> > Srimad Bhagavatam - Canto 8
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 8: 'Withdrawal of the Cosmic Creations'

> > ****

> > Chapter Nineteen: Lord Vamanadeva Begs Charity from Bali Maharaja

> > *****

> > TEXT 1

> > srî-suka uvâca

> > iti vairocaner vâkyam

> > dharma-yuktam sa sûnrtam

> > nisamya bhagavân prîtah

> > pratinandyedam abravit

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; iti--thus; vairocaneh--of the son of Virocana; vâkyam--the words; dharma-yuktam--in terms of religious principles; sah--He; sû-nrtam--very pleasing; nisamya--hearing; bhagavân--the Supreme Personality of Godhead; prîtah--completely pleased; pratinandya--congratulating him; idam--the following words; abravît--said.

> > TRANSLATION

> > Sukadeva Gosvami continued: When the Supreme Personality of Godhead, Vamanadeva, heard Bali Maharaja speaking in this pleasing way, He was very satisfied, for Bali Maharaja had spoken in terms of religious principles. Thus the Lord began to praise him.

> > *****

> > TEXT 2

> > srî-bhagavân uvâca

> > vacas tavaitaj jana-deva sûnrtam

> > kulocitam dharma-yutam yasas-karam

> > yasya pramânam bhrgavah sâmparâye

> > pitâmahah kula-vrddhah prasântah

> > srî bhagavân uvâca--the Supreme Personality of Godhead said; vacah--words; tava--your; etat--this kind of; jana-deva--O King of the people; sû-nrtam--very true; kula-ucitam--exactly befitting your dynasty; dharma-yutam--completely in accord with the principles of religion; yasah-karam--fit for spreading your reputation; yasya--of whom; pramânam--the evidence; bhrgavah--the brâhmanas of the Bhrgu dynasty; sâmparâye--in the next world; pitâmahah--your grandfather; kula-vrddhah--the oldest in the family; prasântah--very peaceful (Prahlâda Mahârâja).

> > TRANSLATION

> > The Supreme Personality of Godhead said: O King, you are indeed exalted because your present advisors are the brahmanas who are descendants of Bhrgu and because your instructor for your future life is your grandfather, the peaceful and venerable Prahlada Maharaja. Your statements are very true, and they completely agree with religious etiquette. They are in keeping with the behavior of your family, and they enhance your reputation.

> > *****

> > TEXT 3

> > na hy etasmin kule kascin

> > nihsattvah krpanah pumân

> > pratyâkhyâtâ pratisrutya

> > yo vâdâtâ dvijâtaye

> > na--not; hi--indeed; etasmin--in this; kule--in the dynasty or family; kascit--anyone; nihsattvah--poor-minded; krpanah--miser; pumân--any person; pratyâkhyâtâ--refuses; pratisrutya--after promising to give; yah vâ--either; adâtâ--not being charitable; dvijâtaye--unto the brâhmanas.

> > TRANSLATION

> > I know that even until now, no one taking birth in your family has been poor-minded or miserly. No one has refused to give charity to brahmanas, nor after promising to give charity has anyone failed to fulfill his promise.

> > *****

> > TEXT 4

> > na santi tîrthe yudhi cârthinârthitâh

> > parânmukhâ ye tv amanasvino nrpa

> > yusmat-kule yad yasasâmalena

> > prahrâda udbhâti yathodupah khe

> > na--not; santi--there are; tîrthe--in holy places (where charity is given); yudhi--in the battlefield; ca--also; arthinâ--by a brâhmana or a ksatriya; arthitâh--who have been asked; parânmukhâh--who refused their prayers; ye--such persons; tu--indeed; amanasvinah--such low-minded, low-grade kings; nrpa--O King (Bali Mahârâja); yusmat-kule--in your dynasty; yat--therein; yasasâ amalena--by impeccable reputation; prahrâdah--Prahlâda Mahârâja; udbhâti--arises; yathâ--as; udupah--the moon; khe--in the sky.

> > TRANSLATION

> > O King Bali, never in your dynasty has the low-minded King been born who upon being requested has refused charity to brahmanas in holy places or a fight to ksatriyas on a battlefield. And your dynasty is even more glorious due to the presence of Prahlada Maharaja, who is like the beautiful moon in the sky.

