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sri-sukah uvaca—Sri Sukadeva Gosvami said; iti—thus; vairocaneh—of the son of Virocana; vakyam—the words; dharma-yuktam—in terms of religious principles; sah—He; su-nrtam—very pleasing; nisamya—hearing; bhagavan—the Supreme Personality of Godhead; pritah—completely pleased; pratinandya—congratulating him; idam—the following words; abravit—said.

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.

SB8.19.2

TEXT 2

sri-bhagavan uvaca

vacas tavaitaj jana-deva sunrtam

kulocitam dharma-yutam yasas-karam

yasya pramanam bhrgavah samparaye

pitamahah kula-vrddhah prasantah

SYNONYMS

sri-bhagavan uvaca—the Supreme Personality of Godhead said; vacah—words; tava—your; etat—this kind of; jana-deva—O King of the people; su-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; pramanam—the evidence; bhrgavah—the brahmanas of the Bhrgu dynasty; samparaye—in the next world; pitamahah—your grandfather; kula-vrddhah—the oldest in the family; prasantah—very peaceful (Prahlada Maharaja).

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.

PURPORT

Prahlada Maharaja is a vivid example of a pure devotee. Someone might argue that since Prahlada Maharaja, even though very old, was attached to his family, and specifically to his grandson Bali Maharaja, how could he be an ideal example? Therefore this verse uses the word prasantah. A devotee is always sober. He is never disturbed by any conditions. Even if a devotee remains in grhastha life and does not renounce material possessions, he should still be understood to be prasanta, sober, because of his pure devotion to the Lord. Sri Caitanya Mahaprabhu therefore said:

kiba vipra, kiba nyasi, sudra kene naya
yei krsna-tattva-vetta, sei ‘guru’ haya

“Whether one is a brahmana, a sannyasi or a sudra—regardless of what he is—he can become a spiritual master if he knows the science of Krsna.” (Cc. Madhya 8.128) Anyone completely aware of the science of Krsna, regardless of his status in life, is a guru. Thus Prahlada Maharaja is a guru in all circumstances.

Here His Lordship Vamanadeva also teaches sannyasis and brahmacaris that one should not ask more than necessary. He wanted only three paces of land, although Bali Maharaja wanted to give Him anything He wanted.

SB8.19.3

TEXT 3

na hy etasmin kule kascin

nihsattvah krpanah puman

pratyakhyata pratisrutya

yo vadata dvijataye

na—not; hi—indeed; etasmin—in this; kule—in the dynasty or family; kascit—anyone; nihsattvah—poor-minded; krpanah—miser; puman—any person; pratyakhyata—refuses; pratisrutya—after promising to give; yah va—either; adata—not being charitable; dvijataye—unto the brahmanas.

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.

SB8.19.4

TEXT 4

na santi tirthe yudhi carthinarthitah

paranmukha ye tv amanasvino nrpa

yusmat-kule yad yasasamalena

prahrada udbhati yathodupah khe

SYNONYMS

na—not; santi—there are; tirthe—in holy places (where charity is given); yudhi—in the battlefield; ca—also; arthina—by a brahmana or a ksatriya; arthitah—who have been asked; paranmukhah—who refused their prayers; ye—such persons; tu—indeed; amanasvinah—such low-minded, low-grade kings; nrpa—O King (Bali Maharaja); yusmat-kule—in your dynasty; yat—therein; yasasa amalena—by impeccable reputation; prahradah—Prahlada Maharaja; udbhati—arises; yatha—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.

PURPORT

The symptoms of a ksatriya are given in Bhagavad-gita. One of the qualifications is the willingness to give charity (dana). A ksatriya does not refuse to give charity when requested by a brahmana, nor can he refuse to fight another ksatriya. A king who does refuse is called low-minded. In the dynasty of Bali Maharaja there were no such low-minded kings.

SB8.19.5

TEXT 5

yato jato hiranyaksas

carann eka imam mahim

prativiram dig-vijaye

navindata gadayudhah

yatah—in which dynasty; jatah—was born; hiranyaksah—the king named Hiranyaksa; caran—wandering; ekah—alone; imam—this; mahim—surface of the globe; prativiram—a rival hero; dik-vijaye—for conquering all directions; na avindata—could not get; gada-ayudhah—bearing his own club.

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.

