Mahārāja Parīkṣit said: The Supreme Per sonality of Godhead, Hari, is eternally situated in His transcendental position, yet He descends to this material world and manifests Himself in various incarnations. His first incarnation was that of a great fish. O most powerful Śukadeva Gosvāmī, I wish to hear from you the pastimes of that fish incarnation. (1) What was the pur pose for which the Supreme Personality of Godhead accepted the abominable form of a fish, exactly as an ordinary living being accepts different forms under the laws of karma? The form of a fish is certainly condemned and full of terrible pain. O my lord, what was the pur pose of this incarnation? Kindly explain this to us, for hearing about the pastimes of the Lord is auspicious for everyone. (2-3) Sūta Gosvāmī said: When Parīkṣit Mahārāja thus inquired from Śukadeva Gosvāmī, that most powerful saintly person began describing the pastimes of the Lord’s incarnation as a fish. (4)

ŚrīŚukadeva Gosvāmī said: O King, for the sake of protecting the cows, brāhmaṇas, demi gods, devotees, the Vedic literature, religious principles, and principles to fulfill the purpose of life, the Supreme Personality of Godhead ac cepts the forms of incarnations. (5) Like the air passing through different types of atmosphere, the Supreme Personality of Godhead, although appearing sometimes as a human being and sometimes as a lower animal, is always tran scendental. Because He is above the material modes of nature, He is unaffected by higher and lower forms. (6) O King Parīkṣit, at the end of the past millennium, at the end of Brahmā’s day, because Lord Brahmā sleeps during the night, annihilation took place, and the three worlds were covered by the water of the ocean. (7) At the end of Brahmā’s day, when Brahmā felt sleepy and desired to lie down, the Vedas were emanating from his mouth, and the great demon named Hayagrīva stole the Vedic knowledge. (8)

Understanding the acts of the great demon Hayagrīva, the Supreme Personal ity of Godhead, Hari, who is full of all opu lences, assumed the form of a fish and saved the Vedas by killing the demon. (9) During the Cākṣuṣa-manvantara there was a great king named Satyavrata who was a great devotee of the Supreme Personality of God head. Satyavrata performed austerities by sub sisting only on water. (10) In this [the present] millennium King Satyavrata later became the son of Vivasvān, the king of the sun planet, and was known as Śrāddhadeva. By the mercy of the Supreme Personality of Godhead, he was given the post of Manu. (11) One day while King Satyavrata was performing austerities by offering water on the bank of the river Kṛtamālā, a small fish appeared in the water in his palms. (12) Satyavrata, the King of Dra viḍadeśa, threw the fish into the water of the river along with the water in his palm, O King Parīkṣit, descendant of Bharata. (13)

With an appealing voice, the poor small fish said to King Satyavrata, who was very merciful: My dear King, protector of the poor, why are you throwing Me in the water of the river, where there are other aquatics who can kill Me? I am very much afraid of them. (14) To please him self, King Satyavrata, not knowing that the fish was the Supreme Personality of Godhead, de cided with great pleasure to give the fish pro tection. (15) The merciful King, being moved by the pitiable words of the fish, placed the fish in a water jug and brought Him to his own res idence. (16) But in one night that fish grew so much that He could not move His body com fortably in the water of the pot. He then spoke to the King as follows. (17) O My dear King, I do not like living in this waterpot with such great difficulty. Therefore, please find some better reservoir of water where I can live com fortably. (18)

Then, taking the fish out of the waterpot, the King threw Him in a large well. But within a moment the fish developed to the length of three cubits. (19) The fish then said: My dear King, this reservoir of water is not fit for My happy residence. Please give Me a more extensive pool of water, for I have taken shelter of you. (20) O Mahārāja Parīkṣit, the King took the fish from the well and threw Him in a lake, but the fish then assumed a gigantic form ex ceeding the extent of the water. (21) The fish then said: O King, I am a large aquatic, and this water is not at all suitable for Me. Now kindly find some way to save Me. It would be better to put Me in the water of a lake that will never re duce. (22) When thus requested, King Satyavrata took the fish to the largest reservoir of water. But when that also proved insuffi cient, the King at last threw the gigantic fish into the ocean. (23) While being thrown in the ocean, the fish said to King Satyavrata: O hero, in this water there are very powerful and dan gerous sharks that will eat Me. Therefore you should not throw Me in this place. (24)

After hearing these sweet words from the Supreme Personality of Godhead in the form of a fish, the King, being bewildered, asked Him: Who are You, sir? You simply bewilder us. (25) My Lord, in one day You have expanded Yourself for hundreds of miles, covering the water of the river and the ocean. Before this I had never seen or heard of such an aquatic ani mal. (26) My Lord, You are certainly the inex haustible Supreme Personality of Godhead, Nārāyaṇa, Śrī Hari. It is to show Your mercy to the living entities that You have now assumed the form of an aquatic. (27) O my Lord, master of creation, maintenance and annihilation, O best of enjoyers, Lord Viṣṇu, You are the leader and destination of surrendered devotees like us. Therefore let me offer my respectful obeisances unto You. (28) All Your pastimes and incarna tions certainly appear for the welfare of all liv ing entities. Therefore, my Lord, I wish to know the purpose for which You have assumed this form of a fish. (29)

O my Lord, possessing eyes like the petals of a lotus, the worship of the demigods, who are in the bodily concept of life, is fruitless in all respects. But because You are the supreme friend and dearmost Supersoul of everyone, worship of Your lotus feet is never useless. You have therefore manifested Your form as a fish. (30) Śukadeva Gosvāmī said: When King Satyavrata spoke in this way, the Supreme Per sonality of Godhead, who at the end of the yuga had assumed the form of a fish to benefit His devotee and enjoy His pastimes in the water of inundation, responded as follows. (31) The Su preme Personality of Godhead said: O King, who can subdue your enemies, on the seventh day from today the three worldsBhūḥ, Bhuvaḥ and Svaḥwill all merge into the water of inun dation. (32)

When all the three worlds merge into the water, a large boat sent by Me will ap pear before you. (33) Thereafter, O King, you shall collect all types of herbs and seeds and load them on that great boat. Then, accompa nied by the seven ṛṣis and surrounded by all kinds of living entities, you shall get aboard that boat, and without moroseness you shall easily travel with your companions on the ocean of inundation, the only illumination be ing the effulgence of the great ṛṣis. (34-35) Then, as the boat is tossed about by the power ful winds, attach the vessel to My horn by means of the great serpent Vāsuki, for I shall be present by your side. (36) Pulling the boat, with you and all the ṛṣis in it, O King, I shall travel in the water of devastation until the night of Lord Brahmā’s slumber is over. (37)

You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as paraṁ brahma, will be manifest within your heart. Thus you will know everything about Me. (38) After thus instructing the King, the Supreme Person ality of Godhead immediately disappeared. Then King Satyavrata began to wait for that time of which the Lord had instructed. (39) Af ter spreading kuśa with its tips pointing east, the saintly King, himself facing the northeast, sat down on the grass and began to meditate upon the Supreme Personality of Godhead, Viṣṇu, who had assumed the form of a fish. (40) Thereafter, gigantic clouds pouring inces sant water swelled the ocean more and more. Thus the ocean began to overflow onto the land and inundate the entire world. (41)

As Satyavrata remembered the order of the Su preme Personality of Godhead, he saw a boat coming near him. Thus he collected herbs and creepers, and, accompanied by saintly brāhmaṇas, he got aboard the boat. (42) The saintly brāhmaṇas, being pleased with the King, said to him: O King, please meditate upon the Supreme Personality of Godhead, Keśava. He will save us from this impending danger and arrange for our well-being. (43) Then, while the King constantly meditated upon the Supreme Personality of Godhead, a large golden fish appeared in the ocean of inun dation. The fish had one horn and was eight million miles long. (44) Following the instruc tions formerly given by the Supreme Personal ity of Godhead, the King anchored the boat to the fish’s horn, using the serpent Vāsuki as a rope. Thus being satisfied, he began offering prayers to the Lord. (45)

The King said: By the grace of the Lord, those who have lost their self-knowledge since time immemorial, and who because of this ig norance are involved in a material, conditional life full of miseries, obtain the chance to meet the Lord’s devotee. I accept that Supreme Per sonality of Godhead as the supreme spiritual master. (46) In hopes of becoming happy in this material world, the foolish conditioned soul performs fruitive activities that result only in suffering. But by rendering service to the Su preme Personality of Godhead, one becomes free from such false desires for happiness. May my supreme spiritual master cut the knot of false desires from the core of my heart. (47)

One who wants to be free of material entangle ment should take to the service of the Supreme Personality of Godhead and give up the con tamination of ignorance, involving pious and impious activities. Thus one regains his origi nal identity, just as a block of gold or silver sheds all dirt and becomes purified when treated with fire. May that inexhaustible Su preme Personality of Godhead become our spiritual master, for He is the original spiritual master of all other spiritual masters. (48) Nei ther all the demigods, nor the so-called gurus nor all other people, either independently or to gether, can offer mercy that equals even one ten-thousandth of Yours. Therefore I wish to take shelter of Your lotus feet. (49) As a blind man, being unable to see, accepts another blind man as his leader, people who do not know the goal of life accept someone as a guru who is a rascal and a fool. But we are interested in self realization. Therefore we accept You, the Su preme Personality of Godhead, as our spiritual master, for You are able to see in all directions and are omniscient like the sun. (50)

A materialistic so-called guru instructs his materialistic disciples about economic development and sense gratification, and because of such instruc tions the foolish disciples continue in the mate rialistic existence of ignorance. But Your Lord ship gives knowledge that is eternal, and the in telligent person receiving such knowledge is quickly situated in his original constitutional position. (51) My Lord, You are the supreme well-wishing friend of everyone, the dearmost friend, the controller, the Supersoul, the su preme instructor and the giver of supreme knowledge and the fulfillment of all desires. But although You are within the heart, the fool ish, because of lusty desires in the heart, cannot understand You. (52) O Supreme Lord, for self-realization I surrender unto You, who are worshiped by the demigods as the supreme controller of everything. By Your instructions, exposing life’s purpose, kindly cut the knot from the core of my heart and let me know the destination of my life. (53)

