श्रीशुक उवाच ।
सत्यं समीक्ष्याब्जभवो नखेन्दुभि-
र्हतस्वधामद्युतिरावृतोऽभ्यगात् ।
मरीचिमिश्रा ऋषयो बृहद्व्रताः
सनन्दनाद्या नरदेव योगिनः ॥ १॥
वेदोपवेदा नियमान्विता यमा-
स्तर्केतिहासाङ्गपुराणसंहिताः ।
ये चापरे योगसमीरदीपित-
ज्ञानाग्निना रन्धितकर्मकल्मषाः ।
ववन्दिरे यत्स्मरणानुभावतः
स्वायम्भुवं धाम गता अकर्मकम् ॥ २॥
अथाङ्घ्रये प्रोन्नमिताय विष्णो-
रुपाहरत्पद्मभवोऽर्हणोदकम् ।
समर्च्य भक्त्याभ्यगृणाच्छुचिश्रवा
यन्नाभिपङ्केरुहसम्भवः स्वयम् ॥ ३॥
धातुः कमण्डलुजलं तदुरुक्रमस्य
पादावनेजनपवित्रतया नरेन्द्र ।
स्वर्धुन्यभून्नभसि सा पतती निमार्ष्टि
लोकत्रयं भगवतो विशदेव कीर्तिः ॥ ४॥
ब्रह्मादयो लोकनाथाः स्वनाथाय समादृताः ।
सानुगा बलिमाजह्रुः सङ्क्षिप्तात्मविभूतये ॥ ५॥
तोयैः समर्हणैः स्रग्भिर्दिव्यगन्धानुलेपनैः ।
धूपैर्दीपैः सुरभिभिर्लाजाक्षतफलाङ्कुरैः ॥ ६॥
स्तवनैर्जयशब्दैश्च तद्वीर्यमहिमाङ्कितैः ।
नृत्यवादित्रगीतैश्च शङ्खदुन्दुभिनिःस्वनैः ॥ ७॥
जाम्बवान् ऋक्षराजस्तु भेरीशब्दैर्मनोजवः ।
विजयं दिक्षु सर्वासु महोत्सवमघोषयत् ॥ ८॥
महीं सर्वां हृतां दृष्ट्वा त्रिपदव्याजयाच्ञया ।
ऊचुः स्वभर्तुरसुरा दीक्षितस्यात्यमर्षिताः ॥ ९॥
न वा अयं ब्रह्मबन्धुर्विष्णुर्मायाविनां वरः ।
द्विजरूपप्रतिच्छन्नो देवकार्यं चिकीर्षति ॥ १०॥
अनेन याचमानेन शत्रुणा वटुरूपिणा ।
सर्वस्वं नो हृतं भर्तुर्न्यस्तदण्डस्य बर्हिषि ॥ ११॥
सत्यव्रतस्य सततं दीक्षितस्य विशेषतः ।
नानृतं भाषितुं शक्यं ब्रह्मण्यस्य दयावतः ॥ १२॥
तस्मादस्य वधो धर्मो भर्तुः शुश्रूषणं च नः ।
इत्यायुधानि जगृहुर्बलेरनुचरासुराः ॥ १३॥
ते सर्वे वामनं हन्तुं शूलपट्टिशपाणयः ।
अनिच्छतो बले राजन् प्राद्रवन् जातमन्यवः ॥ १४॥
तानभिद्रवतो दृष्ट्वा दितिजानीकपान् नृप ।
प्रहस्यानुचरा विष्णोः प्रत्यषेधन्नुदायुधाः ॥ १५॥
नन्दः सुनन्दोऽथ जयो विजयः प्रबलो बलः ।
कुमुदः कुमुदाक्षश्च विष्वक्सेनः पतत्त्रिराट् ॥ १६॥
जयन्तः श्रुतदेवश्च पुष्पदन्तोऽथ सात्वतः ।
सर्वे नागायुतप्राणाश्चमूं ते जघ्नुरासुरीम् ॥ १७॥
हन्यमानान् स्वकान् दृष्ट्वा पुरुषानुचरैर्बलिः ।
वारयामास संरब्धान् काव्यशापमनुस्मरन् ॥ १८॥
हे विप्रचित्ते हे राहो हे नेमे श्रूयतां वचः ।
मा युध्यत निवर्तध्वं न नः कालोऽयमर्थकृत् ॥ १९॥
यः प्रभुः सर्वभूतानां सुखदुःखोपपत्तये ।
तं नातिवर्तितुं दैत्याः पौरुषैरीश्वरः पुमान् ॥ २०॥
यो नो भवाय प्रागासीदभवाय दिवौकसाम् ।
स एव भगवानद्य वर्तते तद्विपर्ययम् ॥ २१॥
बलेन सचिवैर्बुद्ध्या दुर्गैर्मन्त्रौषधादिभिः ।
सामादिभिरुपायैश्च कालं नात्येति वै जनः ॥ २२॥
भवद्भिर्निर्जिता ह्येते बहुशोऽनुचरा हरेः ।
दैवेनर्द्धैस्त एवाद्य युधि जित्वा नदन्ति नः ॥ २३॥
एतान् वयं विजेष्यामो यदि दैवं प्रसीदति ।
तस्मात्कालं प्रतीक्षध्वं यो नोऽर्थत्वाय कल्पते ॥ २४॥
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Śrī Śuka resumed : Observing the Lord's foot as having reached Satyaloka, Brahmā (the lotus-born), who was (now) encircled by (the lustre of) the moon-like nails (of that foot) and whose (very) realm was eclipsed by them, went forth to greet the foot. So did Marīci and the other seers, lifelong celibates (like the celestial sage Nārada) and Yogis (united with the Lord through perception of identity), headed by Sanandana, O ruler among men, (deities presiding over) the (four) Vedas as well as the (four) Upavedas,* the (twelve) Yamas † (forms of self-discipline) along with the (twelve) Niyamas ‡ (religious vows), (the science of) logic, Itihāsas (works on history such as the Rāmāyaṇa of Vālmīki and the Mahābhārata), the (six) Vedāṅgas (classes of works regarded as auxiliary to the Vedas and designed to aid in the correct pronunciation and interpretation of the text and the right employment of the Mantras in ceremonials), the (eighteen) Purāṇas and Saṃhitās (methodically arranged collections of sacred texts or verses, such as the Pañcarātra-Saṃhitā, Brahma-Saṃhitā, Sūta-Saṃhitā and Garga-Saṃhitā) and whoever else had their impurities in the shape of Karma burnt up with the fire of wisdom kindled by the breeze of Yoga (contemplation on God), and bowed to that foot, by virtue of whose contemplation they had ascended to the realm of Brahmā (the self-born), (which is) not accessible through rituals. (1-2)
Now Brahmā of unsullied fame offered water as an act of worship to the upraised foot of Lord Viṣṇu, from the lotus at whose navel he had himself emerged; and having duly worshipped the foot (in other ways too), he sang His praises with devotion. (3)
That water poured from the water-pot of Brahmā (the creator) came to be the (holy) Gaṅgā (the heavenly river) because of its being hallowed by washing the aforesaid foot of Lord Viṣṇu (of wide strides), O ruler of men. Falling through the heavens, the stream purifies (all) the three worlds (through which it courses) as the Lord's untarnished fame does. (4)
Full of great reverence, Brahmā and other guardians of the (various) worlds along with their followers offered worship to their own Ruler—who had (now) contracted His dimensions (once more resumed His diminutive form)—with water (to wash His hands and feet, rinse His mouth, and bathe Him with), presents (of various kinds), fragrant wreaths of flowers, ethereal perfumes and sandalpaste etc., to daub His person with, incense (of various kinds), lights, parched grains of paddy, unbroken rice, fruits and sprouts, songs of praise and shouts of victory marked by the glory of His power, dances and music—both instrumental and vocal—and the sound of conchs and kettledrums. (5—7)
Jāmbavān, the king of the bears⁵, who ran swift as thought, actually proclaimed (while running) by (repeated) sounds of drum in all the (four) quarters the triumph (of Lord Vāmana), (which was) marked with great festivity. (8)
Enraged at finding the whole earth, which was till now in the possession of their master—who had taken a solemn undertaking to perform a sacrifice (and to abstain in consequence from all forms of violence till the end of the
sacrifice)—snatched away (from him) by recourse to a deceitful prayer for three paces of land, the Asuras said (to one another):— (9)
"He is certainly not a begging Brāhmaṇa but Viṣṇu (himself), the foremost of (all) conjurers, who—concealed (as he is) under the guise of a Brāhmaṇa—seeks to accomplish the purpose of the gods. (10)
By this fellow, (who is no other than) an enemy disguised as a Brāhmaṇa boy, stands wrested, under pretext of begging, everything belonging to our master (king Bali), who has relinquished (all forms of) violence by reason of his sacrificial activity. (11)
