श्रीमद्भागवतमहापुराणम् अष्टम: स्कन्ध: एकोन्विंश: अध्याय: श्री शुक उवाच - Shree Shuka said - इति वैरोचनेर्वाक्यं धर्मयुक्तं ससूनृतम् ।
निशम्य भगवान्प्रीत: प्रतिनन्द्येदमब्रवीत् ॥१॥
इति वैरोचने:-वाक्यम् this of Virochana's son (Bali's) speech,
धर्म-युक्तम् ससूनृतम् full of righteousness, with truthfulness निशम्य भगवान्-प्रीत: hearing The Lord (Vaamana) was pleased प्रतिनन्द्य-इदम्-अब्रवीत् answering, this said Virochana's son Bali's this speech, which was full of truthfulness and righteousness, hearing, The Lord Vaamana was very pleased and answering said this,…


श्री भगवान्-उवाच - The Lord said - वचस्तवैतज्जनदेव सूनृतं कुलोचितं धर्मयुतं यशस्करम् ।
यस्य प्रमाणं भृगव: साम्पराये पितामह: कुलवृद्ध: प्रशान्त: ॥२॥
वच:-तव-एतत्-जन-देव speech your this, O Ruler of men!
सूनृतम् कुल-उचितम् Is truthful, of your race worthy धर्म-युतम् यशस्करम् righteousness inclusive of, fame generating यस्य प्रमाणम् भृगव: of which the authority, are the Bhrigus साम्पराये पितामह: in the other world matters grandfather, कुल-वृद्ध: प्रशान्त: the eldest of the race, most dispassionate O Ruler of men! This speech of yours is truthful, worthy of your race, inclusive of righteousness, fame generating and the authority of which are the Bhrigus, and in the matters of the other world, the authority is your grandfather, the most dispassionate eldest of your race, (Prahlaada).


न ह्येतस्मिन्कुले कश्चिन्नि:सत्त्व: कृपण: पुमान् ।
प्रत्याख्याता प्रतिश्रुत्य यो वादाता द्विजातये ॥३॥
न हि-एतस्मिन्-कुले not certainly in this race
कश्चित्-नि:सत्त्व: anyone without conviction कृपण: पुमान् miserly man प्रत्याख्याता प्रतिश्रुत्य refused, having promised य: वा-अदाता who or did not give द्विजातये to the Braahmanas Certainly, in this race, there has not been a man without self-worth or miserly, who has not given to the Braahmanas or has refused to give what he has promised.


न सन्ति तीर्थे युधि चार्थिनार्थिता: पराङ्मुखा ये त्वमनस्विनो नृपा: ।
युष्मत्कुले यद्यशसामलेन प्रह्लाद उद्भाति यथोडुप: खे ॥४॥
न सन्ति तीर्थे युधि there are not in the occasion of giving, or in battle
च-अर्थिन:-अर्थिता: पराङ्मुखा: and seekers, asking for, turning away their face ये तु-अमनस्विन: नृपा: who, indeed without self-respect kings युष्मत्-कुले यत्-यशसा-अमलेन in your race, because by fame untarnished प्रह्लाद उद्भाति Prahlaada shines यथा-उडुप: खे just as the Moon in the sky In your race, there are not kings who have no self respect, so as to turn away face towards those who seek something in the occasion of giving, or who turn away when asked for combat in the battle, because, Prahlaada with his untarnished fame shines, like the Moon in the sky.


यतो जातो हिरण्याक्षश्चरन्नेक इमां महीम् ।
प्रतिवीरं दिग्विजये नाविन्दत गदायुध: ॥५॥
यत: जात: हिरण्याक्ष:- where was born Hiranyaaksha,
चरन्-एक इमाम् महीम् traversing alone this earth प्रतिवीरम् दिग्विजये rival, for conquering of the quarters न-अविन्दत गदा-आयुध: did not find, with the mace as his weapon Where, Hiranyaaksha was born, traversing alone on this earth, with the mace as his weapon, did not find a rival to conquer the quarters.


