Canto 8 - Chapter 22: A dialogue between king Bali and Lord Vamana

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ द्वाविंशोऽध्यायः - २२ ॥	Discourse XXII A dialogue between king Bali and Lord Vāmana (Preamble)
श्रीशुक उवाच । एवं विप्रकृतो राजन् बलिर्भगवतासुरः । भिद्यमानोऽप्यभिन्नात्मा प्रत्याहाविक्लवं वचः ॥ १॥	Śrī Śuka resumed : Thus subjected to contumely by the Lord, O Parikṣit, Bali, the demon chief—who remained unagitated in mind, even though the Lord tried to unnerve him (in order to demonstrate to the world his strength of resolution and thereby enhance his reputation)—gave the following calm reply. (1) (1)
बलिरुवाच । यद्युत्तमश्लोक भवान् ममेरितं वचो व्यलीकं सुरवर्य मन्यते । करोम्यृतं तन्न भवेत्प्रलम्भनं पदं तृतीयं कुरु शीर्ष्णि मे निजम् ॥ २॥ बिभेमि नाहं निरयात्पदच्युतो न पाशबन्धाद्व्यसनाद्दुरत्ययात् । नैवार्थकृच्छ्राद्भवतो विनिग्रहा- दसाधुवादाद्भृशमुद्विजे यथा ॥ ३॥ पुंसां श्लाघ्यतमं मन्ये दण्डमर्हत्तमार्पितम् । यं न माता पिता भ्राता सुहृदश्चादिशन्ति हि ॥ ४॥ त्वं नूनमसुराणां नः पारोक्ष्यः परमो गुरुः । यो नोऽनेकमदान्धानां विभ्रंशं चक्षुरादिशत् ॥ ५॥ यस्मिन् वैरानुबन्धेन व्यूढेन विबुधेतराः । बहवो लेभिरे सिद्धिं यामु हैकान्तयोगिनः ॥ ६॥ तेनाहं निगृहीतोऽस्मि भवता भूरिकर्मणा । बद्धश्च वारुणैः पाशैर्नातिव्रीडे न च व्यथे ॥ ७॥ पितामहो मे भवदीयसम्मतः प्रह्लाद आविष्कृतसाधुवादः । भवद्विपक्षेण विचित्रवैशसं सम्प्रापितस्त्वत्परमः स्वपित्रा ॥ ८॥ किमात्मनानेन जहाति योऽन्ततः किं रिक्थहारैः स्वजनाख्यदस्युभिः । किं जायया संसृतिहेतुभूतया मर्त्यस्य गेहैः किमिहायुषो व्ययः ॥ ९॥ इत्थं स निश्चित्य पितामहो महा- नगाधबोधो भवतः पादपद्मम् । ध्रुवं प्रपेदे ह्यकुतोभयं जनाद्- भीतः स्वपक्षक्षपणस्य सत्तम ॥ १०॥ अथाहमप्यात्मरिपोस्तवान्तिकं दैवेन नीतः प्रसभं त्याजितश्रीः । इदं कृतान्तान्तिकवर्ति जीवितं ययाध्रुवं स्तब्धमतिर्न बुध्यते ॥ ११॥	Bali submitted : O illustrious One, if You consider the vow made by me to be untrue, O chief of the gods, I shall (presently) justify it, inasmuch as it was not intended to deceive You. 'ray, place Your third footstep on my head (which is certainly more valuable than my possessions taken together). (2) Fallen as I (already) am from my position (sovereignty of the three worlds), I am not so very afraid of damnation nor of being bound with cords nor (again) of a calamity which cannot be easily got rid of, much less of a financial crisis, (nay,) not (even) of punishment at Your hands, as of being called ignoble. (3) I regard, as most laudable for persons, punishment inflicted by the most worthy, (which is a blessing in isguise and) which as a matter of fact no mother, father, brother or friends can mete out. (4) isguised as an enemy, you are indeed the greatest benefactor to us, Asuras—You, who have vouchsafed vision in the shape of a fall (from power) to us, (who were) blinded with arrogance from manifold causes, and by nursing (a feeling of) deep-rooted enmity towards whom many an Asura has actually attained perfection (in the form of final beatitude), which only those possessed of exclusive devotion could attain. (5-6) By You as such of manifold activity have I been taken prisoner and bound with the cords of Varuṇa (the god of water). Let I feel neither much ashamed nor afflicted (thereby). (7) My grandfather, Prahrāda, who is esteemed by Your devotees and whose reputation as a pious soul is manifest, was subjected to a variety of tortures by his own father (Hiraṇyakāśipu), Your (sworn) enemy, only because he was devoted to You. (8) "What purpose of a mortal will be served through his body, which will ultimately abandon him? What will be gained (by him) through robbers passing under the name of kinsfolk and carrying away his wealth? What object (of his) will be