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. Satyasandha 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 socalled 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. Asmadupekay 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.1
|| 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
1

Water is given during the sakalpa, a ceremony performed at the commencement of a vow or worship.

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.