यं विनिर्जित्य कृच्छ्रेण विष्णु: क्ष्मोद्धार आगतम् ।
नात्मानं जयिनं मेने तद्वीर्यं भूर्यनुस्मरन् ॥६॥
यम् विनिर्जित्य कृच्छ्रेण whom, having conquered with difficulty
विष्णु: क्ष्मा-उद्धार आगतम् Vishnu, of earth's redeeming, having come न-आत्मानम् जयिनम् मेने did not Himself victorious consider तत्-वीर्यम् भूरि-अनुस्मरन् his valour again and again remembering Whom, Vishnu with difficulty having conquered, in the event of redeeming the earth, did not consider Himself victorious, remembering his valour, time and again .


निशम्य तद्वधं भ्राता हिरण्यकशिपु: पुरा ।
हन्तुं भ्रातृहरणं क्रुद्धो जगाम निलयं हरे: ॥७॥
निशम्य तत्-वधम् भ्राता hearing of his killing, brother
हिरण्यकशिपु: पुरा Hiranyakashipu, in past, हन्तुम् भ्रातृ-हरणम् क्रुद्ध: to kill the brother's killer, enraged जगाम निलयम् हरे: went to the abode of Lord Shree Hari Hearing that he was killed, his brother Hiranyakashipu was enraged and to kill his brother's slayer went to the abode of Lord Shree Hari.


तमायान्तं समालोक्य शूलपाणिं कृतान्तवत् ।
चिन्तयामास कालज्ञो विष्णुर्मायाविनां वर: ॥८॥
तम्-आयान्तम् समालोक्य him having come, observing,
शूल-पाणिम् कृतान्त-वत् trident in hand, Death like चिन्तयामास कालज्ञ: विष्णु:- thought, The Time Knower Vishnu मायाविनाम् वर: of the tricks conjuring The Foremost Vishnu, Who is the Knower of the Time, and is the Foremost of the trick conjurers, reflected, when He saw him coming with a trident in hand, like Death Itself.


यतो यतोऽहं तत्रासौ मृत्यु: प्राणभृतामिव ।
अतोऽहमस्य हृदयं प्रवेक्ष्यामि पराग्दृश: ॥९॥
यत: यत:-अहम् where ever I (go)
तत्र-असौ मृत्यु: there he, Death प्राणभृताम्-इव for the created beings, like अत:-अहम्-अस्य therefore, I in his हृदयम् प्रवेक्ष्यामि heart will enter पराक्-दृश: he looks (only) outside 'Just as Death follows the living beings, he is sure to follow Me where ever I am. So, I will enter his heart, as he looks towards the outer world only.'


एवं स निश्चित्य रिपो: शरीरमाधावतो निर्विविशेऽसुरेन्द्र ।
श्वासानिलान्तर्हितसूक्ष्मदेहस्तत्प्राणरन्ध्रेण विविग्नचेता: ॥१०॥
एवम् स: निश्चित्य thus, He deciding
रिपो: शरीरम्-आधावत: in the enemy's body, attacking निर्विविशे-असुरेन्द्र entered, O Asura Ruler! श्वास-अनिल-अन्तर्हित- in the breath air hidden सूक्ष्म-देह:-तत्-प्राण- with a subtle body, through his breath रन्ध्रेण विविग्न-चेता: nostril, agitated in mind O Ruler of the Asuras! Thus deciding, He, Who was agitated in the mind, entered in the attacking enemy's body, with a subtle body, hidden in his breath air through his nostril.


स तन्निकेतं परिमृश्य शून्यमपश्यमान: कुपितो ननाद ।
क्ष्मां द्यां दिश: खं विवरान् समुद्रान् विष्णुं विचिन्वन् न ददर्श वीर: ॥११॥
स: तत्-निकेतम् परिमृश्य he, His abode searching
शून्यम्-अपश्यमान: vacant finding कुपित: ननाद in anger roared क्ष्माम् द्याम् दिश: खम् the earth, heaven, the quarters, sky, विवरान्-समुद्रान् विष्णुम् in the nether regions, the oceans, Vishnu विचिन्वन् न ददर्श वीर: searching for, did not see (Him) the mighty The mighty Hiranyakashipu, searched for Him in His abode and not finding Him there, roared in anger. Then, he went looking for Vishnu in the earth, the heavens, the quarters, the sky, the nether regions and the oceans, but did not see Him.