SB8.19.6

TEXT 6

yam vinirjitya krcchrena

visnuh ksmoddhara agatam

atmanam jayinam mene

tad-viryam bhury anusmaran

SYNONYMS

yam—whom; vinirjitya—after conquering; krcchrena—with great difficulty; visnuh—Lord Visnu in His incarnation as a boar; ksma-uddhare—at the time when the earth was delivered; agatam—appeared before Him; atmanam—personally, Himself; jayinam—victorious; mene—considered; tat-viryam—the prowess of Hiranyaksa; bhuri—constantly, or more and more; anusmaran—thinking about.

TRANSLATION

When delivering the earth from the Garbhodaka Sea, Lord Visnu, in His incarnation as a boar, killed Hiranyaksa, who had appeared before Him. The fight was severe, and the Lord killed Hiranyaksa with great difficulty. Later, as the Lord thought about the uncommon prowess of Hiranyaksa, He felt Himself victorious indeed.

SB8.19.7

TEXT 7

nisamya tad-vadham bhrata

hiranyakasipuh pura

hantum bhratr-hanam kruddho

jagama nilayam hareh

SYNONYMS

nisamya—after hearing; tat-vadham—the killing of Hiranyaksa; bhrata—the brother; hiranyakasipuh—Hiranyakasipu; pura—formerly; hantum—just to kill; bhratr-hanam—the killer of his brother; kruddhah—very angry; jagama—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.

SB8.19.8

TEXT 8

tam ayantam samalokya

sula-panim krtantavat

cintayam asa kala-jno

visnur mayavinam varah

SYNONYMS

tam—him (Hiranyakasipu); ayantam—coming forward; samalokya—observing minutely; sula-panim—with a trident in his hand; krtanta-vat—just like death personified; cintayam asa—thought; kala-jnah—who knows the progress of time; visnuh—Lord Visnu; mayavinam—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.

SB8.19.9

TEXT 9

yato yato ’ham tatrasau

mrtyuh prana-bhrtam iva

ato ’ham asya hrdayam

praveksyami parag-drsah

SYNONYMS

yatah yatah—wheresoever; aham—I; tatra—there indeed; asau—this Hiranyakasipu; mrtyuh—death; prana-bhrtam—of all living entities; iva—just like; atah—therefore; aham—I; asya—of him; hrdayam—within the core of the heart; praveksyami—shall enter; parak-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.

SB8.19.10

TEXT 10

evam sa niscitya ripoh sariram

adhavato nirvivise ’surendra

svasanilantarhita-suksma-dehas

tat-prana-randhrena vivigna-cetah

SYNONYMS

evam—in this way; sah—He (Lord Visnu); niscitya—deciding; ripoh—of the enemy; sariram—the body; adhavatah—who was running after Him with great force; nirvivise—entered; asura-indra—O King of the demons (Maharaja Bali); svasa-anila—through the breathing; antarhita—invisible; suksma-dehah—in his finer body; tat-prana-randhrena—through the hole of the nostril; vivigna-cetah—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.

PURPORT

The Supreme Personality of Godhead is already in the core of everyone’s heart. Isvarah sarva-bhutanam hrd-dese ’rjuna tisthati (Bg. 18.61). Logically, therefore, it was not at all difficult for Lord Visnu to enter Hiranyakasipu’s body. The word vivigna-cetah, “very anxious,” is significant. It is not that Lord Visnu was afraid of Hiranyakasipu; rather, because of compassion, Lord Visnu was in anxiety about how to act for his welfare.

SB8.19.11

TEXT 11

sa tan-niketam parimrsya sunyam

apasyamanah kupito nanada

ksmam dyam disah kham vivaran samudran

visnum vicinvan na dadarsa virah

sah—that Hiranyakasipu; tat-niketam—the residence of Lord Visnu; parimrsya—searching; sunyam—vacant; apasyamanah—not seeing Lord Visnu; kupitah—being very angry; nanada—cried very loudly; ksmam—on the surface of the earth; dyam—in outer space; disah—in all directions; kham—in the sky; vivaran—in all the caves; samudran—all the oceans; visnum—Lord Visnu; vicinvan—searching for; na—not; dadarsa—did see; virah—although he was very powerful.

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.

SB8.19.12

TEXT 12

apasyann iti hovaca

mayanvistam idam jagat

bhratr-ha me gato nunam

yato navartate puman

SYNONYMS

apasyan—not seeing Him; iti—in this way; ha uvaca—uttered; maya—by me; anvistam—has been sought; idam—the whole; jagat—universe; bhratr-ha—Lord Visnu, who killed the brother; me—my; gatah—must have gone; nunam—indeed; yatah—from where; na—not; avartate—comes back; puman—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.]”