Falsehood is not possible for our master, who is ever vowed to truthfulness, particularly so long as he is consecrated for sacrificial activity, (nay,) who is devoted to the Brāhmaṇas and full of compassion (to all). (12)
Therefore, it is our sacred duty and a (distinct) service to our lord to kill this fellow." Saying so, the Asuras forming the retinue of Bali took up (their) arms. (13)
Their anger having been roused, they all ran forward, Śūla (an ancient spear-like steel weapon) and Paṭṭiśa (a kind of sharp-edged spear) in hand, to strike the divine Dwarf, even though Bali did not desire it, O Parikṣit! (14)
Seeing those Daitya generals attacking the divine Dwarf, the attendants of Lord Viṣṇu heartily laughed and stopped them, their weapons uplifted (to meet their onslaught). (15)
Nanda and Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda and Kumudākṣa, Viṣwaksena, Garuda (the ruler of the feathered kingdom), Jayanta and Śrutadeva, Puṣpadanta and Sātvata, each possessing the strength of ten thousand elephants—they all proceeded to extirpate the Asura army. (16-17)
Finding his own people being slain by the attendants of Lord Viṣṇu (the supreme Person), and recollecting the imprecation pronounced by the sage Kāvya (Śukrācārya), Bali stopped them (in the following words), enraged as they were:— (18)
"O Vipracitti, Hullo Rāhu, O Nemi, listen to my word. (Pray,) do not make war, but retreat; (for) the present time is not conducive to our advantage. (19)
No individual is able to prevail through (personal) prowess, O Daityas, over Him (the Time-Spirit) who is capable of bringing joy and sorrow to all created beings. (20)
The same Lord who was formerly favourable to our growth and conducive to the decline of the gods (lit., the denizens of heaven), is proving the reverse of that (i.e., favourable to the growth of the divinities and conducive to our decline). (21)
Indeed no created being can override the Time-Spirit through physical strength, (expert) counsellors, (a penetrating) intellect, fortifications, spells and medicines and through conciliation and other expedients. (22)
These attendants of Hari were actually routed by you several times when you were fostered by fate. Having conquered us in battle, the very same people are roaring today. (23)
We shall utterly vanquish them if fate turns out to be propitious (again). Therefore, await a time which may redound to our advantage. (24)
- A class of writings subordinate to the Vedas, viz., Āyurveda or the science of medicine, Dhanurveda or the military science, Gandharvaveda or the science of music and Sthāpatyaveda or the science of architecture which are attached in order to Rgveda, Yajurveda, Sāmaveda and Atharvaveda.
† & ‡ For a list of the Yamas and Niyamas vide translation of IV. xxii. 24.
§ He is the same Jāmbavān who subsequently figured so prominently in the expedition of Śrī Rāma against Laṅkā in the Tretā age and also unwittingly fought with Śrī Kṛṣṇa in the Dvāpara age—vide X.55 of Śrīmad Bhāgavata.
