|| 8

Chapter Twenty

Vmana Covers the Universe || 8.20.1 ||r-uka uvca

balir eva gha-pati

kulcryea bhita

t bhtv kaa rjann

uvcvahito gurum

ukadeva Gosvm said: O King! When Bali Mahrja, master of his house, was thus advised by ukrcrya, his family priest, he remained silent for a moment, and then, after full deliberation, he replied to his guru master as follows.The Twentieth Chapter describes how Bali ignores the advice of ukrcrya and though knowing the identity of Viu, grants his request. On receiving his boon, Vmana is overjoyed.

Bali was silent for a moment. He discerned that if his guru, one who though he was a guru, advised something against the desire of the Lord, then there would be no fault in disobeying his instructions.

|| 8.20.2 ||r-balir uvca

satya bhagavat prokta

dharmo 'ya ghamedhinm

artha kma yao vtti

yo na bdheta karhicit

Bali Mahrja said: As you have already stated, the principle of religion that does not hinder one's economic development, sense gratification, fame and means of livelihood is the real duty of the householder. One will obstruct dharma by disobeying the guru, but one will obstruct bhakti by disobeying the Lord, most worthy of worship, whom one recognizes as such.

|| 8.20.3 ||sa cha vitta-lobhena

pratycake katha dvijam

pratirutya dadmti

prhrdi kitavo yath

How can I, grandson of Prahlda, like a cheater, withdraw my promise because of greed for money when I have already said that I shall give this land? How can I behave like an ordinary cheater, especially toward a brhmaa?I am the grandson of Prahlda. My nature is to be favorable to the Lord. This is the hidden indication. Prahlda had already planted the seed of bhakti in his heart by his mercy. Now, he would achieve perfection by attaining prema by the mercy of Vmanadeva. It is said: kp-siddh yaja-patn vairocani ukdaya: the wives of the brhmaas in Vraja, Bali and ukadeva achieved perfection by mercy.

|| 8.20.4 ||na hy asatyt paro 'dharma

iti hovca bhr iyam

sarva sohum ala manye

te 'lka-para naram

The earth said, There is nothing more sinful than untruthfulness. I think I can bear any heavy thing except a person who is a liar.

|| 8.20.5 ||nha bibhemi nirayn

ndhanyd asukhravt

na sthna-cyavann mtyor

yath vipra-pralambhant

I do not fear hell, poverty, an ocean of distress, fall from my position or even death itself as much as I fear cheating a brhmaa.

Adhanyt means from poverty.

|| 8.20.6 ||yad yad dhsyati loke 'smin

sampareta dhandikam

tasya tyge nimitta ki

vipras tuyen na tena cet

What is the use of whatever wealth one leaves behind on dying? Should it not be used to satisfy a brhmaa?

If, by your order, a brhmaa is not satisfied by charity, what is the result of that wealth which one gives up on dying anyway? Therefore I should give all my wealth for his pleasure. Though he knows Viu is his Lord, he does not give respect, obeisances and prayers to the Lord by his increased bhakti in order not to give sorrow to ukrcrya and the demons. He addresses the Lord as a brhmaa in order to hide his bhva for the Lord.|| 8.20.7 ||reya kurvanti bhtn

sdhavo dustyajsubhi

dadhya-ibi-prabhtaya

ko vikalpo dhardiu

Dadhci, ibi and many other great personalities were willing to sacrifice even their lives for the benefit of the people in general. What hesitation can there be in giving this insignificant land? You want to give everything. Please show some previous examples of this. They acted for the good of all beings. So how much more one should sacrifice ones life with identity of I if Viu comes to my house? What hesitation should I have for land which is subject to my possessiveness? I should not hesitate, but will definitely give it.

|| 8.20.8 ||yair iya bubhuje brahman

daityendrair anivartibhi

te klo 'grasl lokn

na yao 'dhigata bhuvi

O brhmaa! Time has destroyed all enjoyment of demonic kings who did not turn from battle, and who enjoyed the earth. But time has not destroyed whatever reputation they achieved.Not giving regard for future reputation one should not give ones temporary assets. I do not subscribe to this philosophy. Time has taken the present and afterlife enjoyment of kings who did not turn from battle (anivartibhi), who enjoyed the earth. Time destroyed it all. Lokan refers to the enjoyment of different planets. But time did not destroy the fame they achieved (adhigatam). Therefore one should attain fame and nothing else. However even this statement is only for pleasing ukrcrya and other demons. Bali did not have regard for fame since he was a pure devotee. || 8.20.9 ||sulabh yudhi viprare

hy anivtts tanu-tyaja

na tath trtha yte

raddhay ye dhana-tyaja

O best of the brhmaas! Many men have laid down their lives on the battlefield, being unafraid of fighting, but rarely has one obtained the chance to give his accumulated wealth when there is an opportunity for giving.Those who do not refuse giving in charity become more famous than those who do not refuse battle. Trthe means in giving. It is more difficult to give up wealth than to give up ones body. Therefore I should give up wealth.

|| 8.20.10 ||manasvina kruikasya obhana

yad arthi-kmopanayena durgati

kuta punar brahma-vid bhavd

tato vaor asya dadmi vchitam

The glory of the generous, merciful giver is to become poor by fulfilling the desire of a requestor, what to speak of fulfilling the desires of a person like you possessing spiritual knowledge. Therefore I will give whatever the brahmacr desires.