PURPORT

Atheists generally follow the Bauddha philosophical conclusion that at death everything is finished. Hiranyakasipu, being an atheist, thought this way. Because Lord Visnu was not visible to him, he thought that the Lord was dead. Even today, many people follow the philosophy that God is dead. But God is never dead. Even the living entity, who is part of God, never dies. Na jayate mriyate va kadacit: “For the soul there is never birth or death.” This is the statement of Bhagavad-gita (2.20). Even the ordinary living entity never takes birth or dies. What then is to be said of the Supreme Personality of Godhead, who is the chief of all living entities? He certainly never takes birth or dies. Ajo’pi sann avyayatma (Bg. 4.6). Both the Lord and the living entity exist as unborn and inexhaustible personalities. Thus Hiranyakasipu’s conclusion that Visnu was dead was wrong.

As indicated by the words yato navartate puman, there is certainly a spiritual kingdom, and if the living entity goes there, he never returns to this material world. This is also confirmed in Bhagavad-gita (4.9): tyaktva deham punar janma naiti mam eti so’rjuna. Materially speaking, every living entity dies; death is inevitable. But those who are karmis, jnanis and yogis return to this material world after death, whereas bhaktas do not. Of course, if a bhakta is not completely perfect he takes birth in the material world again, but in a very exalted position, either in a rich family or a family of the purest brahmanas (sucinam srimatam gehe), just to finish his development in spiritual consciousness. Those who have completed the course of Krsna consciousness and are free from material desire return to the abode of the Supreme Personality of Godhead (yad gatva na nivartante tad dhama paramam mama [Bg. 15.6]). Here the same fact is stated: yato navartate puman. Any person who goes back home, back to Godhead, does not return to this material world.

ajnana-prabhavo manyur

aham-manopabrmhitah

vaira-anubandhah—enmity; etavan—so great; amrtyoh—up to the point of death; iha—in this; dehinam—of persons too involved in the bodily concept of life; ajnana-prabhavah—because of the great influence of ignorance; manyuh—anger; aham-mana—by egotism; upabrmhitah—expanded.

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.

Generally speaking, even though the conditioned soul is angry, his anger is not perpetual but temporary. It is due to the influence of ignorance. Hiranyakasipu, however, maintained his enmity and his anger against Lord Visnu until the point of death. He never forgot his vengeful attitude toward Visnu for having killed his brother, Hiranyaksa. Others in the bodily concept of life are angry at their enemies but not at Lord Visnu. Hiranyakasipu, however, was everlastingly angry. He was angry not only because of false prestige but also because of continuous enmity toward Visnu.

SB8.19.14

TEXT 14

pita prahrada-putras te

tad-vidvan dvija-vatsalah

svam ayur dvija-lingebhyo

devebhyo ’dat sa yacitah

pita—father; prahrada-putrah—the son of Maharaja Prahlada; te—your; tat-vidvan—although it was known to him; dvija-vatsalah—still, because of his affinity for brahmanas; svam—his own; ayuh—duration of life; dvija-lingebhyah—who were dressed like brahmanas; devebhyah—unto the demigods; adat—delivered; sah—he; yacitah—being so requested.

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.

Maharaja Virocana, Bali’s father, was so pleased with the brahmana community that even though he knew that those approaching him for charity were the demigods in the dress of brahmanas, he nonetheless agreed to give it.

SB8.19.15

TEXT 15

bhavan acaritan dharman

asthito grhamedhibhih

brahmanaih purvajaih surair

anyais coddama-kirtibhih

bhavan—your good self; acaritan—executed; dharman—religious principles; asthitah—being situated; grhamedhibhih—by persons in household life; brahmanaih—by the brahmanas; purva-jaih—by your forefathers; suraih—by great heroes; anyaih ca—and others also; uddama-kirtibhih—very highly elevated and famous.

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.

SB8.19.16

TEXT 16

tasmat tvatto mahim isad

vrne ’ham varadarsabhat

padani trini daityendra

sammitani pada mama

SYNONYMS

tasmat—from such a person; tvattah—from Your Majesty; mahim—land; isat—very little; vrne—am asking for; aham—I; varada-rsabhat—from the personality who can give charity munificently; padani—footsteps; trini—three; daitya-indra—O King of the Daityas; sammitani—to the measurement of; pada—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.