(1-24)
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श्रीशुक उवाच ।
पत्युर्निगदितं श्रुत्वा दैत्यदानवयूथपाः ।
रसां निर्विविशू राजन् विष्णुपार्षदताडिताः ॥ २५॥
अथ तार्क्ष्यसुतो ज्ञात्वा विराट् प्रभुचिकीर्षितम् ।
बबन्ध वारुणैः पाशैर्बलिं सौत्येऽहनि क्रतौ ॥ २६॥
हाहाकारो महानासीद्रोदस्योः सर्वतोदिशम् ।
निगृह्यमाणेऽसुरपतौ विष्णुना प्रभविष्णुना ॥ २७॥
तं बद्धं वारुणैः पाशैर्भगवानाह वामनः ।
नष्टश्रियं स्थिरप्रज्ञमुदारयशसं नृप ॥ २८॥
पदानि त्रीणि दत्तानि भूमेर्मह्यं त्वयासुर ।
द्वाभ्यां क्रान्ता मही सर्वा तृतीयमुपकल्पय ॥ २९॥
यावत्तपत्यसौ गोभिर्यावदिन्दुः सहोडुभिः ।
यावद्वर्षति पर्जन्यस्तावती भूरियं तव ॥ ३०॥
पदैकेन मयाक्रान्तो भूर्लोकः खं दिशस्तनोः ।
स्वर्लोकस्तु द्वितीयेन पश्यतस्ते स्वमात्मना ॥ ३१॥
प्रतिश्रुतमदातुस्ते निरये वास इष्यते ।
विश त्वं निरयं तस्माद्गुरुणा चानुमोदितः ॥ ३२॥
वृथा मनोरथस्तस्य दूरे स्वर्गः पतत्यधः ।
प्रतिश्रुतस्यादानेन योऽर्थिनं विप्रलम्भते ॥ ३३॥
विप्रलब्धो ददामीति त्वयाहं चाढ्यमानिना ।
तद्व्यलीकफलं भुङ्क्ष्व निरयं कतिचित्समाः ॥ ३४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायामष्टमस्कन्धे वामनप्रादुर्भावे बलिनिग्रहो नामैकविंशोऽध्यायः ॥ २१॥
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Śrī Śuka continued : Hearing the (aforesaid) speech of their master (Bali), the Daitya and Dānava generals, beaten by the attendants of Lord Viṣṇu, withdrew to the nether world, O king ! (25)
Thereupon Garuda (the ruler of the feathered kingdom), son of Tārksya (the sage Kaśyapa), knowing (as he did) the intention of his Master, bound Bali with cords of Varuṇa (the god of water) on the day fixed for extracting the juice of the Soma plant in the course of that sacrificial performance. (26)
On Bali (the lord of the Asuras) being taken prisoner by the all-powerful Lord Viṣṇu, there was a loud wailing on earth and in heaven as well as in all the (four) quarters. (27)
The divine Dwarf (then) spoke (as follows) to Bali, of wide renown, who had (in this way) lost his fortune and was bound with the cords of Varuṇa, yet whose presence of mind was unshaken, O protector of human beings ! (28)
"Three paces of land were alienated by you in My favour, O Asura. In two strides the whole earth (including heaven) has been covered; (now) show Me ground for the third. (29)
The entire extent of this earth, which the sun warms with its rays, (nay,) which the moon along with the lunar mansions illuminates and which the god of rain pours showers upon, was yours. (30)
In one footstep has been covered by Me (the whole of) the terrestrial region; the sky (the aerial region) as well as the (four) quarters, by My body (because the land granted by you must include space enough to allow My whole body to stand on it) and the celestial region, in the second footstep. In this way before your (very) eyes whatever was yours has been occupied by My all-pervading Self. (31)
A place is (accordingly) decreed in the infernal region for you, who have failed to give what was promised by you. For this reason as well as because you have been recommended (for it) by your preceptor (too), enter you the infernal region. (32)
His aspirations (for happiness here) fall to the ground, and heaven remains a far cry for him; (on the other hand,) he descends into hell, who plays a petitioner false by failing to give the promised gift. (33)
I too have (likewise) been deceived by you—proud as you were of being rich—with the words "I shall give (you the desired land)." Therefore, reap the fruit of uttering a falsehood in the shape of damnation for some years. (34)
Thus ends the twenty-first discourse entitled "Bali put in bonds", bearing on the story of the descent of the divine Dwarf, in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārīsa-Sarhītā. (25-34)
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