Then you will become poor. The glory for the person generous in giving (manisvina) is becoming poor by satisfying a person who makes a request. Durgati means poor. Becoming poor by fulfilling the desire of a person like you is even more glorious.

|| 8.20.11 ||yajanti yaja kratubhir yam dt

bhavanta mnya-vidhna-kovid

sa eva viur varado 'stu v paro

dsymy amumai kitim psit mune

He whom you respected knowers of Vedic sacrifice worship as yaja by sacrifices is Viu. O sage! Let Viu be a giver of benedictions. Or let him be an enemy. I will give to him the land he desired.

But this brahmacr is Viu, your enemy. Then I must definitely give to him. Para v means let him be an enemy.

|| 8.20.12 ||yadyapy asv adharmea

m badhnyd angasam

tathpy ena na hisiye

bhta brahma-tanu ripum

Because he has assumed the form of a fearful brhmaa, even if he irreligiously arrests me, though I am sinless, I shall not retaliate, although he is my enemy.Though he is Viu, because he has the form of a brhmaa, he must be full of fear.

|| 8.20.13 ||ea v uttamaloko

na jihsati yad yaa

hatv main hared yuddhe

ayta nihato may

Since he is Viu of imperishable fame, he will not give up that fame. Killing me in battle, he will take the land. I can never kill him. Since he is certainly the lord of fame, he will not give up his fame. If I say I will not give land, and then, not tolerating a broken promise requests a fight, and I accept, he will kill me in battle and take the land. But he may be defeated by you, since you are a great warrior. Then, will he lie down in battle, killed by me? He will never lie down in battle, since Viu cannot be killed. Though the sentence is expressed is in the positive, it has negative sense. Or the na from the previous phrase can be taken to apply to this phrase as well.|| 8.20.14 ||r-uka uvca

evam araddhita iyam

andeakara guru

apa daiva-prahita

satya-sandha manasvinam

ukadeva Gosvm said: Thereafter, ukrcrya, influenced by previous offense to the Lord, cursed his exalted, generous disciple Bali Mahrja, who was fixed in fulfilling his promise, since he had become unfaithful to guru and willing to disobey his guru.

Araddhitam means he developed lack of faith. Daiva-prahita means that ukrcrya was influenced by previous offense unfavorable for developing the bliss of prema to the Lord. Satya-sandha manasvinam means Bali wanted to fulfill his promise and had an exalted mind.

|| 8.20.15 ||dha paita-mny aja

stabdho 'sy asmad-upekay

mac-chsantigo yas tvam

acird bhrayase riya

Although you have no knowledge, you have become a so-called learned person, and therefore you dare to be so impudent as to disobey my order. Because of disobeying me, you shall very soon be bereft of all your opulence.Paita-mn can also mean respected among the learned. Aja can also mean above whom no one has knowledge. Asmad-upekay can mean because of my disregard for the Lord. Stabdha can mean fixed because of lack of fear. Thus the other meaning is as follows. Because of surpassing my order and going to Viu, soon you will not lose your wealth for a long time. You will attain the eternal wealth given by Viu.|| 8.20.16 ||eva apta sva-guru

satyn na calito mahn

vmanya dadv enm

arcitvodaka-prvakam

Even after being cursed in this way by his guru, Bali Mahrja, being a great personality and not deviated from his determination, after worshipping Vmana, offered water and then gave him the land.Enam means the land. Udaka-prvakam means while giving water.

|| 8.20.17 ||vindhyvalis tadgatya

patn jlaka-mlin

ninye kalaa haimam

avanejany-ap bhtam

At that time, Bali Mahrja's wife, Vindhyvali, who was decorated with a necklace of pearls, came and brought had a golden pot of water for washing the Lords feet.Balis wife was extremely shy, unexposed even to the sun, but was unable to conceal her agitation because of joy, with tears of joy on understanding the firm bhakti of her husband. Thus, ignoring maidservants, she personally came carrying a pot out of the confines of her room. Some say that jlaka means jasmine buds and others say it means tender fruit with flowers. Amara-koa says that the neuter word means a net. rdhara Svms says it means a type of pearl necklace. She carried a pot full (bhtam) of water for washing his feet.