> > *****

> > TEXT 5

> > yato jâto hiranyâksas

> > carann eka imâm mahîm

> > prativîram dig-vijaye

> > nâvindata gadâyudhah

> > yatah--in which dynasty; jâtah--was born; hiranyâksah--the king named Hiranyâksa; caran--wandering; ekah--alone; imâm--this; mahîm--surface of the globe; prativîram--a rival hero; dik-vijaye--for conquering all directions; na avindata--could not get; gadâ-âyudhah--bearing his own club.

> > TRANSLATION

> > It was in your dynasty that Hiranyaksa was born. Carrying only his own club, he wandered the globe alone, without assistance, to conquer all directions, and no hero he met could rival him.

> > *****

> > TEXT 6

> > yam vinirjitya krcchrena

> > visnuh ksmoddhâra âgatam

> > âtmânam jayinam mene

> > tad-vîryam bhûry anusmaran

> > yam--whom; vinirjitya--after conquering; krcchrena--with great difficulty; visnuh--Lord Visnu in His incarnation as a boar; ksmâ-uddhâre--at the time when the earth was delivered; âgatam--appeared before Him; âtmânam--personally, Himself; jayinam--victorious; mene--considered; tat-vîryam--the prowess of Hiranyâksa; bhûri--constantly, or more and more; anusmaran--thinking about.

> > *****

> > TEXT 7

> > nisamya tad-vadham bhrâtâ

> > hiranyakasipuh purâ

> > hantum bhrâtr-hanam kruddho

> > jagâma nilayam hareh

> > nisamya--after hearing; tat-vadham--the killing of Hiranyâksa; bhrâtâ--the brother; hiranyakasipuh--Hiranyakasipu; purâ--formerly; hantum--just to kill; bhrâtr-hanam--the killer of his brother; kruddhah--very angry; jagâma--went; nilayam--to the residence; hareh--of the Supreme Personality of Godhead.

> > TRANSLATION

> > When Hiranyakasipu heard the news of his brother's being killed, with great anger he went to the residence of Visnu, the killer of his brother, wanting to kill Lord Visnu.

> > *****

> > TEXT 8

> > tam âyântam samâlokya

> > sûla-pânim krtântavat

> > cintayâm âsa kâla-jno

> > visnur mâyâvinâm varah

> > tam--him (Hiranyakasipu); âyântam--coming forward; samâlokya--observing minutely; sûla-pânim--with a trident in his hand; krtânta-vat--just like death personified; cintayâm âsa--thought; kâla-jnah--who knows the progress of time; visnuh--Lord Visnu; mâyâvinâm--of all kinds of mystics; varah--the chief.

> > TRANSLATION

> > Seeing Hiranyakasipu coming forward bearing a trident in his hand like personified death, Lord Visnu, the best of all mystics and the knower of the progress of time, thought as follows.

> > *****

> > TEXT 9

> > yato yato 'ham tatrâsau

> > mrtyuh prâna-bhrtâm iva

> > ato 'ham asya hrdayam

> > praveksyâmi parâg-drsah

> > yatah yatah--wheresoever; aham--I; tatra--there indeed; asau--this Hiranyakasipu; mrtyuh--death; prâna-bhrtâm--of all living entities; iva--just like; atah--therefore; aham--I; asya--of him; hrdayam--within the core of the heart; praveksyâmi--shall enter; parâk-drsah--of a person who has only external vision.

> > TRANSLATION

> > Wheresoever I go, Hiranyakasipu will follow Me, as death follows all living entities. Therefore it is better for Me to enter the core of his heart, for then, because of his power to see only externally, he will not see Me.

> > *****

> > TEXT 10

> > evam sa niscitya ripoh sarîram

> > âdhâvato nirvivise 'surendra

> > svâsânilântarhita-sûksma-dehas

> > tat-prâna-randhrena vivigna-cetâh

> > evam--in this way; sah--He (Lord Visnu); niscitya--deciding; ripoh--of the enemy; sarîram--the body; âdhâvatah--who was running after Him with great force; nirvivise--entered; asura-indra--O King of the demons (Mahârâja Bali); svâsa-anila--through the breathing; antarhita--invisible; sûksma-dehah--in his finer body; tat-prâna-randhrena--through the hole of the nostril; vivigna-cetâh--being very anxious.

> > TRANSLATION

> > Lord Vamanadeva continued: O King of the demons, after Lord Visnu made this decision, He entered the body of His enemy Hiranyakasipu, who was running after Him with great force. In a subtle body inconceivable to Hiranyakasipu, Lord Visnu, who was in great anxiety, entered Hiranyakasipu's nostril along with his breath.

