Canto 8 - Chapter 19: The Lord asks three paces of land of Bali, who gives his word; while Sukra remonstrates with him against this course

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ एकोनविंशोऽध्यायः - १९ ॥	Discourse XIX The Lord asks three paces of land of Bali, who gives his word; while Śukra remonstrates with him against this course (Preamble)
श्रीशुक उवाच । इति वैरोचनेर्वाक्यं धर्मयुक्तं स सूनृतम् । निशम्य भगवान् प्रीतः प्रतिनन्द्येदमब्रवीत् ॥ १॥	Śrī Śuka resumed: The Lord was delighted to hear the aforesaid speech of Bali (the son of Virocana), which was not only just but agreeable and full of truth (as well); and welcoming it, He spoke as follows. (1) (1)
श्रीभगवानुवाच । वचस्तवैतज्जनदेव सूनृतं कुलोचितं धर्मयुतं यशस्करम् । यस्य प्रमाणं भृगवः साम्पराये पितामहः कुलवृद्धः प्रशान्तः ॥ २॥ न ह्येतस्मिन् कुले कश्चिन्निःसत्त्वः कृपणः पुमान् । प्रत्याख्याता प्रतिश्रुत्य यो वादाता द्विजातये ॥ ३॥ न सन्ति तीर्थे युधि चार्थिनार्थिताः पराङ्मुखा ये त्वमनस्विनो नृपाः । युष्मत्कुले यद्यशसामलेन प्रह्लाद उद्भाति यथोडुपः खे ॥ ४॥ यतो जातो हिरण्याक्षश्चरन्नेक इमां महीम् । प्रतिवीरं दिग्विजये नाविन्दत गदायुधः ॥ ५॥ यं विनिर्जित्य कृच्छ्रेण विष्णुः क्ष्मोद्धार आगतम् । नात्मानं जयिनं मेने तद्वीर्यं भूर्यनुस्मरन् ॥ ६॥ निशम्य तद्वधं भ्राता हिरण्यकशिपुः पुरा । हन्तुं भ्रातृहणं क्रुद्धो जगाम निलयं हरेः ॥ ७॥ तमायान्तं समालोक्य शूलपाणिं कृतान्तवत् । चिन्तयामास कालज्ञो विष्णुर्मायाविनां वरः ॥ ८॥ यतो यतोऽहं तत्रासौ मृत्युः प्राणभृतामिव । अतोऽहमस्य हृदयं प्रवेक्ष्यामि पराग्दृशः ॥ ९॥ एवं स निश्चित्य रिपोः शरीर- माधावतो निर्विविशेऽसुरेन्द्र । श्वासानिलान्तर्हितसूक्ष्मदेह- स्तत्प्राणरन्ध्रेण विविग्नचेताः ॥ १०॥ स तन्निकेतं परिमृश्य शून्य- मपश्यमानः कुपितो ननाद । क्ष्मां द्यां दिशः खं विवरान् समुद्रान् विष्णुं विचिन्वन् न ददर्श वीरः ॥ ११॥ अपश्यन्निति होवाच मयान्विष्टमिदं जगत् । भ्रातृहा मे गतो नूनं यतो नावर्तते पुमान् ॥ १२॥ वैरानुबन्ध एतावानामृत्योरिह देहिनाम् । अज्ञानप्रभवो मन्युरहम्मानोपबृंहितः ॥ १३॥ पिता प्रह्लादपुत्रस्ते तद्विद्वान् द्विजवत्सलः । स्वमायुर्द्विजलिङ्गेभ्यो देवेभ्योऽदात्स याचितः ॥ १४॥ भवानाचरितान् धर्मानास्थितो गृहमेधिभिः । ब्राह्मणैः पूर्वजैः शूरैरन्यैश्चोद्दामकीर्तिभिः ॥ १५॥ तस्मात्त्वत्तो महीमीषद्वृणेऽहं वरदर्षभात् । पदानि त्रीणि दैत्येन्द्र सम्मितानि पदा मम ॥ १६॥ नान्यत्ते कामये राजन् वदान्याज्जगदीश्वरात् । नैनः प्राप्नोति वै विद्वान् यावदर्थप्रतिग्रहः ॥ १७॥	The gracious Lord replied: This speech of yours, O ruler of men, is (both) agreeable and full of truth and just (too), and (thus) not only worthy of your race but conducive to your (own) glory. For your authority in secular matters are the Bhrgus; whereas in the course of duty relating to the other world your guide is Prahrāda (your grandfather), the eldest of your race and altogether free from passions. (2) Indeed there has never been in this race (of yours) any man who was so lacking in goodness (charity) as to refuse a Brāhmaṇa (waiting at the door for alms) or so niggardly as not to give a thing (even) after promising it. (3) In your race—wherein like the moon in the firmament shines forth by his untarnished glory Prahrāda—there have never been kings who were so low-minded as to turn away their face when requested (for a charitable gift) by a mendicant on an occasion of gift or (for a combat) by one seeking an encounter on the battle-field. (4) Born in this race, Hiraṇyākṣa could not find a rival while traversing this earth (all) alone, armed with a mace, for the conquest of the quarters. (5) Even though Viṣṇu killed him with great difficulty when he appeared (before Viṣṇu) at the time of (the latter's) rescuing the earth (from the bottom of the ocean), Viṣṇu did not account himself victorious recalling Hiraṇyākṣa's superior valour again and again (even after his death). (6) Hearing of his death, his (elder) brother, Hiraṇyakaśipu (Prahrāda's father), full of rage, went of yore to the abode of Hari in order to kill the slayer of his brother. (7) On observing him approaching, spear in hand, like Death (himself), Viṣṇu, who knows what is opportune and is the foremost