|| 8.20.18 ||yajamna svaya tasya

rmat pda-yuga mud

avanijyvahan mrdhni

tad apo viva-pvan

Bali Mahrja jubilantly washed the Lord's lotus feet and then took the water, which purifies the universe, on his head. || 8.20.19 ||tadsurendra divi devat-ga

gandharva-vidydhara-siddha-cra

tat karma sarve 'pi ganta rjava

prasna-varair vavur mudnvit

At that time, the devats, the Gandharvas, the Vidydharas, the Siddhas and the Craas, praising Bali Mahrja's simple act, showered upon him flowers with joy.The devats praised his sincere act.

|| 8.20.20 ||nedur muhur dundubhaya sahasrao

gandharva-kimprua-kinnar jagu

manasvinnena kta sudukara

vidvn add yad ripave jagat-trayam

Thousands of drums sounded. The Gandharvas, the Kimpuruas and the Kinnaras sang in great jubilation, declaring, "Exalted Bali Mahrja has performed a difficult task, since knowingly he gave the Lord the entire three worlds."|| 8.20.21 ||tad vmana rpam avardhatdbhuta

harer anantasya gua-traytmakam

bh kha dio dyaur vivar payodhayas

tirya-n-dev ayo yad-sata

The form of the dwarf, the unlimited Lord, containing within himself the whole material realm, within whom existed the land, ether, the directions, Svarga, antarka, the oceans, animals, humans, devats and sages, then increased astonishingly.

Bali previously said that he would give Vmana whatever he wanted (SB 8.19.38). Therefore the Lord was free to increase his size to take whatever he wanted. Within the Lord existed all of my and its products (gua-traytmakam), since he is the controller of all things. Within him (yat) was situated the earth, sky, directions, Svarga and all creatures.

|| 8.20.22 ||kye balis tasya mah-vibhte

sahartvig-crya-sadasya etat

dadara viva tri-gua gutmake

bhtendriyrthaya-jva-yuktam

Bali Mahrja, along with all the priests, cryas and members of the assembly, observed within the supreme controller of the guas the universe composed of the three guas--including all gross material elements, the senses, the sense objects, the antakaraa and the jvas.Gutmake means in the supreme controller of the guas. That form was endowed with the elements, senses, sense objects such as sound, the antakaraa (aya) and the jvas.|| 8.20.23 ||rasm acaghri-tale 'tha pdayor

mah mahdhrn puruasya jaghayo

patattrio jnuni viva-mrter

rvor gaa mrutam indrasena

Bali Mahrja, who was occupying the seat of Indra, saw the surface of the earth on the soles of the feet of the Lord's universal form. He saw on the Lord's feet objects situated on the earth, on his calves he saw all the mountains, on his knees he saw the various birds, and on his thighs he saw the varieties of winds.The form is further described in seven verses minus one line. Rasm means the surface of the earth. Mahm means what is situated on the earth: villages, houses, palaces and trees. Patatria means birds which are situated about the mountains. Mrutam means the group of winds. Indra-sena means Bali, who possessed the troops of Indra.|| 8.20.24 ||sandhy vibhor vsasi guhya aikat

prajpat jaghane tma-mukhyn

nbhy nabha kukiu sapta-sindhn

urukramasyorasi carka-mlm

Bali Mahrja saw the twilight on the garments of the Lord. On the Lord's private parts he saw the Prajpatis, and on the Lords buttocks he saw his chief demon associates. On the Lord's navel he saw the sky, on the Lord's waist he saw the seven oceans, and on the Lord's bosom he saw all the clusters of stars.tma-mukhyn means Balis chief demons. Though Bali was seeing the earth, he saw on the buttocks of the form his own men, since that is where they reside on the universal form. The other things he sees should be understood in the same way.|| 8.20.25-29 ||hdy aga dharma stanayor murrer