Śukadeva Gosvāmī continued: When Satyavrata had thus prayed to the Supreme Per sonality of Godhead, who had assumed the form of a fish, the Lord, while moving in the water of inundation, explained to him the Ab solute Truth. (54) The Supreme Personality of Godhead thus explained to King Satyavrata the spiritual science known as sāṅkhya-yoga, the science by which one distinguishes between matter and spirit [in other words, bhakti-yoga], along with the instructions contained in the Purāṇas [the old histories] and the saṁhitās. The Lord explained Himself in all these litera tures. (55) While sitting in the boat, King Satyavrata, accompanied by the great saintly persons, listened to the instructions of the Su preme Personality of Godhead in regard to self realization. These instructions were all from the eternal Vedic literature [brahma]. Thus the King and sages had no doubt about the Abso lute Truth. (56)

At the end of the last inunda tion [during the period of Svāyambhuva Manu] the Supreme Personality of Godhead killed the demon named Hayagrīva and delivered all the Vedic literatures to Lord Brahmā when Lord Brahmā awakened from sleeping. (57) King Satyavrata was illuminated with all Vedic knowledge by the mercy of Lord Viṣṇu, and in this period he has now taken birth as Vaivasvata Manu, the son of the sun-god. (58) This story concerning the great King Satyavrata and the fish incarnation of the Supreme Person ality of Godhead, Viṣṇu, is a great transcenden tal narration. Anyone who hears it is delivered from the reactions of sinful life. (59)

One who narrates this description of the Matsya incarna tion and King Satyavrata will certainly have all his ambitions fulfilled, and he will undoubtedly return home, back to Godhead. (60) I offer my respectful obeisances unto the Supreme Per sonality of Godhead, who pretended to be a gi gantic fish, who restored the Vedic literature to Lord Brahmā when Lord Brahmā awakened from sleep, and who explained the essence of Vedic literature to King Satyavrata and the great saintly persons. (61)

Śukadeva Gosvāmī said: When the supreme, ancient, eternal Personality of Godhead had thus spoken to Bali Mahārāja, who is universally accepted as a pure devotee of the Lord and therefore a great soul, Bali Mahārāja, his eyes filled with tears, his hands folded and his voice faltering in devotional ecstasy, responded as follows. (1) Bali Mahārāja said: What a wonderful effect there is in even attempting to offer respectful obeisances to You! I merely endeavored to of fer You obeisances, but nonetheless the attempt was as successful as those of pure devotees. The causeless mercy You have shown to me, a fallen demon, was never achieved even by the demigods or the leaders of the various planets. (2)

Śukadeva Gosvāmī continued: After speak ing in this way, Bali Mahārāja offered his obei sances first to the Supreme Personality of God head, Hari, and then to Lord Brahmā and Lord Śiva. Thus he was released from the bondage of the nāga-pāśa [the ropes of Varuṇa], and in full satisfaction he entered the planet known as Sutala. (3) Thus having delivered the proprie torship of the heavenly planets to Indra and having fulfilled the desire of Aditi, mother of the demigods, the Supreme Personality of God head ruled the affairs of the universe. (4) When Prahlāda Mahārāja heard how Bali Mahārāja, his grandson and descendant, had been released from bondage and had achieved the benediction of the Lord, he spoke as follows in a tone of greatly ecstatic devotion. (5)

Prahlāda Mahārāja said: O Supreme Person ality of Godhead, You are universally wor shiped; even Lord Brahmā and Lord Śiva wor ship Your lotus feet. Yet although You are such a great personality, You have kindly promised to protect us, the demons. I think that such kindness has never been achieved even by Lord Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī, what to speak of other demigods or common people. (6) O supreme shelter of eve ryone, great personalities like Brahmā enjoy their perfection simply by tasting the honey of rendering service at Your lotus feet. But as for us, who are all rogues and debauchees born of an envious family of demons, how have we re ceived Your mercy? It has been possible only because Your mercy is causeless. (7)

O my Lord, Your pastimes are all wonderfully per formed by Your inconceivable spiritual energy; and by her perverted reflection, the material en ergy, You have created all the universes. As the Supersoul of all living entities, You are aware of everything, and therefore You are certainly equal toward everyone. Nonetheless, You favor Your devotees. This is not partiality, however, for Your characteristic is just like that of a de sire tree, which yields everything according to one’s desire. (8) The Supreme Personality of Godhead said: My dear son Prahlāda, all good fortune unto you. For the time being, please go to the place known as Sutala and there enjoy happiness with your grandson and your other relatives and friends. (9)

The Supreme Personality of God head assured Prahlāda Mahārāja: You shall be able to see Me there in My usual feature with conchshell, disc, club and lotus in My hand. Because of your transcendental bliss due to al ways personally seeing Me, you will have no further bondage to fruitive activities. (10) Śrīla Śukadeva Gosvāmī said: Accompanied by Bali Mahārāja, my dear King Parīkṣit, Prah lāda Mahārāja, the master of all the chiefs of the demons, took the Supreme Lord’s order on his head with folded hands. After saying yes to the Lord, circumambulating Him and offering Him respectful obeisances, he entered the lower planetary system known as Sutala. (11-12)

Hari, the Supreme Personality of Godhead, Nārāyaṇa, thereafter addressed Śukrācārya, who was sitting nearby in the midst of the as sembly with the priests [brahma, hotā, udgātāand adhvaryu]. O Mahārāja Parīkṣit, these priests were all brahma-vādīs, followers of the Vedic principles for performing sacri fices. (13) O best of the brāhmaṇas, Śukrācārya, please describe the fault or dis crepancy in your disciple Bali Mahārāja, who engaged in performing sacrifices. This fault will be nullified when judged in the presence of qualified brāhmaṇas. (14) Śukrācārya said: My Lord, You are the en joyer and lawgiver in all performances of sac rifice, and You are the yajña-puruṣa, the person to whom all sacrifices are offered. If one has fully satisfied You, where is the chance of dis crepancies or faults in his performances of sac rifice? (15)

There may be discrepancies in pro nouncing the mantras and observing the regu lative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship’s holy name is chanted, everything becomes faultless. (16) Lord Viṣṇu, I must nonetheless act in obedience to Your order because obeying Your order is most auspicious and is the first duty of everyone. (17) Śukadeva Gosvāmī continued: In this way, the most powerful Śukrācārya accepted the or der of the Supreme Personality of Godhead with full respect. Along with the best brāhmaṇas, he began to compensate for the dis crepancies in the sacrifices performed by Bali Mahārāja. (18)

O King Parīkṣit, thus having taken all the land of Bali Mahārāja by begging, the Supreme Personality of Godhead, Lord Vāmanadeva, delivered to His brother Indra all the land taken away by Indra’s enemy. (19) Lord Brahmā [the master of King Dakṣa and all other Prajāpatis], accompanied by all the dem igods, the great saintly persons, the inhabitants of Pitṛloka, the Manus, the munis, and such leaders as Dakṣa, Bhṛgu and Aṅgirā, as well as Kārttikeya and Lord Śiva, accepted Lord Vāmanadeva as the protector of everyone. He did this for the pleasure of Kaśyapa Muni and his wife Aditi and for the welfare of all the in habitants of the universe, including their vari ous leaders. (20-21)

O King Parīkṣit, Indra was considered the King of all the universe, but the demigods, headed by Lord Brahmā, wanted Upendra, Lord Vāmanadeva, as the protector of the Ve das, the principles of religion, fame, opulence, auspiciousness, vows, elevation to the higher planetary system, and liberation. Thus they ac cepted Upendra, Lord Vāmanadeva, as the su preme master of everything. This decision made all living entities extremely happy. (22 23) Thereafter, along with all the leaders of the heavenly planets, Indra, the King of heaven, placed Lord Vāmanadeva before him and, with the approval of Lord Brahmā, brought Him to the heavenly planet in a celestial airplane. (24) Indra, King of heaven, being protected by the arms of Vāmanadeva, the Supreme Personality of Godhead, thus regained his rule of the three worlds and was reinstated in his own position, supremely opulent, fearless and fully satisfied. (25)

Lord Brahmā, Lord Śiva, Lord Kārttikeya, the great sage Bhṛgu, other saintly persons, the inhabitants of Pitṛloka and all other living enti ties present, including the inhabitants of Sid dhaloka and living entities who travel in outer space by airplane, all glorified the uncommon activities of Lord Vāmanadeva. O King, while chanting about and glorifying the Lord, they re turned to their respective heavenly planets. They also praised the position of Aditi. (26-27) O Mahārāja Parīkṣit, pleasure of your dyn asty, I have now described to you everything about the wonderful activities of the Supreme Personality of Godhead Vāmanadeva. Those who hear about this are certainly freed from all the results of sinful activities. (28)

One who is subject to death cannot measure the glories of the Supreme Personality of Godhead, Trivikrama, Lord Viṣṇu, any more than he can count the number of atoms on the entire planet earth. No one, whether born already or destined to take birth, is able to do this. This has been sung by the great sage Vasiṣṭha. (29) If one hears about the uncommon activities of the Su preme Personality of Godhead in His various incarnations, he is certainly elevated to the higher planetary system or even brought back home, back to Godhead. (30) Whenever the ac tivities of Vāmanadeva are described in the course of a ritualistic ceremony, whether the ceremony be performed to please the demi gods, to please one’s forefathers in Pitṛloka, or to celebrate a social event like a marriage, that ceremony should be understood to be ex tremely auspicious. (31)

Śukadeva Gosvāmī said: O King, although the Supreme Personality of Godhead was su perficially seen to have acted mischievously to ward Bali Mahārāja, Bali Mahārāja was fixed in his determination. Considering himself not to have fulfilled his promise, he spoke as fol lows. (1) Bali Mahārāja said: O best Personality of Godhead, most worshipable for all the demi gods, if You think that my promise has become false, I shall certainly rectify matters to make it truthful. I cannot allow my promise to be false. Please, therefore, place Your third lotus foot step on my head. (2) I do not fear being de prived of all my possessions, living in hellish life, being arrested for poverty by the ropes of Varuṇa or being punished by You as much as I fear defamation. (3)

