Bhagavatapurana 8.19: athaikonaviṃśo'dhyāyaḥ

8.19.1

/0 śrīśuka uvāca
iti vairocanervākyaṃ dharmayuktaṃ sa sūnṛtam /
niśamya bhagavān prītaḥ pratinandyedamabravīt //

1. Sri Suka said:—Hearing these words of Bali, in conformity with Dharma, kind and true, the glorious Vamana was pleased and, commending him, spoke as follows.

8.19.2

/0 śrībhagavān uvāca
vacastavaitaj janadeva sūnṛtaṃ kulocitaṃ dharmayutaṃ yaśaskaram /
yasya pramāṇaṃ bhṛgavaḥ sāmparāye pitāmahaḥ kulavṛddhaḥ praśāntaḥ //

2. The glorious Lord said:— O king, this speech of thine is kind and true, worthy of thy race, righteous and productive of good reputation, since the Bhrigus, thy grand-father, the venerable fore-father of thy family, steady in devotion to the Lord, are thy guide in the righteous course of duties leading to heaven.

8.19.3

na hy etasmin kule kaścin niḥsattvaḥ kṛpaṇaḥ pumān /
pratyākhyātā pratiśrutya yo vādātā dvijātaye //

3. There was none indeed in this family who was of a poor and ignoble spirit or who was so miserly as to refuse to give to Brahmins, or who, having promised, did not bestow.

8.19.4

na santi tīrthe yudhi cārthinārthitāḥ parāṅmukhā ye tvamanasvino nṛpa /
yuṣmatkule yadyaśasāmalena prahrāda udbhāti yathoḍupaḥ khe //

4. There are not kings of thy family who, requested by a Brahmin or a warrior, turned their back, upon any one worthy of gift or in the battle-field, or who had no liberal mind, in thy faultless family, full of glory, in which Prahlada shines high above all, like the moon in the sky.

8.19.5

yato jāto hiraṇyākṣaścaranneka imāṃ mahīm /
prativīraṃ digvijaye nāvindata gadāyudhaḥ //

5. Born of this family Hiranyaksha wandered alone about this earth, with his Gada, for the conquest of the world and did not meet an opponent of equal valour.

8.19.6

yaṃ vinirjitya kṛcchreṇa viṣṇuḥ kṣmoddhāra āgatam /
ātmānaṃ jayinaṃ mene tadvīryaṃ bhūry anusmaran //

6. At the time of lifting up the earth, Vishnu with difficulty defeated him (Hiranyaksha) who offered resistance, and thinking his strength immense, did not think himself a victor.

8.19.7

niśamya tadvadhaṃ bhrātā hiraṇyakaśipuḥ purā /
hantuṃ bhrātṛhaṇaṃ kruddho jagāma nilayaṃ hareḥ //

7. On hearing of his fall, his brother, Hiranyakasipu, full of rage, went, in days of yore, to the abode of Hari, to kill the slayer of his brother.

8.19.8

tamāyāntaṃ samālokya śūlapāṇiṃ kṛtāntavat /
cintayāmāsa kālajño viṣṇurmāyāvināṃ varaḥ //

8. Seeing him advancing with Sula in his hands like Yama Vishnu who knows the (suitable) Time and foremost among those of wonderful powers, thought over the matter.

8.19.9

yato yato 'haṃ tatrāsau mṛtyuḥ prāṇabhṛtāmiva /
ato 'hamasya hṛdayaṃ pravekṣyāmi parāgdṛśaḥ //

9. "Wherever I go, there he turns up like Death pursuing mortal beings; so I shall get into his heart, since his eyes are turned to external things".

8.19.10

evaṃ sa niścitya ripoḥ śarīram ādhāvato nirviviśe 'surendra /
śvāsānilāntarhitasūkṣmadehas tatprāṇarandhreṇa vivignacetāḥ //

10. O great Ruler of Asuras, having thus resolved, Vishnu entered into the very person of His enemy that rushed towards Him, through his nostrils, with a trembling heart and concealed his subtle body in his breaths (meaning really 'with a unperturbed heart').