of those practising conjuring tricks, reflected (thus within himself):— (8) "(Even) as Death dogs the footsteps of living beings (wherever they go), he (Hiraṇyakaśipu) is sure to follow wherever I go. Hence I shall enter his heart (and hide there), his eye being turned to the outer world (alone)". (9) Having concluded thus, Viṣṇu—who was greatly agitated in (his) mind and who hid his body, reduced to a subtle state, in the ingoing breath of Hiraṇyakaśipu—stealthily entered, through the latter's nostril, O ruler of the Asuras, the body of the enemy (Hiraṇyakaśipu), who was rushing towards him. (10) Ransacking his abode, which was devoid of Viṣṇu, yet not perceiving him, Hiraṇyakaśipu roared in rage. The hero (then) searched heaven and earth, the (four) quarters, the aerial region, the (seven) subterranean regions as well as the (seven) oceans, but could not find Viṣṇu (anywhere). (11) Not perceiving Viṣṇu, he actually spoke as follows:— "(The whole of) this universe has been (thoroughly) searched by me (but in vain). The slayer of my brother has (therefore) surely reached the realm (of Death) from which man does not return. (12) The persistence in enmity of embodied souls in this world goes only so far, viz., till (the adversary's) death. And so does their wrath (the father of enmity), which has its root in ignorance (about the true nature of the Spirit, something distinct from the body) and which is nourished by egotism. (13) Your father, the celebrated Virocana (son of Prahrāda), who was (so) fond of the Brāhmaṇas, gave away his own life to the gods (his enemies), appearing in the guise of Brāhmaṇas, when requested (by them), even though he knew their real character. (14) You (too) have observed the rules of conduct followed by Brāhmaṇa householders (like Śukrācārya), your (own) forbears (such as Virocana) and other heroes of wide renown. (15) Of you as such, the foremost of the bestowers of boons, I ask a small strip of land, three paces long, as measured by my stride, O ruler of the Daityas! (16) I seek nothing else from your magnanimous self, the ruler of the world. Indeed a learned man receiving (by way of a gift only) as much as it is (actually) wanted by him incurs no sin (otherwise attaching to the man who accepts a donation). (17) (2-17)
बलिरुवाच । अहो ब्राह्मणदायाद वाचस्ते वृद्धसम्मताः । त्वं बालो बालिशमतिः स्वार्थं प्रत्यबुधो यथा ॥ १८॥ मां वचोभिः समाराध्य लोकानामेकमीश्वरम् । पदत्रयं वृणीते योऽबुद्धिमान् द्वीपदाशुषम् ॥ १९॥ न पुमान् मामुपव्रज्य भूयो याचितुमर्हति । तस्माद्वृत्तिकरीं भूमिं वटो कामं प्रतीच्छ मे ॥ २०॥	Ball submitted : Oh, son of a holy Brāhmaṇa! your words are commendable in the eyes of elders, although you are (yet) a body of puerile intellect, not properly alive to your own interest, in that you who, having won over by (your) words me, the undisputed ruler of (all) the worlds and (thus) capable of gifting a (whole) continent, ask (of me only) three paces (of land), unwise as you are! (18-19) Having approached (solicited) me, a man must not beg again. Therefore, O Brāhmaṇa boy, accept at will from me land enough to afford (you) a (decent) living. (20) (18-20)
श्रीभगवानुवाच । यावन्तो विषयाः प्रेष्ठास्त्रिलोक्यामजितेन्द्रियम् । न शक्नुवन्ति ते सर्वे प्रतिपूरयितुं नृप ॥ २१॥ त्रिभिः क्रमैरसन्तुष्टो द्वीपेनापि न पूर्यते । नववर्षसमेतेन सप्तद्वीपवरेच्छया ॥ २२॥ सप्तद्वीपाधिपतयो नृपा वैन्यगयादयः । अर्थैः कामैर्गता नान्तं तृष्णाया इति नः श्रुतम् ॥ २३॥ यदृच्छयोपपन्नेन सन्तुष्टो वर्तते सुखम् । नासन्तुष्टस्त्रिभिर्लोकैरजितात्मोपसादितैः ॥ २४॥ पुंसोऽयं संसृतेर्हेतुरसन्तोषोऽर्थकामयोः । यदृच्छयोपपन्नेन सन्तोषो मुक्तये स्मृतः ॥ २५॥ यदृच्छालाभतुष्टस्य तेजो विप्रस्य वर्धते । तत्प्रशाम्यत्यसन्तोषादम्भसेवाशुशुक्षणिः ॥ २६॥ तस्मात्त्रीणि पदान्येव वृणे त्वद्वरदर्षभात् । एतावतैव सिद्धोऽहं वित्तं यावत्प्रयोजनम् ॥ २७॥	