Although a father, mother, brother or friend may sometimes punish one as a well-wisher, they never punish their subordi nate like this. But because You are the most worshipable Lord, I regard the punishment You have given me as most exalted. (4) Since Your Lordship is indirectly the greatest well-wisher of us demons, You act for our best welfare by posing as if our enemy. Because demons like us always aspire for a position of false prestige, by chastising us You give us the eyes by which to see the right path. (5) Many demons who were continuously inimical toward You finally achieved the perfection of great mystic yogīs. Your Lordship can perform one work to serve many purposes, and consequently, although You have punished me in many ways, I do not feel ashamed of having been arrested by the ropes of Varuṇa, nor do I feel aggrieved. (6-7)

My grandfather Prahlāda Mahārāja is famous, being recognized by all Your devotees. Alt hough harassed in many ways by his father, Hiraṇyakaśipu, he still remained faithful, tak ing shelter at Your lotus feet. (8) What is the use of the material body, which automatically leaves its owner at the end of life? And what is the use of all one’s family members, who are actually plunderers taking away money that is useful for the service of the Lord in spiritual opulence? What is the use of a wife? She is only the source of increasing material conditions. And what is the use of family, home, country and community? Attachment for them merely wastes the valuable energy of one’s lifetime. (9)

My grandfather, the best of all men, who achieved unlimited knowledge and was wor shipable for everyone, was afraid of the com mon men in this world. Being fully convinced of the substantiality afforded by shelter at Your lotus feet, He took shelter of Your lotus feet, against the will of his father and demoniac friends, who were killed by Your own self. (10) Only by providence have I been forcibly brought under Your lotus feet and deprived of all my opulence. Because of the illusion created by temporary opulence, people in general, who live under material conditions, facing acci dental death at every moment, do not under stand that this life is temporary. Only by provi dence have I been saved from that condition. (11) Śukadeva Gosvāmī said: O best of the Ku rus, while Bali Mahārāja was describing his fortunate position in this way, the most dear devotee of the Lord, Prahlāda Mahārāja, ap peared there, like the moon rising in the nighttime. (12)

Then Bali Mahārāja saw his grandfather Prahlāda Mahārāja, the most fortu nate personality, whose dark body resembled black ointment for the eyes. His tall, elegant figure was dressed in yellow garments, he had long arms, and his beautiful eyes were like the petals of a lotus. He was very dear and pleasing to everyone. (13) Being bound by the ropes of Varuṇa, Bali Mahārāja could not offer befitting respect to Prahlāda Mahārāja as he had before. Rather, he simply offered respectful obeisances with his head, his eyes being inundated with tears and his face lowered in shame. (14) When the great personality Prahlāda Mahārāja saw that the Supreme Lord was sitting there, sur rounded and worshiped by His intimate associ ates like Sunanda, he was overwhelmed with tears of jubilation. Approaching the Lord and falling to the ground, he offered obeisances to the Lord with his head. (15)

Prahlāda Mahārāja said: My Lord, it is Your Lordship who gave this Bali the very great op ulence of the post of heavenly king, and now, today, it is You who have taken it all away. I think You have acted with equal beauty in both ways. Because his exalted position as King of heaven was putting him in the darkness of ig norance, You have done him a very merciful favor by taking away all his opulence. (16) Ma terial opulence is so bewildering that it makes even a learned, self-controlled man forget to search for the goal of self-realization. But the Supreme Personality of Godhead, Nārāyaṇa, the Lord of the universe, can see everything by His will. Therefore I offer my respectful obei sances unto Him. (17)

Śukadeva Gosvāmī continued: O King Parīkṣit, Lord Brahmā then began to speak to the Supreme Personality of Godhead, within the hearing of Prahlāda Mahārāja, who stood nearby with folded hands. (18) But Bali Mahārāja’s chaste wife, afraid and aggrieved at seeing her husband arrested, immediately of fered obeisances to Lord Vāmanadeva [Upen dra]. She folded her hands and spoke as fol lows. (19) Śrīmatī Vindhyāvali said: O my Lord, You have created the entire universe for the enjoy ment of Your personal pastimes, but foolish, unintelligent men have claimed proprietorship for material enjoyment. Certainly they are shameless agnostics. Falsely claiming proprie torship, they think they can give charity and en joy. In such a condition, what good can they do for You, who are the independent creator, maintainer and annihilator of this universe? (20)

Lord Brahmā said: O well-wisher and mas ter of all living entities, O worshipable Deity of all the demigods, O all-pervading Personality of Godhead, now this man has been sufficiently punished, for You have taken everything. Now You can release him. He does not deserve to be punished more. (21) Bali Mahārāja had already offered everything to Your Lordship. Without hesitation, he has offered his land, the planets and whatever else he earned by his pious activ ities, including even his own body. (22) By of fering even water, newly grown grass, or flower buds at Your lotus feet, those who main tain no mental duplicity can achieve the most exalted position within the spiritual world. This Bali Mahārāja, without duplicity, has now of fered everything in the three worlds. How then can he deserve to suffer from arrest? (23)

The Supreme Personality of Godhead said: My dear Lord Brahmā, because of material op ulence a foolish person becomes dull-witted and mad. Thus he has no respect for anyone within the three worlds and defies even My au thority. To such a person I show special favor by first taking away all his possessions. (24) While rotating in the cycle of birth and death again and again in different species because of his own fruitive activities, the dependent living entity, by good fortune, may happen to become a human being. This human birth is very rarely obtained. (25) If a human being is born in an aristocratic family or a higher status of life, if he performs wonderful activities, if he is youth ful, if he has personal beauty, a good education and good wealth, and if he is nonetheless not proud of his opulences, it is to be understood that he is especially favored by the Supreme Personality of Godhead. (26)

Although aristo cratic birth and other such opulences are im pediments to advancement in devotional ser vice because they are causes of false prestige and pride, these opulences never disturb a pure devotee of the Supreme Personality of God head. (27) Bali Mahārāja has become the most famous among the demons and nonbelievers, for in spite of being bereft of all material opu lences, he is fixed in his devotional service. (28) Although bereft of his riches, fallen from his original position, defeated and arrested by his enemies, rebuked and deserted by his rela tives and friends, although suffering the pain of being bound and although rebuked and cursed by his spiritual master, Bali Mahārāja, being fixed in his vow, did not give up his truthful ness. It was certainly with pretension that I spoke about religious principles, but he did not give up religious principles, for he is true to his word. (29-30)

The Lord continued: Because of his great tolerance, I have given him a place not obtainable even by the demigods. He will be come King of the heavenly planets during the period of the Manu known as Sāvarṇi. (31) Un til Bali Mahārāja achieves the position of King of heaven, he shall live on the planet Sutala, which was made by Viśvakarmā according to My order. Because it is especially protected by Me, it is free from mental and bodily miseries, fatigue, dizziness, defeat and all other disturb ances. Bali Mahārāja, you may now go live there peacefully. (32) O Bali Mahārāja [In drasena], now you may go to the planet Sutala, which is desired even by the demigods. Live there peacefully, surrounded by your friends and relatives. All good fortune unto you. (33)

On the planet Sutala, not even the predominat ing deities of other planets, what to speak of or dinary people, will be able to conquer you. As far as the demons are concerned, if they trans gress your rule, My disc will kill them. (34) O great hero, I shall always be with you and give you protection in all respects along with your associates and paraphernalia. Moreover, you will always be able to see Me there. (35) Be cause there you will see My supreme prowess, your materialistic ideas and anxieties that have arisen from your association with the demons and Dānavas will immediately be vanquished. (36)

Śukadeva Gosvāmī continued: When Lord Brahmā, who was born of a lotus flower, saw that the effulgence of his residence, Brah maloka, had been reduced by the glaring efful gence from the toenails of Lord Vāmanadeva, he approached the Supreme Personality of Godhead. Lord Brahmā was accompanied by all the great sages, headed by Marīci, and by yogīs like Sanandana, but in the presence of that glaring effulgence, O King, even Lord Brahmā and his associates seemed insignifi cant. (1)

Among the great personalities who came to worship the lotus feet of the Lord were those who had attained perfection in self-con trol and regulative principles, as well as experts in logic, history, general education and the Ve dic literature known as kalpe [dealing with old historical incidents]. Others were experts in the Vedic corollaries like Brahma-saṁhitā, all the other knowledge of the Vedas [Sāma, Yajur, Ṛg and Atharva], and also the supplementary Vedic knowledge [Āyurveda, Dhanurveda, etc.]. Others were those who had been freed of the reactions to fruitive activities by transcen dental knowledge awakened by practice of yoga. And still others were those who had at tained residence in Brahmaloka not by ordinary karma but by advanced Vedic knowledge. Af ter devotedly worshiping the upraised lotus feet of the Supreme Lord with oblations of water, Lord Brahmā, who was born of the lotus ema nating from Lord Viṣṇu’s navel, offered pray ers to the Lord. (2-3)

O King, the water from Lord Brahmā’s kamaṇḍalu washed the lotus feet of Lord Vāmanadeva, who is known as Urukrama, the wonderful actor. Thus that water became so pure that it was transformed into the water of the Ganges, which went flowing down from the sky, purifying the three worlds like the pure fame of the Supreme Personality of God head. (4) Lord Brahmā and all the predominat ing deities of the various planetary systems be gan to worship Lord Vāmanadeva, their su preme master, who had reduced Himself from His all-pervading form to His original form. They collected all the ingredients and parapher nalia for this worship. (5)