अपश्यन्निति होवाच मयान्विष्टमिदं जगत् ।
भ्रातृहा मे गतो नूनं यतो नावर्तते पुमान् ॥१२॥
अपश्यन्-इति ह-उवाच having looked for, this indeed said
मया-अन्विष्टम्-इदम् जगत् by me is searched this universe भ्रातृहा मे गत: नूनम् brother's slayer my has gone definitely यत: न-आवर्तते पुमान् from where does not return man Having looked everywhere, he said this to himself, 'I have searched this universe for the slayer of my brother, definitely he has gone to the place from where a man does not return'.


वैरानुबन्ध एतावनामृत्योरिह देहिनाम् ।
अज्ञानप्रभवो मन्युरहंमानोपबृंहित: ॥१३॥
वैर-अनुबन्ध: एतावन्- the enmity bondage until
आमृत्यो:-इह देहिनाम् not dead, in this world of the living beings अज्ञान-प्रभव: मन्यु:- by ignorance generated, anger, अहम्-मान-उपबृंहित: and ego oriented increases In this world of the living beings, the bondage of enmity, with the enemy is only until the death of the enemy. This is due to the ignorance generated anger, and ego oriented, that it increases.


पिता प्रह्लादपुत्रस्ते तद्विद्वान्द्विजवत्सल: ।
स्वमायुर्द्विजलिङ्गेभ्यो देवेभ्योऽदात् स याचित: ॥१४॥
पिता प्रह्लाद-पुत्र:-ते father, Prahalaada's son, yours (Virochana)
तत्-विद्वान्-द्विज-वत्सल: that celebrated, Braahmanas' fond of स्वम्-आयु:-द्विज-लिङ्गेभ्य: own life, to Braahmanas in guise देवेभ्य:-अदात् स: याचित: to the gods gave, he (when) asked for Prahalaad's son, your father, the celebrated Virochana, was so fond of the Braahmanas, that when he was asked for, he gave away even his life to the gods, who were in guise of Braahmanas.


भवानाचरितान्धर्मानास्थितो गृहमेधिभि: ।
ब्राह्मणै: पूर्वजै: शूरैरन्यैश्चोद्दामकीर्तिभि: ॥१५॥
भवान्-आचरितान्-धर्मान्- you, the followed righteousness
आस्थितो: गृह-मेधिभि: conducted by the householders, ब्राह्मणै: पूर्वजै: शूरै:- the Braahmanas, the ancestors, the heroes अन्यै:-च-उद्दाम-कीर्तिभि: others and of glorious renown You too, follow the path of righteousness conducted by the householders, the Braahmanas, the ancestors, the heroes and others of glorious renown.


तस्मात् त्वत्तो महीमीषद् वृणेऽहं वरदर्षभात् ।
पदानि त्रीणि दैत्येन्द्र संमितानि पदा मम ॥१६॥
तस्मात् त्वत्त: महीम्-ईषद् therefore, from you, earth a little
वृणे-अहम् वरदर्षभात् seek I, from the foremost of Bestower of boons पदानि त्रीणि दैत्येन्द्र steps three, O Daitya King! संमितानि पदा मम measured, by feet my O Daitya King! Therefore, from you, the foremost of the Bestower of boons, I seek a little land of three steps, measured by my feet.


नान्यत् ते कामये राजन्वदान्याज्जगदीश्वरात् ।
नैन: प्राप्नोति वै विद्वान्यावदर्थप्रतिग्रह: ॥१७॥
न-अन्यत् ते कामये राजन्- not else, of you ask, O King!
वदान्यात्-जगत्-ईश्वरात् the magnanimous ruler of the world न-एन: प्राप्नोति वै विद्वान्- does not sin incur indeed, the wise यावत्-अर्थ-प्रतिग्रह: up to required accepting O King! O magnanimous ruler of the world, I do not ask of you anything else. The wise man does not incur sin by accepting just as much is required.


बलि:-उवाच - Bali said - अहो ब्राह्मणदायाद वाचस्ते वृद्धसंमता: ।
त्वं बालो बालिशमति: स्वार्थं प्रत्यबुधो यथा ॥१८॥
अहो ब्राह्मण-दायाद O Braahmana boy!
वाच:-ते वृद्ध-संमता: words your, to elders agreeable त्वम् बाल: बालिश-मति: you are young, with immature mind स्वार्थम् प्रति-अबुध: यथा self interest towards unaware because O Son of a holy Braahmana! Your words are agreeable to the elders. But you are young and of an immature mind, because you are not aware of your self interest.