8.19.11

sa tanniketaṃ parimṛśya śūnyam apaśyamānaḥ kupito nanāda /
kṣmāṃ dyāṃ diśaḥ khaṃ vivarān samudrān viṣṇuṃ vicinvan na dadarśa vīraḥ //

11. Hiranyakasipu searched His abode and finding it vacant and not finding Him roared in rage; for Him he searched the earth, the heavens, the cardinal points, the sky, all the caves and seas; but he did not find Him.

8.19.12

apaśyanniti hovāca mayānviṣṭamidaṃ jagat /
bhrātṛhā me gato nūnaṃ yato nāvartate pumān //

12. Not finding Him, he said, "I have searched the Universe for my brother's murderer; He is certainly gone thither, whence a person cannot return".

8.19.13

vairānubandha etāvān āmṛtyoriha dehinām /
ajñānaprabhavo manyurahaṃmānopabṛṃhitaḥ //

13. Persistence in enmity of embodied creatures can be only so far, that is, till death; anger is the outcome of ignorance nourished by Ahamkara.

8.19.14

pitā prahrādaputraste tadvidvān dvijavatsalaḥ /
svamāyurdvijaliṅgebhyo devebhyo 'dāt sa yācitaḥ //

14. Thy father, son of Prahlada, kind to the Brahmins, knew that and when requested he divided the length of his life-time among the Gods who came in the guise of Brahmins.

8.19.15

bhavān ācaritān dharmān āsthito gṛhamedhibhiḥ /
brāhmaṇaiḥ pūrvajaiḥ śūrairanyaiścoddāmakīrtibhiḥ //

15. Thou hast undertaken to do the righteous duties observed by householders, Brahmins, heroic ancestors and others of boundless renown.

8.19.16

tasmāt tvatto mahīmīṣadvṛṇe 'haṃ varadarṣabhāt /
padāni trīṇi daityendra sammitāni padā mama //

16. Therefore from thee the foremost among the liberal donors, I ask for a small piece of land, but three feet of ground, O great one of Diti's sons, measured with My own foot.

8.19.17

nānyat te kāmaye rājan vadānyāj jagadīśvarāt /
nainaḥ prāpnoti vai vidvān yāvadarthapratigrahaḥ //

17. Nothing else I desire, O king, from the liberal Ruler of the world; for a man of knowledge does not acquire sin by receiving gifts only to the extent of his necessity.

8.19.18

/0 śrībaliruvāca
aho brāhmaṇadāyāda vācaste vṛddhasammatāḥ /
tvaṃ bālo bāliśamatiḥ svārthaṃ praty abudho yathā //

18. Bali said:—O Brahmin's son, thy words are worthy of the aged; but thou art a boy of boy-like thoughts; and not properly alive to thy own benefit.

8.19.19

māṃ vacobhiḥ samārādhya lokānāmekamīśvaram /
padatrayaṃ vṛṇīte yo 'buddhimān dvīpadāśuṣam //

19. By commending me, the supreme and one ruler of the worlds, with thy words, thou dost ask for three feet of ground from want of thought, though I can give one whole continent.

8.19.20

na pumān māmupavrajya bhūyo yācitumarhati /
tasmādvṛttikarīṃ bhūmiṃ vaṭo kāmaṃ pratīccha me //

20. After having approached me no one should have again to beg of another; therefore, O youth, receive from me freely land sufficient to give thee a living.

8.19.21

/0 śrībhagavān uvāca
yāvanto viṣayāḥ preṣṭhāstrilokyāmajitendriyam /
na śaknuvanti te sarve pratipūrayituṃ nṛpa //

21. The Lord said:— All the most endearing objects that may be available in the three worlds cannot, O king, satisfy the person who has not conquered his senses and mind.