They worshiped the Lord by offering fragrant flowers, water, pādya and arghya, sandalwood pulp and aguru pulp, incense, lamps, fused rice, unbroken grains, fruits, roots and sprouts. While so doing, they offered prayers indicating the glorious activi ties of the Lord and shouted “Jaya! Jaya!” They also danced, played instruments, sang, sounded conchshells and beat kettledrums, in this way worshiping the Lord. (6-7) Jāmbavān, king of the bears, also joined in the ceremony. Sound ing his bugle in all directions, he declared a great festival for Lord Vāmanadeva’s victory. (8) When the demoniac followers of Mahārāja Bali saw that their master, who had been deter mined in performing sacrifice, had lost all his possessions to Vāmanadeva, who had taken them away on the plea of begging three paces of land, they were very angry and spoke as fol lows. (9)

“This Vāmana is certainly not a brāhmaṇa but the best of cheaters, Lord Viṣṇu. Assuming the form of a brāhmaṇa, He has cov ered His own form, and thus He is working for the interests of the demigods. (10) “Our lord, Bali Mahārāja, because of his position in per forming the yajña, has given up the power to punish. Taking advantage of this, our eternal enemy, Viṣṇu, dressed in the form of a brah macārī beggar, has taken away all his posses sions. (11) “Our lord, Bali Mahārāja, is always fixed in truthfulness, and this is especially so at present, since he has been initiated into per forming a sacrifice. He is always kind and mer ciful toward the brāhmaṇas, and he cannot at any time speak lies. (12) “Therefore it is our duty to kill this Vāmanadeva, Lord Viṣṇu. It is our religious principle and the way to serve our master.” After making this decision, the demo niac followers of Mahārāja Bali took up their various weapons with a view to killing Vāma nadeva. (13)

O King, the demons, aggravated by their usual anger, took their lances and tri dents in hand, and against the will of Bali Mahārāja they pushed forward to kill Lord Vāmanadeva. (14) O King, when the associ ates of Lord Viṣṇu saw the soldiers of the de mons coming forward in violence, they smiled. Taking up their weapons, they forbade the de mons to continue their attempt. (15) Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudākṣa, Viṣvaksena, Patattrirāṭ [Garuḍa], Jayanta, Śrutadeva, Puṣpadanta and Sātvata were all associates of Lord Viṣṇu. They were as powerful as ten thousand elephants, and now they began killing the soldiers of the demons. (16-17) When Bali Mahārāja saw that his own soldiers were being killed by the associates of Lord Viṣṇu, he remembered the curse of Śukrācārya and forbade his soldiers to continue fighting. (18)

O Vipracitti, O Rāhu, O Nemi, please hear my words! Don’t fight. Stop imme diately, for the present time is not in our favor. (19) O Daityas, by human efforts no one can supersede the Supreme Personality of God head, who can bring happiness and distress to all living entities. (20) The supreme time fac tor, which represents the Supreme Person, was previously in our favor and not in favor of the demigods, but now that same time factor is against us. (21) No one can surpass the time representation of the Supreme Personality of Godhead by material power, by the counsel of ministers, by intelligence, by diplomacy, by fortresses, by mystic mantras, by drugs, by herbs or by any other means. (22)

Previously, being empowered by providence, you defeated a great number of such followers of Lord Viṣṇu. But today those same followers, having defeated us, are roaring in jubilation like lions. (23) Unless providence is in our favor, we shall not be able to gain victory. Therefore we must wait for that favorable time when our defeating them will be possible. (24) Śukadeva Gosvāmī continued: O King, in accordance with the order of their master, Bali Mahārāja, all the chiefs of the demons and the Daityas entered the lower regions of the uni verse, to which they were driven by the soldiers of Viṣṇu. (25) Thereafter, on the day of soma pāna, after the sacrifice was finished, Garuḍa, king of the birds, understanding the desire of his master, arrested Bali Mahārāja with the ropes of Varuṇa. (26) When Bali Mahārāja was thus arrested by Lord Viṣṇu, who is the most powerful, there was a great roar of lamentation in all directions throughout the upper and lower planetary systems of the universe. (27)

O King, the Supreme Personality of Godhead, Vāmana deva, then spoke to Bali Mahārāja, the most lib eral and celebrated personality whom He had arrested with the ropes of Varuṇa. Bali Mahārāja had lost all bodily luster, but he was nonetheless fixed in his determination. (28) O King of the demons, you have promised to give Me three steps of land, but I have occupied the entire universe with two steps. Now think about where I should put My third. (29) As far as the sun and moon shine with the stars and as far as the clouds pour rain, all the land throughout the universe is in your possession. (30) Of these possessions, with one step I have occupied Bhūrloka, and with My body I have occupied the entire sky and all directions. And in your presence, with My second step, I have occupied the upper planetary system. (31)

Because you have been unable to give charity according to your promise, the rule is that you should go down to live in the hellish planets. Therefore, in accordance with the order of Śukrācārya, your spiritual master, now go down and live there. (32) Far from being elevated to the heav enly planets or fulfilling one’s desire, one who does not properly give a beggar what he has promised falls down to a hellish condition of life. (33) Being falsely proud of your posses sions, you promised to give Me land, but you could not fulfill your promise. Therefore, be cause your promise was false, you must live for a few years in hellish life. (34)

ŚrīŚukadeva Gosvāmī said: O King Parīkṣit, when Bali Mahārāja was thus advised by his spiritual master, Śukrācārya, his family priest, he remained silent for some time, and then, af ter full deliberation, he replied to his spiritual master as follows. (1) Bali Mahārāja said: As you have already stated, the principle of religion that does not hinder one’s economic development, sense gratification, fame and means of livelihood is the real occupational duty of the householder. I also think that this religious principle is correct. (2)

I am the grandson of Mahārāja Prahlāda. How can I withdraw my promise because of greed for money when I have already said that I shall give this land? How can I behave like an ordinary cheater, especially toward a brāhmaṇa? (3) There is nothing more sinful than untruthfulness. Because of this, mother earth once said, “I can bear any heavy thing ex cept a person who is a liar.” (4) I do not fear hell, poverty, an ocean of distress, falldown from my position or even death itself as much as I fear cheating a brāhmaṇa. (5) My lord, you can also see that all the material opulences of this world are certainly separated from their possessor at death. Therefore, if the brāhmaṇa Vāmanadeva is not satisfied by whatever gifts one has given, why not please Him with the riches one is destined to lose at death? (6)

Dadhīci, Śibi and many other great personali ties were willing to sacrifice even their lives for the benefit of the people in general. This is the evidence of history. So why not give up this in significant land? What is the serious consider ation against it? (7) O best of the brāhmaṇas, certainly the great demoniac kings who were never reluctant to fight enjoyed this world, but in due course of time everything they had was taken away, except their reputation, by which they continue to exist. In other words, one should try to achieve a good reputation instead of anything else. (8) O best of the brāhmaṇas, many men have laid down their lives on the bat tlefield, being unafraid of fighting, but rarely has one gotten the chance to give his accumu lated wealth faithfully to a saintly person who creates holy places. (9)

By giving charity, a be nevolent and merciful person undoubtedly be comes even more auspicious, especially when he gives charity to a person like your good self. Under the circumstances, I must give this little brahmacārī whatever charity He wants from me. (10) O great sage, great saintly persons like you, being completely aware of the Vedic principles for performing ritualistic ceremonies and yajñas, worship Lord Viṣṇu in all circum stances. Therefore, whether that same Lord Viṣṇu has come here to give me all benedic tions or to punish me as an enemy, I must carry out His order and give Him the requested tract of land without hesitation. (11) Although He is Viṣṇu Himself, out of fear He has covered Himself in the form of a brāhmaṇa to come to me begging. Under the circumstances, because He has assumed the form of a brāhmaṇa, even if He irreligiously arrests me or even kills me, I shall not retaliate, although He is my enemy. (12)

If this brāhmaṇa really is Lord Viṣṇu, who is worshiped by Vedic hymns, He would never give up His widespread reputation; either He would lie down having been killed by me, or He would kill me in a fight. (13) ŚrīŚukadeva Gosvāmī continued: Thereaf ter, the spiritual master, Śukrācārya, being in spired by the Supreme Lord, cursed his exalted disciple Bali Mahārāja, who was so magnani mous and fixed in truthfulness that instead of respecting his spiritual master’s instructions, he wanted to disobey his order. (14) Although you have no knowledge, you have become a so called learned person, and therefore you dare be so impudent as to disobey my order. Because of disobeying me, you shall very soon be bereft of all your opulence. (15)

Śukadeva Gosvāmī continued: Even after being cursed in this way by his own spiritual master, Bali Mahārāja, be ing a great personality, never deviated from his determination. Therefore, according to custom, he first offered water to Vāmanadeva and then offered Him the gift of land he had promised. (16) Bali Mahārāja’s wife, known as Vin dhyāvali, who was decorated with a necklace of pearls, immediately came and had a large golden waterpot brought there, full of water with which to worship the Lord by washing His feet. (17) Bali Mahārāja, the worshiper of Lord Vāmanadeva, jubilantly washed the Lord’s lo tus feet and then took the water on his head, for that water delivers the entire universe. (18)

At that time, the residents of the higher planetary system, namely the demigods, the Gandharvas, the Vidyādharas, the Siddhas and the Cāraṇas, all being very pleased by Bali Mahārāja’s sim ple, nonduplicitous act, praised his qualities and showered upon him millions of flowers. (19) The Gandharvas, the Kimpuruṣas and the Kinnaras sounded thousands and thousands of kettledrums and trumpets again and again, and they sang in great jubilation, declaring, “How exalted a person is Bali Mahārāja, and what a difficult task he has performed! Even though he knew that Lord Viṣṇu was on the side of his en emies, he nonetheless gave the Lord the entire three worlds in charity.” (20) The unlimited Supreme Personality of God head, who had assumed the form of Vāmana, then began increasing in size, acting in terms of the material energy, until everything in the uni verse was within His body, including the earth, the planetary systems, the sky, the directions, the various holes in the universe, the seas, the oceans, the birds, beasts, human beings, the demigods and the great saintly persons. (21)

