Chapter Twenty-one

Vmana Punishes Bali

|| 8.21.1 ||
r-uka uvca
satya samkybja-bhavo nakhendubhir
hata-svadhma-dyutir vto 'bhyagt
marci-mir ayo bhad-vrat
sanandandy nara-deva yogina
ukadeva Gosvm said: O King! Seeing his planet touched
by Vmanas foot, Lord Brahm, his abode, his effulgence
and his own form made dim by the light from the effulgence
of Vmanas moon-like toe nails, offered respects to the
Lord. The great sages headed by Marci and by yogs like
Sanandana also offered respects to the Lord.
In the Twenty-first Chapter, Brahm worship Vmana, Bali forbids
the demons from attacking, and Garua, knowing the Lords
intentions, ties up Bali. In the last chapter it was mentioned
Vmanas foot reached Brahmaloka. Then what happened? Seeing
Satyaloka with the moons of Vmanas toe nails, Brahm
approached the Lord. Marci and others also went. They offered
respects and Brahm offered respects. Verbs should be supplied for
both subjects. Brahm, whose effulgence and abode were dimmed
by the moons of the nails of Vmana, was also made dim by the
moons of his toe nails. Thus the moons of his toe nails eclipsed
Satyaloka, his effulgence and Brahm himself.
|| 8.21.2-3 ||
vedopaved niyam yamnvits
tarketihsga-pura-sahit
ye cpare yoga-samra-dpitajngnin randhita-karma-kalma
vavandire yat-smaranubhvata
svyambhuva dhma gat akarmakam
athghraye pronnamitya vior
upharat padma-bhavo 'rhaodakam
samarcya bhaktybhyagc chuci-rav
yan-nbhi-pakeruha-sambhava svayam
The Vedas, Upavedas, Nyya scriptures, histories, the agas
of the Vedas, Puras, Sahits, 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-ka, by
the power of remembering the Lords feet, offered respects
to the Lord. Brahm offered foot water to the Lords raised

feet. Brahm of spotless fame, who appeared from the

Lords navel, then worshipped the Lord with devotion and
praised him.
Tarka means scriptures of logic. Itihsa refers to Mahbhrata and
other scriptures. Aga refers to the Vedic agas like sika, kalpa,
nirukta, chandas, vykaraa, and jyoti. Puras refers to Brahma
Puraa and others. Sahit refers to Brahma-sahit and others.
Satyaloka is devoid of the practice of inferior karma-kda.
Abhyagt means he praised.
|| 8.21.4 ||
dhtu kamaalu-jala tad urukramasya
pdvanejana-pavitratay narendra
svardhuny abhn nabhasi s patat nimri
loka-traya bhagavato viadeva krti
O King! The water from Lord Brahm's pot, purified by
washing the lotus feet of Vmanadeva, became the water of
the Gag. Falling down from the sky, it purifies the three
worlds like the pure fame of the Supreme Lord.
The water from his pot became purified by washing the Lords feet
and then became the Gag. However, in the Fifth Canto it is
mentioned that the Gag arose from the water outside the
universal shell, which was pierced by Vmanas toe nail. Elsewhere
it is said that the Gag is directly a liquid form of Nryaa. It
should thus be understood that all three of these mix and become
the Gag. This Gag falls (patat should be patant) in the sky and
purifies (nimri) the three worlds.
|| 8.21.5 ||
brahmdayo loka-nth
sva-nthya samdt
snug balim jahru
sakipttma-vibhtaye
Lord Brahm and the lords of the planets and their followers
in great respect arranged for worship of their master, who
reduced his size again.
The Lord withdrew his form as Trivikrama and became Vmana
again (sakipttma-vibhtaye). Brahm and others, coming there,
arranged for worship (balim) by offering foot water and other
articles.
|| 8.21.6-7 ||
toyai samarhaai sragbhir

divya-gandhnulepanai
dhpair dpai surabhibhir
ljkata-phalkurai
stavanair jaya-abdai ca
tad-vrya-mahimkitai
ntya-vditra-gtai ca
akha-dundubhi-nisvanai
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
Lords great prowess, as well as by dancing, music, singing,
and a tumult of conchs and drums.
|| 8.21.8 ||
jmbavn ka-rjas tu
bher-abdair mano-java
vijaya diku sarvsu
mahotsavam aghoayat
Arriving quick as the mind, Jmbavn, king of the bears,
sounded his bugle in all directions and declared a great
festival for Lord Vmanadeva's victory.
|| 8.21.9 ||
mah sarv ht dv
tripada-vyja-ycay
cu sva-bhartur asur
dkitasytyamarit
When the demons saw that their master with a vow of
sacrifice had lost all his possessions to Vmanadeva, who
had taken them away on the plea of begging three paces of
land, they became indignant and spoke as follows.
|| 8.21.10 ||
na vya brahma-bandhur
viur myvin vara
dvija-rpa-praticchanno
deva-krya cikrati
This Vmana is certainly not a brhmaa but the greatest of
cheaters, Lord Viu. Assuming the form of a brhmaa, he
has covered his form and is working for the interests of the
devats.
|| 8.21.11 ||