accomplished through a wife either, who is instrumental in bringing him transmigration, and what useful purpose of his will be served through houses? In (love for) these is involved (mere) waste of one's lifetime." (9) Having concluded thus, the aforesaid Prahrāda (my grandfather); an exalted soul possessed of unfathomable wisdom and the foremost of the virtuous, took shelter in Your lotus-feet—which are eternal and have no fear from any quarter (whatsoever), even though You destroyed his own kinsmen (the demons)—afraid as he was of (the company of) worldly people. (10) And I too have been brought to Your presence by (a propitious) fate, even though You pose as my enemy, and have been forcibly robbed of my fortune; for a man whose understanding has been rendered obtuse by wealth does not recognize this life, which is (always) within easy reach of Death, as uncertain.(11) (2-11)
श्रीशुक उवाच । तस्येत्थं भाषमाणस्य प्रह्लादो भगवत्प्रियः । आजगाम कुरुश्रेष्ठ राकापतिरिवोत्थितः ॥ १२॥ तमिन्द्रसेनः स्वपितामहं श्रिया विराजमानं नलिनायतेक्षणम् । प्रांशुं पिशङ्गाम्बरमञ्जनत्विषं प्रलम्बबाहुं सुभगं समैक्षत ॥ १३॥ तस्मै बलिर्वारुणपाशयन्त्रितः समर्हणं नोपजहार पूर्ववत् । ननाम मूर्ध्नाश्रुविलोललोचनः सव्रीडनीचीनमुखो बभूव ह ॥ १४॥ स तत्र हासीनमुदीक्ष्य सत्पतिं सुनन्दनन्दाद्यनुगैरुपासितम् । उपेत्य भूमौ शिरसा महामना ननाम मूर्ध्ना पुलकाश्रुविक्लवः ॥ १५॥	Śrī Śuka continued: While he was thus speaking, Prahrāda, the beloved of the Lord, appeared (there), O chief of the Kurus, as the moon above the horizon. (12) Indrasena (Bali) observed Prahrāda (his own grand-father)—tall and handsome, though dark as collyrium, clad in yellow, with eyes big as (a pair of) lotuses and pretty long arms, and shining brightly with (his native) glory. (13) Bound with the cords of Varuṇa, Bali could not offer due worship to him as he used to do before. He (simply) bowed with his head (bent low), his eyes confounded with tears (brought by the thought of the insolent language used by him with reference to the Lord), and remained with his head hung down evidently with shame. (14) Seeing the Lord (who is the Protector of the virtuous) sitting there and waited upon by His attendants, Sunanda, Nanda and others, the high-minded Prahrāda was overwhelmed with tears and a thrill (of joy). He approached Him with head bent low and bowed with his head placed on the ground. (15) (12-15)
प्रह्लाद उवाच । त्वयैव दत्तं पदमैन्द्रमूर्जितं हृतं तदेवाद्य तथैव शोभनम् । मन्ये महानस्य कृतो ह्यनुग्रहो विभ्रंशितो यच्छ्रिय आत्ममोहनात् ॥ १६॥ यया हि विद्वानपि मुह्यते यत- स्तत्को विचष्टे गतिमात्मनो यथा । तस्मै नमस्ते जगदीश्वराय वै नारायणायाखिललोकसाक्षिणे ॥ १७॥	Prahrāda submitted: It was by You alone that this exalted position of Indra (the lord of paradise) was conferred (on him as a reward for the Viśwajit sacrifice performed by him to propitiate You) and it has likewise been taken away by You today. (In other words You have only accepted what was Yours). I consider that alone (which You have been pleased to do) to be good (for him). Indeed a great favour has been done to him in that he has been deprived of (his) fortune, which is (so) instrumental in infatuating the soul. (16) Who can truly perceive the essential nature of his self despite such wealth, under the influence of which even a learned and self-controlled man falls a prey to delusion. Hail to that Lord in You, the Lord who has His abode in water, the undisputed Ruler of the universe and the Witness of all the worlds.(17) (16-17)