Bali Mahārāja, along with all the priests, ācāryas and members of the assembly, ob served the Supreme Personality of Godhead’s universal body, which was full of six opu lences. That body contained everything within the universe, including all the gross material el ements, the senses, the sense objects, the mind, intelligence and false ego, the various kinds of living entities, and the actions and reactions of the three modes of material nature. (22) There after, Bali Mahārāja, who was occupying the seat of King Indra, could see the lower plane tary systems, such as Rasātala, on the soles of the feet of the Lord’s universal form. He saw on the Lord’s feet the surface of the globe, on the surface of His calves all the mountains, on His knees the various birds, and on His thighs the varieties of air. (23)

Bali Mahārāja saw be neath the garments of the Lord, who acts won derfully, the evening twilight. In the Lord’s pri vate parts he saw the Prajāpatis, and in the round portion of the waist he saw himself with his confidential associates. In the Lord’s navel he saw the sky, on the Lord’s waist he saw the seven oceans, and on the Lord’s bosom he saw all the clusters of stars. (24)

My dear King, on the heart of Lord Murāri he saw religion; on the chest, both pleasing words and truthfulness; in the mind, the moon; on the bosom, the goddess of fortune, with a lotus flower in her hand; on the neck, all the Vedas and all sound vibrations; on the arms, all the demigods, headed by King Indra; in both ears, all the directions; on the head, the upper planetary systems; on the hair, the clouds; in the nostrils, the wind; on the eyes, the sun; and in the mouth, fire. From His words came all the Vedic mantras, on His tongue was the demigod of water, Varuṇadeva, on His eye brows were the regulative principles, and on His eyelids were day and night. [When His eyes were open it was daytime, and when they were closed it was night.] On His forehead was an ger, and on His lips was greed. O King, in His touch were lusty desires, in His semen were all the waters, on His back was irreligion, and in His wonderful activities or steps was the fire of sacrifice. On His shadow was death, in His smile was the illusory energy, and on the hairs of His body were all the drugs and herbs. In His veins were all the rivers, on His nails were all the stones, in His intelligence were Lord Brahmā, the demigods and the great saintly per sons, and throughout His entire body and senses were all living entities, moving and sta tionary. Bali Mahārāja thus saw everything in the gigantic body of the Lord. (25-29)

O King, when all the demons, the followers of Mahārāja Bali, saw the universal form of the Supreme Personality of Godhead, who held everything within His body, when they saw in the Lord’s hand His disc, known as the Sudar śana cakra, which generates intolerable heat, and when they heard the tumultuous sound of His bow, all of these caused lamentation within their hearts. (30) The Lord’s conchshell, named Pāñcajanya, which made sounds like that of a cloud; the very forceful club named Kaumodakī; the sword named Vidyādhara, with a shield decorated with hundreds of moon like spots; and also Akṣayasāyaka, the best of quiversall of these appeared together to offer prayers to the Lord. (31)

These associates, headed by Sunanda and other chief associates and accompanied by all the predominating dei ties of the various planets, offered prayers to the Lord, who wore a brilliant helmet, brace lets, and glittering earrings that resembled fish. On the Lord’s bosom were the lock of hair called Śrīvatsa and the transcendental jewel named Kaustubha. He wore a yellow garment, covered by a belt, and He was decorated by a flower garland, surrounded by bees. Manifest ing Himself in this way, O King, the Supreme Personality of Godhead, whose activities are wonderful, covered the entire surface of the earth with one footstep, the sky with His body, and all directions with His arms. (32-33) As the Lord took His second step, He covered the heavenly planets. And not even a spot remained for the third step, for the Lord’s foot extended higher and higher, beyond Maharloka, Ja naloka, Tapoloka and even Satyaloka. (34)

Śukadeva Gosvāmī continued: When the Supreme Personality of Godhead, Vāmana deva, heard Bali Mahārāja speaking in this pleasing way, He was very satisfied, for Bali Mahārāja had spoken in terms of religious principles. Thus the Lord began to praise him. (1) The Supreme Personality of Godhead said: O King, you are indeed exalted because your present advisors are the brāhmaṇas who are de scendants of Bhṛgu and because your instructor for your future life is your grandfather, the peaceful and venerable Prahlāda Mahārāja. Your statements are very true, and they com pletely agree with religious etiquette. They are in keeping with the behavior of your family, and they enhance your reputation. (2)

I know that even until now, no one taking birth in your family has been poor-minded or miserly. No one has refused to give charity to brāhmaṇas, nor after promising to give charity has anyone failed to fulfill his promise. (3) O King Bali, never in your dynasty has the low-minded king been born who upon being requested has re fused charity to brāhmaṇas in holy places or a fight to kṣatriyas on a battlefield. And your dynasty is even more glorious due to the pres ence of Prahlāda Mahārāja, who is like the beautiful moon in the sky. (4) It was in your dynasty that Hiraṇyākṣa was born. Carrying only his own club, he wandered the globe alone, without assistance, to conquer all direc tions, and no hero he met could rival him. (5)

When delivering the earth from the Garbhodaka Sea, Lord Viṣṇu, in His incarna tion as a boar, killed Hiraṇyākṣa, who had ap peared before Him. The fight was severe, and the Lord killed Hiraṇyākṣa with great diffi culty. Later, as the Lord thought about the un common prowess of Hiraṇyākṣa, He felt Him self victorious indeed. (6) When Hiraṇyakaśipu heard the news of his brother’s being killed, with great anger he went to the residence of Viṣṇu, the killer of his brother, wanting to kill Lord Viṣṇu. (7) Seeing Hiraṇyakaśipu coming forward bearing a tri dent in his hand like personified death, Lord Viṣṇu, the best of all mystics and the knower of the progress of time, thought as follows. (8)

Wheresoever I go, Hiraṇyakaśipu will follow Me, as death follows all living entities. There fore it is better for Me to enter the core of his heart, for then, because of his power to see only externally, he will not see Me. (9) Lord Vāma nadeva continued: O King of the demons, after Lord Viṣṇu made this decision, He entered the body of His enemy Hiraṇyakaśipu, who was running after Him with great force. In a subtle body inconceivable to Hiraṇyakaśipu, Lord Viṣṇu, who was in great anxiety, entered Hiraṇyakaśipu’s nostril along with his breath. (10) Upon seeing that the residence of Lord Viṣṇu was vacant, Hiraṇyakaśipu began searching for Lord Viṣṇu everywhere. Angry at not seeing Him, Hiraṇyakaśipu screamed loudly and searched the entire universe, includ ing the surface of the earth, the higher planetary systems, all directions and all the caves and oceans. But Hiraṇyakaśipu, the greatest hero, did not see Viṣṇu anywhere. (11)

Unable to see Him, Hiraṇyakaśipu said, “I have searched the entire universe, but I could not find Viṣṇu, who has killed my brother. Therefore, He must cer tainly have gone to that place from which no one returns. [In other words, He must now be dead.]” (12) Hiraṇyakaśipu’s anger against Lord Viṣṇu persisted until his death. Other peo ple in the bodily concept of life maintain anger only because of false ego and the great influ ence of ignorance. (13) Your father, Virocana, the son of Mahārāja Prahlāda, was very affec tionate toward brāhmaṇas. Although he knew very well that it was the demigods who had come to him in the dress of brāhmaṇas, at their request he delivered to them the duration of his life. (14)

You also have observed the principles followed by great personalities who are house holder brāhmaṇas, by your forefathers and by great heroes who are extremely famous for their exalted activities. (15) O King of the Daityas, from Your Majesty, who come from such a noble family and who are able to give charity munificently, I ask only three paces of land, to the measurement of My steps. (16) O King, controller of the entire universe, although you are very munificent and are able to give Me as much land as I want, I do not want anything from you that is unnecessary. If a learned brāhmaṇa takes charity from others only ac cording to his needs, he does not become entan gled in sinful activities. (17)

Bali Mahārāja said: O son of a brāhmaṇa, Your instructions are as good as those of learned and elderly persons. Nonetheless, You are a boy, and Your intelligence is insufficient. Thus You are not very prudent in regard to Your self-interest. (18) I am able to give You an entire island because I am the proprietor of the three divisions of the universe. You have come to take something from me and have pleased me by Your sweet words, but You are asking only three paces of land. Therefore You are not very intelligent. (19) O small boy, one who approaches me to beg something should not have to ask anything more, anywhere. Therefore, if You wish, You may ask from me as much land as will suffice to maintain You according to Your needs. (20) The Personality of Godhead said: O my dear King, even the entirety of whatever there may be within the three worlds to satisfy one’s senses cannot satisfy a person whose senses are uncontrolled. (21)

If I were not satisfied with three paces of land, then surely I would not be satisfied even with possessing one of the seven islands, consisting of nine varṣas. Even if I pos sessed one island, I would hope to get others. (22) We have heard that although powerful kings like Mahārāja Pṛthu and Mahārāja Gaya achieved proprietorship over the seven dvīpas, they could not achieve satisfaction or find the end of their ambitions. (23) One should be sat isfied with whatever he achieves by his previ ous destiny, for discontent can never bring hap piness. A person who is not self-controlled will not be happy even with possessing the three worlds. (24) Material existence causes discon tent in regard to fulfilling one’s lusty desires and achieving more and more money. This is the cause for the continuation of material life, which is full of repeated birth and death. But one who is satisfied by that which is obtained by destiny is fit for liberation from this material existence. (25)

A brāhmaṇa who is satisfied with whatever is providentially obtained is in creasingly enlightened with spiritual power, but the spiritual potency of a dissatisfied brāhmaṇa decreases, as fire diminishes in po tency when water is sprinkled upon it. (26) Therefore, O King, from you, the best of those who give charity, I ask only three paces of land. By such a gift I shall be very pleased, for the way of happiness is to be fully satisfied to re ceive that which is absolutely needed. (27) Śukadeva Gosvāmī continued: When the Supreme Personality of Godhead had thus spo ken to Bali Mahārāja, Bali smiled and told Him, “All right. Take whatever You like.” To con firm his promise to give Vāmanadeva the de sired land, he then took up his waterpot. (28) Understanding Lord Viṣṇu’s purpose, Śukrācārya, the best of the learned, immedi ately spoke as follows to his disciple, who was about to offer everything to Lord Vāmanadeva. (29)

