Chapter Twenty-three

Prahlda Goes to Sutala

|| 8.23.1 ||
r-uka uvca
ity uktavanta purua purtana
mahnubhvo 'khila-sdhu-sammata
baddhjalir bpa-kalkulekao
bhakty-utkalo gadgaday girbravt
ukadeva Gosvm said: The great minded, Bali Mahrja,
respected by all devotees, his eyes filled with tears, his
hands folded and his voice faltering, filled with devotion,
responded to the most ancient Lord, who had just spoken,
In the Twenty-third Chapter, Vmana has Bali enter Sutala, and he
becomes his door keeper, and in the form of Upendra gives
protection to Indra in Svarga.
The Lord had said, Having placed my third step on your head, I
have accepted you along with the three worlds. Let the world know
that you have kept your promise. The ruti also says ida viu
vikacrame tred nidadhe padam: Viu by taking three steps
covered the universe. (ukla Yajur Veda, Vjasaneyi Sahit 5.15)
Udgala1 means having tears in his throat.
|| 8.23.2 ||
r-balir uvca
aho pramya kta samudyama
prapanna-bhaktrtha-vidhau samhita
yal loka-plais tvad-anugraho 'marair
alabdha-prvo 'pasade 'sure 'rpita
Bali Mahrja said: Ah! Just my eagerness to offer respects
is able to yield results sought by the surrendered devotees.
This low demon has received your rare mercy, not received
previously even by the devats.
Even having eagerness to offer you respects is able to produce
results desired by the surrendered devotees. I have understood this
today. My guru said that Viu has come to take away everything I
possess. When I learned this from my guru, I was eager to offer you
respects, but did not, out of fear of guru and the demons. But that
eagerness has given such result now! What is that? Mercy in the
form of getting your foot on my head, which is not attained even by
the devats in sattva-gua, was attained by me, a low rascal
(apasade) in rajo-gua.
1

This is another version, instead of utkala.

|| 8.23.3 ||
r-uka uvca
ity uktv harim natya
brahma sabhava tata
vivea sutala prto
balir mukta sahsurai
ukadeva Gosvm said: After speaking in this way, Bali
Mahrja offered his obeisances first to the Supreme Lord,
and then to Lord Brahm and Lord iva. Released from the
bondage of Varuas ropes, and in full satisfaction, he
entered the planet known as Sutala with the demons.
Mukta means released from the snake ropes.
|| 8.23.4 ||
evam indrya bhagavn
pratynya triviapam
prayitvdite kmam
asat sakala jagat
Thus having delivered the proprietorship of the heavenly
planets to Indra and having fulfilled the desire of Aditi, the
Supreme Lord ruled the whole universe.
|| 8.23.5 ||
labdha-prasda nirmukta
pautra vaa-dhara balim
nimya bhakti-pravaa
prahrda idam abravt
When Prahlda Mahrja, immersed in devotion, saw how
Bali Mahrja, his grandson and descendant, had been
released from bondage and had achieved the benediction of
the Lord, he spoke as follows.
Having stated that Bali attained Sutala and Indra attained Svarga,
ukadeva described the details of this. Nirmuktam means freed
from the bondage of Varuas ropes.
|| 8.23.6 ||
r-prahrda uvca
nema virico labhate prasda
na rr na arva kim utpare 'nye
yan no 'surm asi durga-plo
vivbhivandyair abhivanditghri
Prahlda Mahrja said: We have attained mercy that
neither Brahm, Lakm or iva, what to speak of others,

have attained. You, whose lotus feet are worshiped by the

most respected person in the universe, are the protector of
us demons in all respects.
Durga-pla means you are our protector in all respects. The Lord
previously stated this (SB 8.22.35).
|| 8.23.7 ||
yat-pda-padma-makaranda-nievaena
brahmdaya araadnuvate vibht
kasmd vaya kustaya khala-yonayas te
dkiya-di-padav bhavata prat
O supreme shelter of all beings! Brahm and others enjoy
their powers simply by tasting the honey of rendering
service at your lotus feet. But how did we wicked fellows
born of a demonic family, receive such great mercy?
O giver of shelter! Brahm and others enjoy wealth (vibht), but
not the mercy that we have received. How did we who are vile
(kustaya), famous as demons who should be punished (te), attain
your kind (dkiya) glance? How did we become the recipients of
such great mercy?
|| 8.23.8 ||
citra tavehitam aho 'mita-yogamyll-visa-bhuvanasya viradasya
sarvtmana samado viama svabhvo
bhakta-priyo yad asi kalpataru-svabhva
O Lord with unlimited powers of yoga! Your activities are
inconceivable. Though equal to all, you show favoritism.
You, who create the universe as your pastime by my, who
know all beings, and who give life to all beings, show
particular affection for your devotees. You have the nature
of a desire tree.
Not only have you shown mercy to devotees like me, but you show
such mercy to any devotee whoever he may be. O Lord with
unlimited powers of yoga (amita-yoga)! Your activities are beyond
logic (citram). What is so inconceivable? Though you are equal to
all, you show favoritism (visama-svabhva). What is the nature
of my being equal? You create the worlds by your my-akti. You
create everything. You know everything (viradasya). You give
consciousness and life to all beings (sarvtmana). Your equality to
all beings is shown by creating all beings, knowing all beings and
giving life to all beings. How is my favoritism shown? You show
affection for devotees, and not for others, among all those you have
created. Does that produce fault in me? Not at all! This is a great