anena ycamnena
atru vau-rpi
sarvasva no hta bhartur
nyasta-daasya barhii
Our enemy, Viu, dressed in the form of a begging
brahmacr, has taken away all the possessions of our
master who, because of his position in performing sacrifice,
has given up the power to punish.
Barhii means in sacrifice.
|| 8.21.12 ||
satya-vratasya satata
dkitasya vieata
nnta bhitu akya
brahmayasya dayvata
Bali Mahrja is always fixed in truthfulness, and this is
especially so at present, since he has been initiated into
performing a sacrifice. He is always kind and merciful
toward the brhmaas. He cannot at any time speak lies.
|| 8.21.13 ||
tasmd asya vadho dharmo
bhartu uraa ca na
ity yudhni jaghur
baler anucarsur
Therefore to serve our master, it is our duty to kill Vmana.
After making this decision, the demonic followers of
Mahrja Bali took up their weapons.
|| 8.21.14 ||
te sarve vmana hantu
la-paia-paya
anicchanto bale rjan
prdrava jta-manyava
O King! The angry demons, taking their lances and tridents
in hand, and against the will of Bali Mahrja, rushed to kill
Vmanadeva.
|| 8.21.15 ||
tn abhidravato dv
ditijnkapn npa
prahasynucar vio
pratyaedhann udyudh

O King! When the associates of Lord Viu saw the demons

attacking, they took up their weapons while smiling and
repulsed them.
|| 8.21.16-17 ||
nanda sunando 'tha jayo
vijaya prabalo bala
kumuda kumudka ca
vivaksena patattrir
jayanta rutadeva ca
pupadanto 'tha stvata
sarve ngyuta-pr
cam te jaghnur surm
Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda,
Kumudka, Vivaksena, Garua Jayanta, rutadeva,
Pupadanta and Stvata, 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 Vaikuha.1 This has
been explained in the description of Vaikuha in the Third Canto.
Ngas are elephants which move around Lokloka mountain range.2
Or they are elephants who are vibhtis of the Lord in Vaikuha.
|| 8.21.18 ||
hanyamnn svakn dv
purunucarair bali
vraym sa sarabdhn
kvya-pam anusmaran
When Bali Mahrja saw that his soldiers were being killed
by the associates of Lord Viu and remembered the curse
of ukrcrya, he prevented his angry soldiers from
fighting.
|| 8.21.19 ||
he vipracitte he rho
he neme ryat vaca
m yudhyata nivartadhva
na na klo 'yam artha-kt
O Vipracitti, O Rhu, O Nemi! Please hear my words! Don't
fight. Stop immediately, for the present time is not in our
favor.
1

The original forms remained in Vaikuha and in the present pastime they assist the Lord in the fight.
Their expansions playing the roles of demons stayed n the material world until Ka liberated them.
2
See SB 5.20.39.

|| 8.21.20 ||
ya prabhu sarva-bhtn
sukha-dukhopapattaye
ta ntivartitu daity
pauruair vara pumn
O demons! By human efforts it is not possible to overcome
that which has the power to create the happiness and
distress of all living beings.
|| 8.21.21 ||
yo no bhavya prg sd
abhavya divaukasm
sa eva bhagavn adya
vartate tad-viparyayam
The supreme time factor was previously in our favor and not
in favor of the devats, but now that same time factor is the
opposite.
|| 8.21.22 ||
balena sacivair buddhy
durgair mantrauadhdibhi
smdibhir upyai ca
kla ntyeti vai jana
No one can surpass time by material power, by the counsel
of ministers, by intelligence, by diplomacy, by fortresses, by
mystic mantras, by herbs or by any other means.
Klam means the Lord in the form of time.
|| 8.21.23 ||
bhavadbhir nirjit hy ete
bahuo 'nucar hare
daivenarddhais ta evdya
yudhi jitv nadanti na
The many followers of Viu who were defeated by you,
because you had strength by fate, have now defeated us,
and are roaring in jubilation.
Seeing the demons covered with ignorance could not understand
philosophy, Bali then gave inspiring instructions that they could
accept. Previously the devats had been defeated by you who had
great strength by fate (daivena ddhai).
|| 8.21.24 ||