> > *****

> > TEXT 11

> > sa tan-niketam parimrsya sûnyam

> > apasyamânah kupito nanâda

> > ksmâm dyâm disah kham vivarân samudrân

> > visnum vicinvan na dadarsa vîrah

> > sah--that Hiranyakasipu; tat-niketam--the residence of Lord Visnu; parimrsya--searching; sûnyam--vacant; apasyamânah--not seeing Lord Visnu; kupitah--being very angry; nanâda--cried very loudly; ksmâm--on the surface of the earth; dyâm--in outer space; disah--in all directions; kham--in the sky; vivarân--in all the caves; samudrân--all the oceans; visnum--Lord Visnu; vicinvan--searching for; na--not; dadarsa--did see; vîrah--although he was very powerful.

> > TRANSLATION

> > Upon seeing that the residence of Lord Visnu was vacant, Hiranyakasipu began searching for Lord Visnu everywhere. Angry at not seeing Him, Hiranyakasipu screamed loudly and searched the entire universe, including the surface of the earth, the higher planetary systems, all directions and all the caves and oceans. But Hiranyakasipu, the greatest hero, did not see Visnu anywhere.

> > *****

> > TEXT 12

> > apasyann iti hovâca

> > mayânvistam idam jagat

> > bhrâtr-hâ me gato nûam

> > yato nâvartate pumân

> > apasyan--not seeing Him; iti--in this way; ha uvâca--uttered; mayâ--by me; anvistam--has been sought; idam--the whole; jagat--universe; bhrâtr-hâ--Lord Visnu, who killed the brother; me--my; gatah--must have gone; nûam--indeed; yatah--from where; na--not; âvartate--comes back; pumân--a person.

> > TRANSLATION

> > Unable to see Him, Hiranyakasipu said, "I have searched the entire universe, but I could not find Visnu, who has killed my brother. Therefore, He must certainly have gone to that place from which no one returns. [In other words, He must now be dead.]"

> > *****

> > TEXT 13

> > vairânubandha etâvân

> > âmrtyor iha dehinâm

> > ajnâna-prabhavo manyur

> > aham-mânopabrmhitah

> > vaira-anubandhah--enmity; etâvân--so great; âmrtyoh--up to the point of death; iha--in this; dehinâm--of persons too involved in the bodily concept of life; ajnâna-prabhavah--because of the great influence of ignorance; manyuh--anger; aham-mâna--by egotism; upabrmhitah--expanded.

> > TRANSLATION

> > Hiranyakasipu's anger against Lord Visnu persisted until his death. Other people in the bodily concept of life maintain anger only because of false ego and the great influence of ignorance.

> > *****

> > TEXT 14

> > pitâ prahrâda-putras te

> > tad-vidvân dvija-vatsalah

> > svam âyur dvija-lingebhyo

> > devebhyo 'dât sa yâcitah

> > pitâ--father; prahrâda-putrah--the son of Mahârâja Prahlâda; te--your; tat-vidvân--although it was known to him; dvija-vatsalah--still, because of his affinity for brâhmanas; svam--his own; âyuh--duration of life; dvija-lingebhyah--who were dressed like brâhmanas; devebhyah--unto the demigods; adât--delivered; sah--he; yâcitah--being so requested.

> > TRANSLATION

> > Your father, Virocana, the son of Maharaja Prahlada, was very affectionate toward brahmanas. Although he knew very well that it was the demigods who had come to him in the dress of brahmanas, at their request he delivered to them the duration of his life.

> > *****

> > TEXT 15

> > bhavân âcaritân dharmân

> > âsthito grhamedhibhih

> > brâhmanaih pûrvajaih sûrair

> > anyais coddâma-kîrtibhih

> > bhavân--your good self; âcaritân--executed; dharmân--religious principles; âsthitah--being situated; grhamedhibhih--by persons in household life; brâhmanaih--by the brâhmanas; pûrva-jaih--by your forefathers; sûraih--by great heroes; anyaih ca--and others also; uddâma-kîrtibhih--very highly elevated and famous.

> > TRANSLATION

> > You also have observed the principles followed by great personalities who are householder brahmanas, by your forefathers and by great heroes who are extremely famous for their exalted activities.