The Lord said : All the dearest objects (or territories) in the three worlds, whatever they are, cannot satiate one who has not been able to subdue his senses and mind, O protector of men. (21) He who is not satisfied with three paces (of land) cannot be sated even with a (whole) continent, consisting of nine Varṣas (sub-continents), as he will be seized with a longing for (all) the seven Dvīpas (main divisions of the globe). (22) Prṛthu (the son of Vena), Gaya and other kings, suzerain lords of (all) the seven Dvīpas, could not reach the end of (their) thirst following from riches and (other) objects of desire: so have we heard. (23) A contented person subsists with ease on whatever is got by luck; (whereas) a discontented fellow of uncontrolled mind does not lead a happy life (even) with (the sovereignty of) the three worlds acquired by him. (24) This discontentment with wealth and sense-enjoyment is responsible for the transmigration of a soul; (while) contentment with whatever is obtained by chance has been declared as conducive to Liberation. (25) The glory of a Brāhmaṇa, contented with whatever is got by chance, grows; through discontent (however) it disappears (even) as fire gets extinguished with water. (26) Therefore, only three paces (of land) do I ask of you, the foremost of the bestowers of boons. I shall have accomplished my purpose with this much alone; (for) wealth is desirable only to the extent of one's (bare) need. (27) (21-27)
श्रीशुक उवाच । इत्युक्तः स हसन्नाह वाञ्छातः प्रतिगृह्यताम् । वामनाय महीं दातुं जग्राह जलभाजनम् ॥ २८॥ विष्णवे क्ष्मां प्रदास्यन्तमुशना असुरेश्वरम् । जानंश्चिकीर्षितं विष्णोः शिष्यं प्राह विदां वरः ॥ २९॥	Śrī Śuka continued : Thus spoken to, he (Bali) laughingly said, "Take as much as you will." He (then) took up a pot of water* in order to (make a solemn vow to) give (three paces of) land to the divine Dwarf. (28) (The sage) Uśanā (Śukrācārya, the preceptor of the demons), the foremost of the learned, who knew the object of Lord Viṣṇu, warned his disciple, Bali (the ruler of the Asuras)—who was bent on gifting land to the same Lord—(in the following words). (29) (28-29)
शुक्र उवाच । एष वैरोचने साक्षाद्भगवान् विष्णुरव्ययः । कश्यपाददितेर्जातो देवानां कार्यसाधकः ॥ ३०॥ प्रतिश्रुतं त्वयैतस्मै यदनर्थमजानता । न साधु मन्ये दैत्यानां महानुपगतोऽनयः ॥ ३१॥ एष ते स्थानमैश्वर्यं श्रियं तेजो यशः श्रुतम् । दास्यत्याच्छिद्य शक्राय मायामाणवको हरिः ॥ ३२॥ त्रिभिः क्रमैरिमाँल्लोकान् विश्वकायः क्रमिष्यति । सर्वस्वं विष्णवे दत्त्वा मूढ वर्तिष्यसे कथम् ॥ ३३॥ क्रमतो गां पदैकेन द्वितीयेन दिवं विभोः । खं च कायेन महता तार्तीयस्य कुतो गतिः ॥ ३४॥ निष्ठां ते नरके मन्ये ह्यप्रदातुः प्रतिश्रुतम् । प्रतिश्रुतस्य योऽनीशः प्रतिपादयितुं भवान् ॥ ३५॥ न तद्दानं प्रशंसन्ति येन वृत्तिर्विपद्यते । दानं यज्ञस्तपः कर्म लोके वृत्तिमतो यतः ॥ ३६॥ धर्माय यशसेऽर्थाय कामाय स्वजनाय च । पञ्चधा विभजन् वित्तमिहामुत्र च मोदते ॥ ३७॥ अत्रापि बह्वृचैर्गीतं श‍ृणु मेऽसुरसत्तम । सत्यमोमिति यत्प्रोक्तं यन्नेत्याहानृतं हि तत् ॥ ३८॥ सत्यं पुष्पफलं विद्यादात्मवृक्षस्य गीयते । वृक्षेऽजीवति तन्न स्यादनृतं मूलमात्मनः ॥ ३९॥ तद्यथा वृक्ष उन्मूलः शुष्यत्युद्वर्ततेऽचिरात् । एवं नष्टानृतः सद्य आत्मा शुष्येन्न संशयः ॥ ४०॥ पराग्रिक्तमपूर्णं वा अक्षरं यत्तदोमिति । यत्किञ्चिदोमिति ब्रूयात्तेन रिच्येत वै पुमान् । भिक्षवे सर्वमों कुर्वन् नालं कामेन चात्मने ॥ ४१॥ अथैतत्पूर्णमभ्यात्मं यच्च नेत्यनृतं वचः । सर्वं नेत्यनृतं ब्रूयात्स दुष्कीर्तिः श्वसन् मृतः ॥ ४२॥ स्त्रीषु नर्मविवाहे च वृत्त्यर्थे प्राणसङ्कटे । गोब्राह्मणार्थे हिंसायां नानृतं स्याज्जुगुप्सितम् ॥ ४३॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां सम्हितायां अष्टमस्कन्धे वामनप्रादुर्भावे एकोनविंशोऽध्यायः ॥ १९॥	