ta ca satya ca manasy athendum

riya ca vakasy aravinda-hast

kahe ca smni samasta-rephn

indra-pradhnn amarn bhujeu

tat-karayo kakubho dyau ca mrdhni

keeu megh chvasana nsikym

ako ca srya vadane ca vahnim

vy ca chandsi rase jalea

bhruvor niedha ca vidhi ca pakmasu

aha ca rtri ca parasya puso

manyu lale 'dhara eva lobham

spare ca kma npa retasmbha

phe tv adharma kramaeu yajam

chysu mtyu hasite ca my

tan-ruhev oadhi-jtaya ca

nad ca nu il nakheu

buddhv aja deva-gan ca

preu gtre sthira-jagamni

sarvi bhtni dadara vra

O King! On the heart of Murri he saw religion; on the chest, both pleasing words and truthfulness; in the mind, the moon; on his chest, the goddess of fortune, with a lotus flower in her hand; on the neck, all the Vedas and all syllables; on the arms, all the devats, headed by Indra; in both ears, all the directions; on the head, Svarga; on the hair, the clouds; in the nostrils, the wind; on the eyes, the sun; and in the mouth, fire. In his words were all the Vedic verses, on his tongue was Varua, on his eyebrows were the rules and prohibitions, and on the opening and closing of his eyelids were day and night. On his forehead was anger, and on his lips was greed. O King! In his touch were lusty desires, in his semen were all the waters, on his back was irreligion, and in his wonderful activities was the fire of sacrifice. On his shadow was death, in his smile was the illusory energy, and on the hairs of his body were all the drugs and herbs. In his veins were all the rivers, on his nails were all the stones, in his intelligence were Lord Brahm, the devats and the sages. Throughout his entire body and senses were all living entities, moving and stationary. tam means pleasing words. Samasta-rephn means all the syllables of the alphabet, represented by the R sound. Dyau means Svarga. Rase means on the tongue. Paksu means on the opening and closing of the eyelids. Retas stands for retas (in the semen). Kramaneu means in his striding. Oadhi-jtaya should be oadhi-jt. Preu means in the senses.|| 8.20.30 ||sarvtmanda bhuvana nirkya

sarve 'sur kamalam pur aga

sudarana cakram asahya-tejo

dhanu ca rga stanayitnu-ghoam

O King! When all the demons saw the universal form of the Supreme Lord, who held everything within his body, when they saw in the Lord's hand the Sudarana cakra, and when they saw his thundering bow of intolerable power, they became perturbed.|| 8.20.31 ||parjanya-ghoo jalaja pcajanya

kaumodak viu-gad tarasvin

vidydharo 'si ata-candra-yuktas

tottamv akayasyakau ca

The Lord's conchshell, named Pcajanya, which made sounds like that of a cloud; the very forceful club named Kaumodak; the sword named Vidydhara: his shield decorated with hundreds of moonlike spots; and also Akayasyaka, two excellent quiversoffered prayers to the Lord.Then Sudarana and others who were watching the Lord began to praise him. The verb is in the next verse. His sword is called Vidydhara. Hs shield is engraved with a hundred moons.

|| 8.20.32-33 ||sunanda-mukhy upatasthur a

prada-mukhy saha-loka-pl

sphurat-kirgada-mna-kuala

rvatsa-ratnottama-mekhalmbarai

madhuvrata-srag-vanamlayvto

rarja rjan bhagavn urukrama

kiti padaikena baler vicakrame

nabha arrea dia ca bhubhi

The chief among the Lords associates, among those the chiefs, headed by Sunanda, accompanied by all the devats protecting the planets, offered prayers to the Lord. The Lord, who wore a brilliant crown, bracelets, and earrings that resembled fish, with rvatsa and Kaustubha on his chest, wearing a yellow garment covered by a belt, with garland surrounded by bees in the shape of the garland, shone brilliantly. O King! The Supreme Lord, whose activities are wonderful, covered the earth belonging to Bali with one footstep, the sky with his body, and all directions with his arms.The chief among the associates offered prayers and the chief among those, headed by Sunanda, offered prayers. The Lord was covered with a garland with bees in the shape of a garland. The action of Urukrama is next described. || 8.20.34 ||pada dvitya kramatas triviapa

na vai ttyya tadyam av api

urukramasyghrir upary upary atho

mahar-janbhy tapasa para gata

As the Lord took his second step, he covered the heavenly planets. And not even a spot remained for the third step, for the Lord's foot extended higher and higher, beyond Maharloka, Janaloka, Tapoloka and even Satyaloka. After covering the earth, the second step using his left foot covered the heavens, Balis dwelling place. For the third step, there was no room left (anu api). Though Vmana requested only three steps of land, his arms and upper body spread over the sky (above Svarga). This is not improper, since the word land also includes everything above the land. This is the explanation in the Sandarbha. Others explain that the second step itself included the sky, and thus the Lord covered everywhere with the second step.

The second step increased in size. From Maharloka and Janaloka, and then from Tapoloka it went to Brahmaloka (param). Some say that his toe nails broke the shell of the universe. Others say that after he broke the eight layers of the universal shell, the Viraj water entered.Thus ends the commentary on the Twentieth Chapter of the Eighth Canto of the Bhgavatam for the pleasure of the devotees, in accordance with the previous cryas. Water is given during the sakalpa, a ceremony performed at the commencement of a vow or worship.