श्रीशुक उवाच । तस्यानुश‍ृण्वतो राजन् प्रह्लादस्य कृताञ्जलेः । हिरण्यगर्भो भगवानुवाच मधुसूदनम् ॥ १८॥ बद्धं वीक्ष्य पतिं साध्वी तत्पत्नी भयविह्वला । प्राञ्जलिः प्रणतोपेन्द्रं बभाषेऽवाङ्मुखी नृप ॥ १९॥	Śrī Śuka went on : Within the hearing, O king, of the aforesaid Prahrāda, who stood with joined palms, the glorious Brahmā (who had at the beginning of creation emerged from a golden egg) proceeded to speak to Lord Viṣṇu (the Slayer of the demon Madhu). (18) (But before he opened his lips) the virtuous wife of Bali (Vindhyāvali by name), who was overwhelmed with fear to see her husband bound, submitted (as follows) to Lord Vāmana (the youngest Brother of Indra), with joined palms and a drooping face, bending low in supplication. (19) (18-19)
विन्ध्यावलिरुवाच । क्रीडार्थमात्मन इदं त्रिजगत्कृतं ते स्वाम्यं तु तत्र कुधियोऽपर ईश कुर्युः । कर्तुः प्रभोस्तव किमस्यत आवहन्ति त्यक्तह्रियस्त्वदवरोपितकर्तृवादाः ॥ २०॥	Vindhyāvali prayed : This universe consisting of three spheres (heaven, earth and the intermediate region) has been created by You for the purpose of Your diversion. Over such a universe (which is Your plaything), however, others (like Bali) of perverse understanding, who have cast (all) shame to the winds and in whom the notion of their being free agents has been planted by You (through Your Māyā), recognize their proprietorship (right to alienate it), O Lord ! (But, as a matter of fact, when there is nothing which they can rightfully call their own), what can they offer (as a gift) to You, the Creator, Preserver and Destroyer (of the universe)? (20) (20)
ब्रह्मोवाच । भूतभावन भूतेश देवदेव जगन्मय । मुञ्चैनं हृतसर्वस्वं नायमर्हति निग्रहम् ॥ २१॥ कृत्स्ना तेऽनेन दत्ता भूर्लोकाः कर्मार्जिताश्च ये । निवेदितं च सर्वस्वमात्माविक्लवया धिया ॥ २२॥ यत्पादयोरशठधीः सलिलं प्रदाय दूर्वाङ्कुरैरपि विधाय सतीं सपर्याम् । अप्युत्तमां गतिमसौ भजते त्रिलोकीं दाश्वानविक्लवमनाः कथमार्तिमृच्छेत् ॥ २३॥	Brahmā submitted : O Creator of living beings, O Inner Controller (and Protector) of (those) created beings, O god (even) of gods, O Cosmic Being, (pray,) release this demon, who has been stripped of everything; (as such) he no longer deserves punishment (in the form of bondage). (21) The entire globe has been gifted by him to You, as well as the worlds (heaven and the aerial region) that were acquired (by him) in virtue of his (meritorious) actions. (Further) all that he owned, nay, his (very) self (body) has been offered to You with an unflinching mind.(22) Having given away with an unwincing mind (all) the three worlds to You—by pouring (mere) water at whose feet with a guileless intellect and offering harmless worship even with sprouts of panic grass one can attain even the highest goal (final beatitude or residence in Your divine realm)—how can he reap affliction?(23) (21-23)
श्रीभगवानुवाच । ब्रह्मन् यमनुगृह्णामि तद्विशो विधुनोम्यहम् । यन्मदः पुरुषः स्तब्धो लोकं मां चावमन्यते ॥ २४॥ यदा कदाचिज्जीवात्मा संसरन् निजकर्मभिः । नानायोनिष्वनीशोऽयं पौरुषीं गतिमाव्रजेत् ॥ २५॥ जन्मकर्मवयोरूपविद्यैश्वर्यधनादिभिः । यद्यस्य न भवेत्स्तम्भस्तत्रायं मदनुग्रहः ॥ २६॥ मानस्तम्भनिमित्तानां जन्मादीनां समन्ततः । सर्वश्रेयःप्रतीपानां हन्त मुह्येन्न मत्परः ॥ २७॥ एष दानवदैत्यानामग्रणीः कीर्तिवर्धनः । अजैषीदजयां मायां सीदन्नपि न मुह्यति ॥ २८॥ क्षीणरिक्थश्च्युतः स्थानात्क्षिप्तो बद्धश्च शत्रुभिः । ज्ञातिभिश्च परित्यक्तो यातनामनुयापितः ॥ २९॥ गुरुणा भर्त्सितः शप्तो जहौ सत्यं न सुव्रतः । छलैरुक्तो मया धर्मो नायं त्यजति सत्यवाक् ॥ ३०॥ एष मे प्रापितः स्थानं दुष्प्रापममरैरपि । सावर्णेरन्तरस्यायं भवितेन्द्रो मदाश्रयः ॥ ३१॥ तावत्सुतलमध्यास्तां विश्वकर्मविनिर्मितम् । यन्नाधयो व्याधयश्च क्लमस्तन्द्रा पराभवः । नोपसर्गा निवसतां सम्भवन्ति ममेक्षया ॥ ३२॥ इन्द्रसेन महाराज याहि भो भद्रमस्तु ते । सुतलं स्वर्गिभिः प्रार्थ्यं ज्ञातिभिः परिवारितः ॥ ३३॥ न त्वामभिभविष्यन्ति लोकेशाः किमुतापरे । त्वच्छासनातिगान् दैत्यांश्चक्रं मे सूदयिष्यति ॥ ३४॥ रक्षिष्ये सर्वतोऽहं त्वां सानुगं सपरिच्छदम् । सदा सन्निहितं वीर तत्र मां द्रक्ष्यते भवान् ॥ ३५॥ तत्र दानवदैत्यानां सङ्गात्ते भाव आसुरः । दृष्ट्वा मदनुभावं वै सद्यः कुण्ठो विनङ्क्ष्यति ॥ ३६॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायामष्टमस्कन्धे वामनप्रादुर्भावे बलिवामनसंवादो नाम द्वाविंशोऽध्यायः ॥ २२॥	The glorious Lord replied : I take away the fortune (and power etc.) of whomsoever I show My grace to, O Brahmā! For, intoxicated with wealth (and power etc.) a person becomes stiff (with pride) and disregards the world and (even) Myself. (24) Passing through diverse wombs (states of existence) according to its actions, this Jīvātmā (individual soul), dependent as it is, seldom attains to the human state. (25) On the part of him (however) in whom pride does not appear in consequence of pedigree, (meritorious) actions, youth, comeliness of form, learning, power, affluence and so on, this (absence of pride) should be regarded as (a token of) My grace (and in that exceptional case I am not reduced to the painful necessity of stripping him of his possessions). (26) Of course, one devoted to Me does not get infatuated in spite of (his) high birth and so on, which are not only conducive to pride and vanity but are in every way opposed to (the attainment of) all forms of blessedness. (27) This Bali, the leader of the Dānavas and Daityas and the promoter of their glory, has (already) conquered My invincible Māyā (deluding potency). (That is why) though in distress, he does not feel perplexed. (28) Though impoverished and fallen from his position, (nay,) reproached and tied down by his enemies, forsaken by his kinsfolk (who have fled to Rasātala*) and subjected to (bodily) torture (by being tied down), and though twitted and cursed by his preceptor (Śukrācārya), this demon of firm resolve did not abandon truth (retract his promise). (Even) when taught Dharma (righteousness) by recourse to ambiguous expressions by Me, he would not give up righteousness, truthful as he is. (29-30) He has been all but sent to My (divine) realm, difficult of access even to gods. (But before he is sent there) he will be Indra (the Lord of paradise) under My protection during the Manvantara presided over by (the Manu called) Sāvarṇī (because he wished to enjoy the position of Indra). (31) Till then let him occupy (rule over) the (subterranean) region of Sutala, whose (artificial) beauty has been enhanced by Viśwakarmā (the architect of heaven). Agonies and ailments, fatigue, drowsiness, mortification and troubles (of various kinds) will never overtake the denizens of that region due to My (gracious) look. (32) Indrasena, O great king, may good betide you; surrounded by (your) kinsfolk, go to Sutala, which is worthy of being sought after (even) by gods. (33) Not even the guardians of the (various) worlds, much less others, will (be able to) overpower you. (And) My discus (Sudarśana) will put an end to the Daityas that may violate your commands. (34) I shall protect from all dangers you as well as your followers and possessions (too). (Nay,) you will ever find Me present there, O heroic king ! (35) Any demoniac idea suggesting itself to you there due to the company of Dānavas and Daityas will be undoubtedly checked at once at the sight of My glory and die out. (36) Thus ends the twenty-second discourse entitled "A dialogue between king Bali and Lord Vāmana", comprised in the story of the descent of the divine Dwarf, in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhhitā. (24-36)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ द्वाविंशोऽध्यायः - २२ ॥