Śukra said: Sprung from the loins of the sage Kaśyapa through Aditi, O son of Virocana, this dwarf is no other than the immortal Lord Viṣṇu, who is bent upon accomplishing the purpose of the gods. (30) I do not approve of what you have promised to Him, ignorant as you are of the harm that will follow (from it). A great calamity has surely befallen the Asuras. (31) Appearing as a Brahmacārī (religious student) through (His) Māyā (deluding potency), this Hari will snatch your throne, dominion, fortune, splendour and glory (so) widely known, and bestow it on (His own brother) Śakra (Indra). (32) Assuming a form co-extensive with the universe, He will cover (all) these (three) worlds (viz., heaven, earth and the intermediate region) in three strides. Giving away (your) all to Viṣṇu, how will you (be able to) keep your body and soul together, O fool? (33) Where will place be found for the third stride of the all-pervading Lord, who will cover the (whole) earth with one colossal stride, heaven with the second and the intervening space with His gigantic person ? (34) For yourself, who will (thus) prove unable to redeem your promise, and fail to make the promised gift, I foresee a firm footing in the infernal region (alone). (35) The wise do not commend that gift (on the part of a donor) through which one's (own) living is lost. For in this world charity, sacrificial performances, austerity and other (righteous) acts are possible for him (alone) who has a means of subsistence.(36) A householder dividing his income into five parts (and utilizing it) for the purposes of (1) (acquiring) religious merit and (2) celebrity, (3) (earning more) wealth, (4) enjoying pleasures and (5) maintaining his own people rejoices in this as well as in the life beyond.(37) On this point (viz., the question of truth and falsehood) too hear from me, O chief of the Asuras, the verdict of the Bahvṛcas (the seers of Ṛgveda): "Whatever is expressed in terms of 'yes' (with reference to the prayer of a petitioner) is truth; (while) that which one utters in terms of 'no' is indeed untruth. (38) One should understand truth to be the flower and fruit of the tree of the body; for it is declared as such (by the Śruti texts). In the event of the tree (itself) not surviving, the fruit and flower (too) will vanish. (And) falsehood (refusal to part with one's possessions) is the secret of preserving one's body (life). (39) Therefore, (just) as a tree that has been uprooted withers up and falls to the ground not long afterwards, so does a body that has lost its support in the shape of falsehood soon dry up: there is no doubt about it. (40) That which is expressed by the syllable 'Om' (yes) (really) takes away wealth to a long distance and (therefore) leaves one devoid of wealth and unsatiated (too). For a man is certainly deprived of that (much of) wealth which—however little it may be—he agrees to part with, saying 'yes'. And he who consents to give everything to a mendicant does not find adequate enjoyment for himself. (41) Therefore, the false statement saying " No" not only keeps one full but also attracts the wealth of others to oneself. But he who utters the falsehood that he has nothing at all (to give) incurs a bad reputation and is (virtually) dead, though breathing. (42) (Uttering) falsehood is not (so) blameworthy (1) in relation to women (while courting them), (2) in jest, (3) during a wedding (while extolling the bridegroom etc.), (4) for the sake of keeping one's body and soul together, (5) in the face of danger to one's life, (6) in the interest of cows and the Brāhmaṇas and (7) where violence (to another) is apprehended." (43) It is customary among the Hindus to make a solemn vow or declaration of purpose before actually undertaking any religious act of austerity, sacrifice or gift. The way to do it is to take some water with flowers in the hollow of one's right palm, to mention the time and place of the undertaking and the personal as well as the family name of the person undertaking it, as well as of the Brāhmaṇa on whom a gift is proposed to be bestowed or whose services as an officiating priest are going to be engaged for the occasion, and then to declare the purpose itself. This being done, the water in the hollow of one's palm is discharged on the ground, thus solemnizing the vow. Thus ends the nineteenth discourse, in continuation of the story of the descent of Lord Vāmana (the divine Dwarf) in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (30-43)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ एकोनविंशोऽध्यायः - १९ ॥