> > *****

> > TEXT 16

> > tasmât tvatto mahim îsad

> > vrne 'ham varadarsabhât

> > padâni trîni daityendra

> > sammitâni padâ mama

> > tasmât--from such a person; tvattah--from Your Majesty; mahîm--land; îsat--very little; vrne--am asking for; aham--I; varada-rsabhât--from the personality who can give charity munificently; padâni--footsteps; trîni--three; daitya-indra--O King of the Daityas; sammitâni--to the measurement of; padâ--by a foot; mama--My.

> > TRANSLATION

> > O King of the Daityas, from Your Majesty, who come from such a noble family and who are able to give charity munificently, I ask only three paces of land, to the measurement of My steps.

> > *****

> > TEXT 17

> > nânyat te kâmaye râjan

> > vadânyâj jagad-îsvarât

> > nainah prâpnoti vai vidvân

> > yâvad-artha-pratigrahah

> > na--not; anyat--anything else; te--from you; kâmaye--I beg; râjan--O King; vadânyât--who are so munificent; jagat-îsvarât--who are the king of the entire universe; na--not; enah--distress; prâpnoti--gets; vai--indeed; vidvân--one who is learned; yâvat-artha--as much as one needs; pratigrahah--taking charity from others.

> > TRANSLATION

> > O King, controller of the entire universe, although you are very munificent and are able to give Me as much land as I want, I do not want anything from you that is unnecessary. If a learned brahmana takes charity from others only according to his needs, he does not become entangled in sinful activities.

> > *****

> > TEXT 18

> > srî-balir uvâca

> > aho brâhmana-dâyâda

> > vâcas te vrddha-sammatâh

> > tvam bâlo bâlisa-matih

> > svârtham praty abudho yathâ

> > srî-balih uvâca--Bali Mahârâja said; aho--alas; brâhmana-dâyâda--O son of a brâhmana; vâcah--the words; te--of You; vrddha-sammatâh--are certainly acceptable to learned and elderly persons; tvam--You; bâlah--a boy; bâlisa-matih--without sufficient knowledge; sva-artham--self-interest; prati--toward; abudhah--not knowing sufficiently; yathâ--as it should have been.

> > TRANSLATION

> > Bali Maharaja said: O son of a brahmana, Your instructions are as good as those of learned and elderly persons. Nonetheless, You are a boy, and Your intelligence is insufficient. Thus You are not very prudent in regard to Your self-interest.

> > *****

> > TEXT 19

> > mâm vacobhih samârâdhya

> > lokânâm ekam îsvaram

> > pada-trayam vrnîte yo

> > 'buddhimân dvîpa-dâsusam

> > mâm--me; vacobhih--by sweet words; samârâdhya--after sufficiently pleasing; lokânâm--of all the planets in this universe; ekam--the one and only; îsvaram--master, controller; pada-trayam--three feet; vrnîte--is asking for; yah--He who; abuddhimân--not very intelligent; dvîpa-dâsusam--because I can give You an entire island.

> > TRANSLATION

> > I am able to give You an entire island because I am the proprietor of the three divisions of the universe. You have come to take something from me and have pleased me by Your sweet words, but You are asking only three paces of land. Therefore You are not very intelligent.

> > *****

> > TEXT 20

> > na pumân mâm upavrajya

> > bhûyo yâcitum arhati

> > tasmâd vrttikarîm bhûmim

> > vato kâmam pratîccha me

> > na--not; pumân--any person; mâm--unto me; upavrajya--after approaching; bhûyah--again; yâcitum--to beg; arhati--deserves; tasmât--therefore; vrtti-karîm--suitable to maintain Yourself; bhûmim--such land; vato--O small brahmacârî; kâmam--according to the necessities of life; pratîccha--take; me--from me.

> > TRANSLATION

> > O small boy, one who approaches me to beg something should not have to ask anything more, anywhere. Therefore, if You wish, You may ask from me as much land as will suffice to maintain You according to Your needs.

> > *****

> > TEXT 21

> > srî-bhagavân uvâca

> > yâvanto visayâh presthâs

> > tri-lokyâm ajitendriyam

> > na saknuvanti te sarve

> > pratipûrayitum nrpa

> > srî-bhagavân uvâca--the Supreme Personality of Godhead said; yâvantah--as far as possible; visayâh--the objects of sense enjoyment; presthâh--pleasing to anyone; tri-lokyâm--within these three worlds; ajita-indriyam--a person who is not self-controlled; na saknuvanti--are unable; te--all those; sarve--taken together; pratipûrayitum--to satisfy; nrpa--O King.

> > TRANSLATION

> > The Personality of Godhead said: O my dear King, even the entirety of whatever there may be within the three worlds to satisfy one's senses cannot satisfy a person whose senses are uncontrolled.