मां वचोभि: समाराध्य लोकानामेकमीश्वरम् ।
पदत्रयं वृणीते योऽबुद्धिमान् द्वीपदाशुषम् ॥१९॥
माम् वचोभि: समाराध्य me by words pleasing
लोकानाम्-एकम्-ईश्वरम् of all the worlds one ruler पद-त्रयम् वृणीते य: feet three asks who अबुद्धिमान् द्वीप-दाशुषम् unintelligent, continents, capable of gifting Though you have pleased me with your words, you are not intelligent, in that you ask me, who is the ruler of all the worlds and is capable of gifting continents, for only three steps of land.


न पुमान् मामुपव्रज्य भूयो याचितुमर्हति ।
तस्माद् वृत्तिकरीं भूमिं वटो कामं प्रतीच्छ मे ॥२०॥
न पुमान् माम्-उपव्रज्य not a person, me approaching
भूय: याचितुम्-अर्हति again to beg is capable तस्मात् वृत्तिकरीम् भूमिम् therefore, livelihood providing land वट: कामम् प्रतीच्छ मे O Brahmachari's! at will ask of me A person having approached me, need not beg again. Therefore, O Brahmchaari! At will, ask of me a livelihood providing land.


श्रीभगवान्-उवाच - The Lord said - यावन्तो विषया: प्रेष्ठास्त्रिलोक्यामजितेन्द्रियम् ।
न शक्नुवन्ति ते सर्वे प्रतिपूरयितुं नृप ॥२१॥
यावन्त: विषया: प्रेष्ठा:- as many objects pleasing
त्रिलोक्याम्-अजितेन्द्रियम् in three worlds, to one of unconquered senses न शक्नुवन्ति ते सर्वे cannot, those all प्रतिपूरयितुम् नृप to satiate, O King! O King! All those many pleasing objects in the three worlds cannot satiate the one who has not conquered his senses.


त्रिभि: क्रमैरसंतुष्टो द्वीपेनापि न पूर्यते ।
नववर्षसमेतेन सप्तद्वीपवरेच्छया ॥२२॥
त्रिभि: क्रमै:-असंतुष्ट: by three paces unsatisfied
द्वीपेन-अपि न पूर्यते by a continent also, is not fulfilled नव-वर्ष-समेतेन nine sub-continents inclusive सप्त-द्वीप-वर-इच्छया seven continents to get by wishing One who is unsatisfied by three paces, his wish will not be fulfilled by a continent, because of wishing to get the seven continents inclusive of the nine sub-continents.


सप्तद्वीपाधिपतयो नृपा वैन्यगयादय: ।
अर्थै: कामैर्गता नान्तं तृष्णाया इति न: श्रुतम् ॥२३॥
सप्त-द्वीप-अधिपतय: of the seven continents the sovereign
नृपा: वैन्य-गय-आदय: rulers, Vaina, (Prithu, son of Vena) Gaya and others अर्थै: कामै:-गता: from the riches and objects of desires following न-अन्तम् तृष्णाया: not the end of thirst (reach) इति न: श्रुतम् this we have heard We have heard this, that, Prithu, son of Vena, Gaya and other sovereign rulers of the seven continents did not reach the end of thirst following from the immense wealth and the many objects of desires.


यदृच्छयोपपन्नेन संतुष्टो वर्तते सुखम् ।
नासंतुष्टस्त्रिभिर्लोकैरजितात्मोपसादितै: ॥२४॥
यदृच्छया-उपपन्नेन by luck got,
संतुष्ट: वर्तते सुखम् contented, remains in happiness न-असंतुष्ट:-त्रिभि:-लोकै:- not dis-satisfied by three worlds अजितात्मा-उपसादितै: one with unconquered senses, by obtaining A contented person is happy with what is got by luck. A person who has not conquered the senses, is dis-satisfied even after obtaining the three worlds.


पुंसोऽयं संसृतेर्हेतुरसंतोषोऽर्थकामयो: ।
यदृच्छयोपपन्नेन संतोषो मुक्तये स्मृत: ॥२५॥
पुंस:-अयम् संसृते:-हेतु:- a person, this, for the transmigration responsible
असंतोष:-अर्थ-कामयो: dis-satisfaction with wealth and sense objects यदृच्छया-उपपन्नेन by way of luck obtained संतोष: मुक्तये स्मृत: satisfaction, for liberation is said to be This dis-satisfaction with the wealth and the sense objects is responsible for the transmigration of a person. Satisfaction with what is obtained by way of luck is declared to be for liberation.