Discourse XXII

A dialogue between king Bali and Lord Vāmana

(Preamble)

श्रीशुक उवाच ।

एवं विप्रकृतो राजन् बलिर्भगवतासुरः ।
भिद्यमानोऽप्यभिन्नात्मा प्रत्याहाविक्लवं वचः ॥ १॥

Śrī Śuka resumed : Thus subjected to contumely by the Lord, O Parikṣit, Bali, the demon chief—who remained unagitated in mind, even though the Lord tried to unnerve him (in order to demonstrate to the world his strength of resolution and thereby enhance his reputation)—gave the following calm reply. (1)

(1)

बलिरुवाच ।

यद्युत्तमश्लोक भवान् ममेरितं
वचो व्यलीकं सुरवर्य मन्यते ।
करोम्यृतं तन्न भवेत्प्रलम्भनं
पदं तृतीयं कुरु शीर्ष्णि मे निजम् ॥ २॥
बिभेमि नाहं निरयात्पदच्युतो
न पाशबन्धाद्व्यसनाद्दुरत्ययात् ।
नैवार्थकृच्छ्राद्भवतो विनिग्रहा-
दसाधुवादाद्भृशमुद्विजे यथा ॥ ३॥
पुंसां श्लाघ्यतमं मन्ये दण्डमर्हत्तमार्पितम् ।
यं न माता पिता भ्राता सुहृदश्चादिशन्ति हि ॥ ४॥
त्वं नूनमसुराणां नः पारोक्ष्यः परमो गुरुः ।
यो नोऽनेकमदान्धानां विभ्रंशं चक्षुरादिशत् ॥ ५॥
यस्मिन् वैरानुबन्धेन व्यूढेन विबुधेतराः ।
बहवो लेभिरे सिद्धिं यामु हैकान्तयोगिनः ॥ ६॥
तेनाहं निगृहीतोऽस्मि भवता भूरिकर्मणा ।
बद्धश्च वारुणैः पाशैर्नातिव्रीडे न च व्यथे ॥ ७॥
पितामहो मे भवदीयसम्मतः
प्रह्लाद आविष्कृतसाधुवादः ।
भवद्विपक्षेण विचित्रवैशसं
सम्प्रापितस्त्वत्परमः स्वपित्रा ॥ ८॥
किमात्मनानेन जहाति योऽन्ततः
किं रिक्थहारैः स्वजनाख्यदस्युभिः ।
किं जायया संसृतिहेतुभूतया
मर्त्यस्य गेहैः किमिहायुषो व्ययः ॥ ९॥
इत्थं स निश्चित्य पितामहो महा-
नगाधबोधो भवतः पादपद्मम् ।
ध्रुवं प्रपेदे ह्यकुतोभयं जनाद्-
भीतः स्वपक्षक्षपणस्य सत्तम ॥ १०॥
अथाहमप्यात्मरिपोस्तवान्तिकं
दैवेन नीतः प्रसभं त्याजितश्रीः ।
इदं कृतान्तान्तिकवर्ति जीवितं
ययाध्रुवं स्तब्धमतिर्न बुध्यते ॥ ११॥

Bali submitted : O illustrious One, if You consider the vow made by me to be untrue, O chief of the gods, I shall (presently) justify it, inasmuch as it was not intended to deceive You. 'ray, place Your third footstep on my head (which is certainly more valuable than my possessions taken together). (2)
Fallen as I (already) am from my position (sovereignty of the three worlds), I am not so very afraid of damnation nor of being bound with cords nor (again) of a calamity which cannot be easily got rid of, much less of a financial crisis, (nay,) not (even) of punishment at Your hands, as of being called ignoble. (3)
I regard, as most laudable for persons, punishment inflicted by the most worthy, (which is a blessing in isguise and) which as a matter of fact no mother, father, brother or friends can mete out. (4)
isguised as an enemy, you are indeed the greatest benefactor to us, Asuras—You, who have vouchsafed vision in the shape of a fall (from power) to us, (who were) blinded with arrogance from manifold causes, and by nursing (a feeling of) deep-rooted enmity towards whom many an Asura has actually attained perfection (in the form of final beatitude), which only those possessed of exclusive devotion could attain. (5-6)
By You as such of manifold activity have I been taken prisoner and bound with the cords of Varuṇa (the god of water). Let I feel neither much ashamed nor afflicted (thereby). (7)
My grandfather, Prahrāda, who is esteemed by Your devotees and whose reputation as a pious soul is manifest, was subjected to a variety of tortures by his own father (Hiraṇyakāśipu), Your (sworn) enemy, only because he was devoted to You. (8)
"What purpose of a mortal will be served through his body, which will ultimately abandon him? What will be gained (by him) through robbers passing under the name of kinsfolk and carrying away his wealth? What object (of his) will be accomplished through a wife either, who is instrumental in bringing him transmigration, and what useful purpose of his will be served through houses? In (love for) these is involved (mere) waste of one's lifetime." (9)
Having concluded thus, the aforesaid Prahrāda (my grandfather); an exalted soul possessed of unfathomable wisdom and the foremost of the virtuous, took shelter in Your lotus-feet—which are eternal and have no fear from any quarter (whatsoever), even though You destroyed his own kinsmen (the demons)—afraid as he was of (the company of) worldly people. (10)
And I too have been brought to Your presence by (a propitious) fate, even though You pose as my enemy, and have been forcibly robbed of my fortune; for a man whose understanding has been rendered obtuse by wealth does not recognize this life, which is (always) within easy reach of Death, as uncertain.(11)