Śukrācārya said: O son of Virocana, this brahmacārī in the form of a dwarf is directly the imperishable Supreme Personality of Godhead, Viṣṇu. Accepting Kaśyapa Muni as His father and Aditi as His mother, He has now appeared in order to fulfill the interests of the demigods. (30) You do not know what a dangerous posi tion you have accepted by promising to give Him land. I do not think that this promise is good for you. It will bring great harm to the de mons. (31) This person falsely appearing as a brahmacārī is actually the Supreme Personality of Godhead, Hari, who has come in this form to take away all your land, wealth, beauty, power, fame and education. After taking everything from you, He will deliver it to Indra, your en emy. (32)

You have promised to give Him three steps of land in charity, but when you give it He will occupy the three worlds. You are a rascal! You do not know what a great mistake you have made. After giving everything to Lord Viṣṇu, you will have no means of livelihood. How then shall you live? (33) Vāmanadeva will first occupy the three worlds with one step, then He will take His second step and occupy everything in outer space, and then He will ex pand His universal body to occupy everything. Where will you offer Him the third step? (34) You will certainly be unable to fulfill your promise, and I think that because of this inabil ity your eternal residence will be in hell. (35) Learned scholars do not praise that charity which endangers one’s own livelihood. Char ity, sacrifice, austerity and fruitive activities are possible for one who is competent to earn his livelihood properly. [They are not possible for one who cannot maintain himself.] (36)

There fore one who is in full knowledge should divide his accumulated wealth in five partsfor reli gion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next. (37) One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvṛca-śruti, which says that a promise is truthful preceded by the word om and untruthful if not. (38) The Vedas enjoin that the factual result of the tree of the body is the good fruits and flowers de rived from it. But if the bodily tree does not ex ist, there is no possibility of factual fruits and flowers. Even if the body is based on untruth, there cannot be factual fruits and flowers with out the help of the bodily tree. (39)

When a tree is uprooted it immediately falls down and be gins to dry up. Similarly, if one doesn’t take care of the body, which is supposed to be un truthin other words, if the untruth is uproot edthe body undoubtedly becomes dry. (40) The utterance of the word om signifies separation from one’s monetary assets. In other words, by uttering this word one becomes free from at tachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one’s desires. In other words, by using the word om one becomes poverty-stricken. Es pecially when one gives charity to a poor man or beggar, one remains unfulfilled in self-reali zation and in sense gratification. (41)

There fore, the safe course is to say no. Although it is a falsehood, it protects one completely, it draws the compassion of others toward oneself, and it gives one full facility to collect money from others for oneself. Nonetheless, if one always pleads that he has nothing, he is condemned, for he is a dead body while living, or while still breathing he should be killed. (42) In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one’s live lihood, when one’s life is in danger, in protect ing cows and brahminical culture, or in protect ing a person from an enemy’s hand, falsity is never condemned. (43)

Śukadeva Gosvāmī said: After Lord Brahmā had thus spoken, glorifying the Supreme Lord’s activities and prowess, the Supreme Personal ity of Godhead, who is never subject to death like an ordinary living being, appeared from the womb of Aditi. His four hands were decorated with a conchshell, club, lotus and disc, He was dressed in yellow garments, and His eyes ap peared like the petals of a blooming lotus. (1) The body of the Supreme Personality of God head, blackish in complexion, was free from all inebrieties. His lotus face, decorated with ear rings resembling sharks, appeared very beauti ful, and on His bosom was the mark of Śrīvatsa. He wore bangles on His wrists, armlets on His arms, a helmet on His head, a belt on His waist, a sacred thread across His chest, and ankle bells decorating His lotus feet. (2)

An uncommonly beautiful garland of flowers decorated His bosom, and because the flowers were ex tremely fragrant, a large group of bees, making their natural humming sounds, invaded them for honey. When the Lord appeared, wearing the Kaustubha gem on His neck, His effulgence vanquished the darkness in the home of the Prajāpati Kaśyapa. (3) At that time, there was happiness in all directions, in the reservoirs of water like the rivers and oceans, and in the core of everyone’s heart. The various seasons dis played their respective qualities, and all living entities in the upper planetary system, in outer space and on the surface of the earth were jubi lant. The demigods, the cows, the brāhmaṇas and the hills and mountains were all filled with joy. (4) On the day of Śravaṇa-dvādaśī [the twelfth day of the bright fortnight in the month of Bhādra], when the moon came into the lunar mansion Śravaṇa, at the auspicious moment of Abhijit, the Lord appeared in this universe. Considering the Lord’s appearance very auspi cious, all the stars and planets, from the sun to Saturn, were munificently charitable. (5)

O King, when the Lord appearedon dvādaśī, the twelfth day of the moonthe sun was at the me ridian, as every learned scholar knows. This dvādaśī is called Vijayā. (6) Conchshells, ket tledrums, drums, paṇavas and ānakas vibrated in concert. The sound of these and various other instruments was tumultuous. (7) Being very pleased, the celestial dancing girls [Apsarās] danced in jubilation, the best of the Gandharvas sang songs, and the great sages, demigods, Ma nus, Pitās and fire-gods offered prayers to sat isfy the Lord. (8) The Siddhas, Vidyādharas, Kimpuruṣas, Kinnaras, Cāraṇas, Yakṣas, Rākṣasas, Suparṇas, the best of serpents, and the followers of the demigods all showered flowers on Aditi’s residence, covering the en tire house, while glorifying and praising the Lord and dancing. (9-10)

When Aditi saw the Supreme Personality of Godhead, who had appeared from her own womb, having accepted a transcendental body by His own spiritual potency, she was struck with wonder and was very happy. Upon seeing the child, Prajāpati Kaśyapa exclaimed, “Jaya! Jaya!” in great happiness and wonder. (11) The Lord appeared in His original form, with orna ments and weapons in His hands. Although this ever-existing form is not visible in the material world, He nonetheless appeared in this form. Then, in the presence of His father and mother, He assumed the form of Vāmana, a brāhmaṇa dwarf, a brahmacārī, just like a theatrical actor. (12) When the great sages saw the Lord as the brahmacārī-dwarf Vāmana, they were certainly very pleased. Thus they placed before them Kaśyapa Muni, the Prajāpati, and performed all the ritualistic ceremonies, such as the birthday ceremony. (13)

At the sacred thread ceremony of Vāmanadeva, the sun-god personally uttered the Gāyatrī mantra, Bṛhaspati offered the sa cred thread, and Kaśyapa Muni offered a straw belt. (14) Mother earth gave Him a deerskin, and the demigod of the moon, who is the king of the forest, gave Him a brahma-daṇḍa [the rod of a brahmacārī]. His mother, Aditi, gave Him cloth for underwear, and the deity presid ing over the heavenly kingdom offered Him an umbrella. (15) O King, Lord Brahmā offered a waterpot to the inexhaustible Supreme Person ality of Godhead, the seven sages offered Him kuśa grass, and mother Sarasvatī gave Him a string of Rudrākṣa beads. (16) When Vāmana deva had thus been given the sacred thread, Ku vera, King of the Yakṣas, gave Him a pot for begging alms, and mother Bhagavatī, the wife of Lord Śiva and most chaste mother of the en tire universe, gave Him His first alms. (17)

Having thus been welcomed by everyone, Lord Vāmanadeva, the best of the brahmacārīs, ex hibited His Brahman effulgence. Thus He sur passed in beauty that entire assembly, which was filled with great saintly brāhmaṇas. (18) After Lord Śrī Vāmanadeva set a sacrificial fire, He offered worship and performed a fire sacrifice on the sacrificial field. (19) When the Lord heard that Bali Mahārāja was performing aśvamedha sacrifices under the pat ronage of brāhmaṇas belonging to the Bhṛgu dynasty, the Supreme Lord, who is full in every respect, proceeded there to show His mercy to Bali Mahārāja. By His weight, He pushed down the earth with every step. (20)

While engaged in performing the sacrifice in the field known as Bhṛgukaccha, on the northern bank of the Narmadā River, the brahminical priests, the de scendants of Bhṛgu, saw Vāmanadeva to be like the sun rising nearby. (21) O King, because of Vāmanadeva’s bright effulgence, the priests, along with Bali Mahārāja and all the members of the assembly, were robbed of their splendor. Thus they began to ask one another whether the sun-god himself, Sanat-kumāra or the fire-god had personally come to see the sacrificial cere mony. (22) While the priests of the Bhṛgu dyn asty and their disciples talked and argued in various ways, the Supreme Personality of God head, Vāmanadeva, holding in His hands the rod, the umbrella and a waterpot full of water, entered the arena of the aśvamedha sacrifice. (23)

Appearing as a brāhmaṇa boy, wearing a belt of straw, a sacred thread, an upper garment of deerskin, and matted locks of hair, Lord Vāmanadeva entered the arena of sacrifice. His brilliant effulgence diminished the brilliance of all the priests and their disciples, who thus stood from their seats and welcomed the Lord properly by offering obeisances. (24-25) Bali Mahārāja, jubilant at seeing Lord Vāmanadeva, whose beautiful limbs contributed equally to the beauty of His entire body, offered Him a seat with great satisfaction. (26) Thus offering a proper reception to the Supreme Personality of Godhead, who is always beautiful to the lib erated souls, Bali Mahārāja worshiped Him by washing His lotus feet. (27)

Lord Śiva, the best of demigods, who carries on his forehead the emblem of the moon, receives on his head with great devotion the Ganges water emanating from the toe of Viṣṇu. Being aware of religious principles, Bali Mahārāja knew this. Conse quently, following in the footsteps of Lord Śiva, he also placed on his head the water that had washed the Lord’s lotus feet. (28) Bali Mahārāja then said to Lord Vāmana deva: O brāhmaṇa, I offer You my hearty wel come and my respectful obeisances. Please let us know what we may do for You. We think of You as the personified austerity of the great brāhmaṇa-sages. (29) O my Lord, because You have kindly arrived at our home, all my forefa thers are satisfied, our family and entire dyn asty have been sanctified, and the sacrifice we are performing is now complete because of Your presence. (30)