etn vaya vijeymo

yadi daiva prasdati
tasmt kla pratkadhva
yo no 'rthatvya kalpate
If providence is in our favor, we shall be able to gain victory
over them. Therefore we must wait for the time which will
be favorable to us.
Arthatvya means able to produce benefit.
|| 8.21.25 ||
r-uka uvca
patyur nigadita rutv
daitya-dnava-ythap
ras nirvivi rjan
viu-prada tit
ukadeva Gosvm said: O King! In accordance with the
order of their master, all the chiefs of the demons entered
the lower regions of the universe, while being beaten by the
associates of Viu.
|| 8.21.26 ||
atha trkya-suto jtv
vir prabhu-cikritam
babandha vruai pair
bali stye 'hani kratau
Thereafter, on the day of pressing soma, after the sacrifice
was finished, Garua, king of the birds, understanding the
desire of his master, bound Bali Mahrja with the ropes of
Varua.
Vir means king of the birds. Garua understood the Lords
intentions. Having accepted all of Balis possessions, my master
now desires to accept Balis very self. Unable to pay his debt, the
Lord will become Balis door keeper. In order to broadcast to the
world the Lords dependence on his devotee and the excellence of
his devotee, I will show everyone Balis indestructible fortitude by
punishing him. Thus Garua bound him up. Stye ahani means on
the day of pressing soma.
|| 8.21.27 ||
hhkro mahn sd
rodasyo sarvato diam
nighyame 'sura-patau
viun prabhaviun

When Bali Mahrja was thus arrested by Lord Viu, who is

the most powerful, there was a great roar of lamentation in
all directions throughout the upper and lower planetary
systems of the universe.
Rodasyo means in heaven and on earth.
|| 8.21.28 ||
ta baddha vruai pair
bhagavn ha vmana
naa-riya sthira-prajam
udra-yaasa npa
O King! The Supreme Lord Vmanadeva, then spoke to Bali
Mahrja, tied with the ropes of Varua, who had lost all
wealth but remained undisturbed in his intelligence, since
he had become most famous.
Though Bali lost all wealth, he remained undisturbed in intelligence
(sthita-prajam), because though he lost all wealth, he gained all
fame (udra-yaasam).
|| 8.21.29 ||
padni tri dattni
bhmer mahya tvaysura
dvbhy krnt mah sarv
ttyam upakalpaya
O King of the demons! You have promised to give me three
steps of land, but I have occupied the entire universe with
two steps. Now think about where I should put my third
step.
Mah sarv means here all that you own.
|| 8.21.30 ||
yvat tapaty asau gobhir
yvad indu sahoubhi
yvad varati parjanyas
tvat bhr iya tava
As far as the sun shines with its rays and as far as moon
shines along with the stars and as far as the clouds pour
rain, all the land throughout the universe is in your
possession.
Asau means the sun.
|| 8.21.31 ||

padaikena maykrnto
bhrloka kha dias tano
svarlokas te dvityena
payatas te svam tman
Of these possessions, with one step I have occupied
Bhrloka, and with my body I have occupied the entire sky
and all directions. And in your presence, with my second
step, I, with my original form, have occupied Svarga owned
by you.
Tanoh means by my body. Svam means Svarga which is your
wealth. tman means by my form. Trivikrama is not some
other form, by my very svarpa. By one step I have covered the
earth from the eastern side of Lokloka mountain range to the
western side.
|| 8.21.32 ||
pratirutam adtus te
niraye vsa iyate
via tva niraya tasmd
guru cnumodita
Because you have been unable to give charity according to
your promise, you should live in the hellish planets.
Therefore, being pleased, enter hell along with your guru.
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 bhakybhsa
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 Vaikuha
(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 Vaikuha. 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.
|| 8.21.33 ||
vth manorathas tasya
dra svarga pataty adha
pratirutasydnena
yo 'rthina vipralambhate

Far from being elevated to the heavenly planets or fulfilling

one's desire, one who does not properly give a beggar what
he has promised falls down to a hellish condition of life.
The meaning is clear. However, seeing the results of the Lords
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 Vaikuha. 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 purusrthas (arthinam), by completely () 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.
|| 8.21.34 ||
vipralabdho dadmti
tvayha chya-mnin
tad vyalka-phala bhukva
niraya katicit sam
Being falsely proud of your possessions, you cheated me by
saying I will give. Therefore, you must live for a few
years in hellish life, as the result of lying.
Then what will happen? Please listen. (There is another meaning
to the verse.) You are more respected by people than Indra (hyamnin) because you have attained me especially (vipralabdha).
Therefore I give this result. Enjoy for some years the pleasures of
Sutala, the abode whose result is the highest truth (vyalka), 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 Vaikuha.
Thus ends the commentary on the Twenty-first Chapter of the Eighth
Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.