यदृच्छालाभतुष्टस्य तेजो विप्रस्य वर्धते ।
तत् प्रशाम्यत्यसंतोषादम्भसेवाशुशुक्षणि: ॥२६॥
यदृच्छा-लाभ-तुष्टस्य by chance obtained, contented with,
तेज: विप्रस्य वर्धते glory of the Braahmana increases तत् प्रशाम्यति-असंतोषात्- that is extinguished by discontent, अम्भसा-इव-आशु-शुक्षणि: by water like soon fire The glory of the Braahmana who is contented with what is obtained by chance, increases, by discontent that is soon extinguished like fire with water.


तस्मात् त्रीणि पदान्येव वृणे त्वद् वरदर्षभात् ।
एतावतैव सिद्धोहं वित्तं यावत्प्रयोजनम् ॥२७॥
तस्मात् त्रीणि पदानि-एव therefore, three paces only
वृणे त्वत् वरदर्षभात् seek, from you the foremost of gift givers एतावत्-एव सिद्ध-अहम् this much only require I वित्तम् यावत्-प्रयोजनम् wealth (should be) up to necessity O Foremost of the gift Bestower! Therefore, I seek only three paces of land from you. I require only this much. Wealth is desireable in accordance to necessity.


श्री शुक उवाच - Shree Shuka said - इत्युक्त: स हसन्नाह वाञ्छात: प्रतिगृह्यताम् ।
वामनाय महीं दातुं जग्राह जलभाजनम् ॥१८॥
इति-उक्त: स: हसन्-आह thus told, he laughingly said
वाञ्छात: प्रतिगृह्यताम् according to desire, do receive वामनाय महीम् दातुम् to The Dwarf Brahmchaari, land to give जग्राह जल-भाजनम् took hold of the water vessel Thus spoken to, he, Bali laughingly said, 'take as much as you desire to.' To give the land to the Dwarf Brahmchaari, he took hold of the pot of water.


विष्णवे क्ष्मां प्रदास्यन्तमुशना असुरेश्वरम् ।
जानंश्चिकीर्षितं विष्णो: शिष्यं प्राह विदां वर: ॥२९॥
विष्णवे क्ष्माम् प्रदास्यन्तम्- to The Lord Vishnu, land giving
उशना असुर-ईश्वरम् Shukraachaaryaa, to the Asura's Ruler जानन्-चिकीर्षितम् विष्णो: knowing the object of Vishnu शिष्यम् प्राह विदाम्-वर: to disciple said, of knowledgeable the foremost Shukraachaaryaa, the foremost of the knowledgeable, who knew the purpose of Lord Vishnu, said to his disciple who was going to give the land to The Lord Vishnu.


शुक्र उवाच - Shukra said - एष वैरोचने साक्षाद् भगवान्विष्णुरव्यय: ।
कश्यपाददितेर्जातो देवानां कार्यसाधक: ॥३०॥
एष: वैरोचने साक्षात् this, O Virochana's son! Himself
भगवान्-विष्णु:-अव्यय: The Lord Vishnu, Immortal कश्यपात्-अदिते: जात: from Kashyapa and Aditi born, देवानाम् कार्य-साधक: of the gods purpose to accomplish O Virochana's son, Bali! This is the Immortal Lord Vishnu Himself, who has taken birth from Kashyapa and Aditi, to accomplish the purpose of the gods.


प्रतिश्रुतं त्वयैतस्मै यदनर्थमजानता ।
न साधु मन्ये दैत्यानां महानुपगतोऽनय: ॥३१॥
प्रतिश्रुतम् त्वया-एतस्मै promised by you, to Him
यत्-अनर्थम्-अजानता which blunder, unknowingly न साधु मन्ये दैत्यानाम् not proper (I) consider, of the Daityas' महान्-उपगत:-अनय: great has come harm That which you have unknowingly promised to Him, is a blunder. I do not consider it proper, it will bring great harm to the Daityas.