O son of a brāhmaṇa, to day the fire of sacrifice is ablaze according to the injunction of the śāstra, and I have been freed from all the sinful reactions of my life by the water that has washed Your lotus feet. O my Lord, by the touch of Your small lotus feet the entire surface of the world has been sanctified. (31) O son of a brāhmaṇa, it appears that You have come here to ask me for something. Therefore, whatever You want You may take from me. O best of those who are worshipable. You may take from me a cow, gold, a furnished house, palatable food and drink, the daughter of a brāhmaṇa for Your wife, prosperous villages, horses, elephants, chariots or whatever You de sire. (32)

Śukadeva Gosvāmī said: O King, after Aditi was thus advised by her husband, Kaśyapa Muni, she strictly followed his instructions without laziness and in this way performed the payo-vrata ritualistic ceremony. (1) With full, undiverted attention, Aditi thought of the Su preme Personality of Godhead and in this way brought under full control her mind and senses, which resembled forceful horses. She concen trated her mind upon the Supreme Lord, Vāsudeva. Thus she performed the ritualistic ceremony known as payo-vrata. (2-3) My dear King, the original Supreme Personality of God head, dressed in yellow garments and bearing a conchshell, disc, club and lotus in His four hands, then appeared before Aditi. (4)

When the Supreme Personality of Godhead became visible to Aditi’s eyes, Aditi was so over whelmed by transcendental bliss that she at once stood up and then fell to the ground like a rod to offer the Lord her respectful obeisances. (5) Aditi stood silently with folded hands, una ble to offer prayers to the Lord. Because of transcendental bliss, tears filled her eyes, and the hairs on her body stood on end. Because she could see the Supreme Personality of Godhead face to face, she felt ecstasy, and her body trem bled. (6) O Mahārāja Parīkṣit, the demigoddess Aditi then began offering her prayers to the Su preme Personality of Godhead in a faltering voice and with great love. She appeared as though drinking through her eyes the Supreme Lord, who is the husband of the goddess of for tune, the enjoyer of all sacrificial ceremonies, and the master and Lord of the entire universe. (7)

The goddess Aditi said: O master and en joyer of all sacrificial ceremonies, O infallible and most famous person, whose name, when chanted, spreads all good fortune! O original Supreme Personality of Godhead, supreme controller, shelter of all holy places, You are the shelter of all poor, suffering living entities, and You have appeared to diminish their suf fering. Please be kind to us and spread our good fortune. (8) My Lord, You are the all-pervad ing universal form, the fully independent crea tor, maintainer and destroyer of this universe. Although You engage Your energy in matter, You are always situated in Your original form and never fall from that position, for Your knowledge is infallible and always suitable to any situation. You are never bewildered by il lusion. O my Lord, let me offer my respectful obeisances unto You. (9)

O unlimited one, if Your Lordship is satisfied, one can very easily obtain a lifetime as long as that of Lord Brahmā, a body either in the upper, lower or middle planetary systems, unlimited material opulence, religion, economic development and satisfaction of the senses, full transcendental knowledge, and the eight yogic perfections, what to speak of such petty achievements as conquering one’s rivals. (10) Śukadeva Gosvāmī said: O King Parīkṣit, best of the Bharata dynasty, when the lotus eyed Lord, the Supersoul of all living entities, was thus worshiped by Aditi, He replied as fol lows. (11) The Supreme Personality of Godhead said: O mother of the demigods, I have already un derstood your long-cherished desires for the welfare of your sons, who have been deprived of all opulences and driven from their residence by their enemies. (12)

O Devī, O goddess, I can understand that you want to regain your sons and be together with them to worship Me, after defeating the enemies in battle and retrieving your abode and opulences. (13) You want to see the wives of the demons lamenting for the death of their husbands when those demons, the enemies of your sons, are killed in battle by the demigods, of whom Indra is the chief. (14) You want your sons to regain their lost reputa tion and opulence and live again on their heav enly planet as usual. (15) O mother of the dem igods, in My opinion almost all the chiefs of the demons are now unconquerable, for they are being protected by brāhmaṇas, whom the Su preme Lord always favors. Thus the use of power against them now will not at all be a source of happiness. (16)

Yet because I have been satisfied by the activities of your vow, O goddess Aditi, I must find some means to favor you, for worship of Me never goes in vain but certainly gives the desired result according to what one deserves. (17) You have prayed to Me and properly worshiped Me by performing the great payo-vrata ceremony for the sake of protecting your sons. Because of Kaśyapa Muni’s austerities, I shall agree to become your son and thus protect your other sons. (18) Al ways thinking of Me as being situated within the body of your husband, Kaśyapa, go worship your husband, who has been purified by his austerity. (19) O lady, even if someone in quires, you should not disclose this fact to any one. That which is very confidential is success ful if kept secret. (20) Śukadeva Gosvāmī said: After speaking in this way, the Supreme Personality of Godhead disappeared from that very spot. Aditi, having received the extremely valuable benediction that the Lord would appear as her son, consid ered herself very successful, and with great de votion she approached her husband. (21)

Being situated in a meditational trance, Kaśyapa Muni, whose vision is never mistaken, could see that a plenary portion of the Supreme Per sonality of Godhead had entered within him. (22) O King, as the wind promotes friction be tween two pieces of wood and thus gives rise to fire, Kaśyapa Muni, whose transcendental po sition was fully absorbed in the Supreme Per sonality of Godhead, transferred his potency into the womb of Aditi. (23) When Lord Brahmā understood that the Supreme Personal ity of Godhead was now within the womb of Aditi, he began to offer prayers to the Lord by reciting transcendental names. (24) Lord Brahmā said: O Supreme Personality of Godhead, all glories unto You, who are glo rified by all and whose activities are all uncom mon. I offer my respectful obeisances unto You, O Lord of the transcendentalists, control ler of the three modes of nature. I offer my re spectful obeisances unto You again and again. (25)

I offer my respectful obeisances unto You, the all-pervading Lord Viṣṇu, who have en tered the cores of the hearts of all living entities. All the three worlds reside within Your navel, yet You are above the three worlds. Formerly You appeared as the son of Pṛśni. To You, the supreme creator, who are understood only through Vedic knowledge, I offer my respectful obeisances. (26) O my Lord, You are the be ginning, the manifestation and the ultimate dis solution of the three worlds, and You are cele brated in the Vedas as the reservoir of unlimited potencies, the Supreme Person. O my Lord, as waves attract branches and leaves that have fallen into deep water, You, the supreme eter nal time factor, attract everything in this uni verse. (27) My Lord, You are the original gen erator of all living entities, stationary or mov ing, and You are also the generator of the Prajāpatis. O my Lord, as a boat is the only hope for a person drowning in the water, You are the only shelter for the demigods, who are now bereft of their heavenly position. (28)

Śukadeva Gosvāmī said: O King, when Aditi’s sons, the demigods, had thus disap peared from heaven and the demons had occu pied their places, Aditi began lamenting, as if she had no protector. (1) After many, many days, the great powerful sage Kaśyapa Muni arose from a trance of meditation and returned home to see the āśrama of Aditi neither jubilant nor festive. (2) O best of the Kurus, when Kaśyapa Muni had been properly received and welcomed, he took his seat and then spoke as follows to his wife, Aditi, who was very mo rose. (3) O most gentle one, I wonder whether anything inauspicious has now taken place in regard to religious principles, the brāhmaṇas or the people in general, who are subject to the whims of death. (4)

O my wife, who are very much attached to household life, if the princi ples of religion, economic development and satisfaction of the senses are properly followed in household life, one’s activities are as good as those of a transcendentalist. I wonder whether there have been any discrepancies in following these principles. (5) I wonder whether because of being too attached to the members of your family, you failed to properly receive uninvited guests, who therefore were not welcomed and went away. (6) Homes from which guests go away without having been received even with an offering of a little water are like those holes in the field which are the homes of jackals. (7) O chaste and auspicious woman, when I left home for other places, were you in so much anxiety that you did not offer oblations of ghee into the fire? (8)

By worshiping the fire and the brāhmaṇas, a householder can achieve the de sired goal of residing in the higher planets, for the sacrificial fire and the brāhmaṇas are to be considered the mouth of Lord Viṣṇu, who is the Supersoul of all the demigods. (9) O great minded lady, are all your sons faring well? See ing your withered face, I can perceive that your mind is not tranquil. How is this so? (10) Aditi said: O my respected brāhmaṇa hus band, all is well with the brāhmaṇas, the cows, religion and the welfare of other people. O mas ter of the house, the three principles of dharma, artha and kāma flourish in household life, which is consequently full of good fortune. (11) O beloved husband, the fires, guests, serv ants and beggars are all being properly cared for by me. Because I always think of you, there is no possibility that any of the religious princi ples will be neglected. (12) O my lord, since you are a Prajāpati and are personally my in structor in the principles of religion, where is the possibility that all my desires will not be fulfilled? (13)

O son of Marīci, because you are a great personality you are equal toward all the demons and demigods, who are born either from your body or from your mind and who possess one or another of the three qualities sattva-guṇa, rajo-guṇa or tamo-guṇa. But alt hough the Supreme Personality of Godhead, the supreme controller, is equal toward all liv ing entities, He is especially favorable to the devotees. (14) Therefore, most gentle lord, kindly favor your maidservant. We have now been deprived of our opulence and residence by our competitors, the demons. Kindly give us protection. (15) The demons, our formidably powerful enemies, have taken away our opu lence, our beauty, our fame and even our resi dence. Indeed, we have now been exiled, and we are drowning in an ocean of trouble. (16)