8.19.22

tribhiḥ kramairasantuṣṭo dvīpenāpi na pūryate /
navavarṣasametena saptadvīpavarecchayā //

22. He who is not satisfied with three feet of ground cannot be even with a world of nine continents; for he then desires to possess all the seven great Dwipas.

8.19.23

saptadvīpādhipatayo nṛpā vaiṇyagayādayaḥ /
arthaiḥ kāmairgatā nāntaṃ tṛṣṇāyā iti naḥ śrutam //

23. We are told that the kings who governed the seven Dwipas, Vainya, Gaya and others, had not ceased to desire for more with all their hordes of wealth and objects of pleasure.

8.19.24

yadṛcchayopapannena santuṣṭo vartate sukham /
nāsantuṣṭastribhirlokairajitātmopasāditaiḥ //

24. The contented man is happy with what comes to him by chance; but he who is not, for want of control over his mind, is not happy even with the three worlds actually gained by him.

8.19.25

puṃso 'yaṃ saṃsṛterheturasantoṣo 'rthakāmayoḥ /
yadṛcchayopapannena santoṣo muktaye smṛtaḥ //

25. This want of contentment in respect of wealth and pleasures, is the cause of samsara to a person; to be satisfied with what is got by chance is said to be the way to salvation.

8.19.26

yadṛcchālābhatuṣṭasya tejo viprasya vardhate /
tat praśāmyaty asantoṣādambhasevāśuśukṣaṇiḥ //

26. The spiritual light of a Brahmin who is contented with what he gets by chance is on the increase; but from want of contentment the same is put out like fire with water.

8.19.27

tasmāt trīṇi padāny eva vṛṇe tvadvaradarṣabhāt /
etāvataiva siddho 'haṃ vittaṃ yāvat prayojanam //

27. Therefore I solicit from the great giver only three feet and with that extent only I become accomplished of my purpose; for wealth is wealth only to the extent of its usefulness.

8.19.28

/0 śrīśuka uvāca
ity uktaḥ sa hasannāha vāñchātaḥ pratigṛhyatām /
vāmanāya mahīṃ dātuṃ jagrāha jalabhājanam //

28. Sri Suka said:— Thus replied to he laughingly said, "Have it as thou wouldst". He took up his jar of water to bestow the gift on Vamana.

8.19.29

viṣṇave kṣmāṃ pradāsyantamuśanā asureśvaram /
jānaṃścikīrṣitaṃ viṣṇoḥ śiṣyaṃ prāha vidāṃ varaḥ //

29. Sukracharya, a Rishi of great wisdom, knowing what

Vishnu intended to do, said to his disciple, the lord of Asuras, who was about to give the piece of land to Vishnu.

8.19.30

/0 śrīśukra uvāca
eṣa vairocane sākṣādbhagavān viṣṇuravyayaḥ /
kaśyapādaditerjāto devānāṃ kāryasādhakaḥ //

30. Sukra said:— O son of Virochana, this Vamana is no other than the all-powerful and eternal Vishnu born of Kasyapa and Aditi, to accomplish the purpose of the gods.

8.19.31

pratiśrutaṃ tvayaitasmai yadanarthamajānatā /
na sādhu manye daityānāṃ mahān upagato 'nayaḥ //

31. And thou hast made a promise to him without knowing the evil that might arise out of it; I do not think it proper; a great danger has befallen Diti's sons.

8.19.32

eṣa te sthānamaiśvaryaṃ śriyaṃ tejo yaśaḥ śrutam /
dāsyaty ācchidya śakrāya māyāmāṇavako hariḥ //

32. This Hari, seeming a Brahmacharin, will seize thy place, power, wealth, splendour, renown and learning and give them all over to Indra.

8.19.33

tribhiḥ kramairimāl lokān viśvakāyaḥ kramiṣyati /
sarvasvaṃ viṣṇave dattvā mūḍha vartiṣyase katham //

33. With His person equal in extent to the Universe He will occupy it with His three steps; having given everything to Vishnu, O senseless one, how wilt thou get on?