> > *****

> > TEXT 22

> > tribhih kramair asantusto

> > dvîpenâpi na pûryate

> > nava-varsa-sametena

> > sapta-dvîpa-varecchayâ

> > tribhih--three; kramaih--by steps; asantustah--one who is dissatisfied; dvîpena--by a complete island; api--although; na pûryate--cannot be satisfied; nava-varsa-sametena--even by possessing nine varsas; sapta-dvîpa-vara-icchayâ--by the desire to take possession of seven islands.

> > TRANSLATION

> > 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 varsas. Even if I possessed one island, I would hope to get others.

> > *****

> > TEXT 23

> > sapta-dvîpâdhipatayo

> > nrpâ vainya-gayâdayah

> > arthaih kâmair gatâ nântam

> > trsnâyâ iti nah srutam

> > sapta-dvîpa-adhipatayah--those who are proprietors of the seven islands; nrpâh--such kings; vainya-gaya-âdayah--Mahârâja Prthu, Mahârâja Gaya and others; arthaih--for fulfillment of ambition; kâmaih--for satisfying one's desires; gatâh na--could not reach; antam--the end; trsnâyâh--of their ambitions; iti--thus; nah--by Us; srutam--has been heard.

> > TRANSLATION

> > We have heard that although powerful kings like Maharaja Prthu and Maharaja Gaya achieved proprietorship over the seven dvipas, they could not achieve satisfaction or find the end of their ambitions.

> > *****

> > TEXT 24

> > yadrcchayopapannena

> > santusto vartate sukham

> > nâsantustas tribhir lokair

> > ajitâtmopasâditaih

> > yadrcchayâ--as offered by the supreme authority according to one's karma; upapannena--by whatever is obtained; santustah--one should be satisfied; vartate--there is; sukham--happiness; na--not; asantustah--one who is dissatisfied; tribhih lokaih--even by possessing the three worlds; ajita-âtmâ--one who cannot control his senses; upasâditaih--even though obtained.

> > TRANSLATION

> > One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness. A person who is not self-controlled will not be happy even with possessing the three worlds.

> > *****

> > TEXT 25

> > pumso 'yam samsrter hetur

> > asantoso 'rtha-kâmayoh

> > yadrcchayopapannena

> > santoso muktaye smrtah

> > pumsah--of the living entity; ayam--this; samsrteh--of the continuation of material existence; hetuh--the cause; asantosah--dissatisfaction with his destined achievement; artha-kâmayoh--for the sake of lusty desires and getting more and more money; yadrcchayâ--with the gift of destiny; upapannena--which has been achieved; santosah--satisfaction; muktaye--for liberation; smrtah--is considered fit.

> > TRANSLATION

> > Material existence causes discontent in regard to fulfilling one's lusty desires and achieving more and more money. This is the cause for the continuation of material life, which is full of repeated birth and death. But one who is satisfied by that which is obtained by destiny is fit for liberation from this material existence.

> > *****

> > TEXT 26

> > yadrcchâ-lâbha-tustasya

> > tejo viprasya vardhate

> > tat prasâmyaty asantosâd

> > ambhasevâsusuksanih

> > yadrcchâ-lâbha-tustasya--who is satisfied by things obtained by the grace of God; tejah--the brilliant effulgence; viprasya--of a brâhmana; vardhate--increases; tat--that (effulgence); prasâmyati--is diminished; asantosât--because of dissatisfaction; ambhasâ--by pouring of water; iva--as; âsusuksanih--a fire.

> > TRANSLATION

> > A brahmana who is satisfied with whatever is providentially obtained is increasingly enlightened with spiritual power, but the spiritual potency of a dissatisfied brahmana decreases, as fire diminishes in potency when water is sprinkled upon it.

> > *****

> > TEXT 27

> > tasmât trîni padâny eva

> > vrne tvad varadarsabhât

> > etâvataiva siddho 'ham

> > vittam yâvat prayojanam

> > tasmât--because of being satisfied by things easily obtained; trîni--three; padâni--steps; eva--indeed; vrne--I ask; tvat--from your good self; varada-rsabhât--who are a munificent benedictor; etâvatâ eva--merely by such an endowment; siddhah aham--I shall feel full satisfaction; vittam--achievement; yâvat--as far as; prayojanam--is needed.