PURPORT

Lord Vamanadeva wanted three paces of land according to the measurement of His footsteps. He did not want more than necessary. But although He pretended to be an ordinary human child, He actually wanted the land comprising the upper, middle and lower planetary systems. This was just to show the prowess of the Supreme Personality of Godhead.

SB8.19.17

TEXT 17

nanyat te kamaye rajan

vadanyaj jagad-isvarat

nainah prapnoti vai vidvan

yavad-artha-pratigrahah

na—not; anyat—anything else; te—from you; kamaye—I beg; rajan—O King; vadanyat—who are so munificent; jagat-isvarat—who are the king of the entire universe; na—not; enah—distress; prapnoti—gets; vai—indeed; vidvan—one who is learned; yavat-artha—as much as one needs; pratigrahah—taking charity from others.

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.

A brahmana or sannyasi is qualified to ask charity from others, but if he takes more than necessary he is punishable. No one can use more of the Supreme Lord’s property than necessary. Lord Vamanadeva indirectly indicated to Bali Maharaja that he was occupying more land than he needed. In the material world, all distresses are due to extravagance. One acquires money extravagantly and also spends it extravagantly. Such activities are sinful. All property belongs to the Supreme Personality of Godhead, and all living beings, who are sons of the Supreme Lord, have the right to use the Supreme Father’s property, but one cannot take more than necessary. This principle should especially be followed by brahmanas and sannyasis who live at the cost of others. Thus Vamanadeva was an ideal beggar, for He asked only three paces of land. Of course, there is a difference between His footsteps and those of an ordinary human being. The Supreme Personality of Godhead, by His inconceivable prowess, can occupy the entire universe, including the upper, lower and middle planetary systems, by the unlimited measurement of His footsteps.

vacas te vrddha-sammatah

tvam balo balisa-matih

svartham praty abudho yatha

sri-balih uvaca—Bali Maharaja said; aho—alas; brahmana-dayada—O son of a brahmana; vacah—the words; te—of You; vrddha-sammatah—are certainly acceptable to learned and elderly persons; tvam—You; balah—a boy; balisa-matih—without sufficient knowledge; sva-artham—self-interest; prati—toward; abudhah—not knowing sufficiently; yatha—as it should have been.

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.

The Supreme Personality of Godhead, being full in Himself, actually has nothing to want for His self-interest. Lord Vamanadeva, therefore, had not gone to Bali Maharaja for His own self-interest. As stated in Bhagavad-gita (5.29), bhoktaram yajna-tapasam sarva-loka-mahesvaram. The Lord is the proprietor of all planets, in both the material and spiritual worlds. Why should He be in want of land? Bali Maharaja rightly said that Lord Vamanadeva was not at all prudent in regard to His own personal interests. Lord Vamanadeva had approached Bali not for His personal welfare but for the welfare of His devotees. Devotees sacrifice all personal interests to satisfy the Supreme Personality of Godhead, and similarly the Supreme Lord, although having no personal interests, can do anything for the interests of His devotees. One who is full in himself has no personal interests.

SB8.19.19

TEXT 19

mam vacobhih samaradhya

lokanam ekam isvaram

pada-trayam vrnite yo

’buddhiman dvipa-dasusam

mam—me; vacobhih—by sweet words; samaradhya—after sufficiently pleasing; lokanam—of all the planets in this universe; ekam—the one and only; isvaram—master, controller; pada-trayam—three feet; vrnite—is asking for; yah—He who; abuddhiman—not very intelligent; dvipa-dasusam—because I can give You an entire island.

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.

According to Vedic understanding, the entire universe is regarded as an ocean of space. In that ocean there are innumerable planets, and each planet is called a dvipa, or island. When approached by Lord Vamanadeva, Bali Maharaja was actually in possession of all the dvipas, or islands in space. Bali Maharaja was very pleased to see the features of Vamanadeva and was ready to give Him as much land as He could ask, but because Lord Vamanadeva asked only three paces of land, Bali Maharaja considered Him not very intelligent.

SB8.19.20

TEXT 20

na puman mam upavrajya

bhuyo yacitum arhati

tasmad vrttikarim bhumim

vato kamam praticcha me

na—not; puman—any person; mam—unto me; upavrajya—after approaching; bhuyah—again; yacitum—to beg; arhati—deserves; tasmat—therefore; vrtti-karim—suitable to maintain Yourself; bhumim—such land; vato—O small brahmacari; kamam—according to the necessities of life; praticcha—take; me—from me.