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.