Discourse XIX

The Lord asks three paces of land of Bali, who gives his word; while Śukra remonstrates with him against this course

(Preamble)

श्रीशुक उवाच ।

इति वैरोचनेर्वाक्यं धर्मयुक्तं स सूनृतम् ।
निशम्य भगवान् प्रीतः प्रतिनन्द्येदमब्रवीत् ॥ १॥

Śrī Śuka resumed: The Lord was delighted to hear the aforesaid speech of Bali (the son of Virocana), which was not only just but agreeable and full of truth (as well); and welcoming it, He spoke as follows. (1)

(1)

श्रीभगवानुवाच ।

वचस्तवैतज्जनदेव सूनृतं
कुलोचितं धर्मयुतं यशस्करम् ।
यस्य प्रमाणं भृगवः साम्पराये
पितामहः कुलवृद्धः प्रशान्तः ॥ २॥
न ह्येतस्मिन् कुले कश्चिन्निःसत्त्वः कृपणः पुमान् ।
प्रत्याख्याता प्रतिश्रुत्य यो वादाता द्विजातये ॥ ३॥
न सन्ति तीर्थे युधि चार्थिनार्थिताः
पराङ्मुखा ये त्वमनस्विनो नृपाः ।
युष्मत्कुले यद्यशसामलेन
प्रह्लाद उद्भाति यथोडुपः खे ॥ ४॥
यतो जातो हिरण्याक्षश्चरन्नेक इमां महीम् ।
प्रतिवीरं दिग्विजये नाविन्दत गदायुधः ॥ ५॥
यं विनिर्जित्य कृच्छ्रेण विष्णुः क्ष्मोद्धार आगतम् ।
नात्मानं जयिनं मेने तद्वीर्यं भूर्यनुस्मरन् ॥ ६॥
निशम्य तद्वधं भ्राता हिरण्यकशिपुः पुरा ।
हन्तुं भ्रातृहणं क्रुद्धो जगाम निलयं हरेः ॥ ७॥
तमायान्तं समालोक्य शूलपाणिं कृतान्तवत् ।
चिन्तयामास कालज्ञो विष्णुर्मायाविनां वरः ॥ ८॥
यतो यतोऽहं तत्रासौ मृत्युः प्राणभृतामिव ।
अतोऽहमस्य हृदयं प्रवेक्ष्यामि पराग्दृशः ॥ ९॥
एवं स निश्चित्य रिपोः शरीर-
माधावतो निर्विविशेऽसुरेन्द्र ।
श्वासानिलान्तर्हितसूक्ष्मदेह-
स्तत्प्राणरन्ध्रेण विविग्नचेताः ॥ १०॥
स तन्निकेतं परिमृश्य शून्य-
मपश्यमानः कुपितो ननाद ।
क्ष्मां द्यां दिशः खं विवरान् समुद्रान्
विष्णुं विचिन्वन् न ददर्श वीरः ॥ ११॥
अपश्यन्निति होवाच मयान्विष्टमिदं जगत् ।
भ्रातृहा मे गतो नूनं यतो नावर्तते पुमान् ॥ १२॥
वैरानुबन्ध एतावानामृत्योरिह देहिनाम् ।
अज्ञानप्रभवो मन्युरहम्मानोपबृंहितः ॥ १३॥
पिता प्रह्लादपुत्रस्ते तद्विद्वान् द्विजवत्सलः ।
स्वमायुर्द्विजलिङ्गेभ्यो देवेभ्योऽदात्स याचितः ॥ १४॥
भवानाचरितान् धर्मानास्थितो गृहमेधिभिः ।
ब्राह्मणैः पूर्वजैः शूरैरन्यैश्चोद्दामकीर्तिभिः ॥ १५॥
तस्मात्त्वत्तो महीमीषद्वृणेऽहं वरदर्षभात् ।
पदानि त्रीणि दैत्येन्द्र सम्मितानि पदा मम ॥ १६॥
नान्यत्ते कामये राजन् वदान्याज्जगदीश्वरात् ।
नैनः प्राप्नोति वै विद्वान् यावदर्थप्रतिग्रहः ॥ १७॥