> > TRANSLATION

> > Therefore, O King, from you, the best of those who give charity, I ask only three paces of land. By such a gift I shall be very pleased, for the way of happiness is to be fully satisfied to receive that which is absolutely needed.

> > *****

> > TEXT 28

> > srî-suka uvâca

> > ity uktah sa hasann âha

> > vânchâtah pratigrhyatâm

> > vâmanâya mahîm dâtum

> > jagrâha jala-bhâjanam

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; iti uktah--thus being addressed; sah--he (Bali Mahârâja); hasan--smiling; âha--said; vânchâtah--as You have desired; pratigrhyatâm--now take from me; vâmanâya--unto Lord Vâmana; mahîm--land; dâtum--to give; jagrâha--took; jala-bhâjanam--the waterpot.

> > TRANSLATION

> > Sukadeva Gosvami continued: When the Supreme Personality of Godhead had thus spoken to Bali Maharaja, Bali smiled and told Him, "All right. Take whatever You like." To confirm his promise to give Vamanadeva the desired land, he then took up his waterpot.

> > *****

> > TEXT 29

> > visnave ksmâm pradâsyantam

> > usanâ asuresvaram

> > jânams cikîrsitam visnoh

> > sisyam prâha vidâm varah

> > visnave--unto Lord Visnu (Vâmanadeva); ksmâm--the land; pradâsyantam--who was ready to deliver; usanâh--Sukrâcârya; asura-îsvaram--unto the King of the demons (Bali Mahârâja); jânan--knowing well; cikîrsitam--what was the plan; visnoh--of Lord Visnu; sisyam--unto his disciple; prâha--said; vidâm varah--the best of the knowers of everything.

> > TRANSLATION

> > Understanding Lord Visnu's purpose, Sukracarya, the best of the learned, immediately spoke as follows to his disciple, who was about to offer everything to Lord Vamanadeva.

> > *****

> > TEXT 30

> > srî-sukra uvâca

> > esa vairocane sâksâd

> > bhagavân visnur avyayah

> > kasyapâd aditer jâto

> > devânâm kârya-sâdhakah

> > srî-sukrah uvâca--Sukrâcârya said; esah--this (boy in the form of a dwarf); vairocane--O son of Virocana; sâksât--directly; bhagavân--the Supreme Personality of Godhead; visnuh--Lord Visnu; avyayah--without deterioration; kasyapât--from His father, Kasyapa; aditeh--in the womb of His mother, Aditi; jâtah--was born; devânâm--of the demigods; kârya-sâdhakah--working in the interest.

> > TRANSLATION

> > Sukracarya said: O son of Virocana, this brahmacari in the form of a dwarf is directly the imperishable Supreme Personality of Godhead, Visnu. Accepting Kasyapa Muni as His father and Aditi as His mother, He has now appeared in order to fulfill the interests of the demigods.

> > *****

> > TEXT 31

> > pratisrutam tvayaitasmai

> > yad anartham ajânatâ

> > na sâdhu manye daityânâm

> > mahân upagato 'nayah

> > pratisrutam--promised; tvayâ--by you; etasmai--unto Him; yat anartham--which is repugnant; ajânatâ--by you who have no knowledge; na--not; sâdhu--very good; manye--I think; daityânâm--of the demons; mahân--great; upagatah--has been achieved; anayah--inauspiciousness.

> > TRANSLATION

> > You do not know what a dangerous position you have accepted by promising to give Him land. I do not think that this promise is good for you. It will bring great harm to the demons.

> > *****

> > TEXT 32

> > esa te sthânam aisvaryam

> > sriyam tejo yasah srutam

> > dâsyaty âcchidya sakrâya

> > mâyâ-mânavako harih

> > esah--this person falsely appearing as a brahmacârî; te--of you; sthânam--the land in possession; aisvaryam--the riches; sriyam--the material beauty; tejah--the material power; yasah--the reputation; srutam--the education; dâsyati--will give; âcchidya--taking from you; sakrâya--unto your enemy, Lord Indra; mâyâ--falsely appearing; mânavakah--a brahmacârî son of a living being; harih--He is actually the Supreme Personality of Godhead, Hari.

> > TRANSLATION

> > This person falsely appearing as a brahmacari is actually the Supreme Personality of Godhead, Hari, who has come in this form to take away all your land, wealth, beauty, power, fame and education. After taking everything from you, He will deliver it to Indra, your enemy.