quality in you! You have the nature of a desire tree. Just as desire
tree fulfilled the desires of all who take shelter, and not the desires
of those who do not take shelter, so you fulfill the desires of the
devotes, who take shelter, and not others. You are affectionate to
those who worship you. Thus you are actually very just. You have
said:
samo 'ha sarva-bhteu na me dveyo 'sti na priya |
ye bhajanti tu m bhakty mayi te teu cpy aham ||
I am equal to all living beings. I do not hate anyone nor do I favor
anyone. To whatever extent a person worships me with devotion, I
am attached to him in a similar way. BG 9.29
|| 8.23.9 ||
r-bhagavn uvca
vatsa prahrda bhadra te
prayhi sutallayam
modamna sva-pautrea
jtn sukham vaha
The Lord said: My dear son Prahlda, all good fortune unto
you! Please go to the place known as Sutala while rejoicing
and there enjoy happiness with your grandson and your
other relatives.
|| 8.23.10 ||
nitya drasi m tatra
gad-pim avasthitam
mad-darana-mahhldadhvasta-karma-nibandhana
All bondage of karma has already been destroyed by the
great bliss of seeing me. Now you will constantly see me
there with a club in my hand.
All sasra caused by bondage of karma was already destroyed the
first time you experienced bliss when you first saw me.
|| 8.23.11-12 ||
r-uka uvca
j bhagavato rjan
prahrdo balin saha
bham ity amala-prajo
mrdhny dhya ktjali
parikramydi-purua
sarvsura-campati

praatas tad-anujta
pravivea mah-bilam
ukadeva Gosvm said: O King! Accompanied by Bali
Mahrja, Prahlda Mahrja, the master of all the chiefs of
the demons, took the Supreme Lord's order on his head with
folded hands. After agreeing and circumambulating the
Lord, offering respects and taking permission, he entered
Sutala.
|| 8.23.13 ||
athhoanasa rjan
harir nryao 'ntike
snam tvij madhye
sadasi brahma-vdinm
O King! Nryaa, who removes offenses, thereafter
addressed ukrcrya, who was sitting nearby in the midst
of the assembly of priests, knowers of the Vedas.
Hari means the Lord who takes away the offense of ukrcrya
because he was related to Bali.
|| 8.23.14 ||
brahman santanu iyasya
karma-cchidra vitanvata
yat tat karmasu vaiamya
brahma-da sama bhavet
O brhmaa! Please reconcile the discrepancy in actions of
your disciple Bali Mahrja, who was engaged in performing
sacrifices. The glance of brhmaas will make the sacrifice
complete.
Please reconcile the faults which nullified the actions of Bali who
was engaged in sacrifice. One should not say that one cannot
complete the sacrifice without the sponsor of sacrifice, since the
glance of the brhmaas makes the sacrifice complete.
|| 8.23.15 ||
r-ukra uvca
kutas tat-karma-vaiamya
yasya karmevaro bhavn
yajeo yaja-purua
sarva-bhvena pjita
ukrcrya said: Where is the chance of discrepancies in
performance of sacrifice of a person like Bali who, with full

dedication, worships you, the master of rituals, the master

of sacrifices and sacrifice personified?
|| 8.23.16 ||
mantratas tantrata chidra
dea-klrha-vastuta
sarva karoti nichidram
anusakrtana tava
All faults in mantras, rules, in articles, participants, time and
place are nullified by chanting your glories.
|| 8.23.17 ||
tathpi vadato bhman
kariymy anusanam
etac chreya para pus
yat tavjnuplanam
Lord Viu! I must nonetheless act in obedience to your
order because obeying your order is most auspicious for
everyone.
|| 8.23.18 ||
r-uka uvca
pratinandya harer jm
uan bhagavn iti
yaja-cchidra samdhatta
baler vipraribhi saha
ukadeva Gosvm said: In this way, the most powerful
ukrcrya, joyfully, executing the order of the Lord along
with the best brhmaas, compensated for the
discrepancies and completed the sacrifice performed by Bali
Mahrja.
Samdhatta means reconciled and completed. Another version has
samdhya. He executed the order. This verb should be supplied.
|| 8.23.19 ||
eva baler mah rjan
bhikitv vmano hari
dadau bhrtre mahendrya
tridiva yat parair htam
O King! Thus having begged the land of Bali Mahrja, the
Supreme Lord Vmanadeva, delivered to his brother Indra
all the land taken away by the demons.
|| 8.23.20-21 ||