The gracious Lord replied: This speech of yours, O ruler of men, is (both) agreeable and full of truth and just (too), and (thus) not only worthy of your race but conducive to your (own) glory. For your authority in secular matters are the Bhrgus; whereas in the course of duty relating to the other world your guide is Prahrāda (your grandfather), the eldest of your race and altogether free from passions. (2)
Indeed there has never been in this race (of yours) any man who was so lacking in goodness (charity) as to refuse a Brāhmaṇa (waiting at the door for alms) or so niggardly as not to give a thing (even) after promising it. (3)
In your race—wherein like the moon in the firmament shines forth by his untarnished glory Prahrāda—there have never been kings who were so low-minded as to turn away their face when requested (for a charitable gift) by a mendicant on an occasion of gift or (for a combat) by one seeking an encounter on the battle-field. (4)
Born in this race, Hiraṇyākṣa could not find a rival while traversing this earth (all) alone, armed with a mace, for the conquest of the quarters. (5)
Even though Viṣṇu killed him with great difficulty when he appeared (before Viṣṇu) at the time of (the latter's) rescuing the earth (from the bottom of the ocean), Viṣṇu did not account himself victorious recalling Hiraṇyākṣa's superior valour again and again (even after his death). (6)
Hearing of his death, his (elder) brother, Hiraṇyakaśipu (Prahrāda's father), full of rage, went of yore to the abode of Hari in order to kill the slayer of his brother. (7)
On observing him approaching, spear in hand, like Death (himself), Viṣṇu, who knows what is opportune and is the foremost of those practising conjuring tricks, reflected (thus within himself):— (8)
"(Even) as Death dogs the footsteps of living beings (wherever they go), he (Hiraṇyakaśipu) is sure to follow wherever I go. Hence I shall enter his heart (and hide there), his eye being turned to the outer world (alone)". (9)
Having concluded thus, Viṣṇu—who was greatly agitated in (his) mind and who hid his body, reduced to a subtle state, in the ingoing breath of Hiraṇyakaśipu—stealthily entered, through the latter's nostril, O ruler of the Asuras, the body of the enemy (Hiraṇyakaśipu), who was rushing towards him. (10)
Ransacking his abode, which was devoid of Viṣṇu, yet not perceiving him, Hiraṇyakaśipu roared in rage. The hero (then) searched heaven and earth, the (four) quarters, the aerial region, the (seven) subterranean regions as well as the (seven) oceans, but could not find Viṣṇu (anywhere). (11)
Not perceiving Viṣṇu, he actually spoke as follows:— "(The whole of) this universe has been (thoroughly) searched by me (but in vain). The slayer of my brother has (therefore) surely reached the realm (of Death) from which man does not return. (12)
The persistence in enmity of embodied souls in this world goes only so far, viz., till (the adversary's) death. And so does their wrath (the father of enmity), which has its root in ignorance (about the true nature of the Spirit, something distinct from the body) and which is nourished by egotism. (13)
Your father, the celebrated Virocana (son of Prahrāda), who was (so) fond of the Brāhmaṇas, gave away his own life to the gods (his enemies), appearing in the guise of Brāhmaṇas, when requested (by them), even though he knew their real character. (14)
You (too) have observed the rules of conduct followed by Brāhmaṇa householders (like Śukrācārya), your (own) forbears (such as Virocana) and other heroes of wide renown. (15)
Of you as such, the foremost of the bestowers of boons, I ask a small strip of land, three paces long, as measured by my stride, O ruler of the Daityas! (16)
I seek nothing else from your magnanimous self, the ruler of the world. Indeed a learned man receiving (by way of a gift only) as much as it is (actually) wanted by him incurs no sin (otherwise attaching to the man who accepts a donation). (17)

(2-17)

बलिरुवाच ।

अहो ब्राह्मणदायाद वाचस्ते वृद्धसम्मताः ।
त्वं बालो बालिशमतिः स्वार्थं प्रत्यबुधो यथा ॥ १८॥
मां वचोभिः समाराध्य लोकानामेकमीश्वरम् ।
पदत्रयं वृणीते योऽबुद्धिमान् द्वीपदाशुषम् ॥ १९॥
न पुमान् मामुपव्रज्य भूयो याचितुमर्हति ।
तस्माद्वृत्तिकरीं भूमिं वटो कामं प्रतीच्छ मे ॥ २०॥

Ball submitted : Oh, son of a holy Brāhmaṇa! your words are commendable in the eyes of elders, although you are (yet) a body of puerile intellect, not properly alive to your own interest, in that you who, having won over by (your) words me, the undisputed ruler of (all) the worlds and (thus) capable of gifting a (whole) continent, ask (of me only) three paces (of land), unwise as you are! (18-19)
Having approached (solicited) me, a man must not beg again. Therefore, O Brāhmaṇa boy, accept at will from me land enough to afford (you) a (decent) living. (20)

(18-20)

श्रीभगवानुवाच ।

यावन्तो विषयाः प्रेष्ठास्त्रिलोक्यामजितेन्द्रियम् ।
न शक्नुवन्ति ते सर्वे प्रतिपूरयितुं नृप ॥ २१॥
त्रिभिः क्रमैरसन्तुष्टो द्वीपेनापि न पूर्यते ।
नववर्षसमेतेन सप्तद्वीपवरेच्छया ॥ २२॥
सप्तद्वीपाधिपतयो नृपा वैन्यगयादयः ।
अर्थैः कामैर्गता नान्तं तृष्णाया इति नः श्रुतम् ॥ २३॥
यदृच्छयोपपन्नेन सन्तुष्टो वर्तते सुखम् ।
नासन्तुष्टस्त्रिभिर्लोकैरजितात्मोपसादितैः ॥ २४॥
पुंसोऽयं संसृतेर्हेतुरसन्तोषोऽर्थकामयोः ।
यदृच्छयोपपन्नेन सन्तोषो मुक्तये स्मृतः ॥ २५॥
यदृच्छालाभतुष्टस्य तेजो विप्रस्य वर्धते ।
तत्प्रशाम्यत्यसन्तोषादम्भसेवाशुशुक्षणिः ॥ २६॥
तस्मात्त्रीणि पदान्येव वृणे त्वद्वरदर्षभात् ।
एतावतैव सिद्धोऽहं वित्तं यावत्प्रयोजनम् ॥ २७॥