एष ते स्थानमैश्वर्यं श्रियं तेजो यश: श्रुतम् ।
दास्यत्याच्छिद्य शक्राय मायामाणवको हरि: ॥३२॥
एष: ते स्थानम्-ऐश्वर्यम् this, He, your throne, fortune,
श्रियम् तेज: यश: श्रुतम् splendour, glory, fame well-known दास्यति-आच्छिद्य शक्राय will give, snatching to Indra माया-माणवक: हरि: by Maayaa assumed Brahmachari's, Shree Hari This, Lord Shree Hari, Who has assumed the form of a Brahmchaari by His Maayaa, will snatch your throne, fortune, splendour, glory and well known fame and give it to Indra.


त्रिभि: क्रमैरिमाँल्लोकान्विश्वकाय: क्रमिष्यति ।
सर्वस्वं विष्णवे दत्त्वा मूढ वर्तिष्यसे कथम् ॥३३॥
त्रिभि: क्रमै:-इमान्-लोकान्- by three paces these worlds
विश्व-काय: क्रमिष्यति with the universe like form will cover सर्वस्वम् विष्णवे दत्त्वा every thing to Vishnu, having given मूढ वर्तिष्यसे कथम् O Fool! will subsist how He, with His universe like extensive form, will cover these worlds by His three paces . O Fool! After having given away everything to Vishnu how will you subsist?


क्रमतो गां पदैकेन द्वितीयेन दिवं विभो: ।
खं च कायेन महता तार्तीयस्य कुतो गति: ॥३४॥
क्रमत: गाम् पद-एकेन spanning the earth with foot one
द्वितीयेन दिवम् विभो: by second, heaven, the universe dimensioned Lord खम् च कायेन महता the sky and by (His) person gigantic तार्तीयस्य कुत: गति: for the third where is the place This universe dimensioned Lord will span the earth with one foot, the heavens with the second foot and the skies with His gigantic person, where, then, is the place for the third?


निष्ठां ते नरके मन्ये ह्यप्रदातु: प्रतिश्रुतम् ।
प्रतिश्रुतस्य योऽनीश: प्रतिपादयितुं भवान् ॥३५॥
निष्ठाम् ते नरके मन्ये termination (end) your in hell I believe
हि-अप्रदातु: प्रतिश्रुतम् indeed of not giving the promised प्रतिश्रुतस्य य:-अनीश: of the promised, who is incapable प्रतिपादयितुम् भवान् to fulfil you I believe that your termination is in hell, indeed for not giving what is promised, because, what you have promised, you are not capable to fulfil that.


न तद्दानं प्रशंसन्ति येन वृत्तिर्विपद्यते ।
दानं यज्ञस्तप: कर्म लोकेवृत्तिमतो यत: ॥३६॥
न तत्-दानम् प्रशंसन्ति not that gift is appreciated
येन वृत्ति:-विपद्यते by which livelihood is in trouble दानम् यज्ञ:-तप: कर्म charity, sacrifice, austerity, ritual, लोके वृत्ति-मत: यत: in the world, of livelihood having (person) because That gift which puts ones livelihood in trouble, is not appreciated, because, in this world, charity, sacrifice, austerity, ritual are for one who has a livelihood.


धर्माय यशसेऽर्थाय कामाय स्वजनाय च ।
पञ्चधा विभजन्वित्तमिहामुत्र च मोदते ॥३७॥
धर्माय यशसे-अर्थाय for religious merits, celebrity, earning,
कामाय स्वजनाय च pleasures, own people, and पञ्चधा विभजन्-वित्तम्- in five parts dividing wealth, इह-अमुत्र च मोदते here beyond and rejoices A person who divides his wealth in five parts, namely for religious merits, celebrity, earning, pleasures and own people, rejoices in this world and beyond.


अत्रापि बह्वृचैर्गीतं शृणु मेऽसुरसत्तम ।
सत्यमोमिति यत् प्रोक्तं यन्नेत्याहामृतं हि तत् ॥३८॥
अत्र-अपि बह्वृचै:-गीतम् in this also by the Bahvrchas' verdict
शृणु मे-असुर-सत्तम hear from me, O Asura Chief! सत्यम्-ओम्-इति यत् प्रोक्तम् the Truth is 'yes' thus, that is said, यत्-न-इति-आह-अमृतम् हि तत् that which is 'no' thus said, is false indeed that O Asura Chief! In this case of ascertaining truth and false, hear from me the verdict of the Bahvrchas. 'That which is expressed as 'yes' is truth and that which is expressed as 'no' is indeed untruth.