8.19.34

kramato gāṃ padaikena dvitīyena divaṃ vibhoḥ /
khaṃ ca kāyena mahatā tārtīyasya kuto gatiḥ //

34. Since the Almighty Vishnu will cover the whole earth with one foot, and all the heavens with the second and occupy all the space between with His body, where should place be found for the third?

8.19.35

niṣṭhāṃ te narake manye hy apradātuḥ pratiśrutam /
pratiśrutasya yo 'nīśaḥ pratipādayituṃ bhavān //

35. On the other hand, if thou should not give what is promised I think thou shouldst find firm footing in hell, and thou art unable to give what is promised.

8.19.36

na taddānaṃ praśaṃsanti yena vṛttirvipadyate /
dānaṃ yajñastapaḥ karma loke vṛttimato yataḥ //

36. That is not commended to be a good gift by which one's living is lost; for, charitable gift, performance of sacrifice and Tapas and other righteous acts are possible in the world for one that has a living.

8.19.37

dharmāya yaśase 'rthāya kāmāya svajanāya ca /
pañcadhā vibhajan vittamihāmutra ca modate //

37. By dividing one's wealth for the purposes of Dharma (charity), celebrity, pleasure, kith and kin,--thus into five shares one is happy both in this and the other world.

8.19.38

atrāpi bahvṛcairgītaṃ śṛṇu me 'surasattama /
satyamomiti yat proktaṃ yan nety āhānṛtaṃ hi tat //

38. Further there is the saying of Rigvedins on this point, O great Asura, listen to me:--whatever is accepted by uttering the sacred syllable is called Satya and whatever is denied by saying '*No*' is said to be Falsehood.

8.19.39

satyaṃ puṣpaphalaṃ vidyādātmavṛkṣasya gīyate /
vṛkṣe 'jīvati tan na syādanṛtaṃ mūlamātmanaḥ //

39. It should be known that satya is said to be flowers and fruits of the tree of self; when the tree is not living, that cannot be, and therefore Anrita is the support of self (body).

8.19.40

tadyathā vṛkṣa unmūlaḥ śuṣyaty udvartate 'cirāt /
evaṃ naṣṭānṛtaḥ sadya ātmā śuṣyen na saṃśayaḥ //

40. Just as a tree with its roots pulled out dries and dies in a short time, so also a body having lost its support of Anrita would soon and certainly become dry.

8.19.41

parāg riktamapūrṇaṃ vā akṣaraṃ yat tadomiti /
yat kiñcidomiti brūyāt tena ricyeta vai pumān /
bhikṣave sarvamoṃ kurvan nālaṃ kāmena cātmane //

41. There is a Vedic text beginning with Parak va etc, the meaning thereof is, ‘by whatever a person agrees to give to an applicant he becomes poorer; by agreeing to give everything to him the donor cannot find sufficient for himself.’

8.19.42

athaitat pūrṇamabhyātmaṃ yac ca nety anṛtaṃ vacaḥ /
sarvaṃ nety anṛtaṃ brūyāt sa duṣkīrtiḥ śvasan mṛtaḥ //

42. Again the term “No” described as Anrita means repletion to himself (for by refusing to give to another he has his stock unspent and is trying to add to it by thinking that he has not sufficient); but it would not do for him to say, No, in all cases; for he would thereby reap bad reputation and be a dead man while alive.

8.19.43

strīṣu narmavivāhe ca vṛttyarthe prāṇasaṅkaṭe /
gobrāhmaṇārthe hiṃsāyāṃ nānṛtaṃ syāj jugupsitam //

43. In relation to women, in sports, in arrangements of marriage, in obtaining one's living, in danger to life, in protecting cows and brahmins, when one is likely to come to trouble, to utter falsehood may not be condemned.