The Lord said : All the dearest objects (or territories) in the three worlds, whatever they are, cannot satiate one who has not been able to subdue his senses and mind, O protector of men. (21)
He who is not satisfied with three paces (of land) cannot be sated even with a (whole) continent, consisting of nine Varṣas (sub-continents), as he will be seized with a longing for (all) the seven Dvīpas (main divisions of the globe). (22)
Prṛthu (the son of Vena), Gaya and other kings, suzerain lords of (all) the seven Dvīpas, could not reach the end of (their) thirst following from riches and (other) objects of desire: so have we heard. (23)
A contented person subsists with ease on whatever is got by luck; (whereas) a discontented fellow of uncontrolled mind does not lead a happy life (even) with (the sovereignty of) the three worlds acquired by him. (24)
This discontentment with wealth and sense-enjoyment is responsible for the transmigration of a soul; (while) contentment with whatever is obtained by chance has been declared as conducive to Liberation. (25)
The glory of a Brāhmaṇa, contented with whatever is got by chance, grows; through discontent (however) it disappears (even) as fire gets extinguished with water. (26)
Therefore, only three paces (of land) do I ask of you, the foremost of the bestowers of boons. I shall have accomplished my purpose with this much alone; (for) wealth is desirable only to the extent of one's (bare) need. (27)

(21-27)

श्रीशुक उवाच ।

इत्युक्तः स हसन्नाह वाञ्छातः प्रतिगृह्यताम् ।
वामनाय महीं दातुं जग्राह जलभाजनम् ॥ २८॥
विष्णवे क्ष्मां प्रदास्यन्तमुशना असुरेश्वरम् ।
जानंश्चिकीर्षितं विष्णोः शिष्यं प्राह विदां वरः ॥ २९॥

Śrī Śuka continued : Thus spoken to, he (Bali) laughingly said, "Take as much as you will." He (then) took up a pot of water* in order to (make a solemn vow to) give (three paces of) land to the divine Dwarf. (28)
(The sage) Uśanā (Śukrācārya, the preceptor of the demons), the foremost of the learned, who knew the object of Lord Viṣṇu, warned his disciple, Bali (the ruler of the Asuras)—who was bent on gifting land to the same Lord—(in the following words). (29)

(28-29)

शुक्र उवाच ।

एष वैरोचने साक्षाद्भगवान् विष्णुरव्ययः ।
कश्यपाददितेर्जातो देवानां कार्यसाधकः ॥ ३०॥
प्रतिश्रुतं त्वयैतस्मै यदनर्थमजानता ।
न साधु मन्ये दैत्यानां महानुपगतोऽनयः ॥ ३१॥
एष ते स्थानमैश्वर्यं श्रियं तेजो यशः श्रुतम् ।
दास्यत्याच्छिद्य शक्राय मायामाणवको हरिः ॥ ३२॥
त्रिभिः क्रमैरिमाँल्लोकान् विश्वकायः क्रमिष्यति ।
सर्वस्वं विष्णवे दत्त्वा मूढ वर्तिष्यसे कथम् ॥ ३३॥
क्रमतो गां पदैकेन द्वितीयेन दिवं विभोः ।
खं च कायेन महता तार्तीयस्य कुतो गतिः ॥ ३४॥
निष्ठां ते नरके मन्ये ह्यप्रदातुः प्रतिश्रुतम् ।
प्रतिश्रुतस्य योऽनीशः प्रतिपादयितुं भवान् ॥ ३५॥
न तद्दानं प्रशंसन्ति येन वृत्तिर्विपद्यते ।
दानं यज्ञस्तपः कर्म लोके वृत्तिमतो यतः ॥ ३६॥
धर्माय यशसेऽर्थाय कामाय स्वजनाय च ।
पञ्चधा विभजन् वित्तमिहामुत्र च मोदते ॥ ३७॥
अत्रापि बह्वृचैर्गीतं श‍ृणु मेऽसुरसत्तम ।
सत्यमोमिति यत्प्रोक्तं यन्नेत्याहानृतं हि तत् ॥ ३८॥
सत्यं पुष्पफलं विद्यादात्मवृक्षस्य गीयते ।
वृक्षेऽजीवति तन्न स्यादनृतं मूलमात्मनः ॥ ३९॥
तद्यथा वृक्ष उन्मूलः शुष्यत्युद्वर्ततेऽचिरात् ।
एवं नष्टानृतः सद्य आत्मा शुष्येन्न संशयः ॥ ४०॥
पराग्रिक्तमपूर्णं वा अक्षरं यत्तदोमिति ।
यत्किञ्चिदोमिति ब्रूयात्तेन रिच्येत वै पुमान् ।
भिक्षवे सर्वमों कुर्वन् नालं कामेन चात्मने ॥ ४१॥
अथैतत्पूर्णमभ्यात्मं यच्च नेत्यनृतं वचः ।
सर्वं नेत्यनृतं ब्रूयात्स दुष्कीर्तिः श्वसन् मृतः ॥ ४२॥
स्त्रीषु नर्मविवाहे च वृत्त्यर्थे प्राणसङ्कटे ।
गोब्राह्मणार्थे हिंसायां नानृतं स्याज्जुगुप्सितम् ॥ ४३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां सम्हितायां
अष्टमस्कन्धे वामनप्रादुर्भावे एकोनविंशोऽध्यायः ॥ १९॥