O best of sages, best of all those who grant auspi cious benedictions, please consider our situa tion and bestow upon my sons the benedictions by which they can regain what they have lost. (17) Śukadeva Gosvāmī continued: When Kaśyapa Muni was thus requested by Aditi, he slightly smiled. “Alas,” he said, “how powerful is the illusory energy of Lord Viṣṇu, by which the entire world is bound by affection for chil dren!” (18) Kaśyapa Muni continued: What is this material body, made of five elements? It is different from the spirit soul. Indeed, the spirit soul is completely different from the material elements from which the body is made. But be cause of bodily attachment, one is regarded as a husband or son. These illusory relationships are caused by misunderstanding. (19)

My dear Aditi, engage in devotional service to the Su preme Personality of Godhead, who is the mas ter of everything, who can subdue everyone’s enemies, and who sits within everyone’s heart. Only that Supreme PersonKṛṣṇa, or Vāsudevacan bestow all auspicious benedic tions upon everyone, for He is the spiritual master of the universe. (20) The Supreme Per sonality of Godhead, who is very merciful to the poor, will fulfill all of your desires, for de votional service unto Him is infallible. Any method other than devotional service is useless. That is my opinion. (21) Śrīmatī Aditi said: O brāhmaṇa, tell me the regulative principles by which I may worship the supreme master of the world so that He will be pleased with me and fulfill all my desires. (22)

O best of the brāhmaṇas, kindly instruct me in the perfect method of worshiping the Su preme Personality of Godhead in devotional service, by which the Lord may very soon be pleased with me and save me, along with my sons, from this most dangerous condition. (23) Śrī Kaśyapa Muni said: When I desired off spring, I placed inquiries before Lord Brahmā, who is born from a lotus flower. Now I shall explain to you the same process Lord Brahmā instructed me, by which Keśava, the Supreme Personality of Godhead, is satisfied. (24) In the bright fortnight of the month of Phālguna [Feb ruary and March], for twelve days ending with Dvādaśī, one should observe the vow of sub sisting only on milk and should worship the lo tus-eyed Supreme Personality of Godhead with all devotion. (25)

If dirt dug up by a boar is available, on the day of the dark moon one should smear this dirt on his body and then bathe in a flowing river. While bathing, one should chant the following mantra. (26) O mother earth, you were raised by the Supreme Personality of Godhead in the form of a boar because of your desiring to have a place to stay. I pray that you kindly vanquish all the reactions of my sinful life. I offer my respectful obei sances unto you. (27) Thereafter, one should perform his daily spiritual duties and then, with great attention, offer worship to the Deity of the Supreme Personality of Godhead, and also to the altar, the sun, water, fire and the spiritual master. (28) O Supreme Personality of God head, greatest of all, who lives in everyone’s heart and in whom everyone lives, O witness of everything, O Vāsudeva, supreme and all-per vading person, I offer my respectful obeisances unto You. (29)

I offer my respectful obeisances unto You, the Supreme Person. Being very sub tle, You are never visible to material eyes. You are the knower of the twenty-four elements, and You are the inaugurator of the sāṅkhya-yoga system. (30) I offer my respectful obeisances unto You, the Supreme Personality of God head, who have two heads [prāyaṇīya and udāyanīya], three legs [savana-traya], four horns [the four Vedas] and seven hands [the seven chandas, such as Gāyatrī]. I offer my obeisances unto You, whose heart and soul are the three Vedic rituals [karma-kāṇḍa, Jnana kāṇḍa and upāsanā-kāṇḍa] and who expand these rituals in the form of sacrifice. (31) I of fer my respectful obeisances unto You, Lord Śiva, or Rudra, who are the reservoir of all po tencies, the reservoir of all knowledge, and the master of everyone. (32)

I offer my respectful obeisances unto You, who are situated as Hiraṇyagarbha, the source of life, the Supersoul of every living entity. Your body is the source of the opulence of all mystic power. I offer my respectful obeisances unto You. (33) I offer my respectful obeisances unto You, who are the original Personality of Godhead, the witness in everyone’s heart, and the incarnation of Nara Nārāyaṇa Ṛṣi in the form of a human being. O Personality of Godhead, I offer my respectful obeisances unto You. (34) My Lord, I offer my respectful obeisances unto You, who are dressed in yellow garments, whose bodily hue resembles the marakata gem, and who have full control over the goddess of fortune. O my Lord Keśava, I offer my respectful obeisances unto You. (35) O most exalted and worshipable Lord, best of those who bestow benediction, You can fulfill the desires of everyone, and therefore those who are sober, for their own welfare, worship the dust of Your lotus feet. (36)

All the demigods, as well as the goddess of fortune, engage in the service of His lotus feet. Indeed, they respect the fragrance of those lotus feet. May the Supreme Personality of Godhead be pleased with me. (37) Kaśyapa Muni continued: By chanting all these mantras, welcoming the Supreme Personality of God head with faith and devotion, and offering Him items of worship [such as pādya and arghya], one should worship Keśava, Hṛṣīkeśa, Kṛṣṇa, the Supreme Personality of Godhead. (38) In the beginning, the devotee should chant the dvādaśākṣara-mantra and offer flower gar lands, incense and so on. After worshiping the Lord in this way, one should bathe the Lord with milk and dress Him with proper garments, a sacred thread, and ornaments. After offering water to wash the Lord’s feet, one should again worship the Lord with fragrant flowers, incense and other paraphernalia. (39) If one can afford to, one should offer the Deity fine rice boiled in milk with clarified butter and molasses. While chanting the same original mantra, one should offer all this to the fire. (40)

One should offer all the prasāda to a Vaiṣṇava or offer him some of the prasāda and then take some oneself. Af ter this, one should offer the Deity ācamana and then betel nut and then again worship the Lord. (41) Thereafter, one should silently murmur the mantra 108 times and offer prayers to the Lord for His glorification. Then one should circum ambulate the Lord and finally, with great de light and satisfaction, offer obeisances, falling straight like a rod [daṇḍavat]. (42) After touch ing to one’s head all the flowers and water of fered to the Deity, one should throw them into a sacred place. Then one should feed at least two brāhmaṇas with sweet rice. (43) One should perfectly honor the respectable brāhmaṇas one has fed, and then, after taking their permission, one should take prasāda with his friends and relatives. For that night, one should observe strict celibacy, and the next morning, after bathing again, with purity and attention one should bathe the Deity of Viṣṇu with milk and worship Him according to the methods formerly stated in detail. (44-45)

Worshiping Lord Viṣṇu with great faith and devotion and living only by drinking milk, one should follow this vow. One should also offer oblations to the fire and feed the brāhmaṇas as mentioned before. (46) In this way, until twelve days have passed, one should observe this payo-vrata, worshiping the Lord every day, executing the routine duties, performing sacri fices and feeding the brāhmaṇas. (47) From pratipat until the thirteenth day of the next bright moon [śukla-trayodaśī], one should observe complete celibacy, sleep on the floor, bathe three times a day and thus execute the vow. (48) During this period, one should not unnecessarily talk of material subjects or topics of sense gratification, one should be completely free from envy of all living entities, and one should be a pure and simple devotee of Lord Vāsudeva. (49)

Thereafter, following the di rections of the śāstra with help from brāhmaṇas who know the śāstra, on the thirteenth day of the moon one should bathe Lord Viṣṇu with five substances [milk, yogurt, ghee, sugar and honey]. (50) Giving up the miserly habit of not spending money, one should arrange for the gorgeous worship of the Supreme Personality of Godhead, Viṣṇu, who is situated in the heart of every living entity. With great attention, one must prepare an oblation of grains boiled in ghee and milk and must chant the Puruṣa-sūkta mantra. The offerings of food should be of va rieties of tastes. In this way, one should worship the Supreme Personality of Godhead. (51-52)  One should satisfy the spiritual master [ācārya], who is very learned in Vedic literature, and should satisfy his assistant priests [known as hotā, udgātā, adhvaryu and brahma]. One should please them by offering them clothing, ornaments and cows. This is the ceremony called viṣṇu-ārādhana, or worship of Lord Viṣṇu. (53)

O most auspicious lady, one should perform all the ceremonies under the direction of learned ācāryas and should satisfy them and their priests. By distributing prasāda, one should also satisfy the brāhmaṇas and others who have assembled. (54) One should satisfy the spiritual master and assistant priests by giv ing them cloth, ornaments, cows and also some monetary contribution. And by distributing prasāda one should satisfy everyone assem bled, including even the lowest of men, the caṇḍālas [eaters of dog flesh]. (55) One should distribute viṣṇu-prasāda to everyone, including the poor man, the blind man, the nondevotee and the non-brāhmaṇa. Knowing that Lord Viṣṇu is very pleased when everyone is sump tuously fed with viṣṇu-prasāda, the performer of yajña should then take prasāda with his friends and relatives. (56)

Every day from pratipat to trayodaśī, one should continue the ceremony, to the accompaniment of dancing, singing, the beating of a drum, the chanting of prayers and all-auspicious mantras, and recita tion of Śrīmad-Bhāgavatam. In this way, one should worship the Supreme Personality of Godhead. (57) This is the religious ritualistic ceremony known as payo-vrata, by which one may wor ship the Supreme Personality of Godhead. I re ceived this information from Brahmā, my grandfather, and now I have described it to you in all details. (58) O most fortunate lady, estab lishing your mind in a good spirit, execute this process of payo-vrata and thus worship the Su preme Personality of Godhead, Keśava, who is inexhaustible. (59)

This payo-vrata is also known as sarva-yajña. In other words, by performing this sacrifice one can perform all other sacrifices automatically. This is also acknowl edged to be the best of all ritualistic ceremonies. O gentle lady, it is the essence of all aus terities, and it is the process of giving charity and pleasing the supreme controller. (60) This is the best process for pleasing the transcenden tal Supreme Personality of Godhead, known as Adhokṣaja. It is the best of all regulative principles, the best austerity, the best process of giving charity, and the best process of sacrifice. (61) Therefore, my dear gentle lady, follow this ritualistic vow, strictly observing the regulative principles. By this process, the Supreme Person will very soon be pleased with you and will satisfy all your desires. (62)