prajpati-patir brahm
devari-pit-bhmipai
daka-bhgv-agiro-mukhyai
kumrea bhavena ca
kayapasydite prtyai
sarva-bhta-bhavya ca
lokn loka-plnm
akarod vmana patim
Lord Brahm, accompanied by all the devats, sages, Pits,
Manus, leaders such as Daka, Bhgu and Agir, as well as
Krttikeya and Lord iva, accepted Lord Vmanadeva as the
protector of all planets and their devats for the pleasure of
Kayapa and his wife Aditi and the welfare of all beings.
Bhmip means the Manus.
|| 8.23.22-23 ||
vedn sarva-devn
dharmasya yaasa riya
magaln vratn ca
kalpa svargpavargayo
upendra kalpay cakre
pati sarva-vibhtaye
tad sarvi bhtni
bha mumudire npa
They made Upendra the master of all powers, competent to
protect artha, dharma, kma and moksa, all vows, all
auspiciousness, all wealth, all fame, all dharma, all the
devats and all the Vedas. This decision made all living
entities extremely happy.
Kalpam means competent to protect.
|| 8.23.24 ||
tatas tv indra purasktya
deva-ynena vmanam
loka-plair diva ninye
brahma cnumodita
Thereafter, along with all the leaders of the heavenly
planets, Indra, after honoring Lord Vmanadeva, brought
him to the heavenly planet in a celestial airplane with the
approval of Lord Brahm.

Indra worshipped (purasktya) Vmana with arghya, cloth and

ornaments. Deva-ynena means by a celestial airplane or by the
path of the devats.
|| 8.23.25 ||
prpya tri-bhuvana cendra
upendra-bhuja-plita
riy paramay juo
mumude gata-sdhvasa
Indra, King of heaven, being protected by the arms of
Vmanadeva, having regained his rule of the three worlds
and endowed with the utmost wealth, lived happily without
fear.
|| 8.23.26-27 ||
brahm arva kumra ca
bhgv-dy munayo npa
pitara sarva-bhtni
siddh vaimnik ca ye
sumahat karma tad vior
gyanta param adbhutam
dhiyni svni te jagmur
aditi ca aasire
O King! Brahm, iva, Krttikeya, the sages headed by
Bhgu, the Pits and all other living entities present there,
including the inhabitants of Siddhaloka and living entities
who travel in outer space by airplane, after glorifying the
uncommon activities of Lord Vmanadeva, praised Aditi and
returned to their respective planets.
|| 8.23.28 ||
sarvam etan maykhyta
bhavata kula-nandana
urukramasya carita
rotm agha-mocanam
O Mahrja Parkit, pleasure of your dynasty! I have now
described to you everything about the activities of
Vmanadeva, which destroy all sin in the listener.
|| 8.23.29 ||
pra mahimna uruvikramato gno
ya prthivni vimame sa rajsi martya
ki jyamna uta jta upaiti martya
ity ha mantra-dg i puruasya yasya

One who is subject to death cannot measure the glories of

Trivikrama any more than he can count the number of atoms
on the entire planet earth. No one, whether born already or
destined to take birth, is able to do this. This has been sung
by the great sage Vaiha.
I have described the whole story of Urukrama a little bit (
khytam). I have told a little about the beginning, middle and end
of the whole story. You should tell this story completely. The
human who can recite till the end of the glories of Urukrama would
be able to count the particles of dust in the universe. Just as it is
impossible to count all the dust particles in the universe, it is
impossible to fully glorify the qualities of Viu. Can any mortal
living now or in the future find an end to the glories of complete
Lord? No one can do this. The sage Vaiha, seer of mantras, has
said this. Vior nu ka vryi prvocam: I will describe the
mighty deeds of Viu, who took three steps. (g-veda 1.154.1) Na
te vior jyamno na jto mahimn pram antam pa: anyone
born or to be born cannot find an end to the glories of Viu. (gveda 7.99.2)
|| 8.23.30 ||
ya ida deva-devasya
harer adbhuta-karmaa
avatrnucarita
van yti par gatim
If one hears about the uncommon activities of the Lord in
this incarnation, he attains Vaikuha.
He who hears this story goes to the supreme destination.
|| 8.23.31 ||
kriyame karmada
daive pitrye 'tha mnue
yatra yatrnukrtyeta
tat te sukta vidu
The wise know that the all rites for devats, Pits, or
humans become fully executed when this story is recited.
Thus ends the commentary on the Twenty-third Chapter of the
Eighth Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.