(2-11)

श्रीशुक उवाच ।

तस्येत्थं भाषमाणस्य प्रह्लादो भगवत्प्रियः ।
आजगाम कुरुश्रेष्ठ राकापतिरिवोत्थितः ॥ १२॥
तमिन्द्रसेनः स्वपितामहं श्रिया
विराजमानं नलिनायतेक्षणम् ।
प्रांशुं पिशङ्गाम्बरमञ्जनत्विषं
प्रलम्बबाहुं सुभगं समैक्षत ॥ १३॥
तस्मै बलिर्वारुणपाशयन्त्रितः
समर्हणं नोपजहार पूर्ववत् ।
ननाम मूर्ध्नाश्रुविलोललोचनः
सव्रीडनीचीनमुखो बभूव ह ॥ १४॥
स तत्र हासीनमुदीक्ष्य सत्पतिं
सुनन्दनन्दाद्यनुगैरुपासितम् ।
उपेत्य भूमौ शिरसा महामना
ननाम मूर्ध्ना पुलकाश्रुविक्लवः ॥ १५॥

Śrī Śuka continued: While he was thus speaking, Prahrāda, the beloved of the Lord, appeared (there), O chief of the Kurus, as the moon above the horizon. (12)
Indrasena (Bali) observed Prahrāda (his own grand-father)—tall and handsome, though dark as collyrium, clad in yellow, with eyes big as (a pair of) lotuses and pretty long arms, and shining brightly with (his native) glory. (13)
Bound with the cords of Varuṇa, Bali could not offer due worship to him as he used to do before. He (simply) bowed with his head (bent low), his eyes confounded with tears (brought by the thought of the insolent language used by him with reference to the Lord), and remained with his head hung down evidently with shame. (14)
Seeing the Lord (who is the Protector of the virtuous) sitting there and waited upon by His attendants, Sunanda, Nanda and others, the high-minded Prahrāda was overwhelmed with tears and a thrill (of joy). He approached Him with head bent low and bowed with his head placed on the ground. (15)

(12-15)

प्रह्लाद उवाच ।

त्वयैव दत्तं पदमैन्द्रमूर्जितं
हृतं तदेवाद्य तथैव शोभनम् ।
मन्ये महानस्य कृतो ह्यनुग्रहो
विभ्रंशितो यच्छ्रिय आत्ममोहनात् ॥ १६॥
यया हि विद्वानपि मुह्यते यत-
स्तत्को विचष्टे गतिमात्मनो यथा ।
तस्मै नमस्ते जगदीश्वराय वै
नारायणायाखिललोकसाक्षिणे ॥ १७॥

Prahrāda submitted: It was by You alone that this exalted position of Indra (the lord of paradise) was conferred (on him as a reward for the Viśwajit sacrifice performed by him to propitiate You) and it has likewise been taken away by You today. (In other words You have only accepted what was Yours). I consider that alone (which You have been pleased to do) to be good (for him). Indeed a great favour has been done to him in that he has been deprived of (his) fortune, which is (so) instrumental in infatuating the soul. (16)
Who can truly perceive the essential nature of his self despite such wealth, under the influence of which even a learned and self-controlled man falls a prey to delusion. Hail to that Lord in You, the Lord who has His abode in water, the undisputed Ruler of the universe and the Witness of all the worlds.(17)

(16-17)