Śukra said: Sprung from the loins of the sage Kaśyapa through Aditi, O son of Virocana, this dwarf is no other than the immortal Lord Viṣṇu, who is bent upon accomplishing the purpose of the gods. (30)
I do not approve of what you have promised to Him, ignorant as you are of the harm that will follow (from it). A great calamity has surely befallen the Asuras. (31)
Appearing as a Brahmacārī (religious student) through (His) Māyā (deluding potency), this Hari will snatch your throne, dominion, fortune, splendour and glory (so) widely known, and bestow it on (His own brother) Śakra (Indra). (32)
Assuming a form co-extensive with the universe, He will cover (all) these (three) worlds (viz., heaven, earth and the intermediate region) in three strides. Giving away (your) all to Viṣṇu, how will you (be able to) keep your body and soul together, O fool? (33)
Where will place be found for the third stride of the all-pervading Lord, who will cover the (whole) earth with one colossal stride, heaven with the second and the intervening space with His gigantic person ? (34)
For yourself, who will (thus) prove unable to redeem your promise, and fail to make the promised gift, I foresee a firm footing in the infernal region (alone). (35)
The wise do not commend that gift (on the part of a donor) through which one's (own) living is lost. For in this world charity, sacrificial performances, austerity and other (righteous) acts are possible for him (alone) who has a means of subsistence.(36)
A householder dividing his income into five parts (and utilizing it) for the purposes of (1)
(acquiring) religious merit and (2)
celebrity, (3)
(earning more) wealth, (4)
enjoying pleasures and (5)
maintaining his own people rejoices in this as well as in the life beyond.(37)
On this point (viz., the question of truth and falsehood) too hear from me, O chief of the Asuras, the verdict of the Bahvṛcas (the seers of Ṛgveda): "Whatever is expressed in terms of 'yes' (with reference to the prayer of a petitioner) is truth; (while) that which one utters in terms of 'no' is indeed untruth. (38)
One should understand truth to be the flower and fruit of the tree of the body; for it is declared as such (by the Śruti texts). In the event of the tree (itself) not surviving, the fruit and flower (too) will vanish. (And) falsehood (refusal to part with one's possessions) is the secret of preserving one's body (life). (39)
Therefore, (just) as a tree that has been uprooted withers up and falls to the ground not long afterwards, so does a body that has lost its support in the shape of falsehood soon dry up: there is no doubt about it. (40)
That which is expressed by the syllable 'Om' (yes) (really) takes away wealth to a long distance and (therefore) leaves one devoid of wealth and unsatiated (too). For a man is certainly deprived of that (much of) wealth which—however little it may be—he agrees to part with, saying 'yes'. And he who consents to give everything to a mendicant does not find adequate enjoyment for himself. (41)
Therefore, the false statement saying " No" not only keeps one full but also attracts the wealth of others to oneself. But he who utters the falsehood that he has nothing at all (to give) incurs a bad reputation and is (virtually) dead, though breathing. (42)
(Uttering) falsehood is not (so) blameworthy (1)
in relation to women (while courting them), (2)
in jest, (3)
during a wedding (while extolling the bridegroom etc.), (4)
for the sake of keeping one's body and soul together, (5)
in the face of danger to one's life, (6)
in the interest of cows and the Brāhmaṇas and (7)
where violence (to another) is apprehended." (43)

It is customary among the Hindus to make a solemn vow or declaration of purpose before actually undertaking any religious act of austerity, sacrifice or gift. The way to do it is to take some water with flowers in the hollow of one's right palm, to mention the time and place of the undertaking and the personal as well as the family name of the person undertaking it, as well as of the Brāhmaṇa on whom a gift is proposed to be bestowed or whose services as an officiating priest are going to be engaged for the occasion, and then to declare the purpose itself. This being done, the water in the hollow of one's palm is discharged on the ground, thus solemnizing the vow.
Thus ends the nineteenth discourse, in continuation of the story of the descent of Lord Vāmana (the divine Dwarf) in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.

(30-43)