सत्यं पुष्पफलं विद्यादात्मवृक्षस्य गीयते ।
वृक्षेऽजीवति तन्न स्यादनृतं मूलमात्मन: ॥३९॥
सत्यम् पुष्प-फलम् विद्यात्- truth the flower and fruit should be known
आत्म-वृक्षस्य गीयते of the body tree's said to be वृक्षे-जीवति तत्-न स्यात्- when the tree is alive, that does not exist अनृतम् मूलम्-आत्मन: untruth the root of oneself As declared in Srutis, the flowers and fruits should be understood as the truth of the tree of the body, when the tree is alive, and the untruth, the root, the secret preservation of the body.


तद् यथा वृक्ष उन्मूल: शुष्यत्युद्वर्ततेऽचिरात् ।
एवं नष्टानृत: सद्य आत्मा शुष्येन्न संशय: ॥४०॥
तत् यथा वृक्ष: उन्मूल: that, just as, the tree uprooted
शुष्यति-उद्वर्तते-अचिरात् dries up, falls in no time एवम् नष्ट-अनृत: सद्य: like that, having lost falsehood, soon, आत्मा शुष्येत्-न संशय: the body dries up, without a doubt Just as, that tree which is uprooted, dries up and falls in no time, like that, when it looses the support of falsehood the body dries up, without a doubt.


पराग् रिक्तमपूर्णं वा अक्षरं यत् तदोमिति ।
यत् किञ्चिदोमिति ब्रूयात् तेन रिच्येत वै पुमान् ।
भिक्षवे सर्वमोंकुर्वन्नालं कामेन चात्मने ॥४१॥
पराग् रिक्तम्-अपूर्णम् वा turned away, emptied, incomplete or
अक्षरम् यत् तत्-ओम्-इति the word which that 'Om' this यत् किञ्चित्-ओम्-इति ब्रूयात् whatever, 'Om' if says तेन रिच्येत वै पुमान् by that is emptied surely a person भिक्षवे सर्वम्-ओम्-कुर्वन्- to the seeker everything 'Om' saying अलम् कामेन च-आत्मने stops pleasures and of oneself The word 'Om' surely denotes, turned away, emptied or incomplete of wealth. If one says 'Om' for what so ever, he is deprived of that. And if a person says 'Om' to a mendicant for everything, there are no pleasures left for himself.


अथैतत् पूर्णमभ्यात्मं यच्च नेत्यनृतं वच: ।
सर्वं नेत्यनृतं ब्रूयात् स दुष्कीर्ति: श्वसन्मृत: ॥४२॥
अथ-एतत् पूर्णम्-अभ्यात्मम् so, this, full of wealth
यत्-च न-इति-अनृतम् वच: that and 'No' this false statement सर्वम् न-इति-अनृतम् ब्रूयात् altogether 'No' this false (who) says स: दुष्कीर्ति: श्वसन्-मृत: he is ill famed, and though breathing is dead So, this false statement of 'No' keeps one full of ones wealth. Whoever says the false statement of altogether 'No', is ill famed and though breathing, is dead.


स्त्रीषु नर्मविवाहे च वृत्त्यर्थे प्राणसंकटे ।
गोब्राह्मणार्थे हिंसायां नानृतं स्याज्जुगुप्सितम् ॥४३॥
स्त्रीषु नर्म-विवाहे च to women, in jest, during wedding, and
वृत्ति-अर्थे प्राण-संकटे for the sake of livelihood, life in danger गो-ब्राह्मण-अर्थे हिंसायाम् for cows and Braahmanas' sake, violence न-अनृतम् स्यात्-जुगुप्सितम् not false may be, be impeachable Falsehoods given to women, in jest, during weddings, for the sake of livelihood, in the face of danger to life, for the protection of cows and Braahmanas, and to avoid violence, may not be blameworthy.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां अष्टमे स्कन्धे वामनप्रादुर्भावे एकोनविंश: अध्याय:॥19॥ Thus ends the nineteenth discourse, in continuation of the story of the descent of Lord Vaamana (the divine dwarf) in Book Eight of the great and glorious Bhaagavata-Puraana.