श्रीशुक उवाच ।

तस्यानुश‍ृण्वतो राजन् प्रह्लादस्य कृताञ्जलेः ।
हिरण्यगर्भो भगवानुवाच मधुसूदनम् ॥ १८॥
बद्धं वीक्ष्य पतिं साध्वी तत्पत्नी भयविह्वला ।
प्राञ्जलिः प्रणतोपेन्द्रं बभाषेऽवाङ्मुखी नृप ॥ १९॥

Śrī Śuka went on : Within the hearing, O king, of the aforesaid Prahrāda, who stood with joined palms, the glorious Brahmā (who had at the beginning of creation emerged from a golden egg) proceeded to speak to Lord Viṣṇu (the Slayer of the demon Madhu). (18)
(But before he opened his lips) the virtuous wife of Bali (Vindhyāvali by name), who was overwhelmed with fear to see her husband bound, submitted (as follows) to Lord Vāmana (the youngest Brother of Indra), with joined palms and a drooping face, bending low in supplication. (19)

(18-19)

विन्ध्यावलिरुवाच ।

क्रीडार्थमात्मन इदं त्रिजगत्कृतं ते
स्वाम्यं तु तत्र कुधियोऽपर ईश कुर्युः ।
कर्तुः प्रभोस्तव किमस्यत आवहन्ति
त्यक्तह्रियस्त्वदवरोपितकर्तृवादाः ॥ २०॥

Vindhyāvali prayed : This universe consisting of three spheres (heaven, earth and the intermediate region) has been created by You for the purpose of Your diversion. Over such a universe (which is Your plaything), however, others (like Bali) of perverse understanding, who have cast (all) shame to the winds and in whom the notion of their being free agents has been planted by You (through Your Māyā), recognize their proprietorship (right to alienate it), O Lord ! (But, as a matter of fact, when there is nothing which they can rightfully call their own), what can they offer (as a gift) to You, the Creator, Preserver and Destroyer (of the universe)? (20)

(20)

ब्रह्मोवाच ।

भूतभावन भूतेश देवदेव जगन्मय ।
मुञ्चैनं हृतसर्वस्वं नायमर्हति निग्रहम् ॥ २१॥
कृत्स्ना तेऽनेन दत्ता भूर्लोकाः कर्मार्जिताश्च ये ।
निवेदितं च सर्वस्वमात्माविक्लवया धिया ॥ २२॥
यत्पादयोरशठधीः सलिलं प्रदाय
दूर्वाङ्कुरैरपि विधाय सतीं सपर्याम् ।
अप्युत्तमां गतिमसौ भजते त्रिलोकीं
दाश्वानविक्लवमनाः कथमार्तिमृच्छेत् ॥ २३॥

Brahmā submitted : O Creator of living beings, O Inner Controller (and Protector) of (those) created beings, O god (even) of gods, O Cosmic Being, (pray,) release this demon, who has been stripped of everything; (as such) he no longer deserves punishment (in the form of bondage). (21)
The entire globe has been gifted by him to You, as well as the worlds (heaven and the aerial region) that were acquired (by him) in virtue of his (meritorious) actions. (Further) all that he owned, nay, his (very) self (body) has been offered to You with an unflinching mind.(22)
Having given away with an unwincing mind (all) the three worlds to You—by pouring (mere) water at whose feet with a guileless intellect and offering harmless worship even with sprouts of panic grass one can attain even the highest goal (final beatitude or residence in Your divine realm)—how can he reap affliction?(23)

(21-23)

