.ukrcrya is called the best of knowers because he would reveal Vmanas identity.

|| 8.19.30 ||

r-ukra uvca

ea vairocane skd

bhagavn viur avyaya

kayapd aditer jto

devn krya-sdhaka

ukrcrya said: O son of Virocana! This brahmacr is directly the imperishable Supreme Lord, Viu. Accepting Kayapa Muni as his father and Aditi as his mother, he has now appeared in order to fulfill the interests of the devats.|| 8.19.31 ||

pratiruta tvayaitasmai

yad anartham ajnat

na sdhu manye daityn

mahn upagato 'naya

I do not think that the dangerous promise you made to him in ignorance is proper. It brings great misfortune to the demons.

Upagata means attained.|| 8.19.32 ||

ea te sthnam aivarya

riya tejo yaa rutam

dsyaty cchidya akrya

my-mavako hari

Viu, who takes away everything, falsely appearing as a brahmacr, will take away all your land, wealth, beauty, power, fame and education and deliver it to Indra, your enemy.Hari means he who takes away everything. The real meaning is The Lord who attracts even Balis mind. || 8.19.33 ||

tribhi kramair iml lokn

viva-kya kramiyati

sarvasva viave dattv

mha vartiyase katham

Making the universe his body, he will step over all the worlds by three steps. O fool! By giving everything to Viu how will you survive?

But I have promised only three steps of land to him. ukrcrya explains the danger in this verse. Well, let him take three steps. No, you will give everything.|| 8.19.34 ||

kramato g padaikena

dvityena diva vibho

kha ca kyena mahat

trtyasya kuto gati

Vmanadeva will first occupy the earth with one step, and by his second step he will occupy Svarga, and by his universal body will occupy antarksa. 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?|| 8.19.35 ||

nih te narake manye

hy apradtu pratirutam

pratirutasya yo 'na

pratipdayitu bhavn

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.

|| 8.19.36 ||

na tad dna praasanti

yena vttir vipadyate

dna yajas tapa karma

loke vttimato yata

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.|| 8.19.37 ||

dharmya yaase 'rthya

kmya sva-janya ca

pacadh vibhajan vittam

ihmutra ca modate

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.

|| 8.19.38 ||

atrpi bahvcair gta

u me 'sura-sattama

satyam om iti yat prokta

yan nety hnta hi tat

O best of the demons! Hear from me the evidence of the Bahvca-ruti in this regard. A promise is truthful preceded by the word o 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 o is true. What is not preceded by o is untrue. ruti says o iti satya nety antam: o indicates truth and lack of it indicates untruth.|| 8.19.39 ||

satya pupa-phala vidyd

tma-vkasya gyate

vke 'jvati tan na syd

anta mlam tmana

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.

|| 8.19.40 ||

tad yath vka unmla

uyaty udvartate 'cirt

eva nanta sadya

tm uyen na saaya

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. ruti says:

om iti satya nety anta tad etat-pupa phala vco yat satya sahevaro yaasv kalya-krtir bhavit; pupa hi phala vca satya vadaty athaitan-mla vco yad anta yad yath vka virmla uyati, sa udvartata evam evnta vadann virmlam tman karoti, sa uyati sa udvartate, tasmd anta na vaded dayeta tv etena.

Om indicates truth. Lack of o 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. Vca means the body represented by words. Anta 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).|| 8.19.41 ||

parg riktam apra v

akara yat tad om iti

yat kicid om iti bryt

tena ricyeta vai pumn

bhikave sarvam o kurvan

nla kmena ctmane

O indicates separation from wealth, being devoid of wealth. He who utters o 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 o indicates park which means to separate oneself from wealth. Riktam, from the ruti, means empty, explained by the word apram. Therefore, the person who utters o 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 o there will not remain enough for ones own enjoyment (tmane). He will not be able to accomplish his own enjoyment. The same meaning is stated in the ruti: parg v etad riktam akara yad etad om iti tad yat kicid om ityhtraivsmai tad ricyate sa yat sarvam o kuryt ricyd tmna sa kmebhyo nla syt.|| 8.19.42 ||

athaitat pram abhytma

yac ca nety anta vaca

sarva nety anta bryt

sa dukrti vasan mta

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 (abhytmam). 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. ruti says the same: athaitat pram abhytma ya neti sa yat sarva neti bruyt ppiksya krtir jyate sainam tatraiva hanyt.

|| 8.19.43 ||

stru narma-vivhe ca

vtty-arthe pra-sakae

go-brhmarthe hisy

nnta syj jugupsitam

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 brhmaas and when some is threatened with violence. Yajavalkya says varin hi vadho yatra tatra sksy anta vadet: When a person of status is being killed one should lie. ruti says tasmt kla eva dadyt tat satynte mithun 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 Bhgavatam for the pleasure of the devotees, in accordance with the previous cryas.