> > *****

> > TEXT 33

> > tribhih kramair imâl lokân

> > visva-kâyah kramisyati

> > sarvasvam visnave dattvâ

> > mûdha vartisyase katham

> > tribhih--three; kramaih--by steps; imân--all these; lokân--three planetary systems; visva-kâyah--becoming the universal form; kramisyati--gradually He will expand; sarvasvam--everything; visnave--unto Lord Visnu; dattvâ--after giving charity; mûdha--O you rascal; vartisyase--you will execute your means of livelihood; katham--how.

> > TRANSLATION

> > You have promised to give Him three steps of land in charity, but when you give it He will occupy the three worlds. You are a rascal! You do not know what a great mistake you have made. After giving everything to Lord Visnu, you will have no means of livelihood. How then shall you live?

> > *****

> > TEXT 34

> > kramato gâm padaikena

> > dvitîyena divam vibhoh

> > kham ca kâyena mahatâ

> > târtîyasya kuto gatih

> > kramatah--gradually; gâm--the surface of the land; padâ ekena--by one step; dvitîyena--by the second step; divam--the whole of outer space; vibhoh--of the universal form; kham ca--the sky also; kâyena--by the expansion of His transcendental body; mahatâ--by the universal form; târtîyasya--as far as the third step is concerned; kutah--where is; gatih--to keep His step.

> > TRANSLATION

> > Vamanadeva will first occupy the three worlds with one step, then He will take His second step and occupy everything in outer space, and then He will expand His universal body to occupy everything. Where will you offer Him the third step?

> > *****

> > TEXT 35

> > nisthâm te narake manye

> > hy apradâtuh pratisrutam

> > pratisrutasya yo 'nîsah

> > pratipâdayitum bhavân

> > nisthâm--perpetual residence; te--of you; narake--in hell; manye--I think; hi--indeed; apradâtuh--of a person who cannot fulfill; pratisrutam--what has been promised; pratisrutasya--of the promise one has made; yah anîsah--one who is unable; pratipâdayitum--to fulfill properly; bhavân--you are that person.

> > TRANSLATION

> > You will certainly be unable to fulfill your promise, and I think that because of this inability your eternal residence will be in hell.

> > *****

> > TEXT 36

> > na tad dânam prasamsanti

> > yena vrttir vipadyate

> > dânam yajnas tapah karma

> > loke vrttimato yatah

> > na--not; tat--that; dânam--charity; prasamsanti--the saintly persons praise; yena--by which; vrttih--one's livelihood; vipadyate--becomes endangered; dânam--charity; yajnah--sacrifice; tapah--austerity; karma--fruitive activities; loke--in this world; vrttimatah--according to one's means of livelihood; yatah--as it is so.

> > TRANSLATION

> > Learned scholars do not praise that charity which endangers one's own livelihood. Charity, sacrifice, austerity and fruitive activities are possible for one who is competent to earn his livelihood properly. [They are not possible for one who cannot maintain himself.]

> > *****

> > TEXT 37

> > dharmâya yasase 'rthâya

> > kâmâya sva-janâya ca

> > pancadhâ vibhajan vittam

> > ihâmutra ca modate

> > dharmâya--for religion; yasase--for one's reputation; arthâya--for increasing one's opulence; kâmâya--for increasing sense gratification; sva-janâya ca--and for maintaining one's family members; pancadhâ--for these five different objectives; vibhajan--dividing; vittam--his accumulated wealth; iha--in this world; amutra--the next world; ca--and; modate--he enjoys.

> > TRANSLATION

> > Therefore one who is in full knowledge should divide his accumulated wealth in five parts--for religion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next.

> > *****

> > TEXT 38

> > atrâpi bahvrcair gîtam

> > srnu me 'sura-sattama

> > satyam om iti yat proktam

> > yan nety âhânrtam hi tat

> > atra api--in this regard also (in deciding what is truth and what is not truth); bahu-rcaih--by the sruti-mantras known as Bahvrca-sruti, which are evidence from the Vedas; gîtam--what has been spoken; srnu--just hear; me--from me; asura-sattama--O best of the asuras; satyam--the truth is; om iti--preceded by the word om; yat--that which; proktam--has been spoken; yat--that which is; na--not preceded by om; iti--thus; âha--it is said; anrtam--untruth; hi--indeed; tat--that.

> > TRANSLATION

> > One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvrca-sruti, which says that a promise is truthful preceded by the word om and untruthful if not.