श्रीभगवानुवाच ।

ब्रह्मन् यमनुगृह्णामि तद्विशो विधुनोम्यहम् ।
यन्मदः पुरुषः स्तब्धो लोकं मां चावमन्यते ॥ २४॥
यदा कदाचिज्जीवात्मा संसरन् निजकर्मभिः ।
नानायोनिष्वनीशोऽयं पौरुषीं गतिमाव्रजेत् ॥ २५॥
जन्मकर्मवयोरूपविद्यैश्वर्यधनादिभिः ।
यद्यस्य न भवेत्स्तम्भस्तत्रायं मदनुग्रहः ॥ २६॥
मानस्तम्भनिमित्तानां जन्मादीनां समन्ततः ।
सर्वश्रेयःप्रतीपानां हन्त मुह्येन्न मत्परः ॥ २७॥
एष दानवदैत्यानामग्रणीः कीर्तिवर्धनः ।
अजैषीदजयां मायां सीदन्नपि न मुह्यति ॥ २८॥
क्षीणरिक्थश्च्युतः स्थानात्क्षिप्तो बद्धश्च शत्रुभिः ।
ज्ञातिभिश्च परित्यक्तो यातनामनुयापितः ॥ २९॥
गुरुणा भर्त्सितः शप्तो जहौ सत्यं न सुव्रतः ।
छलैरुक्तो मया धर्मो नायं त्यजति सत्यवाक् ॥ ३०॥
एष मे प्रापितः स्थानं दुष्प्रापममरैरपि ।
सावर्णेरन्तरस्यायं भवितेन्द्रो मदाश्रयः ॥ ३१॥
तावत्सुतलमध्यास्तां विश्वकर्मविनिर्मितम् ।
यन्नाधयो व्याधयश्च क्लमस्तन्द्रा पराभवः ।
नोपसर्गा निवसतां सम्भवन्ति ममेक्षया ॥ ३२॥
इन्द्रसेन महाराज याहि भो भद्रमस्तु ते ।
सुतलं स्वर्गिभिः प्रार्थ्यं ज्ञातिभिः परिवारितः ॥ ३३॥
न त्वामभिभविष्यन्ति लोकेशाः किमुतापरे ।
त्वच्छासनातिगान् दैत्यांश्चक्रं मे सूदयिष्यति ॥ ३४॥
रक्षिष्ये सर्वतोऽहं त्वां सानुगं सपरिच्छदम् ।
सदा सन्निहितं वीर तत्र मां द्रक्ष्यते भवान् ॥ ३५॥
तत्र दानवदैत्यानां सङ्गात्ते भाव आसुरः ।
दृष्ट्वा मदनुभावं वै सद्यः कुण्ठो विनङ्क्ष्यति ॥ ३६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायामष्टमस्कन्धे
वामनप्रादुर्भावे बलिवामनसंवादो नाम द्वाविंशोऽध्यायः ॥ २२॥

The glorious Lord replied : I take away the fortune (and power etc.) of whomsoever I show My grace to, O Brahmā! For, intoxicated with wealth (and power etc.) a person becomes stiff (with pride) and disregards the world and (even) Myself. (24)
Passing through diverse wombs (states of existence) according to its actions, this Jīvātmā (individual soul), dependent as it is, seldom attains to the human state. (25)
On the part of him (however) in whom pride does not appear in consequence of pedigree, (meritorious) actions, youth, comeliness of form, learning, power, affluence and so on, this (absence of pride) should be regarded as (a token of) My grace (and in that exceptional case I am not reduced to the painful necessity of stripping him of his possessions). (26)
Of course, one devoted to Me does not get infatuated in spite of (his) high birth and so on, which are not only conducive to pride and vanity but are in every way opposed to (the attainment of) all forms of blessedness. (27)
This Bali, the leader of the Dānavas and Daityas and the promoter of their glory, has (already) conquered My invincible Māyā (deluding potency). (That is why) though in distress, he does not feel perplexed. (28)
Though impoverished and fallen from his position, (nay,) reproached and tied down by his enemies, forsaken by his kinsfolk (who have fled to Rasātala*) and subjected to (bodily) torture (by being tied down), and though twitted and cursed by his preceptor (Śukrācārya), this demon of firm resolve did not abandon truth (retract his promise). (Even) when taught Dharma (righteousness) by recourse to ambiguous expressions by Me, he would not give up righteousness, truthful as he is. (29-30)
He has been all but sent to My (divine) realm, difficult of access even to gods. (But before he is sent there) he will be Indra (the Lord of paradise) under My protection during the Manvantara presided over by (the Manu called) Sāvarṇī (because he wished to enjoy the position of Indra). (31)
Till then let him occupy (rule over) the (subterranean) region of Sutala, whose (artificial) beauty has been enhanced by Viśwakarmā (the architect of heaven). Agonies and ailments, fatigue, drowsiness, mortification and troubles (of various kinds) will never overtake the denizens of that region due to My (gracious) look. (32)
Indrasena, O great king, may good betide you; surrounded by (your) kinsfolk, go to Sutala, which is worthy of being sought after (even) by gods. (33)
Not even the guardians of the (various) worlds, much less others, will (be able to) overpower you. (And) My discus (Sudarśana) will put an end to the Daityas that may violate your commands. (34)
I shall protect from all dangers you as well as your followers and possessions (too). (Nay,) you will ever find Me present there, O heroic king ! (35)
Any demoniac idea suggesting itself to you there due to the company of Dānavas and Daityas will be undoubtedly checked at once at the sight of My glory and die out. (36)

Thus ends the twenty-second discourse entitled "A dialogue between king Bali and Lord Vāmana", comprised in the story of the descent of the divine Dwarf, in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhhitā.

(24-36)