> > *****

> > TEXT 39

> > satyam puspa-phalam vidyâd

> > âtma-vrksasya gîyate

> > vrkse 'jîvati tan na syâd

> > anrtam mûlam âtmanah

> > satyam--the factual truth; puspa-phalam--the flower and the fruit; vidyât--one should understand; âtma-vrksasya--of the tree of the body; gîyate--as described in the Vedas; vrkse ajîvati--if the tree is not living; tat--that (puspa-phalam); na--not; syât--is possible; anrtam--untruth; mûlam--the root; âtmanah--of the body.

> > TRANSLATION

> > The Vedas enjoin that the factual result of the tree of the body is the good fruits and flowers derived from it. But if the bodily tree does not exist, there is no possibility of factual fruits and flowers. Even if the body is based on untruth, there cannot be factual fruits and flowers without the help of the bodily tree.

> > *****

> > TEXT 40

> > tad yathâ vrksa unmûlah

> > susyaty udvartate 'cirât

> > evam nastânrtah sadya

> > âtmâ susyen na samsayah

> > tat--therefore; yathâ--as; vrksah--a tree; unmûlah--being uprooted; susyati--dries up; udvartate--falls down; acirât--very soon; evam--in this way; nasta--lost; anrtah--the temporary body; sadyah--immediately; âtmâ--the body; susyet--dries up; na--not; samsayah--any doubt.

> > TRANSLATION

> > When a tree is uprooted it immediately falls down and begins to dry up. Similarly, if one doesn't take care of the body, which is supposed to be untruth--in other words, if the untruth is uprooted--the body undoubtedly becomes dry.

> > *****

> > TEXT 41

> > parâg riktam apûrnam vâ

> > aksaram yat tad om iti

> > yat kincid om iti brûyât

> > tena ricyeta vai pumân

> > bhiksave sarvam om kurvan

> > nâlam kâmena câtmane

> > parâk--that which separates; riktam--that which makes one free from attachment; apûrnam--that which is insufficient; vâ--either; aksaram--this syllable; yat--that; tat--which; om--omkâra; iti--thus stated; yat--which; kincit--whatever; om--this word om; iti--thus; brûyât--if you say; tena--by such an utterance; ricyeta--one becomes free; vai--indeed; pumân--a person; bhiksave--unto a beggar; sarvam--everything; om kurvan--giving charity by uttering the word om; na--not; alam--sufficiently; kâmena--for sense gratification; ca--also; âtmane--for self-realization.

> > TRANSLATION

> > The utterance of the word om signifies separation from one's monetary assets. In other words, by uttering this word one becomes free from attachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one's desires. In other words, by using the word om one becomes poverty-stricken. Especially when one gives charity to a poor man or beggar, one remains unfulfilled in self-realization and in sense gratification.

> > *****

> > TEXT 42

> > athaitat pûrnam abhyâtmam

> > yac ca nety anrtam vacah

> > sarvam nety anrtam brûyât

> > sa duskîrtih svasan mrtah

> > atha--therefore; etat--that; pûrnam--completely; abhyâtmam--drawing the compassion of others by presenting oneself as always poverty-stricken; yat--that; ca--also; na--not; iti--thus; anrtam--false; vacah--words; sarvam--completely; na--not; iti--thus; anrtam--falsity; brûyât--who should say; sah--such a person; duskîrtih--infamous; svasan--while breathing or while alive; mrtah--is dead or should be killed.

> > TRANSLATION

> > Therefore, the safe course is to say no. Although it is a falsehood, it protects one completely, it draws the compassion of others toward oneself, and it gives one full facility to collect money from others for oneself. Nonetheless, if one always pleads that he has nothing, he is condemned, for he is a dead body while living, or while still breathing he should be killed.

> > *****

> > TEXT 43

> > strîsu narma-vivâhe ca

> > vrtty-arthe prâna-sankate

> > go-brâhmanârthe himsâyâm

> > nânrtam syâj jugupsitam

> > strîsu--to encourage a woman and bring her under control; narma-vivâhe--in joking or in a marriage ceremony; ca--also; vrtti-arthe--for earning one's livelihood, as in business; prâna-sankate--or in time of danger; go-brâhmana-arthe--for the sake of cow protection and brahminical culture; himsâyâm--for any person who is going to be killed because of enmity; na--not; anrtam--falsity; syât--becomes; jugupsitam--abominable.

> > TRANSLATION

> > In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one's livelihood, when one's life is in danger, in protecting cows and brahminical culture, or in protecting a person from an enemy's hand, falsity